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<big>'''[[Sutra Sthana]] Chapter 1. Longevity'''</big>  

<big>'''[[Sutra Sthana]] Chapter 1. Longevity'''</big>  

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The title of [[Charak Samhita]]’s the 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 ''purushartha chatustaya'', or the four primary instincts of human beings (virtue, wealth, gratification and emancipation) – by way of explaining some of the basic tenets of Ayurveda and defining the scope of Ayurveda. The chapter introduces fundamental principles of Ayurveda, including its definition, objective, concept of three ''sharira'' (bodily) ''doshas'' and their qualities, and two ''manasa'' (mental) ''dosha'' and their treatment. The ''samanya''(similarity) and ''vishesha''(dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.

The title of [[Charak Samhita]]’s the 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 ''purushartha chatustaya'', or the four primary instincts of human beings (virtue, wealth, gratification and emancipation) – by way of explaining some of the basic tenets of Ayurveda and defining the scope of [[Ayurveda]]. The chapter introduces fundamental principles of Ayurveda, including its definition, objective, concept of three ''sharira'' (bodily) [[dosha]] and their qualities, and two ''manasa'' (mental) [[dosha]] and their treatment. The ''samanya''(similarity) and ''vishesha''(dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.

'''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.

'''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.

In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. 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. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or 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.  

In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. 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. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or 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.  

The process of origin/emergence of Ayurveda (ayurvedavatarana) 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.

The process of origin/emergence of Ayurveda (ayurvedavatarana) 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 [[dosha]], 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.   

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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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 [[dosha]], (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]  

=== Classification of Matters according to Source ===

=== Classification of Matters according to Source ===

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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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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 =====

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]

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]

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]

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]

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

* 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]

* 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 free from all diseases and supreme. It is the cause of consciousness in conjunction with the mind, objects of senses and sense organs. It is eternal and  the seer who witnesses all the psychic and somatic activities. The soul doesn’t get affected by any abnormalities. [verse 56]  

* The soul: The soul is free from all diseases and supreme. It is the cause of consciousness in conjunction with the mind, objects of senses and sense organs. It is eternal and  the seer who witnesses all the psychic and somatic activities. 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]

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

** 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]

** Treatment of these [[dosha]]: 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 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 ''sasneha'' (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]

** Properties of ''pitta dosha'' and treatment: ''Pitta dosha'' is ''sasneha'' (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]

* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.  

* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.  

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

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

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

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

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

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

==Vidhi Vimarsha (Applied Inferences)==

==Vidhi Vimarsha (Applied Inferences)==

* ''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]   

* ''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]   

=== Mahabhuta and dosha:===  

=== Mahabhuta and dosha:===  

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 successful 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.

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 [[dosha]]. Ayurveda studies and understands all the normal and abnormal activities in the human body in terms of the three [[dosha]]. This system of three [[dosha]], is very important practically for each physician. A physician having average knowledge also can make use of this system for successful 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 [[dosha]] i.e. ''Tridosha'' is very much important to understand Ayurveda.

===Rasa (taste sensations)===  

===Rasa (taste sensations)===  

* '''Dosha prashamana (dosha pacifying):'''  

* '''Dosha prashamana (dosha pacifying):'''  

''Dosha prashamana'' are the drugs which bring back the equilibrium of ''dosha''. ''Amalaki'' and ''durlabha'' pacify all the three ''dosha'' as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to ''katu''-''tikta –kashaya rasa'' and ''guna'' like ''ruksha, laghu''. This explanation of the mode of action of ''amalaki'' on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with ''madhura-amla rasa'', ''madhura vipaka'' and ''sheeta veerya''. So there must be some other factor also influencing the actions. This factor is ''prabhava''. The drugs with ''doshaprashamana prabhava'' always only pacify the ''doshas'' and never vitiate them, whereas the drugs with ''dhatu pradushana prabhava'' always vitiate, never pacify.

''Dosha prashamana'' are the drugs which bring back the equilibrium of [[dosha]]. ''Amalaki'' and ''durlabha'' pacify all the three [[dosha]] as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to ''katu''-''tikta –kashaya rasa'' and ''guna'' like ''ruksha, laghu''. This explanation of the mode of action of ''amalaki'' on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with ''madhura-amla rasa'', ''madhura vipaka'' and ''sheeta veerya''. So there must be some other factor also influencing the actions. This factor is ''prabhava''. The drugs with ''doshaprashamana prabhava'' always only pacify the [[dosha]] and never vitiate them, whereas the drugs with ''dhatu pradushana prabhava'' always vitiate, never pacify.

* '''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.

* '''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]

* '''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]

* Use of herbal medicines:  

* Use of herbal medicines: