Changes

In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or scriptures. This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences -  of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.  

In Ayurveda, the process of scientific inquiry and creation of knowledge involves the ''loka'' i.e. the community of people or societies at large. Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra'' or scriptures. This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences -  of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.  

The process of ''ayurvedavatarana'' (origin/emergence of Ayurveda) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of Ayurveda that are necessary to understand the whole text.

The process of origin/emergence of Ayurveda (ayurvedavatarana) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of Ayurveda such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material), attributes of physical and mental ''doshas'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of Ayurveda that are necessary to understand the whole text.

It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.   

It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) or ''basti'' (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.   

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Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realized Indra as savior. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]

Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on finding the solution. Then in that state of meditation they realized Indra as savior. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]

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Who should go to the abode of Indra to inquire about correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of ''Bala'' (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]

Who should go to the abode of Indra to inquire about correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of ''Bala'' (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for their amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]

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He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]

He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is neither more or less to the sages.[25-26]

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Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]

Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word of instruction from the sage Punarvasu. [30-31]

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Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]

Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with what is wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]

====Definition of Ayu (life) and its synonyms ====

====Definition of Ayu (life) and its synonyms ====

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''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

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Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]

Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything which presently exists. This conjugation is termed as [[Purusha]] (holistic human being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this conjugation only. [46-47]

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''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

[[Panchamahabhuta]] (the five fundamental elements, [[akasha]], [[vayu]], [[tejas]], [[aap]]'' and [[prithvi]]), Soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]

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==== Guna (basic properties/ qualities) and Karma (actions)====

==== Guna (basic properties/ qualities) and Karma (actions)====

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The soul is unchangeable and ''para'' (superior to anything), is the cause of consciousness when in conjunction with mind, properties of ''bhutas'' and sense organs, is eternal and is the seer who witnesses all actions. [56]

The soul is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the mind, objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]

=== Dosha ===

=== [[Dosha]] ===

====Three Sharira dosha and two Manas dosha ====

====Three Sharira dosha and two Manas dosha ====

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''Vayu, pitta'' and ''kapha'' are described as bodily ''doshas'', ''rajas'' and ''tamas'' are mentioned as the mental ones. [57]

''Vayu, pitta'' and ''kapha'' are described as bodily [[dosha]], ''rajas'' and ''tamas'' are the mental ones. [57]

====Treatment of these dosha ====

====Treatment of these [[dosha]] ====

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The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]

The former ones (''sharira [[dosha]]'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas [[dosha]]'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]

==== Properties of doshas ====

==== Properties of [[dosha]] ====

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===Fundamental principle of disease management and prognsis===

===Fundamental principle of disease management and prognosis===

विपरीतगुणैर्देशमात्राकालोपपादितैः|  

विपरीतगुणैर्देशमात्राकालोपपादितैः|  

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Rasa is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]

Rasa (taste) is the object of gustatory sense organ or tongue (rasana). Source elements for its manifestation are apa ([[jala mahabhuta]]) and kshiti ([[prithvi mahabhuta]]). The variation in taste are caused due to other three [[mahabhuta]] like kha ([[akasha]], [[vayu]] and [[agni]]). [64]

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==== Effect of rasa on dosha ====

==== Effect of rasa on [[dosha]] ====

स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|  

स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|  

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Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.

Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.

Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [70-71].  

Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [70-71].  

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Here are the re-capitulatory verses

Here are the re-capitulatory verses

The origin of Ayurveda, circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of Ayurveda (are described). [136]

The origin of Ayurveda, circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of Ayurveda are described. [136]

A complete definition of the causes, the effects and objects of Ayurveda; and in brief causes and treatment of the ''dosha'' (have been described). [137]

A complete definition of the causes, the effects and objects of Ayurveda; and in brief causes and treatment of the ''dosha'' have been described. [137]

Causes, ''dravya'', the tastes, three-fold classification of the drugs (or the''dravya''), rooters, fruiters, unctuous substances and salts (are described in brief). [138]

Causes, ''dravya'', the tastes, three-fold classification of the drugs or the''dravya'', rooters, fruiters, unctuous substances and salts are described in brief. [138]

Urines, milk, six plants whose latex and barks are used as drugs; actions of all of these; merits and demerits of the right and wrong administration of them have been described. [139]

Urines, milk, six plants whose latex and barks are used as drugs; actions of all of these; merits and demerits of the right and wrong administration of them have been described. [139]

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* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]  

* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]  

* An iterative interchange between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to allieviate diseases.  

* An interactive conversation between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to alleviate diseases.  

* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]  

* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]  

* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]  

* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]  

* Three principles for knowledge of health and diseased:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Three principles for knowledge of health and disease:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomittance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomittance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Two ways for attainment of knowledge: Ayurveda knowledge can be attained through ''dnyana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

* Two ways for attainment of knowledge: Ayurveda knowledge can be attained through ''gyana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

* Eight divine powers after knowledge:  After acquiring knowledge of Ayurveda, one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti''  (memory), ''medha''  (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama''  (forbearance) and ''daya'' (kindness). [verse 39]  

* Eight divine powers after knowledge:  After acquiring knowledge of Ayurveda, one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti''  (memory), ''medha''  (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama''  (forbearance) and ''daya'' (kindness). [verse 39]  

* Definition of Ayurveda: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

* Definition of Ayurveda: Ayurveda deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

* Definition of ''Ayu'' (life) and its synonyms: ''Ayu''  means the conjunction of physical body, senses, mind and soul. It shall be sustainable, in continuum and live at all times. Moreover, it shall be synchronized with other forms like ''sukshma sharira'' (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of ''Ayu'' denotes life process with the ''atman'', also referred to as ''jiva-atman'' (or the fundamental self) at the higher end and the physical body at the lowest end. The ''atma'' (or ''atman'', as it is written sometimes) is integral to and a part of  ''paramatma'' i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.

* Definition of ''Ayu'' (life) and its synonyms: ''Ayu''  means the conjunction of physical body, senses, mind and soul. It shall be sustainable, in continuum and live at all times. Moreover, it shall be synchronized with other forms like ''sukshma sharira'' (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of ''Ayu'' denotes life process with the ''atman'', also referred to as ''jiva-atman'' (or the fundamental self) at the higher end and the physical body at the lowest end. The ''atma'' (or ''atman'', as it is written sometimes) is integral to and a part of  ''paramatma'' i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.

* Superiority of Ayurveda over other ''vedas'':  Ayurveda is the most holistic body of knowledge of all bodies of knowledge, because it is good for present life as well as life after death of the human beings. [verse 43].  

* Ayurveda is the most holistic body of knowledge of all bodies of knowledge, because it is good for present life as well as life after death of the human beings. [verse 43].  

* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]

* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]

* The three fundamental pillars of the sentient human being and the objective of Ayurveda: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of Ayurveda is to understand and explain all aspects of ''purusha''. [Verse 46-47]

* The three fundamental pillars of the sentient human being are Mind, soul and body constituting its foundation. The objective of Ayurveda is to understand and explain all aspects of [[purusha]]. [Verse 46-47]

* Basic elements:''Panchamahabhuta'' (or the Five Elements), such as ''akasha'' (space),''vayu'' (air), ''tejas'' (fire), ''apa'' (water), and ''prithvi'' (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements (of this universe).  All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs.  ''Guna'' (basic properties/qualities) and ''karma'' (actions):  Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.  

* Basic elements: [[Panchamahabhuta]] (or the Five Elements), such as [[akasha]] (space),[[vayu]] (air), [[tejas]] (fire), [[apa]] (water), and [[prithvi]] (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements (of this universe).  All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs.  ''Guna'' (basic properties/qualities) and ''karma'' (actions):  Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.  

*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.  

*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.  

*''Buddhi'' (knowledge) with ''smriti'' (memory), ''chetana'' (consciousness),  ''dhriti'' (restraint), ''ahankara'' (ego), ''ichcha'' (inclination/desire), ''dwesha'' (aversion), ''sukha'' (comfort] , ''dukkha'' (discomfort), ''prayatna'' (effort) are properties of the ''atman'' or the Self.  

*''Buddhi'' (knowledge) with ''smriti'' (memory), ''chetana'' (consciousness),  ''dhriti'' (restraint), ''ahankara'' (ego), ''ichcha'' (inclination/desire), ''dwesha'' (aversion), ''sukha'' (comfort] , ''dukkha'' (discomfort), ''prayatna'' (effort) are properties of the ''atman'' or the Self.  

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

* Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]

* The soul: The soul is unchangeable, is ''para'' (superior), is the cause of consciousness (in conjunction with the mind, properties of bhutas and sense organs), is eternal and is the seer who witnesses all the actions. The soul doesn’t get affected by any abnormalities. [verse 56]  

* The soul: The soul is free from all diseases and supreme. It is the cause of consciousness in conjunction with the mind, objects of senses and sense organs. It is eternal and the seer who witnesses all the psychic and somatic activities. The soul doesn’t get affected by any abnormalities. [verse 56]  

*''Dosha'': ''Vata, pitta'' and ''kapha'' are ''doshas'' associated with the body. ''Rajas'' and ''tamas'' are mental ''doshas''. These ''doshas'' can vitiate the body and mind respectively and are responsible for diseases. [verse 57]

*''Dosha'': ''Vata, pitta'' and ''kapha'' are ''doshas'' associated with the body. ''Rajas'' and ''tamas'' are mental ''doshas''. These ''doshas'' can vitiate the body and mind respectively and are responsible for diseases. [verse 57]

** Treatment of these ''doshas'': Body-related ''dosha'' are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental ''dosha'' includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy in Ayurveda. [verse 58]

** Treatment of these ''doshas'': Body-related ''dosha'' are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental ''dosha'' includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy in Ayurveda. [verse 58]

** Properties of ''kapha dosha'' and treatment: The properties of ''kapha'' are ''guru'' (heavy), ''sheeta'' (cool), ''mrudu'' (soft), ''snigdha'' (unctuous), ''madhura'' (sweet), ''sthira'' (stable/immobile) and ''pichchila'' (slimy). This is subsided by (the drugs and substances having) opposite properties. [verse 61]

** Properties of ''kapha dosha'' and treatment: The properties of ''kapha'' are ''guru'' (heavy), ''sheeta'' (cool), ''mrudu'' (soft), ''snigdha'' (unctuous), ''madhura'' (sweet), ''sthira'' (stable/immobile) and ''pichchila'' (slimy). This is subsided by (the drugs and substances having) opposite properties. [verse 61]

** Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like ''desha, matra'' and ''kala''. ''Desha'' means the place of birth and ''residence'' of a person. ''Matra'' (dose) should be decided as per the strength of patient, stage of disease, severity of disease and ''agni''. In ''kala'', the season of precipitation of disease and time of administration of drug should be considered.  These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]  

** Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like ''desha, matra'' and ''kala''. ''Desha'' means the place of birth and ''residence'' of a person. ''Matra'' (dose) should be decided as per the strength of patient, stage of disease, severity of disease and ''agni''. In ''kala'', the season of precipitation of disease and time of administration of drug should be considered.  These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]  

* ''Rasa'' (taste sensations): ''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its basic material constituents are ''apa'' and ''prithvi''. 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): It is the object of gustatory sense organ or tongue (rasana). Its source material constituents are [[apa]] and [[prithvi]]. 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]   

* In ''vata'' disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate ''vata dosha''.  

* In ''vata'' disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate ''vata dosha''.  

* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.  

* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.  

Ayurveda can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

Ayurveda can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.

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=== Six categories ===

=== Six categories ===

Ayurveda discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.

Ayurveda discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.

 

 

Ayurveda accepts separate existence of ''indriya'' (sense organs). ''Indriya'' are made up of the five ''mahabhutas''. Each ''indriya'' is composed of portions of all five ''mahabhutas'', with predominance of one of them. Accepting separate existence of ''indriya'' and understanding their composition as made up of ''mahabhutas'' is a significant concept philosophically, and also having important practical applications. Each ''indriya'' operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of ''indriya'', which is very subtle and therefore invisible. Since all these are made up of ''mahabhutas'', with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of ''mahabhutas''. Subtle portion from food nourishes ''indriyas'', and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to ''indriya''. But with acceptance of ''indriya'' and understanding their composition by ''mahabhutas'' provides scope to treat conditions not only pertaining to ''adhishthana'', but also ''indriya''.

Ayurveda accepts separate existence of ''indriya'' (sense organs). ''Indriya'' are made up of the five ''mahabhutas''. Each ''indriya'' is composed of portions of all five ''mahabhutas'', with predominance of one of them. Accepting separate existence of ''indriya'' and understanding their composition as made up of ''mahabhutas'' is a significant concept philosophically, and also having important practical applications. Each ''indriya'' operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of ''indriya'', which is very subtle and therefore invisible. Since all these are made up of ''mahabhutas'', with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of ''mahabhutas''. Subtle portion from food nourishes ''indriyas'', and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to ''indriya''. But with acceptance of ''indriya'' and understanding their composition by ''mahabhutas'' provides scope to treat conditions not only pertaining to ''adhishthana'', but also ''indriya''.

Similarly accepting separate existence of ''mana'' (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, Ayurveda provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. ''Buddhi'' (intelligence), ''smriti'' (memory) etc. are attributes of ''atma''. By accepting separate existence of ''atma'', they can be better understood and treated to improve.

Similarly accepting separate existence of ''mana'' (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, Ayurveda provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. ''Buddhi'' (intelligence), ''smriti'' (memory) etc. are attributes of ''atma''. By accepting separate existence of ''atma'', they can be better understood and treated to improve.

''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).

 

''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilization of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).

====Synonyms of Ayu (life)====

====Synonyms of Ayu (life)====

''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.

''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.

===Superiority of Ayurveda over other veda:===

===Superiority of Ayurveda over other veda===

   

   

Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

===Theory of samanya and vishesha:===  

===Theory of samanya and vishesha===  

''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.

''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.

* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

===Basic elements:===  

 

 

===Basic elements===  

All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]  

All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]  

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''. 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 successful 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 Ayurveda.

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''. 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 successful 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 Ayurveda.

===Rasa [taste sensations]:===  

===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 a combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]  

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 a 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 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''.

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:===

===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. The 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''.  

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. The 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''.