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sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|  

sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|  

Among them were Angira, Jamadagni, Vashishtha, Kashyapa, Bhrugu, Atreya, Gautam, Sankhya, Pulastya, Narada, Asita, Agastya, Vamadeva, Markandeya, Ashvalayana, Parikshi, Bhikshu Atreya, Bharadwaja, Kapinjala, Vishwamitra, Ashmarathya, Bhargava, Chyavana, Abhijit Gargya, Shandilya, Kaundinya (lya), Varkshi, Devala, Galava, Sankrutya, Baijavapi, Kushika, Badarayana Badisha, Sharaloma, Kapya, Katyayana, Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha,  Lokaksha, Paingi, Shaunaka, Shakunteya, Maitreya, and Maimatayani, along with the sages of Vaikhanasa and Valakhilya orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]

Among them were Angira, Jamadagni, Vashishtha, Kashyapa, Bhrugu, Atreya, Gautam, Sankhya, Pulastya, Narada, Asita, Agastya, Vamadeva, Markandeya, Ashvalayana, Parikshi, Bhikshu Atreya, Bharadwaja, Kapinjala, Vishwamitra, Ashmarathya, Bhargava, Chyavana, Abhijit Gargya, Shandilya, Kaundinya (lya), Varkshi, Devala, Galava, Sankrutya, Baijavapi, Kushika, Badarayana Badisha, Sharaloma, Kapya, Katyayana, Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha,  Lokaksha, Paingi, Shaunaka, Shakunteya, Maitreya, and Maimatayani, along with the sages of ''Vaikhanasa'' and ''Valakhilya'' orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]

====Four Objectives of Life====

====Four Objectives of Life====

sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|  

sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|  

Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of disease).[15-17]

Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]

कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||

कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||

padairalpairmatiM buddhvA vipulAM paramarShaye||23||

padairalpairmatiM buddhvA vipulAM paramarShaye||23||

Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]

Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] in a few words. [18-23]

====Three principles for knowledge of Health and Disease ====

====Three principles for knowledge of Health and Disease ====

It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]

It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]

====Definition of Ayurveda====

====Definition of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]====

हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|  

हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|  

''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

====The "Tripod" of Living World and the Objective of Ayurveda ====

====The "Tripod" of Living World and the Objective of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] ====

   

   

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|  

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|  

mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||  

mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||  

The former ones (sharira doshas) are pacified by remedial measures of divine and rational qualities while the latter ones (manas dosha) can be treated with general and specific knowledge, temperance, memory and concentration. [58]

The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]

====Properties of doshas:====

====Properties of ''doshas''====

रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|  

रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|  

shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||

shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||

Vayu is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). Pitta is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. Kapha is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]

''Vayu'' is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). ''Pitta'' is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. ''Kapha'' is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]

विपरीतगुणैर्देशमात्राकालोपपादितैः|  

विपरीतगुणैर्देशमात्राकालोपपादितैः|  

bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||

bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||

Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in Ayurveda).

Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]).

Now described, in detail, are the properties and actions of drugs [62-63]

Now described, in detail, are the properties and actions of drugs [62-63]

====Rasa [taste sensations]:====

====''Rasa'' (taste sensations) ====

    

    

रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|  

रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|  

nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||64||

nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||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]

''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]

स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|  

स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|