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The title of Charak Samhita’s very first chapter, Deerghanjiviteeya Adhyaya, literally means the chapter on longevity. This is symbolic, because it implies that [[Ayurveda]] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long life and health as the means of achieving the four primary instincts of human beings - virtue, wealth, gratification and emancipation (purushartha chatushtaya) – by way of explaining some of the basic tenets of [[Ayurveda]] and defining its scope. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three bodily (sharira) doshas and their qualities, and two mental (manasa) dosha and their treatment. The samanya(similarity) and vishesha(dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.

The title of Charak Samhita’s very first chapter, Deerghanjiviteeya Adhyaya, literally means the chapter on longevity. This is symbolic, because it implies that [[Ayurveda]] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long life and health as the means of achieving the four primary instincts of human beings - virtue, wealth, gratification and emancipation (purushartha chatushtaya) – by way of explaining some of the basic tenets of [[Ayurveda]] and defining its scope. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three bodily (sharira) doshas and their qualities, and two mental ([[manasa]]) [[dosha]] and their treatment. The [[samanya]](similarity) and [[vishesha]](dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.

'''Keywords''': Longevity, [[Ayurveda]], science of life, ''Dravya'', material, ''Mahabhuta'', ''Samanya'', ''Vishesha'', ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians.

'''Keywords''': Longevity, [[Ayurveda]], science of life, [[Dravya]], material, [[Mahabhuta]], [[Samanya]], [[Vishesha]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]], [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad physicians.

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In [[Ayurveda]], the process of scientific inquiry and creation of knowledge involves the ''loka'' (the community of people or societies at large). Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction and observation. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra''(scientific scriptures). This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences -  of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.  

In [[Ayurveda]], the process of scientific inquiry and creation of knowledge involves the ''loka'' (the community of people or societies at large). Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction and observation. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra''(scientific scriptures). This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences -  of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.  

The process of ''ayurvedavatarana'' (origin/emergence of [[Ayurveda]]) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of [[Ayurveda]] such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of [[Ayurveda]] that are necessary to understand the whole text.

The process of ''ayurvedavatarana'' (origin/emergence of [[Ayurveda]]) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of [[Ayurveda]] such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''[[dosha]]s'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of [[Ayurveda]] that are necessary to understand the whole text.

It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.   

It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.   

The soul is unchangeable and superior to all. It is the cause of consciousness when in conjunction with mind, properties, ''bhutas''(fundamental elements) and sense organs.It is eternal and the seer who witnesses all actions. [56]

The soul is unchangeable and superior to all. It is the cause of consciousness when in conjunction with mind, properties, ''bhutas''(fundamental elements) and sense organs.It is eternal and the seer who witnesses all actions. [56]

====Three ''Sharira Dosha'' and two ''Manas Dosha'' ====

====Three [[Sharira]] [[Dosha]] and two [[Manas]] [[Dosha]] ====

वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|  

वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|  

mAnasaH punaruddiShTo rajashca tama eva ca||57||

mAnasaH punaruddiShTo rajashca tama eva ca||57||

''Vayu, pitta'' and ''kapha'' are described as bodily ''doshas'', ''rajas'' and ''tamas'' are mentioned as the mental ones. [57]

[[Vayu]], [[pitta]] and [[kapha]] are described as bodily [[dosha]]; [[rajas]] and [[tamas]] are mentioned as the mental ones. [57]

=====Management of ''doshas'' =====

=====Management of [[dosha]] =====

प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|  

प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|  

mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||  

mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||  

The former ones (''sharira dosha'') are pacified by remedial measures of divine(daiva-vyapashraya) and rational qualities[[Talk:Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|(yuktivyapashraya)]] while the latter ones (''manas dosha'') can be treated with jnana(spiritual knowledge) and vijnana(scientific knowledge), dhairya(temperance), [[smruti(memory)]] and samadhi(concentration). [58]

The former ones ([[sharira]] [[dosha]]) are pacified by remedial measures of divine([[daiva-vyapashraya]]) and rational qualities[[Talk:Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|(yuktivyapashraya)]] while the latter ones ([[manas]] [[dosha]]) can be treated with [[jnana]](spiritual knowledge) and [[vijnana]](scientific knowledge), [[dhairya]](temperance), [[smruti(memory)]] and samadhi(concentration). [58]

=====Properties and pacification of ''doshas''=====

=====Properties and pacification of [[dosha]]=====

रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|  

रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|