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Line 470: − + + + − + − + + + + + + + + − + + + + + − + + + − + + + + + − + + + + + + + − + + + + + + + + + + + + + + − + + + + + + + − + + + + + − + + + + − + + + + + + + + + + + + + + + + − Tattva Vimarsha+ − • Food is considered as prana or vital force, hence in this chapter, the process of transformation of this food into dhatus or body tissue into a fuel that sustains prana has been mentioned elaborately. [2] − • Panchabhutagnis are responsible for the digestion of specific components of food. − • If dhatavagni, dhatvahi strotas and dhatuposhakrasavahi vyana vayu (enzymes for tissue metabolism, specific channels, and specific nutrient transporters) are normal, then normal tissues are created. All tissues, throughout life, continuously help in the nourishment of other tissues. − • The metabolic process of ahara rasa (the end product of digestion) results in the formation of nourishing and waste products. − • The body is formed from food, and even diseases also originate from food. Wholesome and unwholesome foods are responsible for happiness and unhappiness respectively (Ch. Su. 28/45). − • Apart from unwholesome food, many other etiological factors for disease production are present, like a change of season, intellectual errors, unwholesome contacts (excessive, wrong and overutilization) of senses of sound, touch, vision, taste and smell (Ch. Su. 28/7). − • All unwholesome food articles are not equally harmful, all the doshas are not of equal strength, and all the bodies are not capable of preventing disease (Ch. Su. 28/7). − • The doṣhas become acute and extremely difficult to manage when they get associated with multiple factors, get further aggravated or complicated when treated with a mutually contradictory therapy, become deep rooted, chronic, get vitiated in one of the ten seats of prana, and afflict vital centers of the body known as marma (Ch. Su. 28/7). − • Individuals, who are excessively obese, emaciated, whose muscles, blood and bone are depleted, who are very weak physically, who are habituated to unwholesome food, who consume inadequate quantities of food, and who possess weak mind cannot withstand diseases (Ch. Su. 28/7). − • The specific diseases (dhatu pradoshaja vikara) are caused due to an interplay between dosha and dushya and manifest as systemic disorders. (Ch. Su. 28/8). − • All living beings strive to attain the goal of happiness and follow the right and the wrong path depending on their awareness and ignorance (Ch. Su. 28/35). − • Multiple factors are responsible for health and disease – a healthy person can contract a disease despite following a very healthy lifestyle. − Vidhi Vimarsha
Vividhashitapitiya Adhyaya (view source)
Revision as of 15:15, 18 November 2017
, 15:15, 18 November 2017→Movement of dosha from shakha to koshtha
वृद्ध्या विष्यन्दनात् पाकात् स्रोतोमुखविशोधनात्|
वृद्ध्या विष्यन्दनात् पाकात् स्रोतोमुखविशोधनात्|
शाखा मुक्त्वा मलाः कोष्ठं यान्ति वायोश्च निग्रहात्||३३||
शाखा मुक्त्वा मलाः कोष्ठं यान्ति वायोश्च निग्रहात्||३३||
vr̥ddhyā viṣyandanāt pākāt srōtōmukhaviśōdhanāt|
vr̥ddhyā viṣyandanāt pākāt srōtōmukhaviśōdhanāt|
śākhā muktvā malāḥ kōṣṭhaṁ yānti vāyōśca nigrahāt||33||
śākhā muktvā malāḥ kōṣṭhaṁ yānti vāyōśca nigrahāt||33||
vRuddhyA viShyandanAt pākat srotomukhavishodhanAt|
vRuddhyA viShyandanAt pākat srotomukhavishodhanAt|
Shākhā muktvA malAH KoṣṭhaM yAnti vAyoshca nigrahAt||33||
Shākhā muktvA malAH KoṣṭhaM yAnti vAyoshca nigrahAt||33||
The doshas leave the shakha (extremities or peripheral regions) and come to koshtha (alimentary tract) due to aggravation, liquefaction, suppuration, clearing of the obstacle at the opening of the channels, or pacification of vata. [33]
The ''doshas'' leave the ''shakha'' (extremities or peripheral regions) and come to ''koshtha'' (alimentary tract) due to aggravation, liquefaction, suppuration, clearing of the obstacle at the opening of the channels, or pacification of ''vata''. [33]
Prevention of diseases:
==== Prevention of diseases ====
अजातानामनुत्पत्तौ जातानां विनिवृत्तये|
अजातानामनुत्पत्तौ जातानां विनिवृत्तये|
रोगाणां यो विधिर्दृष्टः सुखार्थी तं समाचरेत्||३४||
रोगाणां यो विधिर्दृष्टः सुखार्थी तं समाचरेत्||३४||
सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|
सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|
ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५||
ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५||
ajātānāmanutpattau jātānāṁ vinivr̥ttayē|
ajātānāmanutpattau jātānāṁ vinivr̥ttayē|
rōgāṇāṁ yō vidhirdr̥ṣṭaḥ sukhārthī taṁ samācarēt||34||
rōgāṇāṁ yō vidhirdr̥ṣṭaḥ sukhārthī taṁ samācarēt||34||
sukhārthāḥ sarvabhūtānāṁ matāḥ sarvāḥ pravr̥ttayaḥ|
sukhārthāḥ sarvabhūtānāṁ matāḥ sarvāḥ pravr̥ttayaḥ|
jñānājñānaviśēṣāttu mārgāmārgapravr̥ttayaḥ||35||
jñānājñānaviśēṣāttu mārgāmārgapravr̥ttayaḥ||35||
ajAtAnAmanutpattau jAtAnAM vinivRuttaye|
ajAtAnAmanutpattau jAtAnAM vinivRuttaye|
rogANAM yo vidhirdRuShTaH sukhArthI taM samAcaret||34||
rogANAM yo vidhirdRuShTaH sukhArthI taM samAcaret||34||
sukhArthAH sarvabhUtAnAM matAH sarvAH pravRuttayaH|
sukhArthAH sarvabhUtAnAM matAH sarvAH pravRuttayaH|
j~jAnAj~jAnavisheShAttu mArgAmArgapravRuttayaH||35||
j~jAnAj~jAnavisheShAttu mArgAmArgapravRuttayaH||35||
An individual desirous of happiness should follow the regimen advocated in this scripture for prevention and management of the manifested diseases. All living beings strive in this direction to attain the goal of staying happy, and they follow the right and wrong path depending on their awareness and ignorance. [34-35]
An individual desirous of happiness should follow the regimen advocated in this scripture for prevention and management of the manifested diseases. All living beings strive in this direction to attain the goal of staying happy, and they follow the right and wrong path depending on their awareness and ignorance. [34-35]
Benefits and harms of observing and non-observance of regimen:
==== Benefits and harms of observing and non-observance of regimen ====
हितमेवानुरुध्यन्ते प्रपरीक्ष्य परीक्षकाः|
हितमेवानुरुध्यन्ते प्रपरीक्ष्य परीक्षकाः|
रजोमोहावृतात्मानः प्रियमेव तु लौकिकाः||३६||
रजोमोहावृतात्मानः प्रियमेव तु लौकिकाः||३६||
श्रुतं बुद्धिः स्मृतिर्दाक्ष्यं धृतिर्हितनिषेवणम्|
श्रुतं बुद्धिः स्मृतिर्दाक्ष्यं धृतिर्हितनिषेवणम्|
वाग्विशुद्धिः शमो धैर्यमाश्रयन्ति परीक्षकम्||३७||
वाग्विशुद्धिः शमो धैर्यमाश्रयन्ति परीक्षकम्||३७||
लौकिकं नाश्रयन्त्येते गुणा मोहरजःश्रितम् |
लौकिकं नाश्रयन्त्येते गुणा मोहरजःश्रितम् |
तन्मूला बहवो यन्ति रोगाः शारीरमानसाः||३८ ||
तन्मूला बहवो यन्ति रोगाः शारीरमानसाः||३८||
hitamēvānurudhyantē praparīkṣya parīkṣakāḥ|
hitamēvānurudhyantē praparīkṣya parīkṣakāḥ|
rajōmōhāvr̥tātmānaḥ priyamēva tu laukikāḥ||36||
rajōmōhāvr̥tātmānaḥ priyamēva tu laukikāḥ||36||
śrutaṁ buddhiḥ smr̥tirdākṣyaṁ dhr̥tirhitaniṣēvaṇam|
śrutaṁ buddhiḥ smr̥tirdākṣyaṁ dhr̥tirhitaniṣēvaṇam|
vāgviśuddhiḥ śamō dhairyamāśrayanti parīkṣakam||37||
vāgviśuddhiḥ śamō dhairyamāśrayanti parīkṣakam||37||
laukikaṁ nāśrayantyētē guṇā mōharajaḥśritam |
laukikaṁ nāśrayantyētē guṇā mōharajaḥśritam |
tanmūlā bahavō yanti rōgāḥ śārīramānasāḥ||38||
tanmūlā bahavō yanti rōgāḥ śārīramānasāḥ||38||
HitamevAnurudhyante praparIkShya parIkShakAH|
HitamevAnurudhyante praparIkShya parIkShakAH|
rajomohAvRutAtmAnaH priyameva tu laukikAH||36||
rajomohAvRutAtmAnaH priyameva tu laukikAH||36||
shrutaM buddhiH smRutirdAkShyaM dhRutirhitaniShevaNam|
shrutaM buddhiH smRutirdAkShyaM dhRutirhitaniShevaNam|
vAgvishuddhiH shamo dhairyamAshrayanti parIkShakam||37||
vAgvishuddhiH shamo dhairyamAshrayanti parIkShakam||37||
laukikaM nAshrayantyete guNA moharajaHshritam |
laukikaM nAshrayantyete guNA moharajaHshritam |
tanmUlA bahavo yanti rogAH shArIramAnasAH||38||
tanmUlA bahavo yanti rogAH shArIramAnasAH||38||
An intelligent individual follows an effective regimen after a thorough evaluation of the disease and its etiological factors as well as his prakriti. An individual dominated by Raja and Tama mental faculty, on the other hand, follows a regimen that could be pleasant to his senses, without any consideration or evaluation of his condition, the treatment, and his constitution. An intelligent person possesses the qualities of obedience, intelligence, memory, stable, able, purity of speech, tranquility, courage, and follows a wholesome regimen. Ignorant individuals do not possess these qualities as their mind is enveloped in moha (attachments to possessions) and rajas. Hence they suffer from various physical and mental disorders. [36-38]
An intelligent individual follows an effective regimen after a thorough evaluation of the disease and its etiological factors as well as his ''prakriti''. An individual dominated by ''Rajas'' and ''Tamas'' mental faculty, on the other hand, follows a regimen that could be pleasant to his senses, without any consideration or evaluation of his condition, the treatment, and his constitution. An intelligent person possesses the qualities of obedience, intelligence, memory, stable, able, purity of speech, tranquility, courage, and follows a wholesome regimen. Ignorant individuals do not possess these qualities as their mind is enveloped in ''moha'' (attachments to possessions) and ''rajas''. Hence they suffer from various physical and mental disorders. [36-38]
प्रज्ञापराधाद्ध्यहितानर्थान् पञ्च निषेवते|
प्रज्ञापराधाद्ध्यहितानर्थान् पञ्च निषेवते|
सन्धारयति वेगांश्च सेवते साहसानि च||३९||
सन्धारयति वेगांश्च सेवते साहसानि च||३९||
तदात्वसुखसञ्ज्ञेषु भावेष्वज्ञोऽनुरज्यते|
तदात्वसुखसञ्ज्ञेषु भावेष्वज्ञोऽनुरज्यते|
रज्यते न तु विज्ञाता विज्ञाने ह्यमलीकृते||४०||
रज्यते न तु विज्ञाता विज्ञाने ह्यमलीकृते||४०||
prajñāparādhāddhyahitānarthān pañca niṣēvatē|
prajñāparādhāddhyahitānarthān pañca niṣēvatē|
sandhārayati vēgāṁśca sēvatē sāhasāni ca||39||
sandhārayati vēgāṁśca sēvatē sāhasāni ca||39||
tadātvasukhasañjñēṣu bhāvēṣvajñō'nurajyatē|
tadātvasukhasañjñēṣu bhāvēṣvajñō'nurajyatē|
rajyatē na tu vijñātā vijñānē hyamalīkr̥tē||40||
rajyatē na tu vijñātā vijñānē hyamalīkr̥tē||40||
praj~jAparAdhAddhyahitAnarthAn pa~jca niShevate|
praj~jAparAdhAddhyahitAnarthAn pa~jca niShevate|
sandhArayati vegAMshca sevate sAhasAni ca||39||
sandhArayati vegAMshca sevate sAhasAni ca||39||
tadAtvasukhasa~jj~jeShu bhAveShvaj~jo~anurajyate|
tadAtvasukhasa~jj~jeShu bhAveShvaj~jo~anurajyate|
rajyate na tu vij~jAtA vij~jAne hyamalIkRute||40||
rajyate na tu vij~jAtA vij~jAne hyamalIkRute||40||
An ignorant individual, due to intellectual errors, indulges in unwholesome behavior with respect to the five sense organs, withholds the natural urges, and indulges in rash behavior which could be pleasant temporarily, but lead to misery in due course of time. A wise person due to his clarity of mind and awareness does not indulge in such activities and remains happy. [39-40]
An ignorant individual, due to intellectual errors, indulges in unwholesome behavior with respect to the five sense organs, withholds the natural urges, and indulges in rash behavior which could be pleasant temporarily, but lead to misery in due course of time. A wise person due to his clarity of mind and awareness does not indulge in such activities and remains happy. [39-40]
The importance of food:
==== The importance of food ====
न रागान्नाप्यविज्ञानादाहारानुपयोजयेत्|
न रागान्नाप्यविज्ञानादाहारानुपयोजयेत्|
परीक्ष्य हितमश्नीयाद्देहो ह्याहारसम्भवः||४१||
परीक्ष्य हितमश्नीयाद्देहो ह्याहारसम्भवः||४१||
na rāgānnāpyavijñānādāhārānupayōjayēt|
na rāgānnāpyavijñānādāhārānupayōjayēt|
parīkṣya hitamaśnīyāddēhō hyāhāRasambhavaḥ||41||
parīkṣya hitamaśnīyāddēhō hyāhāRasambhavaḥ||41||
na rAgAnnApyavij~jAnAdAhArAnupayojayet|
na rAgAnnApyavij~jAnAdAhArAnupayojayet|
parIkShya hitamashnIyAddeho hyAhARasambhavaH||41||
parIkShya hitamashnIyAddeho hyAhARasambhavaH||41||
One should not take food with greed and ignorance. One should consume wholesome food after evaluation as the body is formed from food. [41]
One should not take food with greed and ignorance. One should consume wholesome food after evaluation as the body is formed from food. [41]
आहारस्य विधावष्टौ विशेषा हेतुसञ्ज्ञकाः|
आहारस्य विधावष्टौ विशेषा हेतुसञ्ज्ञकाः|
शुभाशुभसमुत्पत्तौ तान् परीक्ष्य प्रयोजयेत्||४२||
शुभाशुभसमुत्पत्तौ तान् परीक्ष्य प्रयोजयेत्||४२||
āhārasya vidhāvaṣṭau viśēṣā hētusañjñakāḥ|
āhārasya vidhāvaṣṭau viśēṣā hētusañjñakāḥ|
śubhāśubhasamutpattau tān parīkṣya prayōjayēt||42||
śubhāśubhasamutpattau tān parīkṣya prayōjayēt||42||
AhArasya vidhAvaShTau visheShA hetusa~jj~jakAH|
AhArasya vidhAvaShTau visheShA hetusa~jj~jakAH|
shubhAshubhasamutpattau tAn parIkShya prayojayet||42||
shubhAshubhasamutpattau tAn parIkShya prayojayet||42||
Eight special factors are to be considered while consuming food. These factors should be evaluated before consuming food, as they are responsible for good and bad effects on the body. [43]
Eight special factors are to be considered while consuming food. These factors should be evaluated before consuming food, as they are responsible for good and bad effects on the body. [43]
परिहार्याण्यपथ्यानि सदा परिहरन्नरः|
परिहार्याण्यपथ्यानि सदा परिहरन्नरः|
भवत्यनृणतां प्राप्तः साधूनामिह पण्डितः||४३||
भवत्यनृणतां प्राप्तः साधूनामिह पण्डितः||४३||
यत्तु रोगसमुत्थानमशक्यमिह केनचित्|
यत्तु रोगसमुत्थानमशक्यमिह केनचित्|
परिहर्तुं न तत् प्राप्य शोचितव्यं मनीषिभिः||४४||
परिहर्तुं न तत् प्राप्य शोचितव्यं मनीषिभिः||४४||
parihāryāṇyapathyāni sadā pariharannaraḥ|
parihāryāṇyapathyāni sadā pariharannaraḥ|
bhavatyanr̥ṇatāṁ prāptaḥ sādhūnāmiha paṇḍitaḥ||43||
bhavatyanr̥ṇatāṁ prāptaḥ sādhūnāmiha paṇḍitaḥ||43||
yattu rōgasamutthānamaśakyamiha kēnacit|
yattu rōgasamutthānamaśakyamiha kēnacit|
parihartuṁ na tat prāpya śōcitavyaṁ manīṣibhiḥ||44||
parihartuṁ na tat prāpya śōcitavyaṁ manīṣibhiḥ||44||
parihAryANyapathyAni sadA pariharannaraH|
parihAryANyapathyAni sadA pariharannaraH|
bhavatyanRuNatAM prAptaH sAdhUnAmiha paNDitaH||43||
bhavatyanRuNatAM prAptaH sAdhUnAmiha paNDitaH||43||
yattu rogasamutthAnamashakyamiha kenacit|
yattu rogasamutthAnamashakyamiha kenacit|
parihartuM na tat prApya shocitavyaM manIShibhiH||44||
parihartuM na tat prApya shocitavyaM manIShibhiH||44||
One should always avoid unwholesome food. If one gets afflicted with a disease despite leading a healthy lifestyle, then he is not at fault as it could be the effect of previous birth. [43-44]
One should always avoid unwholesome food. If one gets afflicted with a disease despite leading a healthy lifestyle, then he is not at fault as it could be the effect of previous birth. [43-44]
Summary:
==== Summary ====
तत्र श्लोकाः-
तत्र श्लोकाः-
आहारसम्भवं वस्तु रोगाश्चाहारसम्भवाः|
आहारसम्भवं वस्तु रोगाश्चाहारसम्भवाः|
हिताहितविशेषाच्च विशेषः सुखदुःखयोः||४५||
हिताहितविशेषाच्च विशेषः सुखदुःखयोः||४५||
सहत्वे चासहत्वे च दुःखानां देहसत्त्वयोः |
सहत्वे चासहत्वे च दुःखानां देहसत्त्वयोः |
विशेषो रोगसङ्घाश्च धातुजा ये पृथक्पृथक्||४६||
विशेषो रोगसङ्घाश्च धातुजा ये पृथक्पृथक्||४६||
तेषां चैव प्रशमनं कोष्ठाच्छाखा उपेत्य च|
तेषां चैव प्रशमनं कोष्ठाच्छाखा उपेत्य च|
दोषा यथा प्रकुप्यन्ति शाखाभ्यः कोष्ठमेत्य च||४७||
दोषा यथा प्रकुप्यन्ति शाखाभ्यः कोष्ठमेत्य च||४७||
प्राज्ञाज्ञयोर्विशेषश्च स्वस्थातुरहितं च यत्|
प्राज्ञाज्ञयोर्विशेषश्च स्वस्थातुरहितं च यत्|
विविधाशितपीतीये तत् सर्वं सम्प्रकाशितम्||४८||
विविधाशितपीतीये तत् सर्वं सम्प्रकाशितम्||४८||
tatra ślōkāḥ-
tatra ślōkāḥ-
āhāRasambhavaṁ vastu rōgāścāhāRasambhavāḥ|
āhāRasambhavaṁ vastu rōgāścāhāRasambhavāḥ|
hitāhitaviśēṣācca viśēṣaḥ sukhaduḥkhayōḥ||45||
hitāhitaviśēṣācca viśēṣaḥ sukhaduḥkhayōḥ||45||
sahatvē cāsahatvē ca duḥkhānāṁ dēhasattvayōḥ |
sahatvē cāsahatvē ca duḥkhānāṁ dēhasattvayōḥ|
viśēṣō rōgasaṅghāśca dhātujā yē pr̥thakpr̥thak||46||
viśēṣō rōgasaṅghāśca dhātujā yē pr̥thakpr̥thak||46||
tēṣāṁ caiva praśamanaṁ kōṣṭhācchākhā upētya ca|
tēṣāṁ caiva praśamanaṁ kōṣṭhācchākhā upētya ca|
dōṣā yathā prakupyanti śākhābhyaḥ kōṣṭhamētya ca||47||
dōṣā yathā prakupyanti śākhābhyaḥ kōṣṭhamētya ca||47||
prājñājñayōrviśēṣaśca svasthāturahitaṁ ca yat|
prājñājñayōrviśēṣaśca svasthāturahitaṁ ca yat|
vividhāśitapītīyē tat sarvaṁ samprakāśitam||48||
vividhāśitapītīyē tat sarvaṁ samprakāśitam||48||
tatra shlokAH-
tatra shlokAH-
AhARasambhavaM vastu rogAshcAhARasambhavAH|
AhARasambhavaM vastu rogAshcAhARasambhavAH|
hitAhitavisheShAcca visheShaH sukhaduHkhayoH||45||
hitAhitavisheShAcca visheShaH sukhaduHkhayoH||45||
sahatve cAsahatve ca duHkhAnAM dehasattvayoH |
sahatve cAsahatve ca duHkhAnAM dehasattvayoH |
visheSho rogasa~gghAshca dhAtujA ye pRuthakpRuthak||46||
visheSho rogasa~gghAshca dhAtujA ye pRuthakpRuthak||46||
teShAM caiva prashamanaM KoṣṭhacchAkhA upetya ca|
teShAM caiva prashamanaM KoṣṭhacchAkhA upetya ca|
doShA yathA prakupyanti ShākhābhyaH Koṣṭhametya ca||47||
doShA yathA prakupyanti ShākhābhyaH Koṣṭhametya ca||47||
prAj~jAj~jayorvisheShashca svasthAturahitaM ca yat|
prAj~jAj~jayorvisheShashca svasthAturahitaM ca yat|
vividhAshitapItIye tat sarvaM samprakAshitam||48||
vividhAshitapItIye tat sarvaM samprakAshitam||48||
The origin of life- and diseases - is food. Wholesome and unwholesome food articles are responsible for happiness and sorrow respectively. The body that can sustain and not sustain the diseases of body and mind, various diseases of individual dhatu, and their treatment, the mode of movement of doṣhas from alimentary tract (koshtha) to periphery, i.e, rakta etc. dhatus and skin (shakha) and vice versa, features of intelligent and ignorant individuals, wholesome regimens for healthy and patients are highlighted in Vividhashitapitiyam adhyaya. [45-48]
The origin of life- and diseases - is food. Wholesome and unwholesome food articles are responsible for happiness and sorrow respectively. The body that can sustain and not sustain the diseases of body and mind, various diseases of individual ''dhatu'', and their treatment, the mode of movement of ''doshas'' from alimentary tract (''koshtha'') to periphery, i.e, ''rakta'' etc. ''dhatus'' and skin (''shakha'') and vice versa, features of intelligent and ignorant individuals, wholesome regimens for healthy and patients are highlighted in [[Vividhashitapitiya Adhyaya]]. [45-48]
=== ''Tattva Vimarsha'' ===
*Food is considered as ''prana'' or vital force, hence in this chapter, the process of transformation of this food into ''dhatus'' or body tissue into a fuel that sustains prana has been mentioned elaborately. [2]
*''Panchabhutagnis'' are responsible for the digestion of specific components of food.
*If ''dhatavagni, dhatvahi strotas'' and ''dhatuposhakrasavahi vyana vayu'' (enzymes for tissue metabolism, specific channels, and specific nutrient transporters) are normal, then normal tissues are created. All tissues, throughout life, continuously help in the nourishment of other tissues.
*The metabolic process of ''ahara rasa'' (the end product of digestion) results in the formation of nourishing and waste products.
*The body is formed from food, and even diseases also originate from food. Wholesome and unwholesome foods are responsible for happiness and unhappiness respectively (Ch. Su. 28/45).
*Apart from unwholesome food, many other etiological factors for disease production are present, like a change of season, intellectual errors, unwholesome contacts (excessive, wrong and overutilization) of senses of sound, touch, vision, taste and smell (Ch. Su. 28/7).
*All unwholesome food articles are not equally harmful, all the ''doshas'' are not of equal strength, and all the bodies are not capable of preventing disease (Ch. Su. 28/7).
*The doshas become acute and extremely difficult to manage when they get associated with multiple factors, get further aggravated or complicated when treated with a mutually contradictory therapy, become deep rooted, chronic, get vitiated in one of the ten seats of ''prana'', and afflict vital centers of the body known as ''marma'' (Ch. Su. 28/7).
*Individuals, who are excessively obese, emaciated, whose muscles, blood and bone are depleted, who are very weak physically, who are habituated to unwholesome food, who consume inadequate quantities of food, and who possess weak mind cannot withstand diseases (Ch. Su. 28/7).
*The specific diseases (''dhatu pradoshaja vikara'') are caused due to an interplay between ''dosha'' and ''dushya'' and manifest as systemic disorders. (Ch. Su. 28/8).
*All living beings strive to attain the goal of happiness and follow the right and the wrong path depending on their awareness and ignorance (Ch. Su. 28/35).
*Multiple factors are responsible for health and disease – a healthy person can contract a disease despite following a very healthy lifestyle.
=== ''Vidhi Vimarsha'' ===
Kshira Dadhi Nyaya (milk-curd transformation phenomena/ analogy)
Kshira Dadhi Nyaya (milk-curd transformation phenomena/ analogy)
• The formation of dhatu involves the transformation of rasa into rakta, rakta into mamsa, etc., in the presence of respective dhatvagni in a similar manner as milk gets converted into curd, curds into butter and butter into ghee. According to Acharya Harita, within seven days rasa gets transformed into Shukra. Even though this theory appears to be hypothetical, recent modern research has shown that this kind of transformation is possible. A team of Japanese and American scientists has managed to convert human skin cells into formed embryos by bathing them in weak citric acid for a duration of 30 minutes . Researchers at Stanford University transformed skin fibroblast cells from mice into working neurons by inserting genes that encode transcription factors . Researchers at Wake Forest University School of Medicine have successfully isolated stem cells from human skin, expanded them in the laboratory and coaxed them into becoming fat, muscle and bone cells . More recently, scientists have successfully made immature sperm cells from human bone marrow samples. Therefore, the formation of ‘shukra’ from ‘majja’ is proved by these scientific evidence .
• The formation of dhatu involves the transformation of rasa into rakta, rakta into mamsa, etc., in the presence of respective dhatvagni in a similar manner as milk gets converted into curd, curds into butter and butter into ghee. According to Acharya Harita, within seven days rasa gets transformed into Shukra. Even though this theory appears to be hypothetical, recent modern research has shown that this kind of transformation is possible. A team of Japanese and American scientists has managed to convert human skin cells into formed embryos by bathing them in weak citric acid for a duration of 30 minutes . Researchers at Stanford University transformed skin fibroblast cells from mice into working neurons by inserting genes that encode transcription factors . Researchers at Wake Forest University School of Medicine have successfully isolated stem cells from human skin, expanded them in the laboratory and coaxed them into becoming fat, muscle and bone cells . More recently, scientists have successfully made immature sperm cells from human bone marrow samples. Therefore, the formation of ‘shukra’ from ‘majja’ is proved by these scientific evidence .