Changes

* One should not be despondent and assume that now nothing can be done. One should not lose spirit (give up courage) nor should remember his insults. [27]  

* One should not be despondent and assume that now nothing can be done. One should not lose spirit (give up courage) nor should remember his insults. [27]  

Auspicious codes of conduct:

==== Auspicious codes of conduct ====

 

नाशुचिरुत्तमाज्याक्षततिलकुशसर्षपैरग्निं जुहुयादात्मानमाशीर्भिराशासानः, अग्निर्मे नापगच्छेच्छरीराद्वायुर्मे प्राणानादधातु विष्णुर्मे बलमादधातु इन्द्रो मे वीर्यं शिवा मां प्रविशन्त्वाप आपोहिष्ठेत्यपः स्पृशेत्, द्विः परिमृज्योष्ठौ पादौचाभ्युक्ष्य मूर्धनि  खानि चोपस्पृशेदद्भिरात्मानं हृदयं शिरश्च||२८||

नाशुचिरुत्तमाज्याक्षततिलकुशसर्षपैरग्निं जुहुयादात्मानमाशीर्भिराशासानः, अग्निर्मे नापगच्छेच्छरीराद्वायुर्मे प्राणानादधातु विष्णुर्मे बलमादधातु इन्द्रो मे वीर्यं शिवा मां प्रविशन्त्वाप आपोहिष्ठेत्यपः स्पृशेत्, द्विः परिमृज्योष्ठौ पादौचाभ्युक्ष्य मूर्धनि  खानि चोपस्पृशेदद्भिरात्मानं हृदयं शिरश्च||२८||

Nnāśuciruttamājyākṣatatilakuśasarṣapairagniṁ juhuyādātmānamāśīrbhirāśāsānaḥ, agnirmēnāpagacchēccharīrādvāyurmē  prāṇānādadhātu viṣṇurmē balamādadhātu indrō mē vīryaṁ śivā māṁpraviśantvāpa āpōhiṣṭhētyapaḥ spr̥śēt, dviḥ parimr̥jyōṣṭhau pādau cābhyukṣya mūrdhani  khānicōpaspr̥śēdadbhirātmānaṁ hr̥dayaṁ śiraśca||28||  

Nnāśuciruttamājyākṣatatilakuśasarṣapairagniṁ juhuyādātmānamāśīrbhirāśāsānaḥ, agnirmēnāpagacchēccharīrādvāyurmē  prāṇānādadhātu viṣṇurmē balamādadhātu indrō mē vīryaṁ śivā māṁpraviśantvāpa āpōhiṣṭhētyapaḥ spr̥śēt, dviḥ parimr̥jyōṣṭhau pādau cābhyukṣya mūrdhani  khānicōpaspr̥śēdadbhirātmānaṁ hr̥dayaṁ śiraśca||28||  

nAshuciruttamAjyAkShatatilakushasarShapairagniM juhuyAdAtmAnamAshIrbhirAshAsAnaH, agnirme nApagaccheccharIrAdvAyurme  prANAnAdadhAtu viShNurmebalamAdadhAtu indro me vIryaM shivA mAM pravishantvApa ApohiShThetyapaH spRushet, dviH parimRujyoShThau pAdau cAbhyukShya mUrdhani  khAnicopaspRushedadbhirAtmAnaM hRudayaM shirashca||28||  

nAshuciruttamAjyAkShatatilakushasarShapairagniM juhuyAdAtmAnamAshIrbhirAshAsAnaH, agnirme nApagaccheccharIrAdvAyurme  prANAnAdadhAtu viShNurmebalamAdadhAtu indro me vIryaM shivA mAM pravishantvApa ApohiShThetyapaH spRushet, dviH parimRujyoShThau pAdau cAbhyukShya mUrdhani  khAnicopaspRushedadbhirAtmAnaM hRudayaM shirashca||28||  

One who is desirous of one’s wellbeing should not offer oblation to the fire with cow ghee, whole rice grains, tila (Sesamum indicum Linn.), kusha grass (Desmostachya bipinnata Staff.) and mustard seeds while in impure condition. One should touch water, reciting- “ Agnirme na  apa gachhet ”. After touching the lips and feet, one should daub water on all the orifices of the head (two nasal, one buccal, two auditory, and two ocular orifices), the seats of his soul (mentally), heart and head. [28]

One who is desirous of one’s wellbeing should not offer oblation to the fire with cow ghee, whole rice grains, tila (Sesamum indicum Linn.), kusha grass (Desmostachya bipinnata Staff.) and mustard seeds while in impure condition. One should touch water, reciting- “ Agnirme na  apa gachhet ”. After touching the lips and feet, one should daub water on all the orifices of the head (two nasal, one buccal, two auditory, and two ocular orifices), the seats of his soul (mentally), heart and head. [28]

ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९||  

ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९||  

Brahmacaryajñānadānamaitrīkāruṇyaharṣōpēkṣāpraśamaparaśca syāditi||29||  

Brahmacaryajñānadānamaitrīkāruṇyaharṣōpēkṣāpraśamaparaśca syāditi||29||  

brahmacaryaj~jAnadAnamaitrIkAruNyaharShopekShAprashamaparashca syAditi||29||

brahmacaryaj~jAnadAnamaitrIkAruNyaharShopekShAprashamaparashca syAditi||29||

One should follow the path of brahmacharya (celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace. [29]  

One should follow the path of brahmacharya (celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace. [29]  

Summary:

==== Summary ====

 

तत्र श्लोकाः-  

तत्र श्लोकाः-  

पञ्चपञ्चकमुद्दिष्टं मनो हेतुचतुष्टयम्|  

पञ्चपञ्चकमुद्दिष्टं मनो हेतुचतुष्टयम्|  

इन्द्रियोपक्रमेऽध्याये सद्वृत्तमखिलेन च||३०||  

इन्द्रियोपक्रमेऽध्याये सद्वृत्तमखिलेन च||३०||  

स्वस्थवृत्तं यथोद्दिष्टं यः सम्यगनुतिष्ठति|  

स्वस्थवृत्तं यथोद्दिष्टं यः सम्यगनुतिष्ठति|  

स समाः शतमव्याधिरायुषा न वियुज्यते||३१||  

स समाः शतमव्याधिरायुषा न वियुज्यते||३१||  

नृलोकमापूरयते यशसा साधुसम्मतः|  

नृलोकमापूरयते यशसा साधुसम्मतः|  

धर्मार्थावेति भूतानां बन्धुतामुपगच्छति||३२||  

धर्मार्थावेति भूतानां बन्धुतामुपगच्छति||३२||  

परान् सुकृतिनो लोकान् पुण्यकर्मा प्रपद्यते|  

परान् सुकृतिनो लोकान् पुण्यकर्मा प्रपद्यते|  

तस्माद्वृत्तमनुष्ठेयमिदं सर्वेण सर्वदा||३३||  

तस्माद्वृत्तमनुष्ठेयमिदं सर्वेण सर्वदा||३३||  

यच्चान्यदपि किञ्चित् स्यादनुक्तमिह पूजितम्|  

यच्चान्यदपि किञ्चित् स्यादनुक्तमिह पूजितम्|  

वृत्तं तदपि चात्रेयः सदैवाभ्यनुमन्यते||३४||

वृत्तं तदपि चात्रेयः सदैवाभ्यनुमन्यते||३४||

Tatra ślōkāḥ-  

 

Tatra ślōkāḥ-  

pañcapañcakamuddiṣṭaṁ manō hētucatuṣṭayam|  

pañcapañcakamuddiṣṭaṁ manō hētucatuṣṭayam|  

indriyōpakramē'dhyāyē sadvr̥ttamakhilēna ca||30||  

indriyōpakramē'dhyāyē sadvr̥ttamakhilēna ca||30||  

svasthavr̥ttaṁ yathōddiṣṭaṁ yaḥ samyaganutiṣṭhati|  

svasthavr̥ttaṁ yathōddiṣṭaṁ yaḥ samyaganutiṣṭhati|  

sa samāḥ śatamavyādhirāyuṣā na viyujyatē||31||  

sa samāḥ śatamavyādhirāyuṣā na viyujyatē||31||  

nr̥lōkamāpūrayatē yaśasā sādhusammataḥ|  

nr̥lōkamāpūrayatē yaśasā sādhusammataḥ|  

dharmārthāvēti bhūtānāṁ bandhutāmupagacchati||32||  

dharmārthāvēti bhūtānāṁ bandhutāmupagacchati||32||

parān sukr̥tinō lōkān puṇyakarmā prapadyatē|  

parān sukr̥tinō lōkān puṇyakarmā prapadyatē|  

tasmādvr̥ttamanuṣṭhēyamidaṁ sarvēṇa sarvadā||33||

tasmādvr̥ttamanuṣṭhēyamidaṁ sarvēṇa sarvadā||33||

yaccānyadapi kiñcit syādanuktamiha pūjitam|  

yaccānyadapi kiñcit syādanuktamiha pūjitam|  

vr̥ttaṁ tadapi cātrēyaḥ sadaivābhyanumanyatē||34||  

vr̥ttaṁ tadapi cātrēyaḥ sadaivābhyanumanyatē||34||

tatra shlokAH-  

tatra shlokAH-  

pa~jcapa~jcakamuddiShTaM mano hetucatuShTayam|  

pa~jcapa~jcakamuddiShTaM mano hetucatuShTayam|  

indriyopakrame~adhyAye sadvRuttamakhilena ca||30||  

indriyopakrame~adhyAye sadvRuttamakhilena ca||30||  

svasthavRuttaM yathoddiShTaM yaH samyaganutiShThati|  

svasthavRuttaM yathoddiShTaM yaH samyaganutiShThati|  

sa samAH shatamavyAdhirAyuShA na viyujyate||31||  

sa samAH shatamavyAdhirAyuShA na viyujyate||31||  

nRulokamApUrayate yashasA sAdhusammataH|  

nRulokamApUrayate yashasA sAdhusammataH|  

dharmArthAveti bhUtAnAM bandhutAmupagacchati||32||  

dharmArthAveti bhUtAnAM bandhutAmupagacchati||32||  

parAn sukRutino lokAn puNyakarmA prapadyate|  

parAn sukRutino lokAn puNyakarmA prapadyate|  

tasmAdvRuttamanuShTheyamidaM sarveNa sarvadA||33||

tasmAdvRuttamanuShTheyamidaM sarveNa sarvadA||33||

yaccAnyadapi ki~jcit syAdanuktamiha pUjitam|  

yaccAnyadapi ki~jcit syAdanuktamiha pUjitam|  

vRuttaM tadapi cAtreyaH sadaivAbhyanumanyate||34||

vRuttaM tadapi cAtreyaH sadaivAbhyanumanyate||34||

Now, summing up the contents of the chapter,

Now, summing up the contents of the chapter,

In this chapter , “the description of the sense organs”, the five pentads and four aetiological factors and the code of good conduct have been fully described. One who follows the code of good conduct for the maintenance of positive health lives for a hundred years without any abnormality. Such persons, praised by the noble ones, earn fame all over the world, attain virtue & wealth, friendship of all living beings and at the end, with holy acts, attain the excellent abode (virtuous world) of good souls after the death. Hence this code of conduct should be followed by everybody. Even if something has not been stated here, but prescribed elsewhere as a virtuous act, is also acceptable to Lord Atreya. [30-34]  

In this chapter , “the description of the sense organs”, the five pentads and four aetiological factors and the code of good conduct have been fully described. One who follows the code of good conduct for the maintenance of positive health lives for a hundred years without any abnormality. Such persons, praised by the noble ones, earn fame all over the world, attain virtue & wealth, friendship of all living beings and at the end, with holy acts, attain the excellent abode (virtuous world) of good souls after the death. Hence this code of conduct should be followed by everybody. Even if something has not been stated here, but prescribed elsewhere as a virtuous act, is also acceptable to Lord Atreya. [30-34]  

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने इन्द्रियोपक्रमणीयो नामाष्टमोऽध्यायः||८||

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने इन्द्रियोपक्रमणीयो नामाष्टमोऽध्यायः||८||

Ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē indriyōpakramaṇīyō nāmāṣṭamō'dhyāyaḥ||8||

 

Ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē indriyōpakramaṇīyō nāmāṣṭamō'dhyāyaḥ||8||

 

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne indriyopakramaNIyo nAmAShTamo~adhyAyaH||8||  

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne indriyopakramaNIyo nAmAShTamo~adhyAyaH||8||  

Thus ends the eighth chapter on “the description of the Sense organs” of the Sutra section of Agnivesha’s work as redacted by Charaka. ||8||  

Thus ends the eighth chapter on “the description of the Sense organs” of the Sutra section of Agnivesha’s work as redacted by Charaka. ||8||  

इति स्वस्थचतुष्को द्वितीयः||२||  

इति स्वस्थचतुष्को द्वितीयः||२||  

Iti svasthacatuṣkō dvitīyaḥ||2||  

 

Iti svasthacatuṣkō dvitīyaḥ||2||

iti svasthacatuShko dvitIyaH||2||

iti svasthacatuShko dvitIyaH||2||

Tattva Vimarsha :

• The system of pancha-panchaka  depicts that each sense organ has its own predominant basic material constituent, site for perception, specific object, and specific perception. Thus behind every perceivable knowledge these five components are involved. [verse 3]

 

• Mind is super-sensual having extra-ordinary capacity to transcend any sense organ. Mind is only one, though it can behave in different ways depending upon specific self constraint, object, and goal oriented activities. Only one object can be perceived at a time by association of mind. Mind has complete control over all senses. The sense organs cannot perceive knowledge without association of mind. The psychic trait is decided by predominance of satva, rajas and tamas.  [verse 4-6]

=== Tattva Vimarsha ===

• The momentary contact of sense organs with their objects in the system of pancha-panchaka leads to specific and definite perception and knowledge of that object. [verse 7-12]  

 

• The group of qualities pertaining to aatman [self] including mind, its object [i.e. what it conceives], and intellect  decide the good and bad, auspicious and inauspicious acts. Therefore activity or behaviour of a person is defined by this group. [verse 13]

* The system of pancha-panchaka  depicts that each sense organ has its own predominant basic material constituent, site for perception, specific object, and specific perception. Thus behind every perceivable knowledge these five components are involved. [verse 3]

• The deficient, excess or improper indulgence of senses in their objects and their association with mind is hazardous for mental health and leads to various disorders.[verse 15]  

* Mind is super-sensual having extra-ordinary capacity to transcend any sense organ. Mind is only one, though it can behave in different ways depending upon specific self constraint, object, and goal oriented activities. Only one object can be perceived at a time by association of mind. Mind has complete control over all senses. The sense organs cannot perceive knowledge without association of mind. The psychic trait is decided by predominance of satva, rajas and tamas.  [verse 4-6]

• The object of mind is to think and to conceive. The proper conception leads to proper activity and improper conception leads to diseases.[verse 16]

* The momentary contact of sense organs with their objects in the system of pancha-panchaka leads to specific and definite perception and knowledge of that object. [verse 7-12]  

• Mental health can be preserved and protected by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following [preventive] measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well being should always remember and follow all principles of code of conduct.[verse 17]  

* The group of qualities pertaining to aatman [self] including mind, its object [i.e. what it conceives], and intellect  decide the good and bad, auspicious and inauspicious acts. Therefore activity or behaviour of a person is defined by this group. [verse 13]

• These do’s and don’ts for positive mental health include codes for eating behaviour, personal hygiene, sexual hygiene, behaviour with women and with preceptors. It also describes methods and time for learning and studying, codes for normal productive psyche, auspicious deeds, principles for time management in society. [verse 18-28]

* The deficient, excess or improper indulgence of senses in their objects and their association with mind is hazardous for mental health and leads to various disorders.[verse 15]  

• Positive health can be achieved by following keys: Brahmacarya (celebacy), jnana (knowledge), dana (charity), maitri (friendship), karunya (compassion), harsa (happiness), upeksa (detachment) and prasama (peace). One who assiduously follows these prescriptions is  devoid of all diseases, lives for a hundred years and does not suffer  from  untimely death. [verse 29-33]                                        

* The object of mind is to think and to conceive. The proper conception leads to proper activity and improper conception leads to diseases.[verse 16]

Vidhi Vimarsha:

* Mental health can be preserved and protected by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following [preventive] measures  opposite to the qualities of place, season and one’s own constitution.  So all, who are desirous of their own well being should always remember and follow all principles of code of conduct.[verse 17]  

* These do’s and don’ts for positive mental health include codes for eating behaviour, personal hygiene, sexual hygiene, behaviour with women and with preceptors. It also describes methods and time for learning and studying, codes for normal productive psyche, auspicious deeds, principles for time management in society. [verse 18-28]

* Positive health can be achieved by following keys: Brahmacarya (celebacy), jnana (knowledge), dana (charity), maitri (friendship), karunya (compassion), harsa (happiness), upeksa (detachment) and prasama (peace). One who assiduously follows these prescriptions is  devoid of all diseases, lives for a hundred years and does not suffer  from  untimely death. [verse 29-33]

=== Vidhi Vimarsha ===

 

Table 1: System of pancha -panchaka  

Table 1: System of pancha -panchaka  

Indriya

Indriya

The behavioural & ethical components of life have direct impact on the health of an individual. It is now known that our thoughts can not only create or change our mood, but they can actually change our bio- chemistry. We also know that they affect how we see ourselves and the world around us. We also know that our thoughts can affect our physiology.   

The behavioural & ethical components of life have direct impact on the health of an individual. It is now known that our thoughts can not only create or change our mood, but they can actually change our bio- chemistry. We also know that they affect how we see ourselves and the world around us. We also know that our thoughts can affect our physiology.   

The development of neuro-psycho-immunobiology has already contributed important understandings to this fundamental idea of Ayurveda. It is also known that when we have positive thoughts we create positive neurochemical messages that are released not only into local brain tissues but to the entire body. Therefore the code of conduct has a direct effect on our psyche and in turn can affect mental health.  

The development of neuro-psycho-immunobiology has already contributed important understandings to this fundamental idea of Ayurveda. It is also known that when we have positive thoughts we create positive neurochemical messages that are released not only into local brain tissues but to the entire body. Therefore the code of conduct has a direct effect on our psyche and in turn can affect mental health.  

Guidelines for sattvavajaya chikitsa and avoidance of pragyaparadha:

 

==== Guidelines for sattvavajaya chikitsa and avoidance of pragyaparadha ====

 

Mind is the link between aatma (soul), indriya & sharira (senses & body). It is responsible for the pravrtti (indulgence) and nivrtti (non -indulgence) in health promoting & health-degrading activities (shubha or ashubha karmas) because thinking is the object of manas. Samayoga (proper association) of these leads to fruitful results and atiyoga (excessive correlation), hinayoga (deficient/no correlation)  and mithyayoga (perverted correlation) leads to dreadful consequences. The sattvajaya treatments [restraining senses from harmful objects by controlling mind] form important component for psychiatric and psycho-somatic disorders.  

Mind is the link between aatma (soul), indriya & sharira (senses & body). It is responsible for the pravrtti (indulgence) and nivrtti (non -indulgence) in health promoting & health-degrading activities (shubha or ashubha karmas) because thinking is the object of manas. Samayoga (proper association) of these leads to fruitful results and atiyoga (excessive correlation), hinayoga (deficient/no correlation)  and mithyayoga (perverted correlation) leads to dreadful consequences. The sattvajaya treatments [restraining senses from harmful objects by controlling mind] form important component for psychiatric and psycho-somatic disorders.  

Sadvritta [conduct, behavior and moral principles]: Key to positive health

 

Sadvritta trains the mind towards peaceful, prosperous and healthy living.  The code of conduct can be broadly divided into two categories by objectives viz.  

==== Sadvritta [conduct, behavior and moral principles]: Key to positive health ====

1. Personal hygiene with personality development

 

2. Social hygiene with healthy social interactions and public victory   

Sadvritta trains the mind towards peaceful, prosperous and healthy living.  The code of conduct can be broadly divided into two categories by objectives viz.,

        Thus the entire chapter focuses on and  represents one of the  fundamental  principles of Ayurvedic  science  that qualitative & quantitative aspects of the thoughts, attitudes, conduct, behaviour and morality in life are directly related to preventive & promotive aspects of health also with cure of diseases.     

# Personal hygiene with personality development

Development of modern science in view of psycho-somatic aspect of health:

# Social hygiene with healthy social interactions and public victory   

  It took approximately four centuries for the modern science to understand the real science behind the psychosomatic interaction & to incorporate the principles of psychosomatic approach in understanding of Life, Health & Disease, which is the most fundamental consideration in Ayurvedic system of medicine.  Perhaps, a  basic mistake  occurred during the early phases of development of modern science because of overemphasis on analytical method of reasoning as the scientific process by renowned French philosopher & brilliant mathematician, Rene Descartes (1614 AD). His metaphysical journey resulted into his most famous assertion that the body & mind are separated into two entirely different branches of worldly existence. This Cartesian division between body & mind exerted a profound effect on western thought and it was this approach which has been held-up  by protagonists of conventional science till recently in an assiduous manner. In contrast, Ayurveda has strongly proclaimed that the body & mind intimately exist, interact, mutually - influence at each & every level of their worldly existence. In fact, it went on propounding that there is no physical reality in a living being which can be thought of as being devoid of this reciprocal influence. The recent advancements in modern science in 20th century esp. in the areas of  Neurosciences, molecular biology, biochemistry, bio-technology, immunology have proved beyond doubt that thoughts, emotions, feelings & perception  exert  direct influence on the bodily functions and the immune response. The vast volume of data from research findings are so convincing that it has led to a new branch of modern Science- ‘Psychoneuroimmunology ’ . It has led to substantiation of age old Ayurvedic principles and proved beyond doubt that fundamentals of Ayurveda are eternal & are based on strong scientific footings.  

 

Psychoneuroimmunology – Evidence based support to Ayurvedic fundamentals & psychosomatic interaction  

Thus the entire chapter focuses on and  represents one of the  fundamental  principles of Ayurvedic  science  that qualitative & quantitative aspects of the thoughts, attitudes, conduct, behaviour and morality in life are directly related to preventive & promotive aspects of health also with cure of diseases.  

    

==== Development of modern science in view of psycho-somatic aspect of health ====

 

It took approximately four centuries for the modern science to understand the real science behind the psychosomatic interaction & to incorporate the principles of psychosomatic approach in understanding of Life, Health & Disease, which is the most fundamental consideration in Ayurvedic system of medicine.  Perhaps, a  basic mistake  occurred during the early phases of development of modern science because of overemphasis on analytical method of reasoning as the scientific process by renowned French philosopher & brilliant mathematician, Rene Descartes (1614 AD). His metaphysical journey resulted into his most famous assertion that the body & mind are separated into two entirely different branches of worldly existence. This Cartesian division between body & mind exerted a profound effect on western thought and it was this approach which has been held-up  by protagonists of conventional science till recently in an assiduous manner. In contrast, Ayurveda has strongly proclaimed that the body & mind intimately exist, interact, mutually - influence at each & every level of their worldly existence. In fact, it went on propounding that there is no physical reality in a living being which can be thought of as being devoid of this reciprocal influence. The recent advancements in modern science in 20th century esp. in the areas of  Neurosciences, molecular biology, biochemistry, bio-technology, immunology have proved beyond doubt that thoughts, emotions, feelings & perception  exert  direct influence on the bodily functions and the immune response. The vast volume of data from research findings are so convincing that it has led to a new branch of modern Science- ‘Psychoneuroimmunology ’ . It has led to substantiation of age old Ayurvedic principles and proved beyond doubt that fundamentals of Ayurveda are eternal & are based on strong scientific footings.  

 

==== Psychoneuroimmunology – Evidence based support to Ayurvedic fundamentals & psychosomatic interaction ====

Psychoneuroimmunology, often referred to as PNI, is the study of interactions between ones perception of the world around him, his behaviour, the way his brain and immune system functions. The field of PNI studies the measurable interaction between psychological and physiological processes. The psychological portion is the psycho aspect, the central nervous system aspect is the neuro aspect, there is an endocrine system aspect, and the body's defence against external infection and aberrant cell division is the immunology aspect.

Psychoneuroimmunology, often referred to as PNI, is the study of interactions between ones perception of the world around him, his behaviour, the way his brain and immune system functions. The field of PNI studies the measurable interaction between psychological and physiological processes. The psychological portion is the psycho aspect, the central nervous system aspect is the neuro aspect, there is an endocrine system aspect, and the body's defence against external infection and aberrant cell division is the immunology aspect.

A group of scientists from many disciplines working on  psycho-neuroimmuno-biology, have transcended the past linear approach of Western medicine, but not with the intention of destroying it. They are adding a new and much needed dimensions to the practice of medicine, they are integrating mind and body and in many cases mind, body and spirit.  

A group of scientists from many disciplines working on  psycho-neuroimmuno-biology, have transcended the past linear approach of Western medicine, but not with the intention of destroying it. They are adding a new and much needed dimensions to the practice of medicine, they are integrating mind and body and in many cases mind, body and spirit.  

Fritjov Capra, in his books the Tao of Physics and the Turning Point, refers to this movement as a "new paradigm." He suggests that it is acting on all of Western society. Capra includes not only physics and medicine, but also psychology, economics, politics, and even reality itself.  

Fritjov Capra, in his books the Tao of Physics and the Turning Point, refers to this movement as a "new paradigm." He suggests that it is acting on all of Western society. Capra includes not only physics and medicine, but also psychology, economics, politics, and even reality itself.  

Changing paradigms of disease & health

==== Changing paradigms of disease & health ====

 

This new study of the body, mind and spirit connection is demonstrating that there are some dramatic new ways of looking at wellness and illness. One of the areas which is becoming very meaningful is the role of thought and stress on the immune system and the physiology of the body. The role of specific events on blood pressure and other body physiology can be better understood now. The effect of  prayer and visual imagery on the course of an illness has been studied well. Through this it can be said that multiple internal factors are involved in the creation of illness, healing and maintenance of wellness. Illness is no longer simply an extension of the germ theory--our present concept of infection being the end result of exposure to a germ, but is expanded to include the ability of the body and its immune system to resist and destroy invading organisms, the stress mechanism, the environment, nutrition and all those factors that are involved with defending and protecting our self from illness.  

This new study of the body, mind and spirit connection is demonstrating that there are some dramatic new ways of looking at wellness and illness. One of the areas which is becoming very meaningful is the role of thought and stress on the immune system and the physiology of the body. The role of specific events on blood pressure and other body physiology can be better understood now. The effect of  prayer and visual imagery on the course of an illness has been studied well. Through this it can be said that multiple internal factors are involved in the creation of illness, healing and maintenance of wellness. Illness is no longer simply an extension of the germ theory--our present concept of infection being the end result of exposure to a germ, but is expanded to include the ability of the body and its immune system to resist and destroy invading organisms, the stress mechanism, the environment, nutrition and all those factors that are involved with defending and protecting our self from illness.  

It is rapidly becoming clearer that most illnesses have a mental or thought component aspect to them. A conflict exists which is not only associated with the illness itself, but frequently is part of the cause of the illness. Psychoneuroimmunology (PNI) appears to go beyond the present narrow biological perspectives of illness to consider behavioural components as an integral part of health and disease. The conceptualization of the role of human behaviour and how it interacts with the central nervous system and the immune system are central issues. Psychoneuroimmunology is thus an arena in which questions about the mind, body and person in context of each other come into the consideration. Thus the principles narrated in the chapter can have a great impact on health and course, severity of illness. This can be researched on the axis of PNI.   

It is rapidly becoming clearer that most illnesses have a mental or thought component aspect to them. A conflict exists which is not only associated with the illness itself, but frequently is part of the cause of the illness. Psychoneuroimmunology (PNI) appears to go beyond the present narrow biological perspectives of illness to consider behavioural components as an integral part of health and disease. The conceptualization of the role of human behaviour and how it interacts with the central nervous system and the immune system are central issues. Psychoneuroimmunology is thus an arena in which questions about the mind, body and person in context of each other come into the consideration. Thus the principles narrated in the chapter can have a great impact on health and course, severity of illness. This can be researched on the axis of PNI.   

Mind-Body-Immune system interaction

 

==== Mind-Body-Immune system interaction ====

 

Today the immune system is no longer regarded as autonomous and separate from the mind and external events. With the emergence of Psychoneuroimmunology  ( PNI), the rise of a new paradigm relating to the practice of medicine can be seen. This new paradigm for the first time integrates the previously dualistic concepts of mind and body. It introduces a new concept where mind and body interact as one, each affecting the other. To date, evidence regarding this mind-body-immune system interaction has been collected with regard to the role of nerve fibers in lymphatic tissues, the sympathetic and parasympathetic nervous systems, the effects of brain lesions on the immune system, the interplay of neurotransmitters, hormones and immune-transmitters. It is being used in research and treatment of AIDS, cancer and bacterial and viral infectious processes. Other researchers are looking at its effects in classic learning and conditioning, the development of the immune system, the impact of experimental and naturally occurring stressors on the immune system, the immune modulating effects of personality characteristics, life style and psychodynamic processes. In the future, research will likely be extended into many new areas including psychotherapy, illness prevention and healing etc.  The mind body interaction through the means of indriyas has been emphasized in the present chapter.  

Today the immune system is no longer regarded as autonomous and separate from the mind and external events. With the emergence of Psychoneuroimmunology  ( PNI), the rise of a new paradigm relating to the practice of medicine can be seen. This new paradigm for the first time integrates the previously dualistic concepts of mind and body. It introduces a new concept where mind and body interact as one, each affecting the other. To date, evidence regarding this mind-body-immune system interaction has been collected with regard to the role of nerve fibers in lymphatic tissues, the sympathetic and parasympathetic nervous systems, the effects of brain lesions on the immune system, the interplay of neurotransmitters, hormones and immune-transmitters. It is being used in research and treatment of AIDS, cancer and bacterial and viral infectious processes. Other researchers are looking at its effects in classic learning and conditioning, the development of the immune system, the impact of experimental and naturally occurring stressors on the immune system, the immune modulating effects of personality characteristics, life style and psychodynamic processes. In the future, research will likely be extended into many new areas including psychotherapy, illness prevention and healing etc.  The mind body interaction through the means of indriyas has been emphasized in the present chapter.  

Tridosha concept and mind– The findings that the messenger chemicals producing desired changes in the biological system can be seen clearly in the tridosha (humoral) concept. Man was seen as responding to interaction of various humors. They accounted for changes in emotion, anger, rage, love, caring, melancholia, depression, humour and for illness. Almost anything could happen when the humors were out of balance. While these humors did not entirely answer what we needed to know, they were an attempt to understand how and why we acted the way we did. The research findings especially in the area of PNI have proved that blending of the interaction of many chemical, electric and other processes that ultimately make the sum total of who and what we are is done. We have come a long way since belief in the humoral concepts of healing, yet as things often have a tendency to make complete circles, we are now once again recognizing that we are not linear but rather a more integrated or Holistic. The psycho-neuro-endocrine axis can be focused to study the link between thoughts, behaviours, attitudes, emotions on three dosha.

Tridosha concept and mind– The findings that the messenger chemicals producing desired changes in the biological system can be seen clearly in the tridosha (humoral) concept. Man was seen as responding to interaction of various humors. They accounted for changes in emotion, anger, rage, love, caring, melancholia, depression, humour and for illness. Almost anything could happen when the humors were out of balance. While these humors did not entirely answer what we needed to know, they were an attempt to understand how and why we acted the way we did. The research findings especially in the area of PNI have proved that blending of the interaction of many chemical, electric and other processes that ultimately make the sum total of who and what we are is done. We have come a long way since belief in the humoral concepts of healing, yet as things often have a tendency to make complete circles, we are now once again recognizing that we are not linear but rather a more integrated or Holistic. The psycho-neuro-endocrine axis can be focused to study the link between thoughts, behaviours, attitudes, emotions on three dosha.

Future researches:

 

1.  There is much scope to study the effect of sadvritta in improving health of a diseased person in terms of reduction in severity, duration of treatment, and dose of medicines as well as prevention of various diseases.   

=== Future researches ===

Further reading:

 

1. Sharira Sthana chapter 1  

# There is much scope to study the effect of sadvritta in improving health of a diseased person in terms of reduction in severity, duration of treatment, and dose of medicines as well as prevention of various diseases.   

2. Mind and psychology  

 

3. Physiology of sense perception  

== Further reading ==

4. Psycho-Neuro-Immunology  

 

References:

# [[Sharira Sthana]] chapter 1  

# Mind and psychology  

# Physiology of sense perception  

# Psycho-Neuro-Immunology  

 

=== References ===

 

1. Chopra D., Quantum Healing: Exploring the frontiers of Mind Body Medicine, Bantum Books,New York,1990 .  

1. Chopra D., Quantum Healing: Exploring the frontiers of Mind Body Medicine, Bantum Books,New York,1990 .  

2. Kutty Madhavan K.,HolisticMedicine , Centre for Medical Education & Administration ,Calicut, 1st ed.1995 .                         

2. Kutty Madhavan K.,HolisticMedicine , Centre for Medical Education & Administration ,Calicut, 1st ed.1995 .                         

4. Singh R.H.: Ayurvediya Manas Vijnana, Ist ed. Chaukhamba Amarbharati Prakashan, Varanasi. 1986.121-123.

4. Singh R.H.: Ayurvediya Manas Vijnana, Ist ed. Chaukhamba Amarbharati Prakashan, Varanasi. 1986.121-123.

5. Tripathi J.S.: Unified Dimensions of Ayurvedic Medicine. 1st ed. 2009, Chaukhamba Sanskrit Pratisthan, New Delhi. 2009..

5. Tripathi J.S.: Unified Dimensions of Ayurvedic Medicine. 1st ed. 2009, Chaukhamba Sanskrit Pratisthan, New Delhi. 2009..

6. Mallika KJ & Dwivedi RB – charak-swastha chatuska-biochemical changes – ritu sandhi-bp-2002 IPGT & RA, Jamnagar, Gujarat,

6. Mallika KJ & Dwivedi RB – charak-swastha chatuska-biochemical changes – ritu sandhi-bp-2002 IPGT & RA, Jamnagar, Gujarat

Glossary:

 

=== Glossary ===

 

1.  Indriya  :  An organ of sense  

1.  Indriya  :  An organ of sense  

2. Upakraman  :  Protocol, , treatment, approach

2. Upakraman  :  Protocol, , treatment, approach