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अथ खल्वेकं प्राणवर्धनानामुत्कृष्टतममेकं बलवर्धनानामेकं बृंहणानामेकं नन्दनानामेकं हर्षणानामेकमयनानामिति |  

अथ खल्वेकं प्राणवर्धनानामुत्कृष्टतममेकं बलवर्धनानामेकं बृंहणानामेकं नन्दनानामेकं हर्षणानामेकमयनानामिति |  

तत्राहिंसा प्राणिनां प्राणवर्धनानामुत्कृष्टतमं, वीर्यं बलवर्धनानां, विद्या बृंहणानाम्, इन्द्रियजयो नन्दनानां, तत्त्वावबोधोहर्षणानां, ब्रह्मचर्यमयनानामिति; एवमायुर्वेदविदो मन्यन्ते||१५||  

तत्राहिंसा प्राणिनां प्राणवर्धनानामुत्कृष्टतमं, वीर्यं बलवर्धनानां, विद्या बृंहणानाम्, इन्द्रियजयो नन्दनानां, तत्त्वावबोधोहर्षणानां, ब्रह्मचर्यमयनानामिति; एवमायुर्वेदविदो मन्यन्ते||१५||  

atha khalvēkaṁ prāṇavardhanānāmutkr̥ṣṭatamamēkaṁ balavardhanānāmēkaṁ br̥ṁhaṇānāmēkaṁnandanānāmēkaṁ harṣaṇānāmēkamayanānāmiti  |  

atha khalvēkaṁ prāṇavardhanānāmutkr̥ṣṭatamamēkaṁ balavardhanānāmēkaṁ br̥ṁhaṇānāmēkaṁnandanānāmēkaṁ harṣaṇānāmēkamayanānāmiti  |  

tatrāhiṁsā prāṇināṁ prāṇavardhanānāmutkr̥ṣṭatamaṁ, vīryaṁ balavardhanānāṁ, vidyā br̥ṁhaṇānām,indriyajayō nandanānāṁ, tattvāvabōdhō harṣaṇānāṁ, brahmacaryamayanānāmiti; ēvamāyurvēdavidōmanyantē||15||  

tatrāhiṁsā prāṇināṁ prāṇavardhanānāmutkr̥ṣṭatamaṁ, vīryaṁ balavardhanānāṁ, vidyā br̥ṁhaṇānām,indriyajayō nandanānāṁ, tattvāvabōdhō harṣaṇānāṁ, brahmacaryamayanānāmiti; ēvamāyurvēdavidōmanyantē||15||  

atha khalvekaM prANavardhanAnAmutkRuShTatamamekaM balavardhanAnAmekaM bRuMhaNAnAmekaMnandanAnAmekaM harShaNAnAmekamayanAnAmiti |  

atha khalvekaM prANavardhanAnAmutkRuShTatamamekaM balavardhanAnAmekaM bRuMhaNAnAmekaMnandanAnAmekaM harShaNAnAmekamayanAnAmiti |  

tatrAhiMsA prANinAM prANavardhanAnAmutkRuShTatamaM, vIryaM balavardhanAnAM, vidyAbRuMhaNAnAm, indriyajayo nandanAnAM, tattvAvabodho harShaNAnAM, brahmacaryamayanAnAmiti;evamAyurvedavido manyante||15||  

tatrAhiMsA prANinAM prANavardhanAnAmutkRuShTatamaM, vIryaM balavardhanAnAM, vidyAbRuMhaNAnAm, indriyajayo nandanAnAM, tattvAvabodho harShaNAnAM, brahmacaryamayanAnAmiti;evamAyurvedavido manyante||15||  

Isn't there one utmost factor (amongst others) for bestowing longevity, one for improving strength, one which is always to be increased, one among all happiness, one for exaltation/ecstasy and one as a path for self-realization? Yes, there are such factors. Non-violence is the utmost one to bestow longevity of living beings. Valor is the best among promoters of strength. Knowledge is the one which should always be increased. Self-control is the best factor for staying happy. Discovery/understanding/realization is the best one for feeling exalted/ecstatic. And finally, celibacy is the most effective factor in the path for self-realization, as per the view of Ayurvedic scholars. [15]

 

The method of learning text of Ayurveda:

Isn't there one utmost factor (amongst others) for bestowing longevity, one for improving strength, one which is always to be increased, one among all happiness, one for exaltation/ecstasy and one as a path for self-realization? Yes, there are such factors. Non-violence is the utmost one to bestow longevity of living beings. Valor is the best among promoters of strength. Knowledge is the one which should always be increased. Self-control is the best factor for staying happy. Discovery/understanding/realization is the best one for feeling exalted/ecstatic. And finally, celibacy is the most effective factor in the path for self-realization, as per the view of Ayurvedic scholars. [15]

 

==== The method of learning text of Ayurveda ====

 

तत्रायुर्वेदविदस्तन्त्रस्थानाध्यायप्रश्नानां पृथक्त्वेन वाक्यशो वाक्यार्थशोऽर्थावयवशश्च प्रवक्तारो मन्तव्याः|  

तत्रायुर्वेदविदस्तन्त्रस्थानाध्यायप्रश्नानां पृथक्त्वेन वाक्यशो वाक्यार्थशोऽर्थावयवशश्च प्रवक्तारो मन्तव्याः|  

तत्राह- कथं तन्त्रादीनि वाक्यशो वाक्यार्थशोऽर्थावयवशश्चोक्तानि भवन्तीति||१६||  

तत्राह- कथं तन्त्रादीनि वाक्यशो वाक्यार्थशोऽर्थावयवशश्चोक्तानि भवन्तीति||१६||  

अत्रोच्यते- तन्त्रमार्षं कार्त्स्न्येन यथाम्नायमुच्यमानं वाक्यशो भवत्युक्तम्||१७||  

अत्रोच्यते- तन्त्रमार्षं कार्त्स्न्येन यथाम्नायमुच्यमानं वाक्यशो भवत्युक्तम्||१७||  

बुद्ध्या सम्यगनुप्रविश्यार्थतत्त्वंवाग्भिर्व्याससमासप्रतिज्ञाहेतूदाहरणोपनयनिगमनयुक्ताभिस्त्रिविधशिष्यबुद्धिगम्याभिरुच्यमानं  वाक्यार्थशोभवत्युक्तम्||१८||  

बुद्ध्या सम्यगनुप्रविश्यार्थतत्त्वंवाग्भिर्व्याससमासप्रतिज्ञाहेतूदाहरणोपनयनिगमनयुक्ताभिस्त्रिविधशिष्यबुद्धिगम्याभिरुच्यमानं  वाक्यार्थशोभवत्युक्तम्||१८||  

तन्त्रनियतानामर्थदुर्गाणां  पुनर्विभावनैरुक्तमर्थावयवशो भवत्युक्तम्||१९||  

तन्त्रनियतानामर्थदुर्गाणां  पुनर्विभावनैरुक्तमर्थावयवशो भवत्युक्तम्||१९||  

tatrāyurvēdavidastantrasthānādhyāyapraśnānāṁ pr̥thaktvēna vākyaśō vākyārthaśō'rthāvayavaśaścapravaktārō mantavyāḥ|  

tatrāyurvēdavidastantrasthānādhyāyapraśnānāṁ pr̥thaktvēna vākyaśō vākyārthaśō'rthāvayavaśaścapravaktārō mantavyāḥ|  

tatrāha- kathaṁ tantrādīni vākyaśō vākyārthaśō'rthāvayavaśaścōktāni bhavantīti||16||  

tatrāha- kathaṁ tantrādīni vākyaśō vākyārthaśō'rthāvayavaśaścōktāni bhavantīti||16||  

atrōcyatē- tantramārṣaṁ kārtsnyēna yathāmnāyamucyamānaṁ vākyaśō bhavatyuktam||17||  

atrōcyatē- tantramārṣaṁ kārtsnyēna yathāmnāyamucyamānaṁ vākyaśō bhavatyuktam||17||  

buddhyā samyaganupraviśyārthatattvaṁvāgbhirvyāsasamāsapratijñāhētūdāharaṇōpanayanigamanayuktābhistrividhaśiṣyabuddhigamyābhirucyamānaṁ vākyārthaśō bhavatyuktam||18||  

buddhyā samyaganupraviśyārthatattvaṁvāgbhirvyāsasamāsapratijñāhētūdāharaṇōpanayanigamanayuktābhistrividhaśiṣyabuddhigamyābhirucyamānaṁ vākyārthaśō bhavatyuktam||18||  

tantraniyatānāmarthadurgāṇāṁ  punarvibhāvanairuktamarthāvayavaśō bhavatyuktam||19||  

tantraniyatānāmarthadurgāṇāṁ  punarvibhāvanairuktamarthāvayavaśō bhavatyuktam||19||  

tatrAyurvedavidastantrasthAnAdhyAyaprashnAnAM pRuthaktvena vAkyasho vAkyArthasho~arthAvayavashashcapravaktAro mantavyAH|  

tatrAyurvedavidastantrasthAnAdhyAyaprashnAnAM pRuthaktvena vAkyasho vAkyArthasho~arthAvayavashashcapravaktAro mantavyAH|  

tatrAha- kathaM tantrAdIni vAkyasho vAkyArthasho~arthAvayavashashcoktAni bhavantIti||16||  

tatrAha- kathaM tantrAdIni vAkyasho vAkyArthasho~arthAvayavashashcoktAni bhavantIti||16||  

atrocyate- tantramArShaM kArtsnyena yathAmnAyamucyamAnaM vAkyasho bhavatyuktam||17||  

atrocyate- tantramArShaM kArtsnyena yathAmnAyamucyamAnaM vAkyasho bhavatyuktam||17||  

buddhyA samyaganupravishyArthatattvaMvAgbhirvyAsasamAsapratij~jAhetUdAharaNopanayanigamanayuktAbhistrividhashiShyabuddhigamyAbhirucyamAnaM vAkyArthasho bhavatyuktam||18||  

buddhyA samyaganupravishyArthatattvaMvAgbhirvyAsasamAsapratij~jAhetUdAharaNopanayanigamanayuktAbhistrividhashiShyabuddhigamyAbhirucyamAnaM vAkyArthasho bhavatyuktam||18||  

tantraniyatAnAmarthadurgANAM  punarvibhAvanairuktamarthAvayavasho bhavatyuktam||19||  

tantraniyatAnAmarthadurgANAM  punarvibhAvanairuktamarthAvayavasho bhavatyuktam||19||  

He can be considered an Ayurveda scholar, who can answer queries regarding the classical text, its sections, chapters and specific topics, precisely. The scholar should be able to quote the lines of the text, interpret them and explain its aspects. So how should this quotation, interpretation, and explanation be done? It should be done as follows: the text of the sages, as expounded by them, should be reproduced as it is - in its full form. After thoroughly comprehending the text, one should be able to explain, elaborately and concisely, and supported by examples or anecdotes, its meaning, presumptions, reasonings, related concepts, and conclusions, in such a manner that it is comprehensible to the three types of students (above average, average and below-average). The text that is complicated to understand, its meaning and its various aspects should be repeated for the attainment of clarity in concepts. [16-19]

He can be considered an Ayurveda scholar, who can answer queries regarding the classical text, its sections, chapters and specific topics, precisely. The scholar should be able to quote the lines of the text, interpret them and explain its aspects. So how should this quotation, interpretation, and explanation be done? It should be done as follows: the text of the sages, as expounded by them, should be reproduced as it is - in its full form. After thoroughly comprehending the text, one should be able to explain, elaborately and concisely, and supported by examples or anecdotes, its meaning, presumptions, reasonings, related concepts, and conclusions, in such a manner that it is comprehensible to the three types of students (above average, average and below-average). The text that is complicated to understand, its meaning and its various aspects should be repeated for the attainment of clarity in concepts. [16-19]

Prashnashtak [eight questions]:

 

==== ''Prashnashtak'' (eight questions) ====

 

तत्र चेत् प्रष्टारः स्युः-चतुर्णामृक्सामयजुरथर्ववेदानां कं वेदमुपदिशन्त्यायुर्वेदविदः? किमायुः? कस्मादायुर्वेदः? किमर्थमायुर्वेदः? शाश्वतोऽशाश्वतो वा? कति कानि चास्याङ्गानि? कैश्चायमध्येतव्यः? किमर्थं च? इति||२०||  

तत्र चेत् प्रष्टारः स्युः-चतुर्णामृक्सामयजुरथर्ववेदानां कं वेदमुपदिशन्त्यायुर्वेदविदः? किमायुः? कस्मादायुर्वेदः? किमर्थमायुर्वेदः? शाश्वतोऽशाश्वतो वा? कति कानि चास्याङ्गानि? कैश्चायमध्येतव्यः? किमर्थं च? इति||२०||  

tatra cēt praṣṭāraḥ syuḥ-caturṇāmr̥ksāmayajuratharvavēdānāṁ kaṁ vēdamupadiśantyāyurvēdavidaḥ? kimāyuḥ? kasmādāyurvēdaḥ? kimarthamāyurvēdaḥ? śāśvatō'śāśvatō vā? kati kāni cāsyāṅgāni? kaiścāyamadhyētavyaḥ? kimarthaṁ ca? iti||20||  

tatra cēt praṣṭāraḥ syuḥ-caturṇāmr̥ksāmayajuratharvavēdānāṁ kaṁ vēdamupadiśantyāyurvēdavidaḥ? kimāyuḥ? kasmādāyurvēdaḥ? kimarthamāyurvēdaḥ? śāśvatō'śāśvatō vā? kati kāni cāsyāṅgāni? kaiścāyamadhyētavyaḥ? kimarthaṁ ca? iti||20||  

tatra cet praShTAraH syuH-caturNAmRuksAmayajuratharvavedAnAM kaMvedamupadishantyAyurvedavidaH? kimAyuH? kasmAdAyurvedaH? kimarthamAyurvedaH? shAshvato~ashAshvato vA? kati kAni cAsyA~ggAni? kaishcAyamadhyetavyaH? kimarthaM ca? iti||20||  

tatra cet praShTAraH syuH-caturNAmRuksAmayajuratharvavedAnAM kaMvedamupadishantyAyurvedavidaH? kimAyuH? kasmAdAyurvedaH? kimarthamAyurvedaH? shAshvato~ashAshvato vA? kati kAni cAsyA~ggAni? kaishcAyamadhyetavyaH? kimarthaM ca? iti||20||  

Again, when the questions arise as to which among the four vedas– rk, sama, yajus and atharva, should scholars of Ayurveda follow? What is Ayu? Why is the body of knowledge called Ayurveda? What is the purpose of Ayurveda? Is it eternal or transient? What are its branches and how many are they? Who are eligible to study it and why should it be studied? (An ideal practitioner should be able to answer these questions in the manner mentioned in the following verse) [20]

Again, when the questions arise as to which among the four ''vedas– rk, sama, yajus'' and ''atharva'', should scholars of Ayurveda follow? What is ''Ayu''? Why is the body of knowledge called Ayurveda? What is the purpose of Ayurveda? Is it eternal or transient? What are its branches and how many are they? Who are eligible to study it and why should it be studied? (An ideal practitioner should be able to answer these questions in the manner mentioned in the following verse) [20]

Origin of Ayurveda:

 

==== Origin of Ayurveda ====

 

तत्र भिषजा पृष्टेनैवं चतुर्णामृक्सामयजुरथर्ववेदानामात्मनोऽथर्ववेदे भक्तिरादेश्या, वेदो ह्याथर्वणोदानस्वस्त्ययनबलिमङ्गलहोमनियमप्रायश्चित्तोपवासमन्त्रादिपरिग्रहाच्चिकित्सां प्राह; चिकित्सा चायुषो हितायोपदिश्यते||२१||

तत्र भिषजा पृष्टेनैवं चतुर्णामृक्सामयजुरथर्ववेदानामात्मनोऽथर्ववेदे भक्तिरादेश्या, वेदो ह्याथर्वणोदानस्वस्त्ययनबलिमङ्गलहोमनियमप्रायश्चित्तोपवासमन्त्रादिपरिग्रहाच्चिकित्सां प्राह; चिकित्सा चायुषो हितायोपदिश्यते||२१||

tatra bhiṣajā pr̥ṣṭēnaivaṁ caturṇāmr̥ksāmayajuratharvavēdānāmātmanō'tharvavēdē bhaktirādēśyā, vēdōhyātharvaṇō dānasvastyayanabalimaṅgalahōmaniyamaprāyaścittōpavāsamantrādiparigrahāccikitsāṁprāha; cikitsā cāyuṣō hitāyōpadiśyatē||21||  

tatra bhiṣajā pr̥ṣṭēnaivaṁ caturṇāmr̥ksāmayajuratharvavēdānāmātmanō'tharvavēdē bhaktirādēśyā, vēdōhyātharvaṇō dānasvastyayanabalimaṅgalahōmaniyamaprāyaścittōpavāsamantrādiparigrahāccikitsāṁprāha; cikitsā cāyuṣō hitāyōpadiśyatē||21||  

tatra bhiShajA pRuShTenaivaM caturNAmRuksAmayajuratharvavedAnAmAtmano~atharvavedebhaktirAdeshyA, vedo hyAtharvaNodAnasvastyayanabalima~ggalahomaniyamaprAyashcittopavAsamantrAdiparigrahAccikitsAM prAha; cikitsAcAyuSho hitAyopadishyate||21||  

tatra bhiShajA pRuShTenaivaM caturNAmRuksAmayajuratharvavedAnAmAtmano~atharvavedebhaktirAdeshyA, vedo hyAtharvaNodAnasvastyayanabalima~ggalahomaniyamaprAyashcittopavAsamantrAdiparigrahAccikitsAM prAha; cikitsAcAyuSho hitAyopadishyate||21||  

Out of the four Vedas – Rk, Yajus, Sama, and Atharva - physicians owe their loyalty to the Atharva Veda because this deals with the treatment of diseases by resorting to various practices like sacrifices, prayers, and chants, charity, moral discipline, the atonement of sins, austere practices like fasts, etc. These are advocated for treatment as well as for living a healthy, long life. [21]

Out of the four Vedas – Rk, Yajus, Sama, and Atharva - physicians owe their loyalty to the Atharva Veda because this deals with the treatment of diseases by resorting to various practices like sacrifices, prayers, and chants, charity, moral discipline, the atonement of sins, austere practices like fasts, etc. These are advocated for treatment as well as for living a healthy, long life. [21]

The meaning of Ayurveda:

 

==== The meaning of Ayurveda ====

 

वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||  

वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारि चेत्येकोऽर्थः||२२||  

vēdaṁ cōpadiśyāyurvācyaṁ; tatrāyuścētanānuvr̥ttirjīvitamanubandhō dhāri cētyēkō'rthaḥ||22||  

vēdaṁ cōpadiśyāyurvācyaṁ; tatrāyuścētanānuvr̥ttirjīvitamanubandhō dhāri cētyēkō'rthaḥ||22||