365bet娱乐

SUMMARY AND CONCLUSIONS 336 1. The present thesis aims to undertake a critical literary cum conceptual study on Nervous System in Yoga and Tantra and its implication in Ayurveda. 2. For the present study the authentic texts on classical Ayurveda, Yoga and Tantra including certain contemporary writings in this field were critically examined and adopted to have a clear exposition of the subject under discussion. 3. The write up is presented in seven well identified chapters viz. (i) Definition, classification and the critical study of the eight components of Yoga; (ii) Scientific exposition of Nadi, Hridaya, Kosa and Prana; (iii) Origin and Development of Tantra; (iv) Exposition of Thought Science Tantra and Mantra; (v) Fundamentals of Ayurveda; (vi) The Physiological and Pathological aspects of Tridosa Theory; (vii) General classification of Diseases with special reference to Avoranas. 4. The present studies permit the following conclusions to be drawn. (1) The Panca-mahabhutas can only be realised through meditative processes. It is not possible to conceive them by mere scholarly discussions at theoretical level. The concept

337 of Pancabhuta described in an atom from Samkhya point of view by Dr. B.N. Seal is not acceptable. This atomic Pancabhuta theory should have been described from Vaisesika point of view. It is in this perspective that Ayurveda has dealt with Panca-mahabhuta from Samkbya point of view from which the Tridosa theory developed. The theory of Sadrasas was developed for treatment of a disease from Vaisesika theory of Panca-mahabhutas which is a particulate theory. (2) The Ida, Pingala and Susumna described in ancient literature are not physical structures. They are essentially three principal flows of course through nervous system functioning in the body, leading to this Ajna Cakra which is the seat of manas (mind). (3) The term Nadi does not mean nerve or artery or any other specific structure. It only represents a channel through which some thing, that is, substance or energy flows. (4) The Hridaya described in ancient literature anatomically represents heart to which the functions of brain have been attached indicating that there was no idea of nervous system at that time. It (Nervous System) was a game of Manas, Prana and Vayu. (5) The Cakras are the replica of sun rays. They are Prana Kendras. They are the centres for meditation. They are the centre of energy control Vs. control of Manas Vrittis.

338 (6) The Prana is derived from Atma and it manifests in life as a circuit of Vata, Pitta, Kapha. If this circuit stops them there is no life. Prana is not Vayu. Oxygen is not Prana. But Vayu and Oxygen are components of Prana. (7) Mantra is a thought science. At many places references on Mantra Chikitsa are available. To get into this subject a systemetic order has been attempted so that in future work on this subject can be done in a scientific manner from medical point of view. Tantra has been dealt here as medical subject as it relates to mind and its powers and their effect on the human body.