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* The other term Veda means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.   

* The other term Veda means Knowledge or Wisdom. Vedas are texts which in general describe the methods for obtaining what is desirable and for giving up what is undesirable.   

Acharya Charaka defines Ayurveda as the Veda which offers the knowledge about Ayu, its measurement, various aspects of Ayu like हितायुः । Hitayu (favourable 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.     

Acharya Charaka defines Ayurveda as the Veda which offers the 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.     

हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् ।   

हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् ।   

== Emergence of Ayurveda  ==

== Emergence of Ayurveda  ==

Every new invention has its roots in some necessity. This the the basis for emergence and advancement for 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 Arogya ( Health and wellbeing) acts as the root of धर्मः । Dharma, अर्थः । Artha, कामः । Kama and मोक्षः। Moksha which results in Shreyas prapti and logngevity. Through the fulfillment of these, life became 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 due to diseases, the quest for knowledge of life began and this lead to the emergence of Ayurveda many thousand years ago. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। (Char. Samh. 1.1.15)</blockquote><blockquote>रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.16)<ref name=":0" /></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 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 arogya and eliminate the roga. This necessity also describes the basis of the specific structure of Ayurveda, the aim of Ayurveda and the various concepts that act as basic principles of Ayurveda.

Every new invention has its roots in some necessity. This the the basis for emergence and advancement for 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, Arogya ( Health and well being) acts as the root of धर्मः । Dharma, अर्थः । Artha, कामः । Kama and मोक्षः। Moksha which results in Shreyas prapti and logngevity. Through the fulfillment of these, life became 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 due to diseases, the quest for knowledge of life began and this lead to the emergence of Ayurveda many thousand years ago. <blockquote>धर्मार्थकाममोक्षाणामारोग्यं मूलम् उत्तमम् ।। (Char. Samh. 1.1.15)</blockquote><blockquote>रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च । प्रादुर्भूतो मनुष्याणामन्तरायो महानयम् ।। (Char. Samh. 1.1.16)<ref name=":0" /></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 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 arogya and eliminate the roga. This necessity also describes the basis of the specific structure of Ayurveda, the aim of Ayurveda and the various concepts that act as basic principles of Ayurveda.

== Adhikarana of Ayurveda ==

== Adhikarana of Ayurveda ==

=== Atreya Parampara ===

=== 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 generating obstacles in the tapa (तप), Upawas उपवास, Brahmacharya (ब्रह्मचर्य), Vrata (व्रत) and Aayush (आयुष), immense need to find out a solution for these diseases was felt.  

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 generating obstacles in the तप। tapa , उपवास। Upawas , ब्रह्मचर्य। Brahmacharya , व्रत। Vrata and आयुष। Aayush , immense need to find out a solution for these diseases was felt.  

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.    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 in 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. They started thinking of means to get rid of these diseases and the source to find this knowledge. In a meditative state they saw Lord Indra as a saviour. They realised that Lord Indra could be the only source to offer the knowledge of obtaining disease free life and thus decided to meet him. Rushi Bharadwaja voluntarily expressed the willingness and hence was deputed by sages to go to the abode of lord Indra to request to share the knowledge. This way rushi Bharadwaja went to Lord Indra and received the knowledge of Ayurveda from him for welfare of human beings. In a very short span, intelligent and devoted sage Bharadwaja absorbed Ayurveda knowledge in its entirety, practiced himself to attain happy life and transferred it to other sages. Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja in the quest of longevity. He then bestowed this knowledge on his 6 disciples out of the virtue of compassion for mankind and friendliness to share. Agnivesha, Bhela, Jatukarna, Parashara, Harit and Ksharapani were the 6 disciples of Atreya Punarvasu. Each of these disciples scripted their own treatise on the basic of this knowledge obtained from guru Atreya. Agnivesha being the most brilliant among them who first scripted this knowledge from oral tradition into a compendium which got recognised by his name as Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises. In the later period Aacharya Charaka and Drudhabala expounded this Samhita by their annotations. Since then this Samhita became popular as Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the Brihatrayee (the greater triology).

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 in 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.  

यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः ।। चसं-१,१.२५ ।।

आत्रेय पुनर्वसुः । Atreya Punarvasu was one such sage to learn Ayurveda from Bharadwaja. He then bestowed this knowledge on his 6 disciples, out of the virtue of compassion for mankind and friendliness to share. अग्निवेशः। Agnivesha, भेलः। Bhela, जतुकर्णः। Jatukarna, पराशरः। Parashara, हारितः। Harit and क्षारपाणिः। Ksharapani were the 6 disciples of Atreya Punarvasu. On the basic of the knowledge obtained from guru Atreya, each of these disciples scripted their own treatise. Agnivesha being the most brilliant among them, was the first one to transcribe this knowledge from oral tradition into a compendium. His compendium got recognized by his name as अग्निवेशसंहिता । Agnivesha Samhita. This transfer of knowledge continued. Agnivesha Samhita gained wider recognition than other 5 treatises and thus in the later period, आचार्य चरकः । Aacharya Charaka and दृढबलः । Drudhabala expounded this Samhita by their annotations. Since then, this Samhita became popular as चरकसंहिता । Charaka Samhita. Charaka Samhita is regarded as authoritative text for the knowledge of Ayurveda and included under the बृहत्रयी। Brihatrayee (the greater triology) in Ayurveda.  

=== Dhanwantari parampara ===

=== Dhanwantari parampara ===

In another parampara (tradition), knowledge of Ayurveda was inherited by Kashiraj Divodas Dhanwantari from Lord Indra. He then passed on this divine knowledge to his disciples like Sushruta, Aupadhenav, Vaitaran, Aurabhra, Karaveerya, Bhoj, Poushkalawat, Gopoormeet etc. Sushruta amongst these disciples created a treatise named Sushruta Samhita. Sushruta Samhita is also considered as one of the authoritative texts and an integral part of Bruhatrayee.  

In another parampara (tradition), knowledge of Ayurveda was inherited by काशीराज् दीवोदास धन्वन्तरी । Kashiraj Divodas Dhanwantari from Indra. He then passed on this divine knowledge to his disciples like सुश्रुत । Sushruta, औपधेनवः । Aupadhenav, वैतरणः । Vaitaran, औरभ्रः । Aurabhra, करवीर्यः । Karaveerya, भोजः । Bhoj, पौष्कलावतः । Poushkalawat गोपुररक्षितः । Gopoormeet. Sushruta among these disciples created a treatise named सुश्रुतसंहिता  । Sushruta Samhita. Sushruta Samhita is also considered as one of the authoritative texts in Ayurveda and forms an integral part of बृहत्रयी। Bruhatrayee.

== Prayojana of Ayurveda ==

== Prayojana of Ayurveda ==

As per Acharya Charaka, establishing Dhatusamyam is said to be the only aim of Ayurveda.  

As per Acharya Charaka, establishing धातुसाम्यम् । Dhatusamyam is the only aim of Ayurveda.

इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते । धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम् ।। (च्. सू १/ ४३)  

In another discourse Dhatusamyam is defined as  आरोग्यम्।Aarogya.   

विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते। सुखसंज्ञकमारोग्यं विकारोदुःखमेव च ।। Cha soo 9/ ४

 

Cha soo 9  

Here Aacharya Charaka defines Vikara as Dhaatu vaishamya.  Dhaatu samyam is labelled as Prakruti or state of equilibrium of the human system. Vikaras are considered as Dukkha and consequently the opposite, Sukha, is considered to be the state of absence of vikara. Ultimately Dhaatu samyam is referred to as Aarogyam and Sukham. This clarifies that, the aim of Ayurveda is to establish Aarogya or Dhatusamyam which ultimately leads to attainment of Sukha.     

Here Aacharya Charaka defines Vikara as Dhaatu vaishamya.  Dhaatu samyam is labelled as Prakruti or state of equilibrium of the human system. Vikaras are considered as Dukkha and consequently the opposite, Sukha, is considered to be the state of absence of vikara. Ultimately Dhaatu samyam is referred to as Aarogyam and Sukham. This clarifies that, the aim of Ayurveda is to establish Aarogya or Dhatusamyam which ultimately leads to attainment of Sukha.     

 

* इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च १४ (सु. सू १. १४)      

 

वत्स सुश्रुत इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च १४ (सु. सू १. १४)  

=== Purushartha Siddhi ===

=== Purushartha Siddhi ===

dharmarthkammokshanam aarogyam moolamuttamam...

dharmarthkammokshanam aarogyam moolamuttamam...

हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् ।  

हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम् ।  

त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः ।। चसं-१,१.२४ ।।  

त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः ।। चसं-१,१.२४ ।।  

== Ashtanga Ayurveda ==

== Ashtanga Ayurveda ==