Changes

Deerghanjiviteeya Adhyaya (view source)

Revision as of 08:08, 28 October 2020

295 bytes added , 08:08, 28 October 2020

→‎Sanskrit text, transliteration, and English translation

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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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==== Problem of health and conference for its solution ====

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==== Problem of [[health]] and conference for its solution ====

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When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]

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When [[diseases]] started blighting [[life]], creating impediments in [[penance]], [[abstinence]], [[study]], [[celibacy]], [[religious observance]] and [[life span]] of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]

====List of scholars participated in the conference ====

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</div>

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

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====Four objectives of [[Life]]====

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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 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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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 only the King of the Gods will be able to tell the correct means of amelioration (of [[diseases]]).[15-17]

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

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

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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 [[Hetu]] (etiology), [[Linga]] (symptomatology) and [[Aushdha]] (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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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 focused 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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====Six Basic Principles of Knowledge ====

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====Six Basic Principles of [[Knowledge]] ====

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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]] (properties), [[dravya]] (substances), [[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]

</div>

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

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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 luster 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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[[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]

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

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====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 preserves vitality), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]

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[[Ayu]] (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which preserves vitality), ''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]])====

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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 [[veda]], 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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=== Principle of Samanya (similarity) and Vishesha (difference) ===

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=== Principle of [[Samanya]] (similarity) and [[Vishesha]] (difference) ===

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The principle ''samanya'' causes increase and the principle ''vishesha'' causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]

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The principle [[samanya]] causes increase and the principle [[vishesha]] causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]

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

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

</div>

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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]] (holistic human 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]] (holistic human 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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[[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 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 [[dravya]] (elements). [[Dravya]], when supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

</div>

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

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

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''Samavaya'' (inseparable concomitance) is the inseparable relationship of [[dravya]] with their [[guna]] (properties). This is eternal because whenever a [[dravya]] exists, it is not devoid of [[guna]]. [50]

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[[Samavaya]] (inseparable concomitance) is the inseparable relationship of [[dravya]] with their [[guna]] (properties). This is eternal because whenever a [[dravya]] exists, it is not devoid of [[guna]]. [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 intrinsic or material cause of its effect (''samavayi'' [[karana]]). [51]

==== Definition of [[Guna]] ====

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

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

==== [[Karma]] (action) ====

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Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]

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Thus has been described the cause. Now the effect [[dhatusamya]] is discussed here, because the objective of this compendium is achievement of [[dhatusamya]] (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]

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====Three Types of Causes of Diseases ====

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====Three Types of Causes of [[Diseases]] ====

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Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]

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====Two Sites of Pleasure and Disease ====

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====Two Sites of Pleasure and [[Disease]] ====

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The soul is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the mind, objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]

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The [[soul]] is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the mind, objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]

=== [[Dosha]] ===

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====Three Sharira dosha and two Manas dosha ====

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====Three [[Sharira]] [[dosha]] and two [[Manas]] [[dosha]] ====

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''Vayu, pitta'' and ''kapha'' are described as bodily [[dosha]], ''rajas'' and ''tamas'' are the mental ones. [57]

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[[Vayu]], [[pitta]] and [[kapha]] are described as bodily [[dosha]], [[rajas]] and [[tamas]] are the mental ones. [57]

====Treatment of these [[dosha]] ====

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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 knowledge of self, scientific knowledge, restraint/temperance, memory and salvation/concentration. [58]

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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 [[knowledge]] of self([[jnana]]), scientific [[knowledge]]([[vijnana]], restraint/temperance([[dhairya]]), [[memory]] ([[smriti]]) and salvation/concentration ([[samadhi]]). [58]

==== Properties of [[dosha]] ====

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

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[[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]

</div>

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===Fundamental principle of disease management and prognosis===

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===Fundamental principle of [[disease]] management and prognosis===

विपरीतगुणैर्देशमात्राकालोपपादितैः|

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</div>

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===Concept and applications of rasa(taste sensations) ===

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===Concept and applications of [[rasa]](taste sensations) ===

==== Origin of rasa (taste sensations) ====

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Rasa (taste) is the object of gustatory sense organ or tongue (rasana). Source elements for its manifestation are apa ([[jala mahabhuta]]) and kshiti ([[prithvi mahabhuta]]). The variation in taste are caused due to other three [[mahabhuta]] like kha ([[akasha]], [[vayu]] and [[agni]]). [64]

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[[Rasa]] (taste) is the object of gustatory sense organ or tongue ([[rasana]]). Source elements for its manifestation are [[apa]] ([[jala mahabhuta]]) and [[kshiti]] ([[prithvi mahabhuta]]). The variation in taste are caused due to other three [[mahabhuta]] like [[kha]] ([[akasha]], [[vayu]] and [[agni]]). [64]

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==== Six rasa ====

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==== Six [[rasa]] ====

स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|

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Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]

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Sweet, sour, salty, pungent, bitter and astringent – this is the group of six [[rasa]] (tastes). [65]

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</div></div>

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

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Drug is of three types- (based on [[prabhava]]) (1) some (drugs) are pacifiers of [[dosha]], (2) some vitiate [[dhatu]] and (3) some are taken as (responsible for) maintaining normal [[health]]. [67]

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

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