Changes

* 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.  

* Out of the 41 guna mentioned here, shabda (sound), sparsha (touch), rupa (appearance- shape, colour, etc.), rasa (taste), gandha (smell) are termed as ‘artha’, because they are the objects of senses. They are specialised characteristics of particular mahabhutas. Guru etc. guna are in the form of 10 pairs of opposite characteristics. These are the guna present in the tissues of living body, therefore they are called as shareera (pertaining to body) guna.  They are also present in the food articles and drugs. They manifest in an object, because of specific composition of mahabhutas. Therefore, they are termed as bhautika (pertaining to bhutas). Ichcha (desire), buddhi (including intellect, power of resolution, memory, awareness, sense of ego), dvesha (hatred), sukha (pleasure), dukkha (pain), and prayatna (effort) are six guna that are termed as atma guna (attributes of soul). Para and ten other properties are very much important in formulating treatment, hence termed as chikitsya guna.

* Out of the 41 guna mentioned here, shabda (sound), sparsha (touch), rupa (appearance- shape, colour, etc.), rasa (taste), gandha (smell) are termed as ‘artha’, because they are the objects of senses. They are specialised characteristics of particular mahabhutas. Guru etc. guna are in the form of 10 pairs of opposite characteristics. These are the guna present in the tissues of living body, therefore they are called as shareera (pertaining to body) guna.  They are also present in the food articles and drugs. They manifest in an object, because of specific composition of mahabhutas. Therefore, they are termed as bhautika (pertaining to bhutas). Ichcha (desire), buddhi (including intellect, power of resolution, memory, awareness, sense of ego), dvesha (hatred), sukha (pleasure), dukkha (pain), and prayatna (effort) are six guna that are termed as atma guna (attributes of soul). Para and ten other properties are very much important in formulating treatment, hence termed as chikitsya guna.

* Atma (soul) is ubiquitous. Prayatna (effort) is described as an attribute of atma. An action is initiated in the presence of atma. It is said that the attribute prayatna (effort) provides initiation for the action. The term karma is also used in different other sense elsewhere. E.g. it refers to panchakarma (five specific therapies for purification of the body) and poorvakarma (previous deeds of a person). To differentiate the term karma here, the word cheshtitam is used. By using the word, it is clarified that here this word is used in the sense of movements.  

* Atma (soul) is ubiquitous. Prayatna (effort) is described as an attribute of atma. An action is initiated in the presence of atma. It is said that the attribute prayatna (effort) provides initiation for the action. The term karma is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and poorvakarma (previous deeds of a person). To differentiate the term karma here, the word cheshtitam is used. By using the word, it is clarified that here this word is used in the sense of movements.  

* Samavaya (Inseparable concomitance)- Samavaya  is the inherent inseparable concomitance of prithvi etc. (dravya) with their guṇas (properties) and karma (actions).  This relationship is inseperable, because dravya and guna-karma evolve together. If a dravya is destroyed, guna-karma can’t exist and vice a versa. Dravya, guna-karma evolveand get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a dravya exists, it’s never devoid of guna-karma. In this sense, it is said that samavaya is eternal. Out of the six categories of existants, dravya, guna and karma actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, samavaya is the base of existance for everything.  [ verse 50]   

* Samavaya (Inseparable concomitance)- Samavaya  is the inherent inseparable concomitance of prithvi etc. (dravya) with their guṇas (properties) and karma (actions).  This relationship is inseperable, because dravya and guna-karma evolve together. If a dravya is destroyed, guna-karma can’t exist and vice a versa. Dravya, guna-karma evolveand get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a dravya exists, it’s never devoid of guna-karma. In this sense, it is said that samavaya is eternal. Out of the six categories of existants, dravya, guna and karma actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, samavaya is the base of existance for everything.  [ verse 50]   

* Dosha- 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 (or Chandra or Moon)- Soorya (or Agni or Sun) and Anila (or 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.

* Dosha- 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 (or Chandra or Moon)- Soorya (or Agni or Sun) and Anila (or 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.