Changes

* Three principles for knowledge of health and diseased:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Three principles for knowledge of health and diseased:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseperable concomittance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseperable concomittance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]

* Two ways for attainment of knowledge: [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] knowledge can be attained through ''dnyana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17 and verse 28]

* Two ways for attainment of knowledge: [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] knowledge can be attained through ''dnyana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]

* 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].  

''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(Inseperable concomitance) : Samavaya  is the inherent inseparable concomitance of dravya (or substance e.g., prithvi or earth etc.) with their guṇas (properties) and karma (actions). This is eternal 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]  

* Dravya: Dravya is that in which the karma [action] and guna [properties] reside inherently and which is the samavayi karana (material cause) for any karya(effect).  [verse 51] Any entity which fulfils this criteria can be called as a dravya. Matter, energy and force all have certain guna (properties) and karma (actions) and they are samavayi karana for the effects, so all such entities can be called as dravya.  

* ''Dravya'': ''Dravya'' is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect).  [verse 51] Any entity which fulfils this criteria can be called as a ''dravya''. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as ''dravya''.  

* Guna: Guna [properties] [verse 51] are inherent in a dravya. Karma (action) is also inherent in dravya. But unlike karma, gunas cannot initiate any movement on there own. The movements have to be initiated by karma.  

* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a ''dravya''. ''Karma'' (action) is also inherent in ''dravya''. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.  

* Karma[action/effect]: The causative factor in combination/conjunction and division/disjunction is located in dravya [substance]. This performance of that causative factor is ‘karma’ (action). Karma does not require anything else. [verse 52]Karana [cause] and a definition of health: The factor responsible for action is karana which results in a desired karya (effect), which is the end product of the action. In this verse, samanya, vishesha etc. are termed as karana (cause), and the karya (desired effect) is dhatusamya i.e. a harmonious or balanced state of all the body constituents. Dhatusamya leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

* ''Karma''(action/effect): Action is inherent in the very phenomenon of combination/conjunction and division/disjunction , and thus, inherent in ''dravya'' as well. The act of combining or dividing is ''karma'' (action). ''Karma'' does not require anything else. [verse 52]

* Karya [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among dhatus [the factors responsible for various physiological actions]. [verse 53]

* ''Karana'' (cause) and a definition of health: The factor responsible for action is ''karana'' (or cause), which results in a desired ''karya'' (effect or outcome), which is the end product of ''karma''. In this verse, ''samanya, vishesha'' etc. are termed as ''karana'' (cause), and the ''karya'' (desired effect) is ''dhatusamya'' i.e. homostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]

* ''Karya'' [Results to be achieved]: The objective of Ayurveda is to maintain and restore equilibrium among dhatus [the factors responsible for various physiological actions]. [verse 53]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]

* 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]