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{{#seo:

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|title=Arthedashmahamooliya Adhyaya

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|titlemode=append

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|keywords=Hṛidaya, ojas, sira, dhamani, srotas, classification of Ayu, quality of life, good life, happy life, beneficial life,Ayurveda, Indian system of medicine, charak samhita.[[Hṛidaya]], [[ojas]], [[shira]], [[dhamani]], [[srotas]], classification of [[Ayu]], [[Ayurveda]], Indian system of mediicine, quality of life, lifespan, medical education, specialties of [[Ayurveda]].

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|description=Sutra Sthana Chapter 30. The Ten great vessels arising from Heart and aspects of healthy life

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

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|image_alt=carak samhita

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|type=article

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}}

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<big>'''Sutra Sthana Chapter 30. The Ten great vessels arising from Heart and aspects of healthy life'''</big>

{{Infobox

|title = Arthedashmahamooliya Adhyaya

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|data2 = ''Sangrahadvaya''

|label3 = Preceding Chapter

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|data3 = [[Dashapranayataneeya]] ~~adhyaya~~

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|data3 = [[Dashapranayataneeya Adhyaya]]

|label4 = Succeeding Chapter

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|label5 = Other Sections

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

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|label6 = Translator and commentator

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|data6 = Patwardhan K., Upadhyaya W.

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|label7 = Reviewer

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|data7 = Gujarathi R.

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|label8 = Editors

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|data8 = Dwivedi R.B., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

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|label9 = Year of publication

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|data9 = 2020

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|label10 = Publisher

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

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|label11 = DOI

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|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s01.032 10.47468/CSNE.2020.e01.s01.032]

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}}

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

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<p style='text-align:justify;'>The last chapter emphasizes some of the fundamental principles of life, health and disease. The chapter begins with a description of the heart and ten great vessels attached to it and talks about several aspects of vital importance such as [[sira]], [[dhamani]], [[srotas]], [[ojas]], etc. The salient features of good Ayurvedic practitioner, complete definition of Ayu and [[Ayurveda]] are provided in this chapter. The specific characteristics of quality of life are described in this chapter under the heading of hitayu(beneficial life). Further non-beneficial, happy and unhappy kinds of life have also been described in the chapter. The most important objective of [[Ayurveda]] about preservation of health of the healthy and pacification of diseases in the patients is highlighted in this chapter. The structure of treatise, its sections, means to study and understand are narrated. At last, a comprehensive list of all chapters in this entire treatise has been provided. </p>

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'''Keywords''': [[Hṛidaya]], [[ojas]], [[sira]], [[dhamani]], [[srotas]], channels of transportation and transformation, vessels, heart, vitality, classification of [[Ayu]], [[Ayurveda]], Indian system of mediicine, quality of life, lifespan, medical education, specialties of [[Ayurveda]].

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}}

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~~==[[Sutra Sthana]] Chapter 30, Chapter on the Ten Channels arising from the Heart ==~~

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~~=== Abstract ===~~

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~~<div style="text-align:justify;">~~

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The last chapter of [[Sutra Sthana]], [[Arthedashmahamooliya Adhyaya]], emphasizes some of the fundamental principles of life, health, and disease. Though the chapter begins with a description of the heart and ten great vessels attached to it and talks about several aspects of vital importance such as ''shira, dhamani, srotas, ojas,'' etc., the salient features of a good Ayurvedic practitioner, and goes on to providing a complete definition of ''Ayu'' and Ayurveda. Beneficial, non-beneficial, happy and unhappy kinds of life have also been described in the chapter. In the end, an entire table of contents of this treatise has been provided.

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~~</div>~~

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~~'''Keywords''': ''Hṛidaya, ojas, shira, dhamani, srotas,'' classification of ''Ayu''.~~

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=== Introduction ===

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== Introduction ==

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''Mahat'' and ''artha'' are two synonyms that indicate ''hridaya'' (heart), used in this context exclusively in the literature related to medical science and not elsewhere. After the description of ''hridaya'' and the ten great vessels that originate there and elaborating further on ''ojas, ~~shira~~, dhamani, ~~strotas~~,'' etc., it further describes ''Ayu'' and the difference between happy, unhappy, beneficial, and non-beneficial kinds of life. These were briefly mentioned in the first chapter, but here these have been elaborated. The estimation of the lifespan of an individual when unexpected signs and symptoms appear and the role of self-realization and nonviolence in enhancing the longevity of life has been elaborated. Questions like ‘Why is Ayurveda eternal?’ have been taken up in this chapter. Since this is the last chapter of the [[Sutra Sthana]], it also provides an extensive ‘Table of Contents' of the entire text including an elaborate explanation of the sequence of chapters.

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''Mahat'' and ''artha'' are two synonyms that indicate [[hridaya]] (heart), used in this context exclusively in the literature related to medical science and not elsewhere. After the description of [[hridaya]] and the ten great vessels that originate there and elaborating further on [[ojas]], [[sira]], [[dhamani]], [[srotas]],etc., it further describes [[Ayu]] and the difference between happy, unhappy, beneficial, and non-beneficial kinds of life. These were briefly mentioned in the first chapter, but here these have been elaborated. The estimation of the lifespan of an individual when unexpected signs and symptoms appear and the role of self-realization and nonviolence in enhancing the longevity of life has been elaborated. Questions like ‘Why is [[Ayurveda]] eternal?’ have been taken up in this chapter. Since this is the last chapter of the [[Sutra Sthana]], it also provides an extensive ‘Table of Contents' of the entire text including an elaborate explanation of the sequence of chapters.

</div>

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===Sanskrit text, transliteration and english translation===

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==Sanskrit text, transliteration and english translation==

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अर्थेदशमहामूलीयाध्यायोपक्रमः

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इति ह स्माह भगवानात्रेयः||२||

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athātō'rthēdaśamahāmūlīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

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We shall ~~now~~ expound the chapter ~~on “The ten~~ great vessels ~~having their roots in the heart”~~. Thus said Lord Atreya. [1-2]

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Now we shall expound the chapter "Arthedashmahamooliya" (Ten great vessels arising from Heart and aspects of healthy life). Thus said Lord Atreya. [1-2]

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==== Importance of ~~''hridaya''~~ (heart) ====

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=== Importance of [[Hridaya]] (heart) ===

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अर्थे दश महामूलाः समासक्ता महाफलाः|

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षडङ्गमङ्गं विज्ञानमिन्द्रियाण्यर्थपञ्चकम्|

आत्मा च सगुणश्चेतश्चिन्त्यं च हृदि संश्रितम्||४||

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arthē daśa mahāmūlāḥ samāsaktā mahāphalāḥ|

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ShaDa~ggama~ggaM vij~jAnamindriyANyarthapa~jcakam|

AtmA ca saguNashcetashcintyaM ca hRudi saMshritam||4||

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</div></div>

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Ten great vessels originate in the heart and are considered very important. The synonyms of the ‘heart' as given by the scholars are ''mahat, artha, and hridaya''. ''Shadanga'' (six divisions of the body, i.e., four limbs, head, and torso), internal organs, consciousness, motor and sensory organs, five objects of sensory perceptions, and the soul (along with its attributes such as joy, etc.), mind and objects of the mind - are all located in the heart (i.e., are dependent on the functioning of the heart). [3-4]

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Ten great vessels originate in the heart and are considered very important. The synonyms of the ‘heart' as given by the scholars are mahat, artha and [[hridaya]]. ''Shadanga'' (six divisions of the body, i.e., four limbs, head, and torso), internal organs, consciousness, motor and sensory organs, five objects of sensory perceptions, and the soul (along with its attributes such as joy, etc.), mind and objects of the mind - are all located in the heart (i.e., are dependent on the functioning of the heart). [3-4]

</div>

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प्रतिष्ठार्थं हि भावानामेषां हृदयमिष्यते|

गोपानसीनामागारकर्णिकेवार्थचिन्तकैः||५||

तस्योपघातान्मूर्च्छायं भेदान्मरणमृच्छति|६|

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pratiṣṭhārthaṁ hi bhāvānāmēṣāṁ hr̥dayamiṣyatē|

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tasyopaghAtAnmUrcchAyaM bhedAnmaraNamRucchati|6|

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</div></div>

The heart houses the entities mentioned above, just as a central beam supports the framework of a roof. An injury to the heart causes loss of consciousness and rupture causes death. [5-6]

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यद्धि तत् स्पर्शविज्ञानं धारि तत्तत्र संश्रितम्||६||

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तत् परस्यौजसः स्थानं तत्र चैतन्यसङ्ग्रहः|

हृदयं महदर्थश्च तस्मादुक्तं चिकित्सकैः ||७||

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yaddhi tat sparśavijñānaṁ dhāri tattatra saṁśritam||6||

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tat parasyaujasaH sthAnaM tatra caitanyasa~ggrahaH|

hRudayaM mahadarthashca tasmAduktaM cikitsakaiH ||7||

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</div></div>

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The heart sustains tactile perception, life, and body. That the heart is the supreme location of ''ojas'' and the locus of consciousness is the reason why physicians call it ''hridaya, mahat,'' or ''artha''. [7]

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The heart sustains tactile perception, life, and body. That the heart is the supreme location of [[ojas]] and the locus of consciousness is the reason why physicians call it [[hridaya]], mahat,'' or ''artha''. [7]

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==== The importance of ''ojas'' and its seat at heart ====

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=== The importance of [[ojas]] and its seat at heart ===

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तेन मूलेन महता महामूला मता दश|

ओजोवहाः शरीरेऽस्मिन् विधम्यन्ते समन्ततः||८||

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tēna mūlēna mahatā mahāmūlā matā daśa|

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tena mUlena mahatA mahAmUlA matA dasha|

ojovahAH sharIre~asmin vidhamyante samantataH||8||

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</div></div>

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Arising from the heart are the ten great vessels that carry ''ojas'', pulsating in this body and suffusing thoroughly. [8]

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Arising from the heart are the ten great vessels that carry [[ojas]], pulsating in this body and suffusing thoroughly. [8]

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येनौजसा वर्तयन्ति प्रीणिताः सर्वदेहिनः |

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तत्फला बहुधा वा ताः फलन्तीव(ति) महाफलाः|१२|

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yēnaujasā vartayanti prīṇitāḥ sarvadēhinaḥ |

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tatphalA bahudhA vA tAH phalantIva(ti) mahAphalAH|12|

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</div></div>

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It is the ''ojas'', located within the heart, that keeps all the beings content and alive. It is the essence in the fertilization and the essence of ''rasa'' in the embryo. It enters the heart during cardiogenesis, and its deficiency or loss leads to degeneration of the body. It is the seat of the essence of unctuous body fluids and vital life forces. Thus, the ''ojas'' is supremely important since it results in multiple benefits. [9-12]

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It is the [[ojas]], located within the heart, that keeps all the beings content and alive. It is the essence in the fertilization and the essence of [[rasa]] in the embryo. It enters the heart during cardiogenesis, and its deficiency or loss leads to degeneration of the body. It is the seat of the essence of unctuous body fluids and vital life forces. Thus, the [[ojas]] is supremely important since it results in multiple benefits. [9-12]

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=== Differentiation in vessels ===

ध्मानाद्धमन्यः स्रवणात् स्रोतांसि सरणात्सिराः||१२||

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dhmānāddhamanyaḥ sravaṇāt srōtāṁsi saraṇātsirāḥ||12||

dhmAnAddhamanyaH sravaNAt srotAMsi saraNAtsirAH||12||

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</div></div>

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Because of pulsation (''dhma''), some of those (vessels) are called ~~''dhamanyah''~~. Since fluids move out because of pulsation of the heart (''Sravana'', i.e., ebbing out) some of these vessels are called ''strotas''. Some of the vessels carry the contents forward (''sarana''), are called ~~''shirah''~~.[12]

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Because of pulsation (''dhma''), some of those (vessels) are called [[dhamani]]. Since fluids move out because of pulsation of the heart (''Sravana'', i.e., ebbing out) some of these vessels are called [[strotas]]. Some of the vessels carry the contents forward (''sarana''), are called [[sirah]].[12]

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तन्महत् ता महामूलास्तच्चोजः परिरक्षता|

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हृद्यं यत् स्याद्यदौजस्यं स्रोतसां यत् प्रसादनम्|

तत्तत् सेव्यं प्रयत्नेन प्रशमो ज्ञानमेव च||१४||

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tanmahat tā mahāmūlāstaccōjaḥ parirakṣatā|

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hRudyaM yat syAdyadaujasyaM srotasAM yat prasAdanam|

tattat sevyaM prayatnena prashamo j~jAnameva ca||14||

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</div></div>

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The heart, the great vessels, and the ''ojas'' need to be protected and preserved. To achieve this, one has to avoid causes of mental suffering especially. Diet, drugs, and behavior that are beneficial for the heart, for the formation of ''ojas'' and for keeping the vessels clear (or unblocked) should be adopted, along with the pursuit of mental peace and wisdom. [13-14]

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The heart, the great vessels, and the [[ojas]] need to be protected and preserved. To achieve this, one has to avoid causes of mental suffering especially. Diet, drugs, and behavior that are beneficial for the heart, for the formation of [[ojas]] and for keeping the vessels clear (or unblocked) should be adopted, along with the pursuit of mental peace and wisdom. [13-14]

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==== Best factors for life ====

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=== Best factors for life ===

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अथ खल्वेकं प्राणवर्धनानामुत्कृष्टतममेकं बलवर्धनानामेकं बृंहणानामेकं नन्दनानामेकं हर्षणानामेकमयनानामिति |

तत्राहिंसा प्राणिनां प्राणवर्धनानामुत्कृष्टतमं, वीर्यं बलवर्धनानां, विद्या बृंहणानाम्, इन्द्रियजयो नन्दनानां, तत्त्वावबोधोहर्षणानां, ब्रह्मचर्यमयनानामिति; एवमायुर्वेदविदो मन्यन्ते||१५||

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atha khalvēkaṁ prāṇavardhanānāmutkr̥ṣṭatamamēkaṁ balavardhanānāmēkaṁ br̥ṁhaṇānāmēkaṁnandanānāmēkaṁ harṣaṇānāmēkamayanānāmiti |

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atha khalvekaM prANavardhanAnAmutkRuShTatamamekaM balavardhanAnAmekaM bRuMhaNAnAmekaMnandanAnAmekaM harShaNAnAmekamayanAnAmiti |

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tatrAhiMsA prANinAM prANavardhanAnAmutkRuShTatamaM, vIryaM balavardhanAnAM, vidyAbRuMhaNAnAm, indriyajayo nandanAnAM, tattvAvabodho harShaNAnAM, brahmacaryamayanAnAmiti;~~evamAyurvedavido~~ manyante||15||

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tatrAhiMsA prANinAM prANavardhanAnAmutkRuShTatamaM, vIryaM balavardhanAnAM, vidyAbRuMhaNAnAm, indriyajayo nandanAnAM, tattvAvabodho harShaNAnAM, brahmacaryamayanAnAmiti;evam[[Ayurveda]]vido manyante||15||

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</div></div>

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Isn't there one utmost factor (amongst others) for bestowing longevity, one for improving strength, one which is always to be increased, one among all happiness, one for exaltation/ecstasy and one as a path for self-realization? Yes, there are such factors. Non-violence is the utmost one to bestow longevity of living beings. Valor is the best among promoters of strength. Knowledge is the one which should always be increased. Self-control is the best factor for staying happy. Discovery/understanding/realization is the best one for feeling exalted/ecstatic. And finally, celibacy is the most effective factor in the path for self-realization, as per the view of Ayurvedic scholars. [15]

</div>

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==== The method of learning text of Ayurveda ====

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=== Description of [[Ayurveda]] ===

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==== The method of learning text of [[Ayurveda]] ====

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तत्रायुर्वेदविदस्तन्त्रस्थानाध्यायप्रश्नानां पृथक्त्वेन वाक्यशो वाक्यार्थशोऽर्थावयवशश्च प्रवक्तारो मन्तव्याः|

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बुद्ध्या सम्यगनुप्रविश्यार्थतत्त्वंवाग्भिर्व्याससमासप्रतिज्ञाहेतूदाहरणोपनयनिगमनयुक्ताभिस्त्रिविधशिष्यबुद्धिगम्याभिरुच्यमानं वाक्यार्थशोभवत्युक्तम्||१८||

तन्त्रनियतानामर्थदुर्गाणां पुनर्विभावनैरुक्तमर्थावयवशो भवत्युक्तम्||१९||

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tatrāyurvēdavidastantrasthānādhyāyapraśnānāṁ pr̥thaktvēna vākyaśō vākyārthaśō'rthāvayavaśaścapravaktārō mantavyāḥ|

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tantraniyatānāmarthadurgāṇāṁ punarvibhāvanairuktamarthāvayavaśō bhavatyuktam||19||

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~~tatrAyurvedavidastantrasthAnAdhyAyaprashnAnAM~~ pRuthaktvena vAkyasho vAkyArthasho~arthAvayavashashcapravaktAro mantavyAH|

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tatr[[Ayurveda]]vidastantrasthAnAdhyAyaprashnAnAM pRuthaktvena vAkyasho vAkyArthasho~arthAvayavashashcapravaktAro mantavyAH|

tatrAha- kathaM tantrAdIni vAkyasho vAkyArthasho~arthAvayavashashcoktAni bhavantIti||16||

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tantraniyatAnAmarthadurgANAM punarvibhAvanairuktamarthAvayavasho bhavatyuktam||19||

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</div></div>

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He can be considered an Ayurveda scholar, who can answer queries regarding the classical text, its sections, chapters and specific topics, precisely. The scholar should be able to quote the lines of the text, interpret them and explain its aspects. So how should this quotation, interpretation, and explanation be done? It should be done as follows: the text of the sages, as expounded by them, should be reproduced as it is - in its full form. After thoroughly comprehending the text, one should be able to explain, elaborately and concisely, and supported by examples or anecdotes, its meaning, presumptions, reasonings, related concepts, and conclusions, in such a manner that it is comprehensible to the three types of students (above average, average and below-average). The text that is complicated to understand, its meaning and its various aspects should be repeated for the attainment of clarity in concepts. [16-19]

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He can be considered an [[Ayurveda]] scholar, who can answer queries regarding the classical text, its sections, chapters and specific topics, precisely. The scholar should be able to quote the lines of the text, interpret them and explain its aspects. So how should this quotation, interpretation, and explanation be done? It should be done as follows: the text of the sages, as expounded by them, should be reproduced as it is - in its full form. After thoroughly comprehending the text, one should be able to explain, elaborately and concisely, and supported by examples or anecdotes, its meaning, presumptions, reasonings, related concepts, and conclusions, in such a manner that it is comprehensible to the three types of students (above average, average and below-average). The text that is complicated to understand, its meaning and its various aspects should be repeated for the attainment of clarity in concepts. [16-19]

</div>

==== ''Prashnashtak'' (eight questions) ====

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तत्र चेत् प्रष्टारः स्युः-चतुर्णामृक्सामयजुरथर्ववेदानां कं वेदमुपदिशन्त्यायुर्वेदविदः? किमायुः? कस्मादायुर्वेदः? किमर्थमायुर्वेदः? शाश्वतोऽशाश्वतो वा? कति कानि चास्याङ्गानि? कैश्चायमध्येतव्यः? किमर्थं च? इति||२०||

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tatra cēt praṣṭāraḥ syuḥ-caturṇāmr̥ksāmayajuratharvavēdānāṁ kaṁ vēdamupadiśantyāyurvēdavidaḥ? kimāyuḥ? kasmādāyurvēdaḥ? kimarthamāyurvēdaḥ? śāśvatō'śāśvatō vā? kati kāni cāsyāṅgāni? kaiścāyamadhyētavyaḥ? kimarthaṁ ca? iti||20||

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tatra cet praShTAraH syuH-caturNAmRuksAmayajuratharvavedAnAM ~~kaMvedamupadishantyAyurvedavidaH~~? kimAyuH? ~~kasmAdAyurvedaH~~? ~~kimarthamAyurvedaH~~? shAshvato~ashAshvato vA? kati kAni cAsyA~ggAni? kaishcAyamadhyetavyaH? kimarthaM ca? iti||20||

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tatra cet praShTAraH syuH-caturNAmRuksAmayajuratharvavedAnAM kaMvedamupadishanty[[Ayurveda]]vidaH? kimAyuH? kasmAd[[Ayurveda]]H? kimartham[[Ayurveda]]H? shAshvato~ashAshvato vA? kati kAni cAsyA~ggAni? kaishcAyamadhyetavyaH? kimarthaM ca? iti||20||

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</div></div>

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Again, when the questions arise as to which among the four ''vedas– rk, sama, yajus'' and ''atharva'', should scholars of Ayurveda follow? What is ''Ayu''? Why is the body of knowledge called Ayurveda? What is the purpose of Ayurveda? Is it eternal or transient? What are its branches and how many are they? Who are eligible to study it and why should it be studied? (An ideal practitioner should be able to answer these questions in the manner mentioned in the following verse) [20]

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Again, when the questions arise as to which among the four ''vedas– rk, sama, yajus'' and ''atharva'', should scholars of [[Ayurveda]] follow? What is ''Ayu''? Why is the body of knowledge called [[Ayurveda]]? What is the purpose of [[Ayurveda]]? Is it eternal or transient? What are its branches and how many are they? Who are eligible to study it and why should it be studied? (An ideal practitioner should be able to answer these questions in the manner mentioned in the following verse) [20]

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==== ~~Origin~~ of Ayurveda ====

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==== Source of [[Ayurveda]] ====

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तत्र भिषजा पृष्टेनैवं चतुर्णामृक्सामयजुरथर्ववेदानामात्मनोऽथर्ववेदे भक्तिरादेश्या, वेदो ह्याथर्वणोदानस्वस्त्ययनबलिमङ्गलहोमनियमप्रायश्चित्तोपवासमन्त्रादिपरिग्रहाच्चिकित्सां प्राह; चिकित्सा चायुषो हितायोपदिश्यते||२१||

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tatra bhiṣajā pr̥ṣṭēnaivaṁ caturṇāmr̥ksāmayajuratharvavēdānāmātmanō'tharvavēdē bhaktirādēśyā, vēdōhyātharvaṇō dānasvastyayanabalimaṅgalahōmaniyamaprāyaścittōpavāsamantrādiparigrahāccikitsāṁprāha; cikitsā cāyuṣō hitāyōpadiśyatē||21||

tatra bhiShajA pRuShTenaivaM caturNAmRuksAmayajuratharvavedAnAmAtmano~atharvavedebhaktirAdeshyA, vedo hyAtharvaNodAnasvastyayanabalima~ggalahomaniyamaprAyashcittopavAsamantrAdiparigrahAccikitsAM prAha; cikitsAcAyuSho hitAyopadishyate||21||

+

</div></div>

−

Out of the four ~~''vedas''~~ – ~~''rk~~, ~~yajus~~, ~~sama~~,'' and ~~''atharva'' -~~ physicians owe their loyalty to the ''Atharva Veda'' because this deals with the treatment of diseases by resorting to various practices like sacrifices, prayers, and chants, charity, moral discipline, the atonement of sins, austere practices like fasts, etc. These are advocated for treatment as well as for living a healthy, long life. [21]

+

Out of the four [[veda]] – The Rigveda, Yajurvedas, Samaveda, and Atharvaveda. The physicians owe their loyalty to the ''Atharva Veda'' because this deals with the treatment of diseases by resorting to various practices like sacrifices, prayers, and chants, charity, moral discipline, the atonement of sins, austere practices like fasts, etc. These are advocated for treatment as well as for living a healthy, long life. [21]

−

==== The meaning of ~~Ayurveda~~ ====

+

==== The meaning of Ayu ====

+

वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||

+

vēdaṁ cōpadiśyāyurvācyaṁ; tatrāyuścētanānuvr̥ttirjīvitamanubandhō dhāri cētyēkō'rthaḥ||22||

vedaM copadishyAyurvAcyaM ; tatrAyushcetanAnuvRuttirjIvitamanubandho dhAri cetyeko~arthaH||22||

+

</div></div>

−

After answering question on ''Veda'', ''Ayu'' is being described. ''Ayu'' means the ''anuvritti'' (continuity) of ''chetana'' (consciousness) i.e., ''chetananuvritti'', being alive (''jeevita''), bonding with the body (''anubandha'') and ~~sustenance of life~~ (''dhari''). [22]

+

After answering question on ''Veda'', ''Ayu'' is being described. ''Ayu'' means the ''anuvritti'' (continuity) of ''chetana'' (consciousness) i.e., ''chetananuvritti'', being alive (''jeevita''), bonding with the body (''anubandha'') and preserving vitality (''dhari''). [22]

−

==== Scope of Ayurveda ====

+

==== Scope of [[Ayurveda]] ====

+

तदायुर्वेदयतीत्यायुर्वेदः; कथमिति चेत्? उच्यते-स्वलक्षणतः सुखासुखतो हिताहिततः प्रमाणाप्रमाणतश्च;यतश्चायुष्याण्यनायुष्याणि च द्रव्यगुणकर्माणि वेदयत्यतोऽप्यायुर्वेदः|

तत्रायुष्याण्यनायुष्याणि च द्रव्यगुणकर्माणि केवलेनोपदेक्ष्यन्ते तन्त्रेण||२३||

+

tadāyurvēdayatītyāyurvēdah; kathamiti cēt? ucyatē-svalakṣaṇataḥ sukhāsukhatō hitāhitataḥpramāṇāpramāṇataśca; yataścāyuṣyāṇyanāyuṣyāṇi ca dravyaguṇakarmāṇi vēdayatyatō'pyāyurvēdaḥ|

tatrāyuṣyāṇyanāyuṣyāṇi ca dravyaguṇakarmāṇi kēvalēnōpadēkṣyantē tantrēṇa||23||

−

~~tadAyurvedayatItyAyurvedaH~~; kathamiti cet? ucyate- svalakShaNataH sukhAsukhato hitAhitataHpramANApramANatashca; yatashcAyuShyANyanAyuShyANi ca dravyaguNakarmANivedayatyato~~~apyAyurvedaH~~|

+

tad[[Ayurveda]]yatIty[[Ayurveda]]H; kathamiti cet? ucyate- svalakShaNataH sukhAsukhato hitAhitataHpramANApramANatashca; yatashcAyuShyANyanAyuShyANi ca dravyaguNakarmANivedayatyato~apy[[Ayurveda]]H|

tatrAyuShyANyanAyuShyANi ca dravyaguNakarmANi kevalenopadekShyante tantreNa||23||

+

</div></div>

+

−

Ayurveda is that source of knowledge which teaches about or deals with ''Ayu''. How so? By its characteristics, it imparts the knowledge of joy and suffering, benefit and harm, and authentic/authoritative and unauthentic/unreliable (sources of information). It is also that which informs us about the span of life and substances with properties and actions that result in the same. This will be dealt with in the entire text at various appropriate contexts. [23]

+

[[Ayurveda]] is that source of knowledge which teaches about or deals with ''Ayu''. How so? By its characteristics, it imparts the knowledge of joy and suffering, benefit and harm, and authentic/authoritative and unauthentic/unreliable (sources of information). It is also that which informs us about the span of life and substances with properties and actions that result in the same. This will be dealt with in the entire text at various appropriate contexts. [23]

</div>

−

==== ~~Charactristics~~ of happy and healthy life ====

+

==== Characteristics of happy and healthy life ====

+

तत्रायुरुक्तं स्वलक्षणतो यथावदिहैव पूर्वाध्याये च|

तत्र शारीरमानसाभ्यां रोगाभ्यामनभिद्रुतस्य विशेषेण यौवनवतः समर्थानुगतबलवीर्ययशःपौरुषपराक्रमस्यज्ञानविज्ञानेन्द्रियेन्द्रियार्थबलसमुदये वर्तमानस्य परमर्द्धिरुचिरविविधोपभोगस्य समृद्धसर्वारम्भस्य यथेष्टविचारिणःसुखमायुरुच्यते; असुखमतो विपर्ययेण; हितैषिणः पुनर्भूतानां परस्वादुपरतस्य सत्यवादिनः शमपरस्य परीक्ष्यकारिणोऽप्रमत्तस्य त्रिवर्गं परस्परेणानुपहतमुपसेवमानस्य पूजार्हसम्पूजकस्य ज्ञानविज्ञानोपशमशीलस्य वृद्धोपसेविनःसुनियतरागरोषेर्ष्यामदमानवेगस्य सततं विविधप्रदानपरस्य तपोज्ञानप्रशमनित्यस्याध्यात्मविदस्तत्परस्य लोकमिमं चामुंचावेक्षमाणस्य स्मृतिमतिमतो हितमायुरुच्यते; अहितमतो विपर्ययेण||२४||

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tatrāyuruktaṁ svalakṣaṇatō yathāvadihaiva pūrvādhyāyē ca|

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tatrAyuruktaM svalakShaNato yathAvadihaiva pUrvAdhyAye ca|

tatra shArIramAnasAbhyAM rogAbhyAmanabhidrutasya visheSheNa yauvanavataHsamarthAnugatabalavIryayashaHpauruShaparAkramasya j~jAnavij~jAnendriyendriyArthabalasamudayevartamAnasya paramarddhiruciravividhopabhogasya samRuddhasarvArambhasya yatheShTavicAriNaHsukhamAyurucyate; asukhamato viparyayeNa; hitaiShiNaH punarbhUtAnAM parasvAduparatasyasatyavAdinaH shamaparasya parIkShyakAriNo~apramattasya trivargaMparaspareNAnupahatamupasevamAnasya pUjArhasampUjakasya j~jAnavij~jAnopashamashIlasyavRuddhopasevinaH suniyatarAgaroSherShyAmadamAnavegasya satataM vividhapradAnaparasyatapoj~jAnaprashamanityasyAdhyAtmavidastatparasya lokamimaM cAmuM cAvekShamANasyasmRutimatimato hitamAyurucyate; ahitamato viparyayeNa||24||

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</div></div>

+

In this chapter, as in the first chapter of [[Sutra Sthana]], a definition of life has been given in the form of ''Ayu''. People whose body and mind are disease-free, and those who are endowed with youth, enthusiasm, strength, virility, reputation, manliness, courage, knowledge of arts and sciences, healthy senses, objects of sensory perceptions, ability of the sensory organs, riches and various luxurious articles for enjoyment, and who can achieve whatever they want and roam as they please are said to lead a happy life. Those who are the well-wishers of all beings, who do not desire the wealth of others, who are truthful, peace loving, who are thoughtful before taking action, who are vigilant, who experience the three important objectives of life (righteousness, wealth and desire) without one affecting the other, who respect superiors, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over lust, anger, envy, arrogance and pride, who constantly indulge in various types of charity, meditation, acquisition of knowledge and quiet life (solitude), who have full spiritual knowledge and are devoted to it, who work both for the present as well as for the next life, and are endowed with memory and intelligence lead a useful rather beneficial life, while others don't. [24]

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==== Signs of decreasing life span ====

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+

प्रमाणमायुषस्त्वर्थेन्द्रियमनोबुद्धिचेष्टादीनां विकृतिलक्षणैरुपलभ्यतेऽनिमित्तैः, अयमस्मात् क्षणान्मुहूर्ताद्दिवसात्त्रिपञ्चसप्तदशद्वादशाहात् पक्षान्मासात् षण्मासात् संवत्सराद्वा स्वभावमापत्स्यत इति;

+

तत्र स्वभावः प्रवृत्तेरुपरमोमरणमनित्यता निरोध इत्येकोऽर्थः; इत्यायुषः प्रमाणम्;

+

अतो विपरीतमप्रमाणमरिष्टाधिकारे;

−

प्रमाणमायुषस्त्वर्थेन्द्रियमनोबुद्धिचेष्टादीनां विकृतिलक्षणैरुपलभ्यतेऽनिमित्तैः, अयमस्मात् क्षणान्मुहूर्ताद्दिवसात्त्रिपञ्चसप्तदशद्वादशाहात् पक्षान्मासात् षण्मासात् संवत्सराद्वा स्वभावमापत्स्यत इति; तत्र स्वभावः प्रवृत्तेरुपरमोमरणमनित्यता निरोध इत्येकोऽर्थः; इत्यायुषः प्रमाणम्; अतो विपरीतमप्रमाणमरिष्टाधिकारे; देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||

+

देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||

+

pramāṇamāyuṣastvarthēndriyamanōbuddhicēṣṭādīnāṁ vikr̥tilakṣaṇairupalabhyatē'nimittaiḥ, ayamasmātkṣaṇānmuhūrtāddivasāt tripañcasaptadaśadvādaśāhāt pakṣānmāsāt ṣaṇmāsāt saṁvatsarādvāsvabhāvamāpatsyata iti; tatra svabhāvaḥ pravr̥ttēruparamō maraṇamanityatā nirōdha ityēkō'rthaḥ;ityāyuṣaḥ pramāṇam; atō viparītamapramāṇamariṣṭādhikārē; dēhaprakr̥tilakṣaṇamadhikr̥tyacōpadiṣṭamāyuṣaḥ pramāṇamāyurvēdē ||25||

pramANamAyuShastvarthendriyamanobuddhiceShTAdInAM vikRutilakShaNairupalabhyate~animittaiH,ayamasmAt kShaNAnmuhUrtAddivasAt tripa~jcasaptadashadvAdashAhAt pakShAnmAsAt ShaNmAsAtsaMvatsarAdvA svabhAvamApatsyata iti; tatra svabhAvaH pravRutteruparamo maraNamanityatA nirodhaityeko~arthaH; ityAyuShaH pramANam; ato viparItamapramANamariShTAdhikAre;dehaprakRutilakShaNamadhikRutya copadiShTamAyuShaH pramANamAyurvede ||25||

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</div></div>

−

The ~~end~~ of a lifespan is signaled by various abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in predicting the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. ~~''Svabhava'' (return~~ to the natural state), ~~''uparama'' of ''pravritti'' (~~cessation of all activities), ''marana~~'' (death~~), ~~''anityata'' (~~temporary state) ~~''nirodha'' (~~restriction in the continuation of life)- all these are synonymous with death. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In Ayurveda, life span is determined by ~~the nature~~ of ~~physique,~~ constitution~~, and special signs~~.[25]

+

The decrease of lifespan is signaled by various abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in predicting the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. Return to the natural state (svabhava), cessation of all activities(pravritti uparama), death(marana), temporary state(anityata), restriction in the continuation of life (nirodha)- all these are synonymous with death. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In [[Ayurveda]], life span is determined by characteristics of natural constitution.[25]

−

==== Objectives of Ayurveda ====

+

==== Objectives of [[Ayurveda]] ====

+

प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च||२६||

+

prayōjanaṁ cāsya svasthasya svāsthyarakṣaṇamāturasya vikārapraśamanaṁ ca||26||

prayojanaM cAsya svasthasya svAsthyarakShaNamAturasya vikAraprashamanaM ca||26||

+

</div></div>

+

The purpose of this science is to preserve the health of the healthy and cure the disease of the unhealthy. [26]

</div>

−

==== Eternal qualities of Ayurveda ====

+

==== Eternal qualities of [[Ayurveda]] ====

+

सोऽयमायुर्वेदः शाश्वतो निर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|

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स्वाभाविकं चास्य लक्षणमकृतकं, यदुक्तमिहाद्येऽध्याये च; यथा- अग्नेरौष्ण्यम्, अपां द्रवत्वम्|

भावस्वभावनित्यत्वमपि चास्य, यथोक्तं- गुरुभिरभ्यस्यमानैर्गुरूणामुपचयो भवत्यपचयो लघूनामिति||२७||

+

sō'yamāyurvēdaḥ śāśvatō nirdiśyatē, anāditvāt, svabhāvasaṁsiddhalakṣaṇatvāt,bhāvasvabhāvanityatvācca|

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bhāvasvabhāvanityatvamapi cāsya, yathōktaṁ- gurubhirabhyasyamānairgurūṇāmupacayōbhavatyapacayō laghūnāmiti||27||

−

so~~~ayamAyurvedaH~~ shAshvato nirdishyate, anAditvAt, svabhAvasaMsiddhalakShaNatvAt,bhAvasvabhAvanityatvAcca|

+

so~ayam[[Ayurveda]]H shAshvato nirdishyate, anAditvAt, svabhAvasaMsiddhalakShaNatvAt,bhAvasvabhAvanityatvAcca|

na hi nAbhUt kadAcidAyuShaH santAno buddhisantAno vA, shAshvatashcAyuSho veditA, anAdi casukhaduHkhaM sadravyahetulakShaNamaparAparayogAt|

−

eSha cArthasa~ggraho vibhAvyate ~~AyurvedalakShaNamiti~~|

+

eSha cArthasa~ggraho vibhAvyate [[Ayurveda]]lakShaNamiti|

gurulaghushItoShNasnigdharUkShAdInAM dravyANAM sAmAnyavisheShAbhyAM vRuddhihrAsau,yathoktaM- gurubhirabhyasyamAnairgurUNAmupacayo bhavatyapacayo laghUnAM, evamevetareShAmiti,eSha bhAvasvabhAvo nityaH, svalakShaNaM ca dravyANAM pRuthivyAdInAM; santi tu dravyANi guNAshcanityAnityAH|

−

na ~~hyAyurvedasyAbhUtvotpattirupalabhyate~~, anyatrAvabodhopadeshAbhyAm; etadvaidvayamadhikRutyotpattimupadishantyeke|

+

na hy[[Ayurveda]]syAbhUtvotpattirupalabhyate, anyatrAvabodhopadeshAbhyAm; etadvaidvayamadhikRutyotpattimupadishantyeke|

svAbhAvikaM cAsya lakShaNamakRutakaM, yaduktamihAdye~adhyAye ca; yathA- agnerauShNyam, apAMdravatvam|

bhAvasvabhAvanityatvamapi cAsya, yathoktaM- gurubhirabhyasyamAnairgurUNAmupacayobhavatyapacayo laghUnAmiti||27||

+

</div></div>

+

−

Ayurveda is eternal because of the following: It has no beginning; its characteristics are self-evident, and those of things dealt with it are eternal. It has been seen that ''Ayu'' (the combination of body, its organs, mind, and soul) and intelligence about ''Ayu'' (knowledge about ''Ayu'') are perpetual. Hence ''Ayu'' and its knowledge (i.e. Ayurveda) have been eternal. The knower becomes eternal after knowing Ayurveda. Concepts such as happiness and suffering (i.e., health and illness), therapeutics and pathogens, etc. - their causes, signs, and perpetuation are all eternal. This is what is described in Ayurveda. Substances, having properties such as heaviness, lightness, cold, heat, slimy, non-slimy, etc., when combined with other substances, tend to increase by similar properties and decrease by opposite properties. For example, habitual intake of heavy food/drugs increases heaviness and decreases lightness in the body. This is similar to others too. The characteristic of these substances or phenomena is eternal. The characteristics of ''prithvi'' etc. are eternal. However, matters and their attributes are both eternal and temporary. Theories that claim ~~“Ayurveda~~ came into existence after its creation” or ~~“Ayurveda~~ was conceived by someone and taught to his students” are false. But based on these statements, some scholars opine that Ayurveda had a beginning. (These characteristics, described in this chapter as well as in the first chapter of [[Sutra Sthana]] (i.e., [[Sutra Sthana]] 1:42, and 30:23) are innate to Ayurveda and are not fabrications.) Just like the heat of the fire and the liquidity of water, ~~Ayurveda’s~~ phenomena are eternal, e.g. habitual intake of heavy things increases the heaviness and decreases the lightness in the body. [27]

+

[[Ayurveda]] is eternal because of the following: It has no beginning; its characteristics are self-evident, and those of things dealt with it are eternal. It has been seen that ''Ayu'' (the combination of body, its organs, mind, and soul) and intelligence about ''Ayu'' (knowledge about ''Ayu'') are perpetual. Hence ''Ayu'' and its knowledge (i.e. [[Ayurveda]]) have been eternal. The knower becomes eternal after knowing [[Ayurveda]]. Concepts such as happiness and suffering (i.e., health and illness), therapeutics and pathogens, etc. - their causes, signs, and perpetuation are all eternal. This is what is described in [[Ayurveda]]. Substances, having properties such as heaviness, lightness, cold, heat, slimy, non-slimy, etc., when combined with other substances, tend to increase by similar properties and decrease by opposite properties. For example, habitual intake of heavy food/drugs increases heaviness and decreases lightness in the body. This is similar to others too. The characteristic of these substances or phenomena is eternal. The characteristics of ''prithvi'' etc. are eternal. However, matters and their attributes are both eternal and temporary. Theories that claim “[[Ayurveda]] came into existence after its creation” or “[[Ayurveda]] was conceived by someone and taught to his students” are false. But based on these statements, some scholars opine that [[Ayurveda]] had a beginning. (These characteristics, described in this chapter as well as in the first chapter of [[Sutra Sthana]] (i.e., [[Sutra Sthana]] 1:42, and 30:23) are innate to [[Ayurveda]] and are not fabrications.) Just like the heat of the fire and the liquidity of water, [[Ayurveda]]’s phenomena are eternal, e.g. habitual intake of heavy things increases the heaviness and decreases the lightness in the body. [27]

</div>

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==== Eight branches of Ayurveda ====

+

==== Eight branches of [[Ayurveda]] ====

+

तस्यायुर्वेदस्याङ्गान्यष्टौ; तद्यथा- कायचिकित्सा, शालाक्यं, शल्यापहर्तृकं, विषगरवैरोधिकप्रशमनं, भूतविद्या,कौमारभृत्यकं, रसायनं, वाजीकरणमिति||२८||

+

tasyāyurvēdasyāṅgānyaṣṭau; tadyathā- kāyacikitsā, śālākyaṁ, śalyāpahartr̥kaṁ,viṣagaravairōdhikapraśamanaṁ, bhūtavidyā, kaumārabhr̥tyakaṁ, rasāyanaṁ, vājīkaraṇamiti||28||

−

~~tasyAyurvedasyA~~~ggAnyaShTau; tadyathA- kAyacikitsA , shAlAkyaM, shalyApahartRukaM,viShagaravairodhikaprashamanaM, bhUtavidyA, kaumArabhRutyakaM, rasAyanaM, vAjIkaraNamiti||28||

+

tasy[[Ayurveda]]syA~ggAnyaShTau; tadyathA- kAyacikitsA , shAlAkyaM, shalyApahartRukaM,viShagaravairodhikaprashamanaM, bhUtavidyA, kaumArabhRutyakaM, rasAyanaM, vAjIkaraNamiti||28||

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</div></div>

−

Ayurveda has eight branches viz., 1. Internal Medicine, 2. The science is of diseases specific to the supra-clavicular region, i.e., Otorhinolaryngology (ENT) + Ophthalmology 3. Surgery, 4. Toxicology, 5. Psychiatry 6. Pediatrics, 7. The science of rejuvenation and 8. The science of sexual medicine. [28]

+

[[Ayurveda]] has eight branches viz., 1. Internal Medicine, 2. The science is of diseases specific to the supra-clavicular region, i.e., Otorhinolaryngology (ENT) + Ophthalmology 3. Surgery, 4. Toxicology, 5. Psychiatry 6. Pediatrics, 7. The science of rejuvenation and 8. The science of sexual medicine. [28]

−

==== Learners of Ayurveda and their objectives ====

+

==== Learners of [[Ayurveda]] and their objectives ====

+

स चाध्येतव्यो ब्राह्मणराजन्यवैश्यैः|

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तत्र यदध्यात्मविदां धर्मपथस्थानां धर्मप्रकाशकानां वा मातृपितृभ्रातृबन्धुगुरुजनस्य वा विकारप्रशमने प्रयत्नवान् भवति,यच्चायुर्वेदोक्तमध्यात्ममनुध्यायति वेदयत्यनुविधीयते वा, सोऽस्य परो धर्मः; या पुनरीश्वराणां वसुमतां वा सकाशात्सुखोपहारनिमित्ता भवत्यर्थावाप्तिरारक्षणं च, या च स्वपरिगृहीतानां प्राणिनामातुर्यादारक्षा, सोऽस्यार्थः; यत् पुनरस्यविद्वद्ग्रहणयशः [२] शरण्यत्वं च, या च सम्मानशुश्रूषा, यच्चेष्टानां विषयाणामारोग्यमाधत्ते सोऽस्य कामः|

इति यथाप्रश्नमुक्तमशेषेण||२९||

+

sa cādhyētavyō brāhmaṇarājanyavaiśyaiḥ|

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tatra yadadhyAtmavidAM dharmapathasthAnAM dharmaprakAshakAnAM vAmAtRupitRubhrAtRubandhugurujanasya vA vikAraprashamane prayatnavAn bhavati,yaccAyurvedoktamadhyAtmamanudhyAyati vedayatyanuvidhIyate vA, so~asya paro dharmaH; yApunarIshvarANAM vasumatAM vA sakAshAt sukhopahAranimittA bhavatyarthAvAptirArakShaNaM ca, yA casvaparigRuhItAnAM prANinAmAturyAdArakShA, so~asyArthaH; yat punarasya vidvadgrahaNayashaH sharaNyatvaM ca, yA ca sammAnashushrUShA, yacceShTAnAM viShayANAmArogyamAdhatte so~asyakAmaH|

iti yathAprashnamuktamasheSheNa||29||

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</div></div>

+

−

Ayurveda should be studied by ''Brahmanas'' (for providing solace to all), Kings (for protecting his subjects), and ''Vaishyas'' or traders/business-people (for earning their livelihood). In general, Ayurveda can be studied by all for the attainment of righteousness, wealth, and desire. Righteousness can be attained by treating spiritual scholars who practice and propagate righteousness as a mother, father, a brother, a friend or as a superior. Righteousness can also be achieved by studying and practicing the spiritual knowledge contained in Ayurveda. One can earn wealth and protection by treating kings and other wealthy individuals. The practitioner of Ayurveda can also protect his subordinates and servants by his practice. He can fulfill his desires by gaining respect from the learned people for his abilities to protect others, by reputation, and by keeping his beloved ones like his spouse free from diseases. Thus, all the queries are answered in their entirety. [29]

+

[[Ayurveda]] should be studied by ''Brahmanas'' (for providing solace to all), Kings (for protecting his subjects), and ''Vaishyas'' or traders/business-people (for earning their livelihood). In general, [[Ayurveda]] can be studied by all for the attainment of righteousness, wealth, and desire. Righteousness can be attained by treating spiritual scholars who practice and propagate righteousness as a mother, father, a brother, a friend or as a superior. Righteousness can also be achieved by studying and practicing the spiritual knowledge contained in [[Ayurveda]]. One can earn wealth and protection by treating kings and other wealthy individuals. The practitioner of [[Ayurveda]] can also protect his subordinates and servants by his practice. He can fulfill his desires by gaining respect from the learned people for his abilities to protect others, by reputation, and by keeping his beloved ones like his spouse free from diseases. Thus, all the queries are answered in their entirety. [29]

</div>

−

==== Eight segments to be learned in Ayurveda ====

+

==== Eight segments to be learned in [[Ayurveda]] ====

+

अथ भिषगादित एव भिषजा प्रष्टव्योऽष्टविधं भवति- तन्त्रं, तन्त्रार्थान्, स्थानं, स्थानार्थान्, अध्यायम्, अध्यायार्थान्, प्रश्नं,प्रश्नार्थांश्चेति; पृष्टेन चैतद्वक्तव्यमशेषेण वाक्यशो वाक्यार्थशोऽर्थावयवशश्चेति ||३०||

+

atha bhiṣagādita ēva bhiṣajā praṣṭavyō'ṣṭavidhaṁ bhavati-tantraṁ, tantrārthān, sthānaṁ, sthānārthān,adhyāyam, adhyāyārthān, praśnaṁ, praśnārthāṁścēti; pr̥ṣṭēna caitadvaktavyamaśēṣēṇa vākyaśōvākyārthaśō'rthāvayavaśaścēti ||30||

atha bhiShagAdita eva bhiShajA praShTavyo~aShTavidhaM bhavati- tantraM, tantrArthAn, sthAnaM,sthAnArthAn, adhyAyam, adhyAyArthAn, prashnaM, prashnArthAMshceti; pRuShTenacaitadvaktavyamasheSheNa vAkyasho vAkyArthasho~arthAvayavashashceti ||30||

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</div></div>

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A physician should ask other physicians eight questions (to learn Ayurveda):

+

A physician should ask other physicians eight questions (to learn [[Ayurveda]]):

#classical text

#object of text

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==== Classical text and its object ====

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तत्रायुर्वेदः शाखा विद्या सूत्रं ज्ञानं शास्त्रं लक्षणं तन्त्रमित्यनर्थान्तरम् ||३१||

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तन्त्रार्थः पुनः स्वलक्षणैरुपदिष्टः|

स चार्थः प्रकरणैर्विभाव्यमानो भूय एव शरीरवृत्तिहेतुव्याधिकर्मकार्यकालकर्तृकरणविधिविनिश्चयाद्दशप्रकरणः, तानि चप्रकरणानि केवलेनोपदेक्ष्यन्ते तन्त्रेण||३२||

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tatrāyurvēdaḥ śākhā vidyā sūtraṁ jñānaṁ śāstraṁ lakṣaṇaṁ tantramityanarthāntaram ||31||

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sa cārthaḥ prakaraṇairvibhāvyamānō bhūya ēvaśarīravr̥ttihētuvyādhikarmakāryakālakartr̥karaṇavidhiviniścayāddaśaprakaraṇaḥ, tāni ca prakaraṇānikēvalēnōpadēkṣyantē tantrēṇa||32||

−

~~tatrAyurvedaH~~ shAkhA vidyA sUtraM j~jAnaM shAstraM lakShaNaM tantramityanarthAntaram ||31||

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tatr[[Ayurveda]]H shAkhA vidyA sUtraM j~jAnaM shAstraM lakShaNaM tantramityanarthAntaram ||31||

tantrArthaH punaH svalakShaNairupadiShTaH|

sa cArthaH prakaraNairvibhAvyamAno bhUya evasharIravRuttihetuvyAdhikarmakAryakAlakartRukaraNavidhivinishcayAddashaprakaraNaH, tAni caprakaraNAni kevalenopadekShyante tantreNa||32||

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</div></div>

−

''Shakha, Vidya, Sutra, Jnana, Shastra, Lakshana,'' and ''Tantra'' are synonyms of Ayurveda. The purpose of this science has been explained in its definition. Various topics discussed in this science are Anatomy, ~~Physiology~~, Etiology, Disease, Treatment~~, Attainment~~ of health, Chronobiology, Physicians, Therapies, and Procedures. These are ten aspects that will be explained in this treatise. [31-32]

+

''Shakha, Vidya, Sutra, Jnana, Shastra, Lakshana,'' and ''Tantra'' are synonyms of [[Ayurveda]]. The purpose of this science has been explained in its definition. Various topics discussed in this science are Anatomy-Physiology, Dietetics, Etiology, Disease, Treatment for attainment of health, Chronobiology, Physicians, Therapies, and Procedures. These are ten aspects that will be explained in this treatise. [31-32]

==== Sections and their objects ====

+

तन्त्रस्यास्याष्टौ स्थानानि; तद्यथा- श्लोकनिदानविमानशारीरेन्द्रियचिकित्सितकल्पसिद्धिस्थानानि|

तत्र त्रिंशदध्यायकं श्लोकस्थानम्, अष्टाष्टाध्यायकानि निदानविमानशारीरस्थानानि, द्वादशकमिन्द्रियाणां, त्रिंशकंचिकित्सितानां, द्वादशके कल्पसिद्धिस्थाने भवतः||३३||

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tantrasyāsyāṣṭau sthānāni ; tadyathā- ślōkanidānavimānaśārīrēndriyacikitsitakalpasiddhisthānāni|

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tantrasyAsyAShTau sthAnAni ; tadyathA- shlokanidAnavimAnashArIrendriyacikitsitakalpasiddhisthAnAni|

tatra triMshadadhyAyakaM shlokasthAnam, aShTAShTAdhyAyakAni nidAnavimAnashArIrasthAnAni,dvAdashakamindriyANAM, triMshakaM cikitsitAnAM, dvAdashake kalpasiddhisthAne bhavataH||33||

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</div></div>

The following are the eight sections that form [[Charak Samhita]]:-

−

#''Shloka Sthana'' (or [[Sutra Sthana]]) or the section on general principles having thirty chapters;

+

# Shloka Sthana (or [[Sutra Sthana]]) or the section on general principles having thirty chapters;

#[[Nidana Sthana]] or the section on diagnosis of diseases having eight chapters;

#[[Vimana Sthana]] or the section on specific determination of drugs etc., having eight chapters;

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#[[Kalpa Sthana]] or the section on pharmaceuticals having twelve chapters; and;

#[[Siddhi Sthana]] or the section on the successful administration of [[Panchakarma]] (five elimination therapies) having twelve chapters; [33]

+

भवति चात्र-

द्वे त्रिंशके द्वादशकं त्रयं च त्रीण्यष्टकान्येषु समाप्तिरुक्ता|

श्लोकौषधारिष्टविकल्पसिद्धिनिदानमानाश्रयसञ्ज्ञकेषु||३४||

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bhavati cātra-

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dve triMshake dvAdashakaM trayaM ca trINyaShTakAnyeShu samAptiruktA|

shlokauShadhAriShTavikalpasiddhinidAnamAnAshrayasa~jj~jakeShu||34||

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</div></div>

Thus it can be said that ''Sutra''(''shloka'') and ''Chikitsa''(''aushadha'') sections have thirty chapters each, ''Indriya''(''arishta''), ''Kalpa''(''vikalpa'') and ''Siddhi'' sections have twelve chapters each, and ''Nidana, Vimana,'' and ''Sharira''(''ashraya'') sections have eight chapters each. This is the entire treatise. [34]

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+

==== Names of [[Adhyaya(chapters)]] ====

स्वे स्वे स्थाने यथास्वं च स्थानार्थ उपदेक्ष्यते|

सविंशमध्यायशतं शृणु नामक्रमागतम्||३५||

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svē svē sthānē yathāsvaṁ ca sthānārtha upadēkṣyatē|

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sve sve sthAne yathAsvaM ca sthAnArtha upadekShyate|

saviMshamadhyAyashataM shRuNu nAmakramAgatam||35||

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</div></div>

The objectives of the sequence of the various sections within the treatise, and the names of the one hundred twenty chapters shall be described as follows: [35]

+

दीर्घञ्जीवोऽप्यपामार्गतण्डुलारग्वधादिकौ|

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स्वे स्वे स्थाने तथाऽध्याये चाध्यायार्थः प्रवक्ष्यते|

तं ब्रूयात् सर्वतः सर्वं यथास्वं ह्यर्थसङ्ग्रहात्||६८||

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dīrghañjīvō'pyapāmārgataṇḍulāragvadhādikau|

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sve sve sthAne tathA~adhyAye cAdhyAyArthaH pravakShyate|

taM brUyAt sarvataH sarvaM yathAsvaM hyarthasa~ggrahAt||68||

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</div></div>

The names of chapters are:

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The final section, [[Siddhi Sthana]] (on the successful administration of the five elimination therapies), has the following 12 chapters: Factors to be considered for the successful administration of elimination therapies; Persons fit and unfit for the administration of elimination therapies; Administration of enema therapy; Management of complications due to the administration of therapies (such as unctuous enema); Management of complications due to defects in the cannula and the other parts of the equipment used for enema; Management of complications in emesis and purgation therapies; Management of complications in enema therapy; Enema of one prastha (768 g) in quantity; Management of diseases occurring in the ''marma sthana'' or the three vital regions of the body;Enema for different types of diseases; Enema prepared of ''Phala'' (Randia dumetorum Lam) etc.; and Urethral and vaginal douches. These are, in brief, the sections and chapters that form the [[Siddhi Sthana]] or the section on the successful administration of five elimination therapies has twelve chapters dealing with the above topics; contents of each chapter will be described in the respective chapters and sections. All these, in brief, will be described in all the respective chapters and sections. [36-68]

</div>

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+

==== Derivation of technical terms ====

+

पृच्छा तन्त्राद्यथाम्नायं विधिना प्रश्न उच्यते|

प्रश्नार्थो युक्तिमांस्तस्य तन्त्रेणैवार्थनिश्चयः ||६९||

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इति सर्वं यथाप्रश्नमष्टकं सम्प्रकाशितम्|

कार्त्स्न्येन चोक्तस्तन्त्रस्य सङ्ग्रहः सुविनिश्चितः||७१||

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pr̥cchā tantrādyathāmnāyaṁ vidhinā praśna ucyatē|

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iti sarvaM yathAprashnamaShTakaM samprakAshitam|

kArtsnyena coktastantrasya sa~ggrahaH suvinishcitaH||71||

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</div></div>

+

A query on any topic within the classical texts, in accordance with Vedic tradition /manner, is called a ''prashna'' (question). The response to the ''prashna'' is known as ''prashnartha''. Because the text protects the life of a person with its information, it is also called ''tantra'' (''tantrana'' means to sustain the body or to observe the healthy rules). A ''sthana'' (section) is called so because the information relevant to the theme of the section have been "placed" within that section (''pratistha'' = ''sthapana''= placed). ''Adhyayas'', or chapters, from the specific topics that address a particular aspect or dimension of the section. Thus, clarifications/answers to all the eight questions (raised in para 20 of this chapter) along with a clear summary of the entire text are given. [69-71]

</div>

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+

==== Consequences of incomplete knoweldge ====

+

सन्ति पाल्लविकोत्पाताः सङ्क्षोभं जनयन्ति ये|

वर्तकानामिवोत्पाताः सहसैवाविभाविताः||७२||

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शब्दमात्रेण तन्त्रस्य केवलस्यैकदेशिकाः|

भ्रमन्त्यल्पबलास्तन्त्रे ज्याशब्देनेव वर्तकाः||७४||

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santi pāllavikōtpātāḥ saṅkṣōbhaṁ janayanti yē|

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shabdamAtreNa tantrasya kevalasyaikadeshikAH|

bhramantyalpabalAstantre jyAshabdeneva vartakAH||74||

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</div></div>

+

Some people (physicians) who have incomplete knowledge of this science, at times create difficulties for others just like the sudden flight of the bustard (a kind of bird) on seeing signs of danger. Therefore, to assess their knowledge in this science and their superiority or inferiority, one should put forward the eight kinds of questions (mentioned previously) to them before a formal discussion. Only persons well versed in the science can answer such questions. Those who do not know the science fully will panic by the very mention of the entire text just like bustards get frightened by the sound of a bowstring. [72-74]

</div>

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+

पशुः पशूनां दौर्बल्यात् कश्चिन्मध्ये वृकायते|

स सत्यं वृकमासाद्य प्रकृतिं भजते पशुः||७५||

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परो भूतेष्वनुक्रोशस्तत्त्वज्ञान(ने)परा दया|

येषां तेषामसद्वादनिग्रहे निरता मतिः||८१||

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paśuḥ paśūnāṁ daurbalyāt kaścinmadhyē vr̥kāyatē|

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paro bhUteShvanukroshastattvaj~jAna(ne)parA dayA|

yeShAM teShAmasadvAdanigrahe niratA matiH||81||

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</div></div>

+

−

Amongst weaker animals, any animal may act like a wolf ( or pretend to be very strong/superior). But when it comes across a real wolf, its true nature is revealed. Similarly, a talkative unknowledgeable person may pretend to be an ''apta''- a trustworthy knowledgeable authority (in Ayurveda) - while among other ignorant people, but when he comes across a true ''apta'', his facade is shattered. Just like a handicapped ''babru'' (large-brown mongoose) does not look like a normal ''babru'' and just like a dimwitted man cannot speak amongst scholars, a physician with incomplete knowledge (of Ayurveda) cannot speak amongst knowledgeable physicians. One should not challenge a righteous man even though he is not thoroughly versed in this science. But he who poses to be an expert must be challenged with the eight kinds of questions to break his facade. A fraud who is ignorant, excessively talkative, or gets into irrelevant conversations or arguments is a stupid/idiotic physician. Genuine physicians are pleasant, well behaved, humble, and speak less but are concise and terse. The frauds, who debate meaninglessly should not be forgiven/spared as they are detrimental to the society. Supreme physicians are those who are greatly compassionate towards all creatures, eager to teach and are adept in refuting false arguments. [75-81]

+

Amongst weaker animals, any animal may act like a wolf ( or pretend to be very strong/superior). But when it comes across a real wolf, its true nature is revealed. Similarly, a talkative unknowledgeable person may pretend to be an ''apta''- a trustworthy knowledgeable authority (in [[Ayurveda]]) - while among other ignorant people, but when he comes across a true ''apta'', his facade is shattered. Just like a handicapped ''babru'' (large-brown mongoose) does not look like a normal ''babru'' and just like a dimwitted man cannot speak amongst scholars, a physician with incomplete knowledge (of [[Ayurveda]]) cannot speak amongst knowledgeable physicians. One should not challenge a righteous man even though he is not thoroughly versed in this science. But he who poses to be an expert must be challenged with the eight kinds of questions to break his facade. A fraud who is ignorant, excessively talkative, or gets into irrelevant conversations or arguments is a stupid/idiotic physician. Genuine physicians are pleasant, well behaved, humble, and speak less but are concise and terse. The frauds, who debate meaninglessly should not be forgiven/spared as they are detrimental to the society. Supreme physicians are those who are greatly compassionate towards all creatures, eager to teach and are adept in refuting false arguments. [75-81]

</div>

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+

असत्पक्षाक्षणित्वार्तिदम्भपारुष्यसाधनाः|

भवन्त्यनाप्ताः स्वे तन्त्रे प्रायः परविकत्थकाः||८२||

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तान् कालपाशसदृशान् वर्जयेच्छास्त्रदूषकान्|

प्रशमज्ञानविज्ञानपूर्णाः सेव्या भिषक्तमाः||८३||

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asatpakṣākṣaṇitvārtidambhapāruṣyasādhanāḥ|

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tAn kAlapAshasadRushAn varjayecchAstradUShakAn|

prashamaj~jAnavij~jAnapUrNAH sevyA bhiShaktamAH||83||

+

</div></div>

+

−

Those who are inefficient and lack proper knowledge of Ayurveda take refuge in fraudulent schools of thought, make many excuses for lack of time or sudden illness, are pretentious, use rude language and speak ill of others during debates. They are like the noose of ''Kala'' (God of death). They slander the scriptures and bring the science to disrepute. They should, therefore, be shunned. On the other hand, one should avail (services of) good physicians who are always calm and composed, fully knowledgeable in Ayurveda. [82-83]

+

Those who are inefficient and lack proper knowledge of [[Ayurveda]] take refuge in fraudulent schools of thought, make many excuses for lack of time or sudden illness, are pretentious, use rude language and speak ill of others during debates. They are like the noose of ''Kala'' (God of death). They slander the scriptures and bring the science to disrepute. They should, therefore, be shunned. On the other hand, one should avail (services of) good physicians who are always calm and composed, fully knowledgeable in [[Ayurveda]]. [82-83]

</div>

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+

=== Importance of scientific knowledge ===

+

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|

सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४||

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इदमेवमुदारार्थमज्ञानां न प्रकाशकम्|

शास्त्रं दृष्टिप्रणष्टानां यथैवादित्यमण्डलम्||८५||

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samagraṁ duḥkhamāyattamavijñānē dvayāśrayam|

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idamevamudArArthamaj~jAnAM na prakAshakam|

shAstraM dRuShTipraNaShTAnAM yathaivAdityamaNDalam||85||

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</div></div>

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All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic. [84-85]

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All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly [[Ayurveda]], which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic. [84-85]

</div>

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==== Summary ====

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=== Summary ===

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तत्र श्लोकाः-

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यथा सुमनसां सूत्रं सङ्ग्रहार्थं विधीयते|

सङ्ग्रहार्थं तथाऽर्थानामृषिणा सङ्ग्रहः कृतः||८९||

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tatra ślōkāḥ-

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yathA sumanasAM sUtraM sa~ggrahArthaM vidhIyate|

sa~ggrahArthaM tathA~arthAnAmRuShiNA sa~ggrahaH kRutaH||89||

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</div></div>

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The nomenclature of the ten vessels attached to the heart (''mahamula''), the foremost ones among the six categories of regimen, the characteristic features of learned physicians, the eight kinds of questions along with their replies, methods for replying, their elaboration and six types of fraudulent physicians/quacks – all these have been described in this chapter on the “Ten great vessels having their roots in the heart”. A summary of the entire treatise is given in this chapter. Just as flowers are strung into a garland with the help of a thread (''sutra''), so also are the topics/objects of the whole text are briefly woven here in the [[Sutra Sthana]]. [86-89]

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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थानेऽर्थेदशमहामूलीयो नाम त्रिंशोऽध्यायः||३०||

अग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृतेइयताऽवधिना सर्वं सूत्रस्थानं समाप्यते

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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē'rthēdaśamahāmūlīyō nāma triṁśō'dhyāyaḥ||30||

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ityagniveshakRute tantre carakapratisaMskRute shlokasthAne~arthedashamahAmUlIyo nAmatriMsho~adhyAyaH

agniveshakRute tantre carakapratisaMskRuteiyatA~avadhinA sarvaM sUtrasthAnaM samApyate||30||

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</div></div>

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Thus concludes the 30th chapter on the “Ten Great Vessels having Their Roots in the Heart” of the ''Sutra'' section of the work by Agnivesha as composed by Charak. Here ends the section on general principles of Ayurveda ([[Sutra Sthana]]) of Agnivesha’s work as composed by Charak.

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Thus concludes the 30th chapter on the “Ten Great Vessels having Their Roots in the Heart” of the ''Sutra'' section of the work by Agnivesha as composed by Charak. Here ends the section on general principles of [[Ayurveda]] ([[Sutra Sthana]]) of Agnivesha’s work as composed by Charak.

</div>

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==~~= ''~~Tattva Vimarsha~~'' =~~==

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== Tattva Vimarsha (Fundamental Principles)==

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*The heart is a vital organ with ten channels, circulating ''ojas'', responsible for maintaining life.

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*The heart is a vital organ with ten channels, circulating [[ojas]], responsible for maintaining life.

*The heart is the center for psycho-cognitive functions and distinct spiritual characters. It has complex bidirectional inter-relationship with a brain.

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*Presence and absence of ''ojas'' is an indicator of life and death.

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*Presence and absence of [[ojas]] is an indicator of life and death.

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*The heart, ten channels, and ''ojas'' are nourished by diet, exercise, and peaceful mind. The heart and ''ojas'' shall be specifically protected from mental sufferings.

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*The heart, ten channels, and [[ojas]] are nourished by diet, exercise, and peaceful mind. The heart and [[ojas]] shall be specifically protected from mental sufferings.

*Non-violence is the utmost one to bestow longevity of living beings.

*Valor is the best among promoters of strength.

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*Discovery/understanding/realization is the best one for feeling exalted/ecstatic.

*Celibacy is the most effective factor in the path for self-realization.

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*''Ayu'' (life) is the continuity of consciousness, being alive, bonding with the body and its sustenance. Ayurveda deals with its beneficial factors to stay healthy and happy.

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*[[Ayu]] (life) is the continuity of consciousness, being alive, bonding with the body and its sustenance. [[Ayurveda]] deals with its beneficial factors to stay healthy and happy.

*The end of a lifespan is signaled by various abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement.

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*Ayurveda is eternal because of the following: It has no beginning; its characteristics are self-evident, and those of things dealt with it are eternal.

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*[[Ayurveda]] is eternal because of the following: It has no beginning; its characteristics are self-evident, and those of things dealt with it are eternal.

*All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge.

*Ayurvedic expert is the one who knows fundamental principles and their therapeutic applications, and he can explain to his pupils of less or high intelligence.

</div>

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==~~= ''~~Vidhi Vimarsha'' ===

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== Vidhi Vimarsha [Applied Inferences) ==

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=== History of medicine ===

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There are a few compelling similarities between ancient Greek medical literature and Ayurveda. However, ‘which school of medicine borrowed these ideas from whom?' - Has been an unresolved mystery. Some of the ideas that are significantly common to these two systems are humorism, the mechanism of blood formation, breathing, and circulation. One of the points that are widely debated in this context is the supremacy of brain versus the supremacy of heart. It looks like Hippocrates, Aristotle, Erasistratus and Galen had this confusion over the exact functions of the heart and the brain. They ascribed to the heart the functions such as perception of the sensations, motor control, intellect, emotions, etc. The above verse may be read with this background in mind. <ref name=ref1>Patwardhan K. The history of the discovery of blood circulation: unrecognized contributions of Ayurveda masters. Adv Physiol Educ. 2012 Jun;36(2):77-82. doi: 10.1152/advan.00123.2011. </ref> Another explanation could, however, be that these vital entities are functionally dependent on the heart, though not exactly located there.

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There are a few compelling similarities between ancient Greek medical literature and [[Ayurveda]]. However, ‘which school of medicine borrowed these ideas from whom?' - Has been an unresolved mystery. Some of the ideas that are significantly common to these two systems are humorism, the mechanism of blood formation, breathing, and circulation. One of the points that are widely debated in this context is the supremacy of brain versus the supremacy of heart. It looks like Hippocrates, Aristotle, Erasistratus and Galen had this confusion over the exact functions of the heart and the brain. They ascribed to the heart the functions such as perception of the sensations, motor control, intellect, emotions, etc. The above verse may be read with this background in mind. <ref name=ref1>Patwardhan K. The history of the discovery of blood circulation: unrecognized contributions of [[Ayurveda]] masters. Adv Physiol Educ. 2012 Jun;36(2):77-82. doi: 10.1152/advan.00123.2011. </ref> Another explanation could, however, be that these vital entities are functionally dependent on the heart, though not exactly located there.

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The functions of the brain are in fact well-documented in ~~Ashtaṅga Hṛdaya~~, in the context of ''~~prāṇa vāyu~~'', whose anatomical location is ''~~mūrdhā~~'' (head). ~~Vāgbhaṭa~~ in this context explains the functions of ''~~prāṇa vāyu~~'' to be the control of higher mental activities, heart, respiration, swallowing, spitting, belching, sneezing and other sensory modalities. Even in Bhela ~~Saṃhitā~~, the location of mind has been documented to be in the head. (Verse 3, 4)

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The functions of the brain are in fact well-documented in Ashtanga Hridaya<ref>Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>, in the context of ''prana vayu'', whose anatomical location is ''murdha'' (head). Vagbhata in this context explains the functions of ''prana vayu'' to be the control of higher mental activities, heart, respiration, swallowing, spitting, belching, sneezing and other sensory modalities. Even in Bhela Samhita, the location of mind has been documented to be in the head. [Verse 3, 4]

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The detailed information on different kinds of blood vessels, functions of the heart, and physiology of circulation can be found in a published review paper titled “The history of the discovery of blood circulation: unrecognized contributions of Ayurveda masters." ¬¬<ref name=ref1/> (Verse 12)

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The detailed information on different kinds of blood vessels, functions of the heart, and physiology of circulation can be found in a published review paper titled “The history of the discovery of blood circulation: unrecognized contributions of [[Ayurveda]] masters." <ref name=ref1/> [Verse 12]

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~~The ideal way~~ of reading, understanding and teaching a good textbook in the manner that is comprehensible for all categories of students has been explained here. Repetition of the concepts that are complex has been further highlighted. The contemporary theories on education to highlight the optimal repetition to enable good comprehension. (Verse 16, 17, 18, 19)

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=== Method of learning [[Ayurveda]] ===

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Unlike various healthcare systems available today, Ayurveda is unique in its broad approach to health in particular and life in general. Besides managing diseases, its primary aim is to improve the quality of health and thus, prevention of diseases. Ayurveda considers myriad factors affecting human health in societies – at a macro or gross level – as well as at an individual (or micro level). Since each has a different ''Prakriti'' (body type), the factors favoring health have been systematically classified so that a healthcare provider can choose those factors by the person's body type and guide him/her to achieve a state of optimum health while preventing diseases. Similarly, in the case of diseases, personalized treatment with minimal side effects can be provided through Ayurveda. In the current world, where diseases, especially cancer, antibiotic resistant infections and autoimmune diseases are rapidly increasing, it is important to understand what health is and how to prevent disease. Sushruta has defined health as "a state of a dynamic equilibrium between entities that constitute a human being such as ~~''doshas~~, agni, dhatu, mala, atma, indriya,'' and ''manas''." These factors have been elaborated at different relevant places in chapters of [[Charak Samhita]].

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The ideal way of reading, understanding and teaching a good textbook in the manner that is comprehensible for all categories of students has been explained. Repetition of the concepts that are complex has been further highlighted. The contemporary theories on education to highlight the optimal repetition to enable good comprehension. [Verse 16-19]

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Unlike various healthcare systems available today, [[Ayurveda]] is unique in its broad approach to health in particular and life in general. Besides managing diseases, its primary aim is to improve the quality of health and thus, prevention of diseases. [[Ayurveda]] considers myriad factors affecting human health in societies – at a macro or gross level – as well as at an individual (or micro level). Since each has a different ''Prakriti'' (body type), the factors favoring health have been systematically classified so that a healthcare provider can choose those factors by the person's body type and guide him/her to achieve a state of optimum health while preventing diseases. Similarly, in the case of diseases, personalized treatment with minimal side effects can be provided through [[Ayurveda]]. In the current world, where diseases, especially cancer, antibiotic resistant infections and autoimmune diseases are rapidly increasing, it is important to understand what health is and how to prevent disease. Sushruta has defined health as "a state of a dynamic equilibrium between entities that constitute a human being such as [[dosha]], [[agni]], [[dhatu]], [[mala]], [[atma]], [[indriya]], and [[manas]]."[Su.Sa. Sutra Sthana 15/48] <ref>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> These factors have been elaborated at different relevant places in chapters of [[Charak Samhita]].

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==== Estimation of life span ====

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=== Estimation of life span ===

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As indicated earlier in this chapter and preceding chapters, Ayurveda is that source of knowledge which teaches and deals with ''Ayu'' (life). How so? By its characteristics, it imparts knowledge of joy and suffering, benefit and harm, and authentic/authoritative and unauthentic/unreliable (sources of information). It is also that body of knowledge which informs us about long life and short life (i.e., lifespan) and substances with its properties & actions that decide a person’s longevity.

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As indicated earlier in this chapter and preceding chapters, [[Ayurveda]] is that source of knowledge which teaches and deals with [[Ayu]] (life). How so? By its characteristics, it imparts knowledge of joy and suffering, benefit and harm, and authentic/authoritative and unauthentic/unreliable (sources of information). It is also that body of knowledge which informs us about long life and short life (i.e., lifespan) and substances with its properties & actions that decide a person’s longevity.

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The end of a life span is signaled by the abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in the prediction of the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. ''~~Svabhāva~~'' (return to the natural state), ''uparama'' of ''pravriti'' (cessation of all activities), ''maraṇa'' (death), ''anityata'' (temporary state), ''nirodha'' (restriction in the continuation of life)- all these are synonymous with death. This is at the end of life. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In Ayurveda, the life span is determined by nature of the physique, constitution, and special signs. The purpose of this Science (Ayurveda) is to preserve the health of the healthy and cure the disease of the unhealthy.

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The end of a life span is signaled by the abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in the prediction of the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. ''Svabhava'' (return to the natural state), ''uparama'' of ''pravriti'' (cessation of all activities), ''maraṇa'' (death), ''anityata'' (temporary state), ''nirodha'' (restriction in the continuation of life)- all these are synonymous with death. This is at the end of life. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In [[Ayurveda]], the life span is determined by nature of the physique, constitution, and special signs. The purpose of this Science ([[Ayurveda]]) is to preserve the health of the healthy and cure the disease of the unhealthy.

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==== Non-violence and other factors for sustaining life ====

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=== Non-violence and other factors for sustaining life ===

Leading a righteous, non-violent life bestows longevity in human beings while maintaining harmony within societies and the environment at large. As discussed earlier in this (and the preceding) chapter, Valor is the best value among those that promote strength; knowledge is one thing that should always be increased; self-control should always be exercised to stay happy; discovery/understanding/realization helps the most in creating a feeling of exaltation/ecstasy, while celibacy is the most important attribute necessary in the path to self-realization, as per the view of Ayurvedic scholars.

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Medical Education: Current medical education is disease-centric but and does not consider disease prevention as its priority. This is because of lack of understanding about what health is and how it can be preserved protected and rejuvenated. To provide complete care, a physician should be trained in both health and disease management. He should receive knowledge from authentic books and understand the practical applications of the concepts from experienced teachers before he starts taking care of people on his own.

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=== Medical Education ===

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Besides increased incidence of diseases in humans, there is increasing polarization and intolerance in our societies causing discord and violence. There is environmental degradation of the planet evidenced by global warming and increased pollution. All these phenomena imply a deteriorating health of humans, society and the planet at large. Ayurveda considers the human individual as a microcosm that reflects the health of the universe at large – the macrocosm. A healthy planet would need to have healthy societies, requiring healthy human beings. Imbalances within the bodily elements – the ~~''doshas~~, ~~dhatus~~,'' etc. – lead to imbalances between the individual and his environment. This underscores the value of imbibing the knowledge about health from [[Charak Samhita]].

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Current medical education is disease-centric<ref name="Basisht Symbiohealth">Basisht GK. Symbiohealth-Need of the hour. AYU [serial online] 2011 [cited 2020 Sep 22];32:6-11. Available from: http://www.ayujournal.org/text.asp?2011/32/1/6/85715</ref> but and does not consider disease prevention as its priority. This is because of lack of understanding about what health is and how it can be preserved protected and rejuvenated. To provide complete care, a physician should be trained in both health and disease management. He should receive knowledge from authentic books and understand the practical applications of the concepts from experienced teachers before he starts taking care of people on his own.

+

Besides increased incidence of diseases in humans, there is increasing polarization and intolerance in our societies causing discord and violence. There is environmental degradation of the planet evidenced by global warming and increased pollution. All these phenomena imply a deteriorating health of humans, society and the planet at large. [[Ayurveda]] considers the human individual as a microcosm that reflects the health of the universe at large – the macrocosm. A healthy planet would need to have healthy societies, requiring healthy human beings. Imbalances within the bodily elements – the [[dosha]], [[dhatu]],etc. – lead to imbalances between the individual and his environment. This underscores the value of imbibing the knowledge about health from [[Charak Samhita]].

</div>

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=== References ===

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<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>

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== References ==

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~~=== Glossary ===~~

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~~#''Dhamanī /Dhamanyah'': A kind of blood vessel that pulsates; ''Dhamanyah'' originate in the heart and may carry different substances like ''Rasa, Rakta,'' and ''Ojas''.~~

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#''Hridaya'': The heart; According to Suśruta, ''Phupphusa'' (left lung) and ''Pleeha'' (spleen) are situated on the left side of ''Hridaya'', whereas ''Yakrita'' (liver) and ''Klomia'' (right lung) on the right side. A few scholars suggest that the term ''Hridaya'' means ‘central’ or ‘vital’ organ, and therefore, can stand for different organs in different contexts.

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#''Ojas'': The essence of all seven ''dhatus'' that is vital for life; also suggestive of ''bala'' (immunity). The ten attributes of ''ojas'' are ''guru'' (heavy), ''sheeta'' (cold), ''mridu'' (soft), ''shlakshna'' (smooth), ''bahala'' (abundant), ''madhura'' (sweet), ''sthira'' (stable), ''prasanna'' (bright), ''picchila'' (sticky), and ''snigdha'' (unctuous). Functionally this is very closely related to ''kapha''.

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#''Rasa'': The first ''dhatu'' among the seven ''dhatavah'' (or ''dhatus''). This is a liquid that is pumped out of ''hridaya'' (heart), and that circulates continuously all over the body to nourish the other ''dhatavah''. ''Vyana Vayu'' and ''Samana Vayu'' help in its circulation. The major function of ''rasa dhatu'' is ''prinana'' (nourishing).

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#''Sira / Sirah'': A kind of blood vessel that transports the contents from one place to another; According to Vagbhata, they originate in the heart. They carry various substances including ''Rasa, Rakta,'' and ''Ojas''.

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#''Srotas / Srotamsi'': Structures meant for the transportation of ''dhatus'' that are undergoing the process of transformation. The appearance of a ''srota'' is similar to the ''dhatu'' that it transports. These are of two types: ''Sthula'' (gross), and ''Anu'' or ''Sukshma'' (minute). This term is also suggestive of a kind of vessel that facilitates the fluid exchange. Sushruta states that there are eleven pairs of ''srotamsi'' (channels) that transport eleven different biological entities: ''Prana, Anna, Udaka, Rasa, Rakta, Mamsa, Meda,'' ''Mutra, Purisha, Shukra,'' and ''Artava''. Charak explains that there are thirteen gross ''Srotamsi'' in the body that carry the following entities: ''Prana, Anna, Udaka, Rasa, Rakta, Mamsa, Meda, Asthi, Majja, Shukra, Mutra, Purisha,'' and ''Sveda''.

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