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Deerghanjiviteeya Adhyaya (view source)

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→‎(Sutra Sthana Chapter 1, Chapter on longevity)

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===Abstract===

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The title of [[Charaka Samhita]]’s very first chapter, [[Deerghanjiviteeya Adhyaya]], literally means the chapter on longevity. This is symbolic, because it implies that [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long life and health as the means of achieving ''purushartha chatustaya'', or the four primary instincts of human beings (virtue, wealth, gratification and emancipation) – by way of explaining some of the basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] and defining the scope of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. The chapter introduces fundamental principles of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], including its definition, objective, concept of three ''sharira'' (bodily) ''doshas'' and their qualities, and two ''manasa'' (mental) ''dosha'' and their treatment. The ''samanya''(similarity) and ''vishesha''(dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charaka Samhita]] is known for.

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The chapter suggests that [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda].

In summary, this first chapter of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], but also the foundational principles and practices for leading a long and healthy life.

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===Sanskrit text, transliteration and english translation===

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sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|

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Among them were Angira, Jamadagni, Vashishtha, Kashyapa, Bhrugu, Atreya, Gautam, Sankhya, Pulastya, Narada, Asita, Agastya, Vamadeva, Markandeya, Ashvalayana, Parikshi, Bhikshu Atreya, Bharadwaja, Kapinjala, Vishwamitra, Ashmarathya, Bhargava, Chyavana, Abhijit Gargya, Shandilya, Kaundinya (lya), Varkshi, Devala, Galava, Sankrutya, Baijavapi, Kushika, Badarayana Badisha, Sharaloma, Kapya, Katyayana, Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka, Shakunteya, Maitreya, and Maimatayani, along with the sages of ''Vaikhanasa'' and ''Valakhilya'' orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]

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====Four Objectives of Life====

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sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|

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Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]

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कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||

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padairalpairmatiM buddhvA vipulAM paramarShaye||23||

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Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] in a few words. [18-23]

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====Three principles for knowledge of Health and Disease ====

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RuShibhyo~anadhikaM tacca shashaMsAnavasheShayan||26||

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He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]

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====Six Basic Principles of Knowledge ====

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lebhire paramaM sharma jIvitaM cApyanitvaram ||29||

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The sages, desirous of long life, also received that benevolent ''veda'' (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of ''samanya'' (similarity), ''vishesha'' (dissimilarity), ''guna'' (property), ''dravya'' (substance), ''karma'' (action) and ''samvaya'' (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]

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====Six disciples of Punarvasu Atreya====

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hArItaH kShArapANishca jagRuhustanmunervacaH||31||

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Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]

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====Inception of Agnivesha ''Tantra''====

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bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||

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It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]

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====Definition of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]====

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nityagashcAnubandhashca paryAyairAyurucyate||42||

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''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]

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====Superiority of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] (over other ''Vedas'')====

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tulyArthatA hi sAmAnyaM, visheShastu viparyayaH||45||

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''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

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====The "Tripod" of Living World and the Objective of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] ====

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vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||

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Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. Knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is promulgated for the sake of this (conjugation) only. [46-47]

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====Sentient and Insentient ''Dravya'' (elements)====

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sendriyaM cetanaM dravyaM, nirindriyamacetanam||48||

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''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

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====''Guna'' (basic properties/ qualities) and ''Karma'' (actions)====

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guNAH proktAH prayatnAdi karma ceShTitamucyate||49||

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Sense objects (''shabda, sparsha, rupa, rasa, gandha'' (sound, touch, sight, taste and smell respectively), properties beginning with ''guru'' (twenty properties like ''guru, laghu'', etc), ''buddhi'' (intelligence) and ending with ''prayatna'' (effort),properties beginning with ''para'' are called ''gunas''. The movement initiated by (the attribute of ''Atma'') ''prayatna'' (effort) is called ''karma'' (action).[49]

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====Inseparable Concomitance of Element and Properties ====

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shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||

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''Vayu'' is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). ''Pitta'' is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. ''Kapha'' is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]

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विपरीतगुणैर्देशमात्राकालोपपादितैः|

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bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||

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Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]).

Now described, in detail, are the properties and actions of drugs [62-63]

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====''Rasa'' (taste sensations) ====

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ja~ggamebhyaH prayujyante keshA lomAni rocanAH||69||

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According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.

Animal origin drugs - Honey, milk, bile, animal-fat, bone-marrow, blood, flesh, excrements, urine, skin, semen, bone, ligaments, horns, nails, hoof, hair, down (fine soft dense hair) and inspissated bile - are substances obtained from animals [68-69].

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====Earth origin drugs ====

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vanaspatistathA vIrudvAnaspatyastathauShadhiH||71||

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Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.

Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [70-71].

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फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|

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oShadhyaH phalapAkAntAH pratAnairvIrudhaH smRutAH||72||

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The plants which bear fruit without visible flowers are known as ''vanaspati'' (Gymno-spermia). The plants bearing both flowers and fruits are known as ''vanaspatya'' (angio-spermia). The plants which die out after flowering are known as ''aushadha'' (annuals). The plants which creep or twine are known as ''virudha'' (creepers) [72]

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====Plant’s parts used as drugs ====

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ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||

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Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].

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====Sixteen roots used for ''shodhana'' (purification):====

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ityuktA nAmakarmabhyAM mUlinyaH...|80|

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The roots of 16 plants whose roots are used for shodhana are ''Hastidanti, Haimavati, Shyama, Trivrit, Adhoguda, Saptala, Shvetanama, Pratyakshreni, Gavakshi, Jyotishmati, Bimbi, Shanapushpi, Vishanika, Ajagandha, Dravanti'' and ''Kshirini''.

Out of these ''Shankhapushpi, Bimbi and Haimavati'' are used for ''vamana'' (emesis therapy). ''Shveta'' and ''Jyotishmati'' are used for ''nasya karma'' (errhine). The remaining 11 drugs are used for ''virechana karma'' (purgation therapy) [77-80].

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====Fruits used for ''shodhana'' (purification therapy) ====

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nAmakarmabhiruktAni phalAnyekonaviMshatiH|86|

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Fruits of the following 19 plants are used as drugs- ''Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana'', two types of ''Klitakam'' occurring in marshy and dry land (''anupam, sthalaja''), ''Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala'' and ''Kutaja''.

Out of the above ''Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham'' and ''Hastiparnini'' are used for ''vamana'' and ''asthapana basti''.

''Pratyakpushpa'' is used for ''nasya karma''. The remaining 10 drugs are useful for ''virechana karma''. Thus the names and main actions of 19 fruiters have been described [81-85.5].

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====Four major unctuous substances====

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uktAni lavaNA(ni)...|92|

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Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]

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====Eight types of urine ====

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tadyuktamupanAheShu pariSheke tathaiva ca|

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Urines are also used in the preparations of evacuator enema, purgatives, poultice (''upanaha'') and affusion (''parisheka'') as well as in antidote (''agada'') preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (''anaha''), generalized enlargement of abdomen (''udara roga''), ''gulma'', piles, dermatosis (''kushtha'') and leukoderma [95-96.5]

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दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||

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sAmAnyena mayoktastu pRuthaktvena pravakShyate||99||

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Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]

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====Urine of ewe and goat ====

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prashastaM baddhaviNmUtraviShashleShmAmayArshasAm|

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The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga''). The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha''). It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]

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====Properties of urine of she-camel ====

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itIhoktAni mUtrANi yathAsAmarthyayogataH|105|

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Urine of mare is bitter and pungent in taste and provides relief in dermatoses (''kushtha''), wounds and poisoning.

Urine of she-donkey provides relief in epilepsy, major psychosis and severe chronic psychosomatic diseases (''graha'') of children.

Thus described were the medicinal properties and action of eight types of urine. [104].

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====Eight types of milk ====

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tRuShNAghnaM dIpanIyaM ca shreShThaM kShINakShateShu ca||109||

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Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (''medhya'', which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the ''dosha'', quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer [107-109].

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====General indications of milk ====

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purIShe grathite pathyaM vAtapittavikAriNAm||111||

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Milk is indicated in ''pandu''(anemia), ''amlapitta'' (acid dyspepsia), consumption, ''gulma'' and ''udara roga'' (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of ''vata'' and ''pitta'' [110-111].

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====Pharmaceutical uses of milk ====

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ShaDvRukShA~jchodhanAnetAnapi vidyAdvicakShaNaH||118||

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The barks of ''Putika'' and ''Tilvaka'' are used for purgation therapy. Indications of bark of ''Krishnagandha'' are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (''alaji''). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].

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====Conclusion of descriptions of the plants ====

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naro narakapAtI syAttasya sambhAShaNAdapi||130||

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The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]

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====Exploitation of the patient is sin ====

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gRuhItamannaM pAnaM vA vittaM vA rogapIDitAt||132||

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It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid [131-132]

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====Try to become good physician ====

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paraM prayatnamAtiShThet prANadaH syAdyathA nRuNAm||133||

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Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people [133]

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====Qualities of best drug and physician ====

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===''Tattva Vimarsha''/Fundamental Inferences ===

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* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]

* An iterative interchange between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to allieviate diseases.

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* In ''kapha'' disorders, those with astringent, pungent and bitter should be used. Remaining three tastes like sweet, sour and salty vitiate ''kapha dosha''.

* These tastes are useful in specific diseases because their basic constituents are opposite to the basic constituents of respective ''dosha''. [verse 65-66]

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{| class="wikitable"

! rowspan="2" | Shadrasa(six tastes)

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* All the material substances are classified into three categories: (1) Pacifiers of ''dosha'', (2) those which vitiate ''dhatu'' and (3) those maintaining health.[Verse 67]

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[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charaka Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda].

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===== Six categories =====

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A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], when the sages observed the world, they realized that from the perspective of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda](for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-

#By augmenting the body constituents which are depleted, to normal level.

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* [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the physician is proficient in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada'' (Charaka Sutra l0/ 6) (135)

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

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Table 1: Botanical names off herbs:

{| class="wikitable"

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