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{{#seo:

|title=Arthedashmahamooliya Adhyaya

|title=Arthedashmahamooliya Adhyaya

|titlemode=append

|titlemode=append

|keywords=Hṛidaya, ojas, shira, dhamani, srotas, classification of Ayu

|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]].

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

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

}}

}}

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

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

{{Infobox

{{Infobox

|title =  Arthedashmahamooliya Adhyaya

|title =  Arthedashmahamooliya Adhyaya

|data2 = ''Sangrahadvaya''

|data2 = ''Sangrahadvaya''

|label3 = Preceding Chapter

|label3 = Preceding Chapter

|data3 = [[Dashapranayataneeya]] adhyaya

|data3 = [[Dashapranayataneeya Adhyaya]]  

|label4 = Succeeding Chapter

|label4 = Succeeding Chapter

|label5 = Other Sections

|label5 = Other Sections

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

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

=== Introduction ===

== 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.

''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.

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

==Sanskrit text, transliteration and english translation==

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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]

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

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

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

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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]

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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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]

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]

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

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

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

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

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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]

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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ध्मानाद्धमन्यः स्रवणात् स्रोतांसि सरणात्सिराः||१२||  

ध्मानाद्धमन्यः स्रवणात् स्रोतांसि सरणात्सिराः||१२||  

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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]

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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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]

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]

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

=== Best factors for life ===

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

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

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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 Ayu ====

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

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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]] ====

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

प्रमाणमायुषस्त्वर्थेन्द्रियमनोबुद्धिचेष्टादीनां विकृतिलक्षणैरुपलभ्यतेऽनिमित्तैः, अयमस्मात् क्षणान्मुहूर्ताद्दिवसात्त्रिपञ्चसप्तदशद्वादशाहात् पक्षान्मासात् षण्मासात् संवत्सराद्वा स्वभावमापत्स्यत इति;  

 

तत्र स्वभावः प्रवृत्तेरुपरमोमरणमनित्यता निरोध इत्येकोऽर्थः; इत्यायुषः प्रमाणम्;  

 

अतो विपरीतमप्रमाणमरिष्टाधिकारे;  

 

देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||  

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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. ''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 characteristics of natural constitution.[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]] ====

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''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 ====

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

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

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;  

#[[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;  

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

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]

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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स्वे स्वे स्थाने यथास्वं च स्थानार्थ उपदेक्ष्यते|  

स्वे स्वे स्थाने यथास्वं च स्थानार्थ उपदेक्ष्यते|  

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पृच्छा तन्त्राद्यथाम्नायं विधिना प्रश्न उच्यते|  

पृच्छा तन्त्राद्यथाम्नायं विधिना प्रश्न उच्यते|  

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सन्ति पाल्लविकोत्पाताः  सङ्क्षोभं जनयन्ति ये|  

सन्ति पाल्लविकोत्पाताः  सङ्क्षोभं जनयन्ति ये|  

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समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

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==== Summary ====

=== Summary ===

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=== ''Tattva Vimarsha'' / Fundamental Principles===

== Tattva Vimarsha (Fundamental Principles)==

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

*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.

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

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

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

*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.   

*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.  

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

*Valor is the best among promoters of strength.  

*Valor is the best among promoters of strength.  

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

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

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

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

*''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.  

*[[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.

*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.

*[[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.

*[[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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=== ''Vidhi Vimarsha'' / Applied Inferences===

== Vidhi Vimarsha [Applied Inferences) ==

 

=== 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.

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.

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)

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]

 

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)

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

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)

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]

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]].

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]].

   

   

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

=== Estimation of life span ===

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.

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.

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.  

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.  

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

=== 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.

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.

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.

=== Medical Education ===

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]].

 

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]].

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=== References ===

 

== References ==

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