Changes

=== Introduction ===

=== Introduction ===

In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet & regimens of daily & seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by ''buddhi'' (intellect) and ultimately by ''atma'' (soul). Thus this chapter deals with ''indriya, sattva'' (mind) and ''atma'' (soul).   

In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet , regimens of daily and seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by ''buddhi'' (intellect) and ultimately by ''atma'' (soul). Thus this chapter deals with ''indriya, sattva'' (mind) and ''atma'' (soul).   

The fundamental system of ''pancha- panchaka'' in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular ''indriya'' (sense organ) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being ''atindriya'' i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  

The fundamental system of ''pancha- panchaka'' in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular ''indriya'' (sense organ) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being ''atindriya'' i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  

The mind does not have constituent elements like senses. Further, the function of the ''indriyas'' (sense faculties) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   

The mind does not have constituent elements like senses. Further, the function of the ''indriyas'' (sense faculties) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   

The ethical and moral principles of life described under ''sadvritta'' are the essence of preventive & promotive aspects of health.  They train & guide the senses & mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like ''pishacha'' (evil sprites), ''rakshasa'' (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.  

The ethical and moral principles of life described under ''sadvritta'' are the essence of preventive and promotive aspects of health.  They train and guide the senses and mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like ''pishacha'' (evil sprites), ''rakshasa'' (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.  

      

      

The ''sadvritta'' or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts (''sadvritta'') aim to preserve all dimensions of health. It also provides unique insights into the Ayurvedic way of managing life & health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life & health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases and promotion of good health. Caraka says that diseases have their origin in mind. All diseases are due to ''prajnaparadha'' (''pragyaparadha'', or Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects (''asatmyendriyartha''), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive and useful social life.

The ''sadvritta'' or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts (''sadvritta'') aim to preserve all dimensions of health. It also provides unique insights into the Ayurvedic way of managing life and health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life and health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases and promotion of good health. Charaka says that diseases have their origin in mind. All diseases are due to ''prajnaparadha'' (''pragyaparadha'', or Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects (''asatmyendriyartha''), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive and useful social life.

===Sanskrit text, Transliteration and English translation===

===Sanskrit text, Transliteration and English translation===