Changes

* ''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]

* ''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]

* ''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]

* ''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]

* ''Karya'' [Results to be achieved]: The objective of [https://en.wikipedia.org/wiki/Ayurveda 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]

* 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]

o Treatment of these dosha: 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. [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]

 Properties of pitta dosha & treatment: Pitta dosha is sasneha [slightly unctuous], ushna [hot], tikshna [strong/fast acting], drava [liquid], amla [sour], sara [unstable] and katu [pungent] and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]

** Properties of ''pitta dosha'' and treatment: ''Pitta dosha'' is ''sasneha'' (or, with unctuousness), ''ushna'' (hot), ''tikshna'' (strong/fast acting), ''drava'' (liquid), ''amla'' (sour), ''sara'' (unstable) and ''katu'' (pungent) and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]

 Properties of kapha dosha & treatment: The properties of kapha are guru [heavy], sheeta [cool], mrudu [soft], snigdha [unctuous], madhura [sweet], sthira [stable/immobile] and pichchil [slimy]. This is subsided by (the drugs and substances having) opposite properties. [verse 61]

** Properties of ''kapha dosha'' and treatment: The properties of ''kapha'' are ''guru'' (heavy), ''sheeta'' [cool], ''mrudu'' (soft), ''snigdha'' (unctuous), ''madhura'' (sweet), ''sthira'' (stable/immobile) and ''pichchila'' (slimy). This is subsided by (the drugs and substances having) opposite properties. [verse 61]

o Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like desha, matra and kala. Desha is place of birth and residence of person. Matra [dose] should be decided as per the strength of patient, stage of disease, severity of disease and agni. In kala, the season of precipitation of disease and time of administration of drug should be considered.  These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]  

** Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like ''desha, matra'' and ''kala''. ''Desha'' means the place of birth and ''residence'' of a person. ''Matra'' (dose) should be decided as per the strength of patient, stage of disease, severity of disease and ''agni''. In ''kala'', the season of precipitation of disease and time of administration of drug should be considered.  These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]  

* Rasa [taste sensations]: Rasa is the object of rasana (gustatory sense organ). Its basic material constituents are aap and prithvi. The variation in manifestation of six tastes like Sweet, sour, salty, pungent, bitter and astringent is due to combination of other three mahabhuta like akasha, vayu and tejas. [verse 64]   

* ''Rasa'' (taste sensations): ''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its basic material constituents are ''apa'' and ''prithvi''. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]   

* In vata disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate vata dosha.  

* In ''vata'' disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate ''vata dosha''.  

* In pitta disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate pitta dosha.  

* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.  

* In kapha disorders, those with astringent, pungent and bitter should be used. Remaining three tastes like sweet, sour and salty vitiate kapha dosha.  

* In ''kapha'' disorders, those with astringent, pungent and bitter should be used. Remaining three tastes like sweet, sour and salty vitiate ''kapha dosha''.  

* These tastes are useful in specific diseases because their basic constituents are opposite to the basic constituents of respective dosha. [verse 65-66]

* These tastes are useful in specific diseases because their basic constituents are opposite to the basic constituents of respective ''dosha''. [verse 65-66]

Shadrasa

Shadrasa