Changes

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

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

=== Vidhi Vimarsha ===

=== ''Vidhi Vimarsha'' ===

==== Table 1: System of pancha-panchaka ====

==== Table 1: System of ''pancha-panchaka'' ====

{| class="wikitable"

{| class="wikitable"

|-

|-

! Indriya (Sense Organ) !! Indriya Dravya !! Indriya Adhishthan (Site of Sensation) !! Indriya Artha (Sense Object) !! Indriya Buddhi (Sensory Perception)

! ''Indriya'' (Sense Organ) !! ''Indriya Dravya'' !! ''Indriya Adhishthan'' (Site of Sensation) !! ''Indriya Artha'' (Sense Object) !! ''Indriya Buddhi'' (Sensory Perception)

|-

|-

| rowspan="1" style="text-align: center;" | Chakshu (Visual)

| rowspan="1" style="text-align: center;" | ''Chakshu'' (Visual)

| rowspan="1" style="text-align: center;" | Tejas - Jyoti

| rowspan="1" style="text-align: center;" | ''Tejas - Jyoti''

| rowspan="1" style="text-align: center;" | Eyes

| rowspan="1" style="text-align: center;" | Eyes

| rowspan="1" style="text-align: center;" | Rupa (Vision)

| rowspan="1" style="text-align: center;" | ''Rupa'' (Vision)

| rowspan="1" style="text-align: center;" | Visual Perception

| rowspan="1" style="text-align: center;" | Visual Perception

|-

|-

| rowspan="1" style="text-align: center;" | Shrotra (Auditory)

| rowspan="1" style="text-align: center;" | ''Shrotra'' (Auditory)

| rowspan="1" style="text-align: center;" | Kha - Akasha

| rowspan="1" style="text-align: center;" | ''Kha - Akasha''

| rowspan="1" style="text-align: center;" | Ear

| rowspan="1" style="text-align: center;" | Ear

| rowspan="1" style="text-align: center;" | Shabda (Sound)

| rowspan="1" style="text-align: center;" | ''Shabda'' (Sound)

| rowspan="1" style="text-align: center;" | Auditory Perception

| rowspan="1" style="text-align: center;" | Auditory Perception

|-

|-

| rowspan="1" style="text-align: center;" | Ghrana (Olfactory)

| rowspan="1" style="text-align: center;" | ''Ghrana'' (Olfactory)

| rowspan="1" style="text-align: center;" | Bhu - Prithvi

| rowspan="1" style="text-align: center;" | ''Bhu - Prithvi''

| rowspan="1" style="text-align: center;" | Nose

| rowspan="1" style="text-align: center;" | Nose

| rowspan="1" style="text-align: center;" | Gandha (Smell)

| rowspan="1" style="text-align: center;" | ''Gandha'' (Smell)

| rowspan="1" style="text-align: center;" | Olfactory Perception

| rowspan="1" style="text-align: center;" | Olfactory Perception

|-

|-

| rowspan="1" style="text-align: center;" | Rasanam (Gustatory)

| rowspan="1" style="text-align: center;" | ''Rasanam'' (Gustatory)

| rowspan="1" style="text-align: center;" | Apa - Jala

| rowspan="1" style="text-align: center;" | ''Apa - Jala''

| rowspan="1" style="text-align: center;" | Tongue

| rowspan="1" style="text-align: center;" | Tongue

| rowspan="1" style="text-align: center;" | Rasa (Taste)

| rowspan="1" style="text-align: center;" | ''Rasa'' (Taste)

| rowspan="1" style="text-align: center;" | Gustatory Perception

| rowspan="1" style="text-align: center;" | Gustatory Perception

|-

|-

| rowspan="1" style="text-align: center;" | Sparshanam (Tactile)

| rowspan="1" style="text-align: center;" | ''Sparshanam'' (Tactile)

| rowspan="1" style="text-align: center;" | Vayu

| rowspan="1" style="text-align: center;" | ''Vayu''

| rowspan="1" style="text-align: center;" | Skin

| rowspan="1" style="text-align: center;" | Skin

| rowspan="1" style="text-align: center;" | Sparsha (Touch)

| rowspan="1" style="text-align: center;" | ''Sparsha'' (Touch)

| rowspan="1" style="text-align: center;" | Tactile Perception

| rowspan="1" style="text-align: center;" | Tactile Perception

|-

|-

This pancha-panchaka system [table 1] reveals that senses are the instruments for knowledge of material in external world. All things  are constituted by pancha mahabhuta [ five elements]. Specific sense can perceive the object related to its own basic constituent due to tulyayonitva (origin -action similarity). E.g. The eyes can see external tejas mahabhuta and perceive the visual sensation only. The continuous interaction is carried out between external materialistic world and internal world [within body] comprising sense perceptions, mind, intellect and soul. The details about sense organs and their interaction with mind are described further in first chapter of Sharira sthana [section of anatomy and physiology ].  

This ''pancha-panchaka'' system [table 1] reveals that senses are the instruments for knowledge of material in external world. All things  are constituted by ''pancha mahabhuta'' (five elements). Specific sense can perceive the object related to its own basic constituent due to ''tulyayonitva'' (origin -action similarity). E.g. The eyes can see external ''tejas mahabhuta'' and perceive the visual sensation only. The continuous interaction is carried out between external materialistic world and internal world (within body) comprising sense perceptions, mind, intellect and soul. The details about sense organs and their interaction with mind are described further in first chapter of [[Sharira Sthana]] (section of anatomy and physiology).  

Direct Relationship between thought/behaviour/ conduct with that of  immunity /heath:

 

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

==== Direct Relationship between thought/behaviour/ conduct with that of  immunity /heath ====

 

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

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

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

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

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

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

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

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

==== ''Sadvritta'' (conduct, behavior and moral principles): Key to positive health ====

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

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

# Personal hygiene with personality development

# Personal hygiene with personality development

# Social hygiene with healthy social interactions and public victory   

# Social hygiene with healthy social interactions and public victory   

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

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

    

    

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

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