Changes

The first section starts with a definition of the body, followed by the concept of homeostasis (balance of various bodily elements). Interestingly, disease or death has been defined as partial or complete deviation from the homeostasis respectively. In this context, the physiology of homeostasis and its importance as a final outcome while administering treatment has been narrated in a very systematic way.   

The first section starts with a definition of the body, followed by the concept of homeostasis (balance of various bodily elements). Interestingly, disease or death has been defined as partial or complete deviation from the homeostasis respectively. In this context, the physiology of homeostasis and its importance as a final outcome while administering treatment has been narrated in a very systematic way.   

''Samanya vishesha siddhanta'' (theory of similarity and dissimilarity) is one of the most important and fundamental principles of Ayurveda. The practical application of this ''siddhanta'' to maintain homeostasis has been well described in this chapter. Although ''samanya'' and ''vishesha'' can be understood in three broad categories - ''dravya, guna,''and ''karma'' - the emphasis is given on ''guna samanya'' and ''vishesha'' in this chapter. The treatment of various conditions using ''dravya'' with similar or opposite ''guna'' has been given with examples.

''Samanya vishesha siddhanta'' (theory of similarity and dissimilarity) is one of the most important and fundamental principles of [[Ayurveda]]. The practical application of this ''siddhanta'' to maintain homeostasis has been well described in this chapter. Although ''samanya'' and ''vishesha'' can be understood in three broad categories - ''dravya, guna,''and ''karma'' - the emphasis is given on ''guna samanya'' and ''vishesha'' in this chapter. The treatment of various conditions using ''dravya'' with similar or opposite ''guna'' has been given with examples.

The primary objective of Ayurveda is to maintain health, or in other words, to maintain homeostasis and attain excellence in health of body elements. Hence, before the disease manifests, it is equally important to make efforts for growth and improved strength of the body. Accordingly, the factors responsible for both these things have been discussed. The third important thing for good health is proper nutrition. It is imperative therefore to know the factors responsible for digestion of food and further assimilation of the ingested food into body elements. The discussion about these factors is followed by types of body elements, their building blocks and waste products.

The primary objective of [[Ayurveda]] is to maintain health, or in other words, to maintain homeostasis and attain excellence in health of body elements. Hence, before the disease manifests, it is equally important to make efforts for growth and improved strength of the body. Accordingly, the factors responsible for both these things have been discussed. The third important thing for good health is proper nutrition. It is imperative therefore to know the factors responsible for digestion of food and further assimilation of the ingested food into body elements. The discussion about these factors is followed by types of body elements, their building blocks and waste products.

The second part of the chapter deals with embryology, focusing specifically on the development of fetal organs, the fetus's position in the womb, its nourishment through placental blood, and the process of labor and post-labor survival of the new born. It is interesting to note that all these descriptions match with the current understanding of embryology.  

The second part of the chapter deals with embryology, focusing specifically on the development of fetal organs, the fetus's position in the womb, its nourishment through placental blood, and the process of labor and post-labor survival of the new born. It is interesting to note that all these descriptions match with the current understanding of embryology.  

bhavati cAtra-  

bhavati cAtra-  

sharIraM sarvathA sarvaM sarvadA veda yo bhiShak|  

sharIraM sarvathA sarvaM sarvadA veda yo bhiShak|  

AyurvedaM sa kArtsnyena veda lokasukhapradam||19||

[[Ayurveda]]M sa kArtsnyena veda lokasukhapradam||19||

The physician who is always well versed with the various aspects of the entire body is highly proficient in Ayurveda, and therefore can bring about happiness to the universe. [19]

The physician who is always well versed with the various aspects of the entire body is highly proficient in [[Ayurveda]], and therefore can bring about happiness to the universe. [19]

==== Questions by Agnivesha ====

==== Questions by Agnivesha ====

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''.