Changes

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

* An interactive conversation between patients, practitioners, researchers and community ([[Loka]]) members through symposiums, discussions continuously added and enriched the [[Shaastra]], 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 [[disease]]:  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 ''[[jnana]] 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 [[jnana]] 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.

* [[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 are [[mind]], [[soul]] and [[body]] constituting its foundation. 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.  

*''Para'' (superior), ''aparatva'' (other than the superior/best), [[yukti]] (rationale), ''samkhya'' (numeration), ''samyoga'' (combination), ''vibhaga'' (division), ''prithkatva'' (difference), ''parimana'' (measurement), ''samskar'' (processing/transformation), and ''abhyasa'' (continuous practice) are ten ''paradi'' (literally, "para" and "adi" (et cetera)), i.e., general properties . [verse 49]

*Para(superior), aparatva (other than the superior/best), [[yukti]] (rationale), samkhya(numeration), samyoga(combination), vibhaga (division), prithkatva (difference), parimana(measurement), samskar (processing/transformation), and abhyasa (continuous practice) are ten paradi(literally,para and adi (et cetera)), i.e., general properties . [verse 49]

* The movement initiated by ''prayatna'' (effort) is called [[karma]] (action). [verse 49]

* The movement initiated by prayatna(effort) is called [[karma]] (action). [verse 49]

* [[Samavaya]](Inseparability) : [[Samavaya]]  is the inherent property of blending of [[dravya]] (i.e., substances/elements e.g., [[prithvi]] or earth etc.) with their [[guna]] (properties) and [[karma]] (actions).This is universal because no [[dravya]] (substance) is devoid of [[guna] (property). Every substance has some or the other property. [verse 50]  

* [[Samavaya]](Inseparability) : [[Samavaya]]  is the inherent property of blending of [[dravya]] (i.e., substances/elements e.g., [[prithvi]] or earth etc.) with their [[guna]] (properties) and [[karma]] (actions).This is universal because no [[dravya]] (substance) is devoid of [[guna] (property). Every substance has some or the other property. [verse 50]  

* [[Dravya]]: [[dravya]] is that in which the [[karma]] (action) and [[guna]] (properties) reside inherently and which is the [[samavayi]] [[karana]] (material cause) for any [[karya]](effect).  [verse 51] Any entity which fulfils this criteria can be called as a [[dravya]]. Matter, energy and force all have certain [[guna]] (properties) and [[karma]] (actions) and they are [[samavayi]] [[karana]] for the effects, so all such entities can be called as [[dravya]].  

* [[Dravya]]: [[dravya]] is that in which the [[karma]] (action) and [[guna]] (properties) reside inherently and which is the [[samavayi]] [[karana]] (material cause) for any [[karya]](effect).  [verse 51] Any entity which fulfils this criteria can be called as a [[dravya]]. Matter, energy and force all have certain [[guna]] (properties) and [[karma]] (actions) and they are [[samavayi]] [[karana]] for the effects, so all such entities can be called as [[dravya]].  

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

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

** Treatment of these [[dosha]]: 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 [[dosha]]: 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 [[vata dosha]] & treatment: [[Vata dosha]] is ''ruksha''(dry), ''sheeta'' (cool), ''laghu'' (light), ''sukshma'' (subtle), ''chala'' (mobile), ''vishada'' (non-slimy) and ''khara'' (rough) in properties and is pacified by the drugs (and substances) having opposite properties. [verse 59]

** Properties of [[vata dosha]] & treatment: [[Vata dosha]] is ruksha(dry), sheeta(cool), laghu(light), sukshma(subtle), chala(mobile), vishada (non-slimy) and khara (rough) in properties and is pacified by the drugs (and substances) having opposite properties. [verse 59]

** Properties of [[pitta dosha]] and treatment: [[Pitta dosha]] is ''sasneha'' (or, with unctuousness), ''ushna'' (hot), ''tikshna'' (strong/fast acting), ''drava'' (liquid), ''amla'' (sour), ''sara'' (unstable) and ''katu'' (pungent) and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]

** Properties of [[pitta dosha]] and treatment: [[Pitta dosha]] is sasneha (or, with unctuousness), ushna(hot), tikshna(strong/fast acting), drava(liquid), amla(sour), sara (unstable) and katu (pungent) and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]

** Properties of [[kapha dosha]] and treatment: The properties of [[kapha dosha]] 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 dosha]] 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]] (suitable 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]] (suitable 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): 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]   

* [[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]