It is an undisputed fact that the animate and inanimate or the move-able and the immoveable objects owe their existence and superiority or inferiority to nature, time and other objects connected and associated with them. When favourable things come in contact without affecting each other so as to increase, decrease or destroy their mutual qualities beyond certain proportion, they produce a superior effect. In such phenomena the greatest help is rendered by nature. Sometimes when the help of nature is lessened to a great extent, it becomes incumbent on the part of the immoveable objects to lose their existence. But man, the best of God's creation and equipped with various superior means, is capable to render nature helpful to his own purpose to a great extent. It is not an exaggeration if man is called the master of nature; but when sometimes he misuses his supremacy over nature he harms himself, while other animals are strictly punctual and careful to abide by natural laws favourable for their life. Helpless as they are to break the laws of nature they cannot harm themselves. In the change of their own nature or the natural laws about them, the presence of either some human agency or some strong unavoidable cause is absolutely necessary. Without these strong reasons animals other than human beings do not change their food and other enjoyments; for instance if carnivorous animals are made to live among the herbivorous in any part of the world they will generally remain carnivorous as they were before. The same rule holds good with animals that keep awake at day and take rest at night and vice versa. The nature of animais other than human beings stands generally unchangeable without any strong cause but such is not the case of the nature of human beings. The animals of the same class generally observe the same rules of eating and enjoyments in the world. But as man has supremacy over nature he is free to have changes. He renders nature favourable to himself and derives various kinds of advantages from her; on the contrary in many occasions owing to his ignorance, idleness, inclination towards sensual enjoyments and compulsion of unavoidable circumstances he is harmed by nature.
Therefore, in order to make men free from diseases and enable them to enjoy long life, the sages of the past have laid down proper rules which are useful both for a pleasure-seeker and a saint or a newly born baby and an old man on his death-bed. Though the authors of our Dharmasastra and Yogasastra etc. did not spare the troubles of giving rules for freeing men from mental and physical diseases and weakness of either kind, yet they paid very little attention to give the rules which can help to recover the diseased and make a weak person strong, as it was not their subject in hand.
The authors of Ayurveda have taken upon them responsibility of laying down the rules of health and of suggesting the remedies for restoring strength to the weak. In Ayurveda not only the remedies for diseases आगन्तुक (accidential diseases having their causes outside the body), कायिक (physical) and आन्तर (mental) but also those for स्वाभाविक ones (such as hunger, thirst, sleep etc.) are laid down in details.
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