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Three causes of nija (bodily) diseases are- asatmya indriyartha samyoga (atiyoga, ayoga, mithyayoga) (unwholesome contact of sense organs with objects), pragnyaparadha (intellectual blasphemy) and parinama (consequence). The three causes of all the somatic and psychological diseases are mithyayoga, ayoga and atiyoga of kala (time), buddhi (intellect) and indriyartha (objects of senses) (Ch. Su. 1/54).  

Three causes of nija (bodily) diseases are- asatmya indriyartha samyoga (atiyoga, ayoga, mithyayoga) (unwholesome contact of sense organs with objects), pragnyaparadha (intellectual blasphemy) and parinama (consequence). The three causes of all the somatic and psychological diseases are mithyayoga, ayoga and atiyoga of kala (time), buddhi (intellect) and indriyartha (objects of senses) (Ch. Su. 1/54).  

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: or intellectual blasphemy, 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.  

 

Kalaja Vyadhi: 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).  

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

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  blindnes. 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)  

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.  

 

===== Kalaja Vyadhi =====

 

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 =====

 

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  blindnes. 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) ====

 

Classification of diseases helps in the process of diagnosis and the subsequent courses of treatment selected. In this particular chapter, diseases are classified by its underlying cause: nija (endogenous cause), agantuja (exogenous cause), and manas (psychological). Sharira (body) and manas (mind) are the ashraya (refuge, or home) of the diseases (Ch. Su.1/55).   

Classification of diseases helps in the process of diagnosis and the subsequent courses of treatment selected. In this particular chapter, diseases are classified by its underlying cause: nija (endogenous cause), agantuja (exogenous cause), and manas (psychological). Sharira (body) and manas (mind) are the ashraya (refuge, or home) of the diseases (Ch. Su.1/55).   

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 kruccha 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 utkrustta 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 kruccha 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 utkrustta 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.   

 

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 (mrudu (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). Charaka further concludes that diseases are innumerable.  

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.   

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]

 

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 (mrudu (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). Charaka further concludes that diseases are innumerable.  

 

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]

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- dusha 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 & 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- dusha 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 & 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 yakruta (liver) and pleeha (spleen). Ama sthana – amasaya (stomach), agni sthana (site of agni- pancreas), site of digested food –pakwashaya (terminal ileum and large intestine), mutrashaya (urinary bladder), rudhir sthana (yakruta-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 [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 yakruta (liver) and pleeha (spleen). Ama sthana – amasaya (stomach), agni sthana (site of agni- pancreas), site of digested food –pakwashaya (terminal ileum and large intestine), mutrashaya (urinary bladder), rudhir sthana (yakruta-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.  

Charak Sutra Sthana 28 Vividha sheetapitiya adhyaya 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.

 

In contemporary medical science the symptoms of the diseases are mentioned according to involvement of the systems. For eg: diseases produced in respiratory tract are bronchitis, pneumonia, bronchiectasis, bronchial asthma etc. the presenting features of which are cough, expectoration, chest pain, dyspnoea etc.

In contemporary medical science the symptoms of the diseases are mentioned according to involvement of the systems. For eg: diseases produced in respiratory tract are bronchitis, pneumonia, bronchiectasis, bronchial asthma etc. the presenting features of which are cough, expectoration, chest pain, dyspnoea etc.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

Three bhishaja (physicians):

 

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

Three types of physicians are mentioned- Chadmachara (Pseudophysician or Quack), siddhasadhit (feigned physician) and jivitabhisara (genuine physician). In yester years also 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- Chadmachara (Pseudophysician or Quack), siddhasadhit (feigned physician) and jivitabhisara (genuine physician). In yester years also 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.

Charaka Sutra Sthana Chapter 1 Dirghajivitiyadhyay, 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.

Charaka Sutra Sthana Chapter 1 Dirghajivitiyadhyay, 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.

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, Khuddakachatushpadadhyay, four aspects of therapeutics- physician, medicament, attendant and the patient are described. 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 “Pranabhisara Vidya” or 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, Khuddakachatushpadadhyay, four aspects of therapeutics- physician, medicament, attendant and the patient are described. 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 “Pranabhisara Vidya” or 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 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 prakruti 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 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).  

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 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 prakruti 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 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.

After the detail description about the treating physician, three types of therapies are described.  

After the detail description about the treating physician, three types of therapies are described.

Three aushadha (therapies):

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 aushadha (therapies) ====

Daivavyapasharaya [3], [15], [16] – is the treatment for diseases arising due to purva janmakruta papa karma (sins of past life) or karmaja vyadhis. This type of treatment was done in “Rigveda” 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 “niyam” (rules of conduct towards oneself- shaucha (cleanliness), santosha (satisfaction), tapas (conquest of all desires), swadhyaya (self-study), ishwara Pranidhana (surrender to God) is also part of this treatment. Includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, homa, niyam, 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.

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 =====

 

This is the treatment for diseases arising due to purva janmakruta papa karma (sins of past life) or karmaja vyadhis. This type of treatment was done in “Rigveda” 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 “niyam” (rules of conduct towards oneself- shaucha (cleanliness), santosha (satisfaction), tapas (conquest of all desires), swadhyaya (self-study), ishwara Pranidhana (surrender to God) is also part of this treatment. Includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, homa, niyam, 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.

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 [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.

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 yagnya. The yagnya 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 [19] has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the yagnya. The yagnya 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 yagnya 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 [20], for performing yagnya 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 age old practice, it has vital role on 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 age old practice, it has vital role on 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.

Yuktivyapasharaya [22] 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), bahirparimarjan (external purification) and shastrapranidhan (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, vaman, virecnana, basti, uttar 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, Aragvadhiyadhyay. Shastrapranidhan 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.

 

===== Yuktivyapasharaya =====

 

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), bahirparimarjan (external purification) and shastrapranidhan (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, vaman, virecnana, basti, uttar 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, Aragvadhiyadhyay. Shastrapranidhan 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.

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. [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. [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.  

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

 

Samsodhana is mainly in pancakarmas which received a very important place in the treatment of both psychological as well as physical diseases. “Purify, pacify and remove the cause” is the master formula for the treatment and the purifying procedures are collectively called pancakarma.  

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

Samsamana procedures include internal medication to pacify the diseases.

 

In Sutra Chapter 22, Langhanbhriniyadhyay, six types of therapies are mentioned viz langhan (to reduce), brihan (to nourish), rukshan (to dry), snehan (to oleate), swedana (to fomentate) and sthambhan (astringent).  

# Samsodhana: This is mainly used in panchakarmas which received a very important place in the treatment of both psychological as well as physical diseases. “Purify, pacify and remove the cause” is the master formula for the treatment and the purifying procedures are collectively called pancakarma.  

‘Satvavajaya’[23] or Psychotherapy is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principles satvavajaya is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.  

# Samsamana: These  procedures include internal medication to pacify the diseases.

 

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz langhan (to reduce), brihan (to nourish), rukshan (to dry), snehan (to oleate), swedana (to fomentate) and sthambhana (astringent).  

 

 

Satvavajaya, or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principles satvavajaya 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 “sattvavajayah punah ahitebhyo mano nigrah”. This definition gives emphasis on three words i.e. ahita, artha and manonigraha. [24]

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

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).  

Asatmyenndriyartha 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, vicarya, 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.   

Asatmyenndriyartha 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, vicarya, 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: [25]

 

I. 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.  

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

II. Psycho-supportive Techniques: Acarya Caraka has described several psychological supportive techniques, under the 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 and reassurance), which are also known as psychological intervention.  

 

III. 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

# '''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.  

IV. 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 behavioural techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

# Psycho-supportive Techniques: Acarya Caraka has described several psychological supportive techniques, under the 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 and reassurance), which are also known as psychological intervention.  

V.  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 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

VI.  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.

# 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 behavioural techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.

VII. 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).

# 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.   

VIII. 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.  

# 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 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.  

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.

X.  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.  

XI. 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[24]. 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.

# 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[24]. 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” is discussed.

1. 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.

1. 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.

2. 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.

2. 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.

25. J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38

25. J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38

1. तिसस्रैषणa –tisrai aṣaṇīya- tisra ShaNIya = three desires  

1. तिसस्रैषणa –tisrai aṣaṇīya- tisra ShaNIya = three desires  

2. परलोक – paralōk – paraloka = world after death, heaven

2. परलोक – paralōk – paraloka = world after death, heaven