Changes

* Eight divine powers after knowledge:  After acquiring knowledge of [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]: [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

* Definition of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]: [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] deals with all aspects of life (good, bad, happy and unhappy life) and its extent.  

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

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

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

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

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

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

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

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

* 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'' (plan), ''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'' (plan), ''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 ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''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 ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]  

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

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

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

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

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

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

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

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

* 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===