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The span of life of the individual is divided into four parts. Upto the age of 20 the individual grows, the tissue cells multiply and the enzymes present in the tissue cells help in the synthesis of more tissues provided adequate nutrition and other congenial environment are provided. From 20 th year upto the 40 th year of life, the tissue cells continue to increase in number and quality. But this multiplication and growth is not so rapid as it was upto the age of 20 years. Man grows with experience. His field of activities increases, and thus, he is exposed to more strain and stress of life. He cannot be that carefree as he was upto 20 th year of his age. The study period is going to be over. He is fully mature for marriage and for taking up a job. The creative faculty of his mind makes him worried to create new things and the ego in his subconscious mind wants him to surpass his colleagues and associates. Marriage brings man additional responsibility of a life-partner, and the children thus procreated, are to be looked after carefully. He satisfies

193 his biological urge for sex. The semen which is considered to be the most vital element in the human body is lost. In Ayurveda a lot of emphasis has been laid upon the preservation of semen. Celibacy or limited indulgence in sex is considered to be the sine qua non for the maintenance of good health of the individual. Whatever the ideal situation or concept of health may be, man is exposed to the vagaries of sex. The loss is well nigh replenished by the nurtrition he gets from his food. But this replenishment is always limited. The worry and anxiety to which the man is exposed during this period of life starts affecting the functioning of the enzymes which are responsible for the synthesis of the tissue cells. He thus suffers. The physical growth is limited and is not in consonance with his mental activities. From 40 th year upto 60 th year, is the age of stagnation. If the individual is provided with adquate nourishment, and if he is free from worries and anxieties in excess, he could maintain his health. The mental activities, no doubt, expand in dimension, the power of judgement increases and the sense of discrimination becomes sharp and acute. During this period, the individual should restrain himself from sex in excess, and if he does not do so, the process of decline of his physique starts even during this period. The process of ageing is manifested. The hair becomes grey, and at times, the head becomes bald. Wrinkles appear in the face and other parts of the body. One's capacity to indulge in sex becomes limited and the appetite goes down. Any vagaries in nature, like excessive heat, cold or exposure to rain, makes him sick. The mental activities make him to spend sleepless nights. If he adheres to the prescribed conduct and resorts to wholesome regimen, he can lead a healthy life upto the age of 60. But there is no possibility of further growth of the tissue cells. Fat tissues may accumulate more and more, but this is not a sign of better metabolism. It rather indicates less

194 power of the body enzymes to metabolise the nutritional food for the production of energy, and thus, they accumulate in abdomen, buttocks, neck and face. From the age of 60 onwards, comes the period of decline. Whatever steps a person may take, the process of ageing cannot be prevented. His tissue metabolism goes down. More of waste products are found and inspite of best food, drinks and regimen, the body becomes thinner and thinner. His bones undergo change. Often there is osteporosis - lack of calcium in bones. The joints become dry and the fluid inside the synovial membrance between the two bone-ends gets dried up. The vital organs like heart, kidney and liver slow down their work. The nervous system becomes fragile and the arteries may be clogged. Thus, the man is exposed to ailments like high blood pressure, sleeplessness, enlargement of prostrate gland, rheumatism, cirrhosis of liver, osteo-arthritis etc. Any fracture of the bone does not heal quickly. He suffers from diabetes if the pancrceas slows down its work. The lens of the eyes become opaque and he suffers from cataract. The gums lose their strength and he loses his teeth. The nervous system stops working properly and he is unable to hear the sounds. His life becomes miserable and he becomes a burden on the members of his family as also on the society. Our ancesters have given some suggestions, for good health, follows: 51 as ( 1 ) sita ( cold ), usna (heat) and vayu (breathing), these three are bodily elements both good and bad. When these are in unison or equal proportion in the body, such a body is called a healthy body. Equanimity, activity, and inaction form the three characteristics of 51) All these (1-13) statements are quoted from - Ayurvedacharya Bhaskar Govind Ghanekar's "Vaidyakiya Subhasita Sahityam", Chaukhamba Sanskrit Samsthana, Varanasi - 1977.

195 the mind. A mind which constitutes these three characteristics in due proportion is called a healthy mind.5 52 (2) A person, whose bodily functions such as mind, heat and purgation are in harmony and whose soul, senses and mind are cheerful, is called a healthy person. Such a normal state is an indication of sound health.53 ( 3 ) What is good fortune ? Healthy mind and body. Who is truly a well to do man? An agriculturist. Whom does sin not trouble? One who meditates. Who is a complete man? A person with wise progeny. (4) Fairmindedness, learning, health and satisfaction are considered the best among virtues, wealth, benefit and happiness respectively.55 (5) Oh! king, there are six types of happiness in this world acquiring wealth, ever healthy body, loving wife with appealing speech, an obedient son and learning which helps earning money. 56 (6) Health, learning, company of the wise, birth in a reputed family and freedom from dependence are assets even without having money as commonly understood.57 52 ) sitosne caiva vayusca trayah sariraja gunah | tesam gunanam samyam yattadahuh svasthyalaksanam || sattvam rajastama iti manasah syustrayo gunah | tesam gunanam samyam yattadahuh svasthyalaksanam || (mahabharatam ) 53) samadosah samagnisca samadhatumalakriyah | prasannatmendriyamanah svastha ityabhidhiyate || (susruta ) 54 ) kim bhagyam dehavatamarogyam kah phali ? krsikrt | kasya na papam ? japatah kah purno ? yah prajavan syat || (samkaracarya krtam stotram ) 55) dhanyanamuttamam daksyam dhananamuttamam srutam | , labhanam sresthamarogyam sukhanam tustiruttama || ( mahabharatam ) 56) arthagamo nityamarogita ca priya ca bharya priyavadini ca || vasyasca putro'rthakari ca vidya sad jivalokasya sukhani rajan || (mahabharatam ) 57) arogyam vidvatta sajjanamaitri mahakule janma | svadhinata ca pumsam mahadaisvaryam vinapyarthaih || (sarngadharapadhdatih )

196 (7) An agriculturist is always free from want of food. A person with no disease is always happy. A householder with a loving wife is always full of gaiety.58 (8) A healthy person does not want to go to a physician. Similarly, a king free from tension and danger, does not want to be in touch with a minister.59 (9) Parvati! Are you easily getting twigs and blades of kusa grass for performing sacrifices? Is there facility for clean water for bathing etc.? Is meditation going on without any break? I am asking these because a healthy body alone is fit for religious practices. 60 (10) If a body is well guarded as a city, practice of yoga and attainment of bilss are automatically assured.61 (11) Ignoring everything, one has to guard one's health - If health is lost everything is lost.6 62 (12) Charity, religion, learning, physical charm, character, racial purity, health and fame, all these nine qualities have to be carefully guarded.63 58) subhiksam krsake nityam nityam sukhamarogina | bharya bhartuh priya yasya tasya nityotsavam grham || (canakyasatakam ) 59) yatha necchati nirogah kadacit sucikitsakam | tatha''padrahito raja sacivam nabhivanchati || (pancatantram ) 60 ) api kriyartham sulabham samitkusam jalanyapi snanavidhiksamani te || api svasaktya tapasi pravartase sariramadyam khalu dharmasadhanam || (kumarasambhavam ) 61) purasya dadharye yogasya sidhdih sarvarthasadhani | akhandanandasidhdisca phalam tenaiva jayate || (jivananda ) 62) sarvameva parityajya sariramanupalayet | sarirasya pranastasya sarvameva vinasyati || (canakyarajanitisastram ) 63) danam dharmasca vidya ca rupam silam kulam tatha | sukhamayuryasascaiva nava gopyani yatnatah || (canakyanitisastram )

197 (13) Body is the foundation for maintainig health. At the same time, the body is the vehicle for contacting diseases. As the person directs the body to act, the body enjoys health or suffers. 64 The rasayana or rejuvenation therapy aims at keeping the enzymes in the tissue cells in their normal functioning condition. These cells are to be revitalised and their composition has to be changed. The tranquility of the mind has to be promoted and the nerves as well as bones are to be kept soft and soothened. This prevents the process of ageing and makes the individual free from any disease even during advanced age. He is able to see things as clearly as before and the sharpness of hearing continues. The glow in his face and the colour of his skin remains as before. It is with this in view one has to resort to rejuvenation therapy. Time of Administration: Sooner the therapy is administered to the individual, the better. In more advanced age, this therapy just does not work well. Its effect becomes limited. Before starting the therapy, the following two points are to be observed: (1) The body of the individual is cleansed of the dirt or the metabolic waste products through specialised therapies, like purgation and vomiting. (2) He is taught to think, speak and work in such a way which would be conducive to the healthy development of the society. In fact, these conducts are given considerable importance in Ayurveda and they themselves. are considered to have rejuvenating effects on the human body. Method of Administration: This therapy is administered in two different ways. One is known as the Kutipravesika method while the other is known as the Vatatapika method. For the former type, elaborate arrangements are to be made for the construction of a special type of 64) sariramevayatanam sukhasya duhkhasya capyayatanam sariram | yadyaccharirena karoti karma taineva dehi samupasnute tat || (subhasitavali )

198 cottage where the individual is to be confined. This type is, therefore, not suitable for a person who has to carry on his profession. For him, the latter type of rejuvenation therapy is indicated. He can resort to this therapy even while attending to his work. Cyavanaprasa: There are many pharmaceutical processes to make these drugs palatable and assimilable. The one commonly used by Ayurvedic physicians is Cyavanaprasa. Ayurvedic physicians consider Cyavanaprasa more a food than a medicine. All these factors depend upon the Nature. However, Physician must study ecology.