Changes

{{Infobox

{{Infobox

|title =  Arthedashmahamooliya Adhyaya

|title =  Arthedashmahamooliya Adhyaya

}}

}}

=== Introduction ===

=== Introduction ===

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

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

''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, 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.

</div>

</div>

atha khalvekaM prANavardhanAnAmutkRuShTatamamekaM balavardhanAnAmekaM bRuMhaNAnAmekaMnandanAnAmekaM harShaNAnAmekamayanAnAmiti |  

atha khalvekaM prANavardhanAnAmutkRuShTatamamekaM balavardhanAnAmekaM bRuMhaNAnAmekaMnandanAnAmekaM harShaNAnAmekamayanAnAmiti |  

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

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

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

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

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]

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>

</div>

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

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

तत्रायुर्वेदविदस्तन्त्रस्थानाध्यायप्रश्नानां पृथक्त्वेन वाक्यशो वाक्यार्थशोऽर्थावयवशश्च प्रवक्तारो मन्तव्याः|  

तत्रायुर्वेदविदस्तन्त्रस्थानाध्यायप्रश्नानां पृथक्त्वेन वाक्यशो वाक्यार्थशोऽर्थावयवशश्च प्रवक्तारो मन्तव्याः|  

tantraniyatānāmarthadurgāṇāṁ  punarvibhāvanairuktamarthāvayavaśō bhavatyuktam||19||  

tantraniyatānāmarthadurgāṇāṁ  punarvibhāvanairuktamarthāvayavaśō bhavatyuktam||19||  

tatrAyurvedavidastantrasthAnAdhyAyaprashnAnAM pRuthaktvena vAkyasho vAkyArthasho~arthAvayavashashcapravaktAro mantavyAH|  

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

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

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

tantraniyatAnAmarthadurgANAM  punarvibhAvanairuktamarthAvayavasho bhavatyuktam||19||  

tantraniyatAnAmarthadurgANAM  punarvibhAvanairuktamarthAvayavasho bhavatyuktam||19||  

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

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

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]

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>

</div>

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

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

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

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||  

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]

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]

==== Source of Ayurveda ====

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

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

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

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 ''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]

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

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

वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||  

वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||  

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 sustenance of life (''dhari''). [22]

==== Scope of Ayurveda ====

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

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

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

tatrāyuṣyāṇyanāyuṣyāṇi ca dravyaguṇakarmāṇi kēvalēnōpadēkṣyantē tantrēṇa||23||  

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||  

tatrAyuShyANyanAyuShyANi ca dravyaguNakarmANi kevalenopadekShyante tantreNa||23||  

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

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

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>

</div>

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

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

तत्रायुरुक्तं स्वलक्षणतो यथावदिहैव पूर्वाध्याये च|  

तत्रायुरुक्तं स्वलक्षणतो यथावदिहैव पूर्वाध्याये च|  

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

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

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. ''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]

==== Objectives of Ayurveda ====

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

प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च||२६||  

प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च||२६||  

prayojanaM cAsya svasthasya svAsthyarakShaNamAturasya vikAraprashamanaM ca||26||  

prayojanaM cAsya svasthasya svAsthyarakShaNamAturasya vikAraprashamanaM ca||26||  

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

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

</div>

</div>

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

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

सोऽयमायुर्वेदः  शाश्वतो निर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|  

सोऽयमायुर्वेदः  शाश्वतो निर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|  

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

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|  

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|  

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|  

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

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

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

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

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

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>

</div>

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

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

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

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

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

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||  

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|  

स चाध्येतव्यो ब्राह्मणराजन्यवैश्यैः|  

iti yathAprashnamuktamasheSheNa||29||

iti yathAprashnamuktamasheSheNa||29||

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

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

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>

</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||  

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

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

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

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

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

#classical text  

#classical text  

#object of text  

#object of text  

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

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

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

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

tantrArthaH  punaH svalakShaNairupadiShTaH|  

tantrArthaH  punaH svalakShaNairupadiShTaH|  

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

sa cArthaH prakaraNairvibhAvyamAno bhUya evasharIravRuttihetuvyAdhikarmakAryakAlakartRukaraNavidhivinishcayAddashaprakaraNaH, tAni caprakaraNAni kevalenopadekShyante tantreNa||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, 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, Etiology, Disease, Treatment, 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 ====

yeShAM teShAmasadvAdanigrahe niratA matiH||81||  

yeShAM teShAmasadvAdanigrahe niratA matiH||81||  

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

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

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>

</div>

असत्पक्षाक्षणित्वार्तिदम्भपारुष्यसाधनाः|  

असत्पक्षाक्षणित्वार्तिदम्भपारुष्यसाधनाः|  

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

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

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

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

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>

</div>

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

shAstraM dRuShTipraNaShTAnAM yathaivAdityamaNDalam||85||  

shAstraM dRuShTipraNaShTAnAM yathaivAdityamaNDalam||85||  

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

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

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]

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>

</div>

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

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

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

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

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.

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>

</div>

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

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

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

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

*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.

*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.

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

*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.

*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>

</div>

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

=== ''Vidhi Vimarsha'' / Applied Inferences===

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

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

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 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 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)

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)

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 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)

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 ''doshas, agni, dhatu, mala, atma, indriya,'' and ''manas''." 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. ''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.  

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

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

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: 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.

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]].

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]].

</div>

</div>