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{{#seo:
{{#seo:
|title=Deerghanjiviteeya Adhyaya
|title=Deerghanjiviteeya Adhyaya
|titlemode=append
|titlemode=append
|keywords=Longevity, [[Ayurveda]], science of life, [[dravya]], material, [[Mahabhuta]], ''Samanya'' (similarity), Vishesha''(dissimilarity), ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad [[physician]]s, charak samhita Ayurveda, Indian system of medicine,[[dravya]], [[panchamahabhuta]]
|keywords=Longevity, [[Ayurveda]], science of life, charak samhita, charak samhita online, charak samhita Ayurveda, Indian system of medicine, alternative medicine, conference in Ayurveda, [[dravya]], material, [[Mahabhuta]], Samanya (similarity), Vishesha(dissimilarity), Guna, Karma, Rasa, Dosha, Vata, Pitta, Kapha, Rajas, Tamas, Sattva, qualities of good and bad [[physician]]s, [[dravya]], [[panchamahabhuta]] fundamental principles of Ayurveda, long life, improving lifespan, longevity, samanya vishesha siddhanta, manas dosha, sharira dosha, karya, karana, cause and effect relation, herbs for panchakarma, measures for long life, how to live long?
|description=The first chapter within Bheshaja Chatushka (tetrad constituting four chapters on medicinal treatment) deals with fundamental concepts of [[Ayurveda]] related to longevity
|description=The first chapter within Bheshaja Chatushka (tetrad constituting four chapters on medicinal treatment) deals with fundamental concepts of [[Ayurveda]] related to longevity
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|type=article
|type=article
}}
}}
<big>'''[[Sutra Sthana]] Chapter 1. Longevity'''</big>
<big>'''[[Sutra Sthana]] Chapter 1. Longevity'''</big>
|data7 = Panse A.
|data7 = Panse A.
|label8 = Editors
|label8 = Editors
|data8 = Dixit U., Deole Y.S., Basisht G.
|data8 = Dixit U., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
|label9 = Year of publication
|label9 = Year of publication
|data9 = 2020
|data9 = 2020
'''Abstract'''
'''Abstract'''
<p style="text-align:justify;">The title of [[Charak Samhita]]’s the very first chapter, [[Deerghanjiviteeya Adhyaya]], literally means the chapter on longevity. This is symbolic, because it implies that [[Ayurveda]] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long [[life]] and [[health]] as the means of achieving the four primary instincts of human beings (purushartha chatustaya). These are virtue (dharma), wealth (artha), gratification (kama) and emancipation (moksha). Some of the basic tenets of [[Ayurveda]] and its scope are explained. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three [[sharira]](bodily) [[dosha]] and their qualities, and two [[manasa]] (mental) [[dosha]] and their treatment. The theory of similarity ([[samanya]]) and dissimilarity ([[vishesha]]), pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for. </p>
The title of [[Charak Samhita]]’s the very first chapter, [[Deerghanjiviteeya Adhyaya]], literally means the chapter on longevity. This is symbolic, because it implies that [[Ayurveda]] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long [[life]] and [[health]] as the means of achieving the four primary instincts of human beings (purushartha chatustaya). These are virtue (dharma), wealth (artha), gratification (kama) and emancipation(moksha). Some of the basic tenets of [[Ayurveda]] and its scope are explained. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three [[sharira]](bodily) [[dosha]] and their qualities, and two [[manasa]] (mental) [[dosha]] and their treatment. The theory of similarity ([[samanya]]) and dissimilarity ([[vishesha]]), pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.
'''Keywords''': Longevity, [[Ayurveda]], science of life, [[dravya]], material, [[Mahabhuta]], [[Samanya]](similarity), [[Vishesha]](dissimilarity), [[dravya]], [[panchamahabhuta]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]], [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad [[physician]]s, medical ethics.
'''Keywords''': Longevity, [[Ayurveda]], science of life, [[dravya]], material, [[Mahabhuta]], [[Samanya]](similarity), [[Vishesha]](dissimilarity), [[dravya]], [[panchamahabhuta]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]], [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad [[physician]]s, medical ethics.
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Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great ascetic, went to Indra[[https://en.wikipedia.org/wiki/Indra]], the King of Gods and the saviour, in quest of longevity. [3]
Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great scholar, went to the King of Gods and the saviour Indra[[https://en.wikipedia.org/wiki/Indra]], in quest of longevity. [3]
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[[Ayurveda]] in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]] was received by Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] at first. Then the Ashwins (received) the knowledge. From Ashwins, lord Indra received it fully. That is why Bharadwaja, as beseeched by the sages, came to Indra.[4-5]
==== Problem of [[health]] and conference for its solution ====
==== Problem of [[health]] and conference for its solution ====
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[[Health]] is the best source of virtue, wealth, gratification and emancipation; while diseases are destroyers of this (source), welfare and [[life]] itself. Now this ([[disease]]) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this, they concentrated on finding the solution. Then in that state of [[meditation]] they realized Indra as savior. That only the King of the Gods will be able to tell the correct means of amelioration (of [[diseases]]).[15-17]
[[Health]] is the best source of virtue, wealth, gratification and emancipation; while diseases are destroyers of this (source), welfare and [[life]] itself. Now this ([[disease]]) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this, they concentrated on finding the solution. Then in that state of [[meditation]] they realized Indra as savior. That only the King of the Gods will be able to tell the correct means of amelioration (of [[disease]]).[15-17]
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''Vedic'' scholars regard [[Ayurveda]] as the most exalted of [[veda]], and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
''Vedic'' scholars regard [[Ayurveda]] as the most exalted of [[veda]], and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
=== Principle of [[Samanya]] (similarity) and [[Vishesha]] (dissimilarity) ===
=== [[Samanya Vishesha Theory]] (similarity and dissimilarity)===
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The [[soul]] is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the mind, objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]
The [[soul]] is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the [[Manas|mind]], objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]
=== [[Dosha]] ===
=== [[Dosha]] ===
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[[Vayu]] is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). [[Pitta]] is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. [[Kapha]] is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]
[[Vayu]] is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property).
[[Pitta]] is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties.
[[Kapha]] is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]
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Drug is of three types- (based on [[prabhava]]) (1) some (drugs) are pacifiers of [[dosha]], (2) some vitiate [[dhatu]] and (3) some are taken as (responsible for) maintaining normal [[health]]. [67]
Drug is of three types- (based on [[prabhava]]) (1) some (drugs) are pacifiers of [[dosha]], (2) some vitiate [[dhatu]] and (3) some are taken as (responsible for) maintaining normal [[health]]. [67]
=== Classification of Matters according to Source ===
=== Classification of matter according to Source ===
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तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |६८|
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |६८|
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tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |68|
tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |68|
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According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.[68]
According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.[68]
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====Animal origin drugs ====
====1. Animal origin drugs ====
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Animal origin drugs - Honey, milk, bile, animal-fat, bone-marrow, blood, flesh, excrements, urine, skin, semen, bone, ligaments, horns, nails, hoof, hair, down (fine soft dense hair) and inspissated bile - are substances obtained from animals. [68-69]
Animal origin drugs - Honey, milk, bile, animal-fat, bone-marrow, blood, flesh, excrements, urine, skin, semen, bone, ligaments, horns, nails, hoof, hair, down (fine soft dense hair) and inspissated bile - are substances obtained from animals. [68-69]
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====Earth origin drugs ====
====2. Earth origin and 3. Plant origin drugs ====
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Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as shilajatu (bitumen), sand, lime, red and yellow arsenic (manahshila and hartala), gems, salt, red ochre and antimony.
Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as shilajatu (bitumen), sand, lime, red and yellow arsenic (manahshila and hartala), gems, salt, red ochre and antimony.
Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs. [70-71]
'''Plant origin drugs:'''
Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs. [70-71]
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The roots of 16 plants whose roots are used for [[shodhana]] are [[Hastidanti]] (Brihatphala,Godumba- Croton oblongifolius), [[Haimavati]] (Vacha-Acorus calamus), [[Shyama Trivrit]] (Operculina turpenthum Linn.) , [[Adhoguda]] (Vriddha daru - Argyreia speciosa Sweet.), [[Saptala]] ( Charmakasha-Euphorbia pilosa), [[Shvetanama]] (Shweta aparajita -Clitoria ternatea), [[Pratyakshreni]] (Danti -Baliospermum montanum Muell.-Arg), [[Gavakshi]] (Indravaruni- Cirrullus colocynthis Schrad), [[Jyotishmati]] (Celastrus panniculatus Willd.), [[Bimbi]] (Coccinia indica W. & A.), [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Vishanika]] (Aavartani - Helicteres isora Linn.), [[Ajagandha]] , [[Dravanti]] (Croton tiglium Linn.) and [[Kshirini]] (dugdhika- Euphorbia thymifolia Linn.).
The roots of 16 plants whose roots are used for [[shodhana]] are [[Hastidanti]] (Brihatphala,Godumba- Croton oblongifolius), [[Haimavati]] (Vacha-Acorus calamus), [[Shyama Trivrit]] (Operculina turpenthum Linn.) , [[Adhoguda]] (Vriddha daru - Argyreia speciosa Sweet.), [[Saptala]] (Charmakasha-Euphorbia pilosa), [[Shweta]] (Shweta aparajita -Clitoria ternatea), [[Pratyakshreni]] ([[Danti]] -Baliospermum montanum Muell.-Arg), [[Gavakshi]] ([[Indravaruni]]- Cirrullus colocynthis Schrad), [[Jyotishmati]] (Celastrus panniculatus Willd.), [[Bimbi]] (Coccinia indica W. & A.), [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Vishanika]] ([[Avartani]] - Helicteres isora Linn.), [[Ajagandha]] , [[Dravanti]] (Croton tiglium Linn.) and [[Kshirini]] ([[dugdhika]]- Euphorbia thymifolia Linn.).
Out of these [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Bimbi]] (Coccinia indica W. & A.) and [[Haimavati]] (Vacha-Acorus calamus) are used for therapeutic emesis ([[vamana]]). [[Shveta]](Clitoria ternatea) and [[Jyotishmati]] (Celastrus panniculatus Willd.) are used for intra nasal administration ([[nasya]]) . The remaining 11 drugs are used for therapeutic purgation ([[virechana]]).[77-80]
Out of these [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Bimbi]] (Coccinia indica W. & A.) and [[Haimavati]] (Vacha-Acorus calamus) are used for therapeutic emesis ([[vamana]]).
[[Shweta]](Clitoria ternatea) and [[Jyotishmati]] (Celastrus panniculatus Willd.) are used for intra nasal administration ([[nasya]]).
The remaining 11 drugs are used for therapeutic purgation ([[virechana]]).[77-80]
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Fruits of the following 19 plants are used as drugs- Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana, two types of Klitakam occurring in marshy and dry land (anupam, sthalaja), Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala and Kutaja.
Fruits of the following 19 plants are used as drugs- Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana, two types of Klitakam occurring in marshy and dry land (anupam, sthalaja), Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala and Kutaja.
Out of the above Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham and Hastiparnini are used for [[vamana]] and asthapana [[basti]].
Out of the above Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham and Hastiparnini are used for [[vamana]] and asthapana [[basti]].
Pratyakpushpa is used for nasya karma. The remaining 10 drugs are useful for [[virechana]] karma. Thus the names and main actions of 19 fruiters have been described [81-85.5].
Pratyakpushpa is used for [[nasya]] karma. The remaining 10 drugs are useful for [[virechana]] karma. Thus the names and main actions of 19 fruiters have been described [81-85.5].
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The urine of ewe is slightly bitter, unctuous and not antagonistic to [[pitta]]. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid [[dosha]] [100]
The urine of ewe is slightly bitter, unctuous and not antagonistic to [[pitta]].
The urine of she-goat is astringent, sweet and wholesome and dispels the morbid [[dosha]]. [100]
=====Properties of cow’s urine =====
=====Properties of cow’s urine =====
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The urine of cow is slightly sweet, alleviates discordance of [[dosha]] and cures worms and chronic dermatoses ([[kushtha]]) and relieves itching. Its proper intake cures disorders of abdomen. [101]
The urine of cow is slightly sweet, alleviates discordance of [[dosha]]. It cures worms, skin diseases ([[kushtha]]) and relieves itching. Its proper intake cures disorders of abdomen. [101]
=====Properties of urine of buffalo and elephant =====
=====Properties of urine of buffalo and elephant =====
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Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants. [120]
Goat-herds, shepherds, cowherds and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants. [120]
====Limitation of knowledge of names of plants only ====
====Limitation of knowledge of names of plants only ====
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Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of medicinal uses of the plants. [121]
Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of the medicinal uses of the plants. [121]
====Importance of complete knowledge of therapeutic actions of plants ====
====Importance of complete knowledge of therapeutic actions of plants ====
* Eight divine powers after knowledge: After acquiring knowledge of [[Ayurveda]], one gets empowered with [[buddhi]] (knowledge/intellect/wisdom), [[siddhi]] (success), [[smriti]] ([[memory]]), [[medha]] (grasping power of intellect), [[dhriti]] (restraint), [[kirti]] (fame), [[kshama]] (forbearance) and [[daya]] (kindness). [verse 39]
* Eight divine powers after knowledge: After acquiring knowledge of [[Ayurveda]], one gets empowered with [[buddhi]] (knowledge/intellect/wisdom), [[siddhi]] (success), [[smriti]] ([[memory]]), [[medha]] (grasping power of intellect), [[dhriti]] (restraint), [[kirti]] (fame), [[kshama]] (forbearance) and [[daya]] (kindness). [verse 39]
* Definition of [[Ayurveda]]: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.
* Definition of [[Ayurveda]]: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.
* Definition of [[Ayu]] ([[life]]) and its synonyms: [[Ayu]] means the conjunction of physical [[body]], [[senses]], [[mind]] and [[soul]]. It shall be sustainable, in continuum and live at all times. Moreover, it shall be synchronized with other forms like sukshma [[sharira]] (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of [[Ayu]] denotes life process with the [[atman]], also referred to as jiva-atman(or the fundamental self) at the higher end and the physical body at the lowest end. The [[atma]] (or [[atman]], as it is written sometimes) is integral to and a part of paramatma i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.
* Definition of [[Ayu]] ([[life]]) and its synonyms: [[Ayu]] means the conjunction of physical [[body]], [[senses]]([[indriya]]), [[mind]]([[manas]]) and [[soul]]([[atma]]). It shall be sustainable, in continuum and live at all times. Moreover, it shall be synchronized with other forms like sukshma [[sharira]] (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of [[Ayu]] denotes life process with the [[atman]], also referred to as jiva-atman(or the fundamental self) at the higher end and the physical body at the lowest end. The [[atma]] (or [[atman]], as it is written sometimes) is integral to and a part of paramatma i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.
* [[Ayurveda]] is the most holistic body of knowledge of all bodies of knowledge, because it is good for present [[life]] as well as life after death of the human beings. [verse 43]
* [[Ayurveda]] is the most holistic body of knowledge of all bodies of knowledge, because it is good for present [[life]] as well as life after death of the human beings. [verse 43]
* Theory of [[samanya]] and [[vishesha]]: [[Samanya]] is the principle which enables to understand similarity between objects, while [[vishesha]] is the principle which enables to understand distinction between objects. [Verse 44-45]
* Theory of [[samanya]] and [[vishesha]]: [[Samanya]] is the principle which enables to understand similarity between objects, while [[vishesha]] is the principle which enables to understand distinction between objects. [Verse 44-45]
* The three fundamental pillars of the sentient human being are [[mind]], [[soul]] and [[body]] constituting its foundation. The objective of [[Ayurveda]] is to understand and explain all aspects of [[purusha]]. [Verse 46-47]
* The three fundamental pillars of the sentient human being are [[mind]]([[manas]]), [[soul]]([[atma]]) and [[body]] constituting its foundation. The objective of [[Ayurveda]] is to understand and explain all aspects of [[purusha]]. [Verse 46-47]
* Basic elements: [[Panchamahabhuta]] (or the Five Elements), such as [[akasha]] (space),[[vayu]] (air), [[tejas]] (fire), [[apa]] (water), and [[prithvi]] (earth), and spiritual, spatial and temporal elements ([[soul]], [[mind]], [[time]] and [[space]]) are collectively considered basic elements (of this [[universe]]). All the entities in the universe can be categorized into [[chetana]] (sentient/animate) and achetana(insentient/inanimate). The basis for this classification is not presence or absence of [[atma]] ([[soul]]), but the presence or absence of sense organs. [[Guna]] (basic properties/qualities) and [[karma]] (actions): Sense objects (shabda(sound), sparsha(touch), rupa(appearance), [[rasa]](taste) and gandha(smell)) are five vaisheshika(specific) properties.
* Basic elements: [[Panchamahabhuta]] (or the Five Elements), such as [[akasha]] (space),[[vayu]] (air), [[tejas]] (fire), [[apa]] (water), and [[prithvi]] (earth), and spiritual, spatial and temporal elements ([[soul]], [[mind]], [[time]] and [[space]]) are collectively considered basic elements (of this [[universe]]). All the entities in the universe can be categorized into [[chetana]] (sentient/animate) and achetana(insentient/inanimate). The basis for this classification is not presence or absence of [[atma]] ([[soul]]), but the presence or absence of sense organs. [[Guna]] (basic properties/qualities) and [[karma]] (actions): Sense objects (shabda(sound), sparsha(touch), rupa(appearance), [[rasa]](taste) and gandha(smell)) are five vaisheshika(specific) properties.
*Guru (heavy), laghu(light), sheeta(cool), ushna (hot), snigdha (unctuous), ruksha (dry), manda (mild/slow acting), tikshna (strong/fast acting), sthira (stable/immobile), sara (unstable), mridu (soft), kathina (hard), vishada (non-slimy), pichchila (sticky), shlakshna (smooth), khara(rough), sthoola (gross), sukshma (subtle), sandra (solid), drava (liquid/fluid) are twenty [[samanya]] (general) properties.
*Guru (heavy), laghu(light), sheeta(cool), ushna (hot), snigdha (unctuous), ruksha (dry), manda (mild/slow acting), tikshna (strong/fast acting), sthira (stable/immobile), sara (unstable), mridu (soft), kathina (hard), vishada (non-slimy), pichchila (sticky), shlakshna (smooth), khara(rough), sthoola (gross), sukshma (subtle), sandra (solid), drava (liquid/fluid) are twenty [[samanya]] (general) properties.
*Para(superior), aparatva (other than the superior/best), [[yukti]] (rationale), samkhya(numeration), samyoga(combination), vibhaga (division), prithkatva (difference), parimana(measurement), samskar (processing/transformation), and abhyasa (continuous practice) are ten paradi(literally,para and adi (et cetera)), i.e., general properties . [verse 49]
*Para(superior), aparatva (other than the superior/best), [[yukti]] (rationale), samkhya(numeration), samyoga(combination), vibhaga (division), prithkatva (difference), parimana(measurement), samskar (processing/transformation), and abhyasa (continuous practice) are ten paradi(literally,para and adi (et cetera)), i.e., general properties . [verse 49]
* The movement initiated by prayatna(effort) is called [[karma]] (action). [verse 49]
* The movement initiated by prayatna(effort) is called [[karma]] (action). [verse 49]
* [[Samavaya]](Inseparability) : [[Samavaya]] is the inherent property of blending of [[dravya]] (i.e., substances/elements e.g., [[prithvi]] or earth etc.) with their [[guna]] (properties) and [[karma]] (actions).This is universal because no [[dravya]] (substance) is devoid of [[guna] (property). Every substance has some or the other property. [verse 50]
* [[Samavaya]](Inseparability) : [[Samavaya]] is the inherent property of blending of [[dravya]] (i.e., substances/elements e.g., [[prithvi]] or earth etc.) with their [[guna]] (properties) and [[karma]] (actions).This is universal because no [[dravya]] (substance) is devoid of [[guna]] (property). Every substance has some or the other property. [verse 50]
* [[Dravya]]: [[dravya]] is that in which the [[karma]] (action) and [[guna]] (properties) reside inherently and which is the [[samavayi]] [[karana]] (material cause) for any [[karya]](effect). [verse 51] Any entity which fulfils this criteria can be called as a [[dravya]]. Matter, energy and force all have certain [[guna]] (properties) and [[karma]] (actions) and they are [[samavayi]] [[karana]] for the effects, so all such entities can be called as [[dravya]].
* [[Dravya]]: [[dravya]] is that in which the [[karma]] (action) and [[guna]] (properties) reside inherently and which is the [[samavayi]] [[karana]] (material cause) for any [[karya]](effect). [verse 51] Any entity which fulfils this criteria can be called as a [[dravya]]. Matter, energy and force all have certain [[guna]] (properties) and [[karma]] (actions) and they are [[samavayi]] [[karana]] for the effects, so all such entities can be called as [[dravya]].
* [[Guna]]: [[Guna]] (properties) are inherent in a [[dravya]].[verse 51] [[Karma]] (action) is also inherent in [[dravya]]. But unlike [[karma]], [[guna]] cannot initiate any movement on their own. The movements have to be initiated by [[karma]].
* [[Guna]]: [[Guna]] (properties) are inherent in a [[dravya]].[verse 51] [[Karma]] (action) is also inherent in [[dravya]]. But unlike [[karma]], [[guna]] cannot initiate any movement on their own. The movements have to be initiated by [[karma]].
</div>
</div>
{| class="wikitable"
{| class="wikitable"
|+ Table 1: Effect of [[rasa] on [[dosha]]
|+ Table 1: Effect of [[rasa]] on [[dosha]]
! rowspan="2" | Shad [[rasa]](six tastes)
! rowspan="2" | Shad [[rasa]](six tastes)
! rowspan="2" | Panchabhautika composition
! rowspan="2" | Panchabhautika composition
| [[Katu]] (Pungent)|| [[Vayu]] + [[Agni]] ||<b>⇊</b> ||<b>⇈</b> || <b>⇈</b>
| [[Katu]] (Pungent)|| [[Vayu]] + [[Agni]] ||<b>⇊</b> ||<b>⇈</b> || <b>⇈</b>
|-
|-
| [[Tikta]] (Bitter) || [[Akash]] + [[Vayu]] || <b>⇊</b> ||<b>⇊</b> || <b>⇈</b>
| [[Tikta]] (Bitter) || [[Akasha]] + [[Vayu]] || <b>⇊</b> ||<b>⇊</b> || <b>⇈</b>
|-
|-
| [[Kashaya]] (Astringent) || [[Vayu]] + [[Prithvi]] || <b>⇊</b>|| <b>⇊</b> || <b>⇈</b>
| [[Kashaya]] (Astringent) || [[Vayu]] + [[Prithvi]] || <b>⇊</b>|| <b>⇊</b> || <b>⇈</b>
#By maintaining the body constituents which are proportionate, in their normal proportions.
#By maintaining the body constituents which are proportionate, in their normal proportions.
For executing all these three duties, the [[vaidya]] (Ayurvedic practitioner or [[physician]]) requires [[samanya]] which leads to increase and [[vishesha]], which leads to decrease of existent imbalances/impurities. Therefore, they are mentioned first. [[Samanya]] and [[vishesha]] reside in [[dravya]], [[guna]] and [[karma]], so a [[vaidya]] needs to study them. Relationship of [[guna]] and [[karma] with [[dravya]] is [[samavaya]]. [[Samavaya]] is responsible for existence of all the three - [[dravya]], [[guna]] and [[karma]]. Their relationship is indicated by placing all three in continuation in that verse. [[Ayurveda]] gives more importance to [[guna]] (properties and also qualities). So [[guna]] is mentioned first. E.g. [[Vacha]] is described as ''ugragandha'' (having strong smell).If the drug is not possessing these desired qualities, [[vaidya]] may not select that drug, instead he may select an alternative.
For executing all these three duties, the [[vaidya]] (Ayurvedic practitioner or [[physician]]) requires [[samanya]] which leads to increase and [[vishesha]], which leads to decrease of existent imbalances/impurities. Therefore, they are mentioned first. [[Samanya]] and [[vishesha]] reside in [[dravya]], [[guna]] and [[karma]], so a [[vaidya]] needs to study them. Relationship of [[guna]] and [[karma]] with [[dravya]] is [[samavaya]]. [[Samavaya]] is responsible for existence of all the three - [[dravya]], [[guna]] and [[karma]]. Their relationship is indicated by placing all three in continuation in that verse. [[Ayurveda]] gives more importance to [[guna]] (properties and also qualities). So [[guna]] is mentioned first. E.g. [[Vacha]] is described as ''ugragandha'' (having strong smell).If the drug is not possessing these desired qualities, [[vaidya]] may not select that drug, instead he may select an alternative.
It may appear that the concepts of [[samanya]] etc. are philosophical. But [[Ayurveda]] applies these concepts in practice.
It may appear that the concepts of [[samanya]] etc. are philosophical. But [[Ayurveda]] applies these concepts in practice.
Out of these six categories, [[dravya]], [[guna]] and [[karma]] truly exist. [[Samanya]], [[vishesha]] and [[samavaya]] do not exist in the physical world. They exist in a metaphysical sense.
Out of these six categories, [[dravya]], [[guna]] and [[karma]] truly exist. [[Samanya]], [[vishesha]] and [[samavaya]] do not exist in the physical world. They exist in a metaphysical sense.
=== Definition of [[Ayurveda]] ===
=== Definition of [[Ayurveda]] ===
Here four types of [[ayu]] are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes [[ayu]] [[pramana]] (the span of life). This is described in two ways. In the 8th chapter of [[Sharira Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like [[dashavidha pareeksha] (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes [[ayu]] itself i.e. definition and understanding about [[Ayu]].
Here four types of [[ayu]] are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes [[ayu]] [[pramana]] (the span of life). This is described in two ways. In the 8th chapter of [[Sharira Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like [[dashavidha pareeksha]] (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes [[ayu]] itself i.e. definition and understanding about [[Ayu]].
==== Definition of [[Ayu]] and its synonyms ====
==== Definition of [[Ayu]] and its synonyms ====
[[Ayurveda]] discusses about [[Ayu]] which is conjugation of four factors, and life is not just about the body or like a machine. Besides [[sharira]] (body) it also consists of [[indriya]] (sense organs), [[mana]](mind) and [[atma]](soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, [[memory]] etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of [[ayu]] is explained by keeping such a living body in view.
[[Ayurveda]] discusses about [[Ayu]] which is conjugation of four factors, and life is not just about the body or like a machine. Besides [[sharira]] (body) it also consists of [[indriya]] (sense organs), [[mana]](mind) and [[atma]](soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, [[memory]] etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of [[ayu]] is explained by keeping such a living body in view.
==== Indriya (sense organs) ====
==== [[Indriya]] (sense organs) ====
[[Ayurveda]] accepts separate existence of [[indriya]] (sense organs). [[indriya]] are made up of the five [[mahabhuta]]. Each [[indriya]] is composed of portions of all five [[mahabhuta]], with predominance of one of them. Accepting separate existence of [[indriya]] and understanding their composition as made up of [[mahabhuta]] is a significant concept philosophically, and also having important practical applications. Each [[indriya]] operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of [[indriya]], which is very subtle and therefore invisible. Since all these are made up of [[mahabhuta]], with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of [[mahabhuta]]. Subtle portion from food nourishes [[indriya]], and medicines can influence and regularize their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to [[indriya]]. But with acceptance of [[indriya]] and understanding their composition by [[mahabhuta]] provides scope to treat conditions not only pertaining to ''adhishthana'', but also [[indriya]].
[[Ayurveda]] accepts separate existence of [[indriya]] (sense organs). [[indriya]] are made up of the five [[mahabhuta]]. Each [[indriya]] is composed of portions of all five [[mahabhuta]], with predominance of one of them. Accepting separate existence of [[indriya]] and understanding their composition as made up of [[mahabhuta]] is a significant concept philosophically, and also having important practical applications. Each [[indriya]] operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of [[indriya]], which is very subtle and therefore invisible. Since all these are made up of [[mahabhuta]], with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of [[mahabhuta]]. Subtle portion from food nourishes [[indriya]], and medicines can influence and regularize their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to [[indriya]]. But with acceptance of [[indriya]] and understanding their composition by [[mahabhuta]] provides scope to treat conditions not only pertaining to ''adhishthana'', but also [[indriya]].
[[Atma]] along with the subtle [[indriya]] and [[mana]] when enters in the union of sperm and ovum, [[ayu]](life) starts. Even after in vivo fertilization of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that [[atma]] has not entered in that union. The conjugation of four factors i.e. the body and [[atma]] which enters in it with [[indriya]] and [[mana]], continues till death. At the time of death, [[atma]] along with [[indriya]] and [[mana]] leaves the body. When [[atma]] realises that it is distinct from the body, [[indriya]] and [[mana]], it gets ''moksha'' (emancipation).
[[Atma]] along with the subtle [[indriya]] and [[mana]] when enters in the union of sperm and ovum, [[ayu]](life) starts. Even after in vivo fertilization of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that [[atma]] has not entered in that union. The conjugation of four factors i.e. the body and [[atma]] which enters in it with [[indriya]] and [[mana]], continues till death. At the time of death, [[atma]] along with [[indriya]] and [[mana]] leaves the body. When [[atma]] realizes that it is distinct from the body, [[indriya]] and [[mana]], it gets ''moksha'' (emancipation).
====Synonyms of [[Ayu]] (life)====
====Synonyms of [[Ayu]] (life)====
Certain branches of [[veda]] like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
Certain branches of [[veda]] like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
===Theory of [[samanya]] and [[vishesha]]===
=== [[Samanya Vishesha Theory]]===
[[Samanya]] and [[vishesha]] are pertaining to [[dravya]], [[guna]] and [[karma]]. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through [[indriya]] (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the [[buddhi]] (intelligence), which is an attribute of the [[atma]] (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of [[knowledge]]). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is referred in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called [[samanya]] which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle [[vishesha]] due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of [[Samanya]]-[[vishesha]]. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.
[[Samanya]] and [[vishesha]] are pertaining to [[dravya]], [[guna]] and [[karma]]. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through [[indriya]] (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the [[buddhi]] (intelligence), which is an attribute of the [[atma]] (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of [[knowledge]]). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is referred in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called [[samanya]] which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle [[vishesha]] due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of [[Samanya]]-[[vishesha]]. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.
All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[atma]] (soul) in specific objects. Because [[atma]] is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of [[atma]] is manifested through sense organs. Therefore, presence or absence of [[indriya]] (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. [[Indriya]] are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle [[indriya]] present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' [[physician]]s specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[atma]] (soul) in specific objects. Because [[atma]] is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of [[atma]] is manifested through sense organs. Therefore, presence or absence of [[indriya]] (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. [[Indriya]] are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle [[indriya]] present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' [[physician]]s specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’)<ref>Sir James Jeans. The New Background of Science. 2nd ed. Cambridge: University Press;1934. </ref>, matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.<ref>Ramanna R. Moksha-a critique. Available from http://eprints.nias.res.in/433/1/L2-02_Raja_Ramanna.pdf cited on 11/11/2020</ref>
* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’)<ref>Sir James Jeans. The New Background of Science. 2nd ed. Cambridge: University Press;1934. </ref>, matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorized into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five [[mahabhuta]]. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). [[mahabhuta]] exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form [[mahabhuta]] and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five [[mahabhuta]]. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five [[mahabhuta]] is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five [[mahabhuta]] by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.<ref>Ramanna R. Moksha-a critique. Available from http://eprints.nias.res.in/433/1/L2-02_Raja_Ramanna.pdf cited on 11/11/2020</ref>
* The composition of human body is studied in terms of [[mahabhuta]]. [[Dosha]]- [[dhatu]] and [[mala], which are the most important body constituents, are also composed of [[mahabhuta]]. Every object in the present universe is composed of [[mahabhuta]], therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of [[mahabhuta]]. Thus the concept of five [[mahabhuta]] is a core fundamental concept is applicable in every field of [[Ayurveda]].
* The composition of human body is studied in terms of [[mahabhuta]]. [[Dosha]]- [[dhatu]] and [[mala]], which are the most important body constituents, are also composed of [[mahabhuta]]. Every object in the present universe is composed of [[mahabhuta]], therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of [[mahabhuta]]. Thus the concept of five [[mahabhuta]] is a core fundamental concept is applicable in every field of [[Ayurveda]].
* All the activities in the living body are possible only in the presence of [[atma]] (soul). Also they are always in relation to [[dik]] (Orientation in space) and [[kala]] (time and season). The concept of space-time resembles with the concept of [[dik]]-[[kala]]. Therefore [[atma]]- [[dik]] and [[kala]] are considered as ''nimitta karana'' (incidental cause) for every activity.
* All the activities in the living body are possible only in the presence of [[atma]] (soul). Also they are always in relation to [[dik]] (Orientation in space) and [[kala]] (time and season). The concept of space-time resembles with the concept of [[dik]]-[[kala]]. Therefore [[atma]]- [[dik]] and [[kala]] are considered as ''nimitta karana'' (incidental cause) for every activity.
[[Samavaya]] is the inherent inseparable concomitance of [[prithvi]] etc. ([[dravya]]) with their [[guṇa]] (properties) and [[karma]] (actions). This relationship is inseparable, because [[dravya]] and [[guna]]-[[karma]] evolve together. If a [[dravya]] is destroyed, [[guna]]-[[karma]] cannot exist and vice a versa. [[Dravya]], [[guna]]-[[karma]] evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a [[dravya]] exists, it is never devoid of [[guna]]-[[karma]]. In this sense, it is said that [[samavaya]] is eternal. Out of the six categories of existents, [[dravya]], [[guna]] and [[karma]] actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, [[samavaya]] is the base of existence for everything. [verse 50]
[[Samavaya]] is the inherent inseparable concomitance of [[prithvi]] etc. ([[dravya]]) with their [[guṇa]] (properties) and [[karma]] (actions). This relationship is inseparable, because [[dravya]] and [[guna]]-[[karma]] evolve together. If a [[dravya]] is destroyed, [[guna]]-[[karma]] cannot exist and vice a versa. [[Dravya]], [[guna]]-[[karma]] evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a [[dravya]] exists, it is never devoid of [[guna]]-[[karma]]. In this sense, it is said that [[samavaya]] is eternal. Out of the six categories of existents, [[dravya]], [[guna]] and [[karma]] actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, [[samavaya]] is the base of existence for everything. [verse 50]
=== [[Mahabhuta]] and [[dosha]]===
=== [[Mahabhuta]] and [[dosha]]===
Correct drug and knowledgeable [[physician]]s are the two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good [[physician]]. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good [[physician]], it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo [[physician]] also succeeds in alleviating disease and in that case the credit is not his but it is just accidental. Thus, only that [[physician]] is best who has proficiency in the principle governing the use of a drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases. [Verse 134]
Correct drug and knowledgeable [[physician]]s are the two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good [[physician]]. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good [[physician]], it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo [[physician]] also succeeds in alleviating disease and in that case the credit is not his but it is just accidental. Thus, only that [[physician]] is best who has proficiency in the principle governing the use of a drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases. [Verse 134]
=== Cause-effect principle of [[ayurveda]] ===
=== [[Kaarya Kaarana Siddhanta]] ===
[[Ayurveda]] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]
[[Ayurveda]] has a very scientific principle of ''kaarya-karana vada'' which says every action (''kaarya'') has its specific cause (''kaarana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]
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== More reading for vidhi vimarsha ==
[[Ayurveda]], [[Purusha]], [[Kaarya Kaarana Siddhanta]], [[Samanya Vishesha Theory]],[[Dravya]], [[Guna]], [[Karma]], [[Panchamahabhuta]],[[Disha]], [[Samavaya]], [[Abhava]], [[Dosha]], [[Aatma]], [[Indriya]], [[Manas]]
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==References==
==References==
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