Changes

Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).

Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).

===''Tattva Vimarsha''/Fundamental Inferences ===

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

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* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]  

* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]  

* An iterative interchange between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to allieviate diseases.  

* An iterative interchange between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to alleviate diseases.  

* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]  

* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]  

* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]  

* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]  

* Three principles for knowledge of health and diseased:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Three principles for knowledge of health and disease:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomittance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomitance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Two ways for attainment of knowledge: Ayurveda knowledge can be attained through ''dnyana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

* Two ways for attainment of knowledge: Knowledge can be attained through ''nayana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

* Eight divine powers after knowledge:  After acquiring knowledge of Ayurveda, one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti''  (memory), ''medha''  (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama''  (forbearance) and ''daya'' (kindness). [verse 39]  

* Eight divine powers after knowledge:  After acquiring knowledge of Ayurveda, one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti''  (memory), ''medha''  (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama''  (forbearance) and ''daya'' (kindness). [verse 39]  

* Definition of Ayurveda: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

* Definition of Ayurveda: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]

* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]

* The three fundamental pillars of the sentient human being and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of Ayurveda is to understand and explain all aspects of ''purusha''. [Verse 46-47]

* The three fundamental pillars of the sentient human being and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of Ayurveda is to understand and explain all aspects of ''purusha''. [Verse 46-47]

* Basic elements:''Panchamahabhuta'' (or the Five Elements), such as ''akasha'' (space),''vayu'' (air), ''tejas'' (fire), ''apa'' (water), and ''prithvi'' (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements (of this universe).  All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs.  ''Guna'' (basic properties/qualities) and ''karma'' (actions):  Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.  

* Basic elements:''Panchamahabhuta'' (or the Five Elements), such as ''akasha'' (space),''vayu'' (air), ''tejas'' (fire), ''apa'' (water), and ''prithvi'' (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements of this universe.  All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs.  ''Guna'' (basic properties/qualities) and ''karma'' (actions):  Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.  

*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.  

*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.  

*''Buddhi'' (knowledge) with ''smriti'' (memory), ''chetana'' (consciousness),  ''dhriti'' (restraint), ''ahankara'' (ego), ''ichcha'' (inclination/desire), ''dwesha'' (aversion), ''sukha'' (comfort] , ''dukkha'' (discomfort), ''prayatna'' (effort) are properties of the ''atman'' or the Self.  

*''Buddhi'' (knowledge) with ''smriti'' (memory), ''chetana'' (consciousness),  ''dhriti'' (restraint), ''ahankara'' (ego), ''ichcha'' (inclination/desire), ''dwesha'' (aversion), ''sukha'' (comfort] , ''dukkha'' (discomfort), ''prayatna'' (effort) are properties of the ''atman'' or the Self.  

* The movement initiated by ''prayatna'' (effort) is called ''karma'' (action). [verse 49]

* The movement initiated by ''prayatna'' (effort) is called ''karma'' (action). [verse 49]

* ''Samavaya''(Inseparability) : ''Samavaya''  is the inherent property of blending of ''dravya'' (i.e., substances/elements e.g., prithvi or earth etc.) with their ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]  

* ''Samavaya''(Inseparability) : ''Samavaya''  is the inherent property of blending of ''dravya'' (i.e., substances/elements e.g., prithvi or earth etc.) with their ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]  

* ''Dravya'': ''Dravya'' is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect).  [verse 51] Any entity which fulfils this criteria can be called as a ''dravya''. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as ''dravya''.  

* ''Dravya'': ''Dravya'' is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect).  [verse 51] Any entity which fulfills this criteria can be called as a ''dravya''. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as ''dravya''.  

* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a ''dravya''. ''Karma'' (action) is also inherent in ''dravya''. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.  

* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a ''dravya''. ''Karma'' (action) is also inherent in ''dravya''. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.  

* ''Karma''(action/effect): Action is inherent in the very phenomenon of combination/conjunction and division/disjunction , and thus, inherent in ''dravya'' as well. The act of combining or dividing is ''karma'' (action). ''Karma'' does not require anything else. [verse 52]

* ''Karma''(action/effect): Action is inherent in the very phenomenon of combination/conjunction and division/disjunction , and thus, inherent in ''dravya'' as well. The act of combining or dividing is ''karma'' (action). ''Karma'' does not require anything else. [verse 52]

* ''Karana'' (cause) and a definition of health: The factor responsible for action is ''karana'' (or cause), which results in a desired ''karya'' (effect or outcome), which is the end product of ''karma''. In this verse, ''samanya, vishesha'' etc. are termed as ''karana'' (cause), and the ''karya'' (desired effect) is ''dhatusamya'' i.e. homostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

* ''Karana'' (cause) and a definition of health: The factor responsible for action is ''karana'' (or cause), which results in a desired ''karya'' (effect or outcome), which is the end product of ''karma''. In this verse, ''samanya, vishesha'' etc. are termed as ''karana'' (cause), and the ''karya'' (desired effect) is ''dhatusamya'' i.e. homeostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

* ''Karya'' [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among ''dhatus'' (the factors responsible for various physiological actions). [verse 53]

* ''Karya'' [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among ''dhatus'' (the factors responsible for various physiological actions). [verse 53]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]