Some investors believe AI's big impact has already come and gone.If that's you⦠brace yourself. [Finance Tech Future]( As the glimmer of ChatGPT continues to fade⦠Some investors believe AI's big impact has already come and gone. If that's you⦠brace yourself. NASDAQ analysts report [AI's second phase]( will be worth $200 trillion. - At a peak value of just $1 trillion, Bitcoin grew big enough to mint 100,000 new millionaires.
- But if AI's second phase plays out as planned⦠it could be worth 200 times MORE than Bitcoin.
- Which means we could soon see the creation of [20 million new AI millionaires.]( [Video-Preview]( According to our #1 AI analyst⦠Your best chance to join them is to stake a claim in three littleâknown stocks before January 30. Indian medicine has a long history. Its earliest concepts are set out in the sacred writings called the Vedas, especially in the metrical passages of the Atharvaveda, which may possibly date as far back as the 2nd millennium BCE. According to a later writer, the system of medicine called Ayurveda was received by a certain Dhanvantari from the god Brahma, and Dhanvantari was deified as the god of medicine. In later times his status was gradually reduced, until he was credited with having been an earthly king who died of snakebite. The period of Vedic medicine lasted until about 800 BCE. The Vedas are rich in magical practices for the treatment of diseases and in charms for the expulsion of the demons traditionally supposed to cause diseases. The chief conditions mentioned are fever (takman), cough, consumption, diarrhea, edema, abscesses, seizures, tumours, and skin diseases (including leprosy). The herbs recommended for treatment are numerous. The golden age of Indian medicine, from 800 BCE until about 1000 CE, was marked especially by the production of the medical treatises known as the Charaka-samhita and Sushruta-samhita, attributed respectively to Charaka, a physician, and Sushruta, a surgeon. Estimates place the Charaka-samhita in its present form as dating from the 1st century CE, although there were earlier versions. The Sushruta-samhita probably originated in the last centuries BCE and had become fixed in its present form by the 7th century CE. Of somewhat lesser importance are the treatises attributed to Vagbhata. All later writings on Indian medicine were based on these works. Because Hindus were prohibited by their religion from cutting the dead body, their knowledge of anatomy was limited. The Sushruta-samhita recommends that a body be placed in a basket and sunk in a river for seven days. On its removal the parts could be easily separated without cutting. As a result of these crude methods, the emphasis in Hindu anatomy was given first to the bones and then to the muscles, ligaments, and joints. The nerves, blood vessels, and internal organs were very imperfectly known. The Hindus believed that the body contains three elementary substances, microcosmic representatives of the three divine universal forces, which they called spirit (air), phlegm, and bile (comparable to the humours of the Greeks). Health depends on the normal balance of these three elementary substances. The seven primary constituents of the bodyâblood, flesh, fat, bone, marrow, chyle, and semenâare produced by the action of the elementary substances. Semen was thought to be produced from all parts of the body and not from any individual part or organ. Both Charaka and Sushruta state the existence of a large number of diseases (Sushruta says 1,120). Rough classifications of diseases are given. In all texts, âfever,â of which numerous types are described, is regarded as important. Phthisis (wasting disease, especially pulmonary tuberculosis) was apparently prevalent, and the Hindu physicians knew the symptoms of cases likely to terminate fatally. Smallpox was common, and it is probable that smallpox inoculation was practiced. Hindu physicians employed all five senses in diagnosis. Hearing was used to distinguish the nature of the breathing, alteration in voice, and the grinding sound produced by the rubbing together of broken ends of bones. They appear to have had a good clinical sense, and their discourses on prognosis contain acute references to symptoms that have grave import. Magical beliefs still persisted, however, until late in the classical period; thus, the prognosis could be affected by such fortuitous factors as the cleanliness of the messenger sent to fetch the physician, the nature of his conveyance, or the types of persons the physician met on his journey to the patient.
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