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Ayurveda-vedanta: The Vedanta of Life Science

krishna varnam tvishakrishnam sangopangastra parshadam yajnaih sankirtana prayair yajanti hi sumedhasah

This is a verse from the Srimad Bhagavata Purana, ( 11.5.32 !

"#n the age of $a%i, inte%%igent persons &orship the in'arnation of (odhead &ho 'onstant%y performs the sa'rifi'e of 'ongregationa% g%orifi'ation of the )ord.

*%though +is e,terna% 'omp%e,ion is not -%a'kish, &ithin, +e is $rishna +imse%f. +e is a''ompanies -y +is asso'iates, servants, &eapons and 'onfidentia% 'ompanions.. *''ording to the opinion of many *'haryas &ho are e,perts in the study of /edi' %iterature, this verse des'ri-es the in'arnation of )ord Sri 0haitanya 1ahapra-hu, &ho des'ended to earth in the ho%y p%a'e kno&n as 2avadvipa on the -ank of the 3ahnavi ((anges river in the present state of 4est Benga%, #ndia, in the year of 1567 *.8.

)ord 0haitanya 1ahapra-hu, -e'ame famous as 2imai pandita (pandita means a great s'ho%ar of the /edas9 having -een -orn under the medi'ina% neem tree, +e &as kno&n as 2imai from +is ear%y 'hi%dhood, -e'ause of his erudite s'ho%arship of the vast o'ean of /edi' %iterature. +e 'ompared the ten essentia% su-je'ts of the Srimad Bhagavata Purana &ith the ten medi'ina% roots of the *yurveda (8asha mu%as .

+e e,p%ained that, just %ike the dasha mu%as made into an "arishtam. 'ures the diseases 'aused -y the im-a%an'e of the three dhatus, vi:., $apha, vayu and pitta (mu'us, air and -i%e , in the same &ay the dasha mu%as of Srimad -hagavatam (the ten root su-je'ts &i%% 'ure the diseases of materia% identifi'ation 'aused -y the im-a%an'e of the

three gunas, vi:, sattva, rajas and tamas (goodness, passion and ignoran'e .

*''ording to Sri 0haitanya 1ahapra-hu, Srimad Bhagavata Purana is a natura% 'ommentary on the /edanta;sutras of Sri%a /yasadeva!

artho <yam -rahma;sutranam -haratartha;vinirnayah gayatri;-hasya;rupo <sau vedartha;pari-rmhitah purananam sama;rupah saksad;-hagavatoditah

"The Srimad Bhagavatam is the natura% 'ommentary to the /edanta;sutra. The fu%% purport of the 1aha-harata is a%so there. The 'ommentary of the Brahma;gayatri is a%so there and fu%%y e,panded &ith a%% /edi' kno&%edge. Srimad Bhagavatam is the supreme Purana, and it &as 'ompi%ed dire't%y -y the Supreme Persona%ity of (odhead in +is in'arnation as /yasadeva..

Thus there is no dou-t that the *yurveda shastras and the /edanti' shastras have a very simi%ar. +atha yoga. if not a'tua%%y the same. -y the (*yur /edi' a'harya /yasadeva -ased on his o&n study of the (*yur /eda shastra . heredity and geneti' 'odes.tensive%y dea% in their anatomy se'tions &ith su-je'ts from the diffusion of energy in the -ody through the nervous system (-ased on the 'hakra %inked management of energy up to the study of em-ryo%ogy. %et us make an ana%yti'a% study of the su-je't through the eyes of -oth /edanti' and *yurvedi' *'haryas! 1edi'ine and hea%ing are the t&o most important physi'a% s'ien'es e.*%% /edanti' e. purpose to them. The 2yaya.positions are 'ommentaries -y various *'haryas on the /edanta sutras.sutras. /aiseshika and Sankya 8arshanas are dire't%y and intimate%y 'onne'ted &ith these aspe'ts of vedi' kno&%edge. Tantra physio%ogy. .p%ored and deve%oped in the vedi' times. Siddha and many other yoga s'hoo%s of study e. So the ten essentia% su-je't matters of Srimad Bhagavata purana are %ike "/edanti' o-servation and pres'ription. +aving esta-%ished this samya and sam-andha (resem-%an'e and re%ationship of *yurveda and /edanta. the /edanta.

ts do not ta%%y &ith fa'ts and figures mentioned in the puranas and . There are reasons &hy the present num-ers. -e'ause the entire avai%a-%e te.estimated or reje'ted as a mere e. one of the greatest *yurveda *'haryas says in his Samhita (1. 'ontaining 1>>.aggeration.# = *yurveda as part of the /edas The great *yurvedi' *'haryas have 'onfirmed that *yurveda is a%so part of the /edas.1.. shape and form of the vedi' te.>>> verses in one thousand 'hapters. 4hi%e hands and %egs are angas of our -ody.5 ! "*yurveda is an upanga of the *tharva /eda. The a'ademi' vie& may not -e a-%e to digest that su'h a %arge upanga &ou%d have -een part of the *tharva veda. Brahma is the author of these verses. Susruta. toes and fingers are upangas.t? But sti%% *'harya Susruta@s statement is an "apta vakya.9 So it 'annot -e under.ts of the present *tharva veda seem to -e mu'h sma%%er than *yurveda a%one as des'ri-ed in the a-ove te.

The $atha upanisad 1.isten'e. *s *yurveda is an upanga of the /edas. materia% nama. #n a different denomination of the %eve% of e. aim at understanding the a-so%ute truth. *''ording to /edanta .16 says! na jayate mriyate va vipash'in nayam kutash'a na -a-huva kash'it .pression.2.anta or /edanta . Brahman. *yurveda a%so aims at the study and maintenan'e of the me'hanism of the -ody &ith a purpose of giving fu%% potentia% fun'tioning duration so that the aim of %ife 'an -e a'hieved. and it is in no &ay of a %esser vo%tage than any other upanga of the /edas. %ife is eterna% and &as never produ'ed or 'ame into e. (veda.terna%. The Apanihsads are very insistent on this point of /edanta. That is yet another area of resear'h and &e do not &ant to go off the tra'k from our present dis'ussion.jagat (the 'onstant%y 'hanging energy of name and form . The Apanishads &hi'h are 'onsidered as the end of the vedi' kno&%edge. it has the same purpose in a different denomination. Thus there is /edanta in the *yurveda . at a parti'u%ar time in the history.other vedi' %iteratures. -eyond the fun'tioning of e.rupa.

#t does not 'ome into -eing at any time.. The different sty%es of systemati' 'ompi%ation of the kno&%edge and instru'tions for the pra'ti'a% app%i'ation of that kno&%edge 'ertain%y have an origin in re'orded history. its for'e in the -ody and its distri-ution through the dhatus -y the %ife airs is a%so eterna%. vi:. Su'h kno&%edge (veda . the kno&%edge of *yurveda. Therefore. sha-da. The %ife or *yu is fu%%y 'omprehended as eterna% and -eyond the -odi%y e. it is un-orn. *yurveda. *yurveda.. eterna% and primeva%. /edas are 'onsidered as eterna% sound vi-ration present in the akasha. undying vedi' %ore . There has a%&ays -een the 'ontinuity of the s'ien'e of %ife.isten'e... this kno&%edge of %ife. makes the phrase "kno&%edge of %ife. #t doesn@t die &hen the -ody is put to death.ajo nityah shashvato@yam purano na hanyate hanyamane sharire "Bor the sou%.-rahman9 The kno&%edge in the /edas is eterna%. But the spirit and sou% of this kno&%edge is dire't%y part (upanga of the eterna%. The -asi' foundation of ayurveda is a%so on the same p%atform. vi:. there is neither -irth nor death at any time.

Cven though at present on%y the treatises of 0haraka and Susruta. &hi'h &ere 'ommented on -y %ater *'haryas.(*tharva veda . There are eight departmenta% %im-s (ashtanga of kno&%edge in ayurveda! 1 sa%ya surgery 2 sa%akya treatment of head 3 kaya 'ikitsa treatment of ordinary diseases of -ody 5 -huta vidya treatment of inf%uen'e of go-%ins 5 kaumara -hrtya treatment for 'hi%dren@s diseases 7 aagada tantra antidotes to poisons E rasayana s'ien'e of rejuvenation of -ody 6 vajikarana reviva% of se.ua% strength . are taken as *yurveda. a''ording to Susruta himse%f *yurveda is the origina% tea'hing of Brahma &hi'h &as %ater simp%ified into eight parts to suit the degraded inte%%e'tua% Dua%ity of the peop%e of this age of $a%i. at a parti'u%ar time. #t has never taken "-irth.

p%ore the 'ontents of the te. 0haraka Samhita 1. manga%ahoma.ts of ayurveda that 'onfirms this 'on'%usion. ## = 1ethods of treatment in *yurveda.+aving anya%ysed the authenti'y of the ayurveda as part of /edas.3>. The atharva veda dea%s &ith the treatment of diseases -y seven kinds of pres'riptions! Svastyayana propitiatory rites Ba%i offerings 1anga%ahoma o-%atons 2iyama penana'es Prayas'itta purifi'atory rites Apavasa fasting mantra 'hanting of sound vi-rations .2> Cven the dietery regu%ations and the use of medi'ines fa%% &ithin the 'ategory of -a%i. upasana and niyama. no& &e &i%% e. .

pres'ri-e medi'ines &ith mantras to -e 'hanted 9 and it &orked %ike magi'? )ater on # have done a &ide range of resear'h on this fie%d. This fu%%y e'hoes the statements of the Bhagavad gita! -humir apo Fna%o vayu kham mano -uddhir eva 'a ahankara itiyam me -hinna prakrtir ashtadha apareyam itas tvanyam prakritim viddhi me param .5. The +uman Body as a modifi'ation of the Bive C%ements The human -ody is regarded -y 0haraka as a modifi'ation of the five e%ements and the seat of 'ons'iousness ("'etanahistana -huta..7 . -oth theory and pra'ti'e. 0haraka Samhita 5. ### . &as treating my father for respiratory ma%fun'tion. and it &ou%d -e &orth it to &rite a separate samhita on this su-je't.# have myse%f seen the father of my fami%y do'tor &ho.

inte%%igen'e and fa%se ego . &ater and earth. superior energy of 1ine.. inferior energy. The fetus 'annot -e produ'ed simp%y -y the union of the semen of the father and the sontia or -%ood of the mother. ether. 0on'eption a''ording to *yurveda The semen that passes into the ovary is 'onstituted of eDua% parts of air. air. Besides these. kinds of f%uids kno&n as rasas. G mighty armed *rjuna. there is another. fire. #/ . vayu agni -humy a-guna padavat tad sad-hyo rase-hyah pra-havat 'a tasya .ed &ith it in the ovary. mind.5. on%y &hen .jiva. 0haraka Samhita. 5. &hi'h 'omprises the %iving entities &ho e. Semen is the produ't of si. Su'h a union 'an produ'e the fetus. )ater. ether -e'omes mi. fire.2.p%oit the resour'es of this materia%.-aho yayedam dharyate jagat "Carth. a%% together these eight 'onstitute 1y separated materia% energies. &ater.-hutam maha.

the atman &ith its su-t%e -ody -e'omes 'onne'ted &ith it -y prara-dha karma of the past. / . C%ements of 0on'eption The e%ements that 'ontri-ute to the features of the ne& -ody are (from the mother@s side -%ood. The menta% attitudes are determined -y the state of mind of the individua% in the previous %ife.2.2E This same truth is 'onfirmed in the (ita (6. tesham viseshad -a%avanti yani -havanti mata pitri karma jani tani vyavasyet sadrishatva %ingam sattvam yathanukam api vyavasyet . and the karma of the individua% sou%. (from the father@s side semen. 0haraka Samhita 5.7 as fo%%o&s! .

&hen the 'on'eption takes p%a'e. passes invisi-%y into a parti'u%ar &om. and then. The 'ause for the status of his sense .-hava. the sou% together &ith the su-t%e -ody. that state he &i%% attain &ithout fai%.p%ains that &hen one dies.yam yam vapi smaran -havam tyajatyante kevaram tam tam evitikaunteya sada tad. . in a su-t%e state and mind. deve%ops one@s fetus! -hutair 'atur-hih sahitah su sukshmair manojavo deham upaiti dehat karmat makatvan na tu tasya drishyam divyam vina darshanam asti rupam . The 0ause of the Senses The 'hi%d does not o&e sense organs to his parents9 he a%one is responsi-%e for his sense organs ("atma jannindriyani..on a''ount of karma. 0haraka '%ear%y e. 0haraka Samhita 5.-havita "4hatever state of -eing one remem-ers &hen he Duits his -ody.2. G son of $unti. *gain.3 /# .

/## . desire and has no 'ause other than %ust. Su'h idea is de'%ared as demonia' in the (ita (17. &ith no foundation. *&areness is intrinsi' to the Sou%.. Thus there is no hard and fast ru%e that a 'hi%d of a man &ho has defe'tive senses &i%% a%so have defe'tive senses. no (od in 'ontro%.6 asatyam apratishtham te jagad ahur anishvaram aparaspara.sam-hutam kim anyat kama. fruits of his prara-dha (fru'tified previous rea'tions .3.organs is daiva. *yurveda is very '%ear a-out this. The idea that -odies 'reate -odies and 'ons'iousness is on%y a produ't of matter is not supported -y the ayurveda. .25 #t is not just the -odies of the parents &hi'h make the -ody of the 'hi%d.haitukam "The asuras (demons say that this &or%d is unrea%. (0haraka Samhita 5. They say it is produ'ed of se.

3. 0haraka Samhita 5.The spirit sou%.27 #n the materia% e. #n the (ita (2.ists and is not destroyed at the time of death. #t is never &ithout the "sattva. This 'ons'iousness a%&ays e.. or the a&areness! na hy asattvah kada'it atma sattva visesha' 'opa%a-hyate jnana viseshah .1E &e find! avinashi tu tad vidhi yena sarvam idam tatam vinasham avyayasyasya na kash'it kartum arhasi . is a%&ays &ith a&areness.isten'e the spirit sou% is a&are through the mind stuff &hi'h is %ike a 'rut'h that is used -y a disa-%ed person to &a%k. The hea%thy a&areness is the 'ons'iousness &hi'h is the symptom of the spirit sou%.

-y tou'h of the sense o-je'ts (-y the mind one e. The Sou% is &ithout 'hange.sukha.. one is a-%e to per'eive the &or%d through the senses.15 this is e. 'o%d. this mind is a%&ays 'onne'ted &ith the sense o-je'ts. Cven &ithout the fun'tioning of the senses... happiness and miseriesH. #n the (ita (2. Be'ause this 'ons'iousness pervades the su-t%e me'hanism.p%ained as fo%%o&s! matra.dukha. vi:. .3. That the se%f has 'ons'iousness even &hen the senses do not operate is &e%% i%%ustrated -y our dream kno&%edge &hen the senses are not operating.sparshas tu kaunteya sitoshna."That &hi'h pervades the entire -ody ('ons'iousness you shou%d kno& to -e indestru'ti-%e.perien'es heat.31 /### . 2o one is a-%e to destroy that (on%y the -ody 'an -e destroyed . the mind . (0haraka Samhita 5.dah "G son of $unti.

The organs and the %im-s potentia%%y e. 2ot on%y the 'hanges of per'eptions. are a'tua%%y due to the 'onta't of mind &ith the sense o-je'ts.35 Thus the vikaras or 'hanges of e. happiness and misery9 nir vakarah paras tvatma -hutanam nirvisesa sattva sarirayos tu visesad visesopa%a-dhih 0haraka Samhita 5.isted in the joint 'auses that operated to -ring the fetus into form. . vi:. heat .5. Gf a%% these 'auses the se%f remains un'hanged even &hen the -odi%y per'eptions undergo different 'hanges. or other su'h per'eptions. does not affe't the spirit sou%. 'o%d..perien'ing p%easure and pain.terna%%y visi-%e 'hanges of gro&th and materia% transformation of the age and si:e of the -ody. through a%% the 'hanges of the -ody. and they do not affe't the sou% proper. -ut even the e. #t remains un'hanged.

. vi:. The treatment of diseases through ayurveda is founded on the kno&%edge that -y proper pres'ription of medi'ine . it simi%ar%y passes into another -ody after death of the present -ody. There are three dhatus &hi'h are the -asi' 'onstituents of the -ody.13 ! dehino Fsmin yatha dehe kaumaram yauvanam jara tatha dehantara.This ayurvedi' statement is supported -y the Apanisads and the (ita (2. in spite of the -odi%y 'hanges. The im-a%an'e of the three dhatus 'auses the physi'a% diseases and the im-a%an'e of the t&o modes 'ause the psy'ho%ogi'a% pro-%ems. #I . from -oyhood to youth and on&ards to o%d age. passion and ignoran'e.praptir dhiras tatra na muhyati "*s the em-odied sou% 'ontinuous%y passes &ithout 'hanging. * so-er person is not -e&i%dered -y su'h a -odi%y 'hange. and t&o modes. that affe't the mind. The three 8hatus and the three (unas.

.mrityu. he 'an -e'ome free from -irth. death. rajas and tamas.2> it is said! gunan etan atitya trin dehi. o%d age and other miseries asso'iated &ith these. 0haraka Samhita 1. eDu%i-rium of the three modes of nature .deha samud-havan janma.jara.. vi:. the "guna samya.1.isten'e. is the pres'ription to -e'ome free from the disease of materia% e.dukhair vimukte Fmritam ashnute "4hen the em-odied sou% is a-%e to trans'end these three modes of nature asso'iated &ith the -ody of matter. 0haraka says! dhatu samya kriya 'okta tantrasyasya prayojanam . . of repeated -irth and death.52 #n the /edanta.and diet. &hi'h 'an -e effe'ted on%y -y trans'ending them. #n the (ita (15. sattva. Thus one 'an enjoy the ne'tar (of immorta%ity even &hi%e %iving in the -ody. a hea%thy person 'an maintain the eDui%i-rium of the dhatus and a si'k person 'an regain it.

five of the (ita &e find! trai..t fourty. The 'ause of -oth the t&o 'ategories of diseases.. G *rjuna. -e'ome trans'endenta% to these three modes (-y the kno&%edge of these /edas . a''ording to ayurveda is the .sattva.gunya. I . Be'ome free from a%% dua%ities and from a%% an.vishaya veda nistrai.kshema atmavan "The kno&%edge of the /edas dea% main%y &ith the three modes of materia% nature.stho niryoga.ieties for gain and safety. and -e esta-%ished in your Fse%f@.*gain in the se'ond 'hapter.gunyo -havarjuna nirdvandvo nitya. physi'a% and psy'ho%ogi'a%. #m-a%an'e in the 8hatus. vi:. te.

goodness. (15. defi'ient or mis. use! ka%a -uddhi indriyarthanam yogo mithya na 'ati 'a dvyasrayanam vyadhinam trividha hetu samgrahah ..vad asino gunair yo na vi'a%yate guna vartanta ity evam yo Fvatishthati nengate "Gne remains un&avering and undistur-ed through the rea'tions of the modes of materia% Dua%ities -y remaining neutra% and trans'endenta%.'essive. vi:.im-a%an'e in the usage of the three dhatus9 Cither e.53 /edanta 'onfirms that -y the improper use of the three modes of nature. . the 'y'%e of repeated -irth and death9 and in good -a%an'e of the gunas one -e'omes unaffe'ted.23 this is stated as fo%%o&s! udasina. one aggravates the si'kenss of "samsara.1. #n the (ita... passion and ignoran'e. 0haraka Samhita 1. kno&ing that the gunas a%one are a'tive.

rajas and tamas and they &ork -y the fun'tion of t&o gunas (passion and ignoran'e . inte%%igen'e and mind.#t is interesting to meditate on the fo%%o&ing ana%ysis at this point of our 'omparison of ayurveda and /edanta! 1 Brom the gunas manifest the five materia% e%ements. The purpose of ayurveda is to pres'ri-e medi'ine and diet to -a%an'e the dhatus. air and ether. Cither e. 2 The five e%ements 'onstitute the physi'a% -ody. &hi'h 'onstitute the su-t%e -ody. Thus one . fire.. 5 The im-a%an'e of the dhatus 'auses the diseases. The trans'ending of the gunas is the so%ution.isten'e and the miseries therein.'essive. 7 The im-a%an'e of the gunas 'auses the repetition of materia% e. 5 Three dhatus are dire't manifestations of the three gunas (sattva. defi'ient or misuse of the poten'y of the -ody 'auses this im-a%an'e. 3 Brom the same gunas manifest the identity. &ater. earth. vi:.

even &hi%e %iving in the -ody. apana. I# .1E The ma%a or 'ontamination from &hi'h the sou% shou%d -e'ome free is e.p%ained as fo%%o&s in the 1undaka Apanisad (3.7. and Prasada .-e'omes free from the miseries. that &hi'h sustains and purifies. The Dua%ity of the -ody is of t&o kinds! 1a%a = that &hi'h 'ontaminates the system.J ! esho anur atma 'etasa veditavya yasmin pranah pan'adha samvivesha pranais 'ittamsattvam otam prajanam yasmin vishuddhe vi-havatyesha atma "The atomi' sou% 'an -e per'eived -y perfe't inte%%igen'e as f%oating in the five kinds of %ife airs (prana.1. . The Dua%ity of the Body. 0haraka Samhita 5.

prasade sarva.75... a%% miseries -e'ome non.75 thus%y! raga.dukhanam hanir asyopajayate prasanna.isten'e..vimuktais tu vishayan indriyaish 'aran atma.vashyair vidheyatma prasdam adhiga''ati "Gne &ho is free from a%% atta'hment and aversion and is a-%e to 'ontro% his senses through regu%ative prin'ip%es of freedom fa'tua%%y attains Fprasada@.dvesha. The prasada. . samana and udana .e.vyana. is 'onfirmed in the (ita (2. #n su'h satisfied 'ons'iousness one@s inte%%igen'e is soon &e%% esta-%ished.hi-ited. 4hen the 'ons'iousness (that pervades from the sou% through the entire -ody is purified from the 'ontamination of the five kinds of materia% airs. its spiritua% inf%uen'e is e. or purifying Dua%ity.'etaso hy ashu -uddhir paryavatishthate "#n the prasada p%atform of e.istent.

7 . inte%%igen'e and mind. the three gunas &hi'h inf%uen'e the 'ons'iousness try to super'ede ea'h other and thus pu%% the 'ons'iousness to -odies situated in different positions in the &or%d. defi'ient and mis. = (ita 13.terna% identity. -e'ome materia%%y motivated.. the mu'us.'essive. &hi'h are ingredients for the sustenan'e and gro&th of the -ody. The /edanta. vi:. 3ust %ike many undesira-%e -odi%y gro&ths form in the pores of the -ody. turns into %ust for sense enjoyment. 8a%hana identifies the 'onne'tion -et&een the gunas and the dhatus as fo%%o&s! . Simi%ar%y. Simi%ar%y. e. &hi'h is %ove for (od. -i%e and air -e'ome either more or %ess than the reDuired measure. use.I## .y 'ons'iousness in the su-t%e -ody. and the pro. 8ue to e. un'onstitutiona% desires gro& in the aggregate 'osns'iousness forming the ma%as of desire and hatred ("i''a dvesha sukham dukham sangata 'etana driti. Sometimes the -%ood and other %iDuids. the rea% energy of 'ons'iousness. turn into puss.

8hatus and (unas.portion of the -ody %ike pi%%ars . rajas $apha = upper. i.p%ained the 'onne'tion -et&een the dhatus and gunas different%y. Susruta says the dhatus are "deha sam-hava hetava.. as sattva. sattva . "8oshas. tamas Pitta = midd%e portion of the -ody . su'h as Susruta.e. This seeming%y 'ontradi'tion &i%% -e dea%t &ith in our ensuing arti'%e. 'auses for the formation of the -ody. the dhatus are 'onne'ted to the gunas and -odi%y system as fo%%o&s! /ata = %o&er portion of the -ody .. $apha a'ts in the upper portion./ata = Kajas Pitta = Sattva $apha = Tamas #n 'ontrast to this. 4hi%e a'ting in this fun'tion.. Susruta states that in a fun'tioning 'apa'ity as a 'ause for the designing of the -ody. have e. other *yurveda *'haryas.

)ord $rishna says in the Bhagavad (ita (15. The spirit sou% is part and par'e% of the divine9 +is strugg%e in the &or%d is due to su-t%e and gross identity.2o& %et us %ook at &hat the /edanta has to say a-out positions or formation of -odies a''ording to the gunas.E ! . The (ita (15. Thus the position that a spirit sou% takes in this &or%d determines his %ifesty%e for the maintenan'e of his e. ..stha adho ga''hanty tamasah "Those situated in the mode of goodness gradua%%y go up&ard to the higher p%anets.guna. *nd those in the mode of ignoran'e do do&n to %o&er spe'ies. Srimad Bhagavatam .stha madhye tishthanti rajasah jaghanya.16 states! urdhvam ga''hanty sattva. Those in the mode of passion %ive on the earth%y p%anets.isten'e through the impetus of the inf%uen'ing modes of nature ("sthanam poshanam utayahH.vritti.

. &hi'h in'%ude the mind.shashthanindriyani prakriti. the u%terior and e.. the fruitive. "eterna%. . sat .. senses. Simi%ar%y.sthani karshati "The spirit sou%s in this &or%d are 1y eterna% fragmenta% parts.%oke jiva. vi:. 'hit . . ananda = "-%iss. if the sense per'eptions and the ensuing atta'hments that are aroused -y the modes remind the sou% of its divine and origina% 'onstitution (vi:.terna% motives &hi'h are materia% and un'onstitutiona% (to the sou% . #n an im-a%an'ed state of the dhatus.. &eaken the 'ons'iousness and destroy the mission and rea% goa% of %ife. Simi%ar%y. that is the rea% Frasa@..-huta sanatanah manah. the resisten'e goes do&n and other entities su-sisting in the -ody tend to &eaken and destroy the -ody. The essentia% part of digested food is Frasa@ ('hy%e and the 'ontaminations &hi'h are %eft are the ma%as.mamaivamsho jiva. 8ue to the 'onditioned %ife.p%oitive motives. they are strugg%ing very hard &ith the si. "a&areness. spe'u%ative and e. ("raso vai sahH.

or "po%%utions.duhkhe same kritva %a-ha%a-hau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi . vi:. Gn%y for the purpose of e...perien'ing the rea'tions of the previous%y fru'tified a'tions from past %ives and thus finishing off the prara-dha karmas does one need to identify &ith the -ody. and thus just opposite to the origina% 'onstitution of the sou%. fu%% of ignoran'e and misera-%e. They are materia%. temporary. one has to -a%an'e -et&een this rasa and the ma%as. That -a%an'ed %ife is kno&n as sadhana! sukha. The 'ontaminations of the 'ons'iousness are un'onstitutiona% to the sou%. Bor this reason they are termed as ma%as. 4hi%e per'eiving this &or%d &ith the senses and fun'tioning &ith the materia% -ody.1a%as &hi'h 'reate pro-%ems for the hea%thy fun'tioning of the -ody are un'onstitutiona% to the -ody.

&ithout 'onsidering happiness or distress.3 ! evam rasa ma%au sva pramanavasthitav ashrayasya sama dhator dhatu samyam auvartayatah .26. vi'tory or defeat = and -y so doing you sha%% never in'ur sin."8o thou fight for the sake of fighting. yuktahara. 0haraka says (5.'eshtasya karmasu yukta. re'reation and &ork 'an mitigate a%% materia% pains -y pra'ti'ing the yoga system.ha "+e &ho is regu%ated in his ha-its of eating.. %oss or gain. s%eeping.viharasya yukta..svapnava-odhasya yogo -havati duhkha.

Thus if rasa and ma%a are -a%an'ed and are kept in their reDuired Duantity they 'ooperate to sustain the -ody to F%ive@. The 'on'%usion of *yurveda (*yurveda.vedanta . /ag-hatta says that as the manifo%d universe is nothing -ut the manifestations of the gunas. *stanga.21 dhanvantarish 'a -hagavan svayam eva kirtir namna nrinam pururujam ruja ashu hanti yajne 'a -hagam amritayur avavarundha . *s the three gunas &ork together manifesting the diversity in the &or%d.samgraha 1. aram-hakam virodhe Fpi mitho yadyad guna trayam vishvasya drishtam yugapad vyadher doshatrayam tatha . I### . so a%% the diseases are -ut modifi'ations of the three doshas. the three doshas manifest the diversity of diseases.

#t is therefore understood in this verse that medi'a% s'ien'e or kno&%edge of medi'ine &as a%so inaugurated -y the Persona%ity of (odhead.L . disease of -ody and mind are 'ured. 2ot on%y are diseases of the -ody and mind 'ured. everything emanates from the u%timate sour'e. The disease may differ from one variety to another. -ut disease must -e there..ayushya vedam anushasty avatirya %oke LThe )ord in +is in'arnation of 8hanvantari very Dui'k%y 'ures the diseases of the ever diseased %iving entities simp%y -y +is fame personified. -ut a%so the sou% is re%ieved of the 'onstant repetition of -irth and death = our u%timate disease. So -y the gra'e of the Persona%ity of (odhead. and on%y -e'ause of +im do the demigods a'hieve %ong %ives.E. the Persona%ity of (odhead = "janmady asya yathah.a'ted a share from the sa'rifi'es.22 *s stated in the -eginning of the Bhagavata Purana. The name of the )ord as the sour'e of 'uring the disease of . Thus the Persona%ity of (odhead -e'omes ever g%orified. Bhagavata Purana 2. and it is +e on%y &ho inaugurated the medi'a% s'ien'e or the kno&%edge of medi'ine in the universe. just as there is -irth and death for everyone. +e a%so e. The -ody is a sym-o% of disease.

The purpose of *yurveda is to en%ighten us &ith the "kno&%edge (veda of %ife (ayuh! .. sharire jarjari-hute vyadhigraste tathapare oushadham jahnavi toyam vaidyo narayano harih "4hen the -ody has %ived its duration of time and has -een 'aught up in the diseases therein. .. for that is not a'tua%%y "%ife. This kno&%edge of %ife is not just kno&%edge of our e. or the sour'e of 'uring the disease of samsara. our very e.isten'e &ithin matter is a disease. situated -eyond the %imitations of the three gunas. *''ording to the /edanta phi%osophy. the medi'ine is (anga &ater and the do'tor is 2arayana &ho takes a&ay everything. $no&%edge of %ife is kno&%edge of the pure spirit sou%.. &e identify some as -eing hea%thy and some as -eing si'k. 4ithin that diseased 'ondition.isten'e is "-havausadhi.materia% e.isten'e &ithin dead matter. due to the inf%uen'e of avidya (ignoran'e ..

4e are a%% in rea%ity "'haitanya.. . The -ody is itse%f a temp%e of diseases (shariram vyadhi mandiram . Thus one 'an fa'e the 'ha%%enge of matter and -e'ome tota%%y free from the sufferings 'aused -y the im-a%an'e of Fdhatus@ and the resu%tant Fdoshas@. thus it is impossi-%e to 'ross -eyond these %imitations &hi%e %iving in the -ody if one is identifying &ith the -ody9 for that misidentifi'ation is the a'tua% root of a%% disease.identify &ith the sou% through fa'tua% rea%i:ation of the "se%f -eyond the -ody. one 'an re. By raising the 'ons'iousness -eyond the %imiting inf%uen'es of passion and ignoran'e (the gross inf%uen'ing modes of matter . The purpose of *yurveda is to -ring us to that 'omp%ete understanding of our se%ves as pure %ife energy. or the divine F%ife for'e@ &ithin the -ody. 'an -e understood in the simp%est manner. the *yurveda s'ien'e pres'ri-es a %ifesty%e -y &hi'h the tenets of the truths of "'haitanya.. To -ring a-out this great rea%i:ation of identity.

death. rajas and tamas. But from the per'eption of the sou%. (vi:. repeated -irth and death.)ord $rishna des'ri-es this in the (ita as fo%%o&s! janma. kapha. To see this is 'a%%ed kno&%edge. *ny other vision is ignoran'e... death. the three im-a%an'ed doshas are the modes of nature. .mrityu. pitta and vayu &hi'h %ead one to e.jara. sattva.vyadhi duhkha. Brom the per'eption of the -ody the doshas are the im-a%an'e of the three 'onstituents of the -ody. and re-irth.doshanudarshanam etaj jnanam iti proktam ajnanam yad ato Fnyatha "Gne must see that -irth.. &hi'h are the produ'tive 'ause of the 'y'%e of samsara. o%d age.perien'e disease. o%d age and disease are 'aused -y the im-a%an'ed doshas. vi:.

of Srimad Bhagavatam (the ten su-je't matters dis'ussed in that '%assi' .. . C. "*yur. thus &e have the "*yurveda. in +is 'omposition kno&n as Sikshashtakam./eda. it is )ord 0haitanya 1ahapra-hu &ho has e%a-orate%y presented this vision. or "the 'on'%usion of kno&%edge (of %ife for'e . has -een 'onditioned -y the doshas of the three modes of nature. the "'haitanya. +e is the great $aviraja (physi'ian of modern times. #n the 'ontemporary times. rajas and tamas. is 'a%%ed "/edanta.9 and to understand ho& the pure %ife for'e.p%aining this truth. &ith the "'on'%usion of kno&%edge of %ife for'e. +e has instru'ted that -y taking the ten medi'ina% "roots. presenting the perfe't medi'ina% arishtam to -a%an'e the three doshas of sattva./edanta. rajas and tamas..Anderstanding that the root 'ause of diseases is the im-a%an'e of doshas is Fkno&%edge of %ife.vedanta. and 'ure the disease of 'onditioned materia% %ife. The purpose of this treatise is to harmoni:e -y %inking the "kno&%edge of %ife. &e 'an -a%an'e the three doshas of sattva. )ord 0haitanya has given +is pres'ription. . or "darshanam. of "*yurveda.... the "dasha mu%a..

#t is the eterna% 'ompanion of vidya. jeevanam aanandaam-udhi. .mahaa. )et a%% sou%s -athe in the pana'ea of this immorta% ne'tar?.padam purna amrta asvadanam sarvaatma. By taking this arishtam of Srimad Bhagavatam the o'ean of -%iss in'reases at every step.maarjanam -hava. or *yurveda .vitaranam vidyaa.'andrikaa.vardhanam prati.vadhu.daavagni. sankirtanam "The dasha. -eams of %ife.darpana.mu%a of Srimad Bhagavata Purana '%eanses the heart of a%% a''umu%ated po%%ution and permanent%y e.&hi'h is a poeti'a%%y -eautifu% and phi%osophi'a%%y meaningfu% summary of *yurveda. jeevanam (Fthe kno&%edge of %ife@. nirvaapanam sreyah. a%%o&ing one to re%ish the death%ess %ife (amrita of one@s 'onstitutiona% position.tinguishes the great forest fire of repeated -irth and death. These ten medi'ina% roots are %ike an effu%gent %otus of good fortune that has -een fed &ith the moon.kairava.snapanam param vijayate sri./edanta! 'eto.krsna.

T.T.Pu-%ished on 2ov 15 2>13 >3!21 P1 M Posted -y *. 8as . 8as M *yurveda and +ea%th. 1y sin'ere thanks to *.