AYURVEDIC PHILOSOPHY
Ayurveda History and Philosophy
Every holistic health system has a basic philosophical foundation. Just as the western system of medicine needs the preliminary knowledge of the basic sciences of Physics, Chemistry and Biology, similarly, a sound understanding of the basic philosophies of the Nyaya, Vaisheshika, Samkhya, Yoga, and Meemamsa is required for an intelligent study of Ayurveda.
Ayurveda taken place with the ideas of the Indian history and philosophy. Ayurveda, being a life science is firmly based on the philosophical aspects of Shad Darshan(Shad meaning 6, darshanas meaning philosophies). All thesesix philosophies have their origins in Vedas, the ancient scriptures of the Indian subcontinent.
The spirit of the ‘Darshanas’ is the fundamental basis on which this science of Ayurveda has developed.
The Meaning of Darshanas
The word “Darshana” means philosophy and is derived from the Sanskrit root “drsh” meaning “to viewto see, to look at, to know, to observe or to understand things or objects”. Hence, darshana indicates looking at life and realizing the reality of the world.
Let’s delve into the Shad Darshan, and understand how each one of this history and philosophy has contributed to the thought of Ayurveda:
Shad Darshanas are:
1) Sankhya Darshan : Expounded by Maharshi Kapila.
2) Yoga Darshan : Expounded by Maharshi Patanjali.
3) Nyaya Darshan : Expounded by Maharshi Gautam
4) Purva Mimamsa : Darshan Expounded by Maharshi Jaimini.
5) Vaisheshika Darshan : Expounded by Maharshi Kanada.
6) Vedanta Darshan : Expounded by Maharshi Badarayan Vyas.
Impact of Various Darshanas on Ayurveda
1. Ayurveda and Sāmkhya Darshana
Meaning : The word Samkhya means count, enumerate, calculate, deliberate. It comes from two Sankrit words: Sat, meaning “truth” and khya, meaning “to know or knowledge meaning to get knowledge in totality”
Expounded by : The credit for formulating Samkhya School of Philosophy goes to ‘Kapila Maharshi’
Sankhya Darshana has a great influence on Ayurveda. It is considered as the foundational premise of Ayurveda. Ayurveda history and philosophy stresses on eradication of Dukha (misery) by attaining complete knowledge of the 25 Tatwa (elements) in order to attain Moksh (liberation of the body from the bonds of the materialistic world). Sankhya’s basic principles are used in Ayurveda from a Chikitsa (treatment) standpoint. Ayurveda also seeks to eliminate illness, which is regarded as Dukha (misery) itself. In this regard, both Sankhya and Ayurveda serve the same function and are intertwined.
2. Ayurveda and Yoga Darshana
Meaning : The word Yoga comes from the word Yuj, that means “to unite” Accordingly, it is an instrument helping to unite the individual self with something Supreme or Absolute
Expounded by: The credit for formulating Yoga School of Philosophy goes to ‘PatānjaliMaharshi’
According to yoga darshana, the universe is the result of the interaction of two ultimate eternal realities:
- Prakriti(represents Matter)
- Purush(represents Pure Consciousness)
The thoughts of Yogic philosophies are considered instrumental to suppress the disturbances of the mind so the self can be liberated and the super-consciousness of mind can be achieved. These mental obstacles are the main reasons that prevent liberation.
This theory has been selectively incorporated in Ayurveda to suit its objectives of ‘Swasthya Rakshana’ and ‘RogaPrashamana’.
3. Ayurveda and Nyāya Darshana
Meaning : The word Nyāya means “logic or knowledge”
Expounded by : The credit for formulating Nyaya School of Philosophy goes to ‘GautamMaharshi’
This methodology is based on a system of logic and reasoning. The philosophical doctrine of Nyaya believes in obtaining knowledge by on the means of valid examination known as Pramaana & critical logic.
It describes the 4 sources of knowledge as:
- Pratyaksha (Direct Perception)
- Anumana (Inference)
- Upaman (Analogy)
- Shabda (Words by an Authority)
Ayurveda also envisages theory of discussion before conclusion with the help of sixteen Padarthas. Both accept the concept of rebirth and moksha.
4. Ayurveda and Mimāmsa Darshana
Meaning: The word Mimāmsa means to critically analyze and thoroughly reflect the truth.
Expounded by: The credit for formulating Mimāmsa School of Philosophy goes to ‘JaiminiMaharshi’
Mimmsa school of Philosophy is all about action, the direction of life, liberation through dharma, and service. Its teachings include rituals, spiritual ceremonies, and discipline, as methods of approaching God. The universe, according to this philosophy, has always existed and has no beginning or end. According to Ayurveda history and philosophy, health is important for achieving the Purusharthas of Dharma, Artha, Kama, and Moksha. It is said that no one can achieve their ultimate objective unless they are in good health.
5. Ayurveda and Vaisheshika Darshana
Meaning : The word Vaisheshika means “to specify the important aspects of the concrete reality”.
Expounded by : The credit for formulating Vaisheshika School of Philosophy goes to ‘KanadaMaharshi’
Tenets of Vaisheshika philosophy are based on logical and sequential thinking. The history and philosophy of Ayurveda states that in order to understand the true nature of substances, it is important to have the knowledge of Dharma. Here Dharma does not refer to any religion, but to Nishreyasa siddhi –attainment of salvation by Abhyudaya (knowledge in total). This darshana describes the causative substances (Padartha) of the Universe – Ether, Air, Fire, Water, Earth, Soul, Mind, Time and Direction. A thorough knowledge of these six elements is fundamental for salvation. The theory also promulgates that everything in the world is a combination of atoms, which remain after the material object has been reduced to its smallest part. Vaisheshika philosophy forms the basics in Ayurveda with regard to the metaphysical concepts. In fact, the initiation of Ayurveda starts with the explanation of Shatpadarthas (six categories) of Vaisheshika system as Shat Karanas (six causes) for optimal health and curing of diseases.
6. Ayurveda and Vedānta Darshana
Meaning : The word Veda means “knowledge” and anta means “ending”, so Vedānta means the “ending of knowledge”.
Expounded by : The credit for formulating Vedanta School of Philosophy goes to ‘BadarayanVyasMaharshi’
Vedanta is based the on principles of knowledge and self- realization. There are 3 main branches of Vedanta:
- Advaita Vedanta- the philosophy of non-dualism.
- Vishishadvaita Vedanta- the philosophy of qualified non-dualism.
- Dvaita Vedanta- the philosophy of dualism.
Knowledge is very important for learning, inquiring, and researching, but it becomes a barrier to truly realising God, the underlying reality that exists in every being. Ayurveda’s philosophical approach, known as AdhyatmaVidya (knowledge of the inner Self) in Vedic thought, is based on Vedanta, which emphasises Self-knowledge as the primary subject matter. Ayurveda was influenced by the Vedanta school of philosophy to think deeply about eternal Brahm, which is every human being’s ultimate objective. Each person must be in perfect health in order to achieve that goal. Ayurveda follows the principles of surrender to the Divine within (Ishvara), and deep meditation as taught in Vedanta.
Ayurveda is derived from the Sanskrit ayur meaning life and veda mean knowledge spiritual science, so Ayurveda is wisdom about how to live to achieve health (swasthaya) and longevity through a union of physical emotional and spiritual balance in order to achieve Moksha (enlightenment).
According to Ayurveda there is a fundamental truth, a state of pure consciousness beyond word and thought, in which there is bliss, love, compassion and liberation, This is Moksha, or enlightenment.
Moksha as our ultimate goal, life is essentially a state of suffering caused by the ego, which sets in motion a stream of Karma, or action and reaction bind us to the process of rebirth and the experience of repeated pain.
Cosmic Principles
The Bhgwat Gita makes reference to Kapila , the great seer who is said to have devised Sankhya philosophy
History Ayurveda and yoga are a special understanding of cosmic evolution that comes from sankhya’s philosophy of creation and manifestation. Sankhya is one of the six classical schools of lndian philosophy, as devised and expounded by the great seer.
Kapila, who is mentioned in Vedic literature, from the Rig Veda to the Bhagavad Gita. Sankhya has categorized its theory of evolution into 24 cosmic principles (Tattvas), from the unmanifest realm of pure existence to the material manifest world. Although they seem to be sequential, in fact they all occur simultaneously. Purusha, or pure consciousness, is listed as the 25th principle; it is described here first because it forms the foundation of the following 24 principles and transcends them all.
Purusha (Pure Consciousness)
According to Sankhya, the origin of aU aspects of exjsrence is pure consciousness – supreme intelligence that is all-pervading, beyond time and space, with no qualities, no form, no beginning and no end – known as Purusha. Purusha is pure passive awareness, and within us it is the silent observer, the inner being or ‘Atman’, the inner or superior self. State of stillness arises itself, which causes the manifestation of the primordial physical energy.
The SAPTDHATUS means Seven types of body tissues
Prakruti (primordial nature) is the manifested world Purusha is regarded as masculine energy while Prakruti is female seed holding the potential of everything in creation. Togather they united to create movement that cause the dance of creation to begin. Prakruti the first power of action, for it is the creation. Prakruti is also called Pradhana (meaning first substance), as it is the unmanifest essence of all substance in the universe, both gross and subtle Ayurveda does not separate the external from the inner world in the human being.
Mahat (cosmic intelligence) Parkruti gives rise to cosmic consciousness known as Mahat which is the universal or cosmic intelligence underlying everything in creation.
Ahamkara (ego) Ahamkara the ego is in fact not a reality. Process involves identification of the created world, such as cold in winter and identifying with this feeling. So the ego is a series of divisive thoughts, is not a entity. It is the aspect of our selves that creates the separateness from cosmic consciousness, and thus causes so much suffering.
Manas the formulation principles. It links us to the external world through the senses. The mind as it experiences and registers perceptions and sensations received through the five senses, and then identifies and conceptualize ideas and emotions. It is mental functioning.
The Five Tanmatras the five fold of enery structure of the cosmos that creates ever things. The five senses of sound, touch, sight, taste and smell source us to connect the five sense organs with objects of experience.
Subtle forms of the five elements of aether, air, fire, water and earth, before their differentiation is manifested in the material globe. They are:
Shabda Tanmatra – sound
Sparsha Tanmatra – touch
Rupa Tanmatra – sight
Rasa Tanmatra – taste
Gandha Tanmatra – smell.
The Five Sense Organs
Pancha Jnanendriyani (the five sense organs) it is the five organs that enable us to experience the outer works organs are: Skin, Eyes, Tongue, Nose.
These sense organs are receptive only, not expressive. Their activities occurs through the corresponding organs of action and their action gives us extrasensory perception or ESP.
Pancha Karmendriyam (the five organs of action) These physical structures enable us to communicate and manifest ourselves and correspond to the five sense organs and the five elements. They are expressive not receptive organs are:
Mouth (expretion) corresponding to ether.
Hands (grasping) corresponding to air.
Feet (motion) corresponding to fire.
Penis (vagina) corresponding to water.
Anus (elimination) corresponding to earth and small.
THE THREE GUNAS
Prakruti (nature) is composed of three prime qualities, or gunas: Sattva, Rajas and Tamas. They are more subtle than the five elements thac arise through their activicy. They also precede the Tanmatras.
From Sattva arise five sense organs.
From Rajas arise the five organs of action.
From Tamas arise the five elements.
Everything in the universe is a different combination of three gunas:
Sattva is the heights quality of light, harmony, virtue, happiness, clarity and intelligence.
Rajas is a quality of motion, distraction, turbulence and activity.
Tamas is the quality of boredom, darkness, breakdown, inertia and rest to allow regeneration.
They represent the potential for differentiation in Prakruti, the causal factors of creation, while the five sens (Tanmatras) are the subtle factors and the five elements are the gross effects.
THE THREE DOSHAS
The three doshas, or biological humours that govern our constitution – Vata, Pitta Kapha – arise primarily through Rasjas, as they are kinds of mobile or vital energies, and they each have five different forms.
The doshas provide the physiological structure for the interplay of the organs and elements that become the physical body.
The five types of Vata allow for the coordination of the five sense organs and the five organs of action, meaning that sensory input can be responded to by action.
THE FOUR GOALS OF LIFE
According to the Vedic philosophy, there are four legitimate purposes in life, and all human beings yearn for one or more of them:
1. Kama (Enjoyment)
2. Artha (Prosperity)
3. Dhrma (Career)
4. Moksha (Enlightenment)
THE GOAL OF AYURVEDA
Ayurveda, the indigenous science of wellness, has survived since antiquity thanks to its strong philosophical framework, in the form of universal and essential concepts based on the tenets of Shad Darshan. The various philosophical theories used in Ayurveda plays an important role in achieving total health -physical, mental, social and spiritual – of an individual.
Through Sankhya a philosophy we can understand the Ayurveda history and perspective that the universe is a manifestation of Purusha (supreme intelligence) which evolves and expresses itself in matter (Prakruti), in order to explore all aspects of experience inherent within itself. Thus the universe exists to provide experience to the consciousness. Ayurveda provides the path to bring us back to knowledge of the spirit, or Purusha. It openes our awareness and teaches us that we are not just the body; this is a tool or vehicle for the expression of consciousness. Through the array of tools offered to us by this amazing body of knowledge we have the chance to connect to our own true nature. Until we do this, we will be prone to the process of degeneration that is inherent in the manifest world. Thus we can see that the only real cure for dis-ease is knowledge of the Self.
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