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Indriyopakramaniya Adhyaya (view source)

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<div style="text-align:justify;">This chapter describes how humans perceive the world surroundings by means of five senses (Hear, see, smell,  
 
<div style="text-align:justify;">This chapter describes how humans perceive the world surroundings by means of five senses (Hear, see, smell,  
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taste, and touch), how a system of five senses called Indriya Pancha-Panchaka works and communicates with mind to perceive the surroundings and how a person can maintain health by using his/her senses properly (and therefore leading a tempered, ethical life) or suffer from disease by not using their senses properly. It also explains the role of mind, intellect and soul in the entire process of perception. This chapter describes the qualities of the mind based on the predominance of the three fundamental qualities, the triguna (sattva, rajas and tamas), including the illusions created by the mind that makes a common observer perceive through his/her senses, say, multiple minds instead of one. It further describes the spiritual elements (Adhyatma dravya guna sangraha) & their action. The principles of psycho-pathogenesis based on the excessive, deficient and perverted association of five senses with their objects along with the principles of preventing psychic disturbances and preserving the physical, mental and socio-spiritual health in the form of the principles of sadvritta has been elaborately described. This involves a broad range of ethical observances & moral practices for preventing psychosomatic disturbances. Broadly, the practices regarding code of general ethics, diet, natural urges, relationship with women, study, regarding self-control & related to worship have been elaborately described. General ethical practices related to individual, inter- personal & about maintenance of social relations have been included, which are extremely valuable for personal & social health. </div>
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taste, and touch), how a system of five senses called [[Indriya]] [[Pancha-Panchaka]] works and communicates with mind to perceive the surroundings and how a person can maintain health by using his/her senses properly (and therefore leading a tempered, ethical life) or suffer from disease by not using their senses properly. It also explains the role of mind, intellect and soul in the entire process of perception. This chapter describes the qualities of the mind based on the predominance of the three fundamental qualities, the [[triguna]] ([[sattva]], [[rajas]] and [[tamas]]), including the illusions created by the mind that makes a common observer perceive through his/her senses, say, multiple minds instead of one. It further describes the spiritual elements ([[Adhyatma dravya guna samgraha]]) & their action. The principles of psycho-pathogenesis based on the excessive, deficient and perverted association of five senses with their objects along with the principles of preventing psychic disturbances and preserving the physical, mental and socio-spiritual health in the form of the principles of [[sadvritta]] are elaborately described. This involves a broad range of ethical observances & moral practices for preventing psychosomatic disturbances. Broadly, the practices regarding code of general ethics, diet, natural urges, relationship with women, study, regarding self-control & related to worship are elaborately described. General ethical practices related to individual, inter- personal & about maintenance of social relations have been included, which are extremely valuable for personal & social health. </div>
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'''Keywords''': ''Pancha-panchaka'', ''indriya, manas, sadvritta,'' mind, senses, soul, psychology, behaviour therapy, psycho pathology.
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'''Keywords''': [[Pancha-panchaka]], [[indriya]], [[manas]], [[sadvritta]], [[Adhyatma dravya guna samgraha]], mind, senses, soul, psychology, behaviour therapy, psycho pathology, psycho spiritual aspect, super sense, psychological trait.
 
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=== Introduction ===
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== Introduction ==
 
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In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet , regimens of daily and seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by ''buddhi'' (intellect) and ultimately by ''atma'' (soul). Thus this chapter deals with ''indriya, sattva'' (mind) and ''atma'' (soul).   
+
In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet , regimens of daily and seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by [[buddhi]] (intellect) and ultimately by [[atma]] (soul). Thus this chapter deals with [[indriya]], [[sattva]] (mind) and [[atma]] (soul).   
   −
The fundamental system of ''pancha- panchaka'' in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular ''indriya'' (sense organ) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being ''atindriya'' i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  
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The fundamental system of [[pancha- panchaka]] in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular [[indriya]] (sense organs) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being [[atindriya]] i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  
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The mind does not have constituent elements like senses. Further, the function of the ''indriyas'' (sense faculties) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   
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The mind does not have constituent elements like senses. Further, the function of the [[indriya]] (sense organs) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   
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The ethical and moral principles of life described under ''sadvritta'' are the essence of preventive and promotive aspects of health.  They train and guide the senses and mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like ''pishacha'' (evil sprites), ''rakshasa'' (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.  
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The ethical and moral principles of life described under [[sadvritta]] are the essence of preventive and promotive aspects of health.  They train and guide the senses and mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like ''pishacha'' (evil sprites), ''rakshasa'' (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.  
 
      
 
      
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The ''sadvritta'' or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts (''sadvritta'') aim to preserve all dimensions of health. It also provides unique insights into the Ayurvedic way of managing life and health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life and health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases and promotion of good health. Charak says that diseases have their origin in mind. All diseases are due to ''prajnaparadha'' (''pragyaparadha'', or Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects (''asatmyendriyartha''), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive and useful social life.
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The [[sadvritta]] or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts ([[sadvritta]]) aim to preserve all dimensions of health. It also provides unique insights into the correct way of managing life and health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life and health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases and promotion of good health. Diseases have their origin in mind. All diseases are due to [[prajnaparadha]] ([[pragyaparadha]], or Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects ([[asatmyendriyartha]]), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive and useful social life.
 
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===Sanskrit text, Transliteration and English translation===
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==Sanskrit text, Transliteration and English translation==
 
   
 
   
 
अथात इन्द्रियोपक्रमणीयमध्यायं व्याख्यास्यामः||१||  
 
अथात इन्द्रियोपक्रमणीयमध्यायं व्याख्यास्यामः||१||  
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iti ha smAha bhagavAnAtreyaH||2||
 
iti ha smAha bhagavAnAtreyaH||2||
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Hereafter, I will describe the Chapter on the disciplinary protocol for sense organs.  
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Hereafter, I will describe the chapter on the disciplinary protocol for sense organs.  
 
   
 
   
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As propounded by Lord Atreya [1-2]
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Thus said Lord Atreya. [1-2]
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=== Systematic presentation of [[Indriya]]===
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==== ''Indriya pancha-panchaka'' (Five pentads of sense organs)====
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==== [[Indriya pancha-panchaka]] (Five pentads of sense organs)====
    
इह खलु पञ्चेन्द्रियाणि, पञ्चेन्द्रियद्रव्याणि, पञ्चेन्द्रियाधिष्ठानानि, पञ्चेन्द्रियार्थाः,  
 
इह खलु पञ्चेन्द्रियाणि, पञ्चेन्द्रियद्रव्याणि, पञ्चेन्द्रियाधिष्ठानानि, पञ्चेन्द्रियार्थाः,  
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iha khalu pa~jcendriyANi, pa~jcendriyadravyANi, pa~jcendriyAdhiShThAnAni, pa~jcendriyArthAH, pa~jcendriyabuddhayo bhavanti, ityuktamindriyAdhikAre||3||
 
iha khalu pa~jcendriyANi, pa~jcendriyadravyANi, pa~jcendriyAdhiShThAnAni, pa~jcendriyArthAH, pa~jcendriyabuddhayo bhavanti, ityuktamindriyAdhikAre||3||
   −
There are five sense organs, five (types of) matters of sense organs, five (different) sites of sense organs, five sense objects and five (types of) sensory perceptions, thus said in the context of sense organs [3]  
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There are five sense organs, five (types of) matters of sense organs, five (different) sites of sense organs, five sense objects and five (types of) sensory perceptions, thus said in the context of sense organs. [3]  
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 +
=== Functions of [[Sattva]] and [[Mana]] as [[indriya]]===
    
==== Super-sensuality of mind ====
 
==== Super-sensuality of mind ====
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atIndriyaM punarmanaH sattvasa~jj~jakaM, ‘cetaH’ ityAhureke, tadarthAtmasampadAyattaceShTaM ceShTApratyayabhUtamindriyANAm||4||
 
atIndriyaM punarmanaH sattvasa~jj~jakaM, ‘cetaH’ ityAhureke, tadarthAtmasampadAyattaceShTaM ceShTApratyayabhUtamindriyANAm||4||
   −
Mind transcends the sense organs. It is termed as ''sattva'', while some others call it as ''chetas''.  Its action is dependent on its objects and accomplishments of the Self i.e. ''atman'' or ''atma''. It is responsible for the actions of the sense organs. [4]  
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Mind transcends the sense organs. It is termed as [[sattva]], while some others call it as [[chetas]].  Its action is dependent on its objects and accomplishments of the Self i.e. [[atman]] or [[atma]]. It is responsible for the actions of the sense organs. [4]  
    
==== Cause of diverse manifestations of one and same mind ====
 
==== Cause of diverse manifestations of one and same mind ====
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svArthendriyArthasa~gkalpavyabhicaraNAccAnekamekasmin puruShe sattvaM, rajastamaHsattvaguNayogAcca; na cAnekatvaM, nahyekaM  hyekakAlamanekeShupravartate ; tasmAnnaikakAlA sarvendriyapravRuttiH||5||
 
svArthendriyArthasa~gkalpavyabhicaraNAccAnekamekasmin puruShe sattvaM, rajastamaHsattvaguNayogAcca; na cAnekatvaM, nahyekaM  hyekakAlamanekeShupravartate ; tasmAnnaikakAlA sarvendriyapravRuttiH||5||
 
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In a single person, mind seems to be numerous because of variations in its own objects, objects of sense organs, its analytical activity related to quickly moving and making its contact with  different  sensory organs and also due to its inherent connection with the qualities of ''rajas, tamas'' and ''sattva'', but in reality it is one. Mind being one, there is no contact with more than one sense organ at a time and therefore there is no simultaneous activity of all the sense organs. [5]
+
In a single person, mind seems to be numerous because of variations in its own objects, objects of sense organs, its analytical activity related to quickly moving and making its contact with  different  sensory organs and also due to its inherent connection with the qualities of [[rajas]], [[tamas]] and [[sattva]], but in reality it is one. Mind being one, there is no contact with more than one sense organ at a time and therefore there is no simultaneous activity of all the sense organs. [5]
 
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yadguNaM cAbhIkShNaM puruShamanuvartate sattvaM tatsattvamevopadishanti munayo bAhulyAnushayAt||6||
 
yadguNaM cAbhIkShNaM puruShamanuvartate sattvaM tatsattvamevopadishanti munayo bAhulyAnushayAt||6||
   −
The sages describe the mind according to the predominance of the ''guna'' (quality or predisposition), which is predominantly and repeatedly represented in the mind of a person. [6]
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The sages describe the mind according to the predominance of the [[guna]] (quality or predisposition), which is predominantly and repeatedly represented in the mind of a person. [6]
    
==== Perception by Association of Mind and Sense Organs ====
 
==== Perception by Association of Mind and Sense Organs ====
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The sense organs are capable of perceiving objects only when they are associated with the mind. [7]
 
The sense organs are capable of perceiving objects only when they are associated with the mind. [7]
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===Detail description of [[Indriya pancha-panchaka]] (Five pentads of sense organs) ===
−
==== Five Sense Organs ====
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==== Five sense organs ====
    
तत्र चक्षुः श्रोत्रं घ्राणं रसनं स्पर्शनमिति पञ्चेन्द्रियाणि||८||
 
तत्र चक्षुः श्रोत्रं घ्राणं रसनं स्पर्शनमिति पञ्चेन्द्रियाणि||८||
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The five sense organs are-visual, auditory, olfactory, gustatory and the tactile.[8]
 
The five sense organs are-visual, auditory, olfactory, gustatory and the tactile.[8]
   −
==== Five Sense Matters ====
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==== Origin of five sense matters ====
    
पञ्चेन्द्रियद्रव्याणि- खं वायुर्ज्योतिरापो भूरिति||९||  
 
पञ्चेन्द्रियद्रव्याणि- खं वायुर्ज्योतिरापो भूरिति||९||  
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pa~jcendriyadravyANi- khaM vAyurjyotirApo bhUriti||9||
 
pa~jcendriyadravyANi- khaM vAyurjyotirApo bhUriti||9||
   −
The five (types of) matter of sense organs are- ''akasha, vayu, tejas,'' ''apa'' and ''prithvi'' . [9]
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The five (types of) matter of sense organs are- [[akasha]], [[vayu]], [[tejas]], [[apa]] and [[prithvi]] . [9]
   −
==== Five Sites of Sensations ====
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==== Five sites of sensations ====
    
पञ्चेन्द्रियाधिष्ठानानि- अक्षिणी कर्णौ नासिके जिह्वा त्वक् चेति||१०||
 
पञ्चेन्द्रियाधिष्ठानानि- अक्षिणी कर्णौ नासिके जिह्वा त्वक् चेति||१०||
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The five (different) sites of sense organs are- eyes, ears, nose, tongue and skin. [10]
 
The five (different) sites of sense organs are- eyes, ears, nose, tongue and skin. [10]
   −
==== Five Sense Objects ====
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==== Five sense objects ====
    
पञ्चेन्द्रियार्थाः- शब्दस्पर्शरूपरसगन्धाः||११||
 
पञ्चेन्द्रियार्थाः- शब्दस्पर्शरूपरसगन्धाः||११||
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pa~jcendriyArthAH- shabdasparsharUparasagandhAH||11||
 
pa~jcendriyArthAH- shabdasparsharUparasagandhAH||11||
   −
The five sense objects are – ''shabda'' (sound), ''sparsha'' (touch), ''rupa'' (vision), ''rasa'' (taste) and ''gandha'' (smell). [11]
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The five sense objects are – [[shabda]] (sound), [[sparsha]] (touch), [[rupa]] (vision), [[rasa]] (taste) and [[gandha]] (smell). [11]
   −
==== Five Sensory Perceptions ====
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==== Five sensory perceptions ====
    
पञ्चेन्द्रियबुद्धयः- चक्षुर्बुद्ध्यादिकाः; ताः पुनरिन्द्रियेन्द्रियार्थसत्त्वात्मसन्निकर्षजाः, क्षणिका, निश्चयात्मिकाश्च, इत्येतत्पञ्चपञ्चकम्||१२||  
 
पञ्चेन्द्रियबुद्धयः- चक्षुर्बुद्ध्यादिकाः; ताः पुनरिन्द्रियेन्द्रियार्थसत्त्वात्मसन्निकर्षजाः, क्षणिका, निश्चयात्मिकाश्च, इत्येतत्पञ्चपञ्चकम्||१२||  
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pa~jcendriyabuddhayaH- cakShurbuddhyAdikAH; tAH punarindriyendriyArthasattvAtmasannikarShajAH, kShaNikA, nishcayAtmikAshca, ityetatpa~jcapa~jcakam||12||
 
pa~jcendriyabuddhayaH- cakShurbuddhyAdikAH; tAH punarindriyendriyArthasattvAtmasannikarShajAH, kShaNikA, nishcayAtmikAshca, ityetatpa~jcapa~jcakam||12||
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The five (types of ) sensory perceptions are- visual  perception etc. They are produced in conjunction with the senses, sense objects, mind and the self (''atman''). They are momentary but determinative. The five pentads are thus described. [12]
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The five (types of ) sensory perceptions are- visual  perception etc. They are produced in conjunction with the senses, sense objects, mind and the self ([[atman]]). They are momentary and determinative. The five pentads are thus described. [12]
   −
==== ''Adhyatma dravya guna'' (substances and qualities pertaining to soul) ====
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=== [[Adhyatma dravya guna samgraha]] (substances and qualities pertaining to soul) ===
    
मनो मनोर्थो बुद्धिरात्मा चेत्यध्यात्मद्रव्यगुणसङ्ग्रहः शुभाशुभप्रवृत्तिनिवृत्तिहेतुश्च, द्रव्याश्रितं चकर्म; यदुच्यते क्रियेति||१३||  
 
मनो मनोर्थो बुद्धिरात्मा चेत्यध्यात्मद्रव्यगुणसङ्ग्रहः शुभाशुभप्रवृत्तिनिवृत्तिहेतुश्च, द्रव्याश्रितं चकर्म; यदुच्यते क्रियेति||१३||  
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mano manortho buddhirAtmA cetyadhyAtmadravyaguNasa~ggrahaH shubhAshubhapravRuttinivRuttihetushca, dravyAshritaM [6] ca karma; yaducyate kriyeti||13||
 
mano manortho buddhirAtmA cetyadhyAtmadravyaguNasa~ggrahaH shubhAshubhapravRuttinivRuttihetushca, dravyAshritaM [6] ca karma; yaducyate kriyeti||13||
 
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In brief, the substances and qualities pertaining to self (''atman'') comprise of – the mind, objects of the mind, intellect and the self. This entire set is responsible for an individual’s proclivity towards and  abstinence from auspicious and inauspicious acts respectively. Actions also known as therapeutic measures are dependent on substance.[13]
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In brief, the substances and qualities pertaining to self ([[atman]]) comprise of – the mind, objects of the mind, intellect and the self. This entire set is responsible for an individual’s proclivity towards and  abstinence from auspicious and inauspicious acts respectively. Actions also known as therapeutic measures are dependent on substance.[13]
 
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tatra yadyadAtmakamindriyaM visheShAttattadAtmakamevArthamanugRuhNAti, tatsvabhAvAdvibhutvAcca||14||
 
tatra yadyadAtmakamindriyaM visheShAttattadAtmakamevArthamanugRuhNAti, tatsvabhAvAdvibhutvAcca||14||
 
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The extant sense organs, which are comprehensible by inference, are composed of the (various) combinations of the five ''mahabhutas'' (or basic elements). There is a predominance of ''tejas'' in the eyes, ''akasha'' in ears,  ''prithvi'' in nose, ''apa'' in tongue and ''vayu'' in skin sense organs. Thus, the sense organs perceive their objects according to the predominance of their constituent ''mahabhuta'' because of the similarity of their nature (''svabhava'') and specific capability of sense perception (''vibhu'') . [14]
+
The extant sense organs, which are comprehensible by inference, are composed of the (various) combinations of the five [[mahabhuta]] (or basic elements). There is a predominance of [[tejas]] in the eyes, [[akasha]] in ears,  [[prithvi]] in nose, [[apa]] in tongue and [[vayu]] in skin sense organs. Thus, the sense organs perceive their objects according to the predominance of their constituent [[mahabhuta]] because of the similarity of their inherent nature ([[svabhava]]) and specific capability of sense perception ([[vibhu]]) . [14]
 
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Skewed (excessive, deficient and improper) association of senses with their objects of focus, together with the mind, leads to abnormal sensations and emotions, while proper association returns such sensations to normalcy. [15]
 
Skewed (excessive, deficient and improper) association of senses with their objects of focus, together with the mind, leads to abnormal sensations and emotions, while proper association returns such sensations to normalcy. [15]
 +
 +
===Functions of mind and preservation of mental health===
    
==== Object of mind ====
 
==== Object of mind ====
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tatra manaso manobuddheshca ta eva samAnAtihInamithyAyogAH prakRutivikRutihetavo bhavanti||16||
 
tatra manaso manobuddheshca ta eva samAnAtihInamithyAyogAH prakRutivikRutihetavo bhavanti||16||
   −
The objective of the mind is to think. Proper and improper (excessive, deficient and deviant) association of mind and its ultimate perception (''mano-buddhi'') causes normal and abnormal perceptions respectively. [16]
+
The object of the mind is to think. Proper and improper (excessive, deficient and deviant) association of mind and its ultimate perception ([[mano-buddhi]]) causes normal and abnormal perceptions respectively. [16]
    
==== Preservation of normal mind ====
 
==== Preservation of normal mind ====
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One should always make efforts to maintain normalcy of sense organs with mind and protect them from any kind of trauma. This can be achieved by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well-being, should always remember and abide by all the codes of conduct (described in the following verse).[17]
 
One should always make efforts to maintain normalcy of sense organs with mind and protect them from any kind of trauma. This can be achieved by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well-being, should always remember and abide by all the codes of conduct (described in the following verse).[17]
 
</div>
 
</div>
 +
===[[Sadvritta]] (Code of conduct)===
   −
==== ''Sadvritta'' (Code of conduct) for positive health and control of senses ====
+
==== [[Sadvritta]] for positive health and control of senses ====
    
तद्ध्यनुतिष्ठन्  युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश  !तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, अग्निमुपचरेत्, ओषधीः प्रशस्ता धारयेत्, द्वौ कालावुपस्पृशेत्,मलायनेष्वभीक्ष्णं पादयोश्च वैमल्यमादध्यात्, त्रिःपक्षस्य केशश्मश्रुलोमनखान् संहारयेत्, नित्यमनुपहतवासाः  सुमनाः सुगन्धिः स्यात्, साधुवेशः, प्रसिद्धकेशः  , मूर्धश्रोत्रघ्राणपादतैलनित्यः, धूमपः, पूर्वाभिभाषी, सुमुखः, दुर्गेष्वभ्युपपत्ता, होता,यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, काले हितमितमधुरार्थवादी,वश्यात्मा, धर्मात्मा, हेतावीर्ष्युः, फले नेर्ष्युः, निश्चिन्तः, निर्भीकः, ह्रीमान्, धीमान्, महोत्साहः, दक्षः, क्षमावान्, धार्मिकः,आस्तिकः, विनयबुद्धिविद्याभिजनवयोवृद्धसिद्धाचार्याणामुपासिता  , छत्री दण्डी मौली  सोपानत्को युगमात्रदृग्विचरेत्  ,मङ्गलाचारशीलः, कुचेलास्थिकण्टकामेध्यकेशतुषोत्करभस्मकपालस्नानबलिभूमीनां परिहर्ता, प्राक् श्रमाद् व्यायामवर्जीस्यात्, सर्वप्राणिषु बन्धुभूतः स्यात्, क्रुद्धानामनुनेता, भीतानामाश्वासयिता, दीनानामभ्युपपत्ता, सत्यसन्धः, सामप्रधानः  ,परपरुषवचनसहिष्णुः, अमर्षघ्नः, प्रशमगुणदर्शी, रागद्वेषहेतूनां हन्ता च||१८||
 
तद्ध्यनुतिष्ठन्  युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश  !तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, अग्निमुपचरेत्, ओषधीः प्रशस्ता धारयेत्, द्वौ कालावुपस्पृशेत्,मलायनेष्वभीक्ष्णं पादयोश्च वैमल्यमादध्यात्, त्रिःपक्षस्य केशश्मश्रुलोमनखान् संहारयेत्, नित्यमनुपहतवासाः  सुमनाः सुगन्धिः स्यात्, साधुवेशः, प्रसिद्धकेशः  , मूर्धश्रोत्रघ्राणपादतैलनित्यः, धूमपः, पूर्वाभिभाषी, सुमुखः, दुर्गेष्वभ्युपपत्ता, होता,यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, काले हितमितमधुरार्थवादी,वश्यात्मा, धर्मात्मा, हेतावीर्ष्युः, फले नेर्ष्युः, निश्चिन्तः, निर्भीकः, ह्रीमान्, धीमान्, महोत्साहः, दक्षः, क्षमावान्, धार्मिकः,आस्तिकः, विनयबुद्धिविद्याभिजनवयोवृद्धसिद्धाचार्याणामुपासिता  , छत्री दण्डी मौली  सोपानत्को युगमात्रदृग्विचरेत्  ,मङ्गलाचारशीलः, कुचेलास्थिकण्टकामेध्यकेशतुषोत्करभस्मकपालस्नानबलिभूमीनां परिहर्ता, प्राक् श्रमाद् व्यायामवर्जीस्यात्, सर्वप्राणिषु बन्धुभूतः स्यात्, क्रुद्धानामनुनेता, भीतानामाश्वासयिता, दीनानामभ्युपपत्ता, सत्यसन्धः, सामप्रधानः  ,परपरुषवचनसहिष्णुः, अमर्षघ्नः, प्रशमगुणदर्शी, रागद्वेषहेतूनां हन्ता च||१८||
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taddhyanutiShThan  yugapat sampAdayatyarthadvayamArogyamindriyavijayaM ceti; tat sadvRuttamakhilenopadekShyAmo~agnivesha ! tadyathA-devagobrAhmaNaguruvRuddhasiddhAcAryAnarcayet, agnimupacaret, oShadhIH prashastA dhArayet, dvau kAlAvupaspRushet, malAyaneShvabhIkShNaMpAdayoshca vaimalyamAdadhyAt, triHpakShasya keshashmashrulomanakhAn saMhArayet, nityamanupahatavAsAH  sumanAH  sugandhiH syAt, sAdhuveshaH,prasiddhakeshaH  , mUrdhashrotraghrANapAdatailanityaH, dhUmapaH, pUrvAbhibhAShI, sumukhaH, durgeShvabhyupapattA, hotA, yaShTA, dAtA,catuShpathAnAM namaskartA, balInAmupahartA, atithInAM pUjakaH, pitRubhyaH piNDadaH, kAle hitamitamadhurArthavAdI, vashyAtmA, dharmAtmA,hetAvIrShyuH, phale nerShyuH, nishcintaH, nirbhIkaH, hrImAn, dhImAn, mahotsAhaH, dakShaH, kShamAvAn, dhArmikaH, AstikaH,vinayabuddhividyAbhijanavayovRuddhasiddhAcAryANAmupAsitA, chatrI daNDI maulI  sopAnatko yugamAtradRugvicaret  , ma~ggalAcArashIlaH,kucelAsthikaNTakAmedhyakeshatuShotkarabhasmakapAlasnAnabalibhUmInAM parihartA, prAk shramAd vyAyAmavarjI syAt, sarvaprANiShu bandhubhUtaH syAt,kruddhAnAmanunetA, bhItAnAmAshvAsayitA, dInAnAmabhyupapattA, satyasandhaH, sAmapradhAnaH , paraparuShavacanasahiShNuH, amarShaghnaH,prashamaguNadarshI, rAgadveShahetUnAM hantA ca||18||
 
taddhyanutiShThan  yugapat sampAdayatyarthadvayamArogyamindriyavijayaM ceti; tat sadvRuttamakhilenopadekShyAmo~agnivesha ! tadyathA-devagobrAhmaNaguruvRuddhasiddhAcAryAnarcayet, agnimupacaret, oShadhIH prashastA dhArayet, dvau kAlAvupaspRushet, malAyaneShvabhIkShNaMpAdayoshca vaimalyamAdadhyAt, triHpakShasya keshashmashrulomanakhAn saMhArayet, nityamanupahatavAsAH  sumanAH  sugandhiH syAt, sAdhuveshaH,prasiddhakeshaH  , mUrdhashrotraghrANapAdatailanityaH, dhUmapaH, pUrvAbhibhAShI, sumukhaH, durgeShvabhyupapattA, hotA, yaShTA, dAtA,catuShpathAnAM namaskartA, balInAmupahartA, atithInAM pUjakaH, pitRubhyaH piNDadaH, kAle hitamitamadhurArthavAdI, vashyAtmA, dharmAtmA,hetAvIrShyuH, phale nerShyuH, nishcintaH, nirbhIkaH, hrImAn, dhImAn, mahotsAhaH, dakShaH, kShamAvAn, dhArmikaH, AstikaH,vinayabuddhividyAbhijanavayovRuddhasiddhAcAryANAmupAsitA, chatrI daNDI maulI  sopAnatko yugamAtradRugvicaret  , ma~ggalAcArashIlaH,kucelAsthikaNTakAmedhyakeshatuShotkarabhasmakapAlasnAnabalibhUmInAM parihartA, prAk shramAd vyAyAmavarjI syAt, sarvaprANiShu bandhubhUtaH syAt,kruddhAnAmanunetA, bhItAnAmAshvAsayitA, dInAnAmabhyupapattA, satyasandhaH, sAmapradhAnaH , paraparuShavacanasahiShNuH, amarShaghnaH,prashamaguNadarshI, rAgadveShahetUnAM hantA ca||18||
 
   
 
   
−
That (''sadvritta''), if practiced simultaneously fulfills two objectives – maintenance of positive health and control over sense organs. Agnivesha! I shall entirely explain the codes of conduct , such as:
+
That ([[sadvritta]]), if practiced simultaneously fulfils two objectives – maintenance of positive health and control over sense organs. Agnivesha! I shall entirely explain the codes of conduct , such as:
   −
* One should worship God, cows, Brahmins, preceptors, elderly persons, highly accomplished persons and teachers.
+
* One should worship God, cows, Brahmins, preceptors, elderly persons, highly accomplished persons and teachers
 
* One should honor fire with oblation,  should put on auspicious herbs
 
* One should honor fire with oblation,  should put on auspicious herbs
 
* One should bathe twice a day, and one should clean his excretory passages and feet frequently  
 
* One should bathe twice a day, and one should clean his excretory passages and feet frequently  
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* Should always concentrate on the qualities of peaceful life and should be the remover of the causes of attachment and aversion. [18]
 
* Should always concentrate on the qualities of peaceful life and should be the remover of the causes of attachment and aversion. [18]
   −
==== The Forbidden Codes of Conduct ====
+
==== The forbidden codes of conduct ====
    
नानृतं ब्रूयात्, नान्यस्वमाददीत, नान्यस्त्रियमभिलषेन्नान्यश्रियं, न वैरं रोचयेत्, न कुर्यात् पापं, न पापेऽपि पापी  स्यात्,नान्यदोषान् ब्रूयात्, नान्यरहस्यमागमयेन्, नाधार्मिकैर्न नरेन्द्रद्विष्टैः सहासीत नोन्मत्तैर्न पतितैर्न भ्रूणहन्तृभिर्न क्षुद्रैर्नदुष्टैः, न दुष्टयानान्यारोहेत, न जानुसमं  कठिनमासनमध्यासीत, नानास्तीर्णमनुपहितमविशालमसमं वा शयनं प्रपद्येत,न गिरिविषममस्तकेष्वनुचरेत्, न द्रुममारोहेत्, न जलोग्रवेगमवगाहेत, न कुलच्छायामुपासीत  , नाग्न्युत्पातमभितश्चरेत्,नोच्चैर्हसेत्, न शब्दवन्तं मारुतं मुञ्चेत्, नानावृतमुखो  जृम्भां क्षवथुं हास्यं वा प्रवर्तयेत्, न नासिकां कुष्णीयात्, न दन्तान्विघट्टयेत्, न नखान् वादयेत्, नास्थीन्यभिहन्यात्, न भूमिं विलिखेत्, न छिन्द्यात्तृणं, न लोष्टं मृद्नीयात्, नविगुणमङ्गैश्चेष्टेत, ज्योतींष्यनिष्टममेध्यमशस्तं  च नाभिवीक्षेत, न हुङ्कुर्याच्छवं  , नचैत्यध्वजगुरुपूज्याशस्तच्छायामाक्रामेत्, न क्षपास्वमरसदनचैत्यचत्वरचतुष्पथोपवनश्मशानाघातनान्यासेवेत  , नैकःशून्यगृहं न चाटवीमनुप्रविशेत्, न पापवृत्तान् स्त्रीमित्रभृत्यान् भजेत, नोत्तमैर्विरुध्येत, नावरानुपासीत, न जिह्मं रोचयेत्,नानार्यमाश्रयेत्, न भयमुत्पादयेत्, न साहसातिस्वप्नप्रजागरस्नानपानाशनान्यासेवेत, नोर्ध्वजानुश्चिरं तिष्ठेत्, नव्यालानुपसर्पेन्न दंष्ट्रिणो न विषाणिनः, पुरोवातातपावश्यायातिप्रवाताञ्जह्यात्, कलिं नारभेत, नासुनिभृतोऽग्निमुपासीत नोच्छिष्टः, नाधः कृत्वा प्रतापयेत्, नाविगतक्लमो नानाप्लुतवदनो न नग्न उपस्पृशेत्, न स्नानशाट्या स्पृशेदुत्तमाङ्गं, नकेशाग्राण्यभिहन्यात्, नोपस्पृश्य ते एव वाससी बिभृयात्, नास्पृष्ट्वा रत्नाज्यपूज्यमङ्गलसुमनसोऽभिनिष्क्रामेत्, नपूज्यमङ्गलान्यपसव्यं गच्छेन्नेतराण्यनुदक्षिणम्||१९||  
 
नानृतं ब्रूयात्, नान्यस्वमाददीत, नान्यस्त्रियमभिलषेन्नान्यश्रियं, न वैरं रोचयेत्, न कुर्यात् पापं, न पापेऽपि पापी  स्यात्,नान्यदोषान् ब्रूयात्, नान्यरहस्यमागमयेन्, नाधार्मिकैर्न नरेन्द्रद्विष्टैः सहासीत नोन्मत्तैर्न पतितैर्न भ्रूणहन्तृभिर्न क्षुद्रैर्नदुष्टैः, न दुष्टयानान्यारोहेत, न जानुसमं  कठिनमासनमध्यासीत, नानास्तीर्णमनुपहितमविशालमसमं वा शयनं प्रपद्येत,न गिरिविषममस्तकेष्वनुचरेत्, न द्रुममारोहेत्, न जलोग्रवेगमवगाहेत, न कुलच्छायामुपासीत  , नाग्न्युत्पातमभितश्चरेत्,नोच्चैर्हसेत्, न शब्दवन्तं मारुतं मुञ्चेत्, नानावृतमुखो  जृम्भां क्षवथुं हास्यं वा प्रवर्तयेत्, न नासिकां कुष्णीयात्, न दन्तान्विघट्टयेत्, न नखान् वादयेत्, नास्थीन्यभिहन्यात्, न भूमिं विलिखेत्, न छिन्द्यात्तृणं, न लोष्टं मृद्नीयात्, नविगुणमङ्गैश्चेष्टेत, ज्योतींष्यनिष्टममेध्यमशस्तं  च नाभिवीक्षेत, न हुङ्कुर्याच्छवं  , नचैत्यध्वजगुरुपूज्याशस्तच्छायामाक्रामेत्, न क्षपास्वमरसदनचैत्यचत्वरचतुष्पथोपवनश्मशानाघातनान्यासेवेत  , नैकःशून्यगृहं न चाटवीमनुप्रविशेत्, न पापवृत्तान् स्त्रीमित्रभृत्यान् भजेत, नोत्तमैर्विरुध्येत, नावरानुपासीत, न जिह्मं रोचयेत्,नानार्यमाश्रयेत्, न भयमुत्पादयेत्, न साहसातिस्वप्नप्रजागरस्नानपानाशनान्यासेवेत, नोर्ध्वजानुश्चिरं तिष्ठेत्, नव्यालानुपसर्पेन्न दंष्ट्रिणो न विषाणिनः, पुरोवातातपावश्यायातिप्रवाताञ्जह्यात्, कलिं नारभेत, नासुनिभृतोऽग्निमुपासीत नोच्छिष्टः, नाधः कृत्वा प्रतापयेत्, नाविगतक्लमो नानाप्लुतवदनो न नग्न उपस्पृशेत्, न स्नानशाट्या स्पृशेदुत्तमाङ्गं, नकेशाग्राण्यभिहन्यात्, नोपस्पृश्य ते एव वाससी बिभृयात्, नास्पृष्ट्वा रत्नाज्यपूज्यमङ्गलसुमनसोऽभिनिष्क्रामेत्, नपूज्यमङ्गलान्यपसव्यं गच्छेन्नेतराण्यनुदक्षिणम्||१९||  
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* One should not tell  lies and should not take other’s possessions
 
* One should not tell  lies and should not take other’s possessions
 
* Should not covet other’s women or property
 
* Should not covet other’s women or property
−
* Should not indulge in enmity, sinful acts, or be vicious (even to a sinner).
+
* Should not indulge in enmity, sinful acts, or be vicious (even to a sinner)
−
* Should not point out  defects of others and should not try to know other’s secrets.
+
* Should not point out  defects of others and should not try to know other’s secrets  
−
* One should not keep company of the unvirtuous, those hated by the king, insane persons, those not following social ethics, foetus killers, wretched and wicked ones.
+
* One should not keep company of the unvirtuous, those hated by the king, insane persons, those not following social ethics, foetus killers, wretched and wicked ones
−
* One should not ride on defective vehicles, sit on hard place of knee height, sleep on uncovered hard bed or having no pillow, not having sufficient dimensions or uneven.
+
* One should not ride on defective vehicles, sit on hard place of knee height, sleep on uncovered hard bed or having no pillow, not having sufficient dimensions or uneven
−
* One should not move on uneven tops of the mountains, climb trees, and take dip in water with strong currents.
+
* One should not move on uneven tops of the mountains, climb trees, and take dip in water with strong currents
 
* One should not tread on the shade of a bank, or move around the place that are prone to fire hazards, should not laugh loudly, release flatus with sound, should not yawn, sneeze, or laugh with uncovered mouth, should not contort the nose, grind teeth, make scratching sounds using nails, strike the bones, scrape the earth, cut the grass, press the earthen lamp, perform any improper actions of body parts .
 
* One should not tread on the shade of a bank, or move around the place that are prone to fire hazards, should not laugh loudly, release flatus with sound, should not yawn, sneeze, or laugh with uncovered mouth, should not contort the nose, grind teeth, make scratching sounds using nails, strike the bones, scrape the earth, cut the grass, press the earthen lamp, perform any improper actions of body parts .
 
* One should not see light, undesirable, impure and inauspicious objects, should not produce any abnormally loud sound at the sight of corpse and tread on the shadow of sacred persons, teachers, revered ones or any such persons.
 
* One should not see light, undesirable, impure and inauspicious objects, should not produce any abnormally loud sound at the sight of corpse and tread on the shadow of sacred persons, teachers, revered ones or any such persons.
Line 292: Line 299:  
* One should not pass the respectable and the auspicious on left and others on right side. [19]
 
* One should not pass the respectable and the auspicious on left and others on right side. [19]
   −
==== Codes/Etiquettes for Eating ====
+
==== Codes/Etiquette for eating ====
    
नारत्नपाणिर्नास्नातो नोपहतवासा नाजपित्वा नाहुत्वा देवताभ्यो नानिरूप्य पितृभ्यो नादत्त्वा गुरुभ्यो नातिथिभ्योनोपाश्रितेभ्यो नापुण्यगन्धो नामाली नाप्रक्षालितपाणिपादवदनो नाशुद्धमुखो नोदङ्मुखो न विमनानाभक्ताशिष्टाशुचिक्षुधितपरिचरो न पात्रीष्वमेध्यासु नादेशे नाकाले नाकीर्णे नादत्त्वाऽग्रमग्नये नाप्रोक्षितं प्रोक्षणोदकैर्नमन्त्रैरनभिमन्त्रितं न कुत्सयन्न कुत्सितं न प्रतिकूलोपहितमन्नमाददीत, न पर्युषितमन्यत्रमांसहरितकशुष्कशाकफलभक्ष्येभ्यः, नाशेषभुक् स्यादन्यत्र दधिमधुलवणसक्तुसर्पिभ्यः, न नक्तं दधि भुञ्जीत, नसक्तूनेकानश्नीयान्न निशि न भुक्त्वा न बहून्न द्विर्नोदकान्तरितात्, न छित्त्वा द्विजैर्भक्षयेत्||२०||
 
नारत्नपाणिर्नास्नातो नोपहतवासा नाजपित्वा नाहुत्वा देवताभ्यो नानिरूप्य पितृभ्यो नादत्त्वा गुरुभ्यो नातिथिभ्योनोपाश्रितेभ्यो नापुण्यगन्धो नामाली नाप्रक्षालितपाणिपादवदनो नाशुद्धमुखो नोदङ्मुखो न विमनानाभक्ताशिष्टाशुचिक्षुधितपरिचरो न पात्रीष्वमेध्यासु नादेशे नाकाले नाकीर्णे नादत्त्वाऽग्रमग्नये नाप्रोक्षितं प्रोक्षणोदकैर्नमन्त्रैरनभिमन्त्रितं न कुत्सयन्न कुत्सितं न प्रतिकूलोपहितमन्नमाददीत, न पर्युषितमन्यत्रमांसहरितकशुष्कशाकफलभक्ष्येभ्यः, नाशेषभुक् स्यादन्यत्र दधिमधुलवणसक्तुसर्पिभ्यः, न नक्तं दधि भुञ्जीत, नसक्तूनेकानश्नीयान्न निशि न भुक्त्वा न बहून्न द्विर्नोदकान्तरितात्, न छित्त्वा द्विजैर्भक्षयेत्||२०||
Line 307: Line 314:  
* One should not take curd at night. One should not consume roasted grain flour without mixing it  with ghee and sugar, in the night, after meals, in large quantity, twice daily or interrupted with water intake or tearing with teeth. [20]
 
* One should not take curd at night. One should not consume roasted grain flour without mixing it  with ghee and sugar, in the night, after meals, in large quantity, twice daily or interrupted with water intake or tearing with teeth. [20]
   −
==== Codes for Passing Natural Urges ====
+
==== Codes for following natural urges ====
    
नानृजुः क्षुयान्नाद्यान्न शयीत, न वेगितोऽन्यकार्यः स्यात्, न वाय्वग्निसलिलसोमार्कद्विजगुरुप्रतिमुखंनिष्ठीविका(वात)वर्चोमूत्राण्युत्सृजेत्, न पन्थानमवमूत्रयेन्न जनवति नान्नकाले, न जपहोमाध्ययनबलिमङ्गलक्रियासुश्लेष्मसिङ्घाणकं मुञ्चेत्||२१||  
 
नानृजुः क्षुयान्नाद्यान्न शयीत, न वेगितोऽन्यकार्यः स्यात्, न वाय्वग्निसलिलसोमार्कद्विजगुरुप्रतिमुखंनिष्ठीविका(वात)वर्चोमूत्राण्युत्सृजेत्, न पन्थानमवमूत्रयेन्न जनवति नान्नकाले, न जपहोमाध्ययनबलिमङ्गलक्रियासुश्लेष्मसिङ्घाणकं मुञ्चेत्||२१||  
Line 321: Line 328:  
* One should not let out oral or nasal excreta at the time of recitation of mantras, oblation, studies, and sacrifice, religious and auspicious acts. [21]
 
* One should not let out oral or nasal excreta at the time of recitation of mantras, oblation, studies, and sacrifice, religious and auspicious acts. [21]
   −
==== Codes for Behaviour with Women ====
+
==== Codes for behaviour with women ====
    
न स्त्रियमवजानीत, नातिविश्रम्भयेत्, न गुह्यमनुश्रावयेत्, नाधिकुर्यात्|  
 
न स्त्रियमवजानीत, नातिविश्रम्भयेत्, न गुह्यमनुश्रावयेत्, नाधिकुर्यात्|  
Line 337: Line 344:  
* One should not perform sexual intercourse with other animal species except human being, and with other body parts except genitals.
 
* One should not perform sexual intercourse with other animal species except human being, and with other body parts except genitals.
 
* One should not perform sexual intercourse under holy trees, at sacred places, public courtyard, on a crossroad, in a garden, at cremation ground, execution place/ slaughter house, near water reservoir, in the medicine stores. Sexual intercourse is also prohibited in the houses of brahmins, teachers and in temples.
 
* One should not perform sexual intercourse under holy trees, at sacred places, public courtyard, on a crossroad, in a garden, at cremation ground, execution place/ slaughter house, near water reservoir, in the medicine stores. Sexual intercourse is also prohibited in the houses of brahmins, teachers and in temples.
−
* One should not perform sexual intercourse during the dawn and dusk and on inauspicious days i.e. on full moon days and ''pratipadas'', etc. One should not perform sexual intercourse if  unclean,  if  not taken aphrodisiacs, without prior determination and desire, without having proper erection, without food or after excessive food intake, on uneven place, while under the urge of micturition or defecation, after exertion, physical exercise, during fasting, after exhaustion or in a place having no privacy .[22]
+
* One should not perform sexual intercourse during the dawn and dusk and on inauspicious days i.e. on full moon days and ''pratipadas''(first day of lunar month), etc. One should not perform sexual intercourse if  unclean,  if  not taken aphrodisiacs, without prior determination and desire, without having proper erection, without food or after excessive food intake, on uneven place, while under the urge of micturition or defecation, after exertion, physical exercise, during fasting, after exhaustion or in a place having no privacy .[22]
   −
==== Behaviour Code with Preceptors ====
+
==== Behavioural code with preceptors ====
    
न सतो न गुरून् परिवदेत्, नाशुचिरभिचारकर्मचैत्यपूज्यपूजाध्ययनमभिनिर्वर्तयेत्||२३||
 
न सतो न गुरून् परिवदेत्, नाशुचिरभिचारकर्मचैत्यपूज्यपूजाध्ययनमभिनिर्वर्तयेत्||२३||
Line 350: Line 357:  
* One should not perform spells, worship of sacred trees and superiors, and studies while remaining impure. [23]
 
* One should not perform spells, worship of sacred trees and superiors, and studies while remaining impure. [23]
   −
==== Code for Learning and Studying ====
+
==== Code for learning and studying ====
    
न विद्युत्स्वनार्तवीषु नाभ्युदितासु दिक्षु नाग्निसम्प्लवे न भूमिकम्पे न महोत्सवे नोल्कापाते न महाग्रहोपगमने ननष्टचन्द्रायां तिथौ न सन्ध्ययोर्नामुखाद्गुरोर्नावपतितं नातिमात्रं न तान्तं न विस्वरं नानवस्थितपदं नातिद्रुतं न विलम्बितंनातिक्लीबं नात्युच्चैर्नातिनीचैः स्वरैरध्ययनमभ्यस्येत्||२४||  
 
न विद्युत्स्वनार्तवीषु नाभ्युदितासु दिक्षु नाग्निसम्प्लवे न भूमिकम्पे न महोत्सवे नोल्कापाते न महाग्रहोपगमने ननष्टचन्द्रायां तिथौ न सन्ध्ययोर्नामुखाद्गुरोर्नावपतितं नातिमात्रं न तान्तं न विस्वरं नानवस्थितपदं नातिद्रुतं न विलम्बितंनातिक्लीबं नात्युच्चैर्नातिनीचैः स्वरैरध्ययनमभ्यस्येत्||२४||  
Line 361: Line 368:  
* One should not study without being instructed by preceptor. One should not pronounce words in low, high, weak or deranged voice, without proper accents and morphological symmetry, neither too fast nor too slow, nor with excessive delay and nor with too high or too low pitch of sound. [24]
 
* One should not study without being instructed by preceptor. One should not pronounce words in low, high, weak or deranged voice, without proper accents and morphological symmetry, neither too fast nor too slow, nor with excessive delay and nor with too high or too low pitch of sound. [24]
   −
==== Codes for Social Behavior ====
+
==== Codes for social behavior ====
    
नातिसमयं जह्यात्, न नियमं भिन्द्यात्, न नक्तं नादेशे चरेत्, न सन्ध्यास्वभ्यवहाराध्ययनस्त्रीस्वप्नसेवी स्यात्, नबालवृद्धलुब्धमूर्खक्लिष्टक्लीबैः सह सख्यं कुर्यात्, न मद्यद्यूतवेश्याप्रसङ्गरुचिः स्यात्, न गुह्यं विवृणुयात्, नकञ्चिदवजानीयात्, नाहम्मानी स्यान्नादक्षो नादक्षिणो नासूयकः, न ब्राह्मणान्  परिवदेत्, न गवां दण्डमुद्यच्छेत्, नवृद्धान्न गुरून्न गणान्न नृपान् वाऽधिक्षिपेत्, न चातिब्रूयात्, न बान्धवानुरक्तकृच्छ्रद्वितीयगुह्यज्ञान् बहिष्कुर्यात्||२५||
 
नातिसमयं जह्यात्, न नियमं भिन्द्यात्, न नक्तं नादेशे चरेत्, न सन्ध्यास्वभ्यवहाराध्ययनस्त्रीस्वप्नसेवी स्यात्, नबालवृद्धलुब्धमूर्खक्लिष्टक्लीबैः सह सख्यं कुर्यात्, न मद्यद्यूतवेश्याप्रसङ्गरुचिः स्यात्, न गुह्यं विवृणुयात्, नकञ्चिदवजानीयात्, नाहम्मानी स्यान्नादक्षो नादक्षिणो नासूयकः, न ब्राह्मणान्  परिवदेत्, न गवां दण्डमुद्यच्छेत्, नवृद्धान्न गुरून्न गणान्न नृपान् वाऽधिक्षिपेत्, न चातिब्रूयात्, न बान्धवानुरक्तकृच्छ्रद्वितीयगुह्यज्ञान् बहिष्कुर्यात्||२५||
Line 377: Line 384:  
* One should not speak too much nor treat kins, persons attached, that stood along in difficult times and the persons who know the secrets disparagingly. [25]
 
* One should not speak too much nor treat kins, persons attached, that stood along in difficult times and the persons who know the secrets disparagingly. [25]
   −
==== Codes for Maintaining Good Psyche in Society ====
+
==== Codes for maintaining good psyche in society ====
    
नाधीरो नात्युच्छ्रितसत्त्वः स्यात्, नाभृतभृत्यः, नाविश्रब्धस्वजनः, नैकः सुखी, न दुःखशीलाचारोपचारः, न सर्वविश्रम्भी, नसर्वाभिशङ्की, न सर्वकालविचारी||२६||  
 
नाधीरो नात्युच्छ्रितसत्त्वः स्यात्, नाभृतभृत्यः, नाविश्रब्धस्वजनः, नैकः सुखी, न दुःखशीलाचारोपचारः, न सर्वविश्रम्भी, नसर्वाभिशङ्की, न सर्वकालविचारी||२६||  
Line 388: Line 395:  
* One should not be the person who does not support his attendants, confide in his kins, be happy alone and has unpleasant conduct, behaviour and attendance.
 
* One should not be the person who does not support his attendants, confide in his kins, be happy alone and has unpleasant conduct, behaviour and attendance.
 
* One should not rely on everybody nor suspect all and should not be critical (too meticulous) at all times. [26]
 
* One should not rely on everybody nor suspect all and should not be critical (too meticulous) at all times. [26]
 +
 +
==== Code of conduct at work-place ====
    
न कार्यकालमतिपातयेत्, नापरीक्षितमभिनिविशेत्, नेन्द्रियवशगः स्यात्, न चञ्चलं मनोऽनुभ्रामयेत्, नबुद्धीन्द्रियाणामतिभारमादध्यात्, न चातिदीर्घसूत्री स्यात्, न क्रोधहर्षावनुविदध्यात्, न शोकमनुवसेत्, न सिद्धावुत्सेकं यच्छेन्नासिद्धौ दैन्यं, प्रकृतिमभीक्ष्णं स्मरेत्, हेतुप्रभावनिश्चितः स्याद्धेत्वारम्भनित्यश्च, न कृतमित्याश्वसेत्, न वीर्यंजह्यात्, नापवादमनुस्मरेत्||२७||   
 
न कार्यकालमतिपातयेत्, नापरीक्षितमभिनिविशेत्, नेन्द्रियवशगः स्यात्, न चञ्चलं मनोऽनुभ्रामयेत्, नबुद्धीन्द्रियाणामतिभारमादध्यात्, न चातिदीर्घसूत्री स्यात्, न क्रोधहर्षावनुविदध्यात्, न शोकमनुवसेत्, न सिद्धावुत्सेकं यच्छेन्नासिद्धौ दैन्यं, प्रकृतिमभीक्ष्णं स्मरेत्, हेतुप्रभावनिश्चितः स्याद्धेत्वारम्भनित्यश्च, न कृतमित्याश्वसेत्, न वीर्यंजह्यात्, नापवादमनुस्मरेत्||२७||   
Line 408: Line 417:  
* One should not lose spirit (give up courage) nor should remember his insults. [27]
 
* One should not lose spirit (give up courage) nor should remember his insults. [27]
   −
==== Auspicious Codes of Conduct ====
+
==== Codes of conduct for blissful well-being ====
    
नाशुचिरुत्तमाज्याक्षततिलकुशसर्षपैरग्निं जुहुयादात्मानमाशीर्भिराशासानः, अग्निर्मे नापगच्छेच्छरीराद्वायुर्मे प्राणानादधातु विष्णुर्मे बलमादधातु इन्द्रो मे वीर्यं शिवा मां प्रविशन्त्वाप आपोहिष्ठेत्यपः स्पृशेत्, द्विः परिमृज्योष्ठौ पादौचाभ्युक्ष्य मूर्धनि  खानि चोपस्पृशेदद्भिरात्मानं हृदयं शिरश्च||२८||
 
नाशुचिरुत्तमाज्याक्षततिलकुशसर्षपैरग्निं जुहुयादात्मानमाशीर्भिराशासानः, अग्निर्मे नापगच्छेच्छरीराद्वायुर्मे प्राणानादधातु विष्णुर्मे बलमादधातु इन्द्रो मे वीर्यं शिवा मां प्रविशन्त्वाप आपोहिष्ठेत्यपः स्पृशेत्, द्विः परिमृज्योष्ठौ पादौचाभ्युक्ष्य मूर्धनि  खानि चोपस्पृशेदद्भिरात्मानं हृदयं शिरश्च||२८||
Line 416: Line 425:  
nAshuciruttamAjyAkShatatilakushasarShapairagniM juhuyAdAtmAnamAshIrbhirAshAsAnaH, agnirme nApagaccheccharIrAdvAyurme  prANAnAdadhAtu viShNurmebalamAdadhAtu indro me vIryaM shivA mAM pravishantvApa ApohiShThetyapaH spRushet, dviH parimRujyoShThau pAdau cAbhyukShya mUrdhani  khAnicopaspRushedadbhirAtmAnaM hRudayaM shirashca||28||  
 
nAshuciruttamAjyAkShatatilakushasarShapairagniM juhuyAdAtmAnamAshIrbhirAshAsAnaH, agnirme nApagaccheccharIrAdvAyurme  prANAnAdadhAtu viShNurmebalamAdadhAtu indro me vIryaM shivA mAM pravishantvApa ApohiShThetyapaH spRushet, dviH parimRujyoShThau pAdau cAbhyukShya mUrdhani  khAnicopaspRushedadbhirAtmAnaM hRudayaM shirashca||28||  
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
−
One who is desirous of one’s wellbeing should not offer oblation to the fire with cow ghee, whole rice grains, ''tila'' (Sesamum indicum Linn.), ''kusha'' grass (Desmostachya bipinnata Staff.) and mustard seeds while in impure condition. One should touch water, reciting-  ''Agnirme na  apa gachhet''. After touching the lips and feet, one should daub water on all the orifices of the head (two nasal, one buccal, two auditory, and two ocular orifices), the seats of his soul (mentally), heart and head. [28]
+
One who is desirous of well-being should not offer oblation to the fire with cow ghee, whole rice grains, ''tila'' (Sesamum indicum Linn.), ''kusha'' grass (Desmostachya bipinnata Staff.) and mustard seeds while in impure condition. One should touch water, reciting mantra-  ''Agnirme na  apagachhet sharirad, vayurme pranan aadadahatu, vishnurme balam aadadhatu, indro me viryam shiva mam pravishantva apa apohishthetyapah sprushet ''. After touching the lips and feet, one should daub water on all the orifices of the head (two nasal, one buccal, two auditory, and two ocular orifices), the seats of his soul (mentally), heart and head. [28]
 
</div>
 
</div>
 
ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९||  
 
ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९||  
Line 424: Line 433:  
brahmacaryaj~jAnadAnamaitrIkAruNyaharShopekShAprashamaparashca syAditi||29||
 
brahmacaryaj~jAnadAnamaitrIkAruNyaharShopekShAprashamaparashca syAditi||29||
   −
One should follow the path of ''brahmacharya'' (celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace. [29]
+
One should follow the path of [[brahmacharya]] (celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace. [29]
    
==== Summary ====
 
==== Summary ====
Line 495: Line 504:  
Here ends the second quadruplet on the maintenance of positive Health. ||2||
 
Here ends the second quadruplet on the maintenance of positive Health. ||2||
   −
=== ''Tattva Vimarsha'' / Fundamental Principles ===
+
== [[Tattva Vimarsha]] (Fundamental Principles) ==
   −
* The concept of ''pancha-panchaka'' depicts that each sense organ has its own predominant basic material constituent, site for perception, specific object, and specific perception. Thus behind every perceivable knowledge these five components are involved. [verse 3]
+
* The concept of [[pancha-panchaka]] depicts that each sense organ has its own predominant basic material constituent, site for perception, specific object, and specific perception. Thus behind every perceivable knowledge these five components are involved. [verse 3]
−
* Mind is super-sensual having extra-ordinary capacity to transcend any sense organ. Mind is only one, though it can behave in different ways depending upon specific self constraint, object, and goal oriented activities. Only one object can be perceived at a time by association of mind. Mind has complete control over all senses. The sense organs cannot perceive knowledge without association of mind. The psychological trait is decided by predominance of ''sattva, rajas'' and ''tamas''.  [verse 4-6]
+
* Mind is super-sensual having extra-ordinary capacity to transcend any sense organ. Mind is only one, though it can behave in different ways depending upon specific self constraint, object, and goal oriented activities. Only one object can be perceived at a time by association of mind. Mind has complete control over all senses. The sense organs cannot perceive knowledge without association of mind. The psychological trait is decided by predominance of [[sattva]], [[rajas]] and [[tamas]].  [verse 4-6]
−
* The momentary contact of sense organs with their objects in the system of ''pancha-panchaka'' leads to specific and definite perception and knowledge of that object. [verse 7-12]  
+
* The momentary contact of sense organs with their objects in the system of [[pancha-panchaka]] leads to specific and definite perception and knowledge of that object. [verse 7-12]  
−
* The group of qualities pertaining to ''atman'' (self) including mind, its object [i.e. what it conceives], and intellect  decide the good and bad, auspicious and inauspicious acts. Therefore activity or behavior of a person is defined by this group. [verse 13]
+
* The group of qualities pertaining to [[atman]] (self) including mind, its object [i.e. what it conceives], and intellect  decide the good and bad, auspicious and inauspicious acts. Therefore activity or behavior of a person is defined by this group. [verse 13]
 
* The deficient, excess or improper indulgence of senses in their objects and their association with mind is hazardous for mental health and leads to various disorders.[verse 15]  
 
* The deficient, excess or improper indulgence of senses in their objects and their association with mind is hazardous for mental health and leads to various disorders.[verse 15]  
 
* The object of mind is to think and to conceive. The proper conception leads to proper activity and improper conception leads to diseases.[verse 16]
 
* The object of mind is to think and to conceive. The proper conception leads to proper activity and improper conception leads to diseases.[verse 16]
 
* Mental health can be preserved and protected by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well being should always remember and follow all principles of code of conduct.[verse 17]  
 
* Mental health can be preserved and protected by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well being should always remember and follow all principles of code of conduct.[verse 17]  
 
* These do’s and don’ts for positive mental health include codes for eating behavior, personal hygiene, sexual hygiene, behavior with women and with preceptors. It also describes methods and time for learning and studying, codes for normal productive psyche, auspicious deeds, principles for time management in society. [verse 18-28]
 
* These do’s and don’ts for positive mental health include codes for eating behavior, personal hygiene, sexual hygiene, behavior with women and with preceptors. It also describes methods and time for learning and studying, codes for normal productive psyche, auspicious deeds, principles for time management in society. [verse 18-28]
−
* Positive health can be achieved by following keys: ''Brahmacharya'' (celebacy), ''jnana'' (knowledge), ''dana'' (charity), ''maitri'' (friendship), ''karunya'' (compassion), ''harsha'' (happiness), ''upeksha'' (detachment) and ''prasama'' (peace). One who assiduously follows these prescriptions is devoid of all diseases, lives for a hundred years and does not suffer from untimely death. [verse 29-33]
+
* Positive health can be achieved by following keys: [[Brahmacharya]] (celebacy), [[jnana]] (knowledge), [[dana]] (charity), [[maitri]] (friendship), [[karunya]] (compassion), [[harsha]] (happiness), [[upeksha]] (detachment) and [[prashama]] (peace). One who assiduously follows these prescriptions is devoid of all diseases, lives for a hundred years and does not suffer from untimely death. [verse 29-33]
   −
=== ''Vidhi Vimarsha'' / Applied Inferences ===
+
== [[Vidhi Vimarsha]] (Applied Inferences) ==
   −
==== Table 1: System of ''pancha-panchaka'' ====
+
=== Table 1: Systematic presentation of [[pancha-panchaka]] ===
    
{| class="wikitable"
 
{| class="wikitable"
 
|-
 
|-
−
! ''Indriya'' (Sense Organ) !! ''Indriya Dravya'' !! ''Indriya Adhishthan'' (Site of Sensation) !! ''Indriya Artha'' (Sense Object) !! ''Indriya Buddhi'' (Sensory Perception)
+
! [[Indriya]] (Sense Organ) !! [[Indriya Dravya]] !! [[Indriya Adhishthan]] (Site of Sensation) !! [[Indriya Artha]] (Sense Object) !! [[Indriya Buddhi]] (Sensory Perception)
 
|-
 
|-
−
| rowspan="1" style="text-align: center;" | ''Chakshu'' (Visual)
+
| rowspan="1" style="text-align: center;" | [[Chakshu]] (Visual)
−
| rowspan="1" style="text-align: center;" | ''Tejas - Jyoti''
+
| rowspan="1" style="text-align: center;" | [[Tejas]] – [[Jyoti]]
 
| rowspan="1" style="text-align: center;" | Eyes
 
| rowspan="1" style="text-align: center;" | Eyes
−
| rowspan="1" style="text-align: center;" | ''Rupa'' (Vision)
+
| rowspan="1" style="text-align: center;" | [[Rupa]] (Vision)
 
| rowspan="1" style="text-align: center;" | Visual Perception
 
| rowspan="1" style="text-align: center;" | Visual Perception
 
|-
 
|-
−
| rowspan="1" style="text-align: center;" | ''Shrotra'' (Auditory)
+
| rowspan="1" style="text-align: center;" | [[Shrotra]] (Auditory)
−
| rowspan="1" style="text-align: center;" | ''Kha - Akasha''
+
| rowspan="1" style="text-align: center;" | [[Kha]] – [[Akasha]]
 
| rowspan="1" style="text-align: center;" | Ear
 
| rowspan="1" style="text-align: center;" | Ear
−
| rowspan="1" style="text-align: center;" | ''Shabda'' (Sound)
+
| rowspan="1" style="text-align: center;" | [[Shabda]] (Sound)
 
| rowspan="1" style="text-align: center;" | Auditory Perception
 
| rowspan="1" style="text-align: center;" | Auditory Perception
 
|-
 
|-
−
| rowspan="1" style="text-align: center;" | ''Ghrana'' (Olfactory)
+
| rowspan="1" style="text-align: center;" | [[Ghrana]] (Olfactory)
−
| rowspan="1" style="text-align: center;" | ''Bhu - Prithvi''
+
| rowspan="1" style="text-align: center;" | [[Bhu]] – [[Prithvi]]
 
| rowspan="1" style="text-align: center;" | Nose
 
| rowspan="1" style="text-align: center;" | Nose
−
| rowspan="1" style="text-align: center;" | ''Gandha'' (Smell)
+
| rowspan="1" style="text-align: center;" | [[Gandha]] (Smell)
 
| rowspan="1" style="text-align: center;" | Olfactory Perception
 
| rowspan="1" style="text-align: center;" | Olfactory Perception
 
|-
 
|-
−
| rowspan="1" style="text-align: center;" | ''Rasanam'' (Gustatory)
+
| rowspan="1" style="text-align: center;" | [[Rasanam]] (Gustatory)
−
| rowspan="1" style="text-align: center;" | ''Apa - Jala''
+
| rowspan="1" style="text-align: center;" | [[Apa]] – [[Jala]]
 
| rowspan="1" style="text-align: center;" | Tongue
 
| rowspan="1" style="text-align: center;" | Tongue
−
| rowspan="1" style="text-align: center;" | ''Rasa'' (Taste)
+
| rowspan="1" style="text-align: center;" | [[Rasa]] (Taste)
 
| rowspan="1" style="text-align: center;" | Gustatory Perception
 
| rowspan="1" style="text-align: center;" | Gustatory Perception
 
|-
 
|-
−
| rowspan="1" style="text-align: center;" | ''Sparshanam'' (Tactile)
+
| rowspan="1" style="text-align: center;" | [[Sparshanam]] (Tactile)
−
| rowspan="1" style="text-align: center;" | ''Vayu''
+
| rowspan="1" style="text-align: center;" | [[Vayu]]
 
| rowspan="1" style="text-align: center;" | Skin
 
| rowspan="1" style="text-align: center;" | Skin
−
| rowspan="1" style="text-align: center;" | ''Sparsha'' (Touch)
+
| rowspan="1" style="text-align: center;" | [[Sparsha]] (Touch)
 
| rowspan="1" style="text-align: center;" | Tactile Perception
 
| rowspan="1" style="text-align: center;" | Tactile Perception
 
|-
 
|-
Line 548: Line 557:     
<div style="text-align:justify;">
 
<div style="text-align:justify;">
−
This ''pancha-panchaka'' system [table 1] reveals that senses are the instruments for knowledge of material in external world. All things  are constituted by ''pancha mahabhuta'' (five elements). Specific sense can perceive the object related to its own basic constituent due to ''tulyayonitva'' (origin -action similarity). E.g. The eyes can see external ''tejas mahabhuta'' and perceive the visual sensation only. The continuous interaction is carried out between external materialistic world and internal world (within body) comprising sense perceptions, mind, intellect and soul. The details about sense organs and their interaction with mind are described further in first chapter of [[Sharira Sthana]] (section of anatomy and physiology).
+
This [[pancha-panchaka]] system [table 1] reveals that senses are the instruments for knowledge of material in external world. All things  are constituted by [[pancha mahabhuta]] (five elements). Specific sense can perceive the object related to its own basic constituent due to ''tulyayonitva'' (similarity  in origin and action). E.g. The eyes can see external [[tejas]] [[mahabhuta]] and perceive the visual sensation only. The continuous interaction is carried out between external materialistic world and internal world (within body) comprising sense perceptions, mind, intellect and soul. The details about sense organs and their interaction with mind are described further in first chapter of [[Sharira Sthana]] (section of anatomy and physiology).
 
</div>
 
</div>
   −
==== Direct Relationship between thought/behaviour/ conduct with that of immunity /heath ====
+
=== Impact of thought/behaviour/ conduct with immunity and health ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
The behavioural and ethical components of life have direct impact on the health of an individual. It is now known that our thoughts cannot only create or change our mood, but they can actually change our bio- chemistry. We also know that they affect how we see ourselves and the world around us. We also know that our thoughts can affect our physiology.
 
The behavioural and ethical components of life have direct impact on the health of an individual. It is now known that our thoughts cannot only create or change our mood, but they can actually change our bio- chemistry. We also know that they affect how we see ourselves and the world around us. We also know that our thoughts can affect our physiology.
Line 558: Line 567:  
</div>
 
</div>
   −
==== Guidelines for ''sattvavajaya chikitsa'' and avoidance of ''pragyaparadha'' ====
+
=== Guidelines for [[sattvavajaya]] [[chikitsa]] and avoidance of [[pragyaparadha]] ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
−
Mind is the link between ''atman'' (soul), ''indriya'' and ''sharira'' (senses and body). It is responsible for the ''pravritti'' (indulgence) and ''nivrtti'' (non -indulgence) in health promoting and health-degrading activities (''shubha'' or ''ashubha karmas'') because thinking is the object of ''manas''. ''Samayoga'' (proper association) of these leads to fruitful results and ''atiyoga'' (excessive correlation), ''hinayoga'' (deficient/no correlation)  and ''mithyayoga'' (perverted correlation) leads to dreadful consequences. The ''sattvajaya'' treatments (restraining senses from harmful objects by controlling mind) form important component for psychiatric and psycho-somatic disorders.
+
Mind is the link between [[atman]] (soul), [[indriya]] and [[sharira]] (senses and body). It is responsible for the [[pravritti]] (indulgence) and [[nivritti]] (non -indulgence) in health promoting and health-degrading activities (''shubha'' or ''ashubha karmas'') because thinking is the object of [[manas]]. [[Samayoga]] (proper association) of these leads to fruitful results and [[atiyoga]] (excessive correlation), [[hinayoga]] (deficient/no correlation)  and [[mithyayoga]] (perverted correlation) leads to dreadful consequences. The [[sattvavajaya]] treatments (restraining senses from harmful objects by controlling mind) form important component for psychiatric and psycho-somatic disorders.
 
</div>
 
</div>
   −
==== ''Sadvritta'' (conduct, behavior and moral principles): Key to positive health ====
+
==== [[Sadvritta]] (conduct, behavior and moral principles): Key to positive health ====
   −
''Sadvritta'' trains the mind towards peaceful, prosperous and healthy living. The code of conduct can be broadly divided into two categories by objectives viz.,  
+
[[Sadvritta]] trains the mind towards peaceful, prosperous and healthy living. The code of conduct can be broadly divided into two categories by objectives viz.,  
 
# Personal hygiene with personality development
 
# Personal hygiene with personality development
 
# Social hygiene with healthy social interactions and public victory   
 
# Social hygiene with healthy social interactions and public victory   
   −
Thus the entire chapter focuses on and  represents one of the fundamental principles of Ayurvedic science that qualitative and quantitative aspects of the thoughts, attitudes, conduct, behaviour and morality in life are directly related to preventive amd promotive aspects of health also with cure of diseases.  
+
Thus the entire chapter focuses on and  represents one of the fundamental principles of Ayurvedic science that qualitative and quantitative aspects of the thoughts, attitudes, conduct, behaviour and morality in life are directly related to preventive and promotive aspects of health also with cure of diseases.  
 
    
 
    
−
==== Development of modern science in view of psychosomatic aspect of health ====
+
=== Development of modern science in view of psychosomatic aspect of health ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
−
It took approximately four centuries for the modern science to understand the real science behind the psychosomatic interaction and to incorporate the principles of psychosomatic approach in understanding of life, health and disease, which is the most fundamental consideration in Ayurvedic system of medicine. Perhaps, a basic mistake occurred during the early phases of development of modern science because of overemphasis on analytical method of reasoning as the scientific process by renowned French philosopher and brilliant mathematician, Rene Descartes (1614 AD). His metaphysical journey resulted into his most famous assertion that the body and mind are separated into two entirely different branches of worldly existence. This Cartesian division between body and mind exerted a profound effect on western thought and it was this approach which has been held-up by protagonists of conventional science till recently in an assiduous manner. In contrast, [[Ayurveda]] has strongly proclaimed that the body and mind intimately exist, interact, mutually - influence at each and every level of their worldly existence. In fact, it went on propounding that there is no physical reality in a living being which can be thought of as being devoid of this reciprocal influence. The recent advancements in modern science in 20th century esp. in the areas of Neurosciences, molecular biology, biochemistry, bio-technology, immunology have proved beyond doubt that thoughts, emotions, feelings and perception  exert  direct influence on the bodily functions and the immune response. The vast volume of data from research findings are so convincing that it has led to a new branch of modern Science- ‘Psychoneuroimmunology ’ . It has led to substantiation of age old Ayurvedic principles and proved beyond doubt that fundamentals of [[Ayurveda]] are eternal and are based on strong scientific footings.
+
It took approximately four centuries for the modern science to understand the real science behind the psychosomatic interaction and to incorporate the principles of psychosomatic approach in understanding of life, health and disease, which is the most fundamental consideration in Ayurvedic system of medicine. Perhaps, a basic mistake occurred during the early phases of development of modern science because of overemphasis on analytical method of reasoning as the scientific process by renowned French philosopher and brilliant mathematician, Rene Descartes (1614 AD). His metaphysical journey resulted into his most famous assertion that the body and mind are separated into two entirely different branches of worldly existence. This Cartesian division between body and mind exerted a profound effect on western thought and it was this approach which has been held-up by protagonists of conventional science till recently in an assiduous manner. In contrast, [[Ayurveda]] has strongly proclaimed that the body and mind intimately exist, interact, mutually - influence at each and every level of their worldly existence. In fact, it went on propounding that there is no physical reality in a living being which can be thought of as being devoid of this reciprocal influence. The recent advancements in modern science in 20th century especially in the areas of Neurosciences, molecular biology, biochemistry, bio-technology, immunology have proved beyond doubt that thoughts, emotions, feelings and perception  exert  direct influence on the bodily functions and the immune response. The vast volume of data from research findings are so convincing that it has led to a new branch of modern Science- ‘Psychoneuroimmunology ’ . It has led to substantiation of age old Ayurvedic principles and proved beyond doubt that fundamentals of [[Ayurveda]] are eternal and are based on strong scientific footings.
 
</div>
 
</div>
   Line 584: Line 593:  
</div>
 
</div>
   −
==== Changing paradigms of disease & health ====
+
=== Changing paradigms of disease & health ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
This new study of the body, mind and spirit connection is demonstrating that there are some dramatic new ways of looking at wellness and illness. One of the areas which is becoming very meaningful is the role of thought and stress on the immune system and the physiology of the body. The role of specific events on blood pressure and other body physiology can be better understood now. The effect of  prayer and visual imagery on the course of an illness has been studied well. Through this it can be said that multiple internal factors are involved in the creation of illness, healing and maintenance of wellness. Illness is no longer simply an extension of the germ theory--our present concept of infection being the end result of exposure to a germ, but is expanded to include the ability of the body and its immune system to resist and destroy invading organisms, the stress mechanism, the environment, nutrition and all those factors that are involved with defending and protecting our self from illness.  
 
This new study of the body, mind and spirit connection is demonstrating that there are some dramatic new ways of looking at wellness and illness. One of the areas which is becoming very meaningful is the role of thought and stress on the immune system and the physiology of the body. The role of specific events on blood pressure and other body physiology can be better understood now. The effect of  prayer and visual imagery on the course of an illness has been studied well. Through this it can be said that multiple internal factors are involved in the creation of illness, healing and maintenance of wellness. Illness is no longer simply an extension of the germ theory--our present concept of infection being the end result of exposure to a germ, but is expanded to include the ability of the body and its immune system to resist and destroy invading organisms, the stress mechanism, the environment, nutrition and all those factors that are involved with defending and protecting our self from illness.  
Line 591: Line 600:  
</div>
 
</div>
   −
==== Mind-Body-Immune system interaction ====
+
=== Mind-Body-Immune system interaction ===
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
−
Today the immune system is no longer regarded as autonomous and separate from the mind and external events. With the emergence of Psychoneuroimmunology ( PNI), the rise of a new paradigm relating to the practice of medicine can be seen. This new paradigm for the first time integrates the previously dualistic concepts of mind and body. It introduces a new concept where mind and body interact as one, each affecting the other. To date, evidence regarding this mind-body-immune system interaction has been collected with regard to the role of nerve fibers in lymphatic tissues, the sympathetic and parasympathetic nervous systems, the effects of brain lesions on the immune system, the interplay of neurotransmitters, hormones and immune-transmitters. It is being used in research and treatment of AIDS, cancer and bacterial and viral infectious processes. Other researchers are looking at its effects in classic learning and conditioning, the development of the immune system, the impact of experimental and naturally occurring stressors on the immune system, the immune modulating effects of personality characteristics, life style and psychodynamic processes. In the future, research will likely be extended into many new areas including psychotherapy, illness prevention and healing etc.  The mind body interaction through the means of ''indriyas'' has been emphasized in the present chapter.  
+
Today the immune system is no longer regarded as autonomous and separate from the mind and external events. With the emergence of Psychoneuroimmunology ( PNI), the rise of a new paradigm relating to the practice of medicine can be seen. This new paradigm for the first time integrates the previously dualistic concepts of mind and body. It introduces a new concept where mind and body interact as one, each affecting the other. To date, evidence regarding this mind-body-immune system interaction has been collected with regard to the role of nerve fibers in lymphatic tissues, the sympathetic and parasympathetic nervous systems, the effects of brain lesions on the immune system, the interplay of neurotransmitters, hormones and immune-transmitters. It is being used in research and treatment of AIDS, cancer and bacterial and viral infectious processes. Other researchers are looking at its effects in classic learning and conditioning, the development of the immune system, the impact of experimental and naturally occurring stressors on the immune system, the immune modulating effects of personality characteristics, life style and psychodynamic processes. In the future, research will likely be extended into many new areas including psychotherapy, illness prevention and healing etc.  The mind body interaction through the means of [[indriya]] has been emphasized in the present chapter.  
   −
''Tridosha'' concept and mind– The findings that the messenger chemicals producing desired changes in the biological system can be seen clearly in the ''tridosha'' (humoral) concept. Man was seen as responding to interaction of various humors. They accounted for changes in emotion, anger, rage, love, caring, melancholia, depression, humour and for illness. Almost anything could happen when the humors were out of balance. While these humors did not entirely answer what we needed to know, they were an attempt to understand how and why we acted the way we did. The research findings especially in the area of PNI have proved that blending of the interaction of many chemical, electric and other processes that ultimately make the sum total of who and what we are is done. We have come a long way since belief in the humoral concepts of healing, yet as things often have a tendency to make complete circles, we are now once again recognizing that we are not linear but rather a more integrated or holistic. The psycho-neuro-endocrine axis can be focused to study the link between thoughts, behaviours, attitudes, emotions on three ''dosha''.
+
[[Tridosha]] concept and mind– The findings that the messenger chemicals producing desired changes in the biological system can be seen clearly in the [[tridosha]] (humoral) concept. Man was seen as responding to interaction of various humors. They accounted for changes in emotion, anger, rage, love, caring, melancholia, depression, humour and for illness. Almost anything could happen when the humors were out of balance. While these humors did not entirely answer what we needed to know, they were an attempt to understand how and why we acted the way we did. The research findings especially in the area of PNI have proved that blending of the interaction of many chemical, electric and other processes that ultimately make the sum total of who and what we are is done. We have come a long way since belief in the humoral concepts of healing, yet as things often have a tendency to make complete circles, we are now once again recognizing that we are not linear but rather a more integrated or holistic. The psycho-neuro-endocrine axis can be focused to study the link between thoughts, behaviours, attitudes, emotions on three [[dosha]].
 
</div>
 
</div>
    
=== Future researches ===
 
=== Future researches ===
   −
# There is much scope to study the effect of sadvritta in improving health of a diseased person in terms of reduction in severity, duration of treatment, and dose of medicines as well as prevention of various diseases.
+
# There is much scope to study the effect of [[sadvritta]] in improving health of a diseased person in terms of reduction in severity, duration of treatment, and dose of medicines as well as prevention of various diseases.
−
 
+
=== Related chapters===
 +
* [[Sharira Sthana]] chapter 1 [[katidhapurusha sharira]]
 
=== Further reading ===
 
=== Further reading ===
−
 
+
# [[Mind]] and [[psychology]]
−
# [[Sharira Sthana]] chapter 1
+
# [[Physiology of sense perception]]
−
# Mind and psychology  
+
# [[Psycho-Neuro-Immunology]]
−
# Physiology of sense perception  
+
# Chopra D., Quantum Healing: Exploring the frontiers of Mind Body Medicine, Bantum Books,New York,1990 .  
−
# Psycho-Neuro-Immunology  
+
#Kutty Madhavan K., Holistic Medicine , Centre for Medical Education & Administration ,Calicut, 1st ed.1995 .                         
−
 
  −
=== References ===
  −
 
  −
#Chopra D., Quantum Healing: Exploring the frontiers of Mind Body Medicine, Bantum Books,New York,1990 .  
  −
#Kutty Madhavan K.,HolisticMedicine , Centre for Medical Education & Administration ,Calicut, 1st ed.1995 .                         
   
#Singh R.H., The Holistic Principles of Ayurvedic medicine, Chaukhambha Sanskrit Pratishthan,  New Delhi.1997.198-199.
 
#Singh R.H., The Holistic Principles of Ayurvedic medicine, Chaukhambha Sanskrit Pratishthan,  New Delhi.1997.198-199.
 
#Singh R.H.: Ayurvediya Manas Vijnana, Ist ed. Chaukhamba Amarbharati Prakashan, Varanasi. 1986.121-123.
 
#Singh R.H.: Ayurvediya Manas Vijnana, Ist ed. Chaukhamba Amarbharati Prakashan, Varanasi. 1986.121-123.
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#Mallika KJ & Dwivedi RB – charak-swastha chatuska-biochemical changes – ritu sandhi-bp-2002 IPGT & RA, Jamnagar, Gujarat
 
#Mallika KJ & Dwivedi RB – charak-swastha chatuska-biochemical changes – ritu sandhi-bp-2002 IPGT & RA, Jamnagar, Gujarat
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=== Glossary ===
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#''Indriya''  :  An organ of sense
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#''Upakraman''  :  Protocol, , treatment, approach
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#''Ateendriya'' :  Beyond the cognizance of the senses , the mind
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#''Panchendriya'' :  Five sensory organs
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#''Panchendriyadhishtanani'' :  Five  sites of sensory organs
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#''Panchendriya dravyani'' :  Five matters of five sense organs
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#''Panchendriyarthani'' :    Five sense objects
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#''Panchendreya budhhi'' :  Five sensory perceptions 
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#''Sadvritta''  :    Code of good conducts       
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#''Brahmacharya''    :    Celibacy, chastity,  not marrying or having sex
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#''Jnana''    :  knowledge, information or awareness gained through experience or education
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#''Dana''      : charity, the giving of money or help to people in need
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#''Maitri''    :    friendship, kind and pleasant to others
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#''Karuny''    :  compassion, pity and concern
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#''Harsha''    :  happiness, feeling pleasure
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#''Upeksha''    :      Detachment, the state of being uninvolved
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#''Prasama''    :    Peace, Freedom from anxiety
   
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