Changes

''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]

====Tripod of living world and objective of publication of Ayurveda:====

====The "Tripod" of Living World and the Objective of Ayurveda ====

   

   

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|  

सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|  

vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||

vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||

Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as Purusha (living being) and Chetana (sentient). It is the adhikarana (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]

Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]

====Sentient and insentient dravya [elements]:====

====Sentient and insentient dravya [elements]:====