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|title=Deerghanjiviteeya Adhyaya

|title=Deerghanjiviteeya Adhyaya

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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 [[physician]]s, charak samhita Ayurveda, Indian system of medicine,[[dravya]], [[panchamahabhuta]]   

|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 [[physician]]s, charak samhita Ayurveda, Indian system of medicine,[[dravya]], [[panchamahabhuta]]  fundamental principles of Ayurveda, long life, improving lifespan

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

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

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

'''Abstract'''

'''Abstract'''

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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 the four primary instincts of human beings (purushartha chatustaya). These are virtue (dharma), wealth (artha), gratification (kama) and emancipation(moksha). Some of the basic tenets of [[Ayurveda]] and its scope are explained. 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 theory of similarity ([[samanya]]) and dissimilarity ([[vishesha]]), 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 the four primary instincts of human beings (purushartha chatustaya). These are virtue (dharma), wealth (artha), gratification (kama) and emancipation (moksha). Some of the basic tenets of [[Ayurveda]] and its scope are explained. 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 theory of similarity ([[samanya]]) and dissimilarity ([[vishesha]]), 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]](similarity), [[Vishesha]](dissimilarity), [[dravya]], [[panchamahabhuta]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]],  [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad [[physician]]s, medical ethics.

'''Keywords''': Longevity, [[Ayurveda]], science of life, [[dravya]], material, [[Mahabhuta]], [[Samanya]](similarity), [[Vishesha]](dissimilarity), [[dravya]], [[panchamahabhuta]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]],  [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad [[physician]]s, medical ethics.

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Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great ascetic, went to Indra[[https://en.wikipedia.org/wiki/Indra]], the King of Gods and the saviour, in quest of longevity. [3]

Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great scholar, went to the King of Gods and the saviour Indra[[https://en.wikipedia.org/wiki/Indra]], in quest of longevity. [3]

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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]

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

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

==== 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 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]

[[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 [[disease]]).[15-17]

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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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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]  

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 ===

=== Classification of matter according to Source ===

 

तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम्  |६८|

तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम्  |६८|

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tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |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]

According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.[68]

====Animal origin drugs ====

====1. Animal origin drugs ====

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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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====Earth origin drugs ====

====2. Earth origin and 3. Plant origin drugs ====

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Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as shilajatu (bitumen), sand, lime, red and yellow arsenic (manahshila and hartala), gems, salt, red ochre and antimony.

Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as shilajatu (bitumen), sand, lime, red and yellow arsenic (manahshila and hartala), gems, salt, red ochre and antimony.

Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs. [70-71]  

'''Plant origin drugs:'''

 

Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs. [70-71]  

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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 itching. Its proper intake cures disorders of abdomen. [101]

The urine of cow is slightly sweet, alleviates discordance of [[dosha]]. It cures worms, skin diseases ([[kushtha]]) and relieves itching. 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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Goat-herders, sheep-herders,  cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants. [120]

Goat-herds, shepherds,  cowherds and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants. [120]

====Limitation of knowledge of names of plants only ====

====Limitation of knowledge of names of plants only ====

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Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of medicinal uses of the plants. [121]

Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of the medicinal uses of the plants. [121]

====Importance of complete knowledge of therapeutic actions of plants ====

====Importance of complete knowledge of therapeutic actions of plants ====

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

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

* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’)<ref>Sir James Jeans. The New Background of Science. 2nd ed. Cambridge: University Press;1934. </ref>, matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.<ref>Ramanna R. Moksha-a critique. Available from http://eprints.nias.res.in/433/1/L2-02_Raja_Ramanna.pdf cited on 11/11/2020</ref>  

* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’)<ref>Sir James Jeans. The New Background of Science. 2nd ed. Cambridge: University Press;1934. </ref>, matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.<ref>Ramanna R. Moksha-a critique. Available from http://eprints.nias.res.in/433/1/L2-02_Raja_Ramanna.pdf cited on 11/11/2020</ref>  

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

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

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

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

[[Samavaya]]  is the inherent inseparable concomitance of [[prithvi]] etc. ([[dravya]]) with their [[guṇa]] (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 existents, [[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 existence for everything. [verse 50]

[[Samavaya]]  is the inherent inseparable concomitance of [[prithvi]] etc. ([[dravya]]) with their [[guṇa]] (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 existents, [[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 existence for everything. [verse 50]

 

=== [[Mahabhuta]] and [[dosha]]===  

=== [[Mahabhuta]] and [[dosha]]===  

[[Ayurveda]] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]

[[Ayurveda]] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]

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==References==

==References==

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