The reflection of Indian Philosophy in Ayurveda
India has a wealthy and various philosophical custom courting again to historical instances. Historically faculties (darsanas) of Indian philosophy are recognized as orthodox (aastika) or non-orthodox (naastika) relying on whether or not they regard the veda as an infallible supply of information. There are primarily six faculties of orthodox hindu philosophy and three heterodox faculties. The orthodox are Nyaaya, Vaiseshika, Saankhya, Yoga, Poorva mimaamsa, and Vedaanta. The heterodox are Jaina, baudha, and caarvaka Cognition Boosters.
Of those it’s the saankhya philosophy that has influenced Ayurveda probably the most in creating its basic idea of humoral pathology. In keeping with this idea, the human body consists of 5 components – aakasa (house), vaayu (air), agni (fireplace), jala (water) and prdhvi (earth) which is numerous combos from three somatic homours – vaata, pitta and kapha. Ayurveda propounds that when these humours are in equilibrium, the body enjoys good well being. It’s their state of disequilibrium that results in unwell well being. Panjca mahaabhoota sidhaanta has a particular place in Ayurveda. It is a moulika sidhanta ( fundamental precept) on which your entire Ayurvedic, philosophy relies upon. In keeping with Ayurveda all of the substances (dravyaas) whether or not they’re oushadha dravyas or aahara dravyas are paanjcabhoutika.
“sarvam dravyam paanja bhoutikam asminnevardhe” ( cha.su)
All of the materialistic substances ( kaarya dravyas) of the universe are produced from panjamahaabhootas. The prime goal of Ayurveda is “swasthasya swaasthya samrakshanam, aaturasya vikara prashamanam” Preserving well being of the wholesome and therapeutic sickness of the sick. That is fulfilled via panjamahabhootas itself. The therapy is given to the dwelling body (sareera) which is paanjabhoutika. The dravyas used for the therapy are additionally paanjcabhoutika. The aim of Ayurvedic therapy can’t be achieved if the sareera and aushadhas should not paancjabhoutika.
Dosha, dhaatu, mala of the body that are paanjcabhoutika are receptacles to the body and never immediately perceivable via the senses ( pratyaksha pramaana). The essentiality of the existents might be inferred (anumaana) via their properties and qualities. Likewise, the essentiality of different substances additionally might be inferred via their respective properties and qualities since they’re additionally paanjcabhautika.
Sankhya darsana accepts and describes three pamanas, viz., pratyaksha, anumaana, aaptopadesa, that are the means to accumulate full, related information of an object. Caraka states illness might be recognized with the assistance of the above three pramanaas. The indicators which the affected person reveals are perceived direcly (pratyaksha), and the vaidya diagnose the illness by figuring out these lakshanas with the assistance of knowledge of educated colleges (aaptopadesa) and inference (anumaana pramaana).
The six padaarthas talked about in Vaiseshika Darsana is of nice significance in Ayurveda. They’re dravya(substance), guna(attribute or high quality), karma(motion), saamaanya (generic concomitance), visesha(variant issue) and samavaaya(inseparable concomitance). The dravyas are made use to treatment the illnesses and preserve well being. All of the dravyas are having gunas additionally; accompanied with the gunas dravyas act on the body accordingly.
The saamaanya visesha sidhanta is among the basic, and really outstanding precept of Ayurveda on the whole and particularly within the therapy of Ayurveda. The formation, development, vitiation, aggrevation, alleviation of doshas, dhaatus, malas and your entire therapy relies on this precept solely. The principle duty of the vaidya is to extend the decreased dhaatus, doshas, and reduce the elevated ones, through the use of correct medicines, meals and maintain the doshas and dhaatus in regular state.