Changes

Atma along with the subtle indriyas and mana when enters in the union of sperm and ovum, ayu(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that atma has not entered in that union. The conjugation of four factors i.e. the body and atma which enters in it with indriya and mana, continues till death. At the time of death, atma along with indriya and mana leaves the body. When atma realises that it is distinct from the body, indriya and mana, it gets moksha (emancipation).

Atma along with the subtle indriyas and mana when enters in the union of sperm and ovum, ayu(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that atma has not entered in that union. The conjugation of four factors i.e. the body and atma which enters in it with indriya and mana, continues till death. At the time of death, atma along with indriya and mana leaves the body. When atma realises that it is distinct from the body, indriya and mana, it gets moksha (emancipation).

====Synonyms of Ayu(life)====

====Synonyms of ''Ayu''(life)====

Ayu is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about Ayu. The synonym dhari (the support) indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like healing of wounds. As soon as there is disjunction of these factors, death occurs, the decomposition of the body starts. Jeevitam (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sensient nature. This is lost as soon as there is disjunction. Nityaga (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. Anubandha (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at it’s beginning point with the previous life, and at the end point, with the next life.

''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. Jeevitam (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. Nityaga (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.

* Superiority of Ayurveda over other vedas: Certain branches of veda like Dhanurveda (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like upanishada and aranyaka are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

* Superiority of Ayurveda over other ''vedas'': Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.

* Theory of samanya and vishesha- Samanya and vishesha are pertaining to dravya, guna and karma. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emmited by that pen reaches the eyes. This sensation is conducted to the centre in the brain through indriya (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. Mind processes the information and analyses it, based on which the buddhi (intelligence), which is an attribute of the atma (soul), takes decision about the nature of the object and on whether it is beneficial or not. This process is called as jnanotpatti (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ekatva (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ‘samanya’ which helps us to understand similarity (samanyam ekatvakaram). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ‘vishesha’ due to which we understood the dissimilarity, distinction (prithaktvakrit). This is the brief essence of the principle of ‘Samanya-vishesha’. This concept is also found in vaisheshika darshana (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.

* Theory of ''samanya'' and ''vishesha''- ''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through indriya (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as jnanotpatti (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ekatva (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ‘samanya’ which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ‘vishesha’ due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ‘Samanya-vishesha’. This concept is also found in vaisheshika darshana (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.

* Continuous use of dravya, guna or karma which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar dravya, guna and karma, result in the decrease of them/ e.g. eating meat of animals causes increase in the content of mussle tissue in the human body (dravya samanya). But not only this, eating of other food articles like masha (black gram) also results in increase of muscle tissue. This happens because the properties present in masha like guru, picchila, sthira etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (guna samanya). Also activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (Karma samanya).  

* Continuous use of dravya, guna or karma which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar dravya, guna and karma, result in the decrease of them/ e.g. eating meat of animals causes increase in the content of mussle tissue in the human body (dravya samanya). But not only this, eating of other food articles like masha (black gram) also results in increase of muscle tissue. This happens because the properties present in masha like guru, picchila, sthira etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (guna samanya). Also activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (Karma samanya).  

* These effects on the body of dravya, guna and karma having samanya and vishesha can be exerted only when they are applied directly to the body (pravrittih ubhayasya). Also when we use any dravya, guna or karma, samanya and vishesha both come to action, with respect to different body constituents. E.g. Maricha (black pepper) decreases kapha and vata, but at the same time it increases pitta. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (ubhayasya pravrittih). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

* These effects on the body of dravya, guna and karma having samanya and vishesha can be exerted only when they are applied directly to the body (pravrittih ubhayasya). Also when we use any dravya, guna or karma, samanya and vishesha both come to action, with respect to different body constituents. E.g. Maricha (black pepper) decreases kapha and vata, but at the same time it increases pitta. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (ubhayasya pravrittih). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.

udakīryā (Pongamia pinnata),  

udakīryā (Pongamia pinnata),  

viḍaṅga  (Embelia ribes),  

viḍaṅga  (Embelia ribes),  

viṣāṇikā (Helicteres isora),  

viṣāṇikā (Helicteres isora),

===The Glossary of Technical terms===

===The Glossary of Technical terms===