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→Sanskrit text, transliteration, and English translation
Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]
Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]
====Hierarchy of transformation of knowledge in Ayurveda ====
=== Origin of [[Ayurveda]] ===
==== Hierarchy of transformation of knowledge in Ayurveda ====
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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]
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 ====
==== Problem of health and conference for its solution ====
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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]
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 realized Indra as savior. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]
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==== Knowledge transfer from Indra to Bharadwaja ====
कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
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====Three principles for knowledge of Health and Disease ====
==== Three principles for knowledge of Health and Disease ====
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====Inception of Agnivesha ''Tantra''====
====Inception of Agnivesha Tantra ====
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===Definition and Scope of Ayurveda===
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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]
''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]
===Principle of ''Samanya'' (similarity) and ''Vishesha''(difference) ===
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'''Contemporary view'''
'''Contemporary view'''
It has been referred from Vaisheshika [http://https://en.wikipedia.org/wiki/Vaisheshika] [https://dharmawiki.org/index.php/Vaiseshika_Darshana_(%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)] school of thought. The principle is also translated in various texts as principle of generality and specificity,sameness and antagonism, homologous and heterologous, and similar or dissimilar. The generality (i.e.sameness, homology, similarity) unifies similar substances having similar properties and action, and specificity (i.e. particularity,antagonism, heterology, dissimilarity) denotes dissimilarity of substances. The principle is applicable in every aspect of life including human biology as well as in nature. It is also important in preservation of health and treatment of diseases. The universal significance of principle of Samanya and Vishesha beyond Ayurveda is proved through three case studies viz. Case of family, Case of climate change induced biodiversity depletion and Case of poverty reduction and access to health care by Pandey DN and Pandey NP.<ref> Pandey Deep Narayan , Pandey Neha Prakash. Universal significance of the principle of Samanya and Vishesha beyond Ayurveda.Journal of Ayurveda and Integrative Medicine.2018;9(4),308-311. available online from https://www.sciencedirect.com/science/article/pii/S0975947617305727 </ref>
It has been referred from Vaisheshika [http://https://en.wikipedia.org/wiki/Vaisheshika] [https://dharmawiki.org/index.php/Vaiseshika_Darshana_(%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)] school of thought. The principle is also translated in various texts as the principle of generality and specificity, sameness and antagonism, homologous and heterologous, and similar or dissimilar. The generality (i.e.sameness, homology, similarity) unifies similar substances having similar properties and action, and specificity (i.e. particularity, antagonism, heterology, dissimilarity) denotes dissimilarity of substances. The principle is applicable in every aspect of life including human biology as well as in nature. It is also important in preservation of health and treatment of diseases. The universal significance of the principle of Samanya and Vishesha beyond Ayurveda is proved through three case studies viz. Case of family, Case of climate change induced biodiversity depletion and Case of poverty reduction and access to health care by Pandey DN and Pandey NP.<ref> Pandey Deep Narayan , Pandey Neha Prakash. Universal significance of the principle of Samanya and Vishesha beyond Ayurveda.Journal of Ayurveda and Integrative Medicine.2018;9(4),308-311. available online from https://www.sciencedirect.com/science/article/pii/S0975947617305727 </ref>
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===The "Tripod" of Living World and the Objective of Ayurveda ===
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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]
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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===Dravya, Guna and Karma===
====Sentient and Insentient ''Dravya'' (elements)====
====Sentient and Insentient ''Dravya'' (elements)====
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya'' with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists, it is not devoid of ''gunas''. [50]
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya'' with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists, it is not devoid of ''gunas''. [50]
====Definition of ''Dravya'' ====
==== Definition of ''Dravya'' ====
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''Dravya'' (element including drugs) is the substratum for ''karma'' (actions) and ''guna'' (properties) and that which is the ''samavayi'' ''karana'' (intrinsic or material cause of its effect). [51]
''Dravya'' (element including drugs) is the substratum for ''karma'' (actions) and ''guna'' (properties) and that which is the ''samavayi'' ''karana'' (intrinsic or material cause of its effect). [51]
====Definition of ''Guna''====
==== Definition of ''Guna''====
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The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
===Principles of equilibrium and dis-equilibrium ===
====The Objective of this Compendium ====
====The Objective of this Compendium ====
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
=== The Nature of [[Atma]] ===
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The soul is unchangeable and ''para'' (superior to anything), is the cause of consciousness when in conjunction with mind, properties of ''bhutas'' and sense organs, is eternal and is the seer who witnesses all actions. [56]
The soul is unchangeable and ''para'' (superior to anything), is the cause of consciousness when in conjunction with mind, properties of ''bhutas'' and sense organs, is eternal and is the seer who witnesses all actions. [56]
=== Dosha ===
====Three ''Sharira Dosha'' and two ''Manas Dosha'' ====
====Three ''Sharira Dosha'' and two ''Manas Dosha'' ====
The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]
The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]
====Properties of ''doshas''====
==== Properties of ''doshas''====
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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]
''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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===Fundamental principle of disease management and prognsis===
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====''Rasa'' (taste sensations) ====
===Concept and applications of ''Rasa'' (taste sensations) ===
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==== Origin of ''Rasa'' (taste sensations) ====
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
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==== Six ''rasa''====
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==== Effect of Rasa on dosha ====
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स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
===Classification of ''dravya'' based on their biological effects ===
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Drug is of three types- (based on ''prabhava'') (1) some (drugs) are pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
Drug is of three types- (based on ''prabhava'') (1) some (drugs) are pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
=== Classification of Matters according to Source ===
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तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |६८|
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tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam |68|
tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |68|
According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.[68]
====Animal origin drugs ====
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मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||
मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||
जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||
जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||
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madhūni gōrasāḥ pittaṁ vasā majjā'sr̥gāmiṣam||68||
madhūni gōrasāḥ pittaṁ vasā majjā'sr̥gāmiṣam||68||
jaṅgamēbhyaḥ prayujyantē kēśā lōmāni rōcanāḥ||69||
jaṅgamēbhyaḥ prayujyantē kēśā lōmāni rōcanāḥ||69||
madhUni gorasAH pittaM vasA majjA~asRugAmiSham||68||
madhUni gorasAH pittaM vasA majjA~asRugAmiSham||68||
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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].
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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The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
====Miscellaneous classifications of the drugs ====
=== Classifications of drugs based on their various forms and applications ===
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The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
====Five salts ====
==== Five salts ====
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Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
====Utility of salts ====
==== Utility of salts ====
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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]
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 important varieties of urine ====
==== Eight important varieties of urine ====
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Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
====General properties and external uses of urine ====
===== General properties and external uses of urine =====
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Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
====Internal uses of urine ====
=====Internal uses of urine =====
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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]
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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====Properties of urine of ewe and goat ====
=====Properties of urine of ewe and goat =====
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The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
====Properties of cow’s urine ====
=====Properties of cow’s urine =====
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The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
====Properties of urine of buffalo and elephant ====
=====Properties of urine of buffalo and elephant =====
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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]
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 ====
=====Properties of urine of she-camel =====
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The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
====Properties of urine of mare and she-donkey ====
=====Properties of urine of mare and she-donkey =====
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Thus described were the medicinal properties and action of eight types of urine. [104].
Thus described were the medicinal properties and action of eight types of urine. [104].
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====Eight important varieties of milk ====
=====Eight important varieties of milk =====
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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].
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 ====
=====General indications of milk =====
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पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
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].
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 ====
=====Pharmaceutical uses of milk =====
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नस्यालेपावगाहेषु वमनास्थापनेषु च|
नस्यालेपावगाहेषु वमनास्थापनेषु च|
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used [119]
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used [119]
====Help for identification of plants ====
=== Sources of identification of plants ===
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If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]
If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]
====Best physician ====
=== Ethics in clinical practice ===
==== Qualities of best physician ====
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He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
====Denouncing of quacks ====
==== Importance of judicious use of medicine ====
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यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
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One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician [128]
One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician. [128]
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====Denouncing of quacks====
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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]
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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==== Sinful deeds about exploitation of patient ====
==== Sinful deeds about exploitation of patient ====
Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
===Summary ===
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