Changes

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.

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]][1], (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. e''shantye anevishante eti aeshana''= ''echha'' [2] one which is searched and has some initiation. [3] [4]

 

[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]][1], (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. e''shantye anevishante eti aeshana''= ''echha'' [2] one which is searched and has some initiation. [3] [4]

==== Importance of Three ====

==== Importance of Three ====

The concept of the Triad or Trinity can be found throughout the world in all dimensions of life and been in use across civilizations and cultures since time immemorial. It can be understood as a key to the integrity and interdependence of all existence. The ideas of concepts of three can found in philosophy, mathematics, physics, etc. in ancient as well as modern times.  

The concept of the Triad or Trinity can be found throughout the world in all dimensions of life and been in use across civilizations and cultures since time immemorial. It can be understood as a key to the integrity and interdependence of all existence. The ideas of concepts of three can found in philosophy, mathematics, physics, etc. in ancient as well as modern times.  

In Hinduism, the number three has great importance in religious studies as well as in rituals and various vedic texts since the number symbolizes the Holy Trinity of ''Brahma, Vishnu,'' and ''Shiva'' (or ''Mahesh'') and their associated powers (also considered the universal order) of creation, preservation, and destruction respectively. From the viewpoint of creation, one is God, the second is ''prakriti'', and together they manifest the rest of the creation. The Triad or Trinity also symbolizes the unity of body, mind and spirit. Number three is referenced very frequently, and the various triads described in vedic texts include:

In Hinduism, the number three has great importance in religious studies as well as in rituals and various vedic texts since the number symbolizes the Holy Trinity of ''Brahma, Vishnu,'' and ''Shiva'' (or ''Mahesh'') and their associated powers (also considered the universal order) of creation, preservation, and destruction respectively. From the viewpoint of creation, one is God, the second is ''prakriti'', and together they manifest the rest of the creation. The Triad or Trinity also symbolizes the unity of body, mind and spirit. The concept of "three" or "triad" is referenced very frequently across cultures and traditions , and the various triads described in vedic texts include:

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''

The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.  

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. Upanishad had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

   

   

*''Bramhacharya'' (life as a celibate student),  

*''Bramhacharya'' (life as a celibate student),  

==== 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. Charaka 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

==== Three ''Upasthambhas'' ====

==== Three ''Upasthambhas'' ====

The three ''upasthambhas'' or supporting pillars of body mentioned in this chapter are ''ahara'' (diet), ''swapna'' (sleep) and ''brahmacharya'' (celibacy). As diet is critical for the sustenance of life, it is the first of the three, followed by sleep and ''brahmacharya''.  Importance of a healthy and wholesome diet (in [[Sutra Sthana]] , Chapter 27), various classification of dietary items (in [[Sutra Sthana]], Chapter 25), wholesome and unwholesome diets (in [[Sutra Sthana]], Chapter 25), the quantity of diet to be taken and the significance of a balanced diet (in [[Sutra Sthana]], Chapter 5,) eight factors responsible for digestion of food and ''ahara vidhi vidhan'' (rules for diet described in [[Vimana Sthana]] Chapter 1), ''ahara parinamkara bhavas'' (factors affecting diet digestion mentioned in [[Sharira Sthana]] chapter 6), the dietary regimen according to different seasons (in [[Sutra Sthana]] Chapter 6) and the description of incompatible foods (in [[Sutra Sthana]] chapter 26).

The three ''upasthambhas'' or supporting pillars of body mentioned in this chapter are ''ahara'' (diet), ''swapna'' (sleep) and ''brahmacharya'' (celibacy). As diet is critical for the sustenance of life, it is the first of the three, followed by sleep and ''brahmacharya''.  Importance of a healthy and wholesome diet (in [[Sutra Sthana]] , Chapter 27), various classification of dietary items (in [[Sutra Sthana]], Chapter 25), wholesome and unwholesome diets (in [[Sutra Sthana]], Chapter 25), the quantity of diet to be taken and the significance of a balanced diet (in [[Sutra Sthana]], Chapter 5,) eight factors responsible for digestion of food and ''ahara vidhi vidhana'' (rules for diet described in [[Vimana Sthana]] Chapter 1), ''ahara parinamkara bhavas'' (factors affecting diet digestion mentioned in [[Sharira Sthana]] chapter 6), the dietary regimen according to different seasons (in [[Sutra Sthana]] Chapter 6) and the description of incompatible foods (in [[Sutra Sthana]] chapter 26).

 

The physiology of sleep, effects, and indications – contraindications of day sleep, effects of night awakening, methods and measures to induce good sleep, causes of insomnia, classification of sleep etc. are discussed in detail in [[Sutra Sthana]] Chapter 21.   

The physiology of sleep, effects, and indications – contraindications of day sleep, effects of night awakening, methods and measures to induce good sleep, causes of insomnia, classification of sleep etc. are discussed in detail in [[Sutra Sthana]] Chapter 21.   

==== Three ''ayatanas'' (causes of diseases) ====

==== Three ''ayatanas'' (causes of diseases) ====

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'' (intellectual blasphemy) =====

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

===== ''Kalaja Vyadhi'' =====

===== ''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).

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'' =====

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 [[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 (''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). Charaka further concludes that diseases are innumerable.  

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 [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]

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 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).  

''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).  

 

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 ''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 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'' =====

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.  

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 [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.