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Deerghanjiviteeya Adhyaya (view source)

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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]

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* An interactive conversation between patients, practitioners, researchers and community ([[Loka]]) members through symposiums, discussions continuously added and enriched the [[Shaastra]], or the Scientific body of knowledge, to help find the most effective formulations to alleviate [[diseases]].

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* An interactive conversation between patients, practitioners, researchers and community ([[Loka]]) members through symposiums, discussions continuously added and enriched the [[Shaastra]], 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]

* 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]

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

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

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* [[Guna]]: [[Guna]] (properties) are inherent in a [[dravya]].[verse 51] [[Karma]] (action) is also inherent in [[dravya]]. But unlike [[karma]], [[guna]] 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 for showing its effect. [verse 52]

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* [[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]

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* [[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]

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

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

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

* Locations for [[disease]] and pleasures: [[Body]] and [[mind]] are the locations of disorders as well as pleasures. The balanced use of [[time]], [[intellect]] and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

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</div>

{| class="wikitable"

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|+ Table 1: Effect of [[rasa] on [[dosha]]

! rowspan="2" | Shad [[rasa]](six tastes)

! rowspan="2" | Panchabhautika composition

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! [[Kapha]]!! [[Pitta]] !! [[Vata]]

|-

−

| Madhura(Sweet)|| [[Jala]] + [[Prithvi]] || ⇈ || ⇊ || ⇊

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| [[Madhura]](Sweet)|| [[Jala]] + [[Prithvi]] || ⇈ || ⇊ || ⇊

|-

−

| Amla (Sour)|| [[Prithvi]] + [[Agni]] || ⇈ || ⇈ || ⇊

+

| [[Amla]] (Sour)|| [[Prithvi]] + [[Agni]] || ⇈ || ⇈ || ⇊

|-

−

| Lavana (Salt)|| [[Agni]] + [[Jala]] ||⇈ || ⇈|| ⇊

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| [[Lavana]] (Salt)|| [[Agni]] + [[Jala]] ||⇈ || ⇈|| ⇊

|-

−

| Katu (Pungent)|| [[Vayu]] + [[Agni]] ||⇊ ||⇈ || ⇈

+

| [[Katu]] (Pungent)|| [[Vayu]] + [[Agni]] ||⇊ ||⇈ || ⇈

|-

−

| Tikta (Bitter) || [[Akash]] + [[Vayu]] || ⇊ ||⇊ || ⇈

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| [[Tikta]] (Bitter) || [[Akash]] + [[Vayu]] || ⇊ ||⇊ || ⇈

|-

−

| Kashaya (Astringent) || [[Vayu]] + [[Prithvi]] || ⇊|| ⇊ || ⇈

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| [[Kashaya]] (Astringent) || [[Vayu]] + [[Prithvi]] || ⇊|| ⇊ || ⇈

|-

|}

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These effects on the body of [[dravya]], [[guna]] and [[karma]] having [[samanya]] and [[vishesha]] can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any [[dravya]], [[guna]] or [[karma]], [[samanya]] and [[vishesha]] both come to action, with respect to different body constituents. E.g. [[Maricha]] (black pepper) decreases [[kapha]] and [[vata]], but at the same time increases [[pitta]]. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

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~~'''~~Contemporary view~~'''~~

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==== Contemporary view ====

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It has been referred from Vaisheshika ~~[http://https://en.wikipedia.org/wiki/Vaisheshika]~~ [https://dharmawiki.org/index.php/Vaiseshika_Darshana_(%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)] school of thought. The principle is also translated in various texts as the principle of generality and specificity, sameness and antagonism, homologous and heterologous, and similar or dissimilar. The generality (i.e.sameness, homology, similarity) unifies similar substances having similar properties and action, and specificity (i.e. particularity, antagonism, heterology, dissimilarity) denotes dissimilarity of substances. The principle is applicable in every aspect of life including human biology as well as in nature. It is also important in preservation of health and treatment of diseases. The universal significance of the principle of [[Samanya]] and [[Vishesha]] beyond [[Ayurveda]] is proved through three case studies viz. Case of family, case of climate change-induced biodiversity depletion and case of poverty reduction and access to [[health]] care by Pandey DN and Pandey NP.<ref> Pandey Deep Narayan, Pandey Neha Prakash. Universal significance of the principle of [[Samanya]] and [[Vishesha]] beyond Ayurveda.Journal of Ayurveda and Integrative Medicine.2018;9(4),308-311. available online from https://www.sciencedirect.com/science/article/pii/S0975947617305727 </ref>

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It has been referred from Vaisheshika [https://dharmawiki.org/index.php/Vaiseshika_Darshana_(%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)] school of thought. The principle is also translated in various texts as the principle of generality and specificity, sameness and antagonism, homologous and heterologous, and similar or dissimilar. The generality (i.e.sameness, homology, similarity) unifies similar substances having similar properties and action, and specificity (i.e. particularity, antagonism, heterology, dissimilarity) denotes dissimilarity of substances. The principle is applicable in every aspect of life including human biology as well as in nature. It is also important in preservation of health and treatment of diseases. The universal significance of the principle of [[Samanya]] and [[Vishesha]] beyond [[Ayurveda]] is proved through three case studies viz. Case of family, case of climate change-induced biodiversity depletion and case of poverty reduction and access to [[health]] care by Pandey DN and Pandey NP.<ref> Pandey Deep Narayan, Pandey Neha Prakash. Universal significance of the principle of [[Samanya]] and [[Vishesha]] beyond Ayurveda.Journal of Ayurveda and Integrative Medicine.2018;9(4),308-311. available online from https://www.sciencedirect.com/science/article/pii/S0975947617305727 </ref>

===Basic elements===

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All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[atma]] (soul) in specific objects. Because [[atma]] is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of [[atma]] is manifested through sense organs. Therefore, presence or absence of [[indriya]] (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. [[~~indriya~~]] are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle [[indriya]] present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' [[physician]]s specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]

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All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[atma]] (soul) in specific objects. Because [[atma]] is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of [[atma]] is manifested through sense organs. Therefore, presence or absence of [[indriya]] (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. [[Indriya]] are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle [[indriya]] present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' [[physician]]s specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]

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* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.

+

* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’)<ref>Sir James Jeans. The New Background of Science. 2nd ed. Cambridge: University Press;1934. </ref>, matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.<ref>Ramanna R. Moksha-a critique. Available from http://eprints.nias.res.in/433/1/L2-02_Raja_Ramanna.pdf cited on 11/11/2020</ref>

* The composition of human body is studied in terms of [[mahabhuta]]. [[Dosha]]- [[dhatu]] and [[mala], which are the most important body constituents, are also composed of [[mahabhuta]]. Every object in the present universe is composed of [[mahabhuta]], therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of [[mahabhuta]]. Thus the concept of five [[mahabhuta]] is a core fundamental concept is applicable in every field of [[Ayurveda]].

* All the activities in the living body are possible only in the presence of [[atma]] (soul). Also they are always in relation to [[dik]] (Orientation in space) and [[kala]] (time and season). The concept of space-time resembles with the concept of [[dik]]-[[kala]]. Therefore [[atma]]- [[dik]] and [[kala]] are considered as ''nimitta karana'' (incidental cause) for every activity.

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[[Guna]] in [[Ayurveda]] are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as ''guru''(heavy) not as per its mass or weight. But by its property to augment body tissues. ''Ruksha'' (dry) is that which desiccates.

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* Out of the 41 [[guna]] mentioned here, ''shabda'' (sound), ''sparsha'' (touch), ''rupa'' (appearance- shape, colour, etc.), ''rasa'' (taste), ''gandha'' (smell) are termed as ''artha'', because they are the objects of senses. They are specialised characteristics of particular [[mahabhuta]]. ''Guru'' etc. [[guna]] are in the form of 10 pairs of opposite characteristics. These are the [[guna]] present in the tissues of living body, therefore they are called as ''sharira'' (pertaining to body) [[guna]]. They are also present in the food articles and drugs. They manifest in an object, because of specific composition of [[mahabhuta]]. Therefore, they are termed as ''bhautika'' (pertaining to ''bhutas''). ''Ichcha'' (desire), ''buddhi'' (including intellect, power of resolution, memory, awareness, sense of ego), ''dvesha'' (hatred), ''sukha'' (pleasure), ''dukkha'' (pain), and ''prayatna'' (effort) are six [[guna]] that are termed as ''atma guna'' (attributes of soul). ''Para'' and ten other properties are very much important in formulating treatment, hence termed as ''chikitsya guna''.

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* Out of the 41 [[guna]] mentioned here, ''shabda'' (sound), ''sparsha'' (touch), ''rupa'' (appearance- shape, colour, etc.), ''rasa'' (taste), ''gandha'' (smell) are termed as ''artha'', because they are the objects of senses. They are specialised characteristics of particular [[mahabhuta]]. ''Guru'' etc. [[guna]] are in the form of 10 pairs of opposite characteristics. These are the [[guna]] present in the tissues of living body, therefore they are called as [[sharira]] (pertaining to body) [[guna]]. They are also present in the food articles and drugs. They manifest in an object, because of specific composition of [[mahabhuta]]. Therefore, they are termed as ''bhautika'' (pertaining to ''bhutas''). ''Ichcha'' (desire), [[buddhi]] (including intellect, power of resolution, memory, awareness, sense of ego), ''dvesha'' (hatred), ''sukha'' (pleasure), ''dukkha'' (pain), and ''prayatna'' (effort) are six [[guna]] that are termed as ''[[atma]] [[guna]]'' (attributes of soul). ''Para'' and ten other properties are very much important in formulating treatment, hence termed as ''chikitsya [[guna]]''.

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* [[Atma]] (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of [[atma]]. An action is initiated in the presence of [[atma]]. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term ''karma'' is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''~~purvakarma~~'' (previous deeds of a person). To differentiate the term ''karma'' here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.

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* [[Atma]] (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of [[atma]]. An action is initiated in the presence of [[atma]]. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term [[karma]] is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''purva karma'' (previous deeds of a person). To differentiate the term [[karma]] here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.

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====[[Samavaya]] (Inseparable concomitance)====

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==== [[Samavaya]] (Inseparable concomitance)====

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[[Samavaya]] is the inherent inseparable concomitance of ''prithvi'' etc. ([[dravya]]) with their [[guṇa]] (properties) and [[karma]] (actions). This relationship is inseparable, because [[dravya]] and ''guna-karma'' evolve together. If a [[dravya]] is destroyed, ''guna-karma'' cannot exist and vice a versa. [[Dravya]], [[guna]]-[[karma]] evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a [[dravya]] exists, it is never devoid of [[guna]]-[[karma]]. In this sense, it is said that [[samavaya]] is eternal. Out of the six categories of existents, [[dravya]], [[guna]] and [[karma]] actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, [[samavaya]] is the base of existence for everything. [verse 50]

+

[[Samavaya]] is the inherent inseparable concomitance of [[prithvi]] etc. ([[dravya]]) with their [[guṇa]] (properties) and [[karma]] (actions). This relationship is inseparable, because [[dravya]] and [[guna]]-[[karma]] evolve together. If a [[dravya]] is destroyed, [[guna]]-[[karma]] cannot exist and vice a versa. [[Dravya]], [[guna]]-[[karma]] evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a [[dravya]] exists, it is never devoid of [[guna]]-[[karma]]. In this sense, it is said that [[samavaya]] is eternal. Out of the six categories of existents, [[dravya]], [[guna]] and [[karma]] actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, [[samavaya]] is the base of existence for everything. [verse 50]

=== [[Mahabhuta]] and [[dosha]]===

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The present universe is composed of five [[mahabhuta]]. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five [[mahabhuta]] form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, ~~dessication~~, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three [[dosha]]. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three [[dosha]]. This system of three [[dosha]], is very important practically for each [[physician]]. A physician having average knowledge also can make use of this system for successful treatment. While a [[physician]] having in-depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three [[dosha]] i.e. ''Tridosha'' is very much important to understand [[Ayurveda]].

+

The present universe is composed of five [[mahabhuta]]. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five [[mahabhuta]] form three groups. Functions of [[prithvi]] and [[apa]] are complementary to each other and they work together. Same way [[akasha]] and [[vayu]] form a group. [[Agni]] keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, desiccation, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as [[visarga]](producing/creating), [[adana]](reducing/taking away) and [[vikshepa]](moving). These activities are performed by the group of [[prithvi]]- [[apa]], [[agni]] and [[akasha]]-[[vayu]] respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' ([[Agni]], fire or Sun) and Anila ([[Vayu]] or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as [[kapha]], [[pitta]] and [[vata]] respectively. They are called as the three [[dosha]]. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three [[dosha]]. This system of three [[dosha]], is very important practically for each [[physician]]. A physician having average knowledge also can make use of this system for successful treatment. While a [[physician]] having in-depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three [[dosha]] i.e. [[Tridosha]] is very much important to understand [[Ayurveda]].

−

===Rasa (taste sensations)===

+

=== [[Rasa]] (taste sensations)===

−

Every [[dravya]] in the present universe is composed of specific mode of conjugation of all five [[mahabhuta]]. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to a combination of other three [[Mahabhuta]] like ''akasha, vayu'' and ''tejas''. [verse 64]

+

Every [[dravya]] in the present universe is composed of specific mode of conjugation of all five [[mahabhuta]]. [[Rasa]] (taste) is a specialized property of [[apa]] [[mahabhuta]]. When [[apa]] [[mahabhuta]] is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with [[prithvi]], the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to a combination of other three [[Mahabhuta]] like [[akasha]], [[vayu]] and [[tejas]]. [verse 64]

−

Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.

+

Although the term [[rasa]] apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having [[madhura]] [[rasa]], it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess [[madhura]] [[rasa]].

−

===Four objectives of life ===

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=== Four objectives of life ===

What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. The absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.

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=== Classification of drugs ===

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[[Rasa]], [[guna]], [[veerya]] and [[vipaka]] are important properties present in a [[dravya]]. They can be identified by specific methods. But due to specific arrangements of [[mahabhuta]], which causes specific transformations, a [[dravya]] is possessing unique property termed as [[prabhava]]. [Mahabhuta]] being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So [[prabhava]] is inexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on [[prabhava]] also various classifications are possible. Here a gross classification based on three most important effects of [[prabhava]] is mentioned.

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[[Rasa]], [[guna]], [[veerya]] and [[vipaka]] are important properties present in a [[dravya]]. They can be identified by specific methods. But due to specific arrangements of [[mahabhuta]], which causes specific transformations, a [[dravya]] is possessing unique property termed as [[prabhava]]. [[Mahabhuta]] being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So [[prabhava]] is inexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on [[prabhava]] also various classifications are possible. Here a gross classification based on three most important effects of [[prabhava]] is mentioned.

==== [[Dosha]] [[prashamana]] (pacification)====

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[[Dosha]] [[prashamana]] are the drugs which bring back the equilibrium of [[dosha]]. [[Amalaki]] and [[duralabha]] pacify all the three [[dosha]] as well as correct the function of [[dhatu]]. ''Amalaki'' pacifies [[vata]] due to [[madhura]] [[amla]] [[rasa]] and [[madhura]] [[vipaka]], [[pitta]] due to [[madhura]] [[tikta]] [[kashaya]] [[rasa]] and [[sheeta]] [[veerya]], [[kapha]] due to [[katu]]-[[tikta]] –[[kashaya]] [[rasa]] and [[guna]] like [[ruksha]], [[laghu]]. This explanation of the mode of action of [[amalaki]] on three [[dosha]] is true. But question arises why with the same set of properties, different actions are not possible like vitiation of [[kapha]] with [[madhura]]-[[amla]] [[rasa]], [[madhura]] [[vipaka]] and [[sheeta]] [[veerya]]. So there must be some other factor also influencing the actions. This factor is [[prabhava]]. The drugs with [[dosha]] [[prashamana]] [[prabhava]] always only pacify the [[dosha]] and never vitiate them, whereas the drugs with [[dhatu]] [[pradushana]] [[prabhava]] always vitiate, never pacify.

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[[Dosha]] [[prashamana]] are the drugs which bring back the equilibrium of [[dosha]]. [[Amalaki]] and [[duralabha]] pacify all the three [[dosha]] as well as correct the function of [[dhatu]]. [[Amalaki]] pacifies [[vata]] due to [[madhura]] [[amla]] [[rasa]] and [[madhura]] [[vipaka]], [[pitta]] due to [[madhura]] [[tikta]] [[kashaya]] [[rasa]] and [[sheeta]] [[veerya]], [[kapha]] due to [[katu]]-[[tikta]] –[[kashaya]] [[rasa]] and [[guna]] like [[ruksha]], [[laghu]]. This explanation of the mode of action of [[amalaki]] on three [[dosha]] is true. But question arises why with the same set of properties, different actions are not possible like vitiation of [[kapha]] with [[madhura]]-[[amla]] [[rasa]], [[madhura]] [[vipaka]] and [[sheeta]] [[veerya]]. So there must be some other factor also influencing the actions. This factor is [[prabhava]]. The drugs with [[dosha]] [[prashamana]] [[prabhava]] always only pacify the [[dosha]] and never vitiate them, whereas the drugs with [[dhatu]] [[pradushana]] [[prabhava]] always vitiate, never pacify.

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====[[Dhatu]] [[pradushana]] (vitiating dhatu)====

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====[[Dhatu]] [[pradushana]] (vitiating [[dhatu]])====

There are some substances which by their very nature harm the body e.g. ''mandaka dadhi'' (immature curd/yogurt), slow and acute poisons etc.

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====Use of minerals ====

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''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. (Verse 70).

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''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. [Verse 70]

==== Classification of plant origin drugs ====

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* Fruits of both the types of ''klitaka'' (Glycyrrhiza glabra Linn.) are most useful for purgation, though Sushruta mentions use of its root generally. Only autumnal fruits of ''hastiparini'' are most useful. Sushruta advises use of leaves of [[aragvadha]] (Cassia fistula Linn.) for purgation but in the present context, its fruits are mentioned because they are useful [Verses 80-86].

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==== ~~Animal origin products~~ ====

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==== [[Mahasneha]] ====

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*Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. [Verses 87-88]

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Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. Edible oil (taila), muscle fat (vasa) and marrow (majja) are other substances used in [[snehana]] (unction) therapy. [Verses 87-88]

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* ''Saindhva'' (rock salt) is very useful among all salts, but here ''sauvarchala'' (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after ''saindhava'' in order of priority. [Verses 89-92]

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* Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light. [Cha.Sa.[[Sutra Sthana]] 27/238] Some commentators ascribe heaviness to males with ''shukra'' and lightness of urine due to dissociation of female with ''shukra'' but it is not acceptable as females are not completely devoid of [[shukra dhatu]]. So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned. [Verses 93-105]

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==== Salts ====

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* Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard. [Cha.Sa.[[Sutra Sthana]] 27/217-224] Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.

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* Milk is beneficial for certain states or conditions of [[raktapitta]] (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of [[kapha]]. [[Raktapitta]] not cured indicates [[vata]] predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised. [Cha.Sa.[[Chikitsa Sthana]] 4/82-83] Thus, it is not correct to say that milk is harmful for ''adhoga'' and ''urdhvaga raktapitta'' due to laxative and [[kapha]] vitiating properties respectively. Milk is, of course, useful in [[raktapitta]] only at a certain stage. [Verses 105-113]

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[[Saindhava]] (rock salt) is very useful among all salts, but here ''sauvarchala'' (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after [[saindhava]] in order of priority. [Verses 89-92]

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==== Animal urine ====

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Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light. [Cha.Sa.[[Sutra Sthana]] 27/238] Some commentators ascribe heaviness to males with ''shukra'' and lightness of urine due to dissociation of female with ''shukra'' but it is not acceptable as females are not completely devoid of [[shukra dhatu]]. So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned. [Verses 93-105]

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==== Milk ====

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Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard. [Cha.Sa.[[Sutra Sthana]] 27/217-224] Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.

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Milk is beneficial for certain states or conditions of [[raktapitta]] (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of [[kapha]]. [[Raktapitta]] not cured indicates [[vata]] predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised. [Cha.Sa.[[Chikitsa Sthana]] 4/82-83] Thus, it is not correct to say that milk is harmful for ''adhoga'' and ''urdhvaga raktapitta'' due to laxative and [[kapha]] vitiating properties respectively. Milk is, of course, useful in [[raktapitta]] only at a certain stage. [Verses 105-113]

==== Plants for purification therapy ====

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=== Importance of complete [[knowledge]] of medicines ===

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To become a successful [[physician]], it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug. [[Physician]] should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a [[physician]] knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-[[physician]]s and similarly a [[physician]] should not prescribe a drug which is not well known [Verses 124-133].

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To become a successful [[physician]], it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug. [[Physician]] should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a [[physician]] knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-[[physician]]s and similarly a [[physician]] should not prescribe a drug which is not well known. [Verses 124-133]

=== Quality assurance in healthcare ===

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