Changes

{{Infobox

{{Infobox

|title =  Tistraishaniya Adhyaya

|title =  Tistraishaniya Adhyaya

|data2 = ''Nirdesha Chatushka''

|data2 = ''Nirdesha Chatushka''

|label3 = Preceding Chapter

|label3 = Preceding Chapter

|data3 = [[Mahachatushpada]]

|data3 = [[Mahachatushpada Adhyaya]]

|label4 = Succeeding Chapter

|label4 = Succeeding Chapter

|data4 = [[Vatakalakaliya]]

|data4 = [[Vatakalakaliya Adhyaya]]  

|label5 = Other Sections

|label5 = Other Sections

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

}}

=== Introduction ===

=== Introduction ===

Longevity is the desire of most human beings - to lead a healthy and long life. There is also desire for wealth - to enjoy all the worldly pleasures and also spend on spiritual rituals. The process of birth and rebirth is a ''karmic'' cycle and the quality of an individual’s afterlife and the remaining part of his present life depends upon the good and bad deeds done in the life. As a result of good deeds, we can enjoy material (or heavenly) pleasures and lead healthy lives.

Longevity is the desire of most human beings - to lead a healthy and long life. There is also desire for wealth - to enjoy all the worldly pleasures and also spend on spiritual rituals. The process of birth and rebirth is a ''karmic'' cycle and the quality of an individual’s afterlife and the remaining part of his present life depends upon the good and bad deeds done in the life. As a result of good deeds, we can enjoy material (or heavenly) pleasures and lead healthy lives.

Prior chapters dealt with maintainence of health and cure for diseases. The aim of a healthy life is for attainment of happiness/ bliss in this world and the world after death. The chapter begins with a description about three basic desires of human life, which should be fulfilled during one’s lifetime - longevity, material comforts, and a blissful after-life. Charaka has stated about the methods and means to fulfil these ''eshanas'', or desires:  ''Pranaeshana'', or the desire for longevity can be achieved by following a healthy lifestyle. ''Dhanaeshana'', or the desire for earning may be fulfilled by adopting appropriate and ethical means of livelihood. A wealthy person is respected by the society, therefore earning is essential for maintaining health as well as to perform various spiritual rituals to fulfil the third desire, i.e. ''Parlokeshaeshana'', to get happiness in the next world after death. The third desire is vague, since there are no means to perceive life after death for an individual. On this subject, there are two schools of thoughts - ''astik'', or theism (belief in a supernatural power responsible for creation of the world), and atheism (belief that there is no God or believing only objects or experiences that can be perceived). Different opinions about creation are explained according to different schools of thought. It is concluded that there is existence of many things in this universe even though they are not directly perceptible, so their existence cannot be denied, and therefore the theory of reincarnation cannot be denied unless proven otherwise.  

Prior chapters dealt with maintainence of health and cure for diseases. The aim of a healthy life is for attainment of happiness/ bliss in this world and the world after death. The chapter begins with a description about three basic desires of human life, which should be fulfilled during one’s lifetime - longevity, material comforts, and a blissful after-life. Charak has stated about the methods and means to fulfil these ''eshanas'', or desires:  ''Pranaeshana'', or the desire for longevity can be achieved by following a healthy lifestyle. ''Dhanaeshana'', or the desire for earning may be fulfilled by adopting appropriate and ethical means of livelihood. A wealthy person is respected by the society, therefore earning is essential for maintaining health as well as to perform various spiritual rituals to fulfil the third desire, i.e. ''Parlokeshaeshana'', to get happiness in the next world after death. The third desire is vague, since there are no means to perceive life after death for an individual. On this subject, there are two schools of thoughts - ''astik'', or theism (belief in a supernatural power responsible for creation of the world), and atheism (belief that there is no God or believing only objects or experiences that can be perceived). Different opinions about creation are explained according to different schools of thought. It is concluded that there is existence of many things in this universe even though they are not directly perceptible, so their existence cannot be denied, and therefore the theory of reincarnation cannot be denied unless proven otherwise.  

The four ''pariksha'' or fourfold methods for getting correct knowledge are explained viz. ''aptopadesha'' (authoritative/scriptural testimony), ''pratyaksha''(direct observation by senses), ''anumana''(inference) by guessing, and ''yukti''(reasoning) by applying intelligence. These four ''pariksha'' are defined vividly and their importance in establishing the theory of reincarnation is explained. Afterwards, the factors in maintenance of good health are described, three ''upastambhas''(supporting pillars of life)- ''ahara''(food), ''swapna''(sleep) and bramhacharya (celibacy). By following these well regulated lifestyle factors, the body is bestowed with strength, increasing the three forms of ''bala'' (strength, immunity) – ''sahaja'' (constitutional strength, immunity), ''kalaja'' (seasonal strength, immunity) and ''yuktikrita'' (acquired immunity). Various diseases may arise if there is stress, unhealthy lifestyle, or through the effects of unhealthy season over the mind and the body. Further this chapter briefly describes three basic causes of diseases, three disease pathways, three types of treatments and therapies, three categories of physicians based on their qualities.

The four ''pariksha'' or fourfold methods for getting correct knowledge are explained viz. ''aptopadesha'' (authoritative/scriptural testimony), ''pratyaksha''(direct observation by senses), ''anumana''(inference) by guessing, and ''yukti''(reasoning) by applying intelligence. These four ''pariksha'' are defined vividly and their importance in establishing the theory of reincarnation is explained. Afterwards, the factors in maintenance of good health are described, three ''upastambhas''(supporting pillars of life)- ''ahara''(food), ''swapna''(sleep) and bramhacharya (celibacy). By following these well regulated lifestyle factors, the body is bestowed with strength, increasing the three forms of ''bala'' (strength, immunity) – ''sahaja'' (constitutional strength, immunity), ''kalaja'' (seasonal strength, immunity) and ''yuktikrita'' (acquired immunity). Various diseases may arise if there is stress, unhealthy lifestyle, or through the effects of unhealthy season over the mind and the body. Further this chapter briefly describes three basic causes of diseases, three disease pathways, three types of treatments and therapies, three categories of physicians based on their qualities.

</div>

</div>

==== ''Yukti'' (reasoning) ====

==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====

जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|  

जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|  

Water, ploughed land piece, seeds and the season in which particular seeds are sown, when combined together, result in a crop. Similarly, combination of six factors (''pancha mahabhuta'' and ''atman'') is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The ''vaidya'', medicines, paramedical staff, and the patient). [23-24]

Water, ploughed land piece, seeds and the season in which particular seeds are sown, when combined together, result in a crop. Similarly, combination of six factors (''pancha mahabhuta'' and ''atman'') is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The ''vaidya'', medicines, paramedical staff, and the patient). [23-24]

</div>

</div>

बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|  

बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|  

युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||

युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||

The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

==== Summary of Four-fold Examination ====

==== Four-fold Examination ====

एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|  

एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|  

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

Practical use of various therapies and the deep knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] science, having insight, famous, successful, capable of giving happiness to the patients are ''Jivitabhisara'' (saviour of life), the qualities of genuine physician. [50-53]

Practical use of various therapies and the deep knowledge of [[Ayurveda]] science, having insight, famous, successful, capable of giving happiness to the patients are ''Jivitabhisara'' (saviour of life), the qualities of genuine physician. [50-53]

</div>

</div>

''Shastrapranidhana'' (surgical procedures) includes excision, incision, puncturing, rupturing, scraping, uprooting, rubbing superficially with rough surface, suturing, probing, application of alkalis and leeches. [55]

''Shastrapranidhana'' (surgical procedures) includes excision, incision, puncturing, rupturing, scraping, uprooting, rubbing superficially with rough surface, suturing, probing, application of alkalis and leeches. [55]

==== Summary ====

==== Process of identification of diseased state  ====

भवन्ति चात्र-  

भवन्ति चात्र-  

प्राज्ञो रोगे समुत्पन्ने बाह्येनाभ्यन्तरेण वा|  

प्राज्ञो रोगे समुत्पन्ने बाह्येनाभ्यन्तरेण वा|  

कर्मणा लभते शर्म शस्त्रोपक्रमणेन वा||५६||  

कर्मणा लभते शर्म शस्त्रोपक्रमणेन वा||५६||  

bhavanti cātra-  

bhavanti cātra-  

prājñō rōgē samutpannē bāhyēnābhyantarēṇa vā|  

prājñō rōgē samutpannē bāhyēnābhyantarēṇa vā|  

karmaṇā labhatē śarma śastrōpakramaṇēna vā||56||  

karmaṇā labhatē śarma śastrōpakramaṇēna vā||56||  

bhavanti cAtra-  

bhavanti cAtra-  

prAj~jo roge samutpanne bAhyenAbhyantareNa vA|  

prAj~jo roge samutpanne bAhyenAbhyantareNa vA|  

karmaNA labhate sharma shastropakramaNena vA||56||  

karmaNA labhate sharma shastropakramaNena vA||56||  

A wise person when gets disease, by the administration of external and internal cleansing or surgical therapy regains health. Fools because of ignorance or lack of awareness, neglects the disease just like fool is not aware about his enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never conscious about any abnormality till it affects seriously and when becomes seriously ill then only thinks about eradication of disease. After this calls his children, wife and relatives and requests them to call physician and says, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses his life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]  

A wise person when gets disease, by the administration of external and internal cleansing or surgical therapy regains health. Fools because of ignorance or lack of awareness, neglects the disease just like fool is not aware about his enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never conscious about any abnormality till it affects seriously and when becomes seriously ill then only thinks about eradication of disease. After this calls his children, wife and relatives and requests them to call physician and says, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses his life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]  

</div>

</div>

तत्र श्लोकौ-  

तत्र श्लोकौ-  

एषणाः समुपस्तम्भा बलं कारणमामयाः|  

एषणाः समुपस्तम्भा बलं कारणमामयाः|  

तिस्रैषणीये मार्गाश्च भिषजो भेषजानि च||६४||  

तिस्रैषणीये मार्गाश्च भिषजो भेषजानि च||६४||  

भावा, भावेष्वसक्तेन येषु सर्वं प्रतिष्ठितम्||६५||

भावा, भावेष्वसक्तेन येषु सर्वं प्रतिष्ठितम्||६५||

tatra ślōkau-  

tatra ślōkau-

ēṣaṇāḥ samupastambhā balaṁ kāraṇamāmayāḥ|  

ēṣaṇāḥ samupastambhā balaṁ kāraṇamāmayāḥ|  

tisraiṣaṇīyē mārgāśca bhiṣajō bhēṣajāni ca||64||  

tisraiṣaṇīyē mārgāśca bhiṣajō bhēṣajāni ca||64||

 

tritvēnāṣṭau samuddiṣṭāḥ kr̥ṣṇātrēyēṇa dhīmatā|  

tritvēnāṣṭau samuddiṣṭāḥ kr̥ṣṇātrēyēṇa dhīmatā|  

bhāvā, bhāvēṣvasaktēna yēṣu sarvaṁ pratiṣṭhitam||65||

bhāvā, bhāvēṣvasaktēna yēṣu sarvaṁ pratiṣṭhitam||65||

tatra shlokau-  

tatra shlokau-

eShaNAH samupastambhA balaM kAraNamAmayAH|  

eShaNAH samupastambhA balaM kAraNamAmayAH|  

tisraiShaNIye mArgAshca bhiShajo bheShajAni ca||64||  

tisraiShaNIye mArgAshca bhiShajo bheShajAni ca||64||  

tritvenAShTau samuddiShTAH kRuShNAtreyeNa dhImatA|  

tritvenAShTau samuddiShTAH kRuShNAtreyeNa dhImatA|  

bhAvA, bhAveShvasaktena yeShu sarvaM pratiShThitam||65||

bhAvA, bhAveShvasaktena yeShu sarvaM pratiShThitam||65||

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

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

Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''ahara, swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya indriyartha samyoga'', ''pragnyaparadha'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]

Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''ahara, swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya indriyartha samyoga'', ''pragnyaparadha'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तिस्रैषणीयो नामैकादशोऽध्यायः||११||  

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तिस्रैषणीयो नामैकादशोऽध्यायः||११||  

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tisraiṣaṇīyō nāmaikādaśō'dhyāyaḥ||11||  

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tisraiṣaṇīyō nāmaikādaśō'dhyāyaḥ||11||

 

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne tisraiShaNIyonAmaikAdasho~adhyAyaH||11||  

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne tisraiShaNIyonAmaikAdasho~adhyAyaH||11||  

Thus ends the work by Agnivesha, redacted by Charaka of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

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

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

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

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

* Three basic desires to be fulfilled are: ''Praneshana'' (desire for life), ''Dhaneshana'' (desire for wealth (livelihood)), ''Paralokeshana'' (desire for the other world (after death)). [3]

* Three basic desires to be fulfilled are: ''Praneshana'' (desire for life), ''Dhaneshana'' (desire for wealth (livelihood)), ''Paralokeshana'' (desire for the other world (after death)). [3]

The zest of the various important topics discussed in this chapter is as follows.

The zest of the various important topics discussed in this chapter is as follows.

=====Table 1: Three types of various factors:=====

'''Table 1: Three types of various factors:'''

{| class="wikitable center"

{| class="wikitable center"

|}

|}

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

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

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

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

Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

To maintain health, triad of ''upasthambha'' (supporting pillars) are advised, if the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is involved in ''nidana sevana'' (exposure to etiological factors) diseases will occur, so the triad of causative factors is explained, these factors may lead to diseases which are again of three types. These diseases manifest in body by three routes, to cure the diseases physician is necessary, so to check best of physicians three types of physicians are described. When good physician is selected, he will try to cure the disease by the means of various therapies, which are of three types, when the bodily ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

To maintain health, triad of ''upasthambha'' (supporting pillars) are advised, if the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is involved in ''nidana sevana'' (exposure to etiological factors) diseases will occur, so the triad of causative factors is explained, these factors may lead to diseases which are again of three types. These diseases manifest in body by three routes, to cure the diseases physician is necessary, so to check best of physicians three types of physicians are described. When good physician is selected, he will try to cure the disease by the means of various therapies, which are of three types, when the bodily ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is the art and science of life, it is ''astika darshana'' (believes in God). It is believed that human life is blessed and it is bestowed as a result of good deeds in many past lives. It is essential for humans to get involved in good deeds so that the life will be happier.  The present chapter discusses the desires to be fulfilled in present birth and to achieve good life in next world after death. This chapter is designated as [[Tistraishaniya Adhyaya]]<ref>R. K. Sharma, Bhagwan Dash , Charak samhita (Text with English Translation & Critical Exposition based on Cakrapani Datta’s Ayurveda Dipika), Vol I, Chowkhamba Sanskrit Series Office, Varanasi, First Edition: 1976, ISBN: 81-7080-012-9, Sutra Sthana, Chapter 11. </ref>, (Tisra+ Eshana+Cha), the word ''tistraishana'' is formed by the union of ''tistra''+ ''eshana''. It begins with the description about three ''eshanas'' or pursuits of life, longevity, acquiring wealth and happiness in next world. ''eshantye anevishante eti aeshana''= ''echha'' <ref>Prof. K. R. Srikantha Murthy, Charak Samhita (English translation of the text along with commentary of Cakrapani data, Appendix etc.), Vol I, Sutra Sthana & Nidana Sthana, First edition -2004, Chaukhambha Orientalia, Varanasi. </ref> one which is searched and has some initiation.<ref>L. D. Dwivedi, co-commentators: Dr. B.K. Dwivedi, Dr.P.K. Goswami, Charak samhita: by Sri. Chakrapani Datta ‘Ayurved Dipika’ vyakha and ‘Ayurved Dipika’ ki TatvaPrakashini hindi vyakha Tatha Yatra-Tatra Sri GangadharaViratna krita “Jalpakalpataru’ ki hindi vyakha aevum Sholakanusara Anukramanika sahita. Vol I, Sutra Sthana, Chowkhamba Krishnadas Academy, Varanasi, Edition I, Vik. Sam. 2064, year 2007, ISBN: 978-81-218-02326. </ref>  <ref>Prof. Y.G.Joshi, Charak Samhita by, Sri Chakrapanidattavirachit AyurvedaDipika vyakha, Marathi translation and Yashvant commentary (vol-I), Vaidmitra Prakashana, 709, Sadishavapeth, Pune-411030, first edition (5 oct 2003).  </ref>

[[Ayurveda]] is the art and science of life, it is ''astika darshana'' (believes in God). It is believed that human life is blessed and it is bestowed as a result of good deeds in many past lives. It is essential for humans to get involved in good deeds so that the life will be happier.  The present chapter discusses the desires to be fulfilled in present birth and to achieve good life in next world after death. This chapter is designated as [[Tistraishaniya Adhyaya]]<ref>R. K. Sharma, Bhagwan Dash , Charak samhita (Text with English Translation & Critical Exposition based on Cakrapani Datta’s [[Ayurveda]] Dipika), Vol I, Chowkhamba Sanskrit Series Office, Varanasi, First Edition: 1976, ISBN: 81-7080-012-9, Sutra Sthana, Chapter 11. </ref>, (Tisra+ Eshana+Cha), the word ''tistraishana'' is formed by the union of ''tistra''+ ''eshana''. It begins with the description about three ''eshanas'' or pursuits of life, longevity, acquiring wealth and happiness in next world. ''eshantye anevishante eti aeshana''= ''echha'' <ref>Prof. K. R. Srikantha Murthy, Charak Samhita (English translation of the text along with commentary of Cakrapani data, Appendix etc.), Vol I, Sutra Sthana & Nidana Sthana, First edition -2004, Chaukhambha Orientalia, Varanasi. </ref> one which is searched and has some initiation.<ref name=ref3>L. D. Dwivedi, co-commentators: Dr. B.K. Dwivedi, Dr.P.K. Goswami, Charak samhita: by Sri. Chakrapani Datta ‘Ayurved Dipika’ vyakha and ‘Ayurved Dipika’ ki TatvaPrakashini hindi vyakha Tatha Yatra-Tatra Sri GangadharaViratna krita “Jalpakalpataru’ ki hindi vyakha aevum Sholakanusara Anukramanika sahita. Vol I, Sutra Sthana, Chowkhamba Krishnadas Academy, Varanasi, Edition I, Vik. Sam. 2064, year 2007, ISBN: 978-81-218-02326. </ref>  <ref>Prof. Y.G.Joshi, Charak Samhita by, Sri Chakrapanidattavirachit [[Ayurveda]]Dipika vyakha, Marathi translation and Yashvant commentary (vol-I), Vaidmitra Prakashana, 709, Sadishavapeth, Pune-411030, first edition (5 oct 2003).  </ref>

==== Importance of Three ====

==== Importance of Three ====

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plane figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. <ref>"The Symbolism and Spiritual Significance of the Number Three",  http://www.greatdreams.com/three/three.htm  </ref>

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plane figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. <ref>"The Symbolism and Spiritual Significance of the Number Three",  http://www.greatdreams.com/three/three.htm  </ref>

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).<ref>Dr. Brahmanand Tripathi, Charaka Samhita of Agnivesha, elaborated by Charaka & Dridhabala edited with ‘Charaka- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.  

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).<ref>Dr. Brahmanand Tripathi, Charak Samhita of Agnivesha, elaborated by Charak & Dridhabala edited with ‘Charak- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.  

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.  

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.  

The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires.  <ref>The vivaha (marriage ceremonies),  http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.  

The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires.  <ref>The vivaha (marriage ceremonies),  http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.  

As per the ''Bhela Samhita'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi.  </ref> (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charaka, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

As per the ''Bhela Samhita'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi.  </ref> (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charak, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

==== Why is ''kamaeshana'' not included as a desire to be pursued? ====

==== Why is ''kamaeshana'' not included as a desire to be pursued? ====

Chakrapani [11] raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.  

Chakrapani <ref>Kaviraj Shree Narendra Sengupta and LalaiChandra Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharashi Charak & Dridhabala with [[Ayurveda]]dipika commentaries of Srimat Chakrapanidatta & Jalpakalpaturu explanatory notes & Annotations of Mahamohopadhyaya Sri Gangadhar Kaviratna Kaviraja, Sutra Sthana, Third Edition, Chowkambha Orientalia, Delhi, ISBN:978-81-89469-30-6, 978-81-89469-29-0-(set). </ref>raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.  

After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

==== The Cause of Birth ====

==== The Cause of Birth ====

Charaka asks whether life exists after death or not.  Some support the idea of rebirth or reincarnation on the basis of scriptures but others do not. If the cause of birth is only attributed to parents, it is accepting only that which is perceptible. If only ''swabhava'' (natural trait or instinct) is considered as a reason (which does not sound to be a compelling reason), it is denying the existence of God. ''Paranirmana'' is accepted as the cause for birth, since it considers the existence of God, and if ''yadrichcha'' (supernatural power) is the only reason attributed to birth, then it supports the theory of supernatural power but does not support the existence of God.

Charak asks whether life exists after death or not.  Some support the idea of rebirth or reincarnation on the basis of scriptures but others do not. If the cause of birth is only attributed to parents, it is accepting only that which is perceptible. If only ''swabhava'' (natural trait or instinct) is considered as a reason (which does not sound to be a compelling reason), it is denying the existence of God. ''Paranirmana'' is accepted as the cause for birth, since it considers the existence of God, and if ''yadrichcha'' (supernatural power) is the only reason attributed to birth, then it supports the theory of supernatural power but does not support the existence of God.

==== Four ''Pariksha'' and their clinical significance ====

==== Four ''Pariksha'' and their clinical significance ====

The theory of reincarnation is explained by means of fourfold ''parikshas'' (examinations)- ''aptopadesha, pratkysha, anumana'' and ''yukti''. These are considered to be the correct means of getting information regarding an individual’s birth and therefore, play a significant role in the diagnosis of diseases and deciding the course of treatment to be employed. In [[Vimana Sthana]], Charaka considers the first three types of ''pariksha'', i.e., ''aptopdesha, pratyaksha'' and ''anumana'' as acceptable means of examination. One should first examine the patient with the help of all the ''parikshas'' and then diagnose the disease. One should acquire knowledge systematically through "aptopadesha" followed by ''pratyakhsha'' and ''anumana''. Use of all the three types of examination is recommended, and not any one of them alone [Cha.Vi 4/5-1][13]

The theory of reincarnation is explained by means of fourfold ''parikshas'' (examinations)- ''aptopadesha, pratkysha, anumana'' and ''yukti''. These are considered to be the correct means of getting information regarding an individual’s birth and therefore, play a significant role in the diagnosis of diseases and deciding the course of treatment to be employed. In [[Vimana Sthana]], Charak considers the first three types of ''pariksha'', i.e., ''aptopdesha, pratyaksha'' and ''anumana'' as acceptable means of examination. One should first examine the patient with the help of all the ''parikshas'' and then diagnose the disease. One should acquire knowledge systematically through "aptopadesha" followed by ''pratyakhsha'' and ''anumana''. Use of all the three types of examination is recommended, and not any one of them alone [Cha.Vi 4/5-1][13]

==== ''Aptopdesha'': Clinical Significance [Ch. Vi.4/6] ====

==== ''Aptopdesha'': Clinical Significance [Ch. Vi.4/6] ====

==== Clinical Application ====

==== Clinical Application ====

Since there are many things that cannot be perceived using sensory organs alone, ''anumana'' or the power to deduce or infer is an important and effective tool that a physician may employ. Charaka has enumerated the following factors to be observed by inference:  

Since there are many things that cannot be perceived using sensory organs alone, ''anumana'' or the power to deduce or infer is an important and effective tool that a physician may employ. Charak has enumerated the following factors to be observed by inference:  

# ''Agni'' (digestive fire), from the power of digestion

# ''Agni'' (digestive fire), from the power of digestion

# Similarly, condition of ''grahani'' (intestines), dreams, desires, likes- dislikes, happiness (or unhappiness), etc can be known by interrogation of the patient.

# Similarly, condition of ''grahani'' (intestines), dreams, desires, likes- dislikes, happiness (or unhappiness), etc can be known by interrogation of the patient.

==== ''Yukti'' [Ch Su 11/25] ====

==== ''Yukti'' ====

''Yukti'', or reasoning, is the fourth ''pariksha''. The intellect perceives things as an outcome of a combination of various factors by employing ''yukti''. ''Trivarga'' or ''dharma, artha'' and ''kama'' can be achieved by ''yukti''.

''Yukti'', or reasoning [Ch Su 11/25], is the fourth ''pariksha''. The intellect perceives things as an outcome of a combination of various factors by employing ''yukti''. ''Trivarga'' or ''dharma, artha'' and ''kama'' can be achieved by ''yukti''.

Example:  

Example:  

# Treatment is possible by the combination of ''chatushpada''.  

# Treatment is possible by the combination of ''chatushpada''.  

''Yukti'' is especially important in the process of planning the course of treatment of a disease. The knowledge of ''hetu, doshas'' vitiated, ''strotas'' involved, type of ''strotos dushti'', stage of disease manifestation etc. will help the physician to decide the treatment modalities.  

''Yukti'' is especially important in the process of planning the course of treatment of a disease. The knowledge of ''hetu, doshas'' vitiated, ''strotas'' involved, type of ''strotas dushti'', stage of disease manifestation etc. will help the physician to decide the treatment modalities.  

The maintenance of healthy life is dependent on the lifestyle followed, hence the factors which are mandatory for sustenance of life are mentioned next.

The maintenance of healthy life is dependent on the lifestyle followed, hence the factors which are mandatory for sustenance of life are mentioned next.

# '''''Yuktikrita''''': Acquired strength or immunity is attained by healthy practices related to diet like ghee, meat, milk etc. and activities such as proper rest, exercise etc. It can also be improved by the use of rejuvenation therapies.   

# '''''Yuktikrita''''': Acquired strength or immunity is attained by healthy practices related to diet like ghee, meat, milk etc. and activities such as proper rest, exercise etc. It can also be improved by the use of rejuvenation therapies.   

In Ayurvedic texts word ''bala'' is used as a synonym of ''ojas'' and also for ''vyadhikshamatava'' (immunity). Charaka has considered normal ''kapha'' as ''bala''. ''Sahaja bala'' can be considered as innate immunity while ''yuktikrita bala'' can be considered as acquired immunity that can be achieved by various methods like good quality diet, exercise, vaccination etc.

In Ayurvedic texts word ''bala'' is used as a synonym of ''ojas'' and also for ''vyadhikshamatava'' (immunity). Charak has considered normal ''kapha'' as ''bala''. ''Sahaja bala'' can be considered as innate immunity while ''yuktikrita bala'' can be considered as acquired immunity that can be achieved by various methods like good quality diet, exercise, vaccination etc.

The assessment of ''sharirik bala'' (physical strength) is done by ''anumana'' (inference) by analyzing the capacity of an individual to do physical exercise (or his endurance) (Ch. Vi. 4/8).

The assessment of ''sharirik bala'' (physical strength) is done by ''anumana'' (inference) by analyzing the capacity of an individual to do physical exercise (or his endurance) (Ch. Vi. 4/8).

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of ''dhi, dhruti'' and ''smriti'' (intellect, patience and memory), variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of ''dhi, dhruti'' and ''smriti'' (intellect, patience and memory), variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

===== ''Pragnyaparadha'' (intellectual blasphemy) =====

===== ''Pragnaparadha'' (intellectual defects) =====

This includes forcible stimulation of natural urges. For example, excessive straining at passing stool may cause prolapsed rectum or rectal bleeding. Delay in treatment will aggravate the disease and complications may arise which may even cause death of the patient. Malice, vanity, fear, anger, greed, and ignorance may lead to psychological disorders.

This includes forcible stimulation of natural urges. For example, excessive straining at passing stool may cause prolapsed rectum or rectal bleeding. Delay in treatment will aggravate the disease and complications may arise which may even cause death of the patient. Malice, vanity, fear, anger, greed, and ignorance may lead to psychological disorders.

Ailment caused by the variations of time or season. For example: diseases caused by the vitiation of ''vata dosha'' manifest during the final stage of digestion of food (afternoon and post midnight), and diseases caused by vitiated ''kapha dosha'' manifest during time of intake of food, forenoon and pre-mid night and those caused by the vitiation of ''pitta dosha'' manifest during initial stage of digestion, noon and midnight. The vitiation of three ''doshas'' during the three different stages of life are responsible for manifestation of diseases- ''kaphaja'' diseases during young age, ''pittaja'' diseases during the middle age and ''vataja'' diseases during old age (Ch. Sa. 1/111-112).

Ailment caused by the variations of time or season. For example: diseases caused by the vitiation of ''vata dosha'' manifest during the final stage of digestion of food (afternoon and post midnight), and diseases caused by vitiated ''kapha dosha'' manifest during time of intake of food, forenoon and pre-mid night and those caused by the vitiation of ''pitta dosha'' manifest during initial stage of digestion, noon and midnight. The vitiation of three ''doshas'' during the three different stages of life are responsible for manifestation of diseases- ''kaphaja'' diseases during young age, ''pittaja'' diseases during the middle age and ''vataja'' diseases during old age (Ch. Sa. 1/111-112).

===== ''Atiyoga'', or ''mithyayoga'' =====

===== ''Atiyoga'' or ''mithyayoga'' =====

Diseases caused due to unwholesome contact with senses. For example: ''atiyoga'' of the hearing, caused by exposure to excessively loud sounds, rough noise, terrifying noise, etc. may lead to hearing impairment. ''Atiyoga'' or ''mithyayoga'' of the eyes could be caused due to excessive exposure to bright light, or working for long hours in front of computers, etc., could lead to  blindness. ''Atiyoga'' of sense of touch may result in diseases ranging from mild burns due to touching excessively hot objects, to amputation of limbs or death due to frostbite (when exposed to extreme cold), etc. Specific examples of ''mithyayoga'' of touch mentioned in the text include ''vishyukta vayu sparsha'', or exposure to toxic, poisonous vapors or air that could cause burns.

Diseases are caused due to unwholesome contact with senses. For example: ''atiyoga'' of the hearing, caused by exposure to excessively loud sounds, rough noise, terrifying noise, etc. may lead to hearing impairment. ''Atiyoga'' or ''mithyayoga'' of the eyes could be caused due to excessive exposure to bright light, or working for long hours in front of computers, etc., could lead to  blindness. ''Atiyoga'' of sense of touch may result in diseases ranging from mild burns due to touching excessively hot objects, to amputation of limbs or death due to frostbite (when exposed to extreme cold), etc. Specific examples of ''mithyayoga'' of touch mentioned in the text include ''vishyukta vayu sparsha'', or exposure to toxic, poisonous vapors or air that could cause burns.

==== Three classes of ''roga'' (diseases) ====

==== Three classes of ''roga'' (diseases) ====

Apart from this classification, diseases are classified in various other ways. For instance, in the preceding chapter, diseases have been classified broadly as ''sadhya'' (curable) and ''asadhya'' (incurable). The sadhya diseases have been further classified into ''sukha sadhya'' (easily curable) and ''kriccha sadhya'' (curable with difficulty), while the ''asadhya'' have been classified into ''yapya'' (palliable) and ''anupakrama'' (non-treatable). ''Sadhya vyadhis'' have also been classified into ''alpa upaya sadhya'' (curable with mild treatment), ''madhya upaya sadhya'' (curable with moderate treatment) and ''utkristta upaya sadhya'' (curable with aggressive treatment modalities).

Apart from this classification, diseases are classified in various other ways. For instance, in the preceding chapter, diseases have been classified broadly as ''sadhya'' (curable) and ''asadhya'' (incurable). The sadhya diseases have been further classified into ''sukha sadhya'' (easily curable) and ''kriccha sadhya'' (curable with difficulty), while the ''asadhya'' have been classified into ''yapya'' (palliable) and ''anupakrama'' (non-treatable). ''Sadhya vyadhis'' have also been classified into ''alpa upaya sadhya'' (curable with mild treatment), ''madhya upaya sadhya'' (curable with moderate treatment) and ''utkristta upaya sadhya'' (curable with aggressive treatment modalities).

The [[Charaka Samhita]] also provides classifications and counts of diseases by the organs afflicted or their causative factors. For example, in [[Sutra Sthana]] Chapter 19 (''Astodariyadhyaya''), a count of all disease systems has been provided (that were known at that time), grouped by organs afflicted. These 48 diseases have been grouped into 8 types of ''udara rogas'', 8 types of ''mutraghata'', 7 ''kushthas'', 7 ''pidikas'', 6 ''atisara'', 5 ''gulma'', 5 ''kasa'', 5 ''swasa'', etc. Similarly, in [[Sutra Sthana]] Chapter 20, 4 types of diseases are mentioned according to the causative factor- ''agantuja'' (exogenous), ''vataja, pittaja'' and ''kaphaja''. ''Nanatmaja vikaras'' of ''vata'' are of 80 types; those of ''pitta'' are of 40 types; and ''kapha'' are of 20 types.   

The [[Charak Samhita]] also provides classifications and counts of diseases by the organs afflicted or their causative factors. For example, in [[Sutra Sthana]] Chapter 19 (''Astodariyadhyaya''), a count of all disease systems has been provided (that were known at that time), grouped by organs afflicted. These 48 diseases have been grouped into 8 types of ''udara rogas'', 8 types of ''mutraghata'', 7 ''kushthas'', 7 ''pidikas'', 6 ''atisara'', 5 ''gulma'', 5 ''kasa'', 5 ''swasa'', etc. Similarly, in [[Sutra Sthana]] Chapter 20, 4 types of diseases are mentioned according to the causative factor- ''agantuja'' (exogenous), ''vataja, pittaja'' and ''kaphaja''. ''Nanatmaja vikaras'' of ''vata'' are of 80 types; those of ''pitta'' are of 40 types; and ''kapha'' are of 20 types.   

In [[Vimana Sthana]] Chapter 6, ''Dasharoganikadhyaya'', diseases are classified by their ''prabhava'' (effect) into 10 types, by curability into two types (''sadhya'' (curable) and ''asadhya'' (incurable)), by their ''bala'' (strength) of ''vyadhi'' (disease) into two types (''mridu'' (mild) and ''daruna'' (severe)), by their ''adhisthana'' (location) into two types (''manasika'' (psychic) and ''sharirik'' (somatic)), according to cause into ''nija'' (endogenous) and  ''agantuja'' ( exogenous), according to ''ashaya bheda'' (organ of origin) into ''amashaya samuttha'' (originating from stomach) and ''pakwasaya samuttha'' (originating from large intestines).  

In [[Vimana Sthana]] Chapter 6, ''Dasharoganikadhyaya'', diseases are classified by their ''prabhava'' (effect) into 10 types, by curability into two types (''sadhya'' (curable) and ''asadhya'' (incurable)), by their ''bala'' (strength) of ''vyadhi'' (disease) into two types (''mridu'' (mild) and ''daruna'' (severe)), by their ''adhisthana'' (location) into two types (''manasika'' (psychic) and ''sharirik'' (somatic)), according to cause into ''nija'' (endogenous) and  ''agantuja'' ( exogenous), according to ''ashaya bheda'' (organ of origin) into ''amashaya samuttha'' (originating from stomach) and ''pakwasaya samuttha'' (originating from large intestines).  

WHO [13] has done the classification of diseases in a systemic manner, it is defined as a system of categories to which morbid entities are assigned according to established criteria- International Classification of diseases (ICD). The purpose of this is to permit the systematic recording analysis, interpretation and comparison of mortality and morbidity data collection in different countries or areas and at different times. It is used to translate diagnosis of disease and other health problems from words into alphanumeric code, which permits easy storage, easy retrieval and analysis of data. The details can be obtained from: The International Classification of Diseases–ICD-10 (WHO Publications).[14]

WHO <ref>Prof. Ajay Kumar Sharma, Ayurvediya Roga Vigyan Aum Vikriti Vigyan, Part I, Chowkhambha Vishwabharati, Varanasi, First edition: 2010, ISBN: 978-81-909871-9-6. </ref> has done the classification of diseases in a systemic manner, it is defined as a system of categories to which morbid entities are assigned according to established criteria- International Classification of diseases (ICD). The purpose of this is to permit the systematic recording analysis, interpretation and comparison of mortality and morbidity data collection in different countries or areas and at different times. It is used to translate diagnosis of disease and other health problems from words into alphanumeric code, which permits easy storage, easy retrieval and analysis of data. The details can be obtained from: The International Classification of Diseases–ICD-10 (WHO Publications).<ref>WHO publications, International Classification Of Diseases ICD-10. </ref>

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

==== Three ''rogamargas'' (routes for disease manifestation) ====

==== Three ''rogamargas'' (routes for disease manifestation) ====

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. Ayurveda considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.  

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.  

Charkapani has commented that three ''rogamargas'' [15] include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.  

Charkapani has commented that three ''rogamargas'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata  Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.  

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

==== Three ''bhishaja'' (physicians)====

==== Three ''bhishaja'' (physicians)====

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practising medicine without appropriate knowledge about the science, Charaka has mentioned the qualities of physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even loosing life.

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practising medicine without appropriate knowledge about the science, Charak has mentioned the qualities of physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even loosing life.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124 [3] states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

The physician with good memory, having adequate knowledge of ''hetu'' (causes of disease), proper reasoning, self control and having presence of mind by combination of various drugs can practise medicine. In [[Sutra Sthana]] Chapter 9, [[Khuddakachatushpada Adhyaya]], four aspects of therapeutics- physician, medicament, attendant and the patient are described. The physician occupies the most important place; the qualities of physician are excellence in medical knowledge, having extensive practical experience, expertise and purity. The physician engaged in acquiring the knowledge of medical science, understanding its practical interpretation, implementation in clinical practise and the appropriate knowledge of therapies is often termed as''Pranabhisara Vaidya'' or a life saviour physician. The physician who possesses six qualities – knowledge, critical approach, insight to other sciences, good memory, promptness and perseverance can never become unsuccessful in treatment. The one with knowledge, intellect, concentration, practical experience, constant practise of treatment modalities, success in treatment and has practised with experienced teachers deserves to be called as ‘good physician’. The physician should be friendly, sympathetic towards patients, show concern towards patients who can be cured and should have detachment towards those who are heading death.  

The physician with good memory, having adequate knowledge of ''hetu'' (causes of disease), proper reasoning, self control and having presence of mind by combination of various drugs can practise medicine. In [[Sutra Sthana]] Chapter 9, [[Khuddakachatushpada Adhyaya]], four aspects of therapeutics- physician, medicament, attendant and the patient are described. The physician occupies the most important place; the qualities of physician are excellence in medical knowledge, having extensive practical experience, expertise and purity. The physician engaged in acquiring the knowledge of medical science, understanding its practical interpretation, implementation in clinical practise and the appropriate knowledge of therapies is often termed as''Pranabhisara Vaidya'' or a life saviour physician. The physician who possesses six qualities – knowledge, critical approach, insight to other sciences, good memory, promptness and perseverance can never become unsuccessful in treatment. The one with knowledge, intellect, concentration, practical experience, constant practise of treatment modalities, success in treatment and has practised with experienced teachers deserves to be called as ‘good physician’. The physician should be friendly, sympathetic towards patients, show concern towards patients who can be cured and should have detachment towards those who are heading death.  

''Dasha pranayatana'' or the ten important resorts of life are two temples, three vital organs (head, heart and bladder), throat, blood, semen, ''ojas'' and rectum. The physician who has knowledge of these resorts, senses, knowledge of science similar to  

''Dasha pranayatana'' or the ten important resorts of life are two temples, three vital organs (head, heart and bladder), throat, blood, semen, ''ojas'' and rectum. The physician who has knowledge of these resorts, senses, knowledge of science similar to  

[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] (all medical fields), reason of consciousness- soul, causes of diseases and recovery from diseases is known as “Saviour of life”. Those who are born in noble families, who have deep knowledge of science, who are skillful in preparing medicines, who have vast practical experience of treating patients medically and surgically, who are hygienic, self controlled, well equipped, sense organs functioning normally, well acquainted with the symptoms of disease and the ''prakriti'' of patient and having the knowledge of the etiological factors of diseases are the saviours of life of patients. Two types of physicians are described by Charaka in [[Sutra Sthana]] Chapter 29 - ''pranabhisara vaidya'' (saviour of life) and ''rogabhisara vaidya'' (bad physician/votaries of diseases), the qualities of these may be referred to [[Sutra Sthana]] chapter 30, “pallavaghrahita vidya” the physicians with superficial knowledge and their qualities are described (verse 72- 77).  

[[Ayurveda]] (all medical fields), reason of consciousness- soul, causes of diseases and recovery from diseases is known as “Saviour of life”. Those who are born in noble families, who have deep knowledge of science, who are skillful in preparing medicines, who have vast practical experience of treating patients medically and surgically, who are hygienic, self controlled, well equipped, sense organs functioning normally, well acquainted with the symptoms of disease and the ''prakriti'' of patient and having the knowledge of the etiological factors of diseases are the saviours of life of patients. Two types of physicians are described by Charak in [[Sutra Sthana]] Chapter 29 - ''pranabhisara vaidya'' (saviour of life) and ''rogabhisara vaidya'' (bad physician/votaries of diseases), the qualities of these may be referred to [[Sutra Sthana]] chapter 30, “pallavaghrahita vidya” the physicians with superficial knowledge and their qualities are described (verse 72- 77).  

In present context the utility of this is for selecting doctor for treatment, the qualification of the physician, validity of his medical degree and medical registration, clinical and surgical skills of the physician and the surgeon to whom approaching for treatment. If these things are not checked and the person who is doing treatment is not well qualified, then there is fear of losing money without getting cured and also of losing life.

In present context the utility of this is for selecting doctor for treatment, the qualification of the physician, validity of his medical degree and medical registration, clinical and surgical skills of the physician and the surgeon to whom approaching for treatment. If these things are not checked and the person who is doing treatment is not well qualified, then there is fear of losing money without getting cured and also of losing life.

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

===== ''Daivavyapasharaya'' =====

===== ''Daivavyapasharaya'' <ref name=ref3/> <ref name=ref15/>  <ref>Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Charak Samhita ofAgnivesha, elaborated by Charak and redacted by Dridhabala, Vol-I, edited with ‘Vaidyamanorama’ hindi commentary along with special deliberations, Chowkhambha Sanskrit Pratisthana, Delhi, second edition-2000. </ref>=====

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.  

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.  

The effects of various modalities mentioned above also have scientific validation. The religious traditions all over the world believe in healing through prayer [17]. The healing powers of prayer have been examined in triple-blind, randomized controlled trials, Cha et al. studied 219 consecutive womens with infertility, aged between 26-46 years, who undergone in vitro fertilization embryo transfer in Seoul, South Korea. These women were randomized into distant prayer and control groups. Distant prayers were conducted by prayer groups in the USA, Canada and Australia. It was found that the women who had been prayed for had nearly twice as high a pregnancy rate as those who had not been prayed for (50 vs. 26%; P <0.005). Furthermore, the women who had been prayed for showed a higher implantation rate than those who had not been prayed for (16.3 vs. 8%; P <0.001). Finally, the benefits of prayer were independent of clinical or laboratory providers and clinical variables. The study showed that distant prayer facilitates implantation and pregnancy rate in women undergoing IVF-ET.

The effects of various modalities mentioned above also have scientific validation. The religious traditions all over the world believe in healing through prayer<ref>Chittaranjan Andrade, Professor of Psychopharmacology and Rajiv Radhakrishnan, Research Officer1 , Prayer and healing: A medical and scientific perspective on randomized controlled trials, Indian J Psychiatry. 2009 Oct-Dec; 51(4): 247–253.  doi:  10.4103/0019-5545.58288PMCID: PMC2802370 </ref>. The healing powers of prayer have been examined in triple-blind, randomized controlled trials, Cha et al. studied 219 consecutive womens with infertility, aged between 26-46 years, who undergone in vitro fertilization embryo transfer in Seoul, South Korea. These women were randomized into distant prayer and control groups. Distant prayers were conducted by prayer groups in the USA, Canada and Australia. It was found that the women who had been prayed for had nearly twice as high a pregnancy rate as those who had not been prayed for (50 vs. 26%; P <0.005). Furthermore, the women who had been prayed for showed a higher implantation rate than those who had not been prayed for (16.3 vs. 8%; P <0.001). Finally, the benefits of prayer were independent of clinical or laboratory providers and clinical variables. The study showed that distant prayer facilitates implantation and pregnancy rate in women undergoing IVF-ET.

Study done on the effect of chanting Gayatri mantra [18], aim was to evaluate the effects of ''Gayatri Mantra'' (GM) chanting on attention as measured by digit-letter substitution task (DLST). Subjects consisted of 60 school students included (boys = 30 and girls = 30) in the age between the range of 12-14 years, who were trained for chanting ''Gayatri Mantra'' for 5 days The present study, showed that recitation of ''Gayatri Mantra'' improves attention.

Study done on the effect of chanting Gayatri mantra <ref>Balaram Pradhan and Seema Godse Derle, Comparison of effect of Gayatri Mantra and Poem Chanting on Digit Letter Substitution Task, Anc Sci Life. 2012 Oct-Dec; 32(2): 89–92. ,doi:  10.4103/0257-7941.118540, PMCID: PMC3807963 </ref>, aim was to evaluate the effects of ''Gayatri Mantra'' (GM) chanting on attention as measured by digit-letter substitution task (DLST). Subjects consisted of 60 school students included (boys = 30 and girls = 30) in the age between the range of 12-14 years, who were trained for chanting ''Gayatri Mantra'' for 5 days The present study, showed that recitation of ''Gayatri Mantra'' improves attention.

Old fire ritual conducted in the remote village in Kerala [19] has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the ''yajna''. The ''yajna'' seems to have accelerated the process of germination of seeds and also the microbial presence in air, water and soil in and around the region of the fire ritual is vastly diminished. The fire ball that was formed during the ritual had a particular wavelength with an unusually high intensity similar to what is observed in typical laser beams at about 3,870 degree centigrade. It may be possible to have stimulated emission at this wavelength (700 nm) and gain from plasma recombination.  

Old fire ritual conducted in the remote village in Kerala<ref>http://www.thehindu.com/sci-tech/ancient-fire-ritual-has-positive-impact-on-environment-scientists/article2103881.ece, Ancient fire ritual has positive impact on environment: Scientists </ref> has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the ''yajna''. The ''yajna'' seems to have accelerated the process of germination of seeds and also the microbial presence in air, water and soil in and around the region of the fire ritual is vastly diminished. The fire ball that was formed during the ritual had a particular wavelength with an unusually high intensity similar to what is observed in typical laser beams at about 3,870 degree centigrade. It may be possible to have stimulated emission at this wavelength (700 nm) and gain from plasma recombination.  

In ancient times, every home had a sacred grove [20], for performing ''yajna'' concerning about nature. In the current context – but preserving sacred groves, whether in one’s home or outside in public spaces, will definitely benefit the environment that is getting degraded by global warming. Vedic knowledge, applied during current times in the right context, will benefit us not only personally but for the entire community.

In ancient times, every home had a sacred grove<ref>Acharya M R Rajesh on Feb 20, 2014 | 14784 Views | http://www.speakingtree.in/spiritual-articles/faith-and-rituals/benefits-of-chanting-vedic-mantras&sort=like, Benefits of chanting Vedic mantras </ref>, for performing ''yajna'' concerning about nature. In the current context – but preserving sacred groves, whether in one’s home or outside in public spaces, will definitely benefit the environment that is getting degraded by global warming. Vedic knowledge, applied during current times in the right context, will benefit us not only personally but for the entire community.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, [21] Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr.  Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

===== ''Yuktivyapasharaya'' =====

===== ''Yuktivyapasharaya'' <ref>[[Ayurveda]]charya Sri JayadevVidya Alankara, Charak Samhita – Maharshi Bhagvan Agnivesha pranita (Mahamuni Charak Pratisanskrita), Purva bhaga, Motilal Banarasidas, Delhi, ninth edition: 1975, reprint: 79, 86, 94, 98. </ref> =====

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charaka, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.

The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. [23] The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.  

The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.  

In internal treatment category have two types of procedures viz., ''samsodhana'' and ''samsamana'':  

In internal treatment category have two types of procedures viz., ''samsodhana'' and ''samsamana'':  

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

===== ''Satvavajaya'' =====  

===== ''Sattvavajaya'' =====  

''Satvavajaya'', or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''satvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.  

''Sattvavajaya'',<ref name=ref23/> or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''sattvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.  

Charaka was the first scholar to give the name ''satvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. [24]

Charak was the first scholar to give the name ''sattvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘sattvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In ''sattvavajaya'', it is to consider ''mano arthas'' though it may not be objectionable to include, ''panchendriarthas'', because ultimately ''sattva'' (mind) materializes the perception of the objects through ''indriyas'' (senses).  

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In ''sattvavajaya'', it is to consider ''mano arthas'' though it may not be objectionable to include, ''panchendriarthas'', because ultimately ''sattva'' (mind) materializes the perception of the objects through ''indriyas'' (senses).  

''Asatmyendriyartha samyoga'' (unwholesome contact of ''indriyarthas'') is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (''hina mithyatiyoga'') of ''chintya, vicharya, uhaya, dhyeya'' and ''samkalpa'' should help in the cure of psychiatric disorders. The word ''mano nigraha'' means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.   

''Asatmyendriyartha samyoga'' (unwholesome contact of ''indriyarthas'') is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (''hina mithyatiyoga'') of ''chintya, vicharya, uhaya, dhyeya'' and ''samkalpa'' should help in the cure of psychiatric disorders. The word ''mano nigraha'' means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.   

====== Dimensions of ''Sattvavajaya'' ======

====== Dimensions of ''Sattvavajaya'' <ref>J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38 </ref>======

# '''''Trivarga anveksana''''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.  

# '''''Trivarga anveksana''''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.  

# Psycho-supportive Techniques: Charaka has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.  

# Psycho-supportive Techniques: Charak has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.  

# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting ''jnana'' are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual  understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills

# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting ''jnana'' are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual  understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills

# Promotion of ''vijnayana''- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of ''vijnana'' in context to ''sattvavajya'' includes the development and uses of behavioral techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

# Promotion of ''vijnayana''- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of ''vijnana'' in context to ''sattvavajya'' includes the development and uses of behavioral techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

# Promotion of ''samadhi'' like state (yogic psychotherapy): ''Samadhi'' is the ultimate stage in the practice of ''yoga'', which is a state of unwavering concentration. Promoting ''samadhi'' in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.   

# Promotion of ''samadhi'' like state (yogic psychotherapy): ''Samadhi'' is the ultimate stage in the practice of ''yoga'', which is a state of unwavering concentration. Promoting ''samadhi'' in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.   

# ''Pratyatma chikitsa'' (individual psychotherapy): Each and every individual is having different body constitution (''deha prakriti''), mental constitution (''manas prakriti''), ''desha'' (habitat), ''kala'' (time), ''vaya'' (age), ''pratyatma jeevana vritta'' (Individual life situations). Therefore, every individual patient should be dealt as a separate individual and treatment decisions should be taken after considering all the above factors. Term ''purusampurusam viksaya'' (Ch. Su. 1/124) is used to emphasize the individualistic therapy in treatment of diseases in general and psychological problems in particular.

# ''Pratyatma chikitsa'' (individual psychotherapy): Each and every individual is having different body constitution (''deha prakriti''), mental constitution (''manas prakriti''), ''desha'' (habitat), ''kala'' (time), ''vaya'' (age), ''pratyatma jeevana vritta'' (Individual life situations). Therefore, every individual patient should be dealt as a separate individual and treatment decisions should be taken after considering all the above factors. Term ''purusampurusam viksaya'' (Ch. Su. 1/124) is used to emphasize the individualistic therapy in treatment of diseases in general and psychological problems in particular.

# ''Pratidvanda chikitsa'' (Replacement of Emotions): Replacement of emotions by opposite emotions (viz. ''kama'' for ''krodha'') is one of the approaches of ''sattvavajaya'' in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. In the case of mental disorders resulting from an excess of desires, grief, delight, envy or greed, should be calmed down by bringing the influence of opposite emotions to bear on the prevailing one and neutralize it (C. Chi. 9/86).

# ''Pratidvanda chikitsa'' (Replacement of Emotions): Replacement of emotions by opposite emotions (viz. ''kama'' for ''krodha'') is one of the approaches of ''sattvavajaya'' in [[Ayurveda]]. In the case of mental disorders resulting from an excess of desires, grief, delight, envy or greed, should be calmed down by bringing the influence of opposite emotions to bear on the prevailing one and neutralize it (C. Chi. 9/86).

# ''Aswasana'' (reassurance): Reassurance relieves fears, it boosts self confidence and promotes hope in a patient. The nature of the disease should be explained to the patients freely and frankly, so that the patient develops insight into the disease.  

# ''Aswasana'' (reassurance): Reassurance relieves fears, it boosts self confidence and promotes hope in a patient. The nature of the disease should be explained to the patients freely and frankly, so that the patient develops insight into the disease.  

IX. ''Suhrit vakya'' (friendly advice and guidance):  The patient’s relatives, well wishers, friends should give advice to the patient. The focus is given on fundamental matters as budgeting, personal hygiene and nutrition. Efforts are made to persuade the person to give up the unhealthy habits and replace them with healthy ones. The physician should explain the fundamental nature of the disturbance, importance of changed attitudes and positive thinking based on an improved philosophy of life.

IX. ''Suhrit vakya'' (friendly advice and guidance):  The patient’s relatives, well wishers, friends should give advice to the patient. The focus is given on fundamental matters as budgeting, personal hygiene and nutrition. Efforts are made to persuade the person to give up the unhealthy habits and replace them with healthy ones. The physician should explain the fundamental nature of the disturbance, importance of changed attitudes and positive thinking based on an improved philosophy of life.

# ''Ishta Vinashana'' (Changing the thought process): This is a method of verbal psychological shock therapy which includes changing the situation and environment of the patient. The information is given to patient, which can change the internal thought process and activities which helps to bring back the normalcy in patient's behaviour. They should also be rehabilitated at their level of intelligence and stamina.  

# ''Ishta Vinashana'' (Changing the thought process): This is a method of verbal psychological shock therapy which includes changing the situation and environment of the patient. The information is given to patient, which can change the internal thought process and activities which helps to bring back the normalcy in patient's behaviour. They should also be rehabilitated at their level of intelligence and stamina.  

# Psychoshock therapy (''mano ksobha chikitsa''): Psychoshock therapy has been described elaborately in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. This important method of treatment has also been considered under ''Sattvavajaya chikitsa''[24]. For managing acute episodes of mental ailments, [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] describes a number of methods of psychoshock therapy to restore the patient's psyche. Intimidation or threatening (''trasana'') terrorization, coaxing, exhilaration (''harsana''), gratification, frightening and astonishing (''vismapana'') are the causes of forgetfulness (''vismarana'') and are the main ways to change the ideas and bring back the mind to its original state from delusionary and psychotic state.

# Psychoshock therapy (''mano ksobha chikitsa''): Psychoshock therapy has been described elaborately in [[Ayurveda]]. This important method of treatment has also been considered under ''Sattvavajaya chikitsa''<ref name=ref24/>. For managing acute episodes of mental ailments, [[Ayurveda]] describes a number of methods of psychoshock therapy to restore the patient's psyche. Intimidation or threatening (''trasana'') terrorization, coaxing, exhilaration (''harsana''), gratification, frightening and astonishing (''vismapana'') are the causes of forgetfulness (''vismarana'') and are the main ways to change the ideas and bring back the mind to its original state from delusionary and psychotic state.

Thus the Chapter on “Three Desires” has been explained.

Thus the Chapter on “Three Desires” has been explained.

=== References ===

=== References ===

<references/>

<references/>

=== Glossary ===

=== Glossary ===

#आयतन –āyatan- Ayatan =Causes of diseases

#आयतन –āyatan- Ayatan =Causes of diseases

#भिषज- bhiṣaja- bhiShaja = physician

#भिषज- bhiṣaja- bhiShaja = physician