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{{#seo:

{{#seo:

|title=Sharira Vichaya Sharira

|title=Sharira Vichaya Sharira

|keywords=sharira vichaya, dhatu, foetal growth, foetal development, factors affecting strength, lifespan, timely death, pre-term death, Ayurveda, Indian system of medicine, charak samhita.  

|keywords=sharira vichaya, dhatu, foetal growth, foetal development, factors affecting strength, lifespan, timely death, pre-term death, Ayurveda, Indian system of medicine, charak samhita.  

|description=Sharira Sthana Chapter 6. Analytical study of the Human body

|description=Sharira Sthana Chapter 6. Analytical study of the Human body

|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg

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

|image_alt=charak samhita

|image_alt=charak samhita

|type=article

|type=article

|label7 = Reviewer  

|label7 = Reviewer  

|data7  = Patwardhan K., Shilwant A.A

|data7  = Patwardhan K., Shilwant A.A

|label8 = Editor

|label8 = Editors

|data8  = Patwardhan K.

|data8  = Patwardhan K., Deole Y.S., Basisht G.

|label9 = Date of publication  

|label9 = Year of publication  

|data9 = December 17, 2018

|data9 = 2020

|label10 = DOI

|label10 = Publisher

|data10  =  

|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]

|header3 =  

|label11 = DOI

 

|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s04.007 10.47468/CSNE.2020.e01.s04.007]

}}

}}

<big>'''Abstract'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">The present chapter deals with various important aspects of physical body from diagnostic and therapeutic view. Starting with definition of the body, questions regarding causes of diseases or destruction of the body, increase or decrease of dhatus (body elements) and their treatment are well answered. Further, factors responsible for the growth of the body, promotion of strength, digestion and metabolism of ingested food (along with action of individual factor) are discussed. In the same context, the discussion regarding body wastes and body promoting elements appear subsequently. At the end, various queries related to foetal development, birth process, life span and time of death etc. are discussed. </div>  

<div style="text-align:justify;">The present chapter deals with various important aspects of physical body from diagnostic and therapeutic view. Starting with definition of the body, questions regarding causes of diseases or destruction of the body, increase or decrease of dhatus (body elements) and their treatment are well answered. Further, factors responsible for the growth of the body, promotion of strength, digestion and metabolism of ingested food (along with action of individual factor) are discussed. In the same context, the discussion regarding body wastes and body promoting elements appear subsequently. At the end, various queries related to foetal development, birth process, life span and time of death etc. are discussed. </div>  

'''Keywords''': ''sharira vichaya, dhatu,'' fetal growth, fetal development, factors affecting strength, lifespan, timely death, pre-term death.

'''Keywords''': ''sharira vichaya, [[dhatu]],'' fetal growth, fetal development, factors affecting strength, lifespan, timely death, pre-term death.

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</div>

== Introduction ==

== Introduction ==

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This sixth chapter of the [[Sharira Sthana]], entitled [[Sharira Vichaya Sharira]](analytical study of the body) follows the chapter on ''[[ Purusha Vichaya Sharira]]'' (detail study of the ''purusha''). To achieve divine bliss and ''moksha'' (salvation) that the preceding chapter talked about, it is imperative that the body is free from diseases. To achieve a disease-free life, it is of utmost importance to know the components of the body and what vitiates them or affects them, thus, causing diseases or complete destruction of the body, etc.  

This sixth chapter of the [[Sharira Sthana]], entitled [[Sharira Vichaya Sharira]](analytical study of the body) follows the chapter on [[ Purusha Vichaya Sharira]] (detail study of the ''[[purusha]]''). To achieve divine bliss and ''moksha'' (salvation) that the preceding chapter talked about, it is imperative that the body is free from diseases. To achieve a disease-free life, it is of utmost importance to know the components of the body and what vitiates them or affects them, thus, causing diseases or complete destruction of the body, etc.  

Overall, the chapter is divided into two broad sections – the first one dealing with all the above mentioned subjects and the second one dealing with embryology, development and growth of various body parts in the fetus. The chapter ends with a very important aspect related to death viz. timely and untimely death. Since death is an inevitability, the discussion about timely and untimely death has been aptly placed here in this chapter after deliberations on the development and growth of an embryo, a person yet to born.

Overall, the chapter is divided into two broad sections – the first one dealing with all the above mentioned subjects and the second one dealing with embryology, development and growth of various body parts in the fetus. The chapter ends with a very important aspect related to death viz. timely and untimely death. Since death is an inevitability, the discussion about timely and untimely death has been aptly placed here in this chapter after deliberations on the development and growth of an embryo, a person yet to born.

The first section starts with a definition of the body, followed by the concept of homeostasis (balance of various bodily elements). Interestingly, disease or death has been defined as partial or complete deviation from the homeostasis respectively. In this context, the physiology of homeostasis and its importance as a final outcome while administering treatment has been narrated in a very systematic way.   

The first section starts with a definition of the body, followed by the concept of homeostasis (balance of various bodily elements). Interestingly, disease or death has been defined as partial or complete deviation from the homeostasis respectively. In this context, the physiology of homeostasis and its importance as a final outcome while administering treatment has been narrated in a very systematic way.   

''Samanya vishesha siddhanta'' (theory of similarity and dissimilarity) is one of the most important and fundamental principles of [[Ayurveda]]. The practical application of this ''siddhanta'' to maintain homeostasis has been well described in this chapter. Although ''samanya'' and ''vishesha'' can be understood in three broad categories - ''dravya, guna,''and ''karma'' - the emphasis is given on ''guna samanya'' and ''vishesha'' in this chapter. The treatment of various conditions using ''dravya'' with similar or opposite ''guna'' has been given with examples.

''Samanya vishesha siddhanta'' (theory of similarity and dissimilarity) is one of the most important and fundamental principles of [[Ayurveda]]. The practical application of this ''siddhanta'' to maintain homeostasis has been well described in this chapter. Although ''samanya'' and ''vishesha'' can be understood in three broad categories - ''dravya, [[guna]],''and ''karma'' - the emphasis is given on ''guna samanya'' and ''vishesha'' in this chapter. The treatment of various conditions using ''dravya'' with similar or opposite ''[[guna]]'' has been given with examples.

The primary objective of [[Ayurveda]] is to maintain health, or in other words, to maintain homeostasis and attain excellence in health of body elements. Hence, before the disease manifests, it is equally important to make efforts for growth and improved strength of the body. Accordingly, the factors responsible for both these things have been discussed. The third important thing for good health is proper nutrition. It is imperative therefore to know the factors responsible for digestion of food and further assimilation of the ingested food into body elements. The discussion about these factors is followed by types of body elements, their building blocks and waste products.

The primary objective of [[Ayurveda]] is to maintain health, or in other words, to maintain homeostasis and attain excellence in health of body elements. Hence, before the disease manifests, it is equally important to make efforts for growth and improved strength of the body. Accordingly, the factors responsible for both these things have been discussed. The third important thing for good health is proper nutrition. It is imperative therefore to know the factors responsible for digestion of food and further assimilation of the ingested food into body elements. The discussion about these factors is followed by types of body elements, their building blocks and waste products.

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The body is defined as the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium. When the relative proportions of these ''dhatus'' become inappropriate, then there is either discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely. [4]

The body is defined as the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''[[mahabhuta]]'' in a specific proportion that maintains equilibrium. When the relative proportions of these ''[[dhatu]]s'' become inappropriate, then there is either discomfort or destruction of the body. The change in the relative proportion of the ''[[dhatu]]'' is either in terms of aggravation or diminution, either partially or completely. [4]

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=== Factors responsible for increase and decrease of body elements ===

=== Factors responsible for increase and decrease of body elements ===

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''Dhatus'' with mutually opposing properties simultaneously undergo increase and decrease. A factor which increases a particular ''dhatu'' can prove antagonist for the other ''dhatu'' of opposing properties.[5]

''[[Dhatu]]s'' with mutually opposing properties simultaneously undergo increase and decrease. A factor which increases a particular ''[[dhatu]]'' can prove antagonist for the other ''[[dhatu]]'' of opposing properties.[5]

=== Objective of therapy ===

=== Objective of therapy ===

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Therefore medical therapies, when properly administered simultaneously, bring both the reduced and increased ''dhatus'' to their normal states by reducing the increased ones and increasing the diminished ones.[6]

Therefore medical therapies, when properly administered simultaneously, bring both the reduced and increased ''[[dhatu]]s'' to their normal states by reducing the increased ones and increasing the diminished ones.[6]

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While administering medicines and also while following regimens for the maintenance of health, the ultimate aim should be to balance the ''dhatus''. Even healthy persons should use the food with different ''rasa'' and ''guna'' alternately so as to maintain the equilibrium of ''dhatus''. After taking the food dominated by a particular attribute, it is desirable to neutralize its effects with regimens that have opposing attributes. [7]

While administering medicines and also while following regimens for the maintenance of health, the ultimate aim should be to balance the ''[[dhatu]]s''. Even healthy persons should use the food with different ''[[rasa]]'' and ''[[guna]]'' alternately so as to maintain the equilibrium of ''[[dhatu]]s''. After taking the food dominated by a particular attribute, it is desirable to neutralize its effects with regimens that have opposing attributes. [7]

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=== Guidelines for sustaining equilibrium ===

=== Guidelines for sustaining equilibrium ===

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For the maintenance of the equilibrium of ''dhatus'', one should follow proper activities and diet having properties opposite to the geographical condition, season and physical constitution of the individual; one should observe proper utilization of (physical and mental) capabilities as well as of available resources like time; One should avoid excess utilization of anything; one should not suppress manifested natural urges and should also avoid working beyond one’s capacity. [8]

For the maintenance of the equilibrium of ''[[dhatu]]s'', one should follow proper activities and diet having properties opposite to the geographical condition, season and physical constitution of the individual; one should observe proper utilization of (physical and mental) capabilities as well as of available resources like time; One should avoid excess utilization of anything; one should not suppress manifested natural urges and should also avoid working beyond one’s capacity. [8]

=== Increase and decrease in body elements ===

=== Increase and decrease in body elements ===

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''Dhatus'' get increased by the habitual use of food preparations which are either of similar attributes or are dominated by such attributes. Habitual use of food having opposite qualities or having elements that are predominantly of opposing qualities reduces the ''dhatus''. [9]

''[[Dhatu]]s'' get increased by the habitual use of food preparations which are either of similar attributes or are dominated by such attributes. Habitual use of food having opposite qualities or having elements that are predominantly of opposing qualities reduces the ''[[dhatu]]s''. [9]

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=== Attributes ===

=== Attributes ===

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''Guru, laghu, sheeta, ushna, snigdha, ruksha, manda, tikshna, sthira, sara, mridu, kathina, vishada, picchila, shlakshna, khara, sukshma,'' ''sthula, sandra and drava'' - these are the twenty attributes of bodily ''dhatu'' that increase or decrease. For example, the habitual use of ''guru'' food preparations cause an increase in ''dhatu'' among them that are ''guru'' whilst reducing the ''laghu dhatu''. Conversely, the use of ''laghu'' (food preparations) cause the ''dhatu'' that are ''laghu'' to get increased whilst reducing the ''guru dhatu''.

''Guru, laghu, sheeta, ushna, snigdha, ruksha, manda, tikshna, sthira, sara, mridu, kathina, vishada, picchila, shlakshna, khara, sukshma,'' ''sthula, sandra and drava'' - these are the twenty attributes of bodily ''[[dhatu]]'' that increase or decrease. For example, the habitual use of ''guru'' food preparations cause an increase in ''[[dhatu]]'' among them that are ''guru'' whilst reducing the ''laghu [[dhatu]]''. Conversely, the use of ''laghu'' (food preparations) cause the ''[[dhatu]]'' that are ''laghu'' to get increased whilst reducing the ''guru [[dhatu]]''.

Thus, the ''mamsa dhatu'' get increased predominantly with the consumption of meat, ''rakta'' by ''rakta'', ''meda'' by fat, ''vasa'' by muscle fat, ''asthi'' by ''tarunasthi''(cartilage), ''shukra'' by ''shukra''(semen) and ''garbha''(fetus) by ''ama garbha'', like egg. [10]

Thus, the ''[[mamsa dhatu]]'' get increased predominantly with the consumption of meat, ''[[rakta]]'' by ''[[rakta]]'', ''[[meda]]'' by fat, ''vasa'' by muscle fat, ''[[asthi]]'' by ''tarunasthi''(cartilage), ''[[shukra]]'' by ''[[shukra]]''(semen) and ''[[garbha]]''(fetus) by ''ama garbha'', like egg. [10]

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=== Management of disequilibrium of body elements ===

=== Management of disequilibrium of body elements ===

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If a particular ''dhatu'' is to be increased and the dietary articles with similar properties cannot be consumed because of their non-availability or even if available they cannot be used because of unsuitability, intolerable nature or any other cause, then food preparations of different nature having the predominance of the attributes of the ''dhatu'' (that needs to be enhanced) should be used. Here are some examples to illustrate this. When there is a deficiency of ''shukra'', milk, ghee and other such substances known to be ''madhura'' (sweet), ''snigdha''(unctuous), and ''sheeta''(cold) should be administered. In case of diminution of ''mutra'', sugarcane juice, ''varuni'' type of wine, ''manda'' (thin gruel), liquid food articles and substances having ''madhura, lavana'',and ''amla'' tastes and sticky nature should be administered. For diminution of ''purisha'' (feces), ''kulmasha, masha, kuskund'' (mushrooms), ''ajamadhya'' (meat of abdomen and trunk of goat), ''yava, shaka'' (leafy vegetables), and ''dhanyamla'' (sour rice gruel) should be given. The diminution of ''vata'' should be treated with substances having ''katu, tikta,'' and ''kashaya'' tastes, and ''ruksha, laghu'' and ''sheeta'' properties. In case of diminution of ''pitta'', substances having ''amla, lavana, katu'' tastes, and ''ushna'' and ''tikshna'' properties should be administered whereas for diminution of ''vata,'' substances having ''madhura'' taste, and ''snigdha,'' ''guru, sandra'' and ''picchila'' properties should be administered. The activities which would increase these ''dhatu'' should also be followed. Similarly other ''dhatu'' should also be either increased or decreased by the administration of similar and dissimilar substances respectively in appropriate time.

If a particular ''[[dhatu]]'' is to be increased and the dietary articles with similar properties cannot be consumed because of their non-availability or even if available they cannot be used because of unsuitability, intolerable nature or any other cause, then food preparations of different nature having the predominance of the attributes of the ''[[dhatu]]'' (that needs to be enhanced) should be used. Here are some examples to illustrate this. When there is a deficiency of ''[[shukra]]'', milk, ghee and other such substances known to be ''madhura'' (sweet), ''snigdha''(unctuous), and ''sheeta''(cold) should be administered. In case of diminution of ''[[mutra]]'', sugarcane juice, ''varuni'' type of wine, ''manda'' (thin gruel), liquid food articles and substances having ''madhura, lavana'',and ''amla'' tastes and sticky nature should be administered. For diminution of ''[[purisha]]'' (feces), ''kulmasha, masha, kuskund'' (mushrooms), ''ajamadhya'' (meat of abdomen and trunk of goat), ''yava, shaka'' (leafy vegetables), and ''dhanyamla'' (sour rice gruel) should be given. The diminution of ''[[vata]]'' should be treated with substances having ''katu, tikta,'' and ''kashaya'' tastes, and ''ruksha, laghu'' and ''sheeta'' properties. In case of diminution of ''[[pitta]]'', substances having ''amla, lavana, katu'' tastes, and ''ushna'' and ''tikshna'' properties should be administered whereas for diminution of ''[[vata]],'' substances having ''madhura'' taste, and ''snigdha,'' ''guru, sandra'' and ''picchila'' properties should be administered. The activities which would increase these ''[[dhatu]]'' should also be followed. Similarly other ''[[dhatu]]'' should also be either increased or decreased by the administration of similar and dissimilar substances respectively in appropriate time.

Thus, the factors which increase or decrease all the ''dhatus'' have been described- some ''dhatu'' have been specifically described while for the rest of the ''dhatus'', the same principles should be extended. [11]

Thus, the factors which increase or decrease all the ''[[dhatu]]s'' have been described- some ''[[dhatu]]'' have been specifically described while for the rest of the ''[[dhatu]]s'', the same principles should be extended. [11]

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=== Factors responsible for growth ===

=== Factors responsible for growth ===

#Excellence of ingested food

#Excellence of ingested food

#Excellence of physique

#Excellence of physique

#Excellence of ''satmya'' (adaptability to various factors responsible for the maintenance of the body)

#Excellence of ''[[satmya]]'' (adaptability to various factors responsible for the maintenance of the body)

#Excellence of mind qualities

#Excellence of mind qualities

#Natural tendency

#Natural tendency

#''Sneha'' makes the ingredients softer  

#''Sneha'' makes the ingredients softer  

#''Kala'' indicates duration which is required to complete the digestion

#''Kala'' indicates duration which is required to complete the digestion

#Appropriate administration of food brings about equilibrium of ''dhatu''. [15]

#Appropriate administration of food brings about equilibrium of ''[[dhatu]]''. [15]

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The attributes of the body are of two categories viz. ''prasada'' (nourishing factors) and ''mala'' (body wastes). Of these, the body wastes afflict the body with pain. These impurities stick to the various orifices inside the body. These are either ''paripakva dhatu'' (mature tissue elements of the body) or vitiated ''vata, pitta'' and ''kapha doshas'' which while existing in the body cause its destruction.  

The attributes of the body are of two categories viz. ''prasada'' (nourishing factors) and ''[[mala]]'' (body wastes). Of these, the body wastes afflict the body with pain. These impurities stick to the various orifices inside the body. These are either ''paripakva [[dhatu]]'' (mature tissue elements of the body) or vitiated ''[[vata]], [[pitta]]'' and ''[[kapha dosha]]s'' which while existing in the body cause its destruction.  

All the remaining are ''prasada'' (building blocks). Further, they are classified into twenty categories on the basis of their ''guna'' (attributes), beginning with ''gurutva'' and ending with ''dravatva'' and also seven types of tissues (''dravya bheda''), beginning with ''rasa'' and ending with ''shukra''. [17]

All the remaining are ''prasada'' (building blocks). Further, they are classified into twenty categories on the basis of their ''[[guna]]'' (attributes), beginning with ''gurutva'' and ending with ''dravatva'' and also seven types of tissues (''dravya bheda''), beginning with ''[[rasa]]'' and ending with ''[[shukra]]''. [17]

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Of all these, the three ''doshas'' are, by their very nature, vitiators that, when vitiated (by extraneous factors), vitiate other (''doshas'' and ''dhatus'') in the body. Signs and symptoms of the vitiation of various ''dhatus'' in different times have already been described (Cha.Su 28). Such are the manifestations of the vitiated ''dosha'' when they come in contact with the tissue elements of the body. When in normal state, the ''doshas'' maintain the health of the individual. Hence, the wise man should try to keep them in normal state. [18]

Of all these, the three ''[[dosha]]s'' are, by their very nature, vitiators that, when vitiated (by extraneous factors), vitiate other (''[[dosha]]s'' and ''[[dhatu]]s'') in the body. Signs and symptoms of the vitiation of various ''[[dhatu]]s'' in different times have already been described. [Cha.Sa.[[Sutra Sthana]] 28] Such are the manifestations of the vitiated ''[[dosha]]'' when they come in contact with the tissue elements of the body. When in normal state, the ''[[dosha]]s'' maintain the health of the individual. Hence, the wise man should try to keep them in normal state. [18]

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#According to Kankayana, the physician from Bahlika, heart being the seat of ''chetana'', consciousness is the first to be formed.  

#According to Kankayana, the physician from Bahlika, heart being the seat of ''chetana'', consciousness is the first to be formed.  

#According to Bhadrakapya, ''nabhi'' (umbilicus) is first formed as it serves to provide nourishment to the fetus.

#According to Bhadrakapya, ''nabhi'' (umbilicus) is first formed as it serves to provide nourishment to the fetus.

#According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for ''vata''.

#According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for ''[[vata]]''.

#According to Badisha, hands and feet are first formed being the instruments of individual for his activities.

#According to Badisha, hands and feet are first formed being the instruments of individual for his activities.

#According to Janaka of Videha, sense organs being the seat of senses are first formed.

#According to Janaka of Videha, sense organs being the seat of senses are first formed.

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The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''[[rasa]]'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

''Rasa'' (digestive product of food) of the pregnant woman serves three purposes viz.

''[[Rasa]]'' (digestive product of food) of the pregnant woman serves three purposes viz.

#Nourishment of her own body

#Nourishment of her own body

#Lactation and  

#Lactation and  

#Authoritative statements by peers

#Authoritative statements by peers

#Some unbelievable experiences like super-natural strength, knowledge, charm etc.

#Some unbelievable experiences like super-natural strength, knowledge, charm etc.

#(Unexplainable) nature, etiology, signs, symptoms and treatment of certain diseases which do not have any basis corresponding to the aggravation of any of these ''dosha''. [27]

#(Unexplainable) nature, etiology, signs, symptoms and treatment of certain diseases which do not have any basis corresponding to the aggravation of any of these ''[[dosha]]''. [27]

=== Timely and untimely death ===

=== Timely and untimely death ===

In the Kali Age, the normal span of life (of human beings) is one hundred years. The factors responsible for the maintenance (of the normal span) of life are:

In the Kali Age, the normal span of life (of human beings) is one hundred years. The factors responsible for the maintenance (of the normal span) of life are:

#''Prakriti sampat'' i.e. equilibrium of ''dosha'' in the constitution of individual

#''[[Prakriti]] sampat'' i.e. equilibrium of ''[[dosha]]'' in the constitution of individual

#''Guna sampat'' i.e. excellence of the compactness of the body and excellence of hereditary qualities; and

#''[[Guna]] sampat'' i.e. excellence of the compactness of the body and excellence of hereditary qualities; and

#''atma sampat'' i.e. virtuous acts [29-30]

#''[[atma]] sampat'' i.e. virtuous acts [29-30]

=== Summary ===

=== Summary ===

The following nine topics were duly discussed by the great sage in this chapter on the ‘Analytical Study of the Body’:

The following nine topics were duly discussed by the great sage in this chapter on the ‘Analytical Study of the Body’:

#Definition of ''sharira'' (body), with a focus on how it is afflicted leading to disease and destruction  

#Definition of ''sharira'' (body), with a focus on how it is afflicted leading to disease and destruction  

#Increase or decrease of ''dhatu''

#Increase or decrease of ''[[dhatu]]''

#Treatment of deficient ''dhatu''

#Treatment of deficient ''[[dhatu]]''

#Factors responsible for the growth of the body

#Factors responsible for the growth of the body

#Factors responsible for the promotion of strength  

#Factors responsible for the promotion of strength  

#Factors which help in the digestion and metabolism of food

#Factors which help in the digestion and metabolism of food

#The mode of action of each of the above mentioned factors  

#The mode of action of each of the above mentioned factors  

#''mala'' (body wastes) and ''prasada'' (building blocks) types of ''dhatu'' (body elements)

#''[[mala]]'' (body wastes) and ''prasada'' (building blocks) types of ''[[dhatu]]'' (body elements)

#Various queries (related to fetus development, birth process, life span and time of death etc.) [31-34]

#Various queries (related to fetus development, birth process, life span and time of death etc.) [31-34]

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== Tattva Vimarsha (Fundamental Principles) ==

== Tattva Vimarsha (Fundamental Principles) ==

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*Human body is the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium.

*Human body is the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''[[mahabhuta]]'' in a specific proportion that maintains equilibrium.

*Inappropriate change in the relative proportions of ''dhatus'' (disequilibrium) causes discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely.

*Inappropriate change in the relative proportions of ''[[dhatu]]s'' (disequilibrium) causes discomfort or destruction of the body. The change in the relative proportion of the ''[[dhatu]]'' is either in terms of aggravation or diminution, either partially or completely.

*''Dhatus'' with mutually opposing properties undergo increase and decrease simultaneously. A factor which increases a particular ''dhatu'' can prove antagonist for the other ''dhatu'' of opposing properties.   

*''[[Dhatu]]s'' with mutually opposing properties undergo increase and decrease simultaneously. A factor which increases a particular ''[[dhatu]]'' can prove antagonist for the other ''[[dhatu]]'' of opposing properties.   

*Properly administered medical therapies, following the principle of ''samanya'' and ''vishesha'', administered simultaneously, bring both the reduced and increased ''dhatus'' to their normal states by reducing the increased ones and increasing the diminished ones.  

*Properly administered medical therapies, following the principle of ''samanya'' and ''vishesha'', administered simultaneously, bring both the reduced and increased ''[[dhatu]]s'' to their normal states by reducing the increased ones and increasing the diminished ones.  

*For the maintenance of the equilibrium of ''dhatus'', one should follow activities and diet with properties opposite to the geographical condition, season and physical constitution of the individual. One should observe proper utilization and avoid excessive utilization of physical and mental capabilities as well as of available resources like time. One should not suppress manifested urges and should also avoid working beyond one’s capacity.  

*For the maintenance of the equilibrium of ''[[dhatu]]s'', one should follow activities and diet with properties opposite to the geographical condition, season and physical constitution of the individual. One should observe proper utilization and avoid excessive utilization of physical and mental capabilities as well as of available resources like time. One should not suppress manifested urges and should also avoid working beyond one’s capacity.  

*Substitute dietary articles with similar properties can be used in certain conditions of diminution of ''dhatu'', where the tissue replacement is not possible.

*Substitute dietary articles with similar properties can be used in certain conditions of diminution of ''[[dhatu]]'', where the tissue replacement is not possible.

*The factors responsible for proper growth and development of body include favorable time (in terms of age and season), favorable natural tendencies for growth, observance of all rule of taking diet of good quality and absence of inhibiting factors for growth.  

*The factors responsible for proper growth and development of body include favorable time (in terms of age and season), favorable natural tendencies for growth, observance of all rule of taking diet of good quality and absence of inhibiting factors for growth.  

*Factors responsible for enhancement of strength:

*Factors responsible for enhancement of strength:

#Excellence of ingested food

#Excellence of ingested food

#Excellence of physique

#Excellence of physique

#Excellence of ''satmya'' (adaptation to various factors responsible for the maintenance of the body)

#Excellence of ''[[satmya]]'' (adaptation to various factors responsible for the maintenance of the body)

#Excellence of mind qualities

#Excellence of mind qualities

#Natural tendency

#Natural tendency

*Factors responsible for transformation (digestion, assimilation and metabolism) of food are ''ushma, vayu, kleda, sneha, kala'' (time required for digestion) and ''samayoga'' (appropriate administration).

*Factors responsible for transformation (digestion, assimilation and metabolism) of food are ''ushma, vayu, kleda, sneha, kala'' (time required for digestion) and ''samayoga'' (appropriate administration).

*Specific actions of factors of transformation of food:  

*Specific actions of factors of transformation of food:  

#''Pitta/ushma'' digests the food.

#''[[Pitta]]/ushma'' digests the food.

#''Vata/vayu'' transports the food for digestion.

#''[[Vata]]/vayu'' transports the food for digestion.

#''Kleda'' loosens the food particle.  

#''Kleda'' loosens the food particle.  

#''Sneha'' makes the ingredients softer.

#''Sneha'' makes the ingredients softer.

#''Kala'' indicates duration which is required to complete the digestion.  

#''[[Kala]]'' indicates duration which is required to complete the digestion.  

Seasons of the year as well as the age under the ''kala'' factor influence strength. In certain seasons like ''hemanta'' and ''shishira'', people generally gain strength, and birth in such seasons makes the individual strong. Moderate climate when there is no excess heat and cold and which is pleasant also promotes the strength of the individual.

Seasons of the year as well as the age under the ''[[kala]]'' factor influence strength. In certain seasons like ''hemanta'' and ''shishira'', people generally gain strength, and birth in such seasons makes the individual strong. Moderate climate when there is no excess heat and cold and which is pleasant also promotes the strength of the individual.

*Transformation of food (digestion, assimilation and metabolism) results in two attributes, ''prasada'' (building blocks) and ''mala'' (waste products). ''Mala'' are either ''paripakva dhatu'' (mature tissue elements of the body) which are reutilized or vitiated (either aggravated or diminished) ''doshas/dhatu'' which need to be excreted .  

*Transformation of food (digestion, assimilation and metabolism) results in two attributes, ''prasada'' (building blocks) and ''[[mala]]'' (waste products). ''[[Mala]]'' are either ''paripakva [[dhatu]]'' (mature tissue elements of the body) which are reutilized or vitiated (either aggravated or diminished) ''[[dosha]]s/[[dhatu]]'' which need to be excreted .  

*The vitiated ''dosha'' when come in contact with the tissue elements of the body, manifest disorders. When in normal state, the ''doshas'' maintain the health of the individual.  

*The vitiated ''[[dosha]]'' when come in contact with the tissue elements of the body, manifest disorders. When in normal state, the ''[[dosha]]s'' maintain the health of the individual.  

*The fetus is dependent upon the mother for all its activities. It gets nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord and placenta connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes). Therefore the diet and lifestyle of mother during gestation is of utmost importance to prevent disorders in the fetus.   

*The fetus is dependent upon the mother for all its activities. It gets nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord and placenta connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''[[rasa]]'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes). Therefore the diet and lifestyle of mother during gestation is of utmost importance to prevent disorders in the fetus.   

*''Vata dosha'' plays a key role in regulation of movement of fetus during a normal labor. Hence ''vata'' pacifying diet is advised to prevent gestational and post natal disorders in women. (24)

*''[[Vata dosha]]'' plays a key role in regulation of movement of fetus during a normal labor. Hence ''[[vata]]'' pacifying diet is advised to prevent gestational and post natal disorders in women. (24)

*''Kala'' (Time) is an important determining factor for all processes of life and lifespan.  

*''[[Kala]]'' (Time) is an important determining factor for all processes of life and lifespan.  

*The factors responsible for the maintenance (of the normal span) of life are: ''prakriti sampat'' i.e. equilibrium of ''dosha'' in the constitution of individual, ''guna sampat'' i.e. excellence of the compactness of the body and excellence of hereditary qualities; and ''atma'' ''sampat'' i.e. virtuous acts. (30)

*The factors responsible for the maintenance (of the normal span) of life are: ''[[prakriti]] sampat'' i.e. equilibrium of ''[[dosha]]'' in the constitution of individual, ''[[guna]] sampat'' i.e. excellence of the compactness of the body and excellence of hereditary qualities; and ''[[atma]]'' ''sampat'' i.e. virtuous acts. (30)

== Vidhi Vimarsha (Applied Inferences) ==

== Vidhi Vimarsha (Applied Inferences) ==

The consciousness manifested in the body is because of the soul. Since the soul does not have any dwelling place, the word bhuta is added to the term ''chetana sthana'' in the text.

The consciousness manifested in the body is because of the soul. Since the soul does not have any dwelling place, the word bhuta is added to the term ''chetana sthana'' in the text.

''Dhatus'' are derived from the ''mahabhuta'' and the body represents the union of these ''dhatus'' in specific proportions. Hence, maintenance of these proportions becomes important for the maintenance of health. Any change in the quantity of individual ''dhatu'', thereby disturbing the relative proportion of the other ''dhatu'' results in ill health. A minor change in proportion results in discomfort while the major change destroys the body completely i.e. it can lead to death. It is important to note here that the change in proportion should be manifested and it should produce ''klesha'' (discomfort) and/or ''vinasha'' (destruction) to consider it significant.

''[[Dhatu]]s'' are derived from the ''[[mahabhuta]]'' and the body represents the union of these ''[[dhatu]]s'' in specific proportions. Hence, maintenance of these proportions becomes important for the maintenance of health. Any change in the quantity of individual ''[[dhatu]]'', thereby disturbing the relative proportion of the other ''[[dhatu]]'' results in ill health. A minor change in proportion results in discomfort while the major change destroys the body completely i.e. it can lead to death. It is important to note here that the change in proportion should be manifested and it should produce ''klesha'' (discomfort) and/or ''vinasha'' (destruction) to consider it significant.

A change in proportion of these ''dhatus'' can be due to circadian, seasonal variations etc. Sometimes the change can also occur due to dietary or behavioural changes. For example, increase in the quantity of ''shukra'' (one among the seven structural elements) by consumption of milk. However, this kind of change is transitory in nature. To differentiate this transitory state of disequilibrium, the term ''gamana'' has been suffixed to the term ''vaishamya'' (any increase or decrease beyond the normal range). This indicates that the ''vaishamya'' has to be long standing.

A change in proportion of these ''[[dhatu]]s'' can be due to circadian, seasonal variations etc. Sometimes the change can also occur due to dietary or behavioural changes. For example, increase in the quantity of ''[[shukra]]'' (one among the seven structural elements) by consumption of milk. However, this kind of change is transitory in nature. To differentiate this transitory state of disequilibrium, the term ''gamana'' has been suffixed to the term ''vaishamya'' (any increase or decrease beyond the normal range). This indicates that the ''vaishamya'' has to be long standing.

Sometimes a change in proportion of these ''dhatus'' can also be seen without discomfort and destruction.  

Sometimes a change in proportion of these ''[[dhatu]]s'' can also be seen without discomfort and destruction.  

For example,  

For example,  

#The effects of aphrodisiacs by which there is an increase in the quantity of ''shukra'' and  

#The effects of aphrodisiacs by which there is an increase in the quantity of ''[[shukra]]'' and  

#The increase in ''dhatus'' of a child along with the increase of its age.  

#The increase in ''[[dhatu]]s'' of a child along with the increase of its age.  

In both of these examples, there is no discomfort or destruction. This type of interpretation is not valid as an increase in ''dhatus'' of a child is owing to its age, which is natural and does not exceed the desired quantity at the given age of the individual. Even the increase of ''shukra'' by the administration of aphrodisiacs does not cause any disease and therefore, this increase should be considered as within the normal range.

In both of these examples, there is no discomfort or destruction. This type of interpretation is not valid as an increase in ''[[dhatu]]s'' of a child is owing to its age, which is natural and does not exceed the desired quantity at the given age of the individual. Even the increase of ''[[shukra]]'' by the administration of aphrodisiacs does not cause any disease and therefore, this increase should be considered as within the normal range.

In the seventh chapter of this section, we would see that the average quantity of ''dhatu'' is described in terms of ''anjali pramana'' (a measurement by joining palms of both hands). In spite of the description of these quantities one has to depend on the signs and symptoms of aggravation and diminution of ''dhatu'' as they are not available directly for measurement. Therefore, the maximum increase of ''shukra'' which does not produce a disease should be considered as the limit of the normal range of this ''dhatu'' and ''vaishamya'' should be diagnosed when abnormal symptoms will get manifested.

In the seventh chapter of this section, we would see that the average quantity of ''[[dhatu]]'' is described in terms of ''anjali pramana'' (a measurement by joining palms of both hands). In spite of the description of these quantities one has to depend on the signs and symptoms of aggravation and diminution of ''[[dhatu]]'' as they are not available directly for measurement. Therefore, the maximum increase of ''[[shukra]]'' which does not produce a disease should be considered as the limit of the normal range of this ''[[dhatu]]'' and ''vaishamya'' should be diagnosed when abnormal symptoms will get manifested.

Some scholars opine that sometimes the increase or decrease can be physiological (''prakrita''). They cite the example [Cha. Sa. [[Sutra Sthana]] 17/45-46] that the diminution of ''kapha'' aggravates ''vata'' and further draws the ''pitta'' which is in its normal state from its site and makes it circulate through the body to produce pain in the sites of its circulation. In this case, even though the ''pitta dosha'' is in its normal state, it causes discomfort in the body because of external factors (''paratantra prakopa/ashayapakarsha gati'').  

Some scholars opine that sometimes the increase or decrease can be physiological (''prakrita''). They cite the example [Cha. Sa. [[Sutra Sthana]] 17/45-46] that the diminution of ''[[kapha]]'' aggravates ''[[vata]]'' and further draws the ''[[pitta]]'' which is in its normal state from its site and makes it circulate through the body to produce pain in the sites of its circulation. In this case, even though the ''[[pitta dosha]]'' is in its normal state, it causes discomfort in the body because of external factors (''paratantra prakopa/ashayapakarsha gati'').  

This statement is not convincing because in another verse of the same chapter [Cha.Sa. [[Sutra Sthana]] 17/62], the author has described three different states of ''dhatu'' viz. increase, decrease and normalcy along with their diagnostic criteria. In its normal state, a ''dhatu'' does not produce any kind of discomfort or destruction. Also, a disease is defined as the result of the imbalance of ''dhatus'' and the normal state of these ''dhatus'' is described to constitute the health. [Cha.Sa. [[Sutra Sthana]] 9/4]

This statement is not convincing because in another verse of the same chapter [Cha.Sa. [[Sutra Sthana]] 17/62], the author has described three different states of ''[[dhatu]]'' viz. increase, decrease and normalcy along with their diagnostic criteria. In its normal state, a ''[[dhatu]]'' does not produce any kind of discomfort or destruction. Also, a disease is defined as the result of the imbalance of ''[[dhatu]]s'' and the normal state of these ''[[dhatu]]s'' is described to constitute the health. [Cha.Sa. [[Sutra Sthana]] 9/4]

The correct understanding of the verse  [Cha.Sa. [[Sutra Sthana]] 17/45-46] therefore should be that if the ''pitta'' in its normal state, when carried by the aggravated ''vata'', circulates in the body, and gets mixed up with the ''pitta'' of other places, and then actually there is an increase in local ''pitta'' of those places, this increased state of ''pitta'' is in fact responsible for the cause of symptoms/disease.

The correct understanding of the verse  [Cha.Sa. [[Sutra Sthana]] 17/45-46] therefore should be that if the ''[[pitta]]'' in its normal state, when carried by the aggravated ''[[vata]]'', circulates in the body, and gets mixed up with the ''[[pitta]]'' of other places, and then actually there is an increase in local ''[[pitta]]'' of those places, this increased state of ''[[pitta]]'' is in fact responsible for the cause of symptoms/disease.

Even when ''dhatus'' are in their normal states before they come in contact with the aggravated ''dosha'', their equilibrium gets disturbed after the interaction with ''dosha''. The manifestation of diseases, therefore, is possible only when ''dhatu'' are either increased or decreased due to this interaction and the consequent imbalance.

Even when ''[[dhatu]]s'' are in their normal states before they come in contact with the aggravated ''[[dosha]]'', their equilibrium gets disturbed after the interaction with ''[[dosha]]''. The manifestation of diseases, therefore, is possible only when ''[[dhatu]]'' are either increased or decreased due to this interaction and the consequent imbalance.

=== Factors responsible for increase and decrease of body elements ===

=== Factors responsible for increase and decrease of body elements ===

A factor which is responsible for the increase of one ''dhatu'' will at the same time reduce the dhatu of opposing properties. For example, milk increases ''kapha'' and ''shukra'' and at the same time, reduces ''vata'' etc. which are of opposing properties. With this view, the authors have used a verb ''bhavatah'', which is ''dvivachana'' (changes are happening in two ''dhatus'').  

A factor which is responsible for the increase of one ''[[dhatu]]'' will at the same time reduce the dhatu of opposing properties. For example, milk increases ''[[kapha]]'' and ''[[shukra]]'' and at the same time, reduces ''[[vata]]'' etc. which are of opposing properties. With this view, the authors have used a verb ''bhavatah'', which is ''dvivachana'' (changes are happening in two ''[[dhatu]]s'').  

Cow’s urine and ''kapha dosha'' share similar physical properties i.e. both are liquid. Still cow’s urine reduces ''kapha'' because of differences in other attributes, viz. ''katu'' (pungent), ''ushna'' (producing heat in the body), ''ruksha''(dry, desiccating) etc. Thus, it can be inferred that more than the physical nature (''jati''),the attributes (''guna'') are responsible for the increase or decrease of ''dhatu'', and to reiterate this, the term ''guna'' has been added as a suffix to ''viparita'' (opposite) in the text.

Cow’s urine and ''[[kapha dosha]]'' share similar physical properties i.e. both are liquid. Still cow’s urine reduces ''[[kapha]]'' because of differences in other attributes, viz. ''katu'' (pungent), ''ushna'' (producing heat in the body), ''ruksha''(dry, desiccating) etc. Thus, it can be inferred that more than the physical nature (''jati''),the attributes (''[[guna]]'') are responsible for the increase or decrease of ''[[dhatu]]'', and to reiterate this, the term ''[[guna]]'' has been added as a suffix to ''viparita'' (opposite) in the text.

The concept explained here is simultaneous changes happening in two or more ''dhatus'' having mutually opposite attributes. An etiological or causative factor can cause an increase or decrease in different body elements disturbing the equilibrium. It is possible that the introduction of the etiological or causative factor may be catalyzing a cascade of events either independent or related to the ''dhatu'' bringing changes in them. This concept can be further understood by the concept of “cross-organ talks” explained in modern medicine. When there is change in status of any organ, there can be changes seen even in the distant organs through cellular networks.  For example, adipose tissue is an endocrine organ. The tissue produces and secretes a wide range of mediators regulating adipose tissue function in an auto-/paracrine manner and important distant targets, such as the liver, skeletal muscle, the pancreas and the cardiovascular system. The enlargement of adipocytes leads to adipose tissue dysfunction and a shift in the secretory profile with an increased release of pro-inflammatory adipokines in metabolic disorders such as obesity. Adipose tissue dysfunction has a central role in the development of insulin resistance, type 2 diabetes, and cardiovascular diseases. (Romacho T).<ref> Romacho T, Elsen M, Röhrborn D, Eckel J. Adipose tissue and its role in organ crosstalk.Acta Physiol(Oxf).2014; 210(4):733-53. </ref>

The concept explained here is simultaneous changes happening in two or more ''[[dhatu]]s'' having mutually opposite attributes. An etiological or causative factor can cause an increase or decrease in different body elements disturbing the equilibrium. It is possible that the introduction of the etiological or causative factor may be catalyzing a cascade of events either independent or related to the ''[[dhatu]]'' bringing changes in them. This concept can be further understood by the concept of “cross-organ talks” explained in modern medicine. When there is change in status of any organ, there can be changes seen even in the distant organs through cellular networks.  For example, adipose tissue is an endocrine organ. The tissue produces and secretes a wide range of mediators regulating adipose tissue function in an auto-/paracrine manner and important distant targets, such as the liver, skeletal muscle, the pancreas and the cardiovascular system. The enlargement of adipocytes leads to adipose tissue dysfunction and a shift in the secretory profile with an increased release of pro-inflammatory adipokines in metabolic disorders such as obesity. Adipose tissue dysfunction has a central role in the development of insulin resistance, type 2 diabetes, and cardiovascular diseases. (Romacho T).<ref> Romacho T, Elsen M, Röhrborn D, Eckel J. Adipose tissue and its role in organ crosstalk.Acta Physiol(Oxf).2014; 210(4):733-53. </ref>

=== Objective of therapy ===

=== Objective of therapy ===

Medicines bring ''dhatus'' to normalcy only when administered in appropriate regimen (dose, duration, concomitant medicine/vehicle etc.)  Further, they should be administered only till the ''dhatu'' is in an imbalanced state. Medicines administered without taking into account these factors do not produce adequate results.  

Medicines bring ''[[dhatu]]s'' to normalcy only when administered in appropriate regimen (dose, duration, concomitant medicine/vehicle etc.)  Further, they should be administered only till the ''[[dhatu]]'' is in an imbalanced state. Medicines administered without taking into account these factors do not produce adequate results.  

For simultaneous reduction of aggravated ''kapha'' and increase of reduced ''pitta'', ''dravya'' having ''katu rasa'' (pungent taste) is used. If they are administered, beyond a desired effect then there will be increase in ''pitta'' and reduction of ''kapha'' from their normal level resulting again in imbalance.

For simultaneous reduction of aggravated ''[[kapha]]'' and increase of reduced ''[[pitta]]'', ''dravya'' having ''katu rasa'' (pungent taste) is used. If they are administered, beyond a desired effect then there will be increase in ''[[pitta]]'' and reduction of ''[[kapha]]'' from their normal level resulting again in imbalance.

Medicines need to be used appropriately (''samayaka avacharyamana'') in terms of (dose, duration, concomitant medicine/vehicle etc.). The use of ''yukti pramana'' can help to understand the scope of ''samyaka'' in a given situation at a given point in time. These are the pharmacotherapeutics principles of clinical pharmacology in [[Ayurveda]].   

Medicines need to be used appropriately (''samayaka avacharyamana'') in terms of (dose, duration, concomitant medicine/vehicle etc.). The use of ''yukti pramana'' can help to understand the scope of ''samyaka'' in a given situation at a given point in time. These are the pharmacotherapeutics principles of clinical pharmacology in [[Ayurveda]].   

The major focus of administering therapies for the cure of diseases as well as maintenance of health is to bring about the balance of ''dhatu'' which results into alleviation of diseases. ''Rasayana'' therapy which is administered for promotion of the strength of a healthy individual is primarily aimed at maintaining the equilibrium of ''dhatu'' and further improving them qualitatively. So the ultimate objective of [[Ayurveda]] is to establish the equilibrium of ''dhatu''.  [Cha.Sa. [[Sutra Sthana]]1/53]. In healthy persons, although ''dhatus'' are in a state of equilibrium, ''rasayana'' and ''vajikarana'' therapies are given to maintain this state of equilibrium. Even the selection of dietary articles should be done with this objective in mind.  

The major focus of administering therapies for the cure of diseases as well as maintenance of health is to bring about the balance of ''[[dhatu]]'' which results into alleviation of diseases. ''[[Rasayana]]'' therapy which is administered for promotion of the strength of a healthy individual is primarily aimed at maintaining the equilibrium of ''[[dhatu]]'' and further improving them qualitatively. So the ultimate objective of [[Ayurveda]] is to establish the equilibrium of ''[[dhatu]]''.  [Cha.Sa. [[Sutra Sthana]]1/53]. In healthy persons, although ''[[dhatu]]s'' are in a state of equilibrium, ''[[rasayana]]'' and ''[[vajikarana]]'' therapies are given to maintain this state of equilibrium. Even the selection of dietary articles should be done with this objective in mind.  

The term ''satmyasamadnyata'' means the food preparations which are consistently wholesome at all times and which exclude the preparations that are wholesome only when taken habitually (''abhyasa'') but not otherwise. The wholesomeness of substances is to be considered in terms of ''rasa'' and ''guna''.

The term ''satmyasamadnyata'' means the food preparations which are consistently wholesome at all times and which exclude the preparations that are wholesome only when taken habitually (''abhyasa'') but not otherwise. The wholesomeness of substances is to be considered in terms of ''rasa'' and ''[[guna]]''.

Consumption of food preparations dominated by one type of ''rasa'' may produce imbalance of ''dhatu'' and then it becomes necessary to counterbalance the changes by following regimens having opposite effects. For example, when a person eats food dominated by ''madhura'' (sweet) taste then ''kapha dosha'' gets aggravated and hence, he should follow regimens like exercise that produce opposite effects i.e. reduce ''kapha''. It is needless to say that even such regimens should not be taken in excess.[verse 7]

Consumption of food preparations dominated by one type of ''rasa'' may produce imbalance of ''[[dhatu]]'' and then it becomes necessary to counterbalance the changes by following regimens having opposite effects. For example, when a person eats food dominated by ''madhura'' (sweet) taste then ''[[kapha dosha]]'' gets aggravated and hence, he should follow regimens like exercise that produce opposite effects i.e. reduce ''[[kapha]]''. It is needless to say that even such regimens should not be taken in excess.[verse 7]

=== Guidelines for sustaining equilibrium ===

=== Guidelines for sustaining equilibrium ===

=== Increase and decrease in body elements ===

=== Increase and decrease in body elements ===

The nature of food ingredients that either increase or decrease ''dhatus'' is described. Only physical factors follow the above mentioned principles. Other factors like intellect etc. do not increase or decrease.  

The nature of food ingredients that either increase or decrease ''[[dhatu]]s'' is described. Only physical factors follow the above mentioned principles. Other factors like intellect etc. do not increase or decrease.  

A substance may be either identical totally (i.e., similar in all respects (including form)) or have partial similarities (in terms of majority of qualities). Yogindranath says that the former refers to ''dravya'' while the latter is ''gunasamanya''. For example, meat is identical to ''mamsa dhatu'' (one of the seven structural elements or ''dhatus'') completely and hence the intake of meat increases ''mamsa'' ''dhatu''. ''Shukra'' and milk, on the other hand, are not identical with each other but the major qualities of semen are predominantly found in milk. For example, both of them are liquid in nature. Hence, the habitual use of milk increases semen although to a lesser extent as compared to meat’s increasing ''mamsa dhatu''.

A substance may be either identical totally (i.e., similar in all respects (including form)) or have partial similarities (in terms of majority of qualities). Yogindranath says that the former refers to ''dravya'' while the latter is ''gunasamanya''. For example, meat is identical to ''[[mamsa dhatu]]'' (one of the seven structural elements or ''[[dhatu]]s'') completely and hence the intake of meat increases ''[[mamsa dhatu]]''. ''[[Shukra]]'' and milk, on the other hand, are not identical with each other but the major qualities of semen are predominantly found in milk. For example, both of them are liquid in nature. Hence, the habitual use of milk increases semen although to a lesser extent as compared to meat’s increasing ''[[mamsa dhatu]]''.

Such increase or decrease of ''dhatu'' by similar or dissimilar food ingredients takes place only when they are taken habitually. Occasional intake of such food does not cause any such effect.

Such increase or decrease of ''[[dhatu]]'' by similar or dissimilar food ingredients takes place only when they are taken habitually. Occasional intake of such food does not cause any such effect.

=== Attributes ===

=== Attributes ===

The twenty attributes represent ten pairs of mutually opposite attributes. For example, effects of substances having one pair of such mutually contradictory attributes, viz. ''guru'' and ''laghu'' are described. These specific attributes directly take part in increase and decrease of ''dosha'' and body tissues.  

The twenty attributes represent ten pairs of mutually opposite attributes. For example, effects of substances having one pair of such mutually contradictory attributes, viz. ''guru'' and ''laghu'' are described. These specific attributes directly take part in increase and decrease of ''[[dosha]]'' and body tissues.  

   

   

''Samanya'' is considered in view of ''guna'' (attributes) as well as ''jati'' (form). For example the properties and form of meat are similar to ''mamsa dhatu''. Therefore meat can be used in condition of depletion of ''mamsa''. This is applied also in cases, where form is different but properties are similar, such as milk to ''shukra''. We already discussed about the effect of ''mamsa'' on ''mamsa dhatu''. The immature fetus in the form of egg etc. is a conglomeration of all ''dhatus''. Hence, the mother’s consuming a chicken egg would promote all the ''dhatus'' of her fetus. ''Karma'' (activities) here includes sedentary habit, anxiety etc.

''Samanya'' is considered in view of ''[[guna]]'' (attributes) as well as ''jati'' (form). For example the properties and form of meat are similar to ''[[mamsa dhatu]]''. Therefore meat can be used in condition of depletion of ''[[mamsa]]''. This is applied also in cases, where form is different but properties are similar, such as milk to ''[[shukra]]''. We already discussed about the effect of ''mamsa'' on ''[[mamsa dhatu]]''. The immature fetus in the form of egg etc. is a conglomeration of all ''[[dhatu]]s''. Hence, the mother’s consuming a chicken egg would promote all the ''[[dhatu]]s'' of her fetus. ''Karma'' (activities) here includes sedentary habit, anxiety etc.

=== Factors responsible for strength ===

=== Factors responsible for strength ===

''Ahara parinamakara bhava'' (factors responsible for the process of digestion) should be considered in both the ways i.e. ''prakrita'' and ''vikrita''. Food consumed in the appropriate manner (by considering ''ahara parinamakara bhava'') leads to the production of ''param sukshma ahara rasa'' which in turn leads to good health. Conversely, improperly formed ''ahara rasa'' may in turn become the cause for the production of various diseases.[verse 15]

''Ahara parinamakara bhava'' (factors responsible for the process of digestion) should be considered in both the ways i.e. ''prakrita'' and ''vikrita''. Food consumed in the appropriate manner (by considering ''ahara parinamakara bhava'') leads to the production of ''param sukshma ahara rasa'' which in turn leads to good health. Conversely, improperly formed ''ahara rasa'' may in turn become the cause for the production of various diseases.[verse 15]

The ''ahara'' which has undergone the complete digestion process only is able to provide nutrition to the body  [Cha.Sa. [[Chikitsa Sthana]] 15/5]. Improperly formed ''ahara rasa'' (not having undergone the proper digestion process) cannot do the nourishment of ''dhatu''. [verse 16]

The ''ahara'' which has undergone the complete digestion process only is able to provide nutrition to the body  [Cha.Sa. [[Chikitsa Sthana]] 15/5]. Improperly formed ''ahara rasa'' (not having undergone the proper digestion process) cannot do the nourishment of ''[[dhatu]]''. [verse 16]

=== Foetal development ===

=== Foetal development ===

Mind also has control over the body. [Cha.Sa. [[Sharira Sthana]] 4/ 36]. If the individual is mentally strong, then his body will also be quite strong. Some people are also endowed with a strong physique because of their virtuous actions in their past lives. Habitual performance of exercise is also known to promote the strength of an individual.[verse 13]

Mind also has control over the body. [Cha.Sa. [[Sharira Sthana]] 4/ 36]. If the individual is mentally strong, then his body will also be quite strong. Some people are also endowed with a strong physique because of their virtuous actions in their past lives. Habitual performance of exercise is also known to promote the strength of an individual.[verse 13]

Eight factors to be kept in mind for the administration of food in appropriate manner are described in first chapter of [[Vimana Sthana]][ [Cha.Sa. [[Vimana Sthana]] 1/21-22]. Balanced use of these eight factors regarding diet is considered as ''samayoga''. [verse 14]

Eight factors to be kept in mind for the administration of food in appropriate manner are described in first chapter of [[Vimana Sthana]][Cha.Sa. [[Vimana Sthana]] 1/21-22]. Balanced use of these eight factors regarding diet is considered as ''samayoga''. [verse 14]

''Ushma'' takes part directly in the digestion of food and the remaining factors take part indirectly. ''Vata'' transports food to the site of ''agni'' to facilitate and stimulate digestion  [Cha.Sa.[[Chikitsa Sthana]] 15/6,17]. Apart from this, specific time is required to complete the digestive process. The detail process of digestion and metabolism is described in fifteenth chapter of [[Chikitsa Sthana]] [Cha.Sa.[[Chikitsa Sthana]] 15/6-11]. [verse 15]

''Ushma'' takes part directly in the digestion of food and the remaining factors take part indirectly. ''[[Vata]]'' transports food to the site of ''agni'' to facilitate and stimulate digestion  [Cha.Sa.[[Chikitsa Sthana]] 15/6,17]. Apart from this, specific time is required to complete the digestive process. The detail process of digestion and metabolism is described in fifteenth chapter of [[Chikitsa Sthana]] [Cha.Sa.[[Chikitsa Sthana]] 15/6-11]. [verse 15]

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==References ==

==References ==