Changes

* ''Samavaya'' (Inseparable concomitance)- ''Samavaya''  is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions).  This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything.  [ verse 50]   

* ''Samavaya'' (Inseparable concomitance)- ''Samavaya''  is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions).  This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything.  [ verse 50]   

* ''Dosha''- The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [https://en.wikipedia.org/wiki/Ayurveda Ayurveda].

* ''Dosha''- The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [https://en.wikipedia.org/wiki/Ayurveda Ayurveda].

''Rasa'' [taste sensations]: Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five mahabhutas. Rasa (taste) is a specialized property of apa mahabhuta. When apa mahabhuta is in tanmatra (purest unconjugated form) state, it does not possess taste. When it comes in contact with prithvi, the taste is formed.  The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three mahabhuta like akasha, vayu and tejas. [verse 64]  

''Rasa'' [taste sensations]: Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed.  The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]  

Although the term rasa apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having madhura rasa, it’s expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess madhura rasa.

Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.

Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, dharma (righteousness or rules to lead a virtuous life), artha (wealth), kama (desires or enjoyments), and moksha (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. Dharma is a set of rules or guidelines for good personal life and also for the whole society. Absence of dharma would only result in anarchy and violence. Therefore, dharma is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice a versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of moksha (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between dharma, artha and kama in order to attain moksha.  

Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.  

* Classification of drugs based on prabhava:  

* Classification of drugs based on ''prabhava'':  

Rasa, guna, veerya and vipaka are important properties present in a dravya. They can be identified by specific methods. But due to specific arrangements of mahabhutas, which causes specific transformations, a dravya is possessing unique property termed as prabhava. Mahabhutas being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So prabhava is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on prabhava also various classifications are possible. Here a gross classification based on three most important effects of prabhava is mentioned.

''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a ''dravya''. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a ''dravya'' is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.

* Dosha prashamana (dosha pacifying): Dosha prashamana are the drugs which bring back the equilibrium of dosha. Amalaki and duralabha pacify all the three dosha as well as correct the function of dhatu. Amalaki pacifies vata due to madhura -amla rasa and madhura vipaka, pitta due to madhura-tikta-kashaya rasa and sheeta veerya, kapha due to katu-tikta –kashaya rasa and guna like ruksha, laghu. This explanation of the mode of action of amalaki on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with madhura-amla rasa, madhura vipaka and sheeta veerya. So there must be some other factor also influencing the actions. This factor is prabhava. The drugs with doshaprashamana prabhava always only pacify the doshas and never vitiate them, whereas the drugs with dhatu pradushana prabhava always vitiate, never pacify.

* ''Dosha prashamana'' (''dosha'' pacifying): ''Dosha prashamana'' are the drugs which bring back the equilibrium of ''dosha''. ''Amalaki'' and ''durlabha'' pacify all the three ''dosha'' as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to katu-tikta –kashaya rasa and guna like ruksha, laghu. This explanation of the mode of action of amalaki on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with madhura-amla rasa, madhura vipaka and sheeta veerya. So there must be some other factor also influencing the actions. This factor is prabhava. The drugs with doshaprashamana prabhava always only pacify the doshas and never vitiate them, whereas the drugs with dhatu pradushana prabhava always vitiate, never pacify.

* Dhatu pradushana (vitiating dhatu): There are some substances which by their very nature harm the body e.g. mandaka dadhi (immature curd/yogurt), slow and acute poisons etc.

* Dhatu pradushana (vitiating dhatu): There are some substances which by their very nature harm the body e.g. mandaka dadhi (immature curd/yogurt), slow and acute poisons etc.

* Swasthavrittahita (maintaining health): The substances which help in maintaining, promotion and preservation of the health of the healthy persons are swasthavratta hitakara.  Rasayana and vajikarana as well as daily and seasonal regimens etc. are belonging to this group. Red rice, old rice, wheat, barley, green gram etc are good for daily use to maintain and promote health. The primary function of the substances under this category is to maintain the equilibrium of the dosha so that they are neither increased/aggravated nor decreased. Thus they help normal functioning of the body.  [verse 67]

* Swasthavrittahita (maintaining health): The substances which help in maintaining, promotion and preservation of the health of the healthy persons are swasthavratta hitakara.  Rasayana and vajikarana as well as daily and seasonal regimens etc. are belonging to this group. Red rice, old rice, wheat, barley, green gram etc are good for daily use to maintain and promote health. The primary function of the substances under this category is to maintain the equilibrium of the dosha so that they are neither increased/aggravated nor decreased. Thus they help normal functioning of the body.  [verse 67]