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Deerghanjiviteeya Adhyaya (view source)

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|title=Deerghanjiviteeya Adhyaya

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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, charak samhita

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|keywords=Longevity, [[Ayurveda]], science of life, [[dravya]], material, [[Mahabhuta]], ''Samanya'' (similarity), Vishesha''(dissimilarity), ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians, charak samhita

|description=The first chapter within Bheshaja Chatushka (tetrad constituting four chapters on medicinal treatment) deals with fundamental concepts of Ayurveda related to longevity

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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) [[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.

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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''(similarity), ''Vishesha''(dissimilarity) ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians.

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

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

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

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===Dravya, Guna and Karma===

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

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====Sentient and Insentient [[dravya]] (elements)====

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[[Panchamahabhuta]] (the five fundamental elements, [[akasha]], [[vayu]], [[tejas]], [[aap]] and [[prithvi]]), Soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ~~''Dravya''~~, when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

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[[Panchamahabhuta]] (the five fundamental elements, [[akasha]], [[vayu]], [[tejas]], [[aap]] and [[prithvi]]), Soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). [[dravya]], when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

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''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]

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''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 ====

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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]

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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]

==== Definition of Guna ====

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''Guna'' (property) is related with ''samavaya'' (inseperable concomitance to ''dravya''), is devoid of action and is (''asamavayi''), i.e., non-inherent cause of its effect). [51]

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''Guna'' (property) is related with ''samavaya'' (inseperable concomitance to [[dravya]]), is devoid of action and is (''asamavayi''), i.e., non-inherent cause of its effect). [51]

==== Karma (action) ====

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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]

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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]

===Principles of equilibrium and dis-equilibrium ===

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(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]

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===Classification of ''dravya'' based on their biological effects ===

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===Classification of [[dravya]] based on their biological effects ===

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

Urines, milk, six plants whose latex and barks are used as drugs; actions of all of these; merits and demerits of the right and wrong administration of them have been described. [139]

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* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]

* Three principles for knowledge of health and disease: The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

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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 concomittance) 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]

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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 concomittance) 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: Ayurveda knowledge can be attained through ''gyana 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]

* 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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*''Para'' (superior), ''aparatva'' (other than the superior/best), ''yukti'' (plan), ''samkhya'' (numeration), ''samyoga'' (combination), ''vibhaga'' (division), ''prithkatva'' (difference), ''parimana'' (measurement), ''samskar'' (processing/transformation), and ''abhyasa'' (continuous practice) are ten ''paradi'' (literally, "para" and "adi" (et cetera)), i.e., general properties . [verse 49]

* The movement initiated by ''prayatna'' (effort) is called ''karma'' (action). [verse 49]

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* ''Samavaya''(Inseparability) : ''Samavaya'' is the inherent property of blending of ''dravya'' (i.e., substances/elements e.g., prithvi or earth etc.) with their ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]

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* ''Samavaya''(Inseparability) : ''Samavaya'' is the inherent property of blending of [[dravya]] (i.e., substances/elements e.g., prithvi or earth etc.) with their ''gunas'' (properties) and ''karma'' (actions).This is universal because no [[dravya]] (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]

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* ~~''Dravya''~~: ~~''Dravya''~~ is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect). [verse 51] Any entity which fulfils this criteria can be called as a ''dravya''. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as ''dravya''.

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* [[dravya]]: [[dravya]] is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect). [verse 51] Any entity which fulfils this criteria can be called as a [[dravya]]. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as [[dravya]].

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* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a ''dravya''. ''Karma'' (action) is also inherent in ''dravya''. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.

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* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a [[dravya]]. ''Karma'' (action) is also inherent in [[dravya]]. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.

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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]

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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. homostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

* ''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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#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.

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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===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.

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* 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'').

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* 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.

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* 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.

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* ''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]

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* ''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:===

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.

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===Rasa (taste sensations)===

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Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to a combination of other three ~~''mahabhuta''~~ like ''akasha, vayu'' and ''tejas''. [verse 64]

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Every [[dravya]] in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to a combination of other three [[Mahabhuta]] like ''akasha, vayu'' and ''tejas''. [verse 64]

Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.

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=== Classification of drugs ===

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''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a ''dravya''. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a ''dravya'' is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.

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''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a [[dravya]]. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a [[dravya]] is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.

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

Agnivesha

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Revision as of 07:40, 29 May 2020

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