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==Introduction==
==Introduction==
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==Sanskrit text, transliteration and english translation==
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Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]
Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]
==Hierarchy of transformation of knowledge of [[Ayurveda]] on earth==
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At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received [[Ayurveda]] in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]
At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received [[Ayurveda]] in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]
==Conference on quest of longevity ==
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
==List of scholars participated in the conference ==
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
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==Four Objectives of Life==
धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
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==Three principles for knowledge of Health and Disease ==
हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
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==Six Basic Principles for direct knowledge==
ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|
ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|
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==Six disciples of Punarvasu Atreya==
अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|
अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|
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==Inception of Agnivesha ''Tantra''==
बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|
बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|
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==Definition of [[Ayurveda]]==
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
[[Ayurveda]] is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]
[[Ayurveda]] is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]
==Definition of ''Ayu'' (life) and its synonyms ==
शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]
''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]
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==Superiority of [[Ayurveda]] (over other ''Vedas'')==
तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|
तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|
''Vedic'' scholars regard [[Ayurveda]] as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
''Vedic'' scholars regard [[Ayurveda]] as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
== [http://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Samanya_Vishesha_Theory| Principle of Samanya(similarity) and Vishesha(difference)] ==
सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|
सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|
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==The "Tripod" of Living World and the Objective of [[Ayurveda]] ==
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
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==Sentient and Insentient ''Dravya'' (elements)==
खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]
''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]
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==''Guna'' (basic properties/qualities) and ''Karma'' (action)==
सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|
सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|
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==Inseparable Concomitance of dravya(elementary substance) and guna (properties) ==
समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya''(elementary substance) with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists,''Gunas'' are never absent. [50]
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya''(elementary substance) with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists,''Gunas'' are never absent. [50]
==Definition of ''Dravya'' (elementary substance)==
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|
''Dravya'' (elementary substance) is the substratum for ''karma'' (action) and ''guna'' (properties). It is the ''samavayi karana'' (intrinsic or material cause of its effect). [51]
''Dravya'' (elementary substance) is the substratum for ''karma'' (action) and ''guna'' (properties). It is the ''samavayi karana'' (intrinsic or material cause of its effect). [51]
==Definition of ''Guna''==
समवायी तु निश्चेष्टः कारणं गुणः||५१||
समवायी तु निश्चेष्टः कारणं गुणः||५१||
''Guna'' (property) is ''samavayi karana'' (inseparable concomitance) and inactive cause (of effect). [51]
''Guna'' (property) is ''samavayi karana'' (inseparable concomitance) and inactive cause (of effect). [51]
==''Karma'' (action) ==
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
==The Objective of this Compendium ==
इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]
Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]
==Three Types of Causes of Diseases ==
कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]
Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]
==Two Sites of Pleasure and Disease ==
शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
==The Soul ==
निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
The soul is unchangeable and superior to all. It is the cause of consciousness when in conjunction with mind, properties, ''bhutas''(fundamental elements) and sense organs.It is eternal and the seer who witnesses all actions. [56]
The soul is unchangeable and superior to all. It is the cause of consciousness when in conjunction with mind, properties, ''bhutas''(fundamental elements) and sense organs.It is eternal and the seer who witnesses all actions. [56]
==Three [[Sharira]] [[Dosha]] and two [[Manas]] [[Dosha]] ==
वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
[[Vayu]], [[pitta]] and [[kapha]] are described as bodily [[dosha]]; [[rajas]] and [[tamas]] are mentioned as the mental ones. [57]
[[Vayu]], [[pitta]] and [[kapha]] are described as bodily [[dosha]]; [[rajas]] and [[tamas]] are mentioned as the mental ones. [57]
==Management of [[dosha]] ==
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
The former ones ([[sharira]] [[dosha]]) are pacified by remedial measures of divine([[daiva-vyapashraya]]) and rational qualities[[Talk:Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|(yuktivyapashraya)]] while the latter ones ([[manas]] [[dosha]]) can be treated with [[jnana]](spiritual knowledge) and [[vijnana]](scientific knowledge), [[dhairya]](temperance), [[smruti(memory)]] and samadhi(concentration). [58]
The former ones ([[sharira]] [[dosha]]) are pacified by remedial measures of divine([[daiva-vyapashraya]]) and rational qualities[[Talk:Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|(yuktivyapashraya)]] while the latter ones ([[manas]] [[dosha]]) can be treated with [[jnana]](spiritual knowledge) and [[vijnana]](scientific knowledge), [[dhairya]](temperance), [[smruti(memory)]] and samadhi(concentration). [58]
==Properties and pacification of [[dosha]]==
रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
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== General principles of management of disorders and prognosis ==
विपरीतगुणैर्देशमात्राकालोपपादितैः|
विपरीतगुणैर्देशमात्राकालोपपादितैः|
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==''Rasa'' (taste sensations) ==
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
== Group of six ''rasa''(taste sensations) ==
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]
Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]
== Effect of ''rasa'' on state of ''dosha'' ==
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
== Classification of ''dravya'' based on action ==
किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
Elementary substances are of three types (based on action)- (1) some pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
Elementary substances are of three types (based on action)- (1) some pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
== Classification of dravya (elementary substance) according to Source ==
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |
== Animal origin substances ==
मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||
मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||
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== Earth origin substances ==
सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
== Plant origin substances ==
भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|
भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|
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== Four types of substances from plant origin ==
फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
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== Plant’s parts used as drugs ==
मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
== Groups of substances for medicinal use ==
मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||
मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||
Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].
Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].
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==Sixteen roots used for ''shodhana'' (purification) ==
हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|
हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|
Out of these ''Shankhapushpi, Bimbi and Haimavati'' are used for ''vamana'' (emesis therapy). ''Shveta'' and ''Jyotishmati'' are used for ''nasya karma'' (errhine). The remaining 11 drugs are used for ''virechana karma'' (purgation therapy) [77-80].
Out of these ''Shankhapushpi, Bimbi and Haimavati'' are used for ''vamana'' (emesis therapy). ''Shveta'' and ''Jyotishmati'' are used for ''nasya karma'' (errhine). The remaining 11 drugs are used for ''virechana karma'' (purgation therapy) [77-80].
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== Fruits used for ''shodhana'' (purification therapy) ==
...फलिनीः शृणु||८०||
...फलिनीः शृणु||८०||
''Pratyakpushpa'' is used for ''nasya karma''. The remaining 10 drugs are useful for ''virechana karma''. Thus the names and main actions of 19 fruiters have been described [81-85.5].
''Pratyakpushpa'' is used for ''nasya karma''. The remaining 10 drugs are useful for ''virechana karma''. Thus the names and main actions of 19 fruiters have been described [81-85.5].
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==Four major unctuous substances==
सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||
सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||
Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (''nasya'') therapy [86].
Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (''nasya'') therapy [86].
==General actions of unctuous substances ==
स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||
स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||
The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
==Five salts ==
सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||
सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||
Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
==Utility of salts ==
आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]
Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]
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==Eight important origins of urine ==
... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||
... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||
Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
== General properties and external uses of urine ==
उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||
उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||
Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
== Internal uses of urine ==
युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||
युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||
Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]
Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]
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== Properties of urine of ewe and goat ==
अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
==Properties of cow’s urine ==
गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
==Properties of urine of buffalo and elephant ==
अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga''). The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha''). It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]
The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga''). The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha''). It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]
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==Properties of urine of she-camel ==
सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||
सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||
The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
== Properties of urine of mare and she-donkey ==
वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
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==Eight important origins of milk ==
अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||
अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||
The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes. [105-106]
The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes. [105-106]
== General properties and actions of milk ==
प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
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== General indications of milk ==
पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
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== Pharmaceutical uses of milk ==
नस्यालेपावगाहेषु वमनास्थापनेषु च|
नस्यालेपावगाहेषु वमनास्थापनेषु च|
Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled [[Annapanavidhi Adhyaya]] [113].
Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled [[Annapanavidhi Adhyaya]] [113].
== Plants with latex ==
अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
''Ashmantaka'' is used for therapeutic emesis ; latex of ''Snuhi'' is used for purgation and latex of ''Arka'' is used both for emesis and purgation therapies. [114-115]
''Ashmantaka'' is used for therapeutic emesis ; latex of ''Snuhi'' is used for purgation and latex of ''Arka'' is used both for emesis and purgation therapies. [114-115]
== Three bark-plants used as drug and their therapeutic uses ==
इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
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== Summary of descriptions of the plants ==
इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|
इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used. [119]
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used. [119]
== Importance and methods of identification of plants ==
ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|
ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|
Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]
Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]
== Limitation of knowledge of names of medicines only ==
न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of therapeutic uses of medicinal substances. [121]
Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of therapeutic uses of medicinal substances. [121]
== Importance of complete knowledge of therapeutic actions of plants ==
योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|
योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|
If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspect. [122]
If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspect. [122]
==Best physician ==
योगमासां तु यो विद्याद्देशकालोपपादितम्|
योगमासां तु यो विद्याद्देशकालोपपादितम्|
He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
==Denouncing of quacks ==
यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]
The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]
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== Sinful deeds about exploitation of patient ==
वरमाशीविषविषं क्वथितं ताम्रमेव वा|
वरमाशीविषविषं क्वथितं ताम्रमेव वा|
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==Quest to become good physician ==
भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
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==Qualities of best drug and physician ==
तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
==Summary ==
तत्र श्लोकाः-
तत्र श्लोकाः-
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==''Tattva Vimarsha'' / Fundamental Principles ==
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==''Vidhi Vimarsha'' / Applied Inferences==
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== Threefold method of learning [[Ayurveda]] ==
[[Ayurveda]] can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of [[Ayurveda]].
[[Ayurveda]] can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of [[Ayurveda]].
== Six categories ==
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A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of [[Ayurveda]], when the sages observed the world, they realized that from the perspective of [[Ayurveda]] (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But [[Ayurveda]] terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-
A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of [[Ayurveda]], when the sages observed the world, they realized that from the perspective of [[Ayurveda]] (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But [[Ayurveda]] terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-
Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.
Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.
== Definition of [[Ayurveda]] ==
Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.
Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.
== Definition of ''Ayu'' and its synonyms ==
[[Ayurveda]] discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.
[[Ayurveda]] discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.
''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).
''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).
==Synonyms of ''Ayu''(life)==
''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.
''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.
==Superiority of [[Ayurveda]] over other ''vedas'':==
Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
==Theory of ''samanya'' and ''vishesha'':==
''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.
''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.
* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar ''dravya, guna'' and ''karma'', result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya'').
* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar ''dravya, guna'' and ''karma'', result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya'').
* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.
* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.
==Basic elements:==
All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.
* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.
* ''Atma'' (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of ''atma''. An action is initiated in the presence of ''atma''. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term ''karma'' is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''purvakarma'' (previous deeds of a person). To differentiate the term ''karma'' here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.
* ''Atma'' (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of ''atma''. An action is initiated in the presence of ''atma''. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term ''karma'' is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''purvakarma'' (previous deeds of a person). To differentiate the term ''karma'' here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.
* ''Samavaya'' (Inseparable concomitance)- ''Samavaya'' is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions). This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything. [ verse 50]
* ''Samavaya'' (Inseparable concomitance)- ''Samavaya'' is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions). This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything. [ verse 50]
==''Dosha:''==
The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [[Ayurveda]].
The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [[Ayurveda]].
==''Rasa'' [taste sensations]==
Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]
Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]
Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.
Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.
==Four objectives of life:==
What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.
What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.
==Classification of drugs:==
''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a ''dravya''. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a ''dravya'' is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.
''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a ''dravya''. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a ''dravya'' is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.
* ''Dosha prashamana'' (''dosha'' pacifying): ''Dosha prashamana'' are the drugs which bring back the equilibrium of ''dosha''. ''Amalaki'' and ''durlabha'' pacify all the three ''dosha'' as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to ''katu''-''tikta –kashaya rasa'' and ''guna'' like ''ruksha, laghu''. This explanation of the mode of action of ''amalaki'' on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with ''madhura-amla rasa'', ''madhura vipaka'' and ''sheeta veerya''. So there must be some other factor also influencing the actions. This factor is ''prabhava''. The drugs with ''doshaprashamana prabhava'' always only pacify the ''doshas'' and never vitiate them, whereas the drugs with ''dhatu pradushana prabhava'' always vitiate, never pacify.
* ''Dosha prashamana'' (''dosha'' pacifying): ''Dosha prashamana'' are the drugs which bring back the equilibrium of ''dosha''. ''Amalaki'' and ''durlabha'' pacify all the three ''dosha'' as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to ''katu''-''tikta –kashaya rasa'' and ''guna'' like ''ruksha, laghu''. This explanation of the mode of action of ''amalaki'' on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with ''madhura-amla rasa'', ''madhura vipaka'' and ''sheeta veerya''. So there must be some other factor also influencing the actions. This factor is ''prabhava''. The drugs with ''doshaprashamana prabhava'' always only pacify the ''doshas'' and never vitiate them, whereas the drugs with ''dhatu pradushana prabhava'' always vitiate, never pacify.
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==The Glossary of Technical terms==
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#Ayu – Life entity
#Ayu – Life entity
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==References==
[[Category:Sutra Sthana]]
[[Category:Sutra Sthana]]