Changes

==== Objective of therapy ====

==== Objective of therapy ====

Medicines bring dhatus to normalcy only when administered in appropriate regimen (dose, duration, concomitant medicine/vehicle etc.)  Further, they should be administered only till the dhatu is in an imbalanced state. Medicines administered without taking into account these factors do not produce adequate results.  

Medicines bring ''dhatus'' to normalcy only when administered in appropriate regimen (dose, duration, concomitant medicine/vehicle etc.)  Further, they should be administered only till the ''dhatu'' is in an imbalanced state. Medicines administered without taking into account these factors do not produce adequate results.  

For simultaneous reduction of aggravated kapha and increase of reduced pitta, dravya having katu rasa (pungent taste) is used. If they are administered, beyond a desired effect then there will be increase in pitta and reduction of kapha from their normal level resulting again in imbalance.

For simultaneous reduction of aggravated ''kapha'' and increase of reduced ''pitta'', ''dravya'' having ''katu rasa'' (pungent taste) is used. If they are administered, beyond a desired effect then there will be increase in ''pitta'' and reduction of ''kapha'' from their normal level resulting again in imbalance.

Medicines need to be used appropriately (samayaka avacharyamana) in terms of (dose, duration, concomitant medicine/vehicle etc.). The use of yukti pramana can help to understand the scope of samyaka in a given situation at a given point in time. These are the pharmacotherapeutics principles of clinical pharmacology in ayurveda.   

Medicines need to be used appropriately (''samayaka avacharyamana'') in terms of (dose, duration, concomitant medicine/vehicle etc.). The use of ''yukti pramana'' can help to understand the scope of ''samyaka'' in a given situation at a given point in time. These are the pharmacotherapeutics principles of clinical pharmacology in Ayurveda.   

The major focus of administering therapies for the cure of diseases as well as maintenance of health is to bring about the balance of dhatu which results into alleviation of diseases. Rasayana therapy which is administered for promotion of the strength of a healthy individual is primarily aimed at maintaining the equilibrium of dhatu and further improving them qualitatively. So the ultimate objective of Ayurveda is to establish the equilibrium of dhatu. (Ca.Su.1/53). In healthy persons, although dhatus are in a state of equilibrium, rasayana and vajikarana therapies are given to maintain this state of equilibrium. Even the selection of dietary articles should be done with this objective in mind.  

The major focus of administering therapies for the cure of diseases as well as maintenance of health is to bring about the balance of ''dhatu'' which results into alleviation of diseases. ''Rasayana'' therapy which is administered for promotion of the strength of a healthy individual is primarily aimed at maintaining the equilibrium of ''dhatu'' and further improving them qualitatively. So the ultimate objective of Ayurveda is to establish the equilibrium of ''dhatu''. (Ca.Su.1/53). In healthy persons, although ''dhatus'' are in a state of equilibrium, ''rasayana'' and ''vajikarana'' therapies are given to maintain this state of equilibrium. Even the selection of dietary articles should be done with this objective in mind.  

The term satmyasamadnyata means the food preparations which are consistently wholesome at all times and which exclude the preparations that are wholesome only when taken habitually (abhyasa) but not otherwise. The wholesomeness of substances is to be considered in terms of rasa and guna.

The term ''satmyasamadnyata'' means the food preparations which are consistently wholesome at all times and which exclude the preparations that are wholesome only when taken habitually (''abhyasa'') but not otherwise. The wholesomeness of substances is to be considered in terms of ''rasa'' and ''guna''.

Consumption of food preparations dominated by one type of rasa may produce imbalance of dhatu and then it becomes necessary to counterbalance the changes by following regimens having opposite effects. For example, when a person eats food dominated by madhura (sweet) taste then kapha dosha gets aggravated and hence, he should follow regimens like exercise that produce opposite effects i.e. reduce kapha. It is needless to say that even such regimens should not be taken in excess.(7)

Consumption of food preparations dominated by one type of ''rasa'' may produce imbalance of ''dhatu'' and then it becomes necessary to counterbalance the changes by following regimens having opposite effects. For example, when a person eats food dominated by ''madhura'' (sweet) taste then ''kapha dosha'' gets aggravated and hence, he should follow regimens like exercise that produce opposite effects i.e. reduce ''kapha''. It is needless to say that even such regimens should not be taken in excess.(7)

==== Guidelines for sustaining equilibrium ====

==== Guidelines for sustaining equilibrium ====