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== वेदान्त दर्शनम् आयुर्वेदः च ॥  Vedanta Darshana and Ayurveda ==

== वेदान्त दर्शनम् आयुर्वेदः च ॥  Vedanta Darshana and Ayurveda ==

Maharsi vyasa is recognized as the expounder of this system and sankaracharya is the unanimous professor and preceptor of Vedanta darsana.

[[Vyasa Maharshi (व्यासमहर्षिः)|Maharshi Vyasa]] (महर्षिः व्यासः।)  is recognized as the expounder of this system and Shankaracharya (शंकराचार्यः।) is the unanimous professor and preceptor of [[Vedanta (वेदान्तः)|Vedanta]] darsana (वेदान्त दर्शनम्।).

Various references available in Charaka samhita and other Ayurvedic literature reflect that Vedanta had played some important role in influencing the metaphysical thinking in Ayurveda.

Various references available in Charaka samhita and other Ayurvedic literature reflect that Vedanta had played some important role in influencing the metaphysical thinking in Ayurveda.

लोकपुरुष न्यायः ॥ ‘Lokapurusha nyaya’ is one of the fundamental principles of Ayurveda. It states that, whatever is present inside the Purusha is there in the Universe and vice versa. In other words, Purusha reflect the mini cosmos inside him hence there exists great similarity between the elements and functions of cosmos and a living being. While describing this Acharya Charaka says that, <blockquote>यावन्ताः लोके मूर्तिमन्तः भावविशेषाः तावन्ताः पुरुषे, यावन्ताः पुरुषे तावन्ताः लोके ॥- (Char. Shar. 5/3)</blockquote><blockquote>''yāvantāḥ loke mūrtimantaḥ bhāvaviśeṣāḥ tāvantāḥ puruṣe, yāvantāḥ puruṣe tāvantāḥ loke ॥''</blockquote>Meaning: whatever existing constituents are present in universe, the same are present in the Purusha; similarly, whatever existing constituents form Purusha, can be observed in the universe.

‘Lokapurusha nyaya’ (लोकपुरुष न्यायः।) is one of the fundamental principles of Ayurveda. It states that, whatever is present inside the [[Purusha (पुरुषः)|Purusha]] (पुरुषः।) has to be present in the Universe and vice versa. In other words, Purusha is considered as the epitome of the cosmos and hence there exists great similarity between the elements and functions of cosmos and a human being. While describing this, Acharya Charaka says that, <blockquote>यावन्ताः लोके मूर्तिमन्तः भावविशेषाः तावन्ताः पुरुषे, यावन्ताः पुरुषे तावन्ताः लोके ॥- (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Purusha_Vichaya_Sharira#The_purusha_.28man.2Findividual.29-an_epitome.2F_miniature_of_the_loka_.28universe.29 Sharirsthanam Adhyaya 5 Sootram 3])</ref></blockquote><blockquote>yāvantāḥ loke mūrtimantaḥ bhāvaviśeṣāḥ tāvantāḥ puruṣe, yāvantāḥ puruṣe tāvantāḥ loke ॥</blockquote>Meaning: Whatever existing constituents are present in universe, the same are present in the Purusha; similarly, whatever existing constituents form Purusha, can be observed in the universe.

Further Acharya Charaka also provides a list of constituents of Purusha and Loka (Universe) which are similar or display congruence or resemblance. (Cha. Sharir. Purushavichaya sharira)

Further, Acharya Charaka has also provided a list of constituents of Purusha (पुरुषः।) and Loka (लोकः। Universe) which are similar or which display congruence or resemblance. This theory of 'man as the epitome of universe' accepted by Ayurveda, is enunciated by [[Vedanta (वेदान्तः)|Vedanta Darshana]] (वेदान्त दर्शनम्।). Advaita (अद्वैत।) Vedanta’s non-dualistic approach believes that the whole universe is in oneself and that oneself is in the whole universe.  According to Acharya Charaka, the ‘Brahma’ (ब्रह्मन्।) mentioned in Vedanta is present as ‘Antaratma’ (अंतरात्मन्।) in the Purusha commonly referred as the consciousness or soul. This darshana also declares that, Brahman is the supreme cause of the entire universe and is all pervading and eternal. Thus, the (जीवः।) living energy in a physical living body is only the bramhan and nothing else.

 

This theory of man as an epitome of universe accepted by Ayurveda is enunciated by Vedanta Darshana. Advaita Vedanta’s non-dualistic approach believes that the whole universe is in himself and he is in the whole universe.  According to Acharya Charaka, the ‘Brahma’ mentioned in Vedanta is present as ‘Antaratma’ in the Purusha commonly referred as the consciousness or soul. this darsana also declares that only Bramha is true and exists while the world is false and non existant and the jiva living in a physical living body in only the bramha and nothing else

There are few other similarities between Ayurveda and Vedanta. They can be enlisted as follows;

There are few other similarities between Ayurveda and Vedanta. They can be enlisted as follows;

1.     Panchikarana siddhanta described while explaining the the stages in Srushti utpatti.

1.     Panchikarana siddhanta (पंचीकरण सिद्धांतः।) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टी उत्पत्ती।).

 

3.     Jivatma

2.     Bhutantara praveshakrut gunas (भूतांतर प्रवेशकृत गुणाः।) theory OR Bhutantaranupravesha (Imitative pervasion) put forward to describe the step in the formation of material aspect of the universe.

4.     The concept of Moksha

3.     The concept of Jivatma (जीवात्मा।)

5.     The ways to attain the Moksha

4.     The concept of Moksha (मोक्षः।) and the ways to attain it.

In this way Ayurveda is closely related to Vedanta Darshana and the metaphysicial thinking in Ayurveda is influenced by Vedanta to a large extent.  

In this way, metaphysical thinking in Ayurveda is influenced by Vedanta to a large extent and thus it is closely associated with Vedanta.  

== योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==

== योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==