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1By their union, they build up the body, and this union is governed by three Laws, viz., the Laws of Vayu, Karma and Swabhava (which are almost equivalent to the three Biological Laws, i e.^ the law of heredity, (he law of external relations and the law of molecular motion caused by Ethereal vibrations compared with which nerve-impulses — akin to electric force, — are grosser and coarser shocks). So far we think we have proved that Ayurveda, as a Biology is not defective, if it contains no descriptive Anatomy and Physiology — descriptive in the same sense as Grey's Anatomy or Kirke's Physiology is. Its Histiology is molecular; its Pathology is molecular ; its Physiology is molecular. Molecular in every sense is the Biology of the Hindus, virtually speaking, Ayurveda is our Science of Life, and we will presently shew that Life and Ayus are identical. The continuous adjustment of molecules, their successive breaking down and building up within an organised living body, without destroying its identity, is the definition of /iyus as suggested by Maharshi Punarvasu. He says : — In another place the same definition is repeated with a slight modification and in this he enumerates %TTrgetf^:, (consciousness) as the most distinctive of'Ayu. ■^®^^^*^°° characteristic of ^j'w^. According to this definition, 3iTlTf^^rc9T<?T#qt^: and %PTTg- ?f%: re'er to an organised living body ; f'M^; and ^g^^?: are identical with processes of breaking down and building up of the organism without destroying its identity. The idea of continuous adjustment is included also in these two words. So we find, the definition ofAyus, as sugessted by Punarvasu, includes more than what is proposed in The same as Life. ,, tt u . o > j /- • • r ^ y Mr. Herbert Spencer sdefinition q\ Life.
2The words >sitT and ^t%fTiT, as explained by the great annotator Chakrapani, represent two more distinct phases of Life, the INTRODUCTION. IX first bearing upon the existence in the system of a preventive factor of putrefaction, the second More compre- • .^- . .l . . .u .. hensive than Life pointing to the agent or agents that as defined by Mr. adjust the internal relations by deliHerbert Spencer. ,• . , cate touches, which professor Michael Foster speaks of as "continuously passing from protoplasm to protoplasm and compared with which the nervous impulses ^ . , , , (which are perhaps electrical in nature) Prof. ^ Michael ^ , , . ,, xt Foster on the The- are grosser and coarser shocks. Now ory of Sensation. ,. ^^-^ ^^^^ epithet, viz., "^f^ci/' as explained by Chakrapani — "#^?rf?T m'JTR >?K2j1%"— furnishes us with a clue to determine what Ayus ( '^rq: ) actually means. Our Sacred Upanishads now come forthe^pJnfshad? °^ ^''^^^ ^° ^^^ ^^^^^^ ^"^ ^^'^ "^' '" '^^ ^^^^ place, "'?rrq: UTIj:," ie , Ayu and Prana are one and the same principle. In the second place, "?i: rto; ^ ^:", i.e , Prana and Vayu are identical. In the third place, "^ x^ xm\t ^grr^r^TyRi:", i.e., Vdyu is not unlike Ether. In the fourth place, "w jr\^ ^j^fig", i.e., the primitive fluid yaccording to Lord Kelvin) is divided into two parts, viz., one without motion, another endued with motion. In the fifth place, "4j4f*lrt^l«tit^', '.e., everything in this world are waves of this Ether endued with motion. In the sixth place, "^igrN ^"^'." "^T^ ft^, RTO: m%g". i e., Vdyu is the universal store of energy ; in the Physical world it is known by the name of Vayu ; in the Living world it is called under a different name and that name is Prana (v{]w.)
3From 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 as "?^' and that "^T?j" is the sum of all the various The same as pri- . u- ^ ■ ^ ^ u- ^ • i mitive fluid as de- energies— biological and abiological— fined by Lord which under the name of heat, light, Kelvin. , . . . ' electricity or consciousness, etc, manifest themselves both in the Physical as well as in the Metaphysical X INTRODUCTION. world, and that Prana (vciw.) is another name of the same force that, in acting on an aggregated living body, divides itself into five distinct forces, viz., Prdna, A/>dna, Samdna, Uddna, and Vydna, and subserves the functions of correlation ( ^rg: ) and sustentation ( fqrt ) and controls oxidation (^^t). So Prana 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, vJ^u and^EthS. °^ ^^^^ '^' °^ ^^® etherial vibrations {sfj^w.) as transformed into the vital force in an organised body. We quote below what he says about it in his celeberated commentary on the Vedanta Darsana. ot'^vlyu 'in'ufa"' "n^: «w ^m wm ^ ^^ =T,sft ^- tion on a living ,^^ , ^c^^w ^'^ w^w^ <?t T fw<i^ i aggregate.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1By their union, they build up the body, and this union is governed by three Laws, viz., the Laws of Vayu, Karma and Swabhava (which are almost equivalent to the three Biological Laws, i e.^ the law of heredity, (he law of external relations and the law of molecular motion caused by Ethereal vibrations compared with which nerve-impulses — akin to electric force, — are grosser and coarser shocks). So far we think we have proved that Ayurveda, as a Biology is not defective, if it contains no descriptive Anatomy and Physiology — descriptive in the same sense as Grey's Anatomy or Kirke's Physiology is. Its Histiology is molecular; its Pathology is molecular ; its Physiology is molecular. Molecular in every sense is the Biology of the Hindus, virtually speaking, Ayurveda is our Science of Life, and we will presently shew that Life and Ayus are identical. The continuous adjustment of molecules, their successive breaking down and building up within an organised living body, without destroying its identity, is the definition of /iyus as suggested by Maharshi Punarvasu. He says : — In another place the same definition is repeated with a slight modification and in this he enumerates %TTrgetf^:, (consciousness) as the most distinctive of'Ayu. ■^®^^^*^°° characteristic of ^j'w^. According to this definition, 3iTlTf^^rc9T<?T#qt^: and %PTTg- ?f%: re'er to an organised living body ; f'M^; and ^g^^?: are identical with processes of breaking down and building up of the organism without destroying its identity. The idea of continuous adjustment is included also in these two words. So we find, the definition ofAyus, as sugessted by Punarvasu, includes more than what is proposed in The same as Life. ,, tt u . o > j /- • • r ^ y Mr. Herbert Spencer sdefinition q\ Life.
2The words >sitT and ^t%fTiT, as explained by the great annotator Chakrapani, represent two more distinct phases of Life, the INTRODUCTION. IX first bearing upon the existence in the system of a preventive factor of putrefaction, the second More compre- • .^- . .l . . .u .. hensive than Life pointing to the agent or agents that as defined by Mr. adjust the internal relations by deliHerbert Spencer. ,• . , cate touches, which professor Michael Foster speaks of as "continuously passing from protoplasm to protoplasm and compared with which the nervous impulses ^ . , , , (which are perhaps electrical in nature) Prof. ^ Michael ^ , , . ,, xt Foster on the The- are grosser and coarser shocks. Now ory of Sensation. ,. ^^-^ ^^^^ epithet, viz., "^f^ci/' as explained by Chakrapani — "#^?rf?T m'JTR >?K2j1%"— furnishes us with a clue to determine what Ayus ( '^rq: ) actually means. Our Sacred Upanishads now come forthe^pJnfshad? °^ ^''^^^ ^° ^^^ ^^^^^^ ^"^ ^^'^ "^' '" '^^ ^^^^ place, "'?rrq: UTIj:," ie , Ayu and Prana are one and the same principle. In the second place, "?i: rto; ^ ^:", i.e , Prana and Vayu are identical. In the third place, "^ x^ xm\t ^grr^r^TyRi:", i.e., Vdyu is not unlike Ether. In the fourth place, "w jr\^ ^j^fig", i.e., the primitive fluid yaccording to Lord Kelvin) is divided into two parts, viz., one without motion, another endued with motion. In the fifth place, "4j4f*lrt^l«tit^', '.e., everything in this world are waves of this Ether endued with motion. In the sixth place, "^igrN ^"^'." "^T^ ft^, RTO: m%g". i e., Vdyu is the universal store of energy ; in the Physical world it is known by the name of Vayu ; in the Living world it is called under a different name and that name is Prana (v{]w.)
3From 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 as "?^' and that "^T?j" is the sum of all the various The same as pri- . u- ^ ■ ^ ^ u- ^ • i mitive fluid as de- energies— biological and abiological— fined by Lord which under the name of heat, light, Kelvin. , . . . ' electricity or consciousness, etc, manifest themselves both in the Physical as well as in the Metaphysical X INTRODUCTION. world, and that Prana (vciw.) is another name of the same force that, in acting on an aggregated living body, divides itself into five distinct forces, viz., Prdna, A/>dna, Samdna, Uddna, and Vydna, and subserves the functions of correlation ( ^rg: ) and sustentation ( fqrt ) and controls oxidation (^^t). So Prana 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, vJ^u and^EthS. °^ ^^^^ '^' °^ ^^® etherial vibrations {sfj^w.) as transformed into the vital force in an organised body. We quote below what he says about it in his celeberated commentary on the Vedanta Darsana. ot'^vlyu 'in'ufa"' "n^: «w ^m wm ^ ^^ =T,sft ^- tion on a living ,^^ , ^c^^w ^'^ w^w^ <?t T fw<i^ i aggregate.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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