The reflection of Indian Philosophy in Ayurveda
India has a wealthy and diverse philosophical tradition dating back to ancient instances. Traditionally schools (darsanas) of Indian philosophy are identified as orthodox (aastika) or non-orthodox (naastika) based on no matter if they regard the veda as an infallible supply of expertise. There are primarily six schools of orthodox hindu philosophy and 3 heterodox schools. The orthodox are Nyaaya, Vaiseshika, Saankhya, Yoga, Poorva mimaamsa, and Vedaanta. The heterodox are Jaina, baudha, and caarvaka.
Of those it is the saankhya philosophy that has influenced Ayurveda the most in creating its basic theory of humoral pathology. According to this theory, the human physique is composed of 5 components - aakasa (space), vaayu (air), agni (fire), jala (water) and prdhvi (earth) which is numerous combinations from 3 somatic homours - vaata, pitta and kapha. Ayurveda propounds that when those humours are in equilibrium, the physique enjoys ideal well being. It is their state of disequilibrium that leads to ill well being. Panjca mahaabhoota sidhaanta has a unique location in Ayurveda. This is a moulika sidhanta ( fundamental principle) on which the whole Ayurvedic, philosophy depends. According to Ayurveda all the substances (dravyaas) no matter whether they are oushadha dravyas or aahara dravyas are paanjcabhoutika.
"sarvam dravyam paanja bhoutikam asminnevardhe" ( cha.su)
All the materialistic substances ( kaarya dravyas) of the universe are created from panjamahaabhootas. The prime aim of Ayurveda is "swasthasya swaasthya samrakshanam, aaturasya vikara prashamanam" Preserving well being of the wholesome and healing disease of the sick. This is fulfilled via panjamahabhootas itself. The therapy is offered to the living physique (sareera) which is paanjabhoutika. The dravyas utilized for the therapy are also paanjcabhoutika. The objective of Ayurvedic therapy can't be accomplished if the sareera and aushadhas are not paancjabhoutika.
Dosha, dhaatu, mala of the physique which are paanjcabhoutika are receptacles to the physique and not straight perceivable via the senses ( pratyaksha pramaana). The essentiality of the existents can be inferred (anumaana) via their properties and qualities. Likewise, the essentiality of other substances also can be inferred by way of their respective properties and qualities considering that they are also paanjcabhautika.
Sankhya darsana accepts and describes 3 pamanas, viz., pratyaksha, anumaana, aaptopadesa, which are the signifies to obtain entire, relevant expertise of an object. Caraka states that a illness can be diagnosed with the support of the above 3 pramanaas. The indicators which the patient shows are perceived direcly (pratyaksha), and the vaidya diagnose the illness by identifying these lakshanas with the aid of wisdom of knowledgeable faculties (aaptopadesa) and inference (anumaana pramaana).
The six padaarthas pointed out in Vaiseshika Darsana is of perfect value in Ayurveda. They are dravya(substance), guna(attribute or good quality), karma(action), saamaanya (generic concomitance), visesha(variant element) and samavaaya(inseparable concomitance). The dravyas are produced use to remedy the ailments and keep overall health. All the dravyas are possessing gunas also; accompanied with the gunas dravyas act on the physique accordingly.
The saamaanya visesha sidhanta is one of the basic, and quite prominent principle of Ayurveda in basic and in special in the remedy of Ayurveda. The formation, improvement, vitiation, aggrevation, alleviation of doshas, dhaatus, malas and the whole remedy is depending on this principle only. The major duty of the vaidya is to enhance the decreased dhaatus, doshas, and decrease the elevated ones, by utilizing proper medicines, meals and preserve the doshas and dhaatus in regular state. Caraka talked about that "samaana gunaabhyasohi dhaatoonam vridhi kaaranam"- the consumption of aahaara which is identical with the attributes of the dhaatus can boost the dhatu. Basing on the above scholastic view, the decreased dhaatus can be improved. Visesa is extremely contarary to saamaanya. Doshas get vitiated considering that of unwholesome meals and habits,as a outcome illnesses will manifest. Then the therapy will be offered with visesha padartha only. For the alleviation of dosha vaishamya, the elevated dhaatus ought to be decreased and decreased need to be elevated, or the vitiated doshas can be let out, and normalcy of doshas is maintained. So for that visesha padaartha is used.
Paramaanu vaada (atomic theory) is one of the eminent theories in vaiseshika darsana. Caraka accepted the existence of parmaanus in the physique. He stated that the minute components of the physique are innumerable and invisible, as they are in paramaanu form. "shareeraavayavastu paramaanu bhedena aparisankhyeyaani bhavanti". It can be regarded as that the kana or cell talked about in contemporary science and the paramaanu described by caraka is identical.
According to Ayurveda the utility of pramanas is mainly in the diagnosis of the ailments and in remedy. Pramanas had been adopted in Ayurveda from nyaaya darsana. The techniques and methods for practicing yoga talked about in caraka are taken from yoga darsana. The theory of bhootaanuguna pravesa or pancheekarana theory talked about in Ayurveda is adopted from Vedaanta darshana.
The numerous pramaanas, karma, bandha, moksha, kala, ahimsa, dharma, adharma and so on are identical in Ayurveda and Jaina darsana. The prominent theory of boudha darsana, kshana bhangura theory was pointed out as swabhaavoparama theory by caraka. The himsa pointed out in Ayurveda as one of the dashavidha paapaas is also identical with the ahimsa of boudha darsana.
Even though Ayurveda adopted some theories from darshanas to fulfill the principal aim of Ayurveda, it even so, maintains its basic identity and its independence on the view point and method of strategy in addressing different elements. It is this uniqueness that tends to make it stand out of the traditional philosophical considerations.
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