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Deerghanjiviteeya Adhyaya (view source)

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The title of Charaka ~~Samhita’s~~ very first chapter, Deerghanjivitiya 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 ''purushartha chatustaya'', or the four primary instincts of human beings (virtue, wealth, gratification and emancipation) – by way of explaining some of the basic tenets of Ayurveda and defining the scope of Ayurveda. The chapter introduces fundamental principles of Ayurveda, including its definition, objective, concept of three ''sharira'' (bodily) ''doshas'' and their qualities, and two ''manasa'' (mental) ''dosha'' and their treatment. The ''samanya''(similarity) and ''vishesha''(dissimilarity) theory, 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 [[Charaka Samhita]] is known for.

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The title of [[Charaka Samhita]]’s very first chapter, Deerghanjivitiya 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 ''purushartha chatustaya'', or the four primary instincts of human beings (virtue, wealth, gratification and emancipation) – by way of explaining some of the basic tenets of Ayurveda and defining the scope of Ayurveda. The chapter introduces fundamental principles of Ayurveda, including its definition, objective, concept of three ''sharira'' (bodily) ''doshas'' and their qualities, and two ''manasa'' (mental) ''dosha'' and their treatment. The ''samanya''(similarity) and ''vishesha''(dissimilarity) theory, 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 [[Charaka Samhita]] is known for.

'''Keywords''': Longevity, Ayurveda, science of life, ''Dravya'', material, ''Mahabhuta'', ''Samanya'', ''Vishesha'', ''Guna'', ''Karma'', ''Rasa'', ''Dosha'', ''Vata'', ''Pitta'', ''Kapha'', ''Rajas'', ''Tamas'', ''Sattva'', qualities of good and bad physicians.

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===Introduction===

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The Charaka Samhita begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of Ayu (or the life-span of a human being) and its qualitative dimensions, and arogya (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.

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The [[Charaka Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of Ayurveda and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of Ayurveda. It further deliberates on the critical concepts of ''Ayu'' (or the life-span of a human being) and its qualitative dimensions, and ''arogya'' (or health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.

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In Ayurveda, the process of scientific inquiry and creation of knowledge involves the loka i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the shastra or scriptures. This explains the mode of Ayurvedic knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the shastra are delivered again to the loka for public use. Thus, knowledge creation is a dynamic, iterative process involving the loka and the shastra. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.

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In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or scriptures. This explains the mode of Ayurvedic knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences - of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.

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The process of ayurvedavatarana (origin/emergence of Ayurveda) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ayu or life and its qualitative categorization into sukhayu (happy life), duhkhayu (unhappy life), hitayu (positive life in harmony with self and the surroundings), and ahitayu (negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of samanya (similar) and vishesha (dissimilar), dravya samgraha (knowledge of physical material) attributes of physical and mental doshas, the basic causes of ill-health, the origin of rasa (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of ~~ayurveda~~ that are necessary to understand the whole text.

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The process of ''ayurvedavatarana'' (origin/emergence of Ayurveda) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of Ayurveda that are necessary to understand the whole text.

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It is very important for a physician to have the full knowledge of materials used in formulating ~~ayurvedic~~ drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for vamana (therapeutic emesis), virechana (therapeutic purgation) or basti (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.

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It is very important for a physician to have the full knowledge of materials used in formulating Ayurvedic drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.

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The chapter suggests that Ayurveda beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in ~~ayurveda~~.

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The chapter suggests that Ayurveda beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Charaka denounces quackery or ayurvedic practitioners with little or limited knowledge of plants and considers that the best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in Ayurveda.

In summary, this first chapter of Ayurveda provides, for someone aspiring to become an Ayurvedic practitioner, a foundational course that teaches not only the basic tenets of Ayurveda, but also the foundational principles and practices for leading a long and healthy life.

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Sanskrit text, transliteration and english translation

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===Sanskrit text, transliteration and english translation===

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सूत्रस्थानम् - १. दीर्घञ्जीवितीयोऽध्यायः

अथातो दीर्घञ्जीवितीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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Athātō dīrghañjīvitīyamadhyāyamvyākhyāsyāmaḥ||1||

Iti ha smāha bhagavānātrēyaḥ||2||

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athAto dIrgha~jjIvitIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

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Thus said Lord Atreya. [2]

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Hierarchy of transformation of knowledge in Ayurveda:

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====Hierarchy of transformation of knowledge in Ayurveda:====

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दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|

इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||

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dīrghaṁ jīvitamanvicchanbharadvāja upāgamat|

indramugratapā buddhvā śaraṇyamamarēśvaram||3||

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dIrghaM jIvitamanvicchanbharadvAja upAgamat|

indramugratapA buddhvA sharaNyamamareshvaram||3||

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अश्विभ्यां भगवाञ्छक्रः प्रतिपेदे ह केवलम्|

ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||

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brahmaṇā hi yathāprōktamāyurvēdaṁ prajāpatiḥ|

jagrāha nikhilēnādāvaśvinau tu punastataḥ||4||

aśvibhyāṁ bhagavāñchakraḥ pratipēdē ha kēvalam|

r̥ṣiprōktō bharadvājastasmācchakramupāgamat||5||

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brahmaNA hi yathAproktamAyurvedaM prajApatiH|

jagrAha nikhilenAdAvashvinau tu punastataH||4||

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At first, Prajapati received Ayurveda in its entirety as recited by Brahma, from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as requested by the sages, came to Indra.[4-5]

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Conference on quest of longevity:

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====Conference on quest of longevity:====

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विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|

तपोपवासाध्ययनब्रह्मचर्यव्रतायुषाम् ||६||

तदा भूतेष्वनुक्रोशं पुरस्कृत्य महर्षयः|

समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||

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vighnabhūtā yadā rōgāḥ prādurbhūtāḥ śarīriṇām|

tapōpavāsādhyayanabrahmacaryavratāyuṣām ||6||

tadā bhūtēṣvanukrōśaṁ puraskr̥tya maharṣayaḥ|

samētāḥ puṇyakarmāṇaḥ pārśvē himavataḥ śubhē||7||

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vighnabhUtA yadA rogAH prAdurbhUtAH sharIriNAm|

tapopavAsAdhyayanabrahmacaryavratAyuShAm ||6||

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तपसस्तेजसा दीप्ता हूयमाना इवाग्नयः||१४||

सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|

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aṅgirā jamadagniśca vasiṣṭhaḥ kaśyapō bhr̥guḥ|

ātrēyō gautamaḥ sāṅkhyaḥ pulastyō nāradō'sitaḥ||8||

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vaikhānasā vālakhilyāstathā cānyē maharṣayaḥ||13||

brahmajñānasya nidhayō da(ya)masya niyamasya ca|

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tapasastējasā dīptā hūyamānā ivāgnayaḥ||14|| sukhōpaviṣṭāstē tatra puṇyāṁ cakruḥ kathāmimām|

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tapasastējasā dīptā hūyamānā ivāgnayaḥ||14||

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sukhōpaviṣṭāstē tatra puṇyāṁ cakruḥ kathāmimām|

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a~ggirA jamadagnishca vasiShThaH kashyapo bhRuguH|

Atreyo gautamaH sA~gkhyaH pulastyo nArado~asitaH||8||

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Among them were Angira, Jamadagni, Vashishtha, Kashyapa, Bhrugu, Atreya, Gautam, Sankhya, Pulastya, Narada, Asita, Agastya, Vamadeva, Markandeya, Ashvalayana, Parikshi, Bhikshu Atreya, Bharadwaja, Kapinjala, Vishwamitra, Ashmarathya, Bhargava, Chyavana, Abhijit Gargya, Shandilya, Kaundinya (lya), Varkshi, Devala, Galava, Sankrutya, Baijavapi, Kushika, Badarayana Badisha, Sharaloma, Kapya, Katyayana, Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka, Shakunteya, Maitreya, and Maimatayani, along with the sages of Vaikhanasa and Vālakhilya orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]

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Four objectives of life:

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====Four objectives of life:====

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धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||

रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च|

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अथ ते शरणं शक्रं ददृशुर्ध्यानचक्षुषा||१७||

स वक्ष्यति शमोपायं यथावदमरप्रभुः|

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dharmārthakāmamōkṣāṇāmārōgyaṁ mūlamuttamam||15||

rōgāstasyāpahartāraḥ śrēyasō jīvitasya ca|

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atha tē śaraṇaṁ śakraṁ dadr̥śurdhyānacakṣuṣā||17||

sa vakṣyati śamōpāyaṁ yathāvadamaraprabhuḥ|

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dharmArthakAmamokShANAmArogyaM mUlamuttamam||15||

rogAstasyApahartAraH shreyaso jIvitasya ca|

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तस्मै प्रोवाच भगवानायुर्वेदं शतक्रतुः|

पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||

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kaḥ sahasrākṣabhavanaṁ gacchēt praṣṭuṁ śacīpatim||18||

ahamarthē niyujyēyamatrēti prathamaṁ vacaḥ|

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tasmai prōvāca bhagavānāyurvēdaṁ śatakratuḥ|

padairalpairmatiṁ buddhvā vipulāṁ paramarṣayē||23||

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kaH sahasrAkShabhavanaM gacchet praShTuM shacIpatim||18||

ahamarthe niyujyeyamatreti prathamaM vacaH|

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Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, first spoke Bhardwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]

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Three principles for knowledge of health and diseased:

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====Three principles for knowledge of health and diseased:====

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हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|

त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||

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hētuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam|

trisūtraṁ śāśvataṁ puṇyaṁ bubudhē yaṁ pitāmahaḥ||24||

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hetuli~ggauShadhaj~jAnaM svasthAturaparAyaNam|

trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||

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तेनायुरमितं लेभे भरद्वाजः सुखान्वितम्|

ऋषिभ्योऽनधिकं तच्च शशंसानवशेषयन्||२६||

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sō'nantapāraṁ triskandhamāyurvēdaṁ mahāmatiḥ|

yathāvadacirāt sarvaṁ bubudhē tanmanā muniḥ||25||

tēnāyuramitaṁ lēbhē bharadvājaḥ sukhānvitam|

r̥ṣibhyō'nadhikaṁ tacca śaśaṁsānavaśēṣayan||26||

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so~anantapAraM triskandhamAyurvedaM mahAmatiH|

yathAvadacirAt sarvaM bubudhe tanmanA muniH||25||

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He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]

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Six basic principles of knowledge:

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====Six basic principles of knowledge:====

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ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|

दीर्घमायुश्चिकीर्षन्तो वेदं वर्धनमायुषः||२७||

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समवायं च तज्ज्ञात्वा तन्त्रोक्तं विधिमास्थिताः|

लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् ||२९||

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r̥ṣayaśca bharadvājājjagr̥hustaṁ prajāhitam|

dīrghamāyuścikīrṣantō vēdaṁ vardhanamāyuṣaḥ||27||

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samavāyaṁ ca tajjñātvā tantrōktaṁ vidhimāsthitāḥ|

lēbhirē paramaṁ śarma jīvitaṁ cāpyanitvaram ||29||

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RuShayashca bharadvAjAjjagRuhustaM prajAhitam|

dIrghamAyushcikIrShanto vedaM vardhanamAyuShaH||27||

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The sages, desirous of long life, also received that benevolent veda (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of samanya (similarity), vishesha (dissimilarity), guna (property), dravya (substance), karma (action) and samvaya (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]

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Six disciples of Punarvasu Atreya:

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====Six disciples of Punarvasu Atreya:====

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अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|

शिष्येभ्यो दत्तवान् षड्भ्यः सर्वभूतानुकम्पया||३०||

अग्निवेशश्च भेल(ड)श्च जतूकर्णः पराशरः|

हारीतः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः||३१||

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atha maitrīparaḥ puṇyamāyurvēdaṁ punarvasuḥ|

śiṣyēbhyō dattavān ṣaḍbhyaḥ sarvabhūtānukampayā||30||

agnivēśaśca bhēla(ḍa)śca jatūkarṇaḥ parāśaraḥ|

hārītaḥ kṣārapāṇiśca jagr̥hustanmunērvacaḥ||31|

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atha maitrIparaH puNyamAyurvedaM punarvasuH|

shiShyebhyo dattavAn ShaDbhyaH sarvabhUtAnukampayA||30||

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Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarṇa, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]

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Inception of Agnivesha tantra:

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====Inception of Agnivesha tantra:====

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बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|

तन्त्रस्य कर्ता प्रथममग्निवेशो यतोऽभवत्||३२||

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बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||३९||

तानि चानुमतान्येषां तन्त्राणि परमर्षिभिः|

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भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||

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भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||

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buddhērviśēṣastatrāsīnnōpadēśāntaraṁ munēḥ|

tantrasya kartā prathamamagnivēśō yatō'bhavat||32||

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tāni cānumatānyēṣāṁ tantrāṇi paramarṣibhiḥ|

bha(bhā)vāya bhūtasaṅghānāṁ pratiṣṭhāṁ bhuvi lēbhirē||40||

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buddhervisheShastatrAsInnopadeshAntaraM muneH|

tantrasya kartA prathamamagnivesho yato~abhavat||32||

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It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of Ayurveda, were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of buddhi(Intellect), siddhi(success), smriti (memory), medha (grasping power of intellect to learn sciences), dhriti (restraint), kirti (fame), kshama (forbearance) and daya (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]

−

Definition of Ayurveda:

+

====Definition of Ayurveda:====

+

हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|

मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||

+

hitāhitaṁ sukhaṁ duḥkhamāyustasya hitāhitam|

mānaṁ ca tacca yatrōktamāyurvēdaḥ sa ucyatē||41||

+

hitAhitaM sukhaM duHkhamAyustasya hitAhitam|

mAnaM ca tacca yatroktamAyurvedaH sa ucyate||41||

Line 309: Line 345:

Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what Ayu (life) is in itself. [41]

−

Definition of Ayu [life] and its synonyms:

+

====Definition of Ayu [life] and its synonyms:====

+

शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|

−

नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||

+

नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||

+

śarīrēndriyasattvātmasaṁyōgō dhāri jīvitam|

−

nityagaścānubandhaśca paryāyairāyurucyatē||42||

+

nityagaścānubandhaśca paryāyairāyurucyatē||42||

+

sharIrendriyasattvAtmasaMyogo dhAri jIvitam|

nityagashcAnubandhashca paryAyairAyurucyate||42||

Line 319: Line 358:

Ayu (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym dhari (that which sustains), jivita (that which is live), nityaga (that which is in continuum), and anubandha (that which is interdependent, or a link between past life and the future life). [42]

−

Superiority of Ayurveda (over other Vedas):

+

====Superiority of Ayurveda (over other Vedas):====

+

तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|

वक्ष्यते यन्मनुष्याणां लोकयोरुभयोर्हितम् ||४३||

+

tasyāyuṣaḥ puṇyatamō vēdō vēdavidāṁ mataḥ|

vakṣyatē yanmanuṣyāṇāṁ lōkayōrubhayōrhitam ||43||

+

tasyAyuShaH puNyatamo vedo vedavidAM mataH|

vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||

+

Vedic scholars regard Ayurveda as the most exalted of vedas, and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]

−

Theory of samanya and vishesha:

+

====Theory of samanya and vishesha:====

+

सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|

ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||

+

sarvadā sarvabhāvānāṁ sāmānyaṁ vr̥ddhikāraṇam|

hrāsahēturviśēṣaśca, pravr̥ttirubhayasya tu||44||

+

sarvadA sarvabhAvAnAM sAmAnyaM vRuddhikAraNam|

hrAsaheturvisheShashca, pravRuttirubhayasya tu||44||

Line 339: Line 385:

सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|

−

तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||

+

तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||

+

sāmānyamēkatvakaraṁ, viśēṣastu pr̥thaktvakr̥t|

tulyārthatā hi sāmānyaṁ, viśēṣastu viparyayaḥ||45||

+

sAmAnyamekatvakaraM, visheShastu pRuthaktvakRut|

tulyArthatA hi sAmAnyaM, visheShastu viparyayaH||45||

Line 347: Line 395:

Samanya (is the principle which ) enables to understand similarity (between objects), and vishesha (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

−

Tripod of living world and objective of publication of Ayurveda:

+

====Tripod of living world and objective of publication of Ayurveda:====

+

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|

लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम्||४६||

स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम्|

वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||

+

sattvamātmā śarīraṁ ca trayamētattridaṇḍavat|

lōkastiṣṭhati saṁyōgāttatra sarvaṁ pratiṣṭhitam||46||

sa pumāṁścētanaṁ tacca taccādhikaraṇaṁ smr̥tam|

−

vēdasyāsya, tadarthaṁ hi vēdō'yaṁ samprakāśitaḥ||47|

+

vēdasyāsya, tadarthaṁ hi vēdō'yaṁ samprakāśitaḥ||47||

+

sattvamAtmA sharIraM ca trayametattridaNDavat|

lokastiShThati saMyogAttatra sarvaM pratiShThitam||46||

Line 363: Line 414:

Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as Purusha (living being) and Chetana (sentient). It is the adhikarana (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]

−

Sentient and insentient dravya [elements]:

+

====Sentient and insentient dravya [elements]:====

+

खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|

सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||

+

khādīnyātmā manaḥ kālō diśaśca dravyasaṅgrahaḥ|

sēndriyaṁ cētanaṁ dravyaṁ, nirindriyamacētanam||48||

+

khAdInyAtmA manaH kAlo dishashca dravyasa~ggrahaH|

sendriyaM cetanaM dravyaM, nirindriyamacetanam||48||

Line 373: Line 427:

Panchamahabhuta (the five fundamental elements, akasha, vayu, tejas, ap and prithvi, or ether, air, fire, water, and earth respectively), soul, mind, time and dik (orientation in space) are collectively called dravyas (elements). Dravya, when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

−

Guna [basic properties/ qualities] and karma [actions]:

+

====Guna [basic properties/ qualities] and karma [actions]:====

+

सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|

−

गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||

+

गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||

+

sārthā gurvādayō buddhiḥ prayatnāntāḥ parādayaḥ|

guṇāḥ prōktāḥ prayatnādi karma cēṣṭitamucyatē||49||

+

sArthA gurvAdayo buddhiH prayatnAntAH parAdayaH|

guNAH proktAH prayatnAdi karma ceShTitamucyate||49||

Line 383: Line 440:

Sense objects (shabda, sparsha, rupa, rasa, gandha (sound, touch, sight, taste and smell respectively), properties beginning with guru [twenty properties like guru, laghu, etc], buddhi (intelligence) and ending with prayatna(effort),properties beginning with para are called gunas. The movement initiated by (the attribute of Atma) prayatna (effort) is called karma (action).[49]

−

Inseparable concomitance of element and properties:

+

====Inseparable concomitance of element and properties:====

+

समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|

−

स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||

+

स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||

+

samavāyō'pr̥thagbhāvō bhūmyādīnāṁ guṇairmataḥ|

−

sa nityō yatra hi dravyaṁ na tatrāniyatō guṇaḥ||50||

+

sa nityō yatra hi dravyaṁ na tatrāniyatō guṇaḥ||50||

+

samavAyo~apRuthagbhAvo bhUmyAdInAM guNairmataH|

sa nityo yatra hi dravyaM na tatrAniyato guNaH||50||

Line 393: Line 453:

Samavaya (inseparable concomitance) is the inseparable relationship of dravya with their gunas (properties). This is eternal because whenever a dravya exists, it is not devoid of gunas. [50]

−

Definition of dravya:

+

====Definition of dravya:====

+

यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|

−

तद्द्रव्यं

+

तद्द्रव्यं

+

yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat|

taddravyaṁ ||51||

+

yatrAshritAH karmaguNAH kAraNaM samavAyi yat|

taddravyaM ...|51|

Line 403: Line 466:

Dravya (element including drugs) is the substratum for karma (actions) and guna (properties) and that which is the samavayi karana (intrinsic or material cause of its effect). [51]

−

Definition of guna:

+

====Definition of guna:====

+

समवायी तु निश्चेष्टः कारणं गुणः||५१||

−

samavāyī tu niścēṣṭaḥ kāraṇaṁ guṇaḥ||51||

+

−

~~...~~samavAyI tu nishceShTaH kAraNaM guNaH||51||

+

samavāyī tu niścēṣṭaḥ kāraṇaṁ guṇaḥ||51||

+

samavAyI tu nishceShTaH kAraNaM guNaH||51||

Guṇa (property) is related with samavaya (inseperable concomitance to dravya), is devoid of action and is (asamavayi-non-inherent cause of its effect). [51]

−

Karma [action]:

+

====Karma [action]:====

+

संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|

−

कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||

+

कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||

+

saṁyōgē ca vibhāgē ca kāraṇaṁ dravyamāśritam|

kartavyasya kriyā karma karma nānyadapēkṣatē||52||

+

saMyoge ca vibhAge ca kAraNaM dravyamAshritam|

kartavyasya kriyA karma karma nAnyadapekShate||52||

Line 419: Line 489:

The causative factor in conjunction and disjunction is located in dravya and performance of the activities to be done (as intended by the doer) is karma (action). Karma does not depend on any other factor (to produce the activities). [52]

−

The objective of this compendium:

+

====The objective of this compendium:====

+

इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|

−

धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||

+

धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||

+

ityuktaṁ kāraṇaṁ kāryaṁ dhātusāmyamihōcyatē|

dhātusāmyakriyā cōktā tantrasyāsya prayōjanam||53||

+

ityuktaM kAraNaM kAryaM dhAtusAmyamihocyate|

dhAtusAmyakriyA coktA tantrasyAsya prayojanam||53||

Line 429: Line 502:

Thus has been described the cause. Now the effect dhatusamya is discussed here because the objective of this compendium is achievement of dhatusamya (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]

−

Three types of causes of diseases:

+

====Three types of causes of diseases:====

+

कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|

−

द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||

+

द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||

+

kālabuddhīndriyārthānāṁ yōgō mithyā na cāti ca|

dvayāśrayāṇāṁ vyādhīnāṁ trividhō hētusaṅgrahaḥ||54||

+

kAlabuddhIndriyArthAnAM yogo mithyA na cAti ca|

dvayAshrayANAM vyAdhInAM trividho hetusa~ggrahaH||54||

Line 439: Line 515:

Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]

−

Two sites of pleasure and disease:

+

====Two sites of pleasure and disease:====

+

शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|

−

तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||

+

तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||

+

śarīraṁ sattvasañjñaṁ ca vyādhīnāmāśrayō mataḥ|

tathā sukhānāṁ, yōgastu sukhānāṁ kāraṇaṁ samaḥ||55||

+

sharIraM sattvasa~jj~jaM ca vyAdhInAmAshrayo mataH|

tathA sukhAnAM, yogastu sukhAnAM kAraNaM samaH||55||

Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]

−

The nature of soul:

+

====The nature of soul:====

+

निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|

−

चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||

+

चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||

+

nirvikāraḥ parastvātmā sattvabhūtaguṇēndriyaiḥ|

caitanyē kāraṇaṁ nityō draṣṭā paśyati hi kriyāḥ||56||

+

nirvikAraH parastvAtmA sattvabhUtaguNendriyaiH|

caitanye kAraNaM nityo draShTA pashyati hi kriyAH||56||

Line 458: Line 541:

The soul is unchangeable and para (superior to anything), is the cause of consciousness when in conjunction with mind, properties of bhutas and sense organs, is eternal and is the seer who witnesses all actions. [56]

−

Three sharira dosha and two manas dosha :

+

====Three sharira dosha and two manas dosha :====

+

वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|

−

मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||

+

मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||

+

vāyuḥ pittaṁ kaphaścōktaḥ śārīrō dōṣasaṅgrahaḥ|

mānasaḥ punaruddiṣṭō rajaśca tama ēva ca||57||

+

vAyuH pittaM kaphashcoktaH shArIro doShasa~ggrahaH|

mAnasaH punaruddiShTo rajashca tama eva ca||57||

Line 468: Line 554:

Vayu, pitta and kapha are described as bodily doshas and rajas and tamas are mentioned as the mental ones. [57]

−

Treatment of these doshas:

+

====Treatment of these doshas:====

+

प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|

−

मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||

+

मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||

+

praśāmyatyauṣadhaiḥ pūrvō daivayuktivyapāśrayaiḥ|

mānasō jñānavijñānadhairyasmr̥tisamādhibhiḥ||58||

+

prashAmyatyauShadhaiH pUrvo daivayuktivyapAshrayaiH|

mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||

Line 478: Line 567:

The former ones (sharira doshas) are pacified by remedial measures of divine and rational qualities while the latter ones (manas dosha) can be treated with general and specific knowledge, temperance, memory and concentration. [58]

−

Properties of doshas:

+

====Properties of doshas:====

+

रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|

विपरीतगुणैर्द्रव्यैर्मारुतः सम्प्रशाम्यति||५९||

Line 484: Line 574:

विपरीतगुणैः पित्तं द्रव्यैराशु प्रशाम्यति||६०||

गुरुशीतमृदुस्निग्धमधुरस्थिरपिच्छिलाः|

−

श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||

+

श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||

+

rūkṣaḥ śītō laghuḥ sūkṣmaścalō'tha viśadaḥ kharaḥ|

viparītaguṇairdravyairmārutaḥ sampraśāmyati||59||

Line 491: Line 582:

guruśītamr̥dusnigdhamadhurasthirapicchilāḥ|

ślēṣmaṇaḥ praśamaṁ yānti viparītaguṇairguṇāḥ||61||

+

rUkShaH shIto laghuH sUkShmashcalo~atha vishadaH kharaH|

viparItaguNairdravyairmArutaH samprashAmyati||59||

Line 504: Line 596:

साधनं न त्वसाध्यानां व्याधीनामुपदिश्यते|

भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते||६३||

+

viparītaguṇairdēśamātrākālōpapāditaiḥ|

bhēṣajairvinivartantē vikārāḥ sādhyasammatāḥ||62||

sādhanaṁ na tvasādhyānāṁ vyādhīnāmupadiśyatē|

bhūyaścātō yathādravyaṁ guṇakarmāṇi vakṣyatē||63||

+

viparItaguNairdeshamAtrAkAlopapAditaiH|

bheShajairvinivartante vikArAH sAdhyasammatAH||62||

Line 516: Line 610:

Now described, in detail, are the properties and actions of drugs [62-63]

−

Rasa [taste sensations]:

+

====Rasa [taste sensations]:====

+

रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|

−

निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||

+

निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||

+

rasanārthō rasastasya dravyamāpaḥ kṣitistathā|

nirvr̥ttau ca viśēṣē ca pratyayāḥ khādayastrayaḥ||64||

+

rasanArtho rasastasya dravyamApaH kShitistathA|

nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||64||

Line 528: Line 625:

स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|

कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||

+

svāduramlō'tha lavaṇaḥ kaṭukastikta ēva ca|

kaṣāyaścēti ṣaṭkō'yaṁ rasānāṁ saṅgrahaḥ smr̥taḥ||65||

+

svAduramlo~atha lavaNaH kaTukastikta eva ca|

kaShAyashceti ShaTko~ayaM rasAnAM sa~ggrahaH smRutaH||65||

Line 538: Line 637:

जयन्ति पित्तं, श्लेष्माणं कषायकटुतिक्तकाः||६६||

(कट्वम्ललवणाः पित्तं, स्वाद्वम्ललवणाः कफम्|

−

कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||)|

+

कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||)

+

svādvamlalavaṇā vāyuṁ, kaṣāyasvādutiktakāḥ|

jayanti pittaṁ, ślēṣmāṇaṁ kaṣāyakaṭutiktakāḥ||66||

(kaṭvamlalavaṇāḥ pittaṁ, svādvamlalavaṇāḥ kapham|

kaṭutiktakaṣāyāśca kōpayanti samīraṇam ||1||)|

+

svAdvamlalavaNA vAyuM, kaShAyasvAdutiktakAH|

jayanti pittaM, shleShmANaM kaShAyakaTutiktakAH||66||

Line 550: Line 651:

(Among these tastes) sweet, sour and salty overcome vayu, astringent, sweet and bitter subdue pitta and astringent, pungent and bitter win over kapha. [66]

−

Classification of dravya based on prabhava:

+

====Classification of dravya based on prabhava:====

+

किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|

−

स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||

+

स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||

+

kiñciddōṣapraśamanaṁ kiñciddhātupradūṣaṇam|

svasthavr̥ttau mataṁ kiñcittrividhaṁ dravyamucyatē||67||

+

ki~jciddoShaprashamanaM ki~jciddhAtupradUShaNam|

svasthavRuttau mataM ki~jcittrividhaM dravyamucyate||67||

Line 560: Line 664:

Drug is of three types- (based on prabhava) (1) some (drugs) are pacifiers of doshas, (2) some vitiate dhatus and (3) some are taken as (responsible for) maintaining normal health. [67]

−

Classification of matters according to source:

+

====Classification of matters according to source:====

+

तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |

मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||

विण्मूत्रचर्मरेतोऽस्थिस्नायुशृङ्गनखाः खुराः|

−

जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||

+

जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||

+

tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam |

madhūni gōrasāḥ pittaṁ vasā majjā'sr̥gāmiṣam||68||

viṇmūtracarmarētō'sthisnāyuśr̥ṅganakhāḥ khurāḥ|

jaṅgamēbhyaḥ prayujyantē kēśā lōmāni rōcanāḥ||69||

+

tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |

madhUni gorasAH pittaM vasA majjA~asRugAmiSham||68||

Line 576: Line 683:

According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.

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 the substances obtained from animals [68-69].

−

Earth origin drugs:

+

====Earth origin drugs:====

+

सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|

मनःशिलाले मणयो लवणं गैरिकाञ्जने||७०||

−

भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्| वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||

+

भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|

+

वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||

+

suvarṇaṁ samalāḥ pañca lōhāḥ sasikatāḥ sudhā|

manaḥśilālē maṇayō lavaṇaṁ gairikāñjanē||70||

bhaumamauṣadhamuddiṣṭamaudbhidaṁ tu caturvidham|

vanaspatistathā vīrudvānaspatyastathauṣadhiḥ||71||

+

suvarNaM samalAH pa~jca lohAH sasikatAH sudhA|

manaHshilAle maNayo lavaNaM gairikA~jjane||70||

Line 590: Line 702:

Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts 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].

+

फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|

ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः||७२||

+

phalairvanaspatiḥ puṣpairvānaspatyaḥ phalairapi|

ōṣadhyaḥ phalapākāntāḥ pratānairvīrudhaḥ smr̥tāḥ||72||

+

phalairvanaspatiH puShpairvAnaspatyaH phalairapi|

oShadhyaH phalapAkAntAH pratAnairvIrudhaH smRutAH||72||

The plants which bear fruit without visible flowers are known as vanaspati (Gymno-spermia). The plants bearing both flowers and fruits are known as vanaspatya (angio-spermia). The plants which die out after flowering are known as aushadha (annuals). The plants which creep or twine are known as virudha (creepers) [72]

−

Plant’s parts used as drugs:

+

====Plant’s parts used as drugs:====

+

मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|

क्षाराः क्षीरं फलं पुष्पं भस्म तैलानि कण्टकाः||७३||

पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः|७४|

+

mūlatvaksāraniryāsanāla(ḍa)svarasapallavāḥ|

kṣārāḥ kṣīraṁ phalaṁ puṣpaṁ bhasma tailāni kaṇṭakāḥ||73||

patrāṇi śuṅgāḥ kandāśca prarōhāścaudbhidō gaṇaḥ|74|

+

mUlatvaksAraniryAsanAla(Da)svarasapallavAH|

kShArAH kShIraM phalaM puShpaM bhasma tailAni kaNTakAH||73||

patrANi shu~ggAH kandAshca prarohAshcaudbhido gaNaH|74|

+

The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5].

−

Miscellaneous classifications of the drugs:

+

====Miscellaneous classifications of the drugs:====

+

मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||

महास्नेहाश्च चत्वारः पञ्चैव लवणानि च|

अष्टौ मूत्राणि सङ्ख्यातान्यष्टावेव पयांसि च||७५||

शोधनार्थाश्च षड् वृक्षाः पुनर्वसुनिदर्शिताः|

−

य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||

+

य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||

+

mūlinyaḥ ṣōḍaśaikōnā phalinyō viṁśatiḥ smr̥tāḥ||74||

mahāsnēhāśca catvāraḥ pañcaiva lavaṇāni ca|

aṣṭau mūtrāṇi saṅkhyātānyaṣṭāvēva payāṁsi ca||75||

śōdhanārthāśca ṣaḍ vr̥kṣāḥ punarvasunidarśitāḥ|

−

ya ētān vētti saṁyōktuṁ vikārēṣu sa vēdavit||76||

+

ya ētān vētti saṁyōktuṁ vikārēṣu sa vēdavit||76||

+

mUlinyaH ShoDashaikonA phalinyo viMshatiH smRutAH||74||

mahAsnehAshca catvAraH pa~jcaiva lavaNAni ca|

aShTau mUtrANi sa~gkhyAtAnyaShTAveva payAMsi ca||75||

shodhanArthAshca ShaD vRukShAH punarvasunidarshitAH|

−

ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||

+

ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||

+

Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (mahasneha) substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (shodhana). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].

−

Sixteen roots used for shodhana (purification):

+

====Sixteen roots used for shodhana (purification):====

+

हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|

सप्तला श्वेतनामा च प्रत्यक्श्रेणी गवाक्ष्यपि||७७||

Line 636: Line 763:

एकादशावशिष्टा याः प्रयोज्यास्ता विरेचने|

इत्युक्ता नामकर्मभ्यां मूलिन्यः...|८०|

+

hastidantī haimavatī śyāmā trivr̥dadhōguḍā|

saptalā śvētanāmā ca pratyakśrēṇī gavākṣyapi||77||

Line 644: Line 772:

ēkādaśāvaśiṣṭā yāḥ prayōjyāstā virēcanē|

ityuktā nāmakarmabhyāṁ mūlinyaḥ...|80|

+

hastidantI haimavatI shyAmA trivRudadhoguDA|

saptalA shvetanAmA ca pratyakshreNI gavAkShyapi||77||

Line 652: Line 781:

ekAdashAvashiShTA yAH prayojyAstA virecane|

ityuktA nAmakarmabhyAM mUlinyaH...|80|

+

The roots of 16 plants whose roots are used for shodhana are Hastidanti, Haimavati, Shyama, Trivrit, Adhoguda, Saptala, Shvetanama, Pratyakshreni, Gavakshi, Jyotishmati, Bimbi, Shanapushpi, Vishanika, Ajagandha, Dravanti and Kshirini.

Out of these Shanapushpi, Bimbi and Haimavati are used for vamana (emesis therapy). Shveta and Jyotishmati are used for nasya karma (errhine). The remaining 11 drugs are used for virechana karma (purgation therapy) [77-80].

−

Fruits used for shodhana (purification therapy):

+

====Fruits used for shodhana (purification therapy):====

+

...फलिनीः शृणु||८०||

शङ्खिन्यथ विडङ्गानि त्रपुषं मदनानि च|

Line 668: Line 800:

दश यान्यवशिष्टानि तान्युक्तानि विरेचने||८५||

नामकर्मभिरुक्तानि फलान्येकोनविंशतिः|८६|

+

...phalinīḥ śr̥ṇu||80||

śaṅkhinyatha viḍaṅgāni trapuṣaṁ madanāni ca|

Line 680: Line 813:

nastaḥ pracchardanē caiva pratyakpuṣpā vidhīyatē|

daśa yānyavaśiṣṭāni tānyuktāni virēcanē||85||

−

nāmakarmabhiruktāni phalānyēkōnaviṁśatiḥ|86|

+

nāmakarmabhiruktāni phalānyēkōnaviṁśatiḥ|86|

+

...phalinIH shRuNu||80||

sha~gkhinyatha viDa~ggAni trapuShaM madanAni ca|

Line 694: Line 828:

dasha yAnyavashiShTAni tAnyuktAni virecane||85||

nAmakarmabhiruktAni phalAnyekonaviMshatiH|86|

+

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.

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].

−

Four major unctuous substances:

+

====Four major unctuous substances:====

+

सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||

पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः|

+

sarpistailaṁ vasā majjā snēhō diṣṭaścaturvidhaḥ ||86||

pānābhyañjanabastyarthaṁ nasyārthaṁ caiva yōgataḥ|

+

sarpistailaM vasA majjA sneho diShTashcaturvidhaH [2] ||86||

pAnAbhya~jjanabastyarthaM nasyArthaM caiva yogataH|

Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (nasya) therapy [86].

−

General actions of unctuous substances:

+

====General actions of unctuous substances:====

+

स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||

स्नेहा ह्येते च विहिता वातपित्तकफापहाः|८८|

+

snēhanā jīvanā varṇyā balōpacayavardhanāḥ||87||

snēhā hyētē ca vihitā vātapittakaphāpahāḥ|88|

+

snehanA jIvanA varNyA balopacayavardhanAH||87||

snehA hyete ca vihitA vAtapittakaphApahAH|88|

−

The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in vata, pitta and kapha [87-87.5].

+

−

Five salts:

+

The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in vata, pitta and kapha [87-87.5].

+

====Five salts:====

+

सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||

सामुद्रेण सहैतानि पञ्च स्युर्लवणानि च|

−

स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च||८९||

+

स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च||८९||

+

sauvarcalaṁ saindhavaṁ ca viḍamaudbhidamēva ca||88||

sāmudrēṇa sahaitāni pañca syurlavaṇāni ca|

snigdhānyuṣṇāni tīkṣṇāni dīpanīyatamāni ca||89||

+

sauvarcalaM saindhavaM ca viDamaudbhidameva ca||88||

sAmudreNa sahaitAni pa~jca syurlavaNAni ca|

Line 726: Line 874:

Five principal salts are black/sochal salt (sauvarchala), rock salt (saindhava), ammonium chloride (vit), earth/efflorescence salt (audbhid) and sea salt (samudra). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].

−

Utility of salts:

+

====Utility of salts:====

+

आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|

अधोभागोर्ध्वभागेषु निरूहेष्वनुवासने||९०||

Line 733: Line 883:

अजीर्णानाहयोर्वाते गुल्मे शूले तथोदरे|

उक्तानि लवणा(नि)...|९२|

+

ālēpanārthē yujyantē snēhasvēdavidhau tathā|

adhōbhāgōrdhvabhāgēṣu nirūhēṣvanuvāsanē||90||

Line 739: Line 890:

ajīrṇānāhayōrvātē gulmē śūlē tathōdarē|

uktāni lavaṇā(ni)...|92|

+

AlepanArthe yujyante snehasvedavidhau tathA|

adhobhAgordhvabhAgeShu nirUheShvanuvAsane||90||

Line 745: Line 897:

ajIrNAnAhayorvAte gulme shUle tathodare|

uktAni lavaNA(ni)...|92|

+

Salts are used for external applications (alepa), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of vata, gulma, colic and abdominal diseases. Thus, salts have been described [90-91.5].

−

Eight types of urine:

+

====Eight types of urine:====

+

... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||

मुख्यानि यानि दिष्टानि सर्वाण्यात्रेयशासने|

अविमूत्रमजामूत्रं गोमूत्रं माहिषं च यत् ||९३||

हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च|

+

... nyū(ū)rdhvaṁ mūtrāṇyaṣṭau nibōdha mē||92||

mukhyāni yāni diṣṭāni sarvāṇyātrēyaśāsanē|

avimūtramajāmūtraṁ gōmūtraṁ māhiṣaṁ ca yat ||93||

hastimūtramathōṣṭrasya hayasya ca kharasya ca|

+

... nyU(U)rdhvaM mUtrANyaShTau nibodha me||92||

mukhyAni yAni diShTAni sarvANyAtreyashAsane|

Line 761: Line 918:

Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93].

−

General properties and external uses of urine:

+

====General properties and external uses of urine:====

+

उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||

मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च|

+

uṣṇaṁ tīkṣṇamathō'rūkṣaṁ kaṭukaṁ lavaṇānvitam||94||

mūtramutsādanē yuktaṁ yuktamālēpanēṣu ca|

+

uShNaM tIkShNamatho~arUkShaM kaTukaM lavaNAnvitam||94||

mUtramutsAdane yuktaM yuktamAlepaneShu ca|

Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (alepa) [94].

−

Internal uses of urine:

+

====Internal uses of urine:====

+

युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||

स्वेदेष्वपि च तद्युक्तमानाहेष्वगदेषु च|

Line 779: Line 942:

svēdēṣvapi ca tadyuktamānāhēṣvagadēṣu ca| udarēṣvatha cārśaḥsu gulmikuṣṭhikilāsiṣu ||96||

tadyuktamupanāhēṣu pariṣēkē tathaiva ca|

+

yuktamAsthApane mUtraM yuktaM cApi virecane||95||

svedeShvapi ca tadyuktamAnAheShvagadeShu ca|

Line 784: Line 948:

tadyuktamupanAheShu pariSheke tathaiva ca|

−

Urines are also used in the preparations of evacuator enema, purgatives, poultice (upanaha) and affusion (parisheka) as well as in antidote (agada) preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (anaha), generalized enlargement of abdomen (udara roga), gulma, piles, dermatosis (kushtha) and leukoderma [95-96.5].

+

Urines are also used in the preparations of evacuator enema, purgatives, poultice (upanaha) and affusion (parisheka) as well as in antidote (agada) preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (anaha), generalized enlargement of abdomen (udara roga), gulma, piles, dermatosis (kushtha) and leukoderma [95-96.5].

+

दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||

पाण्डुरोगोपसृष्टानामुत्तमं शर्म चोच्यते|

+

dīpanīyaṁ viṣaghnaṁ ca krimighnaṁ cōpadiśyatē||97||

pāṇḍurōgōpasr̥ṣṭānāmuttamaṁ śarma cōcyatē|

+

dIpanIyaM viShaghnaM ca krimighnaM copadishyate||97||

pANDurogopasRuShTAnAmuttamaM sharma cocyate|

Urines have been prescribed as digestive stimulants, antidotes to poison and as vermicides. They are excellent for the treatment of persons suffering from pandu (anemia) [97.5].

+

श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||९८||

कर्षेत् पित्तमधोभागमित्यस्मिन् गुणसङ्ग्रहः|

सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते||९९||

+

ślēṣmāṇaṁ śamayēt pītaṁ mārutaṁ cānulōmayēt||98||

karṣēt pittamadhōbhāgamityasmin guṇasaṅgrahaḥ|

sāmānyēna mayōktastu pr̥thaktvēna pravakṣyatē||99||

+

shleShmANaM shamayet pItaM mArutaM cAnulomayet||98||

karShet pittamadhobhAgamityasmin guNasa~ggrahaH|

sAmAnyena mayoktastu pRuthaktvena pravakShyate||99||

−

Oral intake of urine pacifies kapha, regulates peristaltic movement of vata and evacuates morbid pitta through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99].

+

Oral intake of urine pacifies kapha, regulates peristaltic movement of vata and evacuates morbid pitta through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99].

−

Urine of ewe and goat:

+

====Urine of ewe and goat:====

+

अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|

आजं कषायमधुरं पथ्यं दोषान्निहन्ति च||१००||

+

avimūtraṁ satiktaṁ syāt snigdhaṁ pittāvirōdhi ca|

ājaṁ kaṣāyamadhuraṁ pathyaṁ dōṣānnihanti ca||100||

+

avimUtraM satiktaM syAt snigdhaM pittAvirodhi ca|

AjaM kaShAyamadhuraM pathyaM doShAnnihanti ca||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:====

+

गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|

−

कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||

+

कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||

+

gavyaṁ samadhuraṁ kiñciddōṣaghnaṁ krimikuṣṭhanut|

−

kaṇḍūṁ ca śamayēt pītaṁ samyagdōṣōdarē hitam||101||

+

kaṇḍūṁ ca śamayēt pītaṁ samyagdōṣōdarē hitam||101||

+

gavyaM samadhuraM ki~jciddoShaghnaM krimikuShThanut|

kaNDUM ca shamayet pItaM samyagdoShodare hitam||101||

The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (kushtha) and relieves pruritis. Its proper intake cures disorders of abdomen [101].

−

Properties of urine of buffalo and elephant:

+

====Properties of urine of buffalo and elephant:====

+

अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|

हास्तिकं लवणं मूत्रं हितं तु क्रिमिकुष्ठिनाम्||१०२||

Line 836: Line 1,016:

The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (udara roga). The urine of she-elephant is salty and provides relief in worms and dermatoses (kushtha). It is also useful in the treatment of retention of feces and urine, poisoning, kapha disorders and piles [102.5].

−

Properties of urine of she-camel:

+

====Properties of urine of she-camel:====

+

सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||

+

satiktaṁ śvāsakāsaghnamarśōghnaṁ cauṣṭramucyatē||103||

+

satiktaM shvAsakAsaghnamarshoghnaM cauShTramucyate||103||

The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].

−

Properties of urine of mare and she-donkey:

+

====Properties of urine of mare and she-donkey:====

+

वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|

खरमूत्रमपस्मारोन्मादग्रहविनाशनम्||१०४||

−

इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|

+

इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|

+

vājināṁ tiktakaṭukaṁ kuṣṭhavraṇaviṣāpaham|

kharamūtramapasmārōnmādagrahavināśanam||104||

−

itīhōktāni mūtrāṇi yathāsāmarthyayōgataḥ|105|

+

itīhōktāni mūtrāṇi yathāsāmarthyayōgataḥ|105|

+

vAjinAM tiktakaTukaM kuShThavraNaviShApaham|

kharamUtramapasmAronmAdagrahavinAshanam||104||

−

itIhoktAni mUtrANi yathAsAmarthyayogataH|105|

+

itIhoktAni mUtrANi yathAsAmarthyayogataH|105|

+

Urine of mare is bitter and pungent in taste and provides relief in dermatoses (kushtha), wounds and poisoning.

Urine of she-donkey provides relief in epilepsy, major psychosis and severe chronic psychosomatic diseases (graha) of children.

Thus described were the medicinal properties and action of eight types of urine. [104].

−

Eight types of milk:

+

====Eight types of milk:====

+

अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||

अविक्षीरमजाक्षीरं गोक्षीरं माहिषं च यत्|

−

उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||

+

उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||

+

ataḥ kṣīrāṇi vakṣyantē karma caiṣāṁ guṇāśca yē||105||

avikṣīramajākṣīraṁ gōkṣīraṁ māhiṣaṁ ca yat|

−

uṣṭrīṇāmatha nāgīnāṁ vaḍavāyāḥ striyāstathā||106||

+

uṣṭrīṇāmatha nāgīnāṁ vaḍavāyāḥ striyāstathā||106||

+

ataH kShIrANi vakShyante karma caiShAM guNAshca ye||105||

avikShIramajAkShIraM gokShIraM mAhiShaM ca yat|

−

uShTrINAmatha nAgInAM vaDavAyAH striyAstathA||106||

+

uShTrINAmatha nAgInAM vaDavAyAH striyAstathA||106||

+

Henceforth properties and actions of (eight types) milk are being described.

−

The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes [105-106].

+

The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes [105-106].

−

General properties and actions of milk:

+

====General properties and actions of milk:====

+

प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|

प्रीणनं बृंहणं वृष्यं मेध्यं बल्यं मनस्करम्||१०७||

Line 873: Line 1,069:

हन्ति शोणितपित्तं च सन्धानं विहतस्य च||१०८||

सर्वप्राणभृतां सात्म्यं शमनं शोधनं तथा|

−

तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||

+

तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||

+

prāyaśō madhuraṁ snigdhaṁ śītaṁ stanyaṁ payō matam|

prīṇanaṁ br̥ṁhaṇaṁ vr̥ṣyaṁ mēdhyaṁ balyaṁ manaskaram||107||

Line 880: Line 1,077:

sarvaprāṇabhr̥tāṁ sātmyaṁ śamanaṁ śōdhanaṁ tathā|

tr̥ṣṇāghnaṁ dīpanīyaṁ ca śrēṣṭhaṁ kṣīṇakṣatēṣu ca||109||

+

prAyasho madhuraM snigdhaM shItaM stanyaM payo matam|

prINanaM bRuMhaNaM vRuShyaM medhyaM balyaM manaskaram||107||

Line 888: Line 1,086:

Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (medhya, which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the dosha, quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer [107-109].

−

General indications of milk:

+

====General indications of milk:====

+

पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|

अतीसारे ज्वरे दाहे श्वयथौ च विशेषतः ||११०||

योनिशुक्रप्रदोषेषु मूत्रेष्वप्रचुरेषु च|

पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्||१११||

+

pāṇḍurōgē'mlapittē ca śōṣē gulmē tathōdarē|

atīsārē jvarē dāhē śvayathau ca viśēṣataḥ ||110||

yōniśukrapradōṣēṣu mūtrēṣvapracurēṣu ca|

−

purīṣē grathitē pathyaṁ vātapittavikāriṇām||111||

+

purīṣē grathitē pathyaṁ vātapittavikāriṇām||111||

+

pANDuroge~amlapitte ca shoShe gulme tathodare|

atIsAre jvare dAhe shvayathau ca visheShataH ||110||

Line 902: Line 1,104:

purIShe grathite pathyaM vAtapittavikAriNAm||111||

−

Milk is indicated in pandu(anemia), amlapitta (acid dyspepsia), consumption, gulma and udara roga (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of vata and pitta [110-111].

+

Milk is indicated in pandu(anemia), amlapitta (acid dyspepsia), consumption, gulma and udara roga (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of vata and pitta [110-111].

−

Pharmaceutical uses of milk:

+

====Pharmaceutical uses of milk:====

+

नस्यालेपावगाहेषु वमनास्थापनेषु च|

−

विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||

+

विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||

+

nasyālēpāvagāhēṣu vamanāsthāpanēṣu ca|

−

virēcanē snēhanē ca payaḥ sarvatra yujyatē||112||

+

virēcanē snēhanē ca payaḥ sarvatra yujyatē||112||

+

nasyAlepAvagAheShu vamanAsthApaneShu ca|

virecane snehane ca payaH sarvatra yujyate||112||

−

Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies [112].

+

Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies [112].

+

यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|

अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः||११३||

+

yathākramaṁ kṣīraguṇānēkaikasya pr̥thak pr̥thak|

annapānādikē'dhyāyē bhūyō vakṣyāmyaśēṣataḥ||113||

+

yathAkramaM kShIraguNAnekaikasya pRuthak pRuthak|

annapAnAdike~adhyAye bhUyo vakShyAmyasheShataH||113||

+

Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled Annapana adhyaya [113].

−

Plants with latex:

+

====Plants with latex:====

+

अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|

स्नुह्यर्काश्मन्तकास्तेषामिदं कर्म पृथक् पृथक्||११४||

वमनेऽश्मन्तकं विद्यात् स्नुहीक्षीरं विरेचने|

−

क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||

+

क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||

+

athāparē trayō vr̥kṣāḥ pr̥thagyē phalamūlibhiḥ|

snuhyarkāśmantakāstēṣāmidaṁ karma pr̥thak pr̥thak||114||

vamanē'śmantakaṁ vidyāt snuhīkṣīraṁ virēcanē|

−

kṣīramarkasya vijñēyaṁ vamanē savirēcanē||115||

+

kṣīramarkasya vijñēyaṁ vamanē savirēcanē||115||

+

athApare trayo vRukShAH pRuthagye phalamUlibhiH|

snuhyarkAshmantakAsteShAmidaM karma pRuthak pRuthak||114||

vamane~ashmantakaM vidyAt snuhIkShIraM virecane|

kShIramarkasya vij~jeyaM vamane savirecane||115||

+

Now other than fruiters and rooter, three plants whose latex is used will be described. These three plants are Snuhi, Arka and Ashmantaka.

Ashmantaka is used for therapeutic emesis ; latex of Snuhi is used for purgation and latex of Arka is used both for emesis and purgation therapies [114-115].

−

Three bark-plants used as drug:

+

====Three bark-plants used as drug:====

+

इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|

पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः||११६||

imāṁstrīnaparān vr̥kṣānāhuryēṣāṁ hitāstvacaḥ|

−

pūtīkaḥ kr̥ṣṇagandhā ca tilvakaśca tathā taruḥ||116||

+

pūtīkaḥ kr̥ṣṇagandhā ca tilvakaśca tathā taruḥ||116||

+

imAMstrInaparAn vRukShAnAhuryeShAM hitAstvacaH|

pUtIkaH kRuShNagandhA ca tilvakashca tathA taruH||116||

−

There are three more trees whose bark is used as drug. These are Putika, Krushnagandha and Tilvaka [116]

+

There are three more trees whose bark is used as drug.

+

These are Putika, Krushnagandha and Tilvaka [116]

विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|

Line 954: Line 1,173:

dadruvidradhigaṇḍēṣu kuṣṭhēṣvapyalajīṣu ca|

ṣaḍvr̥kṣāñchōdhanānētānapi vidyādvicakṣaṇaḥ||118||

+

virecane prayoktavyaH pUtIkastilvakastathA|

kRuShNagandhA parIsarpe shotheShvarshaHsu cocyate||117||

Line 959: Line 1,179:

ShaDvRukShA~jchodhanAnetAnapi vidyAdvicakShaNaH||118||

−

The barks of Putika and Tilvaka are used for purgation therapy.

+

The barks of Putika and Tilvaka are used for purgation therapy. Indications of bark of Krushnagandha are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (alaji). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].

−

Indications of bark of Krushnagandha are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (alaji). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].

+

−

Conclusion of descriptions of the plants:

+

====Conclusion of descriptions of the plants:====

+

इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|

−

मूत्रं क्षीराणि वृक्षाश्च षड् ये दिष्टपयस्त्वचः||११९||

+

मूत्रं क्षीराणि वृक्षाश्च षड् ये दिष्टपयस्त्वचः||११९||

+

ityuktāḥ phalamūlinyaḥ snēhāśca lavaṇāni ca|

mūtraṁ kṣīrāṇi vr̥kṣāśca ṣaḍ yē diṣṭapayastvacaḥ||119||

+

ityuktAH phalamUlinyaH snehAshca lavaNAni ca|

mUtraM kShIrANi vRukShAshca ShaD ye diShTapayastvacaH||119||

Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used [119].

−

Help for identification of plants:

+

====Help for identification of plants:====

+

ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|

अविपाश्चैव गोपाश्च ये चान्ये वनवासिनः||१२०||

+

ōṣadhīrnāmarūpābhyāṁ jānatē hyajapā vanē|

avipāścaiva gōpāśca yē cānyē vanavāsinaḥ||120||

Line 980: Line 1,206:

Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]

−

Only knowledge of name of plant is not sufficient:

+

====Only knowledge of name of plant is not sufficient:====

+

न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|

ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति||१२१||

+

na nāmajñānamātrēṇa rūpajñānēna vā punaḥ|

−

ōṣadhīnāṁ parāṁ prāptiṁ kaścidvēditumarhati||121||

+

ōṣadhīnāṁ parāṁ prāptiṁ kaścidvēditumarhati||121||

+

na nAmaj~jAnamAtreNa rUpaj~jAnena vA punaH|

oShadhInAM parAM prAptiM kashcidveditumarhati||121||

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]

−

Full knowledge of therapeutic actions of plants is must:

+

====Full knowledge of therapeutic actions of plants is must:====

+

योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|

किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्||१२२||

+

yōgavittvapyarūpajñastāsāṁ tattvaviducyatē|

kiṁ punaryō vijānīyādōṣadhīḥ sarvathā bhiṣak||122||

+

yogavittvapyarUpaj~jastAsAM tattvaviducyate|

kiM punaryo vijAnIyAdoShadhIH sarvathA bhiShak||122||

−

If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects! [122]

+

If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]

−

Best physician:

+

====Best physician:====

+

योगमासां तु यो विद्याद्देशकालोपपादितम्|

पुरुषं पुरुषं वीक्ष्य स ज्ञेयो भिषगुत्तमः||१२३||

+

yōgamāsāṁ tu yō vidyāddēśakālōpapāditam|

−

puruṣaṁ puruṣaṁ vīkṣya sa jñēyō bhiṣaguttamaḥ||123||

+

puruṣaṁ puruṣaṁ vīkṣya sa jñēyō bhiṣaguttamaḥ||123||

+

yogamAsAM tu yo vidyAddeshakAlopapAditam|

puruShaM puruShaM vIkShya sa j~jeyo bhiShaguttamaH||123||

+

He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]

−

Denouncing of quacks:

+

====Denouncing of quacks:====

+

यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|

तथौषधमविज्ञातं विज्ञातममृतं यथा||१२४||

+

yathā viṣaṁ yathā śastraṁ yathā'gniraśaniryathā|

tathauṣadhamavijñātaṁ vijñātamamr̥taṁ yathā||124||

+

yathA viShaM yathA shastraM yathA~agnirashaniryathA|

tathauShadhamavij~jAtaM vij~jAtamamRutaM yathA||124||

Line 1,018: Line 1,261:

औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|

विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते||१२५||

+

auṣadhaṁ hyanabhijñātaṁ nāmarūpaguṇaistribhiḥ|

vijñātaṁ cāpi duryuktamanarthāyōpapadyatē||125||

+

auShadhaM hyanabhij~jAtaM nAmarUpaguNaistribhiH|

vij~jAtaM cApi duryuktamanarthAyopapadyate||125||

A drug whose name, form and properties are not known or a drug though known if improperly administered, may cause disaster [125]

+

योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|

भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्||१२६||

+

yōgādapi viṣaṁ tīkṣṇamuttamaṁ bhēṣajaṁ bhavēt|

bhēṣajaṁ cāpi duryuktaṁ tīkṣṇaṁ sampadyatē viṣam||126||

+

yogAdapi viShaM tIkShNamuttamaM bheShajaM bhavet|

bheShajaM cApi duryuktaM tIkShNaM sampadyate viSham||126||

Line 1,035: Line 1,283:

तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|

धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा||१२७||

+

tasmānna bhiṣajā yuktaṁ yuktibāhyēna bhēṣajam|

dhīmatā kiñcidādēyaṁ jīvitārōgyakāṅkṣiṇā||127||

+

tasmAnna bhiShajA yuktaM yuktibAhyena bheShajam|

dhImatA ki~jcidAdeyaM jIvitArogyakA~gkShiNA||127||

Line 1,044: Line 1,294:

कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|

सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्||१२८||

+

kuryānnipatitō mūrdhni saśēṣaṁ vāsavāśaniḥ|

−

saśēṣamāturaṁ kuryānnatvajñamatamauṣadham||128||

+

saśēṣamāturaṁ kuryānnatvajñamatamauṣadham||128||

+

kuryAnnipatito mUrdhni sasheShaM vAsavAshaniH|

sasheShamAturaM kuryAnnatvaj~jamatamauShadham||128||

One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician [128]

+

दुःखिताय शयानाय श्रद्दधानाय रोगिणे|

यो भेषजमविज्ञाय प्राज्ञमानी प्रयच्छति||१२९||

त्यक्तधर्मस्य पापस्य मृत्युभूतस्य दुर्मतेः|

नरो नरकपाती स्यात्तस्य सम्भाषणादपि||१३०||

+

duḥkhitāya śayānāya śraddadhānāya rōgiṇē|

yō bhēṣajamavijñāya prājñamānī prayacchati||129||

tyaktadharmasya pāpasya mr̥tyubhūtasya durmatēḥ|

narō narakapātī syāttasya sambhāṣaṇādapi||130||

+

duHkhitAya shayAnAya shraddadhAnAya rogiNe|

yo bheShajamavij~jAya prAj~jamAnI prayacchati||129||

Line 1,064: Line 1,319:

The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]

−

Exploitation of the patient is sin:

+

====Exploitation of the patient is sin:====

+

वरमाशीविषविषं क्वथितं ताम्रमेव वा|

पीतमत्यग्निसन्तप्ता भक्षिता वाऽप्ययोगुडाः||१३१||

नतु श्रुतवतां वेशं बिभ्रता शरणागतात्|

गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्||१३२||

+

varamāśīviṣaviṣaṁ kvathitaṁ tāmramēva vā|

pītamatyagnisantaptā bhakṣitā vā'pyayōguḍāḥ||131||

natu śrutavatāṁ vēśaṁ bibhratā śaraṇāgatāt|

gr̥hītamannaṁ pānaṁ vā vittaṁ vā rōgapīḍitāt||132||

+

varamAshIviShaviShaM kvathitaM tAmrameva vA|

pItamatyagnisantaptA bhakShitA vA~apyayoguDAH||131||

Line 1,080: Line 1,339:

It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid [131-132]

−

Try to become good physician:

+

====Try to become good physician:====

+

भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|

परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्||१३३||

+

bhiṣagbubhūṣurmatimānataḥ svaguṇasampadi|

paraṁ prayatnamātiṣṭhēt prāṇadaḥ syādyathā nr̥ṇām||133||

+

bhiShagbubhUShurmatimAnataH svaguNasampadi|

paraM prayatnamAtiShThet prANadaH syAdyathA nRuNAm||133||

Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people [133]

−

Qualities of best drug and physician:

+

====Qualities of best drug and physician:====

+

तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|

स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्||१३४||

+

tadēva yuktaṁ bhaiṣajyaṁ yadārōgyāya kalpatē|

−

sa caiva bhiṣajāṁ śrēṣṭhō rōgēbhyō yaḥ pramōcayēt||134||

+

sa caiva bhiṣajāṁ śrēṣṭhō rōgēbhyō yaḥ pramōcayēt||134||

+

tadeva yuktaM bhaiShajyaM yadArogyAya kalpate|

−

sa caiva bhiShajAM shreShTho rogebhyo yaH pramocayet||134||

+

sa caiva bhiShajAM shreShTho rogebhyo yaH pramocayet||134||

+

The right medicine is that which restores the health and best physician is that who relieves patients from their diseases [134]

+

सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|

−

सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||

+

सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||

+

samyakprayōgaṁ sarvēṣāṁ siddhirākhyāti karmaṇām|

siddhirākhyāti sarvaiśca guṇairyuktaṁ bhiṣaktamam||135||

+

samyakprayogaM sarveShAM siddhirAkhyAti karmaNAm|

siddhirAkhyAti sarvaishca guNairyuktaM bhiShaktamam||135||

+

Correct application of all therapeutic measures is reflected in success in treatment (siddhi) and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]

−

Summary:

+

====Summary:====

+

तत्र श्लोकाः-

आयुर्वेदागमो हेतुरागमस्य प्रवर्तनम्|

Line 1,116: Line 1,389:

वैद्यापवादो यत्रस्थाः सर्वे च भिषजां गुणाः|

सर्वमेतत् समाख्यातं पूर्वाध्याये महर्षिणा||१४०||

+

tatra ślōkāḥ-

āyurvēdāgamō hēturāgamasya pravartanam|

Line 1,126: Line 1,400:

karmāṇi caiṣāṁ sarvēṣāṁ yōgāyōgaguṇāguṇāḥ||139||

vaidyāpavādō yatrasthāḥ sarvē ca bhiṣajāṁ guṇāḥ|

−

sarvamētat samākhyātaṁ pūrvādhyāyē maharṣiṇā||140||

+

sarvamētat samākhyātaṁ pūrvādhyāyē maharṣiṇā||140||

+

tatra shlokAH-

AyurvedAgamo heturAgamasya pravartanam|

Line 1,138: Line 1,413:

vaidyApavAdo yatrasthAH sarve ca bhiShajAM guNAH|

sarvametat samAkhyAtaM pUrvAdhyAye maharShiNA||140||

+

Here are the re-capitulatory verses

The origin of Ayurveda, circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of ayurveda (are described) [136]

Line 1,144: Line 1,420:

Urines, milk, six plants whose latex and barks are used as drugs; actions of all of these; merits and demerits of the right and wrong administration of them have been described [139]

The denunciation of quacks, points indicating the qualities of best physician; all these have been described in brief in the first chapter by the great sages [140]

+

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते सूत्रस्थाने दीर्घञ्जीवितीयो नाम प्रथमोऽध्यायः||१||

+

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||

Thus the first chapter entitled ‘The Quest for Longevity’ of the section of Sutra Sthana (general principles) of the treatise compiled by Agnivesa and revised by Caraka is completed (1).

−

Tattva Vimarsha/Fundamental Inferences:

+

−

• The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]

+

===Tattva Vimarsha/Fundamental Inferences:===

−

• An iterative interchange between patients, practitioners, researchers and community (Loka) members through symposiums, discussions continuously added and enriched the Shastra, or the Scientific body of knowledge, to help find the most effective formulations to allieviate diseases.

+

−

• The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]

+

* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]

−

• Four objectives of life: Health is the root to attain all four basic objectives of life i.e. Dharma [guidelines for life or virtues], Artha [Wealth]. Kama [desires or enjoyments] and Moksha [emancipation]. The diseases are destroyer of all this as well as harmony within an environment. [verse 15]

+

* An iterative interchange between patients, practitioners, researchers and community (Loka) members through symposiums, discussions continuously added and enriched the Shastra, or the Scientific body of knowledge, to help find the most effective formulations to allieviate diseases.

−

• Three principles for knowledge of health and diseased: The best ways of knowledge about health and disease are knowing hetu[causes], linga [symptomatology] and aushadha [therapeutics]. [Verse 24]

+

* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]

−

• Six categories of everything : Samanya (principle of similarity), vishesha (principle of distinction), guna (property), dravya (~substance), karma (action) and samavaya (inherence/ inseperable concomittance) are six basic categories of everything existing in the world. . By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

+

* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. Dharma [guidelines for life or virtues], Artha [Wealth]. Kama [desires or enjoyments] and Moksha [emancipation]. The diseases are destroyer of all this as well as harmony within an environment. [verse 15]

−

• Two ways for attainment of knowledge: Ayurveda knowledge can be attained through dnyana chakshu [with physical eyes] and dhyana chakshu [through meditation practice to develop inner conscience about the subject]. [Verse 17 and verse 28]

+

* Three principles for knowledge of health and diseased: The best ways of knowledge about health and disease are knowing hetu[causes], linga [symptomatology] and aushadha [therapeutics]. [Verse 24]

−

• 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]

+

* Six categories of everything : Samanya (principle of similarity), vishesha (principle of distinction), guna (property), dravya (~substance), karma (action) and samavaya (inherence/ inseperable concomittance) are six basic categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

−

• Definition of Ayurveda: Ayurveda deals with all aspects of life [good, bad, happy and unhappy life] and its extent.

+

* Two ways for attainment of knowledge: Ayurveda knowledge can be attained through dnyana chakshu [with physical eyes] and dhyana chakshu [through meditation practice to develop inner conscience about the subject]. [Verse 17 and verse 28]

−

• 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 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.

+

* 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]

−

• Superiority of Ayurveda over other vedas: 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].

+

* Definition of Ayurveda: Ayurveda deals with all aspects of life [good, bad, happy and unhappy life] and its extent.

−

• 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]

+

* 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 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.

−

• The three fundamental pillars of the sentient human being and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient purusha (living person). The objective of Ayurveda is to understand and explain all aspects of purusha. [Verse 46-47]

+

* Superiority of Ayurveda over other vedas: 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].

−

• Basic elements: Pancha mahabhoota (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 categorised 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-vision, rasa-taste and gandha-smell) are five vaisheshika [specific] properties.

+

* 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 and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient purusha (living person). The objective of Ayurveda is to understand and explain all aspects of purusha. [Verse 46-47]

+

* Basic elements: Pancha mahabhoota (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 categorised 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-vision, 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], mrudu [soft], kathina [hard], vishada [non-slimy], pichchila [sticky], shlakshna [smooth], khara [rough], sthoola [gross], sukshma [subtle], sandra [solid], drava [liquid] are twenty samanya [general] properties.

Buddhi [knowledge] with smriti [memory], chetana [consciousness], dhriti [restraint], ahankara [ego], ichcha [inclination/desire], dwesha [aversion], sukha [comfort] , dukkha [discomfort], prayatna [effort] are properties of the atman or the Self.

+

Para [best], aparatva [not best], yukti [plan], samkhya [numeration], samyoga [combination], vibhaga [division], pruthkatva [difference], parimana [measurement], samskar [processing/transformation], abhyasa [continuous practice] are 10 paradi [ starting from para] 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(Inseperable concomitance) : Samavaya is the inherent inseparable concomitance of dravya (or substance e.g., prithvi or earth etc.) with their guṇas (properties) and karma (actions). This is eternal because no dravya (substance) is devoid of property. Every substance has some or the other property. [ verse 50]

+

* Samavaya(Inseperable concomitance) : Samavaya is the inherent inseparable concomitance of dravya (or substance e.g., prithvi or earth etc.) with their guṇas (properties) and karma (actions). This is eternal because no dravya (substance) is devoid of 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] [verse 51] are inherent in a dravya. Karma (action) is also inherent in dravya. But unlike karma, gunas cannot initiate any movement on there own. The movements have to be initiated by karma.

+

* Guna: Guna [properties] [verse 51] are inherent in a dravya. Karma (action) is also inherent in dravya. But unlike karma, gunas cannot initiate any movement on there own. The movements have to be initiated by karma.

−

• Karma[action/effect]: The causative factor in combination/conjunction and division/disjunction is located in dravya [substance]. This performance of that causative factor is ‘karma’ (action). Karma does not require anything else. [verse 52]Karana [cause] and a definition of health: The factor responsible for action is karana which results in a desired karya (effect), which is the end product of the action. In this verse, samanya, vishesha etc. are termed as karana (cause), and the karya (desired effect) is dhatusamya i.e. a harmonious or balanced state of all the body constituents. Dhatusamya leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

+

* Karma[action/effect]: The causative factor in combination/conjunction and division/disjunction is located in dravya [substance]. This performance of that causative factor is ‘karma’ (action). Karma does not require anything else. [verse 52]Karana [cause] and a definition of health: The factor responsible for action is karana which results in a desired karya (effect), which is the end product of the action. In this verse, samanya, vishesha etc. are termed as karana (cause), and the karya (desired effect) is dhatusamya i.e. a harmonious or balanced state of all the body constituents. Dhatusamya leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

−

• Karya [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among dhatus [the factors responsible for various physiological actions]. [verse 53]

+

* Karya [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among dhatus [the factors responsible for various physiological actions]. [verse 53]

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• Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

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* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

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• Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

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* Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

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• The soul: The soul is unchangeable, is para (superior), is the cause of consciousness (in conjunction with the mind, properties of bhutas and sense organs), is eternal and is the seer who witnesses all the actions. The soul doesn’t get affected by any abnormalities. [verse 56]

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* The soul: The soul is unchangeable, is para (superior), is the cause of consciousness (in conjunction with the mind, properties of bhutas and sense organs), is eternal and is the seer who witnesses all the actions. The soul doesn’t get affected by any abnormalities. [verse 56]

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• Dosha: Vata, pitta and kapha are doshas associated with the body. Rajas and tamas are mental doshas. These doshas can vitiate the body and mind respectively and are responsible for diseases. [verse 57]

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* Dosha: Vata, pitta and kapha are doshas associated with the body. Rajas and tamas are mental doshas. These doshas can vitiate the body and mind respectively and are responsible for diseases. [verse 57]

o Treatment of these dosha: Body-related dosha are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental dosha includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy. [verse 58]

 Properties of vata dosha & treatment: Vata dosha is ruksha[dry], sheeta [cool], laghu [light], sukshma [subtle], chala [mobile], vishada [non-slimy] and khara [rough] in properties and is pacified by the drugs (and substances) having opposite properties. [verse 59]

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