AYURVEDA
– PHYSICAL AND MENTAL ASPECTS
Charak Samhita
I - Sutra Sthana
Deerghanjiviteeya Adhyaya
Three Types of Causes of Diseases
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
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 Soul
The soul is unchangeable and superior to all.
It is the cause of consciousness when in conjunction with mind,
properties, bhutas(fundamental elements) and sense organs.It is
eternal and the seer who witnesses all actions. [56]
Vayu, pitta and kapha are described as bodily dosha; rajas and tamas are mentioned as the mental ones. [57]
The former ones (sharira dosha) are pacified by remedial measures of divine(daiva-vyapashraya) and rational qualities(yuktivyapashraya) while the latter ones (manas dosha) can be treated with jnana(spiritual knowledge) and vijnana(scientific knowledge), dhairya(temperance), smruti(memory) and samadhi(concentration). [58]
Matrashiteeya Adhyaya
Sutra Sthana Chapter 5.
The proper quantity of food and daily regimen for preserving health
Tattva vimarsha (Fundamental Principles)
·
The ideal quantity of food is which gets digested in due time
without disturbing the normalcy.[verse 4]
·
The food items that are predominant in vayu and agni mahabhuta are
naturally light for digestion and can be taken regularly to maintain health.
Those predominantly of prithvi and jala mahabhuta are
naturally heavy to digest and shall be taken in small quantity always. If the
heavy to digest items are taken, then strong physical exercise shall be
followed to help agni to
digest this heavy food. [Verse 6]
·
There should be a right combination of light and heavy food
articles in one’s diet regimen. The heavy-to-digest food articles can be one
third or one half of total food consumed, while the remaining should be
light-to-digest food. In every composition, the digestive capacity of agni is
to be followed. [verse 7]
·
If the food is taken in proper quantity, it provides strength,
complexion, happiness and longevity to the person. [verse 8]
·
The food articles like shashtika rice, shali rice, green-gram,
rock-salt, Indian-gooseberry, barley, rain-water, milk, ghee, meat of animals
living in arid areas and honey can be regularly consumed for preservation of
health. One should take those food articles daily, which maintain good health
as well as prevent the onset of diseases. [Verse 13]
·
The health of all supraclavicular body parts and sense organs
can be maintained by following procedures given in daily regimen. [Verse 14]
·
The eyes should be protected from kapha.
Therefore the kapha-pacifying
measures should always be followed for maintaining the eyesight. The measures
like collyrium should be followed regularly for drainage of eyes. [Verse 15-17]
·
Among the three types of dhumapana (inhalation
of smoke), prayogika can be followed daily, vairechanika (purgative) is to
cleanse the channels in diseases with obstructive pathology and snehika
(unctuous) to provide unctuousness to air passages in diseases with
degenerative pathology. This is indicated mainly in supraclavicular diseases
including diseases of ear, nose and throat, head, scalp and hair. [verse 20-55]
·
The nasya (nasal
errhines) is advantageous to prevent above diseases as well as disease of head
and neck region. [verse 56-70]
·
The oral health should be preserved by following appropriate
tooth twigs, using herbal mouth wash liquids, oil gargles. [verse 71-80]
·
Oil should be applied on head regularly to prevent diseases like
graying of hairs, alopecia, headaches and improve strength of scalp and head
region. It also improves quality of sleep.[verse 81-83]
·
Applying oil in ears regularly prevents ear diseases, stiffness
of neck and jaw, improves hearing and prevents deafness [ verse 84]
·
Abhyanga (therapeutic
massage) should be regularly followed to improve physical strength,
prevents vata disorders
and delays ageing process. It also improves skin texture and prevents indirect
physical injuries due to exertion and strains.[verse 85-89]
·
Padabhyanga (foot massage) should be regularly followed to
prevent disease of lumbo-sacral region like sciatica, leg, foot, heel, plantar
fascia, improve strength of legs and eyesight. [verse 90-92]
·
Good bath should be regularly followed to prevent skin diseases,
improve strength and immunity through improving ojas.
[verse 93-94]
·
One should follow certain practices to maintain personal hygiene
and look good in the society. This is required for a positive and productive
image building in the society. [verse 95-102]
·
One should follow all the daily regimens to attain a happy and
healthy life and ultimately fulfill purpose of life. [verse 104]
Tasyashiteeya Adhyaya
Sutra Sthana Chapter 6.
Seasonal regimen of diet and lifestyle
Seasonal Regimens
Ahara (diet)
|
Vihara (lifestyle)
|
|
Indicated
|
Amla(sour), Lavana(salty), Madhura(sweet), Guru (heavy in digestion) and Snigdha dravya(unctuous food), new rice and wheat, fats
and oils, black gram and its products, milk and its products, sugarcane
products, warm water, honey, anupa (meat of animals of marshy land)
and audaka mamsa (meat of aquatic animals),
liquor
|
protection from cold by warm clothes and
beddings, Living in warm house, regular use of shoes, bathing with warm
water, abhyanga (therapeutic massage), utsadana (powder massage), vyayama ( physical exercise), atapa sevana(exposing body to sun light), intercourse
|
Contraindicated
|
Divasvapna (sleeping in day time), direct air
|
Hemanta and shishira are similar with the slight difference in that the latter
has more roughness due to beginning of Adana and cold due to clouds, winds and rains.
Hence the entire routine of living prescribed for Hemanta is to be followed in Shishira also. During Shishira, one should specially live in warmer settings and protect
oneself from direct air. Avoid katu(pungent), tikta (bitter), kashaya(astringent), laghu(light to digest), sheeta (cold)
and vata provoking
food and drinks.
Ahara (diet)
|
Vihara (lifestyle)
|
|
Indicated
|
food articles having taste like katu(pungent), tikta(bitter) and kasaya(astringent), ruksha(ununctous), laghu (light in digestion) and ushna dravya(hot substances) , old wheat, rice and
barley, water medicated with ginger, khadira(acacia catechu,Linn), Musta(cyperus
rotundus Linn) and Honey; Jangala Mamsa( meat of terrestrial animals), Liquor
|
|
Contra-indicated
|
Ahara (diet)
|
Vihara (regimen)
|
|
Indicated
|
divasvapna, living and sleeping in cold place,
protection from heat, bathing with cold water, local application of chandana
, wearing of light clothes
|
|
Contra-indicated
|
Ahara (diet)
|
Vihara (regimen)
|
|
Indicated
|
living in dry place, wearing of light
clothes, pragharshana, udvartana, basti, virechana, vamana, Use of flowers and perfume
|
|
Contra-indicated
|
divasvapna (day sleep), vyayama (physical exercise) living under dew, eastern wind,
excessive sunlight exposure, intercourse
|
Ahara (diet)
|
Vihara (regimen)
|
|
Indicated
|
madhura(sweet), tikta(pungent) and kashaya(astringent) dravya, laghu (light for digestion), ruksha(rough) and sheeta(cold) dravya, wheat, rice, barley and mudga (green gram), milk, sugar and
sugarcane, tikta sarpi (ghee prepared out of bitter drugs),
river water, Hamsodaka, Jangala mamsa(meat of arid animals)
|
virechana( therapeutic purgation), raktamokshana (blood letting), living under moon
light, wearing of flowers, pearls, clean clothes
|
Contra-indicated
|
divasvapna (day sleep), vyayama (physical exercise), eastern wind, living in dew, atapa sevana(exposing body to sun light)
|
Naveganadharaniya Adhyaya
Sutra Sthana Chapter 7.
Non-suppressible and suppressible natural urges and other factors for health
Adharaniya vega (Non-suppressible urges),
consequences of suppression and their management
The
intelligent person should not suppress the natural urges initiated by sensations
of urine, defecation, sexual desires (release of semen), flatus, vomiting,
sneezing, belching (eructation), yawning, hunger, thirst, tears, sleep and
exertion induced dyspnea.[3-4]
Separate
treatment for diseases arising due to suppression of these natural urges is
told henceforth. [5]
Dharaniya vega- Restraint of psychological urges
(suppressible urges)
A person
willing for his own well-being, in this life and after (death), should suppress
the urges to engage in adventures, and extreme activities of psyche, speech and
body. [26]
Manasika vega (Psychological urges)
An
intelligent person should control greed, grief, fear, anger, egoism,
shamelessness (impudence), jealousy, excessive affliction (in anything), and
desire to acquire someone else’s wealth. [27]
Vachika vega (Verbal urges)
Harsh
talks, excessive talking, that which intends to harm others or backbiting,
lying and untimely speech (improper words at improper time) are to be
restrained during speaking. [28]
Kayika vega (Physical urges)
Physical
actions intended to trouble others, excessive indulgence in sex, stealing,
violence (persecution), etc. should be restrained. [29]
Importance of this restraint
The
virtuous one, who is free from all evil deeds of mind, speech and body, is
indeed happy and enjoys the fruits of dharma (virtue), artha(wealth), and kama (desires).[30]
Vyayama (exercise)
Such
suitable physical movement intended towards bringing stability (in body) and
increase in strength is known as vyayama (physical exercise). This has to be practiced in
moderation (with apt control and for proper duration). [31]
Benefits of vyayama (exercise) and harmful
effects of excess exercise
Lightness,
strength to work, stability, endurance towards distress and mitigation of dosha (especially kapha), and stimulation of agni (digestive
power) is engendered by physical exercise. [32]
Exhaustion,
fatigue, wasting (of body tissues), thirst, bleeding from different parts of
the body (raktapitta), pratamaka (dyspnea with fainting), cough, fever and vomiting
are caused by excessive physical exercise. [33]
Indications to stop vyayama (exercise)
Perspiration,
increase in respiratory rate, feeling of lightness of body, and congestion in
cardiac (heart) region and such other organs of the body are signs of reaching
threshold of exercise and one should stop the exercise.(1) (Note: This verse
seems to be added later and was not a part of original text.)
Activities to be done in
appropriate measures only
Exercise,
laughing, speaking, walking, sexual activities and staying awake at night
should not be practiced in excess by an intelligent person even if they are
accustomed (or habituated) to doing such activities. [34]
Contra-indications to
stop vyayama (exercise)
One who
indulges in these and such other activities in excess, suddenly perishes like a
lion trying to drag an (huge) elephant. [35]
(The
person emaciated due to excess sexual intercourse, weight bearing, walking,
those afflicted by anger, grief, fear, exertion; those who are children,
elderly, prone to vata,
who need to talk loudly and excessively, and those who are hungry and thirsty
shall avoid physical exercise). (Note: This verse seems to be added later and
was not a part of original text.)
Padamshika krama (Sequence to adopt good habits and discard bad habits) =
An
intelligent person should gradually wean himself away from
unwholesome/unhealthy practices (to which he is addicted) and adopt wholesome
ones in the proper sequence. The schedule for the same is given below. [36]
On the
first day one should give up a quarter of the unwholesome practice (still
maintaining three-fourth of it) and correspondingly adopt a quartብr of wholesome. On the second day, half of the
unwholesome pracᡴice should
be given up and half of the wholesome one should be adopted; this is to be
continued for the third day also. On the fourth day, three-fourth of the
unwholesome practice should be given up and three-fourth of the wholesome one
should be adopted. This process should be continued on the fifth and sixth day
also. The process of giving up of the unwholesome practice and adoption of the
wholesome practice is completed fully on the seventh day. [37]
By slowly
and gradually giving up unwholesome practices and by increasing the wholesome
practices in proper sequence, the unwholesome practices do not reoccur and the
wholesome practices are fully adopted. [38]
Details of doshanushayi᪠�
Some
individuals have the equal proportions of pitta-kapha-vata prakriti (equilibrium state of all dosha) at the time of conception, while some are dominated by vata,
some by pitta and some by kapha. [39]
Those of
the first category (balanced dosha) do not suffer from diseases. Others (dominated by single dosha), are always likely to suffer. These are called as doshanushayi (depending upon dominancy of dosha) deha prakriti (body constitution). [40]
Preservation of health and
equilibrium
Diet and
exercise regimen with opposite/neutralizing dosha properties are prescribed for maintaining health. Habitual
intake of balanced diet with all rasa in
proportionate quantity is recommended for equilibrium state of dosha. [41]
Malayana (channels of excretion)
Two
external orifices in the lower part of the body (viz. the anus and urethra),
seven orifices in head region (viz., two eyes, two ears, two nostrils and
mouth) and numerous openings of sweat glands are channels meant for excretion
(of waste products). These are affected by vitiated dosha and increased waste products. [42]
If there
is heaviness in these excretory orifices, it is indicative of increase in waste
products due to excess accumulation (inside body). If there is lightness in the
excretory orifices, it indicates decrease in quantity of waste products due to
excess excretion (from body). [43]
By
ascertaining signs and symptoms of dosha indicated above, one shall treat curable diseases by (therapies
having) qualities opposite to disease and causative factors after proper
consideration of the dose and time of administration. [44]
Importance of Swasthavritta (Regimen for prevention of
diseases)
Lifestyle
contrary to that mentioned in Swasthavritta leads to above-mentioned and similar diseases.
Therefore, the course of life conducive to the maintenance of good health
should be followed. [45]
Causes and management of Agantu
roga (exogenous
diseases)
Pragnyaparadha (intellectual defect)
and its sequelae
Exogenous
diseases are produced by evil spirits, toxins, air, fire, assault on human
beings. Intellect is affected in such diseases. [51]
Mano vikara (Psychological
disorders)
Jealousy,
grief, fear, anger, egoism and hatred, etc. and all other mentioned mental
disorders result from defects in one’s intellect. [52]
Management of Agantu roga (Prevention and
management of exogenous diseases)
Avoidance
of such emotions, control over sense and motor organs, memorizing (regimens),
specific knowledge (orientation) of place, time and one’s own self, and
following regimen of good conduct are some of the ways to prevent exogenous
diseases. Therefore, an intelligent person desirous of his own well-being shall
follow these suitable measures well in advance. [53-54]
Importance of aptopadesha (authoritative
statements) and pratipatti (timely decision)
Knowledge
of the prescription of authoritative sages and taking proper decisions at the
right time and need are (recommended) for prevention of impending diseases and
treatment of existing diseases. [55]
Varjya
purusha (Characters
of bad companions to be avoided)
Such
wretched human beings, who are of sinful conduct, speech and mind, back biters,
those who are quarrelsome by nature, those who indulge in sarcastic remarks
about others, the greedy, those who envy the prosperity of others, the cruel,
those who indulge in defaming others, the fickle-minded, those who serve the
enemy, those devoid of compassion and those who do not follow the virtuous
course of life should be avoided. [56-57]
Characters of good companions
(to be followed)
Those who
have attained maturity by virtue of intellectual wisdom, knowledge, age,
character, courage, memory and contemplation, who serve senior (by age and
rank) persons, who are mature and learned ones, who are well acquainted with
human nature, those who are devoid of all anxieties, who are well behaved with everybody,
who are in serenity, who follow righteous course of action, who advocate good
conduct and whose very name and sight are auspicious should be accompanied.
[58-59]
Important measures to be
followed for complete wellness
Intelligent
person desirous of well-being in the present world (birth) and the world after
death should strive his level best to follow the correct regimen of diet, code
of conduct and deeds (prescribed in above verses). [60]
Summary with points discussed in chapter
To
summarize : All natural urges, diseases arising due to their suppression
and their management, urges that are to be suppressed, appropriate and
inappropriate diet and lifestyles, the sequence for adoption of healthy
practices and discarding unhealthy ones, proper diet according to the natural
body constitution, the diseases relating to the excretory orifices and their
treatment, preventive measures of impending diseases and management ,
characteristics of good persons whose company should be kept by intelligent
people desirous of his wellbeing, and those of bad persons whose company
intelligent persons should avoid, and rules regarding consumption of curd - as
told by Atreya have been described in this chapter on ‘non suppression of
natural urges.’ [63-66].
Tattva Vimarsha (Fundamental
Principles)
1. The
human body produces natural urges at regular intervals to cleanse the body
systems and remove metabolic toxins. Thus, the normal mechanism of natural urge
is important for preservation of health.
2. Natural
urges should not be suppressed in order to preserve overall health.
3. Negative
physical, verbal and psychic activities should be restrained.
4. The
persons with equal proportion of vata, pitta and kapha in
their prakriti (basic
body constitution) i.e. equilibrium of dosha are
always healthy. The persons with dis-equilibrium of dosha always
suffer from diseases.
5. Body
purification therapies, rejuvenation and aphrodisiac therapies should be
followed at proper time to prevent diseases and ageing.
6. Optimum
amount of physical exercise is important for maintenance of physical strength.
7. One
shall follow daily routine and lifestyle as per his own psychic and somatic
constitution.
Indriyopakramaniya Adhyaya
Sutra Sthana Chapter
8.The Disciplinary Protocol for Sense and Motor Organs
The
disciplinary protocol for sense organs.
Thus said
Lord Atreya. [1-2]
Systematic presentation of Indriya
Indriya
pancha-panchaka (Five
pentads of sense organs)
There are
five sense organs, five (types of) matters of sense organs, five (different)
sites of sense organs, five sense objects and five (types of) sensory
perceptions, thus said in the context of sense organs. [3]
Functions of Sattva and Mana as indriya
Super-sensuality of mind
Mind
transcends the sense organs. It is termed as sattva, while some others call it as chetas. Its action is dependent on its objects and
accomplishments of the Self i.e. atman or atma.
It is responsible for the actions of the sense organs. [4]
Cause of diverse
manifestations of one and same mind
In a
single person, mind seems to be numerous because of variations in its own
objects, objects of sense organs, its analytical activity related to quickly
moving and making its contact with different sensory organs and also due to its
inherent connection with the qualities of rajas, tamas and sattva, but in reality it is one. Mind being one, there is no
contact with more than one sense organ at a time and therefore there is no
simultaneous activity of all the sense organs. [5]
Determination of
Psychological Trait
The sages
describe the mind according to the predominance of the guna (quality
or predisposition), which is predominantly and repeatedly represented in the
mind of a person. [6]
Perception by Association of
Mind and Sense Organs
The sense
organs are capable of perceiving objects only when they are associated with the
mind. [7]
Detail description of Indriya pancha-panchaka (Five pentads of sense organs)
Five sense organs
The five
sense organs are-visual, auditory, olfactory, gustatory and the tactile.[8]
Origin of five sense matters
Five sites of sensations
The five
(different) sites of sense organs are- eyes, ears, nose, tongue and skin. [10]
Five sense objects
The five
sense objects are – shabda (sound), sparsha (touch), rupa (vision), rasa (taste)
and gandha (smell). [11]
Five sensory perceptions
The five
(types of ) sensory perceptions are- visual perception etc. They are produced
in conjunction with the senses, sense objects, mind and the self (atman). They are momentary and determinative. The five pentads are thus
described. [12]
Adhyatma dravya guna samgraha (substances and qualities
pertaining to soul)
In brief,
the substances and qualities pertaining to self (atman) comprise of – the mind, objects of the mind, intellect and the self.
This entire set is responsible for an individual’s proclivity towards and
abstinence from auspicious and inauspicious acts respectively. Actions also
known as therapeutic measures are dependent on substance.[13]
Specific constituents and
subjects of sense organs
The extant
sense organs, which are comprehensible by inference, are composed of the
(various) combinations of the five mahabhuta (or basic elements). There is a predominance
of tejas in the eyes, akasha in ears, prithvi in nose, apa in
tongue and vayu in
skin sense organs. Thus, the sense organs perceive their objects according to
the predominance of their constituent mahabhuta because of the similarity of their inherent nature
(svabhava) and specific capability of sense perception (vibhu) . [14]
Causes of abnormal and normal
sensations
Skewed
(excessive, deficient and improper) association of senses with their objects of
focus, together with the mind, leads to abnormal sensations and emotions, while
proper association returns such sensations to normalcy. [15]
Functions of mind and preservation of
mental health
Object of mind
The object
of the mind is to think. Proper and improper (excessive, deficient and deviant)
association of mind and its ultimate perception (mano-buddhi) causes normal and abnormal perceptions respectively.
[16]
Preservation of normal mind
One should
always make efforts to maintain normalcy of sense organs with mind and protect
them from any kind of trauma. This can be achieved by proper association of
sense organs and their objects, performance of duties after duly considering
their pros and cons with the help of the intellect together with the sense
faculties and by following (preventive) measures opposite to the qualities of
place, season and one’s own constitution. So all, who are desirous of their own
well-being, should always remember and abide by all the codes of conduct
(described in the following verse).[17]
Sadvritta (Code of conduct)
Sadvritta for positive health and
control of senses
That (sadvritta), if practiced simultaneously fulfils two objectives –
maintenance of positive health and control over sense organs. Agnivesha! I
shall entirely explain the codes of conduct , such as:
·
One should worship God, cows, Brahmins, preceptors, elderly
persons, highly accomplished persons and teachers
·
One should honor fire with oblation, should put on auspicious
herbs
·
One should bathe twice a day, and one should clean his excretory
passages and feet frequently
·
Cutting of hair, shaving & nail cutting should be done
thrice a fortnight
·
One should always wear untorn clothes, should be cheerful, use
flowers and fragrance. The attire should be gentle and style of hair should be
as commonly in practice
·
One should apply oil to head, ear, nose, and feet daily and
should resort to (healthy) smoking
·
One should take an initiative during discourses and remain
pleasant faced.
·
One should save persons in dire situations or distress
·
Should offer oblation, perform religious sacrifices, donations,
pay respect to road crossings, offer bali (religious offerings
or ritualistic sacrifices)
·
Should offer hospitality to guests, offer pindas (rice
balls) to forefathers
·
One should timely speak useful, measured, sweet & meaningful
words
·
Should be self controlled & virtuous
·
One should be zealous to the cause but not be anxious about the
result/outcome
·
One should be free from anxiety, fearless, shy (from committing
bad deeds), wise, highly enthusiastic, skillful, fore bearing, religious, with
positive attitude
·
One should be devoted to the teachers, accomplished persons and
to those who are superior in modesty, intellect, learning, clan and age.
·
One should walk with an umbrella, stick, turban & foot wear,
and look six feet ahead
·
One should adopt auspicious conduct, should avoid places with
dirty clothes, bones, thorns, impure articles, hairs, chaff, garbage, ash, and
skull and one should bathe & sacrifice
·
Should discontinue exercise before feeling of fatigue.
·
Should behave like brother to all living beings (i.e., should be
compassionate), should pacify the angry and the discontent, and console the
frightened
·
Should help the poor, be truthful & peaceful.
·
Should be tolerant of harsh words, and should curb the practice
of intolerance
·
Should always concentrate on the qualities of peaceful life and
should be the remover of the causes of attachment and aversion. [18]
The forbidden codes of
conduct
·
One should not tell lies and should not take other’s possessions
·
Should not covet other’s women or property
·
Should not indulge in enmity, sinful acts, or be vicious (even
to a sinner)
·
Should not point out defects of others and should not try to
know other’s secrets
·
One should not keep company of the unvirtuous, those hated by
the king, insane persons, those not following social ethics, foetus killers,
wretched and wicked ones
·
One should not ride on defective vehicles, sit on hard place of
knee height, sleep on uncovered hard bed or having no pillow, not having
sufficient dimensions or uneven
·
One should not move on uneven tops of the mountains, climb
trees, and take dip in water with strong currents
·
One should not tread on the shade of a bank, or move around the
place that are prone to fire hazards, should not laugh loudly, release flatus
with sound, should not yawn, sneeze, or laugh with uncovered mouth, should not
contort the nose, grind teeth, make scratching sounds using nails, strike the
bones, scrape the earth, cut the grass, press the earthen lamp, perform any
improper actions of body parts .
·
One should not see light, undesirable, impure and inauspicious
objects, should not produce any abnormally loud sound at the sight of corpse
and tread on the shadow of sacred persons, teachers, revered ones or any such
persons.
·
One should not stay for long in the temples, sacred places,
raised platforms, crossroads, gardens, cremation grounds & places of
execution during nights, and should not enter a deserted house or forests
alone.
·
One should not be attached to women, friends and servants with
sinful conduct, should not oppose or antagonize superior persons and be
attached to inferior persons.
·
One should not take interest in crooked things, take refuge of
wicked persons and indulge in frightening/ terrorising acts.
·
One should not indulge in undue courage or excessive sleep,
night awakening, bath, drinks and food. One should not stay for long with knees
up and approach fierce animals and those having prominent teeth and horns.
·
One should not be exposed to easterly winds, the sun, dews and
the strong currents of wind.
·
One should not initiate quarrels.
·
One should not do yajna (worship fire) in
secluded place, should not keep feet close to fire, and should not wear spotted
clothes. One should not take bath when tired and exhausted, and should rest and
wash the face before taking bath. Should not touch the head with dirty clothes
nor should strike at hair tips and should wear fresh clothes after bathing .
·
One should not leave without touching the gems, ghee, the
respectable, the auspicious and flowers.
·
One should not pass the respectable and the auspicious on left
and others on right side. [19]
Codes/Etiquette for eating
·
One should not eat without wearing precious stones in the hand
or without taking bath or while wearing torn clothes, without reciting mantras,
without offering oblations to God, without offerings to the departed forefathers,
teachers, guests and dependants.
·
One should not eat without applying purifying fragrance and
garland, without washing hands, feet and face, without cleaning the mouth,
facing towards the north, with depressed /stressed mind, surrounded by the disloyal,
undisciplined, unclean and hungry attendants, in unclean utensils or at
improper place and time, in crowded surroundings, without first offering to the
fire, without sprinkling with sacred water, without sanctifying it with
mantras, with contemptuous disposition towards the food.
·
One should not take contaminated meal or food which has been
served by enemies or opponents.
·
One should not take stale food (meat, salad, dry vegetables,
fruit and hard eatables).
·
One should not finish the all food (served in the plate)
articles except the curd, honey, salt, roasted grain flour and ghee (these
should be finished).
·
One should not take curd at night. One should not consume
roasted grain flour without mixing it with ghee and sugar, in the night, after
meals, in large quantity, twice daily or interrupted with water intake or
tearing with teeth. [20]
Behavioural code with
preceptors
·
One should not speak ill of noble persons and preceptors.
·
One should not perform spells, worship of sacred trees and
superiors, and studies while remaining impure. [23]
Code for learning and
studying
·
One should not study when there is unseasonal lightning, houses
appear as if they are burnt, during outbreak of fire, earthquake, grand
festivals, fall of meteors, eclipses (solar or lunar). One should not study on
a new moon day, during dawn or dusk.
·
One should not study without being instructed by preceptor. One
should not pronounce words in low, high, weak or deranged voice, without proper
accents and morphological symmetry, neither too fast nor too slow, nor with
excessive delay and nor with too high or too low pitch of sound. [24]
Codes for social behavior
·
One should not deviate from generally approved social practices
and should not break any code of conduct.
·
One should not move in the night or in an inappropriate place.
One should not indulge in taking food, studies, sexual relations or sleep
during the dawn or dusk.
·
One should not make friendship with children, the old, the
greedy, the fools, the persons under affliction and the eunuchs.
·
One should not have interest in taking wine, gambling and making
physical relationship with prostitutes.
·
One should not disclose secrets and should not insult anybody.
One should not be self conceited, unskilled, inexperienced and envious.
·
One should not insult the brahmins nor should beat the cow with
sticks. One should not abuse the old, the preceptors, the administrative class
and the king.
·
One should not speak too much nor treat kins, persons attached,
that stood along in difficult times and the persons who know the secrets
disparagingly. [25]
Codes for maintaining good
psyche in society
·
One should not be impatient, or overexcited/ over exhilarated.
·
One should not be the person who does not support his
attendants, confide in his kins, be happy alone and has unpleasant conduct,
behaviour and attendance.
·
One should not rely on everybody nor suspect all and should not
be critical (too meticulous) at all times. [26]
Code of conduct at work-place
·
One should not be in a habit of postponing things at the time of
action.
·
One should not indulge in any activity without properly
examining it.
·
One should not be submissive to his senses nor should let his
fickle mind move around.
·
One should overburden his/her intellect or senses.
·
One should avoid procrastinating.
·
One should not do things in a fit of anger or rejoicing.
·
One should not be under continuous grief.
·
One should not be conceited over achievements or desperate in
loss.
·
One should always remember his own constitution of mind
(nature).
·
One should have faith in the correlation of the cause and effect
that is good and bad deeds and their corresponding results and should always
act on it.
·
One should not be despondent and assume that now nothing can be
done.
·
One should not lose spirit (give up courage) nor should remember
his insults. [27]
Codes of conduct for blissful
well-being
One who is
desirous of well-being should not offer oblation to the fire with cow ghee,
whole rice grains, tila (Sesamum indicum Linn.), kusha grass
(Desmostachya bipinnata Staff.) and mustard seeds while in impure condition.
One should touch water, reciting mantra- Agnirme na apagachhet
sharirad, vayurme pranan aadadahatu, vishnurme balam aadadhatu, indro me viryam
shiva mam pravishantva apa apohishthetyapah sprushet . After touching
the lips and feet, one should daub water on all the orifices of the head (two
nasal, one buccal, two auditory, and two ocular orifices), the seats of his
soul (mentally), heart and head. [28]
One should
follow the path of brahmacharya (chastity/celibacy), knowledge, charity,
friendship, compassion, cheerfulness, detachment and peace. [29]
Summary
Now,
summing up the contents of the chapter, In this chapter , “the description of
the sense organs”, the five pentads and four etiological factors and the code
of good conduct have been fully described. One who follows the code of good
conduct for the maintenance of positive health lives for a hundred years
without any abnormality. Such persons, praised by the noble ones, earn fame all
over the world, attain virtue and wealth, friendship of all living beings and
at the end, with holy acts, attain the excellent abode (virtuous world) of good
souls after the death. Hence this code of conduct should be followed by
everybody. Even if something has not been stated here, but prescribed elsewhere
as a virtuous act, is also acceptable to Lord Atreya. [30-34]
Expand
Thus ends
the eighth chapter on “the description of the Sense organs” of the Sutra
section of Agnivesha’s work as redacted by Charak. ||8||
Here ends
the second quadruplet on the maintenance of positive Health. ||2||
Tattva Vimarsha (Fundamental
Principles)
·
The concept of pancha-panchaka depicts
that each sense organ has its own predominant basic material constituent, site
for perception, specific object, and specific perception. Thus behind every
perceivable knowledge these five components are involved. [verse 3]
·
Mind is super-sensual having extra-ordinary capacity to
transcend any sense organ. Mind is only one, though it can behave in different
ways depending upon specific self constraint, object, and goal oriented
activities. Only one object can be perceived at a time by association of mind.
Mind has complete control over all senses. The sense organs cannot perceive
knowledge without association of mind. The psychological trait is decided by predominance
of sattva, rajas and tamas.
[verse 4-6]
·
The momentary contact of sense organs with their objects in the
system of pancha-panchaka leads
to specific and definite perception and knowledge of that object. [verse 7-12]
·
The group of qualities pertaining to atman (self)
including mind, its object [i.e. what it conceives], and intellect decide the
good and bad, auspicious and inauspicious acts. Therefore activity or behavior
of a person is defined by this group. [verse 13]
·
The deficient, excess or improper indulgence of senses in their
objects and their association with mind is hazardous for mental health and
leads to various disorders.[verse 15]
·
The object of mind is to think and to conceive. The proper
conception leads to proper activity and improper conception leads to
diseases.[verse 16]
·
Mental health can be preserved and protected by proper
association of sense organs and their objects, performance of duties after duly
considering their pros and cons with the help of the intellect together with
the sense faculties and by following (preventive) measures opposite to the
qualities of place, season and one’s own constitution. So all, who are desirous
of their own well being should always remember and follow all principles of code
of conduct.[verse 17]
·
These do’s and don’ts for positive mental health include codes
for eating behavior, personal hygiene, sexual hygiene, behavior with women and
with preceptors. It also describes methods and time for learning and studying,
codes for normal productive psyche, auspicious deeds, principles for time
management in society. [verse 18-28]
·
Positive health can be achieved by following keys: Brahmacharya (celebacy), jnana (knowledge), dana (charity), maitri (friendship), karunya (compassion), harsha (happiness), upeksha (detachment)
and prashama (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]
Impact of thought/behaviour/ conduct
with immunity and health
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.
Guidelines for sattvavajaya chikitsa and avoidance of pragyaparadha
Mind is
the link between atman (soul), indriya and sharira (senses and body). It is responsible for the pravritti (indulgence) and nivritti (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 sattvavajaya treatments (restraining senses from harmful objects
by controlling mind) form important component for psychiatric and
psycho-somatic disorders.
Sadvritta (conduct, behavior and
moral principles): Key to positive health
Sadvritta trains the mind towards peaceful, prosperous and
healthy living. The code of conduct can be broadly divided into two categories
by objectives viz.,
1. Personal
hygiene with personality development
2. 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 and quantitative aspects of the thoughts,
attitudes, conduct, behaviour and morality in life are directly related to
preventive and promotive aspects of health also with cure of diseases.
Tistraishaniya Adhyaya
Sutra Sthana Chapter
11.The Three Desires of Life and important triads
Now we
shall explain the chapter on “Three desires of life”. Thus said Lord Atreya.
[1-2]
Three Desires
A person
having sound mind, intellect, physical strength, energy and psychological
strength, one who is desirous of attaining benefits in this world and the other
world (after death), should try to fulfil three desires. These desires are-
desire for (long and healthy) life, desire for wealth (livelihood), and desire
for a blissful life in the other world (after death). [3]
Desire of Life
Of these
three desires, the most important one is the desire for life. Why? Because with
the end of life, everything comes to an end. To fulfil this desire, a healthy
person should follow a healthy regimen or lifestyle and a diseased person
should try to get relief from the diseased state. The methods of health
management and modes of treatment of diseases have been described in the
preceding chapters and will be discussed further in the coming chapters. Thus,
the first desire for life is explained. [4]
Desire for Wealth
The second
desire is for wealth because during life one has to try to earn wealth or seek
a livelihood. There is no sin greater than a person living life without
(ethically or using fair means) seeking a livelihood. That is why one should
try to earn livelihood by fair methods. The means for earning a virtuous
livelihood are agriculture, dairy farming, business or trade, and services
(government jobs), etc. Besides these, any other mode that is not sinful should
be employed to earn a livelihood. By choosing such (respectable) occupations
one can live a long life and earn respect and goodwill in the society. Thus,
the second desire for wealth is explained. [5]
Desire of other world after
death
The third
desire is the aspiration for a virtuous life in the other world (life after
death).
Authoritative sages
Those who are enlightened and knowledgeable
are absolutely free from rajas and tamas (psychological doshas).
By virtue of this, they possess knowledge of trikala (past, present
and future) and are known as authorities (aptas). They are also known as
the wise and the enlightened (vibuddha) persons. Their words are
considered absolute truth without any doubt. As they are free from rajas and tamas,
how could they tell lie? [18-19]
Water, ploughed land piece, seeds and the
season in which particular seeds are sown, when combined together, result in a
crop. Similarly, combination of six factors (pancha mahabhuta and atman)
is responsible for formation of a fetus in the uterus. Fire is produced by
lower-fire-drill, upper-fire drill and the act of drilling or churning done by
a person. In a similar manner, the treatment of disease is possible by applying
the fourfold therapeutics measures (The vaidya, medicines,
paramedical staff, and the patient). [23-24]
The intellect perceives things by combination
of multiple factors, valid for past, present and future is termed as yukti (reasoning).
This is helpful in fulfilling three basic objects of human life (dharma,
i.e. duties, wealth, desire). [25]
Important Triads
There are three supporting pillars of life,
three types of strength, three types of causes of diseases, three types of
diseases, three systems for disease manifestation, three types of physicians,
three types of therapies. [34]
Three Supporting Pillars of Life
Three supporting pillars of life: Ahara (food), nidra (sleep)
and observance of bramhacharya ( celibacy/control of senses).
By the wisdom of well regulated support of these three pillars one can get body
with strength, good complexion and proper growth and this continues throughout
life, provided person does not get involved in regimens which are detrimental
for health, these are discussed in this chapter. [35]
Three Types of Bala (strength)
Sahaja (hereditary, since birth), kalaja (seasonal
or periodic), and yuktikrita (acquired).
Sahaja bala is present in body and mind since birth or
naturally. Kalakrita bala is according to the seasonal
variations and age of the person. Yukti krita bala or acquired
strength is based on the combination of the dietetic and the other regimens
followed by the person. [36]
Three Ayatana (causes of diseases)
Atiyoga (excessive utilisation), ayoga (non-utilisation)
and mithyayoga (wrong utilisation) of artha (objects
of senses), karma (actions) and kala (time)
are three causes of diseases. Examples are
·
Atiyoga of sense of vision is excessive gazing
at highly illuminous things,
·
Ayoga of sense of vision is to not look at
anything
·
Mithyayoga of the sense of vision would be looking
at things which are too close or too far, looking at awful, terrifying or
surprising, contemptuous, frightful or deformed and alarming things is wrong
utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle
drum, loud cries etc. are the examples of excessive utilization of sense of
hearing, not hearing anything at all is non-utilization, hearing harsh words,
news about death of near and dear or about loss of wealth, assaulting,
insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling
of sharp, acute and intoxicating odors is excessive utilization of sense of
olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant,
dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of
sense of smell.
Similarly, excessive intake of various
substances with different tastes is over utilization of gustatory sense, not to
use the sense is its non-utilization, and intake of things not considering the
factors for utility of food mentioned in Vimana Sthana except rashi is the wrong utilization of
gustatory senses.
Excessive cold or hot water bath, excessive
massage, unction etc. constitutes overuse of tactile senses, not to use at all
is non-utilization, touch of uneven places, trauma, dirty objects, bhuta-sansparsha (microscopic
organisms causing diseases) is the wrong utilization of tactile senses. [37]
The sense of touch is present/pervades in all
the senses, it is associated with mind. The mind is pervaded in sense of touch,
the latter in turn in all senses. The anupashaya (unwholesome
objects) of sensual faculties are divided into five types further sub divided
into three each (non-utilization, over utilization, wrong utilization). This is
known as asatmyendriyatha samyoga. The favorable reaction of the
senses is satmya (adaptation/wholesome conjunction of senses
with their object). ||38||
Action includes verbal, mental and body
(physical) activities. The atiyoga (excess action) includes
speech, mind and body activities in excessive manner and their complete
inactivity is ayoga (non-utilisation). Suppression of natural
urges, their forceful manifestation, slipping from uneven places, excessive
walking, falling, keeping body parts in improper posture, keeping body parts
unhygienic, body assault, excessive massage, excess holding of breath and
giving all kind of torture to body are the examples of wrong utilization of
body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks,
irrelevant and unpleasant and harsh talks are the examples of wrong utilization
of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions
are wrong utilization of mind. [39]
In brief, actions which are not included in
over utilization and non-utilization related to actions of speech, mind and
body and which are harmful even though not mentioned comes under wrong
utilization of acts of speech, mind and body. [40]
Three types of vikalpa (atiyoga,
ayoga and mithyayoga) and three actions (speech, mind and
body) comes under category of deeds done of prajnaparadha (intellectual
defects). ||41||
Time span of a year is divided into sheeta (winter
season), ushna (summer season) and rainy season. Which is
further divided into six seasons namely hemanta- shishira (winter), vasanta-
grishma (summer), varsha-sharada (rains). The
manifestation of particular season in excess be regarded as kala
atiyoga (excessive utilization), if season manifests in lesser
measure, termed as ayoga (non-utilization). On the other hand,
if manifestation of the season is contrary with normal, this is mithyayoga (wrong
utilization) of the kala (season). [42]
Three Causes of Diseases
The asatmyaindriyarthsamyoga (unwholesome
union) of the sense organs with their objects, prajnaparadha (intellectual
defect) and parinama (seasonal effects) along with three types
(atiyoga, ayoga and mithyayoga) are the
three causes of diseases.
Samyoga (proper utilization) of sense organs, actions and time are
beneficial for maintenance of health. [43]
All the objects in this universe have bhava (presence)
and abhava (absence) which can be recognized by their yoga (proper
maintenance), ayoga (non utilization), atiyoga (excessive
utilization) and mithyayoga (improper utilization).
Because bhava needs yukti (reasoning) for
recognition but abhava does not depend on yukti.
[44]
Three Types of Diseases
There are three types of diseases – Nija (endogenous), agantuja (exogenous)
and manasa (psychological). Nija vyadhi (endogenous
diseases) are caused by vitiation of body doshas (vata,
pitta and kapha). Agantuja (exogenous
diseases) are caused bhuta (invisible organisms), poisonous
substances, wind, fire and trauma. Manasa (psychological diseases)
are caused by conflict between not getting the desired things and getting non
desired things. [45]
A wise person even if suffering from
psychological disease should consider carefully what is beneficial and what is
harmful for health. One should discard the harmful or unwholesome regimens and
do the beneficial work regarding the dharma (virtue), artha (wealth)
and kama (desire). In this world happiness or sorrow cannot
occur without these three. That is why one should try to indulge in doing
beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge
about atman(self), desha (place), kala(time), bala(strength), shakti(potential/capacity).
[46]
Thus, it is said that the treatment of
psychological diseases is- to follow the conduct related to dharma (virtue), artha (wealth)
and kama (desire). To do service of persons who are having
knowledge of psychological diseases and follow their instructions. To obtain
the knowledge about self etc. [47]
Three Disease Pathways
There are three pathways of disease
manifestation- shakha (peripheral path), marmasthisandhi (vital
organs & bone joints) and koshtha (digestive system).
The shakha includes tissue elements like blood and skin etc.;
this is considered as bahya rogamarga (external path for
disease manifestation). Marmas (vital organs) are basti (urinary
bladder), hridaya(heart), murdha (head) etc.
bones, joints, ligaments and tendons, is considered as madhyama
rogamarga (middle pathway for manifestation of disease). Koshtha (digestive
system) is known as Mahastrotas (great channel) it is sharira
madhya (central body part), mahanimna (greater lower
part), ama-pakwashaya (stomach and intestines), this is abhyantara
rogamarga (internal pathway for disease manifestation). [48]
Diseases like ganda (goiter), pidaka (pustule), alaji (boil), apache (scrofula), charmakeela (skin
warts), adhimamsa (muscular new growth), mashak (moles), kushtha (skin
disorders), vyanga (blemishes), also the external variety
of visarpa (skin disease/ swelling quickly spreads), shvayathu (edema), gulma (abdominal
lumps), arsha (piles), and vidradhi (abscess)
are the diseases of shakha (external route).
Pakshavadha (hemiplegia), graha (stiffness), apatanaka (convulsion
disorder), ardita (facial palsy), sosha (cachexia), rajayakshma (tuberculosis), asthisandhishula (pain
in bone joints), gudabhramsha (prolapsed rectum), and diseases
of head, heart and urinary bladder are the diseases of middle pathway for
disease manifestation.
Jwara (fever), atisara (diarrhea), chhardi (vomiting), alasaka (sluggish
intestines/ paralytic ileus), visuchika (cholera), kasa (cough), shwasa (dyspnoea), hikka (hiccups), anaha (obstructed
flatulence), udara ( abdominal disorders), pliha roga (diseases
of spleen), internal visarpa (skin disease/ swelling which
quickly spreads), shvayathu (internal swelling), gulma (abdominal
lumpss), arsha (internal piles), and vidradhi (internal
abscess) are the diseases of internal pathway for disease manifestation. [49]
Three Kinds of Treatment Modalities
There are three kinds of treatment
modalities- Daivavyapashraya (divine
or spiritual therapy), yuktivyapashraya (therapy based on
reasoning ) and satwavajaya (psychotherapy). Daivavyapashraya includes mantra chanting,
medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to
sacred fire, following spiritual rules, atonement, fasting, chanting of
auspicious hymns, obeisance to gods, visit to holy places, etc. Yuktivyapashyraya includes
proper dietetic regimen, medicine planning. Sattvavajaya is
withdrawal of mind from harmful objects. [54]
Summary
Basic
desires/pursuits (pranaeshana, dhanaeshana and paralokaeshana),
supporting pillars (ahara, swapna and brahmacharya),
three folds strength (sahaja, kalaja and yuktikrita),
causes of disease (asatmya indriyartha samyoga, pragnyaparadha and parinama),
diseases (nija, agantu and manasa), pathways for
manifestation of disease (shakha, marma asthi sandhi and koshtha),
physicians (pseudo physician, feigned physician and genuine physician),
therapies (daivavyapashraya, yuktivyapasharaya and sattvavjaya)
or antahparimarjana (internal cleansing), bahiparimarjana (external
cleansing), shastrapranidhana (surgical procedures), triads of
eight factors described in this chapter by wise sage Krishna Atreya. Everything
is (virtue, wealth and desire) all are dependent on these eight factors.
[64-65]
Thus ends
the work by Agnivesha, redacted by Charak of Sutra Sthana eleventh chapter on “Three desires of life”. [11]
Vividhashitapitiya Adhyaya
Sutra Sthana
Chapter 28. Sequential effects of food and beverages
The importance of food
One should
not take food with greed and ignorance. One should consume wholesome food after
evaluation as the body is formed from food. [41]
Eight
special factors are to be considered while consuming food. These factors should
be evaluated before consuming food, as they are responsible for good and bad
effects on the body. [43]
One should
always avoid unwholesome food. If one gets afflicted with a disease despite
leading a healthy lifestyle, then he is not at fault as it could be the effect
of previous birth. [43-44]
Summary
The origin
of life- and diseases - is food. Wholesome and unwholesome food articles are
responsible for happiness and sorrow respectively. The body that can sustain
and not sustain the diseases of body and mind, various diseases of
individual dhatu, and their treatment, the mode of movement
of doshas from alimentary tract (koshtha) to periphery,
i.e, rakta etc. dhatus and skin (shakha)
and vice versa, features of intelligent and ignorant individuals, wholesome
regimens for healthy and patients are highlighted in Vividhashitapitiya
Adhyaya. [45-48]
Tattva Vimarsha / fundamental Principles
·
Food is considered as prana or vital force,
hence in this chapter, the process of transformation of this food into dhatus or
body tissue into a fuel that sustains prana has been mentioned elaborately. [2]
·
Panchabhutagnis are
responsible for the digestion of specific components of food.
·
If dhatavagni, dhatvahi strotas and dhatuposhakrasavahi
vyana vayu (enzymes for tissue metabolism, specific channels, and
specific nutrient transporters) are normal, then normal tissues are created.
All tissues, throughout life, continuously help in the nourishment of other
tissues.
·
The metabolic process of ahara rasa (the end
product of digestion) results in the formation of nourishing and waste
products.
·
The body is formed from food, and even diseases also originate
from food. Wholesome and unwholesome foods are responsible for happiness and
unhappiness respectively (Ch. Su. 28/45).
·
Apart from unwholesome food, many other etiological factors for
disease production are present, like a change of season, intellectual errors,
unwholesome contacts (excessive, wrong and over-utilization) of senses of
sound, touch, vision, taste and smell (Ch. Su. 28/7).
·
All unwholesome food articles are not equally harmful, all
the doshas are not of equal strength, and all the bodies are
not capable of preventing disease (Ch. Su. 28/7).
·
The doshas become acute and extremely difficult to manage when
they get associated with multiple factors, get further aggravated or
complicated when treated with a mutually contradictory therapy, become deep
rooted, chronic, get vitiated in one of the ten seats of prana, and
afflict vital centers of the body known as marma (Ch. Su.
28/7).
·
Individuals, who are excessively obese, emaciated, whose
muscles, blood and bone are depleted, who are very weak physically, who are
habituated to unwholesome food, who consume inadequate quantities of food, and
who possess weak mind cannot withstand diseases (Ch. Su. 28/7).
·
The specific diseases (dhatu pradoshaja vikara) are
caused due to an interplay between dosha and dushya and
manifest as systemic disorders. (Ch. Su. 28/8).
·
All living beings strive to attain the goal of happiness and
follow the right and the wrong path depending on their awareness and ignorance
(Ch. Su. 28/35).
·
Multiple factors are responsible for health and disease – a
healthy person can contract a disease despite following a very healthy
lifestyle.
Sutra
Sthana Chapter 30. The Ten great vessels arising from Heart and aspects of
healthy life
Characteristics of happy and
healthy life
In this
chapter, as in the first chapter of Sutra Sthana, a definition of life has been given in the form
of Ayu. People whose body and mind are disease-free, and those who
are endowed with youth, enthusiasm, strength, virility, reputation, manliness,
courage, knowledge of arts and sciences, healthy senses, objects of sensory
perceptions, ability of the sensory organs, riches and various luxurious
articles for enjoyment, and who can achieve whatever they want and roam as they
please are said to lead a happy life. Those who are the well-wishers of all
beings, who do not desire the wealth of others, who are truthful, peace loving,
who are thoughtful before taking action, who are vigilant, who experience the
three important objectives of life (righteousness, wealth and desire) without
one affecting the other, who respect superiors, who are endowed with the
knowledge of arts, sciences and tranquility, who serve the elders, who have
full control over lust, anger, envy, arrogance and pride, who constantly
indulge in various types of charity, meditation, acquisition of knowledge and
quiet life (solitude), who have full spiritual knowledge and are devoted to it,
who work both for the present as well as for the next life, and are endowed
with memory and intelligence lead a useful rather beneficial life, while others
don't. [24]
All the sufferings - diseases of both body and mind - are
caused by ignorance. All happiness /health is due to the clear knowledge. Just
as the Sun cannot help a blind man to see things even with all its light,
similarly Ayurveda, which
generously guides us through the path of dharma, artha, kama, and moksha,
cannot guide someone devoid of its understanding or is a skeptic. [84-85]
Tattva Vimarsha / Fundamental Principles
·
The heart is a vital organ with ten channels, circulating ojas,
responsible for maintaining life.
·
The heart is the center for psycho-cognitive functions and
distinct spiritual characters. It has complex bidirectional inter-relationship
with a brain.
·
Presence and absence of ojas is an indicator of
life and death.
·
The heart, ten channels, and ojas are nourished
by diet, exercise, and peaceful mind. The heart and ojas shall
be specifically protected from mental sufferings.
·
Non-violence is the utmost one to bestow longevity of living
beings.
·
Valor is the best among promoters of strength.
·
Knowledge is the one which should always be increased.
·
Self-control is the best factor for staying happy.
·
Discovery/understanding/realization is the best one for feeling
exalted/ecstatic.
·
Celibacy is the most effective factor in the path for
self-realization.
·
Ayu (life) is the
continuity of consciousness, being alive, bonding with the body and its
sustenance. Ayurveda deals
with its beneficial factors to stay healthy and happy.
·
The end of a lifespan is signaled by various abnormal changes in
the sensory perception, in the objects of perception, in mind, in the
intellect, and in movement.
·
Ayurveda is
eternal because of the following: It has no beginning; its characteristics are
self-evident, and those of things dealt with it are eternal.
·
All the sufferings - diseases of both body and mind - are caused
by ignorance. All happiness /health is due to the clear knowledge.
·
Ayurvedic expert is the one who knows fundamental principles and
their therapeutic applications, and he can explain to his pupils of less or
high intelligence.
Vimana
Sthana Chapter 6. Classification of Diseases
Physical and psychic doshas and
their vitiators
Because of
their multitudinous nature, diseases are innumerable. On the other hand, doshas are
numerable because of their limited number. So only some of the diseases will be
explained by way of illustrations whereas doshas will be
explained in their entirety. Rajas and tamas are
the doshas pertaining to the mind and the types of morbidity
caused by them are kama (passion), anger, greed, attachment,
envy, ego, pride grief, worry, anxiety, fear, excitement etc. Vata,
pitta and kapha- these three are the doshas pertaining to
the body. Diseases caused by them are fever, diarrhea, edema, consumption,
dyspnoea, meha (obstinate urinary disorder including
diabetes), kushtha (obstinate skin disease including leprosy)
etc. Thus doshas in their entirety and diseases in parts are
explained.
Both of these types of doshas have three
types of etiological factors, viz.
1.
unwholesome
contact with the object of senses,
2.
intellectual
errors, and
3. seasonal vagaries.
[5-6]
Factors responsible for
manifestation of innumerable diseases
Depending
upon the specific nature of the causative factors and also the specificity of
the tissue elements afflicted, doshas when aggravated manifest
innumerable types of diseases. [7]
Psycho-somatic diseases
When
allowed to persist for long, these psychic diseases viz. kama (passion)
etc., and somatic diseases viz. fever etc., at times get combined with each
other. [8]
Psychic doshas- their eternal
union
There is
an eternal union between the two doshas pertaining to mind,
viz. rajas and tamas. Tamas cannot
manifest its actions without rajas. [9]
Combination of physical doshas
The three
somatic doshas located at the same place and having identical
attributes mostly combine with one another (samsarga) or with all taken
together (sannipata). Attributes of doshas resemble
those of the factors which vitiate those doshas. [10]
Tattva Vimarsha / Fundamental Principles
1. The
grouping of diseases, patients and agni is framed for
development of common modalities for diagnosis and treatment.
2. Understanding
the disease, the agni (digestive capacity) and prakriti (constitution)
of a person is of prime importance for a physician to provide effective
treatment.
3. Comprehensive
knowledge of a disease includes its prognosis(curable or incurable),
severity(mild or severe), location(soma or psyche),causes(endogenous or exogenous)
and site of origin (stomach/digestive or large intestine/excretory).
4. If
a person has predominant dosha and indulges in activities or
food increasing that dosha then he will have abrupt onset of
disease caused by aggravation of that dosha.
5. A disease
with known etiology, clinical features pointing to a diagnosis and indicated
effective treatment is called anubandhya, on the other hand a
disease with unknown etiology, variable clinical features and not effective
treatment is called anubandha.
6. Mental
and physical disorders may start as such but later influence each other.
7. Passion,
anger, greed, attachment, envy, ego, worry, anxiety, fear, excitement etc. are
due to psychic dosha, raja and tamas.
8. Rajas is
the initiator of all actions. Tamas cannot act without rajas.
9. Agni(
digestive processes) of a person shall be diagnosed as tikshna(severe), manda(low), sama(balanced)
and vishama(irregular). The selection of diet and dose of medicine
depends upon agni.
Reference: http://www.carakasamhitaonline.com/
AYURVEDA - Physical and Mental Causes of disease with prevention aspects.
ReplyDeleteLink: https://murlii.blogspot.com/2020/04/ayurveda-physical-and-mental-causes-of.html
All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.
Three Causes of Diseases:
The asatmyaindriyarthsamyoga (unwholesome union) of the sense organs with their objects, prajnaparadha (intellectual errors) and parinama (seasonal effects) along with three types (atiyoga, ayoga and mithyayoga) are the three causes of diseases.
One should serve the intellect. Also, try to acquire knowledge about atman(self), desha (place), kala(time), bala(strength), shakti(potential/capacity).