The Definition Of Ayu

The same as Life.

(which are perhaps electrical in nature) are grosser and coarser shocks." Now this last epithet, viz.,The Definition Of Ayu 20027 as explained by Chakrapáni - - furnishes us with a clue to determine what Ayusactually means.

Our Sacred Upanishads now come forward to our relief and tell us, in the first place,The Definition Of Ayu 20030 i.e., Ayu and Prána are one and the same principle. In the second place,;

The Definition Of Ayu 20032 i.e, Prána and Váyu are identical. In the third place, , i.e., Váyu is not unlike Ether. In the fourth place,i.e., the primitive fluid according to Lord Kelvin) is divided into two parts, viz., one without motion, another endued with motion. In the fifth place,i.e., everything in this world are waves of this Ether endued with motion. In the sixth place,i.e., Vayu is the universal store of energy; in the Physical world it is known by the name of Váyu; in the Living world it is called under a different name and that name is Prána

From the above short table we come to know that the agent that adjusts the internal relations to external relations, is Ayus and that Ayus is Life, and that Life is a motion of the great etherial fluid which is known in Sanskrit asThe Definition Of Ayu 20038 and thatis the sum of all the various energies - biological and abiological - which under the name of heat, light, electricity or consciousness, etc., manifest themselves both in the Physical as well as in the Metaphysical

More comprehensive than Life as defined by Mr. Herbert Spencer.

Prof; Michael Foster on the Theory of Sensation. ,

The Findings of the Upanishads.

The same as primitive fluid as defined by Lord Kelvin.

world, and that PránaThe Definition Of Ayu 20040 is another name of the same force that, in acting on an aggregated living body, divides itself into five distinct force?, viz., Prána, Apána, Samána, Udána, and Vyána, and subserves the functions of correlationand sustentationand controls oxidationSo Prána continuously helps to adjust, like the main-spring of a watch, the internal relations to the external relations. We are indebted to the master mind of Sankara for his able exposition of the functions of this main-spring, that is, of the etherial vibrationsas transformed into the vital force in an organised body. We quote below what he says about it in his celeberated commentary on the Vedánta Darsana.

The Identity of Vayu and Ether.

The five divisions of Vayu in its action on a living aggregate.

The Definition Of Ayu 20045

That is the primitive fluid that is endued with motion in its evolution of Life gets knotted into five divisions, viz, Prana, Apána, Samána, Udána and Vyána, and this acting on any aggregated living matter is called Prana. So what we call Prána is not the Váyu itself, but a particular mode of its motion. Hence the question of identity and non-identity is a matter of choice. Shortly speaking, this is the Biology of the Hindus. This too is the sum and substance into which (as a department of Biology), Physiology unfolds itself.

This too evidently serves as the line of demarcation betweenThe Definition Of Ayu 20046 and

The Definition Of Ayu 20048 andFrom this too Health and Disease, Hygiene and Treatment, Psychology and Sociology have all their origin and start. In fact, Biology forms the basis upon which the great edifice of the Indian Medical Science, as a collateral branch, has been developed. The general truths of Biology are all there in the Ayurveda; but the special truths from medicine have been given so great a prominence that the real character of the book has been over-shadowed and it has been transformed into a Science of Medicine.

Biology forms the basis-------Medical Science developed as so much collateral branches.


With a view to convey to the minds of our readers an idea of the different branches of the Medical Science which developed as a collateral branch of this great Science of Life, we would here touch upon a few of them in passing. Magnetism had formed its way into the therapeutics of the ancient Hindus and animal magnetism was very extensively practised in India long before they were recognised by Mesmer in Germany and subsequently by John Elliotson in England.

The Indian writers on Medical Science of the good old days have described in length the medicinal properties of the waters of the principal rivers, lakes, water-falls and mineral springs of the country that were known at the time and their respective curative powers as applied to various ailments that human flesh is heir to. This goes a long way to establish the fact that Hydropathy was known in India long before it was even dreamt of in the Western world.