Changes

* ''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'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (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'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (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.

''Rasa'' [taste sensations]: Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed.  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]: Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed.  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]  

Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.

Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.

Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.  

* Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.  

* Classification of drugs based on ''prabhava'':  

* Classification of drugs based on ''prabhava'':  

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.

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Table 1: Botanical names off herbs:

'''Table 1: Botanical names of herbs:'''

{| class="wikitable"

{| class="wikitable"

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