Changes

tatra  shArIramAnasAbhyAM rogAbhyAmanabhidrutasya visheSheNa yauvanavataHsamarthAnugatabalavIryayashaHpauruShaparAkramasya j~jAnavij~jAnendriyendriyArthabalasamudayevartamAnasya paramarddhiruciravividhopabhogasya samRuddhasarvArambhasya yatheShTavicAriNaHsukhamAyurucyate; asukhamato viparyayeNa; hitaiShiNaH punarbhUtAnAM parasvAduparatasyasatyavAdinaH shamaparasya  parIkShyakAriNo~apramattasya trivargaMparaspareNAnupahatamupasevamAnasya pUjArhasampUjakasya j~jAnavij~jAnopashamashIlasyavRuddhopasevinaH suniyatarAgaroSherShyAmadamAnavegasya satataM vividhapradAnaparasyatapoj~jAnaprashamanityasyAdhyAtmavidastatparasya lokamimaM cAmuM cAvekShamANasyasmRutimatimato hitamAyurucyate; ahitamato viparyayeNa||24||  

tatra  shArIramAnasAbhyAM rogAbhyAmanabhidrutasya visheSheNa yauvanavataHsamarthAnugatabalavIryayashaHpauruShaparAkramasya j~jAnavij~jAnendriyendriyArthabalasamudayevartamAnasya paramarddhiruciravividhopabhogasya samRuddhasarvArambhasya yatheShTavicAriNaHsukhamAyurucyate; asukhamato viparyayeNa; hitaiShiNaH punarbhUtAnAM parasvAduparatasyasatyavAdinaH shamaparasya  parIkShyakAriNo~apramattasya trivargaMparaspareNAnupahatamupasevamAnasya pUjArhasampUjakasya j~jAnavij~jAnopashamashIlasyavRuddhopasevinaH suniyatarAgaroSherShyAmadamAnavegasya satataM vividhapradAnaparasyatapoj~jAnaprashamanityasyAdhyAtmavidastatparasya lokamimaM cAmuM cAvekShamANasyasmRutimatimato hitamAyurucyate; ahitamato viparyayeNa||24||  

In this chapter, as in the first chapter of Sutra sthana, a definition of life has been given in the form of Ayu. People whose body and mind are disease-free, and those who are endowed with youth, enthusiasm, strength, virility, reputation, manliness, courage, knowledge of arts and sciences, healthy senses, objects of sensory perceptions, ability of the sensory organs, riches and various luxurious articles for enjoyment, and who can achieve whatever they want and roam as they please are said to lead a happy life. Those who are the well-wishers of all beings, who do not desire the wealth of others, who are truthful, peace loving, who are thoughtful before taking action, who are vigilant, who experience the three important objectives of life (righteousness, wealth and desire) without one affecting the other, who respect superiors, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over lust, anger, envy, arrogance and pride, who constantly indulge in various types of charity, meditation, acquisition of knowledge and quiet life (solitude), who have full spiritual  knowledge and are devoted to it, who work both for the present as well as for the next life, and are endowed with memory and intelligence lead a useful  rather beneficial life, while others don't. [24]

In this chapter, as in the first chapter of [[Sutra Sthana]], a definition of life has been given in the form of ''Ayu''. People whose body and mind are disease-free, and those who are endowed with youth, enthusiasm, strength, virility, reputation, manliness, courage, knowledge of arts and sciences, healthy senses, objects of sensory perceptions, ability of the sensory organs, riches and various luxurious articles for enjoyment, and who can achieve whatever they want and roam as they please are said to lead a happy life. Those who are the well-wishers of all beings, who do not desire the wealth of others, who are truthful, peace loving, who are thoughtful before taking action, who are vigilant, who experience the three important objectives of life (righteousness, wealth and desire) without one affecting the other, who respect superiors, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over lust, anger, envy, arrogance and pride, who constantly indulge in various types of charity, meditation, acquisition of knowledge and quiet life (solitude), who have full spiritual  knowledge and are devoted to it, who work both for the present as well as for the next life, and are endowed with memory and intelligence lead a useful  rather beneficial life, while others don't. [24]

Signs of decreasing life span and objective:

 

==== Signs of decreasing life span and objective ====

 

प्रमाणमायुषस्त्वर्थेन्द्रियमनोबुद्धिचेष्टादीनां विकृतिलक्षणैरुपलभ्यतेऽनिमित्तैः, अयमस्मात् क्षणान्मुहूर्ताद्दिवसात्त्रिपञ्चसप्तदशद्वादशाहात् पक्षान्मासात् षण्मासात् संवत्सराद्वा स्वभावमापत्स्यत इति; तत्र स्वभावः प्रवृत्तेरुपरमोमरणमनित्यता निरोध इत्येकोऽर्थः; इत्यायुषः प्रमाणम्; अतो विपरीतमप्रमाणमरिष्टाधिकारे; देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||  

प्रमाणमायुषस्त्वर्थेन्द्रियमनोबुद्धिचेष्टादीनां विकृतिलक्षणैरुपलभ्यतेऽनिमित्तैः, अयमस्मात् क्षणान्मुहूर्ताद्दिवसात्त्रिपञ्चसप्तदशद्वादशाहात् पक्षान्मासात् षण्मासात् संवत्सराद्वा स्वभावमापत्स्यत इति; तत्र स्वभावः प्रवृत्तेरुपरमोमरणमनित्यता निरोध इत्येकोऽर्थः; इत्यायुषः प्रमाणम्; अतो विपरीतमप्रमाणमरिष्टाधिकारे; देहप्रकृतिलक्षणमधिकृत्यचोपदिष्टमायुषः प्रमाणमायुर्वेदे ||२५||  

प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च||२६||  

प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकारप्रशमनं च||२६||  

pramāṇamāyuṣastvarthēndriyamanōbuddhicēṣṭādīnāṁ vikr̥tilakṣaṇairupalabhyatē'nimittaiḥ, ayamasmātkṣaṇānmuhūrtāddivasāt tripañcasaptadaśadvādaśāhāt pakṣānmāsāt ṣaṇmāsāt saṁvatsarādvāsvabhāvamāpatsyata iti; tatra svabhāvaḥ pravr̥ttēruparamō maraṇamanityatā nirōdha ityēkō'rthaḥ;ityāyuṣaḥ pramāṇam; atō viparītamapramāṇamariṣṭādhikārē; dēhaprakr̥tilakṣaṇamadhikr̥tyacōpadiṣṭamāyuṣaḥ pramāṇamāyurvēdē  ||25||  

pramāṇamāyuṣastvarthēndriyamanōbuddhicēṣṭādīnāṁ vikr̥tilakṣaṇairupalabhyatē'nimittaiḥ, ayamasmātkṣaṇānmuhūrtāddivasāt tripañcasaptadaśadvādaśāhāt pakṣānmāsāt ṣaṇmāsāt saṁvatsarādvāsvabhāvamāpatsyata iti; tatra svabhāvaḥ pravr̥ttēruparamō maraṇamanityatā nirōdha ityēkō'rthaḥ;ityāyuṣaḥ pramāṇam; atō viparītamapramāṇamariṣṭādhikārē; dēhaprakr̥tilakṣaṇamadhikr̥tyacōpadiṣṭamāyuṣaḥ pramāṇamāyurvēdē  ||25||  

prayōjanaṁ cāsya svasthasya svāsthyarakṣaṇamāturasya vikārapraśamanaṁ ca||26||  

prayōjanaṁ cāsya svasthasya svāsthyarakṣaṇamāturasya vikārapraśamanaṁ ca||26||  

pramANamAyuShastvarthendriyamanobuddhiceShTAdInAM vikRutilakShaNairupalabhyate~animittaiH,ayamasmAt kShaNAnmuhUrtAddivasAt tripa~jcasaptadashadvAdashAhAt pakShAnmAsAt ShaNmAsAtsaMvatsarAdvA svabhAvamApatsyata iti; tatra svabhAvaH pravRutteruparamo maraNamanityatA nirodhaityeko~arthaH; ityAyuShaH pramANam; ato viparItamapramANamariShTAdhikAre;dehaprakRutilakShaNamadhikRutya copadiShTamAyuShaH pramANamAyurvede ||25||  

pramANamAyuShastvarthendriyamanobuddhiceShTAdInAM vikRutilakShaNairupalabhyate~animittaiH,ayamasmAt kShaNAnmuhUrtAddivasAt tripa~jcasaptadashadvAdashAhAt pakShAnmAsAt ShaNmAsAtsaMvatsarAdvA svabhAvamApatsyata iti; tatra svabhAvaH pravRutteruparamo maraNamanityatA nirodhaityeko~arthaH; ityAyuShaH pramANam; ato viparItamapramANamariShTAdhikAre;dehaprakRutilakShaNamadhikRutya copadiShTamAyuShaH pramANamAyurvede ||25||  

prayojanaM cAsya svasthasya svAsthyarakShaNamAturasya vikAraprashamanaM ca||26||  

prayojanaM cAsya svasthasya svAsthyarakShaNamAturasya vikAraprashamanaM ca||26||  

The end of a lifespan is signaled by various abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in predicting the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. Svabhava (return to the natural state), uparama of pravritti (cessation of all activities), marana (death), anityata (temporary state) nirodha (restriction in the continuation of life)- all these are synonymous with death. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In Ayurveda, life span is determined by the nature of physique, constitution, and special signs. The purpose of this science is to preserve the health of the healthy and cure the disease of the unhealthy. [25-26]

The end of a lifespan is signaled by various abnormal changes in the sensory perception, in the objects of perception, in mind, in the intellect, and in movement. These signals help in predicting the death of an individual at a particular moment or time or day, after three days, five days, a week or ten days and after a fortnight, a month, six months or a year. ''Svabhava'' (return to the natural state), uparama of pravritti (cessation of all activities), marana (death), anityata (temporary state) nirodha (restriction in the continuation of life)- all these are synonymous with death. In the absence of such signs and symptoms, the life span is to be determined as unlimited from the prognostic point of view. In Ayurveda, life span is determined by the nature of physique, constitution, and special signs. The purpose of this science is to preserve the health of the healthy and cure the disease of the unhealthy. [25-26]

Eternal qualities of Ayurveda:

 

==== Eternal qualities of Ayurveda ====

 

सोऽयमायुर्वेदः  शाश्वतो निर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|  

सोऽयमायुर्वेदः  शाश्वतो निर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|  

न हि नाभूत्  कदाचिदायुषः सन्तानो बुद्धिसन्तानो वा, शाश्वतश्चायुषो वेदिता, अनादि च सुखदुःखंसद्रव्यहेतुलक्षणमपरापरयोगात्|  

न हि नाभूत्  कदाचिदायुषः सन्तानो बुद्धिसन्तानो वा, शाश्वतश्चायुषो वेदिता, अनादि च सुखदुःखंसद्रव्यहेतुलक्षणमपरापरयोगात्|