Changes

* 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 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.

* 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 the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of 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.

* Basic elements- All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of atma (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atma is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle Indriya present internally. It is significant to note that it was known to ancient Indians, and also to Ayurvedic physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]  

* Basic elements- All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of atma (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atma is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle Indriya present internally. It is significant to note that it was known to ancient Indians, and also to Ayurvedic physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]