Changes

The chapter mainly deals with the precautionary measures practiced after [[Panchakarma]] therapy and therapeutic enemas that are good for all persons in all seasons. After [[Panchakarma]] therapy the patient needs special care in terms of diet and life style, in order to achieve positive health after purification. The eight impediments occur after therapy if, patient speaks loud, has jolting, excessive sitting, unwholesome diet and day time sleep etc. These are prohibited after [[Panchakarma]] therapy because they vitiate ''doshas''. These types of improper diet and lifestyle factors vitiate ''vata'' leading to various disorders. ''Basti'' (therapeutic enema) is considered an excellent method for the pacification of ''vata'' and treatment of various ''vata'' dominant disorders. Two hundred and sixteen enemas that are useful for all persons and can be taken in all seasons are described in this chapter.

The chapter mainly deals with the precautionary measures practiced after [[Panchakarma]] therapy and therapeutic enemas that are good for all persons in all seasons. After [[Panchakarma]] therapy the patient needs special care in terms of diet and life style, in order to achieve positive health after purification. The eight impediments occur after therapy if, patient speaks loud, has jolting, excessive sitting, unwholesome diet and day time sleep etc. These are prohibited after [[Panchakarma]] therapy because they vitiate ''doshas''. These types of improper diet and lifestyle factors vitiate ''vata'' leading to various disorders. ''Basti'' (therapeutic enema) is considered an excellent method for the pacification of ''vata'' and treatment of various ''vata'' dominant disorders. Two hundred and sixteen enemas that are useful for all persons and can be taken in all seasons are described in this chapter.

   

   

In this concluding chapter, thirty six tricks named ''tantra yukti'' to understand text better are enlisted. These indicate the technical aspect of writing a large text avoiding repetitions, useful cross linkage of texts, remembering the references given earlier and later in the text. These are useful as learning techniques of ancient text.  The chapter concludes with brief description about overall attributes of [[Charaka Samhita]] and its constitution.

In this concluding chapter, thirty six tricks named ''tantra yukti'' to understand text better are enlisted. These indicate the technical aspect of writing a large text avoiding repetitions, useful cross linkage of texts, remembering the references given earlier and later in the text. These are useful as learning techniques of ancient text.  The chapter concludes with brief description about overall attributes of [[Charak Samhita]] and its constitution.

===Sanskrit text, Transliteration and English Translation===

===Sanskrit text, Transliteration and English Translation===

[ Note: These ''basti'' preparations are 115 in number as -

[ Note: These ''basti'' preparations are 115 in number as -

#Twenty ''basti'' preparations containing birds belonging to ''viskira''-group (gallinaceous birds), ''lava'', (group-1) and ''vartaka'' (group-2) etc. as described in [[Charaka Samhita]] [[Sutra Sthana]] chapter 27 (Ch.Su. 27/47-49).

#Twenty ''basti'' preparations containing birds belonging to ''viskira''-group (gallinaceous birds), ''lava'', (group-1) and ''vartaka'' (group-2) etc. as described in [[Charak Samhita]] [[Sutra Sthana]] chapter 27 (Ch.Su. 27/47-49).

#Thirty ''basti'' preparations containing the meat of birds belonging to ''pratuda''-group (pecker birds) as described in the same chapter (Ch.Su. 27/50-52)

#Thirty ''basti'' preparations containing the meat of birds belonging to ''pratuda''-group (pecker birds) as described in the same chapter (Ch.Su. 27/50-52)

#Twenty nine ''basti'' preparations containing the meat of animals and birds of ''prasaha'' group (those who eat food by snatching) are described in the same context (Ch.Su. 27/35-37).

#Twenty nine ''basti'' preparations containing the meat of animals and birds of ''prasaha'' group (those who eat food by snatching) are described in the same context (Ch.Su. 27/35-37).

The ''bastis'' prepared by these birds and animals are 59 in number as:

The ''bastis'' prepared by these birds and animals are 59 in number as:

#Seventeen by the meat of ''mrigas'' (antelopes) as mentioned in [[Charaka Samhita]] [[Sutra Sthana]] chapter27 (Ch.Su.27 / 45-46).

#Seventeen by the meat of ''mrigas'' (antelopes) as mentioned in [[Charak Samhita]] [[Sutra Sthana]] chapter27 (Ch.Su.27 / 45-46).

#Nineteen ''bastis'' are prepared with the meat of ''viskiras pakshis'' (gallinaceous birds) mentioned in the same context (Ch.Su. 27/ 47-49). 21 birds are described there but here only 19 are mentioned excluding the ''mayura'' (peacock) and ''kukkuta'' (domestic fowl) because use of their meat is already mentioned in the ''basti'' no. 20.

#Nineteen ''bastis'' are prepared with the meat of ''viskiras pakshis'' (gallinaceous birds) mentioned in the same context (Ch.Su. 27/ 47-49). 21 birds are described there but here only 19 are mentioned excluding the ''mayura'' (peacock) and ''kukkuta'' (domestic fowl) because use of their meat is already mentioned in the ''basti'' no. 20.

#Nine ''bastis'' are prepaired with the meat of ''anupas desha pakshis'' (animals living on marshy land) (Ch. Su. 27/39)

#Nine ''bastis'' are prepaired with the meat of ''anupas desha pakshis'' (animals living on marshy land) (Ch. Su. 27/39)

siddhiMcAnuttamAMlokeprApnotividhinApaThan||

siddhiMcAnuttamAMlokeprApnotividhinApaThan||

==== Benefits of studying the [[Charaka Samhita]] ====

==== Benefits of studying the [[Charak Samhita]] ====

By the ''vidhina pathan'' (systematic study) of this treatise ([[Charaka Samhita]]) a person achieves ''deerghayu'' (longevity), ''yasha'' (fame), ''swasthya'' (health), ''trivarga'' (''dharma, artha'' and ''kama'' /the three basic desires of life) and ''pushkala'' (''moksha'' / salvation) as well as ''siddhi'' (professional accomplishment) also in this world.[35-36]

By the ''vidhina pathan'' (systematic study) of this treatise ([[Charak Samhita]]) a person achieves ''deerghayu'' (longevity), ''yasha'' (fame), ''swasthya'' (health), ''trivarga'' (''dharma, artha'' and ''kama'' /the three basic desires of life) and ''pushkala'' (''moksha'' / salvation) as well as ''siddhi'' (professional accomplishment) also in this world.[35-36]

विस्तारयतिलेशोक्तंसङ्क्षिपत्यतिविस्तरम्||३६||

विस्तारयतिलेशोक्तंसङ्क्षिपत्यतिविस्तरम्||३६||

A redactor expands the concise statements and the expanded statements into concised ones along with the addition of new thoughts in the old work, and puts it in  new (revised) form.

A redactor expands the concise statements and the expanded statements into concised ones along with the addition of new thoughts in the old work, and puts it in  new (revised) form.

Therefore, Charaka, having the excellent intelect and wisdom redacted this illustrious treatise, which was lacking as one-third of its present form. This incomplete or missing text was completed by Dridhabala, the resident of Panchanadpur, by adding 17 chapters of [[Chikitsa Sthana]], 12 chapters in [[Kalpa Sthana]] and [[Siddhi Sthana]] each. Total 41 chapters were added by Dridhabala. He collected the subject matter from different sources like picking up the grains, the completed the text in excellent form which is available today. Hence this text is not deficient in shabda (words) their meanings and free from textual blemishes. It is ''vichitrabhibhushitam'' (decorated/endowed/embellished) with thirty six ''tantrayuktis'' (canons of exposition). [36-40]

Therefore, Charak, having the excellent intelect and wisdom redacted this illustrious treatise, which was lacking as one-third of its present form. This incomplete or missing text was completed by Dridhabala, the resident of Panchanadpur, by adding 17 chapters of [[Chikitsa Sthana]], 12 chapters in [[Kalpa Sthana]] and [[Siddhi Sthana]] each. Total 41 chapters were added by Dridhabala. He collected the subject matter from different sources like picking up the grains, the completed the text in excellent form which is available today. Hence this text is not deficient in shabda (words) their meanings and free from textual blemishes. It is ''vichitrabhibhushitam'' (decorated/endowed/embellished) with thirty six ''tantrayuktis'' (canons of exposition). [36-40]

==== ''Tantrayukti'' (canons of exposition/tricks to understand text) ====

==== ''Tantrayukti'' (canons of exposition/tricks to understand text) ====

If a person does not know how to handle a weapon, he destroys himself by using the same. Similarly, the text/subject which is not understood well or properly, will destroy the person by practicing the same. On the other hand, as the weapon in the hands of wise protect him in trouble, in the same way the well understood text/treatise protect the physician in terms of his name fame and wealth too. [49]

If a person does not know how to handle a weapon, he destroys himself by using the same. Similarly, the text/subject which is not understood well or properly, will destroy the person by practicing the same. On the other hand, as the weapon in the hands of wise protect him in trouble, in the same way the well understood text/treatise protect the physician in terms of his name fame and wealth too. [49]

It is also said that the ''tantrayuktis'' will be described in detail again from critical analysis point of view, for understanding the good and bad qualities of this treatise ([[Charaka Samhita]]) in ''uttar-tantra''. [50]

It is also said that the ''tantrayuktis'' will be described in detail again from critical analysis point of view, for understanding the good and bad qualities of this treatise ([[Charak Samhita]]) in ''uttar-tantra''. [50]

(Note: One thing which is important to mention here that this is a controversial statement given here because the present [[Charaka Samhita]] which is available today, does not have any extension like ''uttar tantra''. So it requires further study and exploration of this subject matter.)  

(Note: One thing which is important to mention here that this is a controversial statement given here because the present [[Charak Samhita]] which is available today, does not have any extension like ''uttar tantra''. So it requires further study and exploration of this subject matter.)  

इदमखिलमधीत्यसम्यगर्थान्विमृशतियोऽविमनाःप्रयोगनित्यः|

इदमखिलमधीत्यसम्यगर्थान्विमृशतियोऽविमनाःप्रयोगनित्यः|

samanujasukhajIvitapradAtAbhavatidhRutismRutibuddhidharmavRuddhaH||51||

samanujasukhajIvitapradAtAbhavatidhRutismRutibuddhidharmavRuddhaH||51||

==== Benefits of studying the [[Charaka Samhita]] ====

==== Benefits of studying the [[Charak Samhita]] ====

The physician, who studies this text with concentrated mind and try to understand the same by critical and analytical way as well as apply those ''yogas''/formulas/prescriptions in his practice which are mentioned in this text, attains the patience, memory, knowledge and righteousness. He becomes the bestower of happiness and long life to the human beings. [51]

The physician, who studies this text with concentrated mind and try to understand the same by critical and analytical way as well as apply those ''yogas''/formulas/prescriptions in his practice which are mentioned in this text, attains the patience, memory, knowledge and righteousness. He becomes the bestower of happiness and long life to the human beings. [51]

The therapeutic measures described in this text of Agnivesha are useful both for healthy persons and the patients too.

The therapeutic measures described in this text of Agnivesha are useful both for healthy persons and the patients too.

What so ever knowledge of medicine is available in this treatise is also present in other text of Ayurveda, and what so ever knowledge is not available here can not be found any text of Ayurveda. This indicates the greatness of [[Charaka Samhita]].

What so ever knowledge of medicine is available in this treatise is also present in other text of Ayurveda, and what so ever knowledge is not available here can not be found any text of Ayurveda. This indicates the greatness of [[Charak Samhita]].

   

   

The text of Agnivesha as redacted by Charaka is supplemented by Dridhabala .[52-55]

The text of Agnivesha as redacted by Charak is supplemented by Dridhabala .[52-55]

इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेऽप्राप्तेदृढबलसम्पूरित

इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेऽप्राप्तेदृढबलसम्पूरित

==== End of [[Uttar Basti Siddhi]] ''adhyaya''(chapter) ====

==== End of [[Uttar Basti Siddhi]] ''adhyaya''(chapter) ====

Thus here in this ''Tantra'' (treatise) which was expounded by Agnivesha, redacted by Charaka and supplemented by Dridhbala, it is the end of this 12th chapter, [[Uttar Basti Siddhi]], the last section of [[Siddhi Sthana]] of [[Charaka Samhita]].[12]

Thus here in this ''Tantra'' (treatise) which was expounded by Agnivesha, redacted by Charak and supplemented by Dridhbala, it is the end of this 12th chapter, [[Uttar Basti Siddhi]], the last section of [[Siddhi Sthana]] of [[Charak Samhita]].[12]

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

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

After the detailed discreption of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.  

After the detailed discreption of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.  

Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushrat samhita. The commentator of [[Charaka Samhita]], Bhattar Harisha Chandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.

Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushrat samhita. The commentator of [[Charak Samhita]], Bhattar Harisha Chandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.

The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like Ayurveda.   

The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like Ayurveda.   

The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7).

The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charak Samhita (8/ 7).

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:  

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:  

#Arthayojana- The way of compilation of any treatise to make the meaning of words clear, or the specific meaning of the words.

#Arthayojana- The way of compilation of any treatise to make the meaning of words clear, or the specific meaning of the words.

The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in Charaka Samhita. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of Ayurveda. Charaka has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others.  

The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in [[Charak Samhita]]. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of Ayurveda. Charak has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others.  

At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-

At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-

In the present scenario, the available editions of Charaka Samhita contain eight Sthanas only. Charaka Samhita does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of Siddhi Sthana Charaka has mentioned about Uttara Tantra of Charaka Samhita. So it is essential to emphasize on this issue, which was not explained in length by commentators of Charaka Samhita . Many controversies raised on the existence and recognition of uttara-tantra of Charaka Samhita. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of Chraka Samhita. After a thorough study and scanning of available literature, it is concluded that Charaka uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of Charaka Samhita. Furthermore, there is a need to discuss about existence of uttara tantra of Charaka Samhita by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]  

In the present scenario, the available editions of [[Charak Samhita]] contain eight Sthanas only. [[Charak Samhita]] does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue, which was not explained in length by commentators of [[Charak Samhita]] . Many controversies raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]  

==== ''Tantrayukti'' (Canons of exposition of texts) ====

==== ''Tantrayukti'' (Canons of exposition of texts) ====

Meemansa (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated.  

''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated.  

Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti:

Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti:

#Charaka samhita Siddhi sthana 12th chapter with commentaries

#[[Charak Samhita]] [[Siddhi Sthana]] 12th chapter with commentaries

#Sushruta samhita Uttara tantra 65th chapter with commentaries

#Sushruta samhita Uttara tantra 65th chapter with commentaries

#Ashtanga sangraha Uttara tantra 50th chapter with commentaries

#Ashtanga sangraha Uttara tantra 50th chapter with commentaries

#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.  

#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.  

Tantrayukti are important because of following benefits-

Tantrayukti are important because of following benefits:

 

#शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of Ayurveda. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful.

#शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of Ayurveda. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful.

#प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si..12/46, Su.U.65/7)  Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight,  with Tantrayukti, the meaning of Ayurvedic texts is elaborated.

#प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si..12/46, Su.U.65/7)  Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight,  with Tantrayukti, the meaning of Ayurvedic texts is elaborated.

===== 3. Hetvartha (Extension of concepts) =====

===== 3. Hetvartha (Extension of concepts) =====

It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charaka Su.12/5, a concept is explained, that continuous use of  food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana.

It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charak Su.12/5, a concept is explained, that continuous use of  food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana.

===== 4. Padartha (Import of words) =====

===== 4. Padartha (Import of words) =====

===== 15. Prasanga (Restatement) =====

===== 15. Prasanga (Restatement) =====

It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g.  As per Charakasamhita, only sama prakriti (balanced state of all three doshas) is Prakriti, and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described.

It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g.  As per [[Charak Samhita]], only ''sama prakriti'' (balanced state of all three doshas) is Prakriti, and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described.

===== 16. Ekanta (Categorical statement) =====

===== 16. Ekanta (Categorical statement) =====

===== 27. Svasanjnya (Technical nomenclature) =====

===== 27. Svasanjnya (Technical nomenclature) =====

The method of using words in a sense different from what they have in other literatures i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. jentaka or holaka are some unique words, hardly found in literature, but in Charakasamhita, they are used as specific types of sweda (sudation). Whereas samsarga or sannipata may be used in literature with a different sense, but in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word dhatu may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body.

The method of using words in a sense different from what they have in other literatures i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. jentaka or holaka are some unique words, hardly found in literature, but in [[Charak Samhita]], they are used as specific types of sweda (sudation). Whereas samsarga or sannipata may be used in literature with a different sense, but in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word dhatu may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body.

===== 28. Uhya (Deduction) =====

===== 28. Uhya (Deduction) =====

Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.  

Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.  

In the last, the importance of Charaka Samhita is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesa tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.

In the last, the importance of [[Charak Samhita]] is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesa tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.

=== References ===

=== References ===

#SABDA-SAGARA by Pandit-Kulpati jibananda Vidyasagar; Chaukhamba Sanskrit Series office Varanasi,

#SABDA-SAGARA by Pandit-Kulpati jibananda Vidyasagar; Chaukhamba Sanskrit Series office Varanasi,

#Kanjiv Locha, Dictionary of Ayurveda, Chaukhamba Sanskrit Bhwan Series 55 office Varanasi, UP,2nd Edition,2009

#Kanjiv Locha, Dictionary of Ayurveda, Chaukhamba Sanskrit Bhwan Series 55 office Varanasi, UP,2nd Edition,2009

#Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,Uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma, 5th edition,vol.4 varanasi; Chaukhamba orientalia,Varanasi,2003

#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,Uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma, 5th edition,vol.4 varanasi; Chaukhamba orientalia,Varanasi,2003

#Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya  English translated by Sharma R.K. and Bhagwan Dash vol.4 chaukhamba Sanskrit series office:Varanasi,2003

#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya  English translated by Sharma R.K. and Bhagwan Dash vol.4 chaukhamba Sanskrit series office:Varanasi,2003

#Agnivesha, Charaka, Dridhbala,Charaka Samhita, siddhi sthana,uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma,,vol.4 varanasi; chaukhamba orientalia,Varanasi,2009

#Agnivesha, Charak, Dridhbala,Charak Samhita, siddhi sthana,uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma,,vol.4 varanasi; chaukhamba orientalia,Varanasi,2009

#Agnivesha, Charaka, Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi,Gujarati English translated jaikrishnadas Ayurveda series vol.4,Reprint chaukhamba orientalia,Varanasi,2008

#Agnivesha, Charak, Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi,Gujarati English translated jaikrishnadas Ayurveda series vol.4,Reprint chaukhamba orientalia,Varanasi,2008

#Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi translated by Sri.Satyanarayana Shastri,Pandit Kashinath Shastri,Dr.Gorakhanath Chaturvedi 2006 Reprint  chaukhamba Bharti Akadami Varanasi 2009

#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi translated by Sri.Satyanarayana Shastri,Pandit Kashinath Shastri,Dr.Gorakhanath Chaturvedi 2006 Reprint  chaukhamba Bharti Akadami Varanasi 2009

#Kaviraj Atrideva Gupta, Astanga Hridaya,Vidyotini Tika,Uttara tantra Chap.25;Reprint 2005, chaukhamba Sanskrit Sansthan,Varanasi

#Kaviraj Atrideva Gupta, Astanga Hridaya,Vidyotini Tika,Uttara tantra Chap.25;Reprint 2005, chaukhamba Sanskrit Sansthan,Varanasi