Changes

* All the material substances are classified into three categories: (1) Pacifiers of ''dosha'', (2) those which vitiate ''dhatu'' and (3) those maintaining health.[Verse 67]

* All the material substances are classified into three categories: (1) Pacifiers of ''dosha'', (2) those which vitiate ''dhatu'' and (3) those maintaining health.[Verse 67]

==''Vidhi Vimarsha''/Applied Inferences==

==Vidhi Vimarsha (Applied Inferences)==

   

   

==== Threefold method of learning Ayurveda ====

=== Threefold method of learning 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.

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 ====

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A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realized that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But Ayurveda terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-

A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realized that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But Ayurveda terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-

Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.

Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.

==== Definition of [[Ayurveda]] ====

=== Definition of [[Ayurveda]] ===

Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.

Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.

''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'':====

===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.

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.

* 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 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]  

* 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 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''’.  

* 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 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 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 successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand 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 successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand 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 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. 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. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.  

====Classification of drugs:====

===Classification of drugs:===  

 

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

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

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

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

* To become a successful physician, it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug.  

* To become a successful physician, it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug.  

* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).  

* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).  

* Correct drug and knowledgeable physician are the first 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 succeed in alleviating a 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 drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).

* Correct drug and knowledgeable physicians 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 (134).

* 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'' (Charak Sutra l0/ 6) (135)

* 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'' (Charak Sutra l0/ 6) (135)

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.