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Arthedashmahamooliya Adhyaya (view source)

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|title=Arthedashmahamooliya Adhyaya

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|titlemode=append

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

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

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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>

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

==== 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]

</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>

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 ====

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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>

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>

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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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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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>

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 ====

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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 |

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]

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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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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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==== ''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||

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>

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]] ====

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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||

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</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]

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

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वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||

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

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

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</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]

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

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

तत्रायुष्याण्यनायुष्याणि च द्रव्यगुणकर्माणि केवलेनोपदेक्ष्यन्ते तन्त्रेण||२३||

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

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

tatrAyuShyANyanAyuShyANi ca dravyaguNakarmANi kevalenopadekShyante tantreNa||23||

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</div></div>

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[[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]

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

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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>

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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; देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||

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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>

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==== 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]

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

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

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</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]

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

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

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

==== 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||

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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]

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==== 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>

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

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

+

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||

+

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

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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]

==== 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]]:-

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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]

+

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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+

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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+

सन्ति पाल्लविकोत्पाताः सङ्क्षोभं जनयन्ति ये|

वर्तकानामिवोत्पाताः सहसैवाविभाविताः||७२||

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शब्दमात्रेण तन्त्रस्य केवलस्यैकदेशिकाः|

भ्रमन्त्यल्पबलास्तन्त्रे ज्याशब्देनेव वर्तकाः||७४||

+

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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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]

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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||

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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]

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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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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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==== 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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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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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.

Agnivesha

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