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→Varjya purusha - Characters of bad companions [to be avoided]
पापवृत्तवचःसत्त्वाः सूचकाः कलहप्रियाः|
पापवृत्तवचःसत्त्वाः सूचकाः कलहप्रियाः|
मर्मोपहासिनो लुब्धाः परवृद्धिद्विषः शठाः||५६||
मर्मोपहासिनो लुब्धाः परवृद्धिद्विषः शठाः||५६||
परापवादरतयश्चपला रिपुसेविनः|
परापवादरतयश्चपला रिपुसेविनः|
निर्घृणास्त्यक्तधर्माणः परिवर्ज्या नराधमाः||५७||
निर्घृणास्त्यक्तधर्माणः परिवर्ज्या नराधमाः||५७||
Pāpavr̥ttavacaḥsattvāḥ sūcakāḥ kalahapriyāḥ|
Pāpavr̥ttavacaḥsattvāḥ sūcakāḥ kalahapriyāḥ|
marmōpahāsinō lubdhāḥ paravr̥ddhidviṣaḥ śaṭhāḥ||56||
marmōpahāsinō lubdhāḥ paravr̥ddhidviṣaḥ śaṭhāḥ||56||
parāpavādaratayaścapalā ripusēvinaḥ|
parāpavādaratayaścapalā ripusēvinaḥ|
nirghr̥ṇāstyaktadharmāṇaḥ parivarjyā narādhamāḥ||57||
nirghr̥ṇāstyaktadharmāṇaḥ parivarjyā narādhamāḥ||57||
pApavRuttavacaHsattvAH sUcakAH kalahapriyAH|
pApavRuttavacaHsattvAH sUcakAH kalahapriyAH|
marmopahAsino lubdhAH paravRuddhidviShaH shaThAH||56||
marmopahAsino lubdhAH paravRuddhidviShaH shaThAH||56||
parApavAdaratayashcapalA ripusevinaH|
parApavAdaratayashcapalA ripusevinaH|
nirghRuNAstyaktadharmANaH parivarjyA narAdhamAH||57||
nirghRuNAstyaktadharmANaH parivarjyA narAdhamAH||57||
Such wretched human beings, who are of sinful conduct, speech and mind, back biters, those who are quarrelsome by nature, those who indulge in sarcastic remarks about others, the greedy, those who envy the prosperity of others, the cruel, those who indulge in defaming others, the fickle-minded, those who serve the enemy, those devoid of compassion and those who do not follow the virtuous course of life should be avoided. [56-57]
Such wretched human beings, who are of sinful conduct, speech and mind, back biters, those who are quarrelsome by nature, those who indulge in sarcastic remarks about others, the greedy, those who envy the prosperity of others, the cruel, those who indulge in defaming others, the fickle-minded, those who serve the enemy, those devoid of compassion and those who do not follow the virtuous course of life should be avoided. [56-57]
Characters of good companions [to be followed]:
==== Characters of good companions [to be followed] ====
बुद्धिविद्यावयःशीलधैर्यस्मृतिसमाधिभिः|
बुद्धिविद्यावयःशीलधैर्यस्मृतिसमाधिभिः|
वृद्धोपसेविनो वृद्धाः स्वभावज्ञा गतव्यथाः||५८||
वृद्धोपसेविनो वृद्धाः स्वभावज्ञा गतव्यथाः||५८||
सुमुखाः सर्वभूतानां प्रशान्ताः शंसितव्रताः|
सुमुखाः सर्वभूतानां प्रशान्ताः शंसितव्रताः|
सेव्याः सन्मार्गवक्तारः पुण्यश्रवणदर्शनाः||५९||
सेव्याः सन्मार्गवक्तारः पुण्यश्रवणदर्शनाः||५९||
Buddhividyāvayaḥśīladhairyasmr̥tisamādhibhiḥ|
Buddhividyāvayaḥśīladhairyasmr̥tisamādhibhiḥ|
vr̥ddhōpasēvinō vr̥ddhāḥ svabhāvajñā gatavyathāḥ||58||
vr̥ddhōpasēvinō vr̥ddhāḥ svabhāvajñā gatavyathāḥ||58||
sumukhāḥ sarvabhūtānāṁ praśāntāḥ śaṁsitavratāḥ|
sumukhāḥ sarvabhūtānāṁ praśāntāḥ śaṁsitavratāḥ|
sēvyāḥ sanmārgavaktāraḥ puṇyaśravaṇadarśanāḥ||59||
sēvyāḥ sanmārgavaktāraḥ puṇyaśravaṇadarśanāḥ||59||
buddhividyAvayaHshIladhairyasmRutisamAdhibhiH|
buddhividyAvayaHshIladhairyasmRutisamAdhibhiH|
vRuddhopasevino vRuddhAH svabhAvaj~jA gatavyathAH||58||
vRuddhopasevino vRuddhAH svabhAvaj~jA gatavyathAH||58||
sumukhAH sarvabhUtAnAM prashAntAH shaMsitavratAH|
sumukhAH sarvabhUtAnAM prashAntAH shaMsitavratAH|
sevyAH sanmArgavaktAraH puNyashravaNadarshanAH||59||
sevyAH sanmArgavaktAraH puNyashravaNadarshanAH||59||
Those who have attained maturity by virtue of intellectual wisdom, knowledge, age, character, courage, memory and contemplation, who serve senior (by age and rank) persons, who are mature and learned ones, who are well acquainted with human nature, those who are devoid of all anxieties, who are well behaved with everybody, who are in serenity, who follow righteous course of action, who advocate good conduct and whose very name and sight are auspicious should be accompanied. [58-59]
Those who have attained maturity by virtue of intellectual wisdom, knowledge, age, character, courage, memory and contemplation, who serve senior (by age and rank) persons, who are mature and learned ones, who are well acquainted with human nature, those who are devoid of all anxieties, who are well behaved with everybody, who are in serenity, who follow righteous course of action, who advocate good conduct and whose very name and sight are auspicious should be accompanied. [58-59]
Important measures to be followed for complete wellness:
==== Important measures to be followed for complete wellness ====
आहाराचारचेष्टासु सुखार्थी प्रेत्य चेह च|
आहाराचारचेष्टासु सुखार्थी प्रेत्य चेह च|
परं प्रयत्नमातिष्ठेद्बुद्धिमान् हितसेवने||६०||
परं प्रयत्नमातिष्ठेद्बुद्धिमान् हितसेवने||६०||
āhārācāracēṣṭāsu sukhārthī prētya cēha ca|
āhārācāracēṣṭāsu sukhārthī prētya cēha ca|
paraṁ prayatnamātiṣṭhēdbuddhimān hitasēvanē||60||
paraṁ prayatnamātiṣṭhēdbuddhimān hitasēvanē||60||
AhArAcAraceShTAsu sukhArthI pretya ceha ca|
AhArAcAraceShTAsu sukhArthI pretya ceha ca|
paraM prayatnamAtiShThedbuddhimAn hitasevane||60||
paraM prayatnamAtiShThedbuddhimAn hitasevane||60||
Intelligent person desirous of well-being in the present world (birth) and the world after death should strive his level best to follow the correct regimen of diet, code of conduct and deeds (prescribed in above verses). [60]
Intelligent person desirous of well-being in the present world (birth) and the world after death should strive his level best to follow the correct regimen of diet, code of conduct and deeds (prescribed in above verses). [60]
Guidelines for consumption of dadhi [curd]:
==== Guidelines for consumption of dadhi [curd] ====
न नक्तं दधि भुञ्जीत न चाप्यघृतशर्करम्|
न नक्तं दधि भुञ्जीत न चाप्यघृतशर्करम्|
नामुद्गयूषं नाक्षौद्रं नोष्णं नामलकैर्विना ||६१||
नामुद्गयूषं नाक्षौद्रं नोष्णं नामलकैर्विना ||६१||
ज्वरासृक्पित्तवीसर्पकुष्ठपाण्ड्वामयभ्रमान्|
ज्वरासृक्पित्तवीसर्पकुष्ठपाण्ड्वामयभ्रमान्|
प्राप्नुयात्कामलां चोग्रां विधिं हित्वा दधिप्रियः||६२||
प्राप्नुयात्कामलां चोग्रां विधिं हित्वा दधिप्रियः||६२||
Na naktaṁ dadhi bhuñjīta na cāpyaghr̥taśarkaram|
Na naktaṁ dadhi bhuñjīta na cāpyaghr̥taśarkaram|
nāmudgayūṣaṁ nākṣaudraṁ nōṣṇaṁ nāmalakairvinā ||61||
nāmudgayūṣaṁ nākṣaudraṁ nōṣṇaṁ nāmalakairvinā ||61||
jvarāsr̥kpittavīsarpakuṣṭhapāṇḍvāmayabhramān|
jvarāsr̥kpittavīsarpakuṣṭhapāṇḍvāmayabhramān|
prāpnuyātkāmalāṁ cōgrāṁ vidhiṁ hitvā dadhipriyaḥ||62||
prāpnuyātkāmalāṁ cōgrāṁ vidhiṁ hitvā dadhipriyaḥ||62||
na naktaM dadhi bhu~jjIta na cApyaghRutasharkaram|
na naktaM dadhi bhu~jjIta na cApyaghRutasharkaram|
nAmudgayUShaM nAkShaudraM noShNaM nAmalakairvinA ||61||
nAmudgayUShaM nAkShaudraM noShNaM nAmalakairvinA ||61||
jvarAsRukpittavIsarpakuShThapANDvAmayabhramAn|
jvarAsRukpittavIsarpakuShThapANDvAmayabhramAn|
prApnuyAtkAmalAM cogrAM vidhiM hitvA dadhipriyaH||62||
prApnuyAtkAmalAM cogrAM vidhiM hitvA dadhipriyaH||62||
Curd should not be consumed at night. Otherwise, if curd is to be taken, it should be mixed with ghee, sugar, green gram soup, honey or amalaka (Emblica officinalis Gaertn.). It should not be heated also. [61]
Curd should not be consumed at night. Otherwise, if curd is to be taken, it should be mixed with ghee, sugar, green gram soup, honey or amalaka (Emblica officinalis Gaertn.). It should not be heated also. [61]
Jwara, raktapitta (bleeding from different parts of the body), visarpa (erysipelas), kushtha (obstinate skin diseases including leprosy), pandu (anemia like disorders), bhrama (giddiness, vertigo) and severe kamala (jaundice & other hepato-biliary disorders) occur if the prescribed rules for consumption of curd are not followed by one who is fond of curd. [62]
Jwara, raktapitta (bleeding from different parts of the body), visarpa (erysipelas), kushtha (obstinate skin diseases including leprosy), pandu (anemia like disorders), bhrama (giddiness, vertigo) and severe kamala (jaundice & other hepato-biliary disorders) occur if the prescribed rules for consumption of curd are not followed by one who is fond of curd. [62]
Summary with points discussed in chapter:
==== Summary with points discussed in chapter ====
तत्र श्लोकाः-
तत्र श्लोकाः-
वेगा वेगसमुत्थाश्च रोगास्तेषां च भेषजम्|
वेगा वेगसमुत्थाश्च रोगास्तेषां च भेषजम्|
येषां वेगा विधार्याश्च यदर्थं यद्धिताहितम्||६३||
येषां वेगा विधार्याश्च यदर्थं यद्धिताहितम्||६३||
उचिते चाहिते वर्ज्ये सेव्ये चानुचिते क्रमः|
उचिते चाहिते वर्ज्ये सेव्ये चानुचिते क्रमः|
यथाप्रकृति चाहारो मलायनगदौषधम्||६४||
यथाप्रकृति चाहारो मलायनगदौषधम्||६४||
भविष्यतामनुत्पत्तौ रोगाणामौषधं च यत्|
भविष्यतामनुत्पत्तौ रोगाणामौषधं च यत्|
वर्ज्याः सेव्याश्च पुरुषा धीमताऽऽत्मसुखार्थिना||६५||
वर्ज्याः सेव्याश्च पुरुषा धीमताऽऽत्मसुखार्थिना||६५||
विधिना दधि सेव्यं च येन यस्मात्तदत्रिजः|
विधिना दधि सेव्यं च येन यस्मात्तदत्रिजः|
नवेगान्धारणेऽध्याये सर्वमेवावदन्मुनिः||६६||
नवेगान्धारणेऽध्याये सर्वमेवावदन्मुनिः||६६||
Tatra ślōkāḥ-
Tatra ślōkāḥ-
vēgā vēgasamutthāśca rōgāstēṣāṁ ca bhēṣajam|
vēgā vēgasamutthāśca rōgāstēṣāṁ ca bhēṣajam|
yēṣāṁ vēgā vidhāryāśca yadarthaṁ yaddhitāhitam||63||
yēṣāṁ vēgā vidhāryāśca yadarthaṁ yaddhitāhitam||63||
ucitē cāhitē varjyē sēvyē cānucitē kramaḥ|
ucitē cāhitē varjyē sēvyē cānucitē kramaḥ|
yathāprakr̥ti cāhārō malāyanagadauṣadham||64||
yathāprakr̥ti cāhārō malāyanagadauṣadham||64||
bhaviṣyatāmanutpattau rōgāṇāmauṣadhaṁ ca yat|
bhaviṣyatāmanutpattau rōgāṇāmauṣadhaṁ ca yat|
varjyāḥ sēvyāśca puruṣā dhīmatā''tmasukhārthinā||65||
varjyāḥ sēvyāśca puruṣā dhīmatā''tmasukhārthinā||65||
vidhinā dadhi sēvyaṁ ca yēna yasmāttadatrijaḥ|
vidhinā dadhi sēvyaṁ ca yēna yasmāttadatrijaḥ|
navēgāndhāraṇē'dhyāyē sarvamēvāvadanmuniḥ||66||
navēgāndhāraṇē'dhyāyē sarvamēvāvadanmuniḥ||66||
tatra shlokAH-
tatra shlokAH-
vegA vegasamutthAshca rogAsteShAM ca bheShajam|
vegA vegasamutthAshca rogAsteShAM ca bheShajam|
yeShAM vegA vidhAryAshca yadarthaM yaddhitAhitam||63||
yeShAM vegA vidhAryAshca yadarthaM yaddhitAhitam||63||
ucite cAhite varjye sevye cAnucite kramaH|
ucite cAhite varjye sevye cAnucite kramaH|
yathAprakRuti cAhAro malAyanagadauShadham||64||
yathAprakRuti cAhAro malAyanagadauShadham||64||
bhaviShyatAmanutpattau rogANAmauShadhaM ca yat|
bhaviShyatAmanutpattau rogANAmauShadhaM ca yat|
varjyAH sevyAshca puruShA dhImatA~a~atmasukhArthinA||65||
varjyAH sevyAshca puruShA dhImatA~a~atmasukhArthinA||65||
vidhinA dadhi sevyaM ca yena yasmAttadatrijaH|
vidhinA dadhi sevyaM ca yena yasmAttadatrijaH|
navegAndhAraNe~adhyAye sarvamevAvadanmuniH||66||
navegAndhAraNe~adhyAye sarvamevAvadanmuniH||66||
To summarize : All natural urges, diseases arising due to their suppression and their management, urges that are to be suppressed, appropriate and inappropriate diet and lifestyles, the sequence for adoption of healthy practices and discarding unhealthy ones, proper diet according to the natural body constitution, the diseases relating to the excretory orifices and their treatment, preventive measures of impending diseases and management , characteristics of good persons whose company should be kept by intelligent people desirous of his wellbeing, and those of bad persons whose company intelligent persons should avoid, and rules regarding consumption of curd - as told by Atreya have been described in this chapter on ‘non suppression of natural urges.’ [63-66].
To summarize : All natural urges, diseases arising due to their suppression and their management, urges that are to be suppressed, appropriate and inappropriate diet and lifestyles, the sequence for adoption of healthy practices and discarding unhealthy ones, proper diet according to the natural body constitution, the diseases relating to the excretory orifices and their treatment, preventive measures of impending diseases and management , characteristics of good persons whose company should be kept by intelligent people desirous of his wellbeing, and those of bad persons whose company intelligent persons should avoid, and rules regarding consumption of curd - as told by Atreya have been described in this chapter on ‘non suppression of natural urges.’ [63-66].
Tattva Vimarsha:
=== Tattva Vimarsha ===
# Natural urges should not be suppressed in order to preserve overall health.
# Negative physical, vocal, and psychic activities should be restrained.
# Body purification therapies, rejuvenation and aphrodisiac therapies should be followed at proper time to prevent diseases and ageing.
Vidhi Vimarsha:
# Optimum amount of physical exercise is important for maintenance of physical strength.
# One shall follow daily routine and lifestyle as per his own psychic and somatic constitution.
=== Vidhi Vimarsha ===
This is an important chapter described for prevention of all disorders through maintenance of internal somatic hygiene and promotion of somato-psychological strength. As explained earlier in introductory part, it enlisted various aspects for building up the internal strength through physical exercise, restraint of negative psyche, follow up of proper dietary regimen as per body constitution, a course for prevention of impending disorders, and management principles of psychological disorders. The chapter covers a comprehensive knowledge about ways to positive physical-psychological and spiritual health in holistic manner, which is the true essence of Ayurveda.
This is an important chapter described for prevention of all disorders through maintenance of internal somatic hygiene and promotion of somato-psychological strength. As explained earlier in introductory part, it enlisted various aspects for building up the internal strength through physical exercise, restraint of negative psyche, follow up of proper dietary regimen as per body constitution, a course for prevention of impending disorders, and management principles of psychological disorders. The chapter covers a comprehensive knowledge about ways to positive physical-psychological and spiritual health in holistic manner, which is the true essence of Ayurveda.
==== Natural somatic urges, disorders due to their suppression and their management ====
Thirteen natural urges have been categorized according to their functions. The first seven urges, micturition, defecation, ejaculation of semen, passing flatus, vomiting, sneezing, belching (eructation) are intended to expel the waste products outside body from external orifices. Next six urges, yawning, hunger, thirst, tears, sleep and exertion induced dyspnea are to maintain homeostasis.
Thirteen natural urges have been categorized according to their functions. The first seven urges, micturition, defecation, ejaculation of semen, passing flatus, vomiting, sneezing, belching (eructation) are intended to expel the waste products outside body from external orifices. Next six urges, yawning, hunger, thirst, tears, sleep and exertion induced dyspnea are to maintain homeostasis.
Normally physical and mental faculties of an individual function through the interaction of doshas with dhatus and in this process, malas are formed and excreted out of the body. Health is a delicate balance between dosa, dhatu and mala. The imbalance between these three results in diseases. Mala is the end product of digestion and metabolism and must be excreted out at regular intervals through specific orifices. The elimination process is controlled by voluntary reflex mechanisms. These are known as vega in Ayurveda. The word vega is defined by Chakrapani as pravritti meaning action and unmukhatvam meaning those which are intended to get expelled out. The word vega itself suggests tendency to move. These can be voluntarily controlled up to certain extent. However, when there is long term voluntary suppression, specific waste products get accumulated leading to specific diseases. All urges are initiated predominantly by vata and the treatments include alleviation of vata.
Normally physical and mental faculties of an individual function through the interaction of doshas with dhatus and in this process, malas are formed and excreted out of the body. Health is a delicate balance between dosa, dhatu and mala. The imbalance between these three results in diseases. Mala is the end product of digestion and metabolism and must be excreted out at regular intervals through specific orifices. The elimination process is controlled by voluntary reflex mechanisms. These are known as vega in Ayurveda. The word vega is defined by Chakrapani as pravritti meaning action and unmukhatvam meaning those which are intended to get expelled out. The word vega itself suggests tendency to move. These can be voluntarily controlled up to certain extent. However, when there is long term voluntary suppression, specific waste products get accumulated leading to specific diseases. All urges are initiated predominantly by vata and the treatments include alleviation of vata.
Restraint of negative psychological factors for psycho-spiritual well-being:
==== Restraint of negative psychological factors for psycho-spiritual well-being ====
In the verses 26 through 30, rules to be followed in execution of mental actions, speech and physical activities have been prescribed. The character of an individual is assessed by his psyche, speech, activities and his overall behavior. The negative activities, which are harmful for one’s own character as well as social well-being, are explained in these verses. Regulations for maintaining psycho-spiritual balance have been enumerated. The basic emotions that express positive attitude need to be maintained, while those with negative origin are to be controlled and given up. These prescribed activities help towards a better development of one’s personality in this life as well as in the afterlife. The objective of this course is to achieve complete health in aspects of physical, mental and spiritual wellbeing in order to attain four purusharthas viz. dharma, artha, kama and moksha. This also prescribes principles to be followed for the individual’s well-being during this life and after death. This is for the management of the individual’s psycho-spiritual (adhyatmika) diseases.
In the verses 26 through 30, rules to be followed in execution of mental actions, speech and physical activities have been prescribed. The character of an individual is assessed by his psyche, speech, activities and his overall behavior. The negative activities, which are harmful for one’s own character as well as social well-being, are explained in these verses. Regulations for maintaining psycho-spiritual balance have been enumerated. The basic emotions that express positive attitude need to be maintained, while those with negative origin are to be controlled and given up. These prescribed activities help towards a better development of one’s personality in this life as well as in the afterlife. The objective of this course is to achieve complete health in aspects of physical, mental and spiritual wellbeing in order to attain four purusharthas viz. dharma, artha, kama and moksha. This also prescribes principles to be followed for the individual’s well-being during this life and after death. This is for the management of the individual’s psycho-spiritual (adhyatmika) diseases.
Benefits of physical exercise and harms of excess exercise:
==== Benefits of physical exercise and harms of excess exercise ====
There are benefits of physical exercise in proper amount as well as harmful effects of excessive exercise. Stopping signals and subjective feelings of physical exercise are perspiration, increase in respiratory rate, feeling of lightness of body, and congestion in cardiac (heart) region and such other organs of the body are signs of reaching threshold of exercise. Emphasis has been given on proper amount of exercise to be followed. This is again a subjective prescription and not a one-size-fits-all situation, which is the uniqueness of Ayurveda. It first describes the harmful effects of excess exercise and prohibits other routine activities like excessive laughing, speaking, walking, sexual intercourse, and staying awake late at night.
There are benefits of physical exercise in proper amount as well as harmful effects of excessive exercise. Stopping signals and subjective feelings of physical exercise are perspiration, increase in respiratory rate, feeling of lightness of body, and congestion in cardiac (heart) region and such other organs of the body are signs of reaching threshold of exercise. Emphasis has been given on proper amount of exercise to be followed. This is again a subjective prescription and not a one-size-fits-all situation, which is the uniqueness of Ayurveda. It first describes the harmful effects of excess exercise and prohibits other routine activities like excessive laughing, speaking, walking, sexual intercourse, and staying awake late at night.
Sequence to develop good habits and stop bad habits:
==== Sequence to develop good habits and stop bad habits ====
It is important to know the good things and bad things to be followed by one for longevity. It is advised to gradually give up addictions and adopt wholesome habits increasingly. The protocol advised is, on the first day one should give up a quarter of the unwholesome practice (still maintaining three-fourths of it,) and correspondingly adopt a quarter of wholesome. On the second day, half of the unwholesome practice should be given up and half of the wholesome one should be adopted; this is to be continued for the third day also. On the fourth day, three-fourths of the unwholesome practice should be given up and three-fourths of the wholesome one should be adopted. This process should be continued on the fifth and sixth day also. The process of giving up of the unwholesome practice and adoption of the wholesome practice is completed fully on the seventh day.
It is important to know the good things and bad things to be followed by one for longevity. It is advised to gradually give up addictions and adopt wholesome habits increasingly. The protocol advised is, on the first day one should give up a quarter of the unwholesome practice (still maintaining three-fourths of it,) and correspondingly adopt a quarter of wholesome. On the second day, half of the unwholesome practice should be given up and half of the wholesome one should be adopted; this is to be continued for the third day also. On the fourth day, three-fourths of the unwholesome practice should be given up and three-fourths of the wholesome one should be adopted. This process should be continued on the fifth and sixth day also. The process of giving up of the unwholesome practice and adoption of the wholesome practice is completed fully on the seventh day.
Dosha-dominant prakriti, susceptibility to disease and specific diet for prevention of diseases:
The crux of prevention of diseases is maintaining a balance of doshas right from conception. If the doshas are in equilibrium within the body of an individual, the person does not suffer from diseases. The imbalance including predominance of a single dosha in prakriti makes him/her susceptible to diseases. The balance of doshas can be maintained through habitual intake of diet of all rasas and following those regimens with opposite properties of dominant dosha in prakriti. Therefore, to know the predominant dosha in one’s constitution is very important for having a suitable diet and lifestyle regimen in prevention of diseases. The suitable dietary regimen for each dosha prakriti is described in detail in the eighth chapter of Vimana Sthana.
==== Dosha-dominant prakriti, susceptibility to disease and specific diet for prevention of diseases ====
Signs of derangement of internal metabolism and excretion:
The crux of prevention of diseases is maintaining a balance of doshas right from conception. If the doshas are in equilibrium within the body of an individual, the person does not suffer from diseases. The imbalance including predominance of a single dosha in prakriti makes him/her susceptible to diseases. The balance of doshas can be maintained through habitual intake of diet of all rasas and following those regimens with opposite properties of dominant dosha in prakriti. Therefore, to know the predominant dosha in one’s constitution is very important for having a suitable diet and lifestyle regimen in prevention of diseases. The suitable dietary regimen for each dosha prakriti is described in detail in the eighth chapter of [[Vimana Sthana]].
==== Signs of derangement of internal metabolism and excretion ====
Proper and timely excretion of waste products of metabolism is important for maintenance of health and prevention of disease. This aspect is not well addressed by the current society and main stream medical system. The clinical examination of functions of seven external orifices in the head and two in lower part (urethra and anus) can reveal important clues related to internal tissue metabolism. Diseases can be managed through the right combination of dose, duration as well as time of administration of drugs and occurrence of diseases. Regular and seasonal purification described below are important to follow.
Proper and timely excretion of waste products of metabolism is important for maintenance of health and prevention of disease. This aspect is not well addressed by the current society and main stream medical system. The clinical examination of functions of seven external orifices in the head and two in lower part (urethra and anus) can reveal important clues related to internal tissue metabolism. Diseases can be managed through the right combination of dose, duration as well as time of administration of drugs and occurrence of diseases. Regular and seasonal purification described below are important to follow.
Principles of seasonal body purification for prevention of impending diseases and longevity:
==== Principles of seasonal body purification for prevention of impending diseases and longevity ====
Ayurveda advises to follow the course described for promotion of positive health in order to avoid diseases. Oleation and fomentation therapies are administered first to be followed by, emetics (for elimination of doshas from upper part of body) and purgatives (for elimination of doshas from lower part of body). Subsequently, the person should get medicated enema and nasal instillation/errhines therapies administered regularly. The time of purification to detoxify body from accumulated toxins is prescribed viz. vamana in the months of Chaitra (approximately during March-April), basti in Shravana (approximately during July-August) and virechana in Margashirsha (approximately during November-December). It is important to follow rasayana (rejuvenation) and vrishya (aphrodisiac) medications after this course to prevent all endogenous diseases. This also maintains proper growth and development of body tissues and delays the ageing process.
Ayurveda advises to follow the course described for promotion of positive health in order to avoid diseases. Oleation and fomentation therapies are administered first to be followed by, emetics (for elimination of doshas from upper part of body) and purgatives (for elimination of doshas from lower part of body). Subsequently, the person should get medicated enema and nasal instillation/errhines therapies administered regularly. The time of purification to detoxify body from accumulated toxins is prescribed viz. vamana in the months of Chaitra (approximately during March-April), basti in Shravana (approximately during July-August) and virechana in Margashirsha (approximately during November-December). It is important to follow rasayana (rejuvenation) and vrishya (aphrodisiac) medications after this course to prevent all endogenous diseases. This also maintains proper growth and development of body tissues and delays the ageing process.
Causes and management of exogenous diseases:
==== Causes and management of exogenous diseases ====
Unknown etiologies for psycho-spiritual disorders, toxins, polluted air, excessive heat, assault trauma, bacterial and viral infections etc. are external etio-pathological factors for exogenous diseases. The negative psychological factors and also other mental disorders are caused by defect in the intellect. Intellect discriminates between right and wrong things to be followed. When this faculty is impaired, the person is not able to take proper decisions and this leads to consumption of improper things in diet and lifestyle which are causative factors of disease. Therefore, Pragyaparadha (defect in the intellect) is the important cause for diseases.
Unknown etiologies for psycho-spiritual disorders, toxins, polluted air, excessive heat, assault trauma, bacterial and viral infections etc. are external etio-pathological factors for exogenous diseases. The negative psychological factors and also other mental disorders are caused by defect in the intellect. Intellect discriminates between right and wrong things to be followed. When this faculty is impaired, the person is not able to take proper decisions and this leads to consumption of improper things in diet and lifestyle which are causative factors of disease. Therefore, Pragyaparadha (defect in the intellect) is the important cause for diseases.
The management approach includes maintaining proper restraint over sense and locomotor organs through correcting intellectual defect, memorizing proper dietary and lifestyle regimens, proper orientation of place, time and self-consciousness about modulating as per prescribed regimens. In present era, this is important to prevent infectious diseases, their spread, and management of existing infections and their recurrence.
The management approach includes maintaining proper restraint over sense and locomotor organs through correcting intellectual defect, memorizing proper dietary and lifestyle regimens, proper orientation of place, time and self-consciousness about modulating as per prescribed regimens. In present era, this is important to prevent infectious diseases, their spread, and management of existing infections and their recurrence.
Importance of good companions and bad companions:
==== Importance of good companions and bad companions ====
Social well-being can be maintained by keeping good company and avoiding bad association. This is important for preventing stress due to social factors and to maintain one’s psychological balance intact. The impact of company of good persons leads to development of good moral character. On the contrary, company of bad ones leads to degradation of one’s psychological balance and character.
Social well-being can be maintained by keeping good company and avoiding bad association. This is important for preventing stress due to social factors and to maintain one’s psychological balance intact. The impact of company of good persons leads to development of good moral character. On the contrary, company of bad ones leads to degradation of one’s psychological balance and character.
Curd and its prescriptions:
The possible reasons behind incorporating curd in this chapter might be excess consumption of curd as specific dietary factor. The properties of curd are enlisted further in 27th chapter of Sutra sthana – Annapanavidhi adhyaya [verses 225-228]. The curd should not be taken at night. Curd is abhishyandi (increasing secretions and causing obstruction). At night, there is obstruction of channels in body and digestion is weak. Ghee, sugar, green gram soup, and honey and Embelica officinalis should be added to curd in order to prevent its untoward effects. Curd should not be heated as it makes it incompatible to the body. If, the above instructions are not followed by “curd foody”, person will suffer from fever, bleeding disorder, skin diseases anemia, jaundice and vertigo.
==== Curd and its prescriptions ====
The possible reasons behind incorporating curd in this chapter might be excess consumption of curd as specific dietary factor. The properties of curd are enlisted further in 27th chapter of Sutra sthana – Annapanavidhi adhyaya [verses 225-228].
The curd should not be taken at night. Curd is abhishyandi (increasing secretions and causing obstruction). At night, there is obstruction of channels in body and digestion is weak. Ghee, sugar, green gram soup, and honey and Embelica officinalis should be added to curd in order to prevent its untoward effects. Curd should not be heated as it makes it incompatible to the body. If, the above instructions are not followed by “curd foody”, person will suffer from fever, bleeding disorder, skin diseases anemia, jaundice and vertigo.
To conclude, Chakrapani further reinforces which foods should be used and which should not be used, regimen of physical exercise etc. Treatment of diseases, which have not yet manifested is by elimination of doshas at appropriate time. Treatments of manifested diseases are purificatory and rejuvenation therapies, and use of aphrodisiacs. (63-66)
To conclude, Chakrapani further reinforces which foods should be used and which should not be used, regimen of physical exercise etc. Treatment of diseases, which have not yet manifested is by elimination of doshas at appropriate time. Treatments of manifested diseases are purificatory and rejuvenation therapies, and use of aphrodisiacs. (63-66)
List of Research works done:
=== List of Research works done ===
IPGT & RA, Jamnagar
IPGT & RA, Jamnagar
1. Shah BB: 1992: A study of the concept of Vegavarodha with particular reference to its impact on gastrointestinal tract and assessment of management principles [L-1925]
1. Shah BB: 1992: A study of the concept of Vegavarodha with particular reference to its impact on gastrointestinal tract and assessment of management principles [L-1925]
Sri Ayurveda college, Nagpur
Sri Ayurveda college, Nagpur
12. Andhare RV:2003: Vibhinna deha prakriti ke vyaktiyon mein Dehoshma [body temperature] par kala tatha vayanusar vyayama [exercise] ka prabhava : Ek adhyayana
12. Andhare RV:2003: Vibhinna deha prakriti ke vyaktiyon mein Dehoshma [body temperature] par kala tatha vayanusar vyayama [exercise] ka prabhava : Ek adhyayana
Glossary :
=== Glossary ===
Vegas: Vegas are the urges which occur naturally in the body when it has to expel waste products like urine, feces, flatus etc. and as a reaction of the body at certain times such as belching, yawning, sleep etc. to ensure comfort. Urge: a strong impulse
Vegas: Vegas are the urges which occur naturally in the body when it has to expel waste products like urine, feces, flatus etc. and as a reaction of the body at certain times such as belching, yawning, sleep etc. to ensure comfort. Urge: a strong impulse
Adharaniya vega : Urges not to be suppressed
Adharaniya vega : Urges not to be suppressed