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Introduction

Health is the best source of virtue, wealth, gratification and emancipation; while diseases are destroyers of this (source), welfare and life itself. [1] Acharya Charaka has mentioned Moksha as one of the tasks a human being has to achieve. Other three tasks (dharma, artha and kama) also can be performed and be fulfilled only if one stays healthy. Among these, to attain a moksha is the ultimate purpose. If the body (and mind) is diseased, this cannot be achieved.

               Asatmyendriyartha samyoga (unwholesome union) of the sense organs with their objects, pradnyaparadha (intellectual defect) and parinama (seasonal effects) along with three types (atiyoga, ayoga and mithyayoga) are the three causes of diseases. [2]  These three have been mentioned as a cause for the diseases in the classics (samhitas). According to Acharya Sushruta, uttama chikitsa (the best treatment) is the chikitsa which cures the disease for which it is being administered, and at the same time, it does not cause (the development of) another disease. [3] Acharya Charaka has explained the concept of naishthiki chikitsa. This naishthiki chikitsa is mentioned separately and is not categorised under any of the trividha chikitsa already mentioned. This means that the methodology of this chikitsa must be altogether different from trividha chikitsa. Acharya Charaka has prescribed this chikitsa for dukhanivritti. He has considered desires having the component of greed (upadha) as root cause for all the diseases. [4]  If we don’t want to suffer, sacrifice of upadha is the solution, as the absolute eradication of miseries is obtained by the elimination of desires. Liberation from the miseries is called as nishtha. It is a form of salvation-moksha. Thus, Naishthiki Chikitsa is the means of attaining salvation. In order to understand this, the applied aspect of knowledge of purusha (man/ individual) - an epitome or miniature of the loka (universe) is essential to realize that the Atman, or the self, alone is responsible for bliss and sorrow, and no one else.

Methods:

 To understand naishthiki chikitsa- its basis, rationale and importance, relevant chapters of Charaka Samhita and other classics have been studied. How the Atma is the only consciousness and also the cause of consciousness (when in conjunction with the mind, objects of senses and sense organs) [5]was also studied. It is known that the physician treats the diseases pertaining to the past, present and future. The treatment that is devoid of desires (upadha) is called as complete treatment or supreme treatment (naishthiki chikitsa). [6] This also has been termed as mokshada (that which gives moksha). Concept of lokapurusha-samya siddhanta, challenges associated with desire and achieving their fulfilment have also been studied.

Discussion

Desire and achieving their fulfilment have their challenges. [18] There is a challenge of what you want, which for some of us is less than clear. There is a challenge of trying to decipher whether or not what you want is really in your best interest. What you want is really coming from your “higher self” or from a less desirable place. Challenge to get what you want. Above all, there is issue of how to live with the expectations or attachments that invariably accompany our desires and which the ancient tradition makes clear are the root of our major suffering.[19] We observe that sukha and dukha give rise to longing and hatred (for subjects and objects) respectively. This very form of desire (longing and hatred) is upadha. This upadha in turn causes happiness and sorrow. If we want to live free from all the problems in life, it is advised to give up this upadha forever.

               If one recognizes himself as extended across the entire cosmos and vice versa (i.e., identifies his true Self with the Brahman), he is said to possess transcendental and worldly vision and his serenity of mind based on this wisdom never fades away. When a person realizes the presence of everything in all situations, he becomes one with Brahman, the pure. He no longer has any connection with the forces of attachment, which is the cause of misery.[20]

Conclusion

Apart from vedic literature and texts like Patanjali Yogasutra, from Charaka Samhita also, the fact that no happiness or misery can be caused without the soul, the sense organs, mind, intellect and objects of sense organs. The absolute eradication of sensation can only be attained through moksha. Modern medical science studies anatomy and functioning of the human mind in isolation. There is no emphasis on the connect or linkage with the universe. Such linkage (loka-purush samya) is the basis to ensure that life is disease free, fruitful and long. Philosophical and holistic approach toward life helps us to understand a life with connection to the source (consciousness), control of senses and conduciveness to the seasons. This can be attained and refined by practicing yoga. The pradnyaparadha plays an important role in controlling and regulating the senses and mind (as well). These variables can be very powerful means to check at which level the derangement or deviation has taken place (dhi, dhriti and smriti vibramsha) and what is the nature of proximity between the cause and effect.