Changes

   

   

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.

The title of [[Charaka Samhita]]’s very first chapter, [[Deerghanjivitiya Adhyaya]], literally means the chapter on longevity.  This is symbolic, because it implies that [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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.  

'''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.  

===Introduction===

===Introduction===

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.  

The [[Charaka Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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.  

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.  

In [https://en.wikipedia.org/wiki/Ayurveda 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.  

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.

The process of ''ayurvedavatarana'' (origin/emergence of [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] that are necessary to understand the whole text.

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.   

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.   

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.   

The chapter suggests that [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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.

In summary, this first chapter of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], but also the foundational principles and practices for leading a long and healthy life.

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

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

Thus said Lord Atreya. [2]

Thus said Lord Atreya. [2]

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

====Hierarchy of transformation of knowledge in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] ====

दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|  

दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|  

indramugratapA buddhvA sharaNyamamareshvaram||3||

indramugratapA buddhvA sharaNyamamareshvaram||3||

Bhardwaja, a great ascetic, went to Indra, the King of Gods and the saviour, in quest of longevity. [3]

Bharadwaja, a great ascetic, went to Indra, the King of Gods and the saviour, in quest of longevity. [3]

ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|  

ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|  

RuShiprokto bharadvAjastasmAcchakramupAgamat||5||

RuShiprokto bharadvAjastasmAcchakramupAgamat||5||

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]  

At first, Prajapati received [https://en.wikipedia.org/wiki/Ayurveda 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 beseeched by the sages, came to Indra.[4-5]  

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

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

sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|  

sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|  

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]

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 Valakhilya 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]

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

====Four Objectives of Life====

   

   

धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||

धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||

padairalpairmatiM buddhvA vipulAM paramarShaye||23||

padairalpairmatiM buddhvA vipulAM paramarShaye||23||

Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, first spoke Bharadwaja, “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]

Who should go to the abode of Indra to inquire about correct means of amelioration of disease)? On this, volunteered Bharadwaja, “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]

====Three principles for knowledge of Health and Disease ====

====Three principles for knowledge of Health and Disease ====

trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||

trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||

Ayurveda provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]

[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]

सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|  

सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|  

RuShibhyo~anadhikaM tacca  shashaMsAnavasheShayan||26||  

RuShibhyo~anadhikaM tacca  shashaMsAnavasheShayan||26||  

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]

He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged [https://en.wikipedia.org/wiki/Ayurveda 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]

====Six Basic Principles of Knowledge ====

====Six Basic Principles of Knowledge ====

hArItaH kShArapANishca jagRuhustanmunervacaH||31||  

hArItaH kShArapANishca jagRuhustanmunervacaH||31||  

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

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

====Inception of Agnivesha Tantra====

====Inception of Agnivesha ''Tantra''====

बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|  

बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|  

bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||

bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||

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]

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 [https://en.wikipedia.org/wiki/Ayurveda 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====

mAnaM ca tacca yatroktamAyurvedaH sa ucyate||41||

mAnaM ca tacca yatroktamAyurvedaH sa ucyate||41||

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]

[https://en.wikipedia.org/wiki/Ayurveda 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 ====

''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]

''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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] (over other ''Vedas'')====

   

   

तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|  

तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|  

vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||

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]

''Vedic'' scholars regard [https://en.wikipedia.org/wiki/Ayurveda 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''====

vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||

vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||

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]

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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. Knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is promulgated for the sake of this (conjugation) only. [46-47]

====Sentient and Insentient ''Dravya'' (elements)====

====Sentient and Insentient ''Dravya'' (elements)====