Changes

''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 ''vedas'': 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.

* Superiority of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] over other ''vedas'': 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'' 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.

* 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] has applied this concept in practice.

* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar dravya, guna and karma, result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya)''.  

* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar dravya, guna and karma, result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya)''.  

* 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 it 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- 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]  

* 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]  

* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the sourse for interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where these five categories originate? There must be five sources from which they originated- the five mahabhuutas. Bhoota means anything which exists or anything which has evolved. Since everything evolved from these five (pancha), they are referred as maha (great) bhoota(element). Mahabhutas exist in purest unconjugated, further indivisible forms termed as tanmatra, at the beginning of the evolution of the universe. But they conjugate with each other by specific procedures to form mahabhutas and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five mahabhutas. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five mahabhutas is immensely important to understand Ayurveda. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five mahabhouotas by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex- chief of Atomic Commission of India Dr. Raja Ramanna presented a paper on ‘Chit-Achit and Ishwar’.  

* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.  

* The composition of human body, is studied in terms of mahabhutas. Dosha- dhatu and mala, which are the most important body constituents, are also composed of mahabhutas. Every object in the present universe is composed of mahabhutas, therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their panchabhautika composition. In manufacturing of drugs also one has to understand the changes in terms of mahabhutas. Thus the concept of five mahabhutas is a core fundamental concept is  applicable in every field of Ayurveda.  

* The composition of human body is studied in terms of mahabhutas. Dosha- dhatu and mala, which are the most important body constituents, are also composed of mahabhutas. Every object in the present universe is composed of mahabhutas, therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their panchabhautika composition. In manufacturing of drugs also one has to understand the changes in terms of mahabhutas. Thus the concept of five mahabhutas is a core fundamental concept is  applicable in every field of Ayurveda.  

* All the activities in the living body are possible only in the presence of atma (soul). Also they are always in relation to dik (Orientation in space) and kala (season). The concept of space-time resembles with the concept of dik-kala. Therefore atma- dik and kala are considered as nimitta karana (incidental cause) for every activity.  

* All the activities in the living body are possible only in the presence of atma (soul). Also they are always in relation to dik (Orientation in space) and kala (season). The concept of space-time resembles with the concept of dik-kala. Therefore atma- dik and kala are considered as nimitta karana (incidental cause) for every activity.  

* Guna [basic properties/qualities] and karma [actions]- Guna in Ayurveda are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as guru(heavy) not as per its mass or weight. But by its property to augment body tissues. Ruksha (dry) is that which dessicates.  

* Guna [basic properties/qualities] and karma [actions]- Guna in Ayurveda are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as guru(heavy) not as per its mass or weight. But by its property to augment body tissues. Ruksha (dry) is that which dessicates.