Changes

''Vedic'' scholars regard [[Ayurveda]] as the most exalted of [[veda]], and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]

''Vedic'' scholars regard [[Ayurveda]] as the most exalted of [[veda]], and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]

=== Principle of [[Samanya]] (similarity) and [[Vishesha]] (dissimilarity) ===

=== [[Samanya Vishesha Theory]] (similarity and dissimilarity)===

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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]

The [[soul]] is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the [[Manas|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]] ===

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[[Vayu]] is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). [[Pitta]] is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. [[Kapha]] is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]

[[Vayu]] is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property).  

 

[[Pitta]] is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties.  

 

[[Kapha]] is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]

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The roots of 16 plants whose roots are used for [[shodhana]] are [[Hastidanti]] (Brihatphala,Godumba- Croton oblongifolius), [[Haimavati]] (Vacha-Acorus calamus), [[Shyama Trivrit]] (Operculina turpenthum Linn.) , [[Adhoguda]] (Vriddha daru - Argyreia speciosa Sweet.), [[Saptala]] ( Charmakasha-Euphorbia pilosa), [[Shvetanama]] (Shweta aparajita -Clitoria ternatea), [[Pratyakshreni]] (Danti -Baliospermum montanum Muell.-Arg), [[Gavakshi]] (Indravaruni- Cirrullus colocynthis Schrad), [[Jyotishmati]] (Celastrus panniculatus Willd.),  [[Bimbi]] (Coccinia indica W. & A.),  [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Vishanika]] (Aavartani - Helicteres isora Linn.), [[Ajagandha]] , [[Dravanti]] (Croton tiglium Linn.) and [[Kshirini]] (dugdhika- Euphorbia thymifolia Linn.).  

The roots of 16 plants whose roots are used for [[shodhana]] are [[Hastidanti]] (Brihatphala,Godumba- Croton oblongifolius), [[Haimavati]] (Vacha-Acorus calamus), [[Shyama Trivrit]] (Operculina turpenthum Linn.) , [[Adhoguda]] (Vriddha daru - Argyreia speciosa Sweet.), [[Saptala]] (Charmakasha-Euphorbia pilosa), [[Shweta]] (Shweta aparajita -Clitoria ternatea), [[Pratyakshreni]] ([[Danti]] -Baliospermum montanum Muell.-Arg), [[Gavakshi]] ([[Indravaruni]]- Cirrullus colocynthis Schrad), [[Jyotishmati]] (Celastrus panniculatus Willd.),  [[Bimbi]] (Coccinia indica W. & A.),  [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Vishanika]] ([[Avartani]] - Helicteres isora Linn.), [[Ajagandha]] , [[Dravanti]] (Croton tiglium Linn.) and [[Kshirini]] ([[dugdhika]]- Euphorbia thymifolia Linn.).

 

 

[[Shweta]](Clitoria ternatea) and [[Jyotishmati]] (Celastrus panniculatus Willd.) are used for intra nasal administration ([[nasya]]).

Out of these [[Shanapushpi]] (Crotalaria verrucosa Linn.), [[Bimbi]] (Coccinia indica W. & A.) and [[Haimavati]] (Vacha-Acorus calamus) are used for therapeutic emesis ([[vamana]]). [[Shveta]](Clitoria ternatea) and [[Jyotishmati]] (Celastrus panniculatus Willd.) are used for intra nasal administration ([[nasya]]) . The remaining 11 drugs are used for therapeutic purgation ([[virechana]]).[77-80]

The remaining 11 drugs are used for therapeutic purgation ([[virechana]]).[77-80]

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{| class="wikitable"

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|+ Table 1: Effect of [[rasa] on [[dosha]]

|+ Table 1: Effect of [[rasa]] on [[dosha]]

! rowspan="2" | Shad [[rasa]](six tastes)

! rowspan="2" | Shad [[rasa]](six tastes)

! rowspan="2" | Panchabhautika composition

! rowspan="2" | Panchabhautika composition

[[Ayurveda]] discusses about [[Ayu]] which is conjugation of four factors, and life is not just about the body or like a machine. Besides [[sharira]] (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 [[sharira]] (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.

==== Indriya (sense organs) ====

==== [[Indriya]] (sense organs) ====

[[Ayurveda]] accepts separate existence of [[indriya]] (sense organs). [[indriya]] are made up of the five [[mahabhuta]]. Each [[indriya]] is composed of portions of all five [[mahabhuta]], with predominance of one of them. Accepting separate existence of [[indriya]] and understanding their composition as made up of [[mahabhuta]] 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 [[mahabhuta]], with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of [[mahabhuta]]. Subtle portion from food nourishes [[indriya]], and medicines can influence and regularize 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 [[mahabhuta]] 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 [[mahabhuta]]. Each [[indriya]] is composed of portions of all five [[mahabhuta]], with predominance of one of them. Accepting separate existence of [[indriya]] and understanding their composition as made up of [[mahabhuta]] 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 [[mahabhuta]], with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of [[mahabhuta]]. Subtle portion from food nourishes [[indriya]], and medicines can influence and regularize 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 [[mahabhuta]] provides scope to treat conditions not only pertaining to ''adhishthana'', but also [[indriya]].

[[Atma]] along with the subtle [[indriya]] 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).

[[Atma]] along with the subtle [[indriya]] 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]] realizes that it is distinct from the body, [[indriya]] and [[mana]], it gets ''moksha'' (emancipation).

====Synonyms of [[Ayu]] (life)====

====Synonyms of [[Ayu]] (life)====

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]]===  

=== [[Samanya Vishesha Theory]]===  

[[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 referred 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 referred 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.

Correct drug and knowledgeable [[physician]]s are the two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good [[physician]]. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good [[physician]], it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo [[physician]] also succeeds in alleviating disease and in that case the credit is not his but it is just accidental. Thus, only that [[physician]] is best who has proficiency in the principle governing the use of a drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases. [Verse 134]

Correct drug and knowledgeable [[physician]]s are the two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good [[physician]]. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good [[physician]], it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo [[physician]] also succeeds in alleviating disease and in that case the credit is not his but it is just accidental. Thus, only that [[physician]] is best who has proficiency in the principle governing the use of a drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases. [Verse 134]

=== Cause-effect principle of [[ayurveda]] ===

=== [[Kaarya Kaarana Siddhanta]] ===

[[Ayurveda]] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]

[[Ayurveda]] has a very scientific principle of ''kaarya-karana vada'' which says every action (''kaarya'') has its specific cause (''kaarana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the [[physician]] is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada''. [Cha.Sa.[[Sutra Sthana]] l0/ 6] [Verse 135]

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