Essence And Purpose Of Ayurveda – Charaka Sutrasthana 30

This chapter explains about the purpose of Ayurveda – the science of life, its eight branches, scope of Ayurvda, synonyms, how this science of life should be studied,  importance of heart, Ojas, Different sections and chapters of Charaka Samhita etc. This is the 30th Chapter of Charaka Samhita Sutrasthana, called as Dasha Mahamooliya Adhyaya – the 10 vessels and their roots in heart.


spiritual heart

Heart, its synonyms and importance:
अर्थेदशमहामूलाःसमासक्तामहाफलाः|
महच्चार्थश्चहृदयंपर्यायैरुच्यतेबुधैः||३||
षडङ्गमङ्गंविज्ञानमिन्द्रियाण्यर्थपञ्चकम्|
आत्माचसगुणश्चेतश्चिन्त्यंचहृदिसंश्रितम्||४||
arthe daśa mahāmūlāḥ samāsaktā mahāphalāḥ|
mahaccārthaśca hṛdayaṃ paryāyairucyate budhaiḥ||3||
ṣaḍaṅgamaṅgaṃ vijñānamindriyāṇyarthapañcakam|
ātmā ca saguṇaścetaścintyaṃ ca hṛdi saṃśritam||4||

There are ten channels of great biological importance attached to the heart. The synonyms of heart are –
Mahat- big, of huge importance
Artha – means for life
Hrudaya
Shadanga – 6 parts of the body – 2 upper and lower limbs, trunk and head,
other viscera,
Vijnana – consciousness,
Indriya – 5 Sense organs (nose, tongue, eye, skin and ear)
Indriya Artha – objects of sense organs ( smell, taste, shape, touch, sound)
Atma – soul
Atma guna – qualities of soul – Iccha – desire, Dvesha – hatred, Sukha –happiness, Dukha – grief, Buddhi – intellect, Prayatna – effort
Cheta and Chintya – mind and objects of the mind are all located in the heart. [3-4]

Result of injury to heart:
As the central wooden grid supports the thatch, the heart supports all the factors explained above. Even a small injury to the heart result can result in
Murcha – fainting, loss of consciousness or
Marana – death. [5]

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Heart, the Seat of Ojas:
यद्धितत्स्पर्शविज्ञानंधारितत्तत्रसंश्रितम्||६||
तत्परस्यौजसःस्थानंतत्रचैतन्यसङ्ग्रहः|
हृदयंमहदर्थश्चतस्मादुक्तंचिकित्सकैः ||७||
yaddhi tat sparśavijñānaṃ dhāri tattatra saṃśritam||6||
tat parasyaujasaḥ sthānaṃ tatra caitanyasaṅgrahaḥ|
hṛdayaṃ mahadarthaśca tasmāduktaṃ cikitsakaiḥ ||7||

The heart is indispensable for all the normal mental and physical activities. In the heart, resides Para Ojas – the superior Ojas, which controls the mind. This is why, the physicians have designated the heart as ‘Hridaya’, ‘Mahat’ and ‘Artha’ [6-7]

Vessels (channels) attached to the heart:
Attached to the heart are the ten vessels which carry Ojas and Pulsate all over the body.[8]

Ojas and its importance:
येनौजसावर्तयन्तिप्रीणिताःसर्वदेहिनः |
यदृतेसर्वभूतानांजीवितंनावतिष्ठते||९||
यत्सारमादौगर्भस्ययत्तद्गर्भरसाद्रसः |
संवर्तमानं  हृदयंसमाविशतियत्पुरा ||१०||
यस्य   नाशात्तुनाशोऽस्तिधारियद्धृदयाश्रितम् |
यच्छरीररसस्नेहःप्राणायत्रप्रतिष्ठिताः||११||
तत्फलाबहुधा  वाताःफलन्तीव(ति) महाफलाः|१२|
yenaujasā vartayanti prīṇitāḥ sarvadehinaḥ |
yadṛte sarvabhūtānāṃ jīvitaṃ nāvatiṣṭhate||9||
yat sāramādau garbhasya yattadgarbharasādrasaḥ |
saṃvartamānaṃ  hṛdayaṃ samāviśati yat purā ||10||
yasya  nāśāttu nāśo’sti dhāri yaddhṛdayāśritam |
yaccharīrarasasnehaḥ prāṇā yatra pratiṣṭhitāḥ||11||
tatphalā bahudhā  vā tāḥ phalantīva(ti) mahāphalāḥ|12|

It is the Ojas which keeps all the living begins nourished and refreshed.
There can be no life without Ojas.
Ojas marks the beginning of the formation of embryo. It is the nourishing fluid from the embryo. It enters the heart right at the stage of the embryo’s initial formation.
Loss of Ojas amounts to the loss of life itself.
It sustains the life and is located in the heart.
It constitutes the essence of all the Dhatus (tissues).
The Elan Vital owes its existence to it. But all this action of Ojas manifests itself in different ways, by flowing through the 10 vessels (channels) attached to it. Hence, these 10 channels attached to the heart is also very important. [9-11]

Definition of Artery (dhamani), Srotas (channels) and Sira (veins) 
ध्मानाद्धमन्यःस्रवणात्स्रोतांसिसरणात्सिराः||१२||
dhmānāddhamanyaḥ sravaṇāt srotāṃsi saraṇātsirāḥ||12||
Dhmyanaat Dhamanyaha  – because of pulsation, some body channels are called as Dhamani – arteries
Sravaraat srotamsi – because of transudation, movement of fluids inside some channels, they are called Srotas.
Saranaat sira – due to sarana – simple movement, some channels are called as Sira.  [12]

Tips for preservation of Ojas:
तन्महत्तामहामूलास्तच्चोजःपरिरक्षता|
परिहार्याविशेषेणमनसोदुःखहेतवः||१३||
हृद्यंयत्स्याद्यदौजस्यंस्रोतसांयत्प्रसादनम्|
तत्तत्सेव्यंप्रयत्नेनप्रशमोज्ञानमेवच||१४||
tanmahat tā mahāmūlāstaccojaḥ parirakṣatā|
parihāryā viśeṣeṇa manaso duḥkhahetavaḥ||13||
hṛdyaṃ yat syādyadaujasyaṃ srotasāṃ yat prasādanam|
tattat sevyaṃ prayatnena praśamo jñānameva ca||14||

Those who want to preserve Ojas and maintain heart and the vessels in good condition, should avoid such factors that lead to unhappiness (worries, stress).
Diets and medicine which are conducive to the heart (Hrudya) should be taken.
The herbs that maintain good health of Srotas (body channels) should be taken. [13-14]

The best factors to be adopted:
According to the scholars of Ayurveda, the foremost factors to promote longevity, nourishment, delightfulness and happiness and lead to salvation are as follows:
तत्राहिंसा प्राणिनां प्राणवर्धनानामुत्कृष्टतमं,
tatrāhiṃsā prāṇināṃ prāṇavardhanānām utkṛṣṭatamaṃ,
Non violence is the best tool to improve life quality and expectancy.

वीर्यंबलवर्धनानां, विद्याबृंहणानाम्, इन्द्रियजयोनन्दनानां, तत्त्वावबोधोहर्षणानां, ब्रह्मचर्यमयनानामिति; एवमायुर्वेदविदोमन्यन्ते||१५||
vīryaṃ balavardhanānāṃ, vidyā bṛṃhaṇānām, indriyajayo nandanānāṃ, tattvāvabodho harṣaṇānāṃ, brahmacaryamayanānāmiti; evamāyurvedavido manyante||15||

Veeryam balavardhananam – potency and courage are the best tools  to improve strength and immunity
Vidya Brumahanaanam – knowledge is the best promoter of nourishment
Indriyajayo nandanaanaam – control over sense organs is the best tool for rejoice.
Tatva Avabhodo harshanaanaam – self realization / self awareness is the best tool for happiness
Brahmacharyam ayanaanaan – Celibacy is the best tool for salvation. [15]
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Proper study of Ayurveda:
Ayurvedic scholars should be in a position to explain clearly, the whole text book, its different sections, chapters and specific topics in each chapte. They should be able to recite faithfully the contents of the text, interpret them and give their gist. How could this be done?
The entire text transmitted through the sages is to be recited in the appropriate order. After proper understanding, the meanings underlying the text are to be interpreted with due regard to the principles of elaboration, contraction, thesis, reasoning, exemplification, correlation and conclusion, understandable to all the three- superior, inferior  and modest types of disciples. The concepts difficult to grasp from the text are to be clarified again and again so that a clear picture of the context is understood[17-19]

Ayurved, its sources and scope:
Again the question arises – out of the four Vedas – Rugveda, Samaveda, Yajurveda and Atharvaveda –  which Veda(s) should Ayurvedic scholar follow? What is Ayu – life span? Why is it called Ayurveda? What  is the object of Ayurveda? Is it eternal or ephemeral? What are its branches and how many are they? Who are eligible to study it and what for?[20]

Source of Ayurved:-
Of the four Vedas, Ayurvedic doctors owe their loyalty to the Atharva Veda, because this deals with the worship, auspicious observances, oblations, observance of spiritual rules, atonement, fast, incantations etc. they are prescribed for the sake of longevity. [21]

Definition of Ayu:
वेदं चोपदिश्यायुर्वाच्यं; तत्रायुश्चेतनानुवृत्तिर्जीवितमनुबन्धो धारिचेत्येकोऽर्थः||२२||
vedaṃ copadiśyāyurvācyaṃ ; tatrāyuścetanānuvṛttirjīvitamanubandho dhāri cetyeko’rthaḥ||22||

After instructions about the Veda, various aspects of the life span are to be described.
Ayu – Life span is nothing but the continuation of consciousness, the act of keeping alive, Anubandha (which keeps the soul bonded to the body) and Dhari (one that holds the body and life together).
So, Anubandha and Dhari are synonyms of Ayu. [22]

Definition of Ayurveda:
तदायुर्वेदयतीत्यायुर्वेदः; कथमितिचेत्? उच्यते- स्वलक्षणतः सुखासुखतो हिताहिततः प्रमाणाप्रमाणतश्च; यतश्चायुष्याण्यनायुष्याणि च द्रव्यगुण कर्माणि वेदयत्यतोऽप्यायुर्वेदः|
तत्रायुष्याण्यनायुष्याणि च द्रव्यगुण कर्माणि केवलेनोपदेक्ष्यन्ते तन्त्रेण||२३||
tadāyurvedayatītyāyurvedaḥ; kathamiti cet? ucyate- svalakṣaṇataḥ sukhāsukhato hitāhitataḥ pramāṇāpramāṇataśca; yataścāyuṣyāṇyanāyuṣyāṇi ca dravyaguṇakarmāṇi vedayatyato’pyāyurvedaḥ|
tatrāyuṣyāṇyanāyuṣyāṇi ca dravyaguṇakarmāṇi kevalenopadekṣyante tantreṇa||23||

The science which imparts knowledge about life, with special reference to its definition, and the description of happy and unhappy life, useful and harmful life, long and short spans of life promote and demote longevity, which explains medicine, its qualities and functions is called Ayurveda. will be described in the entire treatise.[23]

Happy life and unhappy life- Hitayu and Ahitayu:
In this chapter as well as in the first chapter of this section life has been defined.
Those who are not afflicted with physical and mental ailments, who are endowed with youth, enthusiasm, strength, virility, success, manliness, boldness, special knowledge of arts and sciences, senses organs, their objects and ability, riches and various luxurious articles for enjoyment, who achieve what even they want and move as they like, lead a happy life; others lead an unhappy life.

Those who are the well-wishers of all creatures, who do not aspire for the wealth of others, who are truthful, who love peace, who examine things before acting upon them, who are vigilant, who enjoy the three important desires of life viz, virtue, wealth and pleasure without the one affecting the other, who respect seniors, who are endowed with elders, who are endowed with the knowledge of arts, sciences and tranquility, who serve the elders, who have full control over passion, anger, envy, pride and prestige, who are constantly given to various types of charity, meditation, acquisition of knowledge and solitude, who make efforts both for the existing as well as the next life and are endowed with memory and intelligence, lead a useful life, others do not.[24]

Determination of life span – Ayu Pramana:
The limitation of the span of life is known from the sudden abnormal change in the sense organs and the reception of their objects in the mind, intellect and general  movement. They help in the prediction of the death of an individual after a particular moment, time or day, after three, five, seven or ten days and after a fortnight, a month, six months or a year.

Svabhava (reversion to the original state), Uparama of Pravrtti (decrease in activities), Marana (death), Anityata (not-permanent state) Nirodha (obstruction in the continuity of living process) – all these are synonymous for death.
This is about  the limited span of life. In the absence of such signs and symptoms, the span of life is to be determined as unlimited from the point of view of prognosis.

In Ayurveda, the span of life is described to be determined special signs.

Purpose of Ayurveda –
प्रयोजनं चास्य स्वस्थस्य स्वास्थ्यरक्षणमातुरस्य विकार प्रशमनंच||२६||
prayojanaṃ cāsya svasthasya svāsthyarakṣaṇamāturasya vikārapraśamanaṃ ca||26||

The utility of this science is to help maintain the health of a healthy individual and cure the disease of the patient.[25-26]

Eternity of Ayurveda:
सोऽयमायुर्वेदःशाश्वतोनिर्दिश्यते, अनादित्वात्, स्वभावसंसिद्धलक्षणत्वात्, भावस्वभावनित्यत्वाच्च|
so’yamāyurvedaḥ śāśvato nirdiśyate, anāditvāt, svabhāvasaṃsiddhalakṣaṇatvāt, bhāvasvabhāvanityatvācca|

Ayurveda or the science of life is eternal because of the following:
Anaditvaat – Ayurveda has no beginning
Svabhava Samsidda lakshanatvaat – It deals with things that are inherent in Nature; and
Bhava Svabhava nityatvaat – Such natural manifestation are eternal.
There is no discontinuity either in the living process or in the knowledge of things. Knoweldge of various factors relating to the  science of life is eternal.
The knowledge of happiness (good health) and unhappiness (ill health) along with their etiology, symptomatology and therapeutics has a continuity and is without any beginning. This what is described in the Ayurveda.

Substances having properties live heaviness, lightness, cold, heat, unctuousness etc. get increased when other substances having similar properties are added;
Substances having dissimilar qualities, on the other hand decrease their quantity,. E.g. habitual intake of heavy things increase the heavy factors and decreases the lightness in the body. Similar is the case with other qualities. This is the eternity of natural manifestations.

Origin of Ayurveda is not available. It is not known if ever Ayurveda was non-existent at any time after which it was propagated. Like the heat of the fire and liquidity of water, the Ayurveda or the science of life is innate and it does not involve any artificiality (effort of Mortals). This is what is described in this chapter as well as in the first chapter of this Sutrasthana. (cf. Sutra 30:23 and Sutra 1:42) [27]

The eight branches of Ayurveda:
तस्यायुर्वेदस्याङ्गान्यष्टौ; तद्यथा- कायचिकित्सा, शालाक्यं, शल्यापहर्तृकं, विषगरवैरोधिकप्रशमनं, भूतविद्या, कौमारभृत्यकं, रसायनं, वाजीकरणमिति||२८||
tasyāyurvedasyāṅgānyaṣṭau; tadyathā- kāyacikitsā, śālākyaṃ, śalyāpahartṛkaṃ, viṣagaravairodhikapraśamanaṃ, bhūtavidyā, kaumārabhṛtyakaṃ, rasāyanaṃ, vājīkaraṇamiti||28||

Ayurveda has eight branches viz.
Kayachikitsa – Internal medicine
Shalakya – Science of diseases specific to supra- clavicle region, eye , ear nose, mouth, throat etc
Shalya – Surgery
Visha, Gara Chikitsa – Toxicology
Bhuta Chikitsa –  science of demonic seizures(Psychology, psychiatry)
Kaumara Bhrutya – Pediatrics
Rasayana – Science of rejuvenation, anti aging treatment
Vajikarana –  Science of aphrodisiacs.[28]

Role of Ayurveda:
Ayurveda is suitable for Brahmanas (priests) for providing benefit to all creatures.
It is suitable to Kshatriyas (warriors)  for protection and for Vaishyas (business people) live hood.

In general, Ayurveda can be studied by all for the attainment of virtues, wealth and pleasure. Virtues are attained by treating individuals who have spiritual knowledge, who practice and propagate righteousness and others like mother, father, brother, friends, and superiors. These are also achieved by spiritual knowledge contained in the science of life. With a  view to leading comfortable life, one can earn wealth and protection by treating kings and other wealthy individuals.
He can also protect his subordinates and servants by this science. He draws pleasure by the respect shown to him by learned people, by his ability to protect others, by the prestige and obligation and by keeping his beloved ones like wife. Free from diseases.
Thus all the queries are answered in their entirety.[29]

Mutual scholarly discussion:
Eight problems on which a physician can examine another are the
Tantra – treatise,
Tantra Artha – scope of treatise,
Sthana – sections of treatise
Sthana artha – scope / meaning of sections
Adhyaya – chapters
Adhyaya Artha – scope of chapters
Prashna – topics
Prashnartha – scope of topics.
Being put to such questions, a physician should recite the textual data, interpret them and give the gist in their entirety.[30]

Synonymous of Ayurveda and its scope:

तत्रायुर्वेदःशाखाविद्यासूत्रंज्ञानंशास्त्रंलक्षणंतन्त्रमित्यनर्थान्तरम् ||३१||
tatrāyurvedaḥ śākhā vidyā sūtraṃ jñānaṃ śāstraṃ lakṣaṇaṃ tantramityanarthāntaram ||31||

Shakha – having branches,
Vidya  -knowledge,
Sutra – things explained in the form of formula,
Jnana – knowledge,
Lakshana – explains the features of good and bad life and
Tantra – treatise are synonymous with the Ayurveda.
The scope of this science has already been explained in its definition. Various topics discussed in this science are

  1. Anatomy
  2. Physiology
  3. Etiology
  4. Pathology
  5. Therapeutics
  6. Achievement of good health
  7. Climatology including the stage of the disease.
  8. Physicians
  9. Therapies including wholesome locality and
  10. Procedure. Descriptions of these topics are spread over the entire treatise.[31-32]

Divisions of the treatise:

The following are the eight sections of sections of the treatise;

  1. Slokasthana / Sutrasthana the section on general principles having thirty chapters.
  2. Nidanasthana or the section on diagnosis of diseases having eight chapters;
  3. Vimanasthana or the section on specific determination of drugs etc, havig eight chapter
  4. Sarirasthana or the section on anatomy including embroyology having eight chapter.
  5. Cikitsthana or the section on therapeutics having thirty chapters
  6. Indriyasthana or the section on prognostic signs having twelve chapter.
  7. Kalpasthana or the section on pharmaceutics having twelve chapters and
  8. Siddhisthana or the section on the successful administration of Pancakarma (five elimination therapies) having twelve chapters. [33]

 

In brief:
Thus it is said:
Sutra and Chikitsa sthana have thirty chapters each,
Indriya, Kapha and Siddhi sections have twelve chapters each, and
Nidana, Vimana and Sharira Sections have eight chapters each. This is about the entire treatise.[34]

The scope of each section is described in respective places (sections) in the order of their occurrence, the names of one hundred twenty chapters are given below:-[35]

The chapter names of all the entire Charaka Samhita is enlisted.
The first28 chaptersare grouped into four chapter each – called chatushka.
The first set four chapters are grouped as – Bheshaja chatushka – explaining about medicines
The second set of four chapters are grouped as – Swaasthya chatushka – explaining about health
The third set of four chapters are grouped as – Nirdesha chatushka – explaining about directions for good health
The fourth set of four chapters are grouped as – Kalpana chatushka – explaining about medicine making
The fifth set of four chapters are grouped as – Roga chatushka – explaining about diseases
The sixth set of four chapters are grouped as – Yojana chatushka – explaining about planning of treatment
The sevent set of four chapters are grouped as – Annapana chatushka – explaining about dietetics.
The last two chapters are grouped as – Sangraha dvaya deal with the resorts of life and qualities of physicians .[36-43]

Sub classification of Sutrasthana:
औषधस्वस्थनिर्देशकल्पनारोगयोजनाः|
चतुष्काःषट्क्रमेणोक्ताःसप्तमश्चान्नपानिकः||४४||
द्वौचान्त्यौसङ्ग्रहाध्यायावितित्रिंशकमर्थवत्|
auṣadhasvasthanirdeśakalpanārogayojanāḥ|
catuṣkāḥ ṣaṭ krameṇoktāḥ saptamaścānnapānikaḥ||44||
dvau cāntyau saṅgrahādhyāyāviti triṃśakamarthavat|

Thus the first section of thirty chapters is very important. In fact it serves as the brain of the whole treatise. In this section quadrates of great importance are collected. Because of the compilation of  fundamental principles concerning various aspects of the Ayurvedda,  this is known as the “Shloka” section [44-46]

Chapters of Nidanasthana:
The Nidanasthana or the section on the diagnosis of diseases contains eight chapters providing for the diagnosis of the following aliments

  1. Jvara (fever)
  2. Raktapitta ( a condition characterized ffrom various parts of the body)
  3. Gulma (abdominal tumor)
  4. Meda (obstinate urinary disorders including diabetes mellitus)
  5. Kustba( obstinate skin diseases including leprosy)
  6. Sosa (Consumption)
  7. Unmade (insanity)
  8. Apasmara (epilepsy) (47-48)

Then further, chapters of Vimana sthana, Shareera Sthana, Indriya Sthana, Chikitsa Sthana, Kalpa Sthana, Siddhi Sthana,  are enlisted.

Contents of each chapters will be described in the respective chapters and sections. All these in brief will be described in all the respective chapters and sections.[68]

Definitions of Technical terms:
An inquiry from the treatise, in proper order and without contradicting the context, is called ‘Prashna’ or a question.
Elucidating the question with reasoning and precise explanation with tactual implications is known Prashnartha or the exposition of the question.
Because it provides information about the measures to be followed for the maintenances of health, it is called ‘Tantra’ or treatise (tantrana means to sustain the body or to observe the rules of health).  A sthana or section deals with  a particular topic and the specific problems of this topics are discussed in the chapters concerned (Abhyayas)

Thus, replies to all the eight questions (raised in para 20 of this chapter) along with a well ascertained summary of the entire treatise are given. [69-71]

Some individuals having only partial knowledge of the science, at times create difficulties for others like the sudden flights of the male bustards. Therefore, with a view to knowing their actual acquaintance with the science and assessing their superiority or otherwise, one should put these eight questions to them before a formal discussion. Only persons well versed in the science can face such questions. Those who are not acquainted with the science as a whole and know it only partially, get frightened by the very sound of the treatise in its entirety like the male bustards by the sound of the bowstring.[72-74]

Similes for Pseudo physician and Genuine Physicians:
Taking advantage of the weakness of others any  animals may play the role  of an wolf; but  when it comes across a real wolf, its true nature is  exposed. Similarly an ignorant individual, because of his  garrulous nature tries to bully the ignorant ones but he breaks down when a real scholar is met with.

A man deprived of wisdom and knowledge is not well acquainted with the science. But one who poses to be an expert should not be spared; he must be challenged with the eight categories of questions.

Ignorant  individuals who are egoistic usually speak in excess with much of inconsistency. Saintly individuals who are well versed in the science usually speak less but they speakn only relevant to the topic of discussion.

It is not for the sake of ego but for the purpose of keeping  the light of knowledge burning that one must challenge a garrulous individual of little learning.

Those who are have great compassion towards creatures and are even prepared to impart knowledge for this, should be ever vigilant in putting down false arguments. [75-81]

Characteristics of ignorant and learned physician:
Those who are not well versed in the science of their own profession resort to dogmatic views, take excuses for lack of time or sudden illness, try to show their ability by demonstrating books, equipments etc. use harsh  and abusive language and speak ill of others during debates.
They should  therefore be shunned. On the other hand, one should serve good physicians who are full of tranquility and have the knowledge of arts and sciences of the profession.[82-83]

Causes of unhappiness and happiness:
समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|
सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४||
इदमेवमुदारार्थमज्ञानां न प्रकाशकम्|
शास्त्रं दृष्टिप्रणष्टानां यथैवादित्यमण्डलम्||८५||
samagraṃ duḥkhamāyattamavijñāne dvayāśrayam|
sukhaṃ samagraṃ vijñāne vimale ca pratiṣṭhitam||84||
idamevamudārārthamajñānāṃ na prakāśakam|
śāstraṃ dṛṣṭipraṇaṣṭānāṃ yathaivādityamaṇḍalam||85||

All psycho- somatic ailments are caused by the ignorance of the individual whereas understanding of things leads to complete happiness to body and mind.

As the sun cannot help a blind man to see things so also this treatment which provides instructions for the benefit  of both  the present life as well as  the next life not only help to enlighten those who are devoid  of the power of understanding.[84-85]

Summary:
The reason for designating the ten vessels attached to the hearts as Mahamula. The foremost ones among the six categories of regimen, the characteristic features of learned physicians, the eight types of questions along  with their replies, methods of reply and elaboration and six  types of entire  replies, methods  of reply and elaboration and six types of pseudo- physicians all these are described in this chapter on the “Arthe Dasha Maha Mooleeya Adhyaya ”’
A summary of the entire treatise is  given in this chapter. As a garland is prepared of flowers by the help  of thread (Sutra) so also the topics for the treatise are summarized. [86-89]

Thus ends the 30th chapter of Sutrasthana of Charaka Samhita, of the work by Agnivesa as redacted by Charaka.(31)
Here ends the Sutra Sthana – the first section of Charaka Samhita.


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Comments

  1. R Vaishnavi Rao says:

    Excellent!! Commendable work.

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