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The title of [[Charaka Samhita]]’s 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 [[Charaka Samhita]] is known for.

The title of [[Charak Samhita]]’s 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.

'''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.

===Introduction===

===Introduction===

The [[Charaka Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of ''Ayu'' (or the life-span of a human being) and its qualitative dimensions, and ''arogya'' (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.  

The [[Charak Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of ''Ayu'' (or the life-span of a human being) and its qualitative dimensions, and ''arogya'' (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.  

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.  

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.   

The chapter suggests that Ayurveda beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in Ayurveda.  

The chapter suggests that Ayurveda beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charak denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in Ayurveda.  

   

   

In summary, this first chapter of Ayurveda provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of Ayurveda, but also the foundational principles and practices for leading a long and healthy life.

In summary, this first chapter of Ayurveda provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of Ayurveda, but also the foundational principles and practices for leading a long and healthy life.

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||  

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||  

Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charaka is completed (1).

Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).

===''Tattva Vimarsha''/Fundamental Inferences ===

===''Tattva Vimarsha''/Fundamental Inferences ===

==== Threefold method of learning Ayurveda ====

==== Threefold method of learning Ayurveda ====

Ayurveda can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charaka Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

Ayurveda can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

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===== Six categories =====

===== Six categories =====

* ''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]

* Ayurveda in general and Charaka in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as ''bhavana'' (fortification) or to make enema preparation strong particularly to combat ''ama'' conditions such as rheumatoid arthritis. Classical Ayurveda does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.  

* Ayurveda in general and Charak in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as ''bhavana'' (fortification) or to make enema preparation strong particularly to combat ''ama'' conditions such as rheumatoid arthritis. Classical Ayurveda does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.  

* ''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. (Verse 70).

* ''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. (Verse 70).

* Plant origin drugs are classified in four groups viz. ''vanaspati'' (direct fruiters), ''virudha'' (creepers), ''vanaspatya'' (flower-based fruiters) and ''aushadhi'' (herbs).  

* Plant origin drugs are classified in four groups viz. ''vanaspati'' (direct fruiters), ''virudha'' (creepers), ''vanaspatya'' (flower-based fruiters) and ''aushadhi'' (herbs).  

* Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. (87-88).

* Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. (87-88).

* ''Saindhva'' (rock salt) is very useful among all salts, but here ''sauvarchala'' (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after ''saindhava'' in order of priority (89-92).

* ''Saindhva'' (rock salt) is very useful among all salts, but here ''sauvarchala'' (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after ''saindhava'' in order of priority (89-92).

* Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light(Charaka Sutra 27/238). Some commentators ascribe heaviness to males with ''shukra'' and lightness of urine due to dissociation of female with ''shukra'' but it is not acceptable as females are not completely devoid of ''shukra dhatu.'' So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned (93-105).

* Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light(Charak Sutra 27/238). Some commentators ascribe heaviness to males with ''shukra'' and lightness of urine due to dissociation of female with ''shukra'' but it is not acceptable as females are not completely devoid of ''shukra dhatu.'' So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned (93-105).

* Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard (Charaka Sutra 27/217-224). Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.  

* Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard (Charak Sutra 27/217-224). Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.  

* Milk is beneficial for certain states or conditions of ''raktapitta'' (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of ''kapha''. ''Raktapitta'' not cured indicates ''vata'' predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised (Charaka Chikitsa 4:82-83). Thus, it is not correct to say that milk is harmful for ''adhoga'' and ''urdhvaga raktapitta'' due to laxative and ''kapha'' vitiating properties respectively. Milk is, of course, useful in ''raktapitta'' only at a certain stage (105-113).

* Milk is beneficial for certain states or conditions of ''raktapitta'' (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of ''kapha''. ''Raktapitta'' not cured indicates ''vata'' predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised (Charak Chikitsa 4:82-83). Thus, it is not correct to say that milk is harmful for ''adhoga'' and ''urdhvaga raktapitta'' due to laxative and ''kapha'' vitiating properties respectively. Milk is, of course, useful in ''raktapitta'' only at a certain stage (105-113).

* ''Krishnagandha'' is included in the list of ''shodhana'' drugs though it has no elimination action. It seems this drug is included in the list owing to its external purification action and application as paste (116-119).

* ''Krishnagandha'' is included in the list of ''shodhana'' drugs though it has no elimination action. It seems this drug is included in the list owing to its external purification action and application as paste (116-119).

* Local people such as goat-herders, sheep-herders, cow-herder and other forest dwellers are generally well versed with identification of the local herbs. Therefore, the beginner may take their help of these people for identification of the plants available in their areas. However, mere knowing the name and form of the plant is not sufficient and one must know their pharmacological properties, therapeutic actions and underlying principle of its application. Hence the best physician is the one who is well acquainted with drugs in their entirely (120-123).

* Local people such as goat-herders, sheep-herders, cow-herder and other forest dwellers are generally well versed with identification of the local herbs. Therefore, the beginner may take their help of these people for identification of the plants available in their areas. However, mere knowing the name and form of the plant is not sufficient and one must know their pharmacological properties, therapeutic actions and underlying principle of its application. Hence the best physician is the one who is well acquainted with drugs in their entirely (120-123).

* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).  

* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).  

* Correct drug and knowledgeable physician are the first two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good physician. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good physician, it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo physician also succeed in alleviating a disease and in that case the credit is not his but it is just accidental. Thus, only that physician is best who has proficiency in the principle governing the use of drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).

* Correct drug and knowledgeable physician are the first two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good physician. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good physician, it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo physician also succeed in alleviating a disease and in that case the credit is not his but it is just accidental. Thus, only that physician is best who has proficiency in the principle governing the use of drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).

* 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'' (Charaka Sutra l0/ 6) (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'' (Charak Sutra l0/ 6) (135)

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

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