An overview of the interpretations of different Acharyas about the "Jivaniya term" for nomenclature of this Mahakashaya highlights following aspects of Jivaniya Karma.

Jivaniya Mahakashaya           

1.     Acharya Charaka has defined the “Jivaniya Karma” as the action favourable for the Ayu or Ayushya (life). But prior to it Acharya has elaborated the concept of "Ayu" as the combination of Sharir (Body), Indriya (Senses) , Satva (Mind) and Atma (The Soul), and which is holding the liveliness .Further he adds that it is a continuous happening entity. Thus Jivaniya Mahakashaya Dravyas perform actions which are favourable for not only the physique to a person, but also the psychological and philosophical aspect of one’s entity.

2.     Sushrutacharya and Vagbhatacharya has defined Jivana Karma as “Pranadharana”. The Dravyas which are able to withstand and hold Prana i.e liveliness in one’s physical entity ,so that a person is protected from dying with the help of these Dravyas, are said as “Jivaniya Dravyas”.

3.     As stated in Chakradutta, also  in Yogaratnakar and  by Acharya Gangadhara, the Dravyas which are capable of bringing back the consciousness of an unconscious person, are to be considered as Jivaniya Dravyas. In context of Madhura Rasa Acharya Caraka has described as “ Madhura Rasa is - Ayushyo Jivaniya”. Also in Rasa Vaisheshik and by Acharya G.A.Phadake, it is asserted that Jivaniya Dravyas have Madhura Rasa.

4.     The “Jivanam” activity is coincided with Pranadharana (Life gripping) by Acharya Dalana and Acharya Indu as well. Same thought is stressed in the text of Dravyaguna Vigyana by Vaidya G.A.Phadke. This concept outlines the assumption that the internal Prana gets nourished by the outer (Bahya) Prana i.e. the ‘Prana Vayu’.Hence when the Prana, Udaka and Anna Dravyas are consumed, they bring the Bahya Prana Vayu with them and do the nourishment of internal Prana. The single handed capacity to execute this function is found to be present and persistant in the Jivaniya Dravyas.

5.     This function is important because, the digestion and metabolism process in our body brings about a per second reduction in our body constituents, which need refilling for maintenance. Hence for bringing back the Dhatu Samya and thereby the Prana Dharana, the Jivana activity is needed regularly in our body.

6.     The Pritvi and Aap being the constitution of Jivaniya Dravyas, it can be presumed that, all the Dravyas having this constitution will be possibly Jivaniya. Still Jivaniya Dravyas as the distinctness of increasing the Pranadharana Shakti even if hey are consumed in a considerably less quantity.

7.     Madhura Rasa is Dhatu Poshak (Nourishing for all the Seven Dhatus), hence it is Bala Vardhak (Strengthning) in nature.

8.     These strengthened Dhatus are less susceptible for getting imbalanced. Hence in absence of Khavaigunya(imbalance), the Doshas can’t be lodged anywhere in such a balanced body. Thus a person can stay alive in a  healthy state for a  considerably long duration. Also noticeably if a disease props up in such a body it ceases soon.     

These Dravyas are expected to be functioning throughout the body through the medium of Rakta Dhatu, with the support of Vyana Vayu. Hence  the Karma (Function) of “Jivana” ,i.e. Life sustenance is assigned to Suddha Rakta Dhatu.