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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Ayurveda, as the name aptly suggests, is a part of vedic literature originated in भारतवर्षः । Bharatavarsha. It is considered to be the उपवेदः । [[Upavedas (उपवेदाः)|Upaveda]] of अथर्ववेदः । Atharvaveda with its main focus on maintenance of आयुः। Ayu. Ayurveda thus offers the divine methods to achieve Ayu and keep away the रोगाः । Rogas that create obstacles in the daily activities of human beings. Ayu (Samskrit: आयुः) is a union of 4 elements namely, शरीरम् । [[Sharira (शरीरम्)|Shariram]] (Body that has natural tendency to degenerate), इन्द्रियाणि । Indriyas (commonly known as sense organs and motor organs), सत्वम् । [[Manas (मनः)|Satva]] (or मनस् commonly known as mind) and आत्मा । [[Atman (आत्मन्)|Atma]] (commonly referred to as life energy, consciousness or indestructible spirit). It follows that, subject, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of all these.

Ayurveda, as the name aptly suggests, is a part of vedic literature originated in भारतवर्षः । Bharatavarsha. It is considered to be the उपवेदः । [[Upavedas (उपवेदाः)|Upaveda]] of अथर्ववेदः । [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] with its main focus on maintenance of आयुः। Ayu. Ayurveda thus offers the divine methods to achieve Ayu and keep away the रोगाः । Rogas that create obstacles in the daily activities of human beings. Ayu (Samskrit: आयुः) is a union of 4 elements namely, शरीरम् । [[Sharira (शरीरम्)|Shariram]] (Body that has natural tendency to degenerate), इन्द्रियाणि । [[Indriyas (इन्द्रियाणि)|Indriyas]] (commonly known as sense organs and motor organs), सत्वम् । [[Manas (मनः)|Satva]] (or मनस् commonly known as mind) and आत्मा । [[Atman (आत्मन्)|Atma]] (commonly referred to as life energy, consciousness or indestructible spirit). It follows that, subject, scope and application of Ayurveda is not limited to physical body but to all the 4 elements and the union of all these.

== व्युत्पत्तिः ॥ Etymology ==

== व्युत्पत्तिः ॥ Etymology ==

Ayu is defined as the close union of 4 elements namely

Ayu is defined as the close union of 4 elements namely

# शरीर ॥ [[Sharira (शरीरम्)|Shariram]] (Body that has natural tendency to degenerate)  

# शरीर ॥ [[Sharira (शरीरम्)|Shariram]] (Body that has natural tendency to degenerate)  

# इन्द्रिय ॥ Indriyani (commonly known as sense organs and motor organs)   

# इन्द्रिय ॥ [[Indriyas (इन्द्रियाणि)|Indriyas]] (commonly known as sense organs and motor organs)   

# सत्व ॥ [[Manas (मनः)|Satva]] (मनस् Manas or commonly known as mind)   

# सत्व ॥ [[Manas (मनः)|Satva]] (मनस् Manas or commonly known as mind)   

# आत्मा ॥ [[Atman (आत्मन्)|Atman]] (commonly referred to as life energy, consciousness or indestructible spirit)  

# आत्मा ॥ [[Atman (आत्मन्)|Atman]] (commonly referred to as life energy, consciousness or indestructible spirit)  

== आयुर्वेदस्य परिभाषा ॥ Ayurveda Definition ==

== आयुर्वेदस्य परिभाषा ॥ Ayurveda Definition ==

आचार्य चरकः । Acharya Charaka defines Ayurveda as, the Veda which offers knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favorable or beneficial life), अहितायुः । Ahitayu (Unfavourable or disadvantageous life), सुखायुः ।  Sukhayu (comfortable and peasant life) and दुःखायुः । Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.     

आचार्य चरकः । Acharya Charaka defines Ayurveda as, the Veda which offers knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favorable or beneficial life), अहितायुः । Ahitayu (Unfavorable or disadvantageous life), सुखायुः ।  Sukhayu (comfortable and peasant life) and दुःखायुः । Dukhhayu (Unpleasant, uncomfortable life), in addition to, the knowledge of factors acting as promoters and non-promoters of these types of Ayu.     

   <blockquote>हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् । मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। (Char. Samh. 1.1.41)<ref name=":0" /></blockquote><blockquote>hitāhitaṁ sukhaṁ duḥkham āyus tasya hitāhitam । mānaṁ ca tacca yatroktam āyurvedaḥ sa ucyate ।।(Char. Samh. 1.1.41)</blockquote>Meaning : Ayurveda is that, which deals with good, bad, happy and unhappy life, it's promoters and non-promoters, measures and nature.   

   <blockquote>हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् । मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। (Char. Samh. 1.1.41)<ref name=":0" /></blockquote><blockquote>hitāhitaṁ sukhaṁ duḥkham āyus tasya hitāhitam । mānaṁ ca tacca yatroktam āyurvedaḥ sa ucyate ।।(Char. Samh. 1.1.41)</blockquote>Meaning : Ayurveda is that, which deals with good, bad, happy and unhappy life, it's promoters and non-promoters, measures and nature.   

Every new invention has its roots in some necessity. This the the basis for emergence and advancement of any branch of knowledge. Similarly, even many thousand years ago, Ayurveda originated because immense need for this kind of knowledge was felt at that time. This necessity highlights the importance and relevance of knowledge offered in Ayurveda as well as the purpose behind offering the knowledge of life in Ayurveda.   

Every new invention has its roots in some necessity. This the the basis for emergence and advancement of any branch of knowledge. Similarly, even many thousand years ago, Ayurveda originated because immense need for this kind of knowledge was felt at that time. This necessity highlights the importance and relevance of knowledge offered in Ayurveda as well as the purpose behind offering the knowledge of life in Ayurveda.   

Acharya Charaka throws a light on this by writing that, आरोग्यम् । Arogya ( Health and well being) acts as the root of धर्मः । [[Dharma]], अर्थः । Artha, कामः । Kama and मोक्षः। [[Moksha (मोक्षः)|Moksha]] which results in श्रेयः । [[Shreyas and Preyas (श्रेयः प्रेयः च)|Shreyas]] (obtaining better fortune) and जीवितम् । Jivitam (longevity). Through the fulfillment of these, life becomes complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref> Therefore when in ancient times, common people, Seers and sages performing pious acts experienced impediments in fulfilling these aspects of life due to disturbances caused by diseases, the quest for knowledge of life began. This lead to the emergence of Ayurveda many thousand years ago. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.15,16)<ref name=":0" /></blockquote><blockquote>dharmārthakāmamokṣāṇāmārogyaṁ mūlam uttamam ।। rogāstasyāpahartāraḥ śreyaso jīvitasya ca । prādurbhūto manuṣyāṇāmantarāyo mahānayam ।।(Char. Samh. 1.1.15,16)</blockquote>Meaning: Arogya is believed to be the basic requirement for taking a step towards fulfilling all these पुरुषार्थाः । purusharthas. रोगाः। Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to अनारोग्यम् । anarogya (Ill health) and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired आरोग्यम् । Arogya or healthy life by eliminating the rogas. This necessity also forms the basis of the unique structure of Ayurveda, the aim of Ayurveda and origin of various concepts that act as basic principles of Ayurveda.

Acharya Charaka throws a light on this by writing that, आरोग्यम् । Arogya ( Health and well being) acts as the root of धर्मः । [[Dharma (धर्मः)|Dharma]], अर्थः । Artha, कामः । Kama and मोक्षः। [[Moksha (मोक्षः)|Moksha]] which results in श्रेयः । [[Shreyas and Preyas (श्रेयः प्रेयः च)|Shreyas]] (obtaining better fortune) and जीवितम् । Jivitam (longevity). Through the fulfillment of these, life becomes complete socially, physically, psychologically, intellectually, and spiritually.<ref>Swami Krishnananda, The Heritage of Indian Culture ([https://www.swami-krishnananda.org/heritage/heritage_4.html Chapter 4])</ref> Therefore when in ancient times, common people, Seers and sages performing pious acts experienced impediments in fulfilling these aspects of life due to disturbances caused by diseases, the quest for knowledge of life began. This lead to the emergence of Ayurveda many thousand years ago. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.15,16)<ref name=":0" /></blockquote><blockquote>dharmārthakāmamokṣāṇāmārogyaṁ mūlam uttamam ।। rogāstasyāpahartāraḥ śreyaso jīvitasya ca । prādurbhūto manuṣyāṇāmantarāyo mahānayam ।।(Char. Samh. 1.1.15,16)</blockquote>Meaning: Arogya is believed to be the basic requirement for taking a step towards fulfilling all these पुरुषार्थाः । purusharthas. रोगाः। Roga (Meaning anything experienced as a painful event in life, anything that hurts, commonly referred to diseases) are the destructive events to अनारोग्यम् । anarogya (Ill health) and thus considered to be the obstacles in fulfilling Purushartha. Therefore there is a necessity to know the methods to achieve the desired आरोग्यम् । Arogya or healthy life by eliminating the rogas. This necessity also forms the basis of the unique structure of Ayurveda, the aim of Ayurveda and origin of various concepts that act as basic principles of Ayurveda.

== आयुर्वेदस्य अधिकरणम् ॥ Adhikarana of Ayurveda ==

== आयुर्वेदस्य अधिकरणम् ॥ Adhikarana of Ayurveda ==

अधिकरणम् । Adhikarna means the substratum or the object for which the entire knowledge is offered.   

अधिकरणम् । Adhikarna means the substratum or the object for which the entire knowledge is offered.   

Acharya Charaka has clearly mentioned that, knowledge about life offered in Ayurveda is related to the Ayu of त्रिदन्डात्मकपुरुषः । Tridandatmaka [[Purusha (पुरुषः)|Purusha]]. It is highly recommended for one to understand the concept of त्रिदन्डात्मकपुरुषः । Tridandatmaka Purusha described in Ayurveda to appraise the scope and application of Ayurveda. The entire knowledge in Ayurveda has been offered for this object known as Tridandatmaka Purusha.  <blockquote>सत्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् । लोक्स्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ।</blockquote><blockquote>स पुमांश्चेतनं तच्च तच्चाधिकरणं स्म्रुतम् । वेदस्यास्य, तदर्थं हि वेदो अयं प्रकाशितः ।। (Char. Samh. 1.1.46,47)<ref name=":0" /> </blockquote><blockquote>satvamātmā śarīraṁ ca trayametattridaṇḍavat । lokstiṣṭhati saṁyogāttatra sarvaṁ pratiṣṭhitam ।</blockquote><blockquote>sa pumāṁścetanaṁ tacca taccādhikaraṇaṁ smrutam । vedasyāsya, tadarthaṁ hi vedo ayaṁ prakāśitaḥ ।।(Char. Samh. 1.1.46,47)</blockquote>Meaning: सत्वम्। Satva (Mind), आत्मा। [[Atman (आत्मन्)|Atman]] (Life energy) and शरीरम् । Shariram (Body) are the three basic components. The union of these three components form the tripod of life. The entire life depends and sustains on this union. It must be understood that any one of these is not sufficient to uphold the life individually. When each one of these factors supports other and form a union, they develop the ability to sustain the life. When any one of these factors is absent and their union breaks, the life discontinues. Hence each of these 3 factors and their union hold equal importance. This union is also called as  पुमान् । Puman or चेतनम् । Chetan and, this is the object under discussion in Ayurveda. In fact Ayurveda had been brought into the main stream of practice mainly for this object.

Acharya Charaka has clearly mentioned that, knowledge about life offered in Ayurveda is related to the Ayu of त्रिदन्डात्मकपुरुषः । Tridandatmaka [[Purusha (पुरुषः)|Purusha]]. It is highly recommended for one to understand the concept of त्रिदन्डात्मकपुरुषः । Tridandatmaka Purusha described in Ayurveda to appraise the scope and application of Ayurveda. The entire knowledge in Ayurveda has been offered for this object known as Tridandatmaka Purusha.  <blockquote>सत्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत् । लोक्स्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम् ।</blockquote><blockquote>स पुमांश्चेतनं तच्च तच्चाधिकरणं स्म्रुतम् । वेदस्यास्य, तदर्थं हि वेदो अयं प्रकाशितः ।। (Char. Samh. 1.1.46,47)<ref name=":0" /> </blockquote><blockquote>satvamātmā śarīraṁ ca trayametattridaṇḍavat । lokstiṣṭhati saṁyogāttatra sarvaṁ pratiṣṭhitam ।</blockquote><blockquote>sa pumāṁścetanaṁ tacca taccādhikaraṇaṁ smrutam । vedasyāsya, tadarthaṁ hi vedo ayaṁ prakāśitaḥ ।।(Char. Samh. 1.1.46,47)</blockquote>Meaning: सत्वम्। [[Manas (मनः)|Satva]] (Mind), आत्मा। [[Atman (आत्मन्)|Atman]] (Life energy) and शरीरम् । [[Sharira (शरीरम्)|Sharira]] (Body) are the three basic components. The union of these three components form the tripod of life. The entire life depends and sustains on this union. It must be understood that any one of these is not sufficient to uphold the life individually. When each one of these factors supports other and form a union, they develop the ability to sustain the life. When any one of these factors is absent and their union breaks, the life discontinues. Hence each of these 3 factors and their union hold equal importance. This union is also called as  पुमान् । Puman or चेतनम् । Chetan and, this is the object under discussion in Ayurveda. In fact Ayurveda had been brought into the main stream of practice mainly for this object.

== आयुर्वेदावतरणम् ॥ Ayurveda Avatarana ==

== आयुर्वेदावतरणम् ॥ Ayurveda Avatarana ==

Being upaveda of [[Atharvaveda]], Ayurveda also does not belong to any specific author but considered to be सनातनम् । Sanatana or शाश्वतम्। Shasvata. Creation of Ayurveda has also been credited to [[Brahma (ब्रह्मा)|Brahma]].  <blockquote>तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)<ref name=":1" /></blockquote><blockquote>tadidaṁ śāśvataṁ puṇyaṁ svargyaṁ yaśasyamāyuṣyaṁ vr̥ttikaraṁ ceti ।।(Sush. Samh. 1.19)</blockquote>Meaning: Ayurveda is शाश्वतम्। Shasvata (eternal), पुण्यं। Punyam (Pure, Sacred, Auspicious), स्वर्ग्यं। Swargyam (Heavenly or partaking to heaven), यशस्यम् । Yashasyam (Creditable, Glorious), आयुष्यम्। Ayushyam (Giving long life), वृत्तिकरं Vruttikaram (affording a livelihood).     

Being upaveda of [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], Ayurveda also does not belong to any specific author but considered to be सनातनम् । Sanatana or शाश्वतम्। Shasvata. Creation of Ayurveda has also been credited to [[Brahma (ब्रह्मा)|Brahma]].  <blockquote>तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ।। (Sush. Samh. 1.19)<ref name=":1" /></blockquote><blockquote>tadidaṁ śāśvataṁ puṇyaṁ svargyaṁ yaśasyamāyuṣyaṁ vr̥ttikaraṁ ceti ।।(Sush. Samh. 1.19)</blockquote>Meaning: Ayurveda is शाश्वतम्। Shasvata (eternal), पुण्यं। Punyam (Pure, Sacred, Auspicious), स्वर्ग्यं। Swargyam (Heavenly or partaking to heaven), यशस्यम् । Yashasyam (Creditable, Glorious), आयुष्यम्। Ayushyam (Giving long life), वृत्तिकरं Vruttikaram (affording a livelihood).     

Though Ayurveda is eternal in nature, various Ayurveda संहिता । [[Samhita (संहिता)|samhita]] (Compendia) have described interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main परम्परा । paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from देवता । devatas to human beings and this event is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण).   

Though Ayurveda is eternal in nature, various Ayurveda संहिता । [[Samhita (संहिता)|samhita]] (Compendia) have described interesting mythological tales about origin, descent and spread of Ayurveda on earth. There are 2 main परम्परा । paramparas (traditions) described to apprise the transfer of knowledge of Ayurveda from देवता । devatas to human beings and this event is termed as ‘Ayurveda avatarana’ (आयुर्वेदावतरण).   

It is believed that the knowledge of Ayurveda was recollected by ब्रह्मा । [[Brahma (ब्रह्मा)|Brahma]] and not created. Knowledge of Ayurveda is thus said to be received first by Brahma in meditative state by revelation. It was then passed on to दक्ष प्रजापति । Daksha Prajapati. Daksha Prajapati passed on this knowledge to अश्विनीकुमारौ । [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]]. Ashvini Kumaras are recognized as twin brothers who are renowned physicians of devatas. Various mythological tales in vedas describe complex, innovative surgical procedures and medical treatments performed by Ashwini kumaras. Impressed by their fascinating medical knowledge and skills of surgery, इन्द्र । Indra requested them to share this knowledge with him. In this way Indra inherited knowledge of Ayurveda from Ashvini Kumaras and later passed on this knowledge to seers and sages of ancient India. The transfer of Ayurveda from devatas to manushyas (descent To earth) is described by different tales in various compendia. There are mainly 2 traditions of this transfer where one tradition is known as Atreya Parampara (tradition) and the other one as Dhanvantari Paramapara.  

It is believed that the knowledge of Ayurveda was recollected by ब्रह्मा । [[Brahma (ब्रह्मा)|Brahma]] and not created. Knowledge of Ayurveda is thus said to be received first by Brahma in meditative state by revelation. It was then passed on to दक्ष प्रजापति । Daksha Prajapati. Daksha Prajapati passed on this knowledge to अश्विनीकुमारौ । [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]]. Ashvini Kumaras are recognized as twin brothers who are renowned physicians of devatas. Various mythological tales in vedas describe complex, innovative surgical procedures and medical treatments performed by [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini kumaras]]. Impressed by their fascinating medical knowledge and skills of surgery, इन्द्र । Indra requested them to share this knowledge with him. In this way Indra inherited knowledge of Ayurveda from Ashvini Kumaras and later passed on this knowledge to seers and sages of ancient India. The transfer of Ayurveda from devatas to manushyas (descent To earth) is described by different tales in various treatises. There are mainly 2 traditions of this transfer where one tradition is known as Atreya Parampara (tradition) and the other one as Dhanvantari Paramapara.  

=== आत्रेय परम्परा॥ Atreya Parampara  ===

=== आत्रेय परम्परा॥ Atreya Parampara  ===

In ancient India, the sages and seers were engaged in performing various yajnas and pious acts as a part of their practices for spiritual enlightenment. When emergence of various diseases started creating obstacles in the तप। [[Tapas|tapa]] , उपवास। Upawas , ब्रह्मचर्य। [[Brahmacharya (walking on the path of the divine)|Brahmacharya]] , व्रत। Vrata  and आयुष। Aayush , immense need to find out a solution for these diseases was felt. [[File:Medicinal Herbs.png|thumb|700x700px|'''Disciples helping Guru in treating a patient.''' Courtesy: Permitted to use Copyrighted Images from the Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad]]Looking at the plight of mankind, the sages and seers decided to assemble at one of the auspicious sides of Himalayas and search for a solution. ऋषयः। Rushis like Angira, Jamadagni, Vasishtha, Kashyapa, Bhrugu, Atreya, Gautam, Saankhya, Pulastya, Narad, Agastya, Vamadev, Asit, Markandeya, Paarikshi, Ashwalayan, Bhikshu Atreya, Bhardwaja, Kapinjala, Wishwamitra, Ashwamathya, Bhargava, Chyawan, Abhijit, Gargya, Shandilya, Koundilya, Varkshi, Devala, Galav and many other sages were part of this assembly. They all were enlightened and brilliant. They started discussing that diseases are appearing as obstacles in attainment of Dharma, Artha, Kama and Moksha. Aarogya is the main source for achieving these while, diseases work as destroyers of health, welfare and life. Hence, in order to overcome this problem, they started thinking of means to get rid of these diseases , achieve longevity and the source to find this knowledge. In a meditative state, they saw Indra as a savior, the source to obtain this knowledge. They realized that Indra could be the only source to get the desired knowledge and thus decided to meet him.  

In ancient India, the sages and seers were engaged in performing various yajnas and pious acts as a part of their practices for spiritual enlightenment. When emergence of various diseases started creating obstacles in the तप। [[Tapas|tapa]] , उपवास। Upawas , ब्रह्मचर्य। [[Brahmacharya (walking on the path of the divine)|Brahmacharya]] , व्रत। Vrata  and आयुष। Aayush , immense need to find out a solution for these diseases was felt. [[File:Medicinal Herbs.png|thumb|700x700px|'''Disciples helping Guru in treating a patient.''' Courtesy: Permitted to use Copyrighted Images from the Book "Sarwang" Published by Adivasi Lok Kala Evam Boli Vikas Academy, Madhya Pradesh Sanskriti Parishad]]Looking at the plight of mankind, the sages and seers decided to assemble at one of the auspicious sides of Himalayas and search for a solution. ऋषयः। Rushis like Angira, Jamadagni, Vasishtha, Kashyapa, Bhrugu, Atreya, Gautam, Saankhya, Pulastya, Narad, Agastya, Vamadev, Asit, Markandeya, Paarikshi, Ashwalayan, Bhikshu Atreya, Bhardwaja, Kapinjala, Wishwamitra, Ashwamathya, Bhargava, Chyawan, Abhijit, Gargya, Shandilya, Koundilya, Varkshi, Devala, Galav and many other sages were part of this assembly. They all were enlightened and brilliant. They started discussing that diseases are appearing as obstacles in attainment of Dharma, Artha, Kama and Moksha. Aarogya is the main source for achieving these while, diseases work as destroyers of health, welfare and life. Hence, in order to overcome this problem, they started thinking of means to get rid of these diseases , achieve longevity and the source to find this knowledge. In a meditative state, they saw Indra as a savior, the source to obtain this knowledge. They realized that Indra could be the only source to get the desired knowledge and thus decided to meet him.  

# Vrsha Chikitsa (वृषचिकित्सा) or Vajikaranatantra (वाजीकरणम्) : Aphrodisiac therapy, treatments assisting natural conception and fertility

# Vrsha Chikitsa (वृषचिकित्सा) or Vajikaranatantra (वाजीकरणम्) : Aphrodisiac therapy, treatments assisting natural conception and fertility

=== कायचिकित्सा ॥ Kayachikitsa (Internal Medicine) ===

=== कायचिकित्सा ॥ Kayachikitsa (Internal Medicine) ===

It deals with Internal Medicine for systemic diseases caused due to disturbances in Agni ( digestive fire). The word Kayachikitsa is composed of 2 parts. First is काय । Kaay, meaning complete physical body composed of multiple अवयवाः । Avayava (various organs and systems) in all the stages of life, while चिकित्सा । Chikitsa refers to the treatment methods. Thus, Kayachikitsa offers the knowledge of treatments for bodily diseases. This branch is commonly co-related with internal medicine. It is believed that imbalances in दोषाः । Dosha, धातवः । Dhatu, मलाः। Mala and अग्निः । Agni are the fundamental causes for development of almost all the diseases. These imbalances can be managed using various orally administered medicines, पथ्यम् । [[Pathya (पथ्यम्)|Pathyam]] or dietary regimens, lifestyle changes and other important methods like पंचकर्मः। Panchakarma. Hence, Kayachikitsa is the branch of Ayurveda that deals with management of systemic disorders.  

It deals with Internal Medicine for systemic diseases caused due to disturbances in Agni ( digestive fire). The word Kayachikitsa is composed of 2 parts. First is काय । Kaay, meaning complete physical body composed of multiple अवयवाः । Avayava (various organs and systems) in all the stages of life, while चिकित्सा । Chikitsa refers to the treatment methods. Thus, Kayachikitsa offers the knowledge of treatments for bodily diseases. This branch is commonly co-related with internal medicine. It is believed that imbalances in दोषाः । [[Doshas (दोषाः)|Dosha]], धातवः । [[Dhatus (धातवः)|Dhatu]], मलाः। [[Malas (मलाः)|Mala]] and अग्निः । [[Agni (अग्निः)|Agni]] are the fundamental causes for development of almost all the diseases. These imbalances can be managed using various orally administered medicines, पथ्यम् । [[Pathya (पथ्यम्)|Pathyam]] or dietary regimens, lifestyle changes and other important methods like पंचकर्मः। Panchakarma. Hence, Kayachikitsa is the branch of Ayurveda that deals with management of systemic disorders.  

=== कौमारभृत्यतन्त्रम् ॥ Koumarabhrutyatantram (Pediatrics) ===

=== कौमारभृत्यतन्त्रम् ॥ Koumarabhrutyatantram (Pediatrics) ===

This branch includes knowledge of treating diseases occurring in neonates, infants and children. Diseases in this age group are considered to be caused by imbalances in nutrition, contaminated breast milk from feeding mother and sometimes some unknown factors or evil forces refered as ग्रह । Grahas. Causes, Clinical manifestations and methods to treat these diseases can be found in Kaumarbhrutya which is also known as बालचिकित्सा । Balachikitsa.  

This branch includes knowledge of treating diseases occurring in neonates, infants and children. Diseases in this age group are considered to be caused by imbalances in nutrition, contaminated breast milk from feeding mother and sometimes some unknown factors or evil forces referred as ग्रह । Grahas. Causes, Clinical manifestations and methods to treat these diseases can be found in Kaumarbhrutya which is also known as बालचिकित्सा । Balachikitsa.  

=== ग्रहचिकित्सा ॥ Graha Chikitsa (Demonology & Psychology) ===

=== ग्रहचिकित्सा ॥ Graha Chikitsa (Demonology & Psychology) ===

It is extremely important to understand that, in Ayurveda, Sexual intercourse is considered for the purpose of reproduction. Therefore, this branch of Ayurveda is developed to correct the imbalances in the factors responsible for reproduction and developing healthy progeny. This specialty also deals with diseases of infertility resulting from unhealthy Shukra. It is not intended for enhancing only the carnal pleasures like it is misinterpreted many times. Detail description of Vajikarana is found in Vajikarana chapter of Charaka Samhita <ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Vajikarana Chikitsasthanam, Vajikarana Pada,  Adhyaya 1]) </ref> and other authoritative texts in Ayurveda.

It is extremely important to understand that, in Ayurveda, Sexual intercourse is considered for the purpose of reproduction. Therefore, this branch of Ayurveda is developed to correct the imbalances in the factors responsible for reproduction and developing healthy progeny. This specialty also deals with diseases of infertility resulting from unhealthy Shukra. It is not intended for enhancing only the carnal pleasures like it is misinterpreted many times. Detail description of Vajikarana is found in Vajikarana chapter of Charaka Samhita <ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Vajikarana Chikitsasthanam, Vajikarana Pada,  Adhyaya 1]) </ref> and other authoritative texts in Ayurveda.

In this way, Ayurveda offers knowledge of methods to maintain the health and well-being of all the individuals under these 8 branches. Its knowledge is not limited to medicine, cure or therapy but to all the aspects of one's life. Moreover, the knowledge is for all parts of the community since it can be tailored to their needs. In modern times, the influence of biomedicine on Ayurveda is leading to its medicalisation. The current over medicalisation of society is a potential threat to human health and well-being. Ayurveda can provide essential teachings and practices to counter-balance this current trend through encouraging population's self-reliance in its health. And for that, the practice of Ayurveda needs to be applied at individual, community and health care provider levels and not be limited to the medical system.<ref>Mathpati MM, et al., Ayurveda and medicalisation today: The loss of important knowledge and practice in

In this way, Ayurveda offers knowledge of methods to maintain the health and well-being of all the individuals under these 8 branches. Its knowledge is not limited to medicine, cure or therapy but to all the aspects of one's life. Moreover, the knowledge is for all parts of the community since it can be tailored to their needs. In modern times, the influence of bio-medicine on Ayurveda is leading to its medicalisation. The current over medicalisation of society is a potential threat to human health and well-being. Ayurveda can provide essential teachings and practices to counter-balance this current trend through encouraging population's self-reliance in its health. And for that, the practice of Ayurveda needs to be applied at individual, community and health care provider levels and not be limited to the medical system.<ref>Mathpati MM, et al., Ayurveda and medicalisation today: The loss of important knowledge and practice in

health?, J Ayurveda Integr Med (2018), <nowiki>https://doi.org/10.1016/j.jaim.2018.06.004</nowiki>

health?, J Ayurveda Integr Med (2018), <nowiki>https://doi.org/10.1016/j.jaim.2018.06.004</nowiki>