Changes

===Vidhi Vimarsha:===

===Vidhi Vimarsha:===

   

   

* Threefold method of learning Ayurveda-  Ayurveda can be understood completely and effectively by gaining the threefold knowledge of hetu (cause), linga (symptoms) and aushadha(remedies). Charaka samhita explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

==== Threefold method of learning Ayurveda ====

 

Ayurveda can be understood completely and effectively by gaining the threefold knowledge of hetu (cause), linga (symptoms) and aushadha(remedies). Charaka samhita explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

Six categories- A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realised that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as padartha by vaisheshika darshana. But Ayurveda terms them as karana(cause), with dhatusamya(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per Sushruta Samhita the duty of a vaidya(physician) is to maintain or restore health, can be executed in three ways-

Six categories- A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realised that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as padartha by vaisheshika darshana. But Ayurveda terms them as karana(cause), with dhatusamya(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per Sushruta Samhita the duty of a vaidya(physician) is to maintain or restore health, can be executed in three ways-

1. By augmenting the body constituents which are depleted, to normal level.

1. By augmenting the body constituents which are depleted, to normal level.

For executing all these three duties, a Vaidya (ayurvedic practitioner or physician) requires samanya which leads to increase and vishesha, which leads to decrease of existents. Therefore, they are mentioned first. Samanya and vishesha reside in dravya, guna and karma, so a vaidya needs to study them. Relationship of guna and karma with dravya is samavaya. Samavaya is responsible for existence of dravya, guna and karma all. Their relationship is indicated by placing all three in continuation in that verse. Ayurveda gives more importance to gunas (properties and also qualities). So guna is mentioned first. E.g. Vacha is described as ugragandha (having strong smell).If the drug is not possessing these desired qualities, vaidya may not select that drug, instead he may select an alternative.

For executing all these three duties, a Vaidya (ayurvedic practitioner or physician) requires samanya which leads to increase and vishesha, which leads to decrease of existents. Therefore, they are mentioned first. Samanya and vishesha reside in dravya, guna and karma, so a vaidya needs to study them. Relationship of guna and karma with dravya is samavaya. Samavaya is responsible for existence of dravya, guna and karma all. Their relationship is indicated by placing all three in continuation in that verse. Ayurveda gives more importance to gunas (properties and also qualities). So guna is mentioned first. E.g. Vacha is described as ugragandha (having strong smell).If the drug is not possessing these desired qualities, vaidya may not select that drug, instead he may select an alternative.

It may appear that the concepts of samanya etc. are philosophical. But Ayurveda applies these concepts in practice.

It may appear that the concepts of samanya etc. are philosophical. But Ayurveda applies these concepts in practice.

Out of these six categories, dravya, guna and karma truely exist. Samanya, vishesha and samavaya doesn’t exist in the external world. They exist because we understand them. .

Out of these six categories, dravya, guna and karma truely exist. Samanya, vishesha and samavaya doesn’t exist in the external world. They exist because we understand them.

* Definition of Ayurveda- Here four types of ayu(life) are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a karmic consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ayu pramana (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like dashavidha pareeksha (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes about ayu itself i.e. definition and understanding about what is Ayu(life).  

 

* Definition of Ayu [Life] and its synonyms- Ayurveda discusses about ‘Ayu’ which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of indriya (sense organs), mana(mind) and atma(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as paramanu (cell). The knowledge of ayu is explained by keeping such a living body in view.

==== Definition of Ayurveda ====

 

Here four types of ayu(life) are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a karmic consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ayu pramana (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like dashavidha pareeksha (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes about ayu itself i.e. definition and understanding about what is Ayu(life).  

 

==== Definition of Ayu [Life] and its synonyms ====

 

Ayurveda discusses about ‘Ayu’ which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of indriya (sense organs), mana(mind) and atma(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as paramanu (cell). The knowledge of ayu is explained by keeping such a living body in view.

    

    

Ayurveda accepts separate existence of indriya (sense organs). Indriya are made up of the five mahabhutas. Each indriya is composed of portions of all five mahabhutas, with predominance of one of them. Accepting separate existence of indriya and understanding their composition as made up of mahabhutas is a significant concept philosophically, and also having important practical applications. Each indriya operates with the help of certain organs and structures called as adhishthana (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as adhishthana. There is separate existence of indriya, which is very subtle and therefore invisible. Since all these are made up of mahabhutas, with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of mahabhutas. Subtle portion from food nourishes indriyas, and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to adhishthana like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to indriya. But with acceptance of indriya and understanding their composition by mahabhutas provides scope to treat conditions not only pertaining to adhishthana, but also indriya.

Ayurveda accepts separate existence of indriya (sense organs). Indriya are made up of the five mahabhutas. Each indriya is composed of portions of all five mahabhutas, with predominance of one of them. Accepting separate existence of indriya and understanding their composition as made up of mahabhutas is a significant concept philosophically, and also having important practical applications. Each indriya operates with the help of certain organs and structures called as adhishthana (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as adhishthana. There is separate existence of indriya, which is very subtle and therefore invisible. Since all these are made up of mahabhutas, with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of mahabhutas. Subtle portion from food nourishes indriyas, and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to adhishthana like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to indriya. But with acceptance of indriya and understanding their composition by mahabhutas provides scope to treat conditions not only pertaining to adhishthana, but also indriya.