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Ayurveda, the science of life, has peculiar fundamental principles. Ayu is normally referred to as Chetananuvrutti, which can be defined a continuity of the life. Until or unless, the human body is with consciousness (Chetana or Atma), it is assumed to be in state of living. Ayurveda teaches us that treatment is only possible when the human body is conscious. This clearly proves there must be some factor, which is pervading all parts of the human body when it is in state of consciousness.
According to Yoga and Ayurveda theory, physical body, mind and the soul re essential components of the human body. The core philosophical point is that the body and the mind are nothing but one and the same. It is not possible to achieve physical and mental health without spiritual, mental and emotional. The blend of Ayurvedic and Yogic sciences, provide us a healthcare system related to natural healing, which has curative as well as preventive aspects of the diseases.
Atma originates from the "Ap" dhatu, which means presence all over and remains in mobile The Atma is considered to be Nirantara, which means it is an eternal fore or subject which is continuous.
According to the Ayurvedic metaphysics, ten channels of biological significance are attached to the heart. The synonyms of the heart include, Mahat (big), which signifies great importance. Shadanga, Vijnana, Indriya Indriya Artha, Atma, Atma guna all are located in the heart.
The Atma is immortal and free from the circle of life and death. That is the reason, Atma is known as Ajara or Anadi and Nitya. During the time of coitus when the seminal fluid in vagina, the Atma also enters. Heart (hryyda) is the driving seat of the Atma. The soul resides in the heart and brain, it is responsible for memory and knowledge.
A person having equilibrium between three biological humors (dosha), metabolic fire (agni), tissues (dhatu), waste-products (mala), the soul (atma), sensory organs (indriya) and the mind (mana) is known as healthy.
Ayurveda not only take care of physical part of the life but it goes for deep analysis into spiritual part also. This is sufficient to explain the purpose of Ayurvedic system of medicine. Charak clealry mentions that Ayurveda is the science dealing with what is useul or harmful unpleasurable or pleasurable for human life.
The human life is a mobile, mortal configuration of the physical body, soul (Atma) and the mind (Mana), which are better defined as the metaphysical and physical aspects. The inseperable combination of distinct forces, soul (Atma) and the mind (Mana), starts the process of life.
It has been postulated that as long as the bond of soul (Atma) and the mind (Mana or Jeevatma) remains intact, the physiological and biochemical pathways function properly and it represents the life. As soon as Jeevatma ceases from the relationship with the Atma, the consequence is the death.
When the life is resigned, combination of the physical body, sensory-organs, soul and the mind again forms a bond. The physical components of the body includes, the three biological humours, seven tissues, metabolic fire or agni and the waste products. The metaphysical parts include mind, the soul, elemental forces, more precislly known as Tanmatras. When the physical and metaphysical components reunite and work as a cohesive force, we call it as physical and mental harmony or better the state of health.
Manas (mind), Indriya (Sensory organs), and Artha (Subject) are defined as Karana in Ayurveda. The Atma is considered to be Karta of Manas (mind), Indriya (Sensory organs), and Artha (Subject). The Atma is a constant, cannot be manifested, unchanged and above all, eternal. The Atma with the help of Manas (mind), Indriya (Sensory organs), and Artha (Subject) succeeds in achieving the knowledge.
Different Jeevatama prevails in different bodies. Further, Jeevatama is considered to be eternal and pervading. Jeevatama, normally, frames its own goals. Jeevatama is considered to be lesser energetic in comparison to the Atma. Jeevatama has a peculiar and unbreakable bond with Manas (mind), Indriya (Sensory organs), and Artha (Subject) and they are medium to acquire knowledge. Jeevatama has constant relation with desire, jealousy and so on.