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Deerghanjiviteeya Adhyaya (view source)

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The title of Charak Samhita’s very first chapter, Deerghanjiviteeya Adhyaya, literally means the chapter on longevity. This is symbolic, because it implies that [[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 the four primary instincts of human beings - virtue, wealth, gratification and emancipation (purushartha chatushtaya) – by way of explaining some of the basic tenets of Ayurveda and defining its scope. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three bodily (sharira) doshas and their qualities, and two mental (manasa) 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 [[Charak Samhita]] is known for.

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The title of Charak Samhita’s very first chapter, Deerghanjiviteeya Adhyaya, literally means the chapter on longevity. This is symbolic, because it implies that [[[[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 the four primary instincts of human beings - virtue, wealth, gratification and emancipation (purushartha chatushtaya) – by way of explaining some of the basic tenets of [[Ayurveda]] and defining its scope. The chapter introduces fundamental principles of [[[[Ayurveda]]]], including its definition, objective, concept of three bodily (sharira) doshas and their qualities, and two mental (manasa) 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 [[Charak Samhita]] is known for.

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'''Keywords''': Longevity, Ayurveda, science of life, ''Dravya'', material, ''Mahabhuta'', ''Samanya'', ''Vishesha'', ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians.

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'''Keywords''': Longevity, [[Ayurveda]], science of life, ''Dravya'', material, ''Mahabhuta'', ''Samanya'', ''Vishesha'', ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians.

{{Infobox

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===Introduction===

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The [[Charak Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of ''Ayu'' (life) and its qualitative dimensions, and ''arogya'' (health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.

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The [[Charak Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of [[Ayurveda]] and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of [[Ayurveda]]. It further deliberates on the critical concepts of ''Ayu'' (life) and its qualitative dimensions, and ''arogya'' (health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.

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In [[Ayurveda]], the process of scientific inquiry and creation of knowledge involves the ''loka'' (the community of people or societies at large). Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction and observation. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra''(scientific scriptures). This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.

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In [[[[Ayurveda]]]], the process of scientific inquiry and creation of knowledge involves the ''loka'' (the community of people or societies at large). Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction and observation. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra''(scientific scriptures). This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.

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The process of ''ayurvedavatarana'' (origin/emergence of Ayurveda) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of Ayurveda that are necessary to understand the whole text.

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The process of ''ayurvedavatarana'' (origin/emergence of [[Ayurveda]]) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of [[Ayurveda]] such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of [[Ayurveda]] that are necessary to understand the whole text.

It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.

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The chapter suggests that [[Ayurveda]] beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Quackery or practitioners with little or limited knowledge of plants are strongly denounced. 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 [[Ayurveda]].

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The chapter suggests that [[[[Ayurveda]]]] beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Quackery or practitioners with little or limited knowledge of plants are strongly denounced. 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 [[[[Ayurveda]]]].

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

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

</div>

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Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]

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====Hierarchy of transformation of knowledge of Ayurveda on earth====

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====Hierarchy of transformation of knowledge of [[Ayurveda]] on earth====

दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|

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r̥ṣiprōktō bharadvājastasmācchakramupāgamat||5||

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brahmaNA hi ~~yathAproktamAyurvedaM~~ prajApatiH|

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brahmaNA hi yathAproktam[[Ayurveda]]M prajApatiH|

jagrAha nikhilenAdAvashvinau tu punastataH||4||

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RuShiprokto bharadvAjastasmAcchakramupAgamat||5||

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At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received Ayurveda in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]

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At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received [[Ayurveda]] in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]

====Conference on quest of longevity ====

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tadbrUhi me shamopAyaM yathAvadamaraprabho||22||

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tasmai provAca ~~bhagavAnAyurvedaM~~ shatakratuH|

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tasmai provAca bhagavAn[[Ayurveda]]M shatakratuH|

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 Ayurveda in a few words. [18-23]

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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 [[Ayurveda]] in a few words. [18-23]

</div>

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trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||

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Ayurveda provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]

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[[Ayurveda]] provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]

सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|

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r̥ṣibhyō'nadhikaṁ tacca śaśaṁsānavaśēṣayan||26||

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so~anantapAraM ~~triskandhamAyurvedaM~~ mahAmatiH|

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so~anantapAraM triskandham[[Ayurveda]]M mahAmatiH|

yathAvadacirAt sarvaM bubudhe tanmanA muniH||25||

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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 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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He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged [[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]

</div>

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hārītaḥ kṣārapāṇiśca jagr̥hustanmunērvacaḥ||31|

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atha maitrIparaH ~~puNyamAyurvedaM~~ punarvasuH|

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atha maitrIparaH puNyam[[Ayurveda]]M punarvasuH|

shiShyebhyo dattavAn ShaDbhyaH sarvabhUtAnukampayA||30||

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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 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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Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous [[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]

</div>

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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 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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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 [[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]

</div>

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====Definition of [[Ayurveda]]====

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====Definition of [[[[Ayurveda]]]]====

हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|

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hitAhitaM sukhaM duHkhamAyustasya hitAhitam|

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mAnaM ca tacca ~~yatroktamAyurvedaH~~ sa ucyate||41||

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mAnaM ca tacca yatroktam[[Ayurveda]]H sa ucyate||41||

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[[Ayurveda]] is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]

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[[[[Ayurveda]]]] is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]

====Definition of ''Ayu'' (life) and its synonyms ====

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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]

</div>

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====Superiority of Ayurveda (over other ''Vedas'')====

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====Superiority of [[Ayurveda]] (over other ''Vedas'')====

तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|

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vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||

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''Vedic'' scholars regard Ayurveda as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]

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''Vedic'' scholars regard [[Ayurveda]] as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]

==== [http://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Samanya_Vishesha_Theory| Principle of Samanya(similarity) and Vishesha(difference)] ====

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</div>

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====The "Tripod" of Living World and the Objective of Ayurveda ====

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====The "Tripod" of Living World and the Objective of [[Ayurveda]] ====

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|

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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 Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]

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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 [[Ayurveda]]. Knowledge of [[Ayurveda]] is promulgated for the sake of this (conjugation) only. [46-47]

</div>

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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 Ayurveda).

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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 [[Ayurveda]]).

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

</div>

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AyurvedAgamo heturAgamasya pravartanam|

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sUtraNasyAbhyanuj~~~jAnamAyurvedasya~~ nirNayaH||136||

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sUtraNasyAbhyanuj~jAnam[[Ayurveda]]sya nirNayaH||136||

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sampUrNaM kAraNaM ~~kAryamAyurvedaprayojanam~~|

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sampUrNaM kAraNaM kAryam[[Ayurveda]]prayojanam|

hetavashcaiva doShAshca bheShajaM sa~ggraheNa ca||137||

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Here are the re-capitulatory verses

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The origin of Ayurveda, circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of Ayurveda (are described) [136]

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The origin of [[Ayurveda]], circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of [[Ayurveda]] (are described) [136]

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A complete definition of the causes, the effects and objects of Ayurveda; and in brief causes and treatment of the ''dosha'' (have been described) [137]

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A complete definition of the causes, the effects and objects of [[Ayurveda]]; and in brief causes and treatment of the ''dosha'' (have been described) [137]

Causes, ''dravya'', the tastes, three-fold classification of the drugs (or the''dravya''), rooters, fruiters, unctuous substances and salts (are described in brief) [138]

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* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomitance) are six basic categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Two ways for attainment of knowledge: Knowledge can be attained through ''nayana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

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* Eight divine powers after knowledge: After acquiring knowledge of Ayurveda, one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti'' (memory), ''medha'' (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness). [verse 39]

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* Eight divine powers after knowledge: After acquiring knowledge of [[Ayurveda]], one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti'' (memory), ''medha'' (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness). [verse 39]

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* Definition of Ayurveda: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.

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* Definition of [[Ayurveda]]: [[Ayurveda]] deals with all aspects of life (good, bad, happy and unhappy life) and its extent.

* Definition of ''Ayu'' (life) and its synonyms: ''Ayu'' means the conjunction of physical body, senses, mind and soul. It shall be sustainable and in continuum. Moreover, it shall be synchronized with other forms like ''sukshma sharira'' (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of ''Ayu'' denotes life process with the ''atman'', also referred to as ''jiva-atman'' (or the fundamental self) at the higher end and the physical body at the lowest end. The ''atma'' (or ''atman'', as it is written sometimes) is integral to and a part of ''paramatma'' i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.

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* Superiority of Ayurveda over other ''vedas'': Ayurveda is the most holistic body of knowledge of all bodies of knowledge, because it is good for present life as well as life after death of the human beings. [verse 43].

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* Superiority of [[Ayurveda]] over other ''vedas'': [[Ayurveda]] is the most holistic body of knowledge of all bodies of knowledge, because it is good for present life as well as life after death of the human beings. [verse 43].

* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]

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* The three fundamental pillars of the sentient human being and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of Ayurveda is to understand and explain all aspects of ''purusha''. [Verse 46-47]

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* The three fundamental pillars of the sentient human being and the objective of [[Ayurveda]]: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of [[Ayurveda]] is to understand and explain all aspects of ''purusha''. [Verse 46-47]

* Basic elements:''Panchamahabhuta'' (or the Five Elements), such as ''akasha'' (space),''vayu'' (air), ''tejas'' (fire), ''apa'' (water), and ''prithvi'' (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements of this universe. All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs. ''Guna'' (basic properties/qualities) and ''karma'' (actions): Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.

*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.

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* ''Karma''(action/effect): Action is inherent in the very phenomenon of combination/conjunction and division/disjunction , and thus, inherent in ''dravya'' as well. The act of combining or dividing is ''karma'' (action). ''Karma'' does not require anything else. [verse 52]

* ''Karana'' (cause) and a definition of health: The factor responsible for action is ''karana'' (or cause), which results in a desired ''karya'' (effect or outcome), which is the end product of ''karma''. In this verse, ''samanya, vishesha'' etc. are termed as ''karana'' (cause), and the ''karya'' (desired effect) is ''dhatusamya'' i.e. homeostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

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* ''Karya'' [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among ''dhatus'' (the factors responsible for various physiological actions). [verse 53]

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* ''Karya'' [Results to be achieved]: The objective of [[Ayurveda]] is to maintain and restore equilibrium among ''dhatus'' (the factors responsible for various physiological actions). [verse 53]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

* The soul: The soul is unchangeable, is ''para'' (superior), is the cause of consciousness (in conjunction with the mind, properties of bhutas and sense organs), is eternal and is the seer who witnesses all the actions. The soul doesn’t get affected by any abnormalities. [verse 56]

*''Dosha'': ''Vata, pitta'' and ''kapha'' are ''doshas'' associated with the body. ''Rajas'' and ''tamas'' are mental ''doshas''. These ''doshas'' can vitiate the body and mind respectively and are responsible for diseases. [verse 57]

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** Treatment of these ''doshas'': Body-related ''dosha'' are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental ''dosha'' includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy in Ayurveda. [verse 58]

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** Treatment of these ''doshas'': Body-related ''dosha'' are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental ''dosha'' includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy in [[Ayurveda]]. [verse 58]

** Properties of vata dosha & treatment: ''Vata dosha'' is ''ruksha''(dry), ''sheeta'' (cool), ''laghu'' (light), ''sukshma'' (subtle), ''chala'' (mobile), ''vishada'' (non-slimy) and ''khara'' (rough) in properties and is pacified by the drugs (and substances) having opposite properties. [verse 59]

** Properties of ''pitta dosha'' and treatment: ''Pitta dosha'' is ''sneha'' (or, with unctuousness), ''ushna'' (hot), ''tikshna'' (strong/fast acting), ''drava'' (liquid), ''amla'' (sour), ''sara'' (unstable) and ''katu'' (pungent) and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]

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===''Vidhi Vimarsha'' / Applied Inferences===

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==== Threefold method of learning Ayurveda ====

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==== Threefold method of learning [[Ayurveda]] ====

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

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

</div>

===== 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 Ayurveda, when the sages observed the world, they realized that from the perspective of 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 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-

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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 [[Ayurveda]], when the sages observed the world, they realized that from the perspective of [[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 [[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.

#By depleting the body constituents which are abnormally increased, to normal level.

#By maintaining the body constituents which are proportionate, in their normal proportions.

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For executing all these three duties, the ''vaidya'' (Ayurvedic practitioner or physician) requires ''samanya'' which leads to increase and ''vishesha'', which leads to decrease of existent imbalances/impurities. Therefore, they are mentioned first. ''Samanya'' and ''vishesha'' reside in ''dravya, guna'' and ''karma'', so a ''vaidya'' needs to study them. Relationship of ''guna'' and ''karma'' with ''dravya'' is ''samavaya''. ''Samavaya'' is responsible for existence of all the three - ''dravya, guna'' and ''karma''. Their relationship is indicated by placing all three in continuation in that verse. Ayurveda gives more importance to ''gunas'' (properties and also qualities). So ''guna'' is mentioned first. E.g. ''Vacha'' is described as ''ugragandha'' (having strong smell).If the drug is not possessing these desired qualities, ''vaidya'' may not select that drug, instead he may select an alternative.

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For executing all these three duties, the ''vaidya'' (Ayurvedic practitioner or physician) requires ''samanya'' which leads to increase and ''vishesha'', which leads to decrease of existent imbalances/impurities. Therefore, they are mentioned first. ''Samanya'' and ''vishesha'' reside in ''dravya, guna'' and ''karma'', so a ''vaidya'' needs to study them. Relationship of ''guna'' and ''karma'' with ''dravya'' is ''samavaya''. ''Samavaya'' is responsible for existence of all the three - ''dravya, guna'' and ''karma''. Their relationship is indicated by placing all three in continuation in that verse. [[Ayurveda]] gives more importance to ''gunas'' (properties and also qualities). So ''guna'' is mentioned first. E.g. ''Vacha'' is described as ''ugragandha'' (having strong smell).If the drug is not possessing these desired qualities, ''vaidya'' may not select that drug, instead he may select an alternative.

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It may appear that the concepts of ''samanya'' etc. are philosophical. But Ayurveda applies these concepts in practice.

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It may appear that the concepts of ''samanya'' etc. are philosophical. But [[Ayurveda]] applies these concepts in practice.

Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.

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==== Definition of Ayurveda ====

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==== Definition of [[Ayurveda]] ====

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Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.

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Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.

==== Definition of ''Ayu'' and its synonyms ====

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Ayurveda discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.

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[[Ayurveda]] discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.

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Ayurveda accepts separate existence of ''indriya'' (sense organs). ''Indriya'' are made up of the five ''mahabhutas''. Each ''indriya'' is composed of portions of all five ''mahabhutas'', with predominance of one of them. Accepting separate existence of ''indriya'' and understanding their composition as made up of ''mahabhutas'' is a significant concept philosophically, and also having important practical applications. Each ''indriya'' operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of ''indriya'', which is very subtle and therefore invisible. Since all these are made up of ''mahabhutas'', with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of ''mahabhutas''. Subtle portion from food nourishes ''indriyas'', and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to ''indriya''. But with acceptance of ''indriya'' and understanding their composition by ''mahabhutas'' provides scope to treat conditions not only pertaining to ''adhishthana'', but also ''indriya''.

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[[Ayurveda]] accepts separate existence of ''indriya'' (sense organs). ''Indriya'' are made up of the five ''mahabhutas''. Each ''indriya'' is composed of portions of all five ''mahabhutas'', with predominance of one of them. Accepting separate existence of ''indriya'' and understanding their composition as made up of ''mahabhutas'' is a significant concept philosophically, and also having important practical applications. Each ''indriya'' operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of ''indriya'', which is very subtle and therefore invisible. Since all these are made up of ''mahabhutas'', with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of ''mahabhutas''. Subtle portion from food nourishes ''indriyas'', and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to ''indriya''. But with acceptance of ''indriya'' and understanding their composition by ''mahabhutas'' provides scope to treat conditions not only pertaining to ''adhishthana'', but also ''indriya''.

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Similarly accepting separate existence of ''mana'' (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, Ayurveda provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. ''Buddhi'' (intelligence), ''smriti'' (memory) etc. are attributes of ''atma''. By accepting separate existence of ''atma'', they can be better understood and treated to improve.

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Similarly accepting separate existence of ''mana'' (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, [[Ayurveda]] provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. ''Buddhi'' (intelligence), ''smriti'' (memory) etc. are attributes of ''atma''. By accepting separate existence of ''atma'', they can be better understood and treated to improve.

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''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).

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''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).

====Synonyms of ''Ayu''(life)====

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''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.

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====Superiority of Ayurveda over other ''vedas'':====

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====Superiority of [[Ayurveda]] over other ''vedas'':====

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Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

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Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

====Theory of ''samanya'' and ''vishesha'':====

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''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.

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''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.

* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar ''dravya, guna'' and ''karma'', result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya'').

* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

====Basic elements:====

All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]

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* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand Ayurveda. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.

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* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.

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* The composition of human body is studied in terms of ''mahabhutas''. ''Dosha- dhatu'' and ''mala'', which are the most important body constituents, are also composed of ''mahabhutas''. Every object in the present universe is composed of ''mahabhutas'', therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of ''mahabhutas''. Thus the concept of five mahabhutas is a core fundamental concept is applicable in every field of Ayurveda.

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* The composition of human body is studied in terms of ''mahabhutas''. ''Dosha- dhatu'' and ''mala'', which are the most important body constituents, are also composed of ''mahabhutas''. Every object in the present universe is composed of ''mahabhutas'', therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of ''mahabhutas''. Thus the concept of five mahabhutas is a core fundamental concept is applicable in every field of [[Ayurveda]].

* All the activities in the living body are possible only in the presence of ''atma'' (soul). Also they are always in relation to ''dik'' (Orientation in space) and ''kala'' (season). The concept of space-time resembles with the concept of ''dik-kala''. Therefore ''atma- dik'' and ''kala'' are considered as ''nimitta karana'' (incidental cause) for every activity.

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* ''Guna'' (basic properties/qualities) and ''karma'' (actions)- ''Guna'' in Ayurveda are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as ''guru''(heavy) not as per its mass or weight. But by its property to augment body tissues. ''Ruksha'' (dry) is that which dessicates.

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* ''Guna'' (basic properties/qualities) and ''karma'' (actions)- ''Guna'' in [[Ayurveda]] are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as ''guru''(heavy) not as per its mass or weight. But by its property to augment body tissues. ''Ruksha'' (dry) is that which dessicates.

* Out of the 41 ''guna'' mentioned here, ''shabda'' (sound), ''sparsha'' (touch), ''rupa'' (appearance- shape, colour, etc.), ''rasa'' (taste), ''gandha'' (smell) are termed as ''artha'', because they are the objects of senses. They are specialised characteristics of particular ''mahabhutas''. ''Guru'' etc. ''guna'' are in the form of 10 pairs of opposite characteristics. These are the ''guna'' present in the tissues of living body, therefore they are called as ''sharira'' (pertaining to body) ''guna''. They are also present in the food articles and drugs. They manifest in an object, because of specific composition of ''mahabhutas''. Therefore, they are termed as ''bhautika'' (pertaining to ''bhutas''). ''Ichcha'' (desire), ''buddhi'' (including intellect, power of resolution, memory, awareness, sense of ego), ''dvesha'' (hatred), ''sukha'' (pleasure), ''dukkha'' (pain), and ''prayatna'' (effort) are six ''guna'' that are termed as ''atma guna'' (attributes of soul). ''Para'' and ten other properties are very much important in formulating treatment, hence termed as ''chikitsya guna''.

* ''Atma'' (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of ''atma''. An action is initiated in the presence of ''atma''. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term ''karma'' is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''purvakarma'' (previous deeds of a person). To differentiate the term ''karma'' here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.

* ''Samavaya'' (Inseparable concomitance)- ''Samavaya'' is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions). This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything. [ verse 50]

====''Dosha:''====

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The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. Ayurveda studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand Ayurveda.

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The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [[Ayurveda]].

====''Rasa'' [taste sensations]====

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* ''Dhatu pradushana'' (vitiating ''dhatu''): There are some substances which by their very nature harm the body e.g. ''mandaka dadhi'' (immature curd/yogurt), slow and acute poisons etc.

* ''Swasthavrittahita'' (maintaining health): The substances which help in maintaining, promotion and preservation of the health of the healthy persons are ''swasthavratta hitakara''. ''Rasayana'' and ''vajikarana'' as well as daily and seasonal regimens etc. are belonging to this group. Red rice, old rice, wheat, barley, green gram etc are good for daily use to maintain and promote health. The primary function of the substances under this category is to maintain the equilibrium of the ''dosha'' so that they are neither increased/aggravated nor decreased. Thus they help normal functioning of the body. [verse 67]

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* Ayurveda in general and Charak in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as ''bhavana'' (fortification) or to make enema preparation strong particularly to combat ''ama'' conditions such as rheumatoid arthritis. Classical Ayurveda does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.

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* [[Ayurveda]] in general and Charak in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as ''bhavana'' (fortification) or to make enema preparation strong particularly to combat ''ama'' conditions such as rheumatoid arthritis. Classical [[Ayurveda]] does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.

* ''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. (Verse 70).

* Plant origin drugs are classified in four groups viz. ''vanaspati'' (direct fruiters), ''virudha'' (creepers), ''vanaspatya'' (flower-based fruiters) and ''aushadhi'' (herbs).

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* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).

* Correct drug and knowledgeable physician are the first two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good physician. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good physician, it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo physician also succeed in alleviating a disease and in that case the credit is not his but it is just accidental. Thus, only that physician is best who has proficiency in the principle governing the use of drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).

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* 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 Ayurveda and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada'' (Charak Sutra l0/ 6) (135)

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* [[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 [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada'' (Charak 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.

</div>

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#Sattwa - Mind

#Atman- Conscious element in the living being(soul)

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#~~Ayurvedawatarana~~- Evolution of Ayurveda on the earth

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#[[Ayurveda]]watarana- Evolution of [[Ayurveda]] on the earth

#abhyañjana (अभ्यञ्जन): massage

#añjana (अञ्जन): antimony

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