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Line 34: − + + + + + − In [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or scriptures. This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues. − The process of ''ayurvedavatarana'' (origin/emergence of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] that are necessary to understand the whole text. − + − + + + +
→Introduction
===Introduction===
===Introduction===
The [[Charaka Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. It further deliberates on the critical concepts of ''Ayu'' (or the life-span of a human being) and its qualitative dimensions, and ''arogya'' (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.
The [[Charaka Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of ''Ayu'' (or the life-span of a human being) and its qualitative dimensions, and ''arogya'' (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.
In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or scriptures. This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.
The process of ''ayurvedavatarana'' (origin/emergence of Ayurveda) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of Ayurveda that are necessary to understand the whole text.
It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.
It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.
The chapter suggests that [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda].
In summary, this first chapter of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], but also the foundational principles and practices for leading a long and healthy life.
The chapter suggests that Ayurveda beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in Ayurveda.
In summary, this first chapter of Ayurveda provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of Ayurveda, but also the foundational principles and practices for leading a long and healthy life.
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===Sanskrit text, transliteration and english translation===
===Sanskrit text, transliteration and english translation===