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Line 1: − + − + − + + + + + + + + + + + + + − Sankha Darshana and Ayurveda: − Ayurveda has adopted many theories proposed by Sankhya darshana indicating considerable influence of this school of Indian Philosophy on Ayurveda. Following are the few examples: − 1. Pramanas- Pramanas are the means to acquire the correct knowledge of any object. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established known relationships) and Aptopadesha (Knowledge obtained from trusted sources like Treatises, Gurus etc) are the 3 such ways or means to acquire the knowledge proposed by Sankhyas. Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about Rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows, − त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– चरकसंहिता विमानस्थानम् ४.३ − 2. Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. In this reference, 3 types of misery are described by Sankhyas namely Adhibhoutik, Adhidaivik & Adhyatmik. Ayurveda considers Vikara or Wyadhi as Dukkha and thus, Sushruta Samhita has classified diseases on the basis Dukkha / miseries in a similar pattern as described by Sankhya. − प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।- सुश्रुतसंहिता सूत्रस्थानम् २४/४ − + − अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। - सुश्रुतसंहिता शारीरस्थानम् १/१-९+ − 4. Parinamavada- Sankhya Darshana has proposed a theory for evolution known as the ‘Parinamavada’. This theory advocates the process of evolution through transformation. Ayurveda has adopted the theory of Parinamana (Transformation) in different backgrounds like Dhatuparinamana (Nourishment and development of Dhatus through transformation), Vipaka (Transformation of one property into another) etc. + − − +
Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च) (view source)
Revision as of 15:29, 18 December 2018
, 15:29, 18 December 2018Formatting and introduction
Ayurveda and Darshana Shastras are the contemporary systems of knowledge developed in Bharatawarsha. As described earlier, Ayurveda Adhikarana and Prayaojana is to maintain the health and wellbeing of Purusha to confer longevity. While the Darshana shastras discuss about the Nature of External World and its Relationship with Individual Soul, Relationship of World of Appearances to Ultimate Reality and Describing the Goal of Life and Means by which one can attain the Goal. (Citation needed). Darshanas form the part of Indian philosophy and act as the tools which enable the apprehension of facts pertaining to the external world.
Ayurveda and Darshana Shastras are the contemporary systems of knowledge developed in Bharatawarsha. Various concepts and theories found in Ayurveda and Darshanas have similarities. Darshanas represent the Schools of Hindu Philosophy and methods to acquire knowledge of the elements in this universe. Since Purusha, the Object of discussion in Ayruveda, is a part of this universe, many theories and concepts discussed in Darshanas are applicable to Ayurvedeeya system of knowledge as well.
Since Ayurveda is a system of Knowledge about life and, Darshanas provide means to apprehend the facts or obtain the knowledge; Ayurveda adopted some theories and concepts described in Darshanas as tools to facilitate learning for the seeker. The object of discussion in Darshanas is mainly the cosmos and all elements related to it, which is totally different from the object and purpose of Ayurveda. Thus, Ayurveda accepts these theories within the frame of reference of Ayurveda without deviating from its basic concepts, object and scope.
Among all the Darshanas Ayurveda is interconnected with Sankhya, Vaisheshika, Yoga, Nyaya, Poorva mimansa, Uttara mimansa darshanas in general. There are also references at places where Ayurveda seems to have similarity with theories in Bouddha Darshana, Jaina darshana and very rarely with Charvaka darshana.
== परिचयः Introduction ==
Ayurveda Adhikarana and Prayaojana is to maintain the health and well being of Purusha to confer longevity. While the Darshana shastras discuss about the Nature of External World and its Relationship with Individual Soul, Relationship of World of Appearances to Ultimate Reality and Describing the Goal of Life and Means by which one can attain the Goal. (Citation needed). Darshanas form the part of Indian philosophy and act as the tools which enable the apprehension of facts pertaining to the external world. Since Ayurveda is a system of Knowledge about life and, Darshanas provide means to apprehend the facts or obtain the knowledge; Ayurveda adopted some theories and concepts described in Darshanas as tools to facilitate learning for the seeker. The object of discussion in Darshanas is mainly the cosmos and all elements related to it, which is totally different from the object and purpose of Ayurveda. Thus, Ayurveda accepts these theories within the frame of reference of Ayurveda without deviating from its basic concepts, object and scope.
Among all the Darshanas, Ayurveda is interconnected with Sankhya, Vaisheshika, Yoga, Nyaya, Poorva mimansa, Uttara mimansa darshanas in general. There are also references at places where Ayurveda seems to have similarity with theories in Bouddha Darshana, Jaina darshana and very rarely with Charvaka darshana.
== Sankha Darshana and Ayurveda: ==
Ayurveda has adopted many theories proposed by Sankhya darshana indicating considerable influence of this school of Indian Philosophy on Ayurveda.
Following are the few examples:
# 1. Pramanas- Pramanas are the means to acquire the correct knowledge of any object. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established known relationships) and Aptopadesha (Knowledge obtained from trusted sources like Treatises, Gurus etc) are the 3 such ways or means to acquire the knowledge proposed by Sankhyas. Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about Rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows,
<blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– चरकसंहिता विमानस्थानम् ४.३</blockquote>
# 2. Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. In this reference, 3 types of misery are described by Sankhyas namely Adhibhoutik, Adhidaivik & Adhyatmik. Ayurveda considers Vikara or Wyadhi as Dukkha and thus, Sushruta Samhita has classified diseases on the basis Dukkha / miseries in a similar pattern as described by Sankhya.
<blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।- सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote>
3. Srushti utpatti Siddhanta (The theory of origin of cosmos) and 8 Prakruti, 16 Vikaras described by Sankhyas are adopted in Ayurveda samhitas.
3. Srushti utpatti Siddhanta (The theory of origin of cosmos) and 8 Prakruti, 16 Vikaras described by Sankhyas are adopted in Ayurveda samhitas.
जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– चरकसंहिता षरीरस्थानम् १/६३-६९
<blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– चरकसंहिता षरीरस्थानम् १/६३-६९</blockquote><blockquote>अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। - सुश्रुतसंहिता शारीरस्थानम् १/१-९</blockquote>
4. Parinamavada- Sankhya Darshana has proposed a theory for evolution known as the ‘Parinamavada’. This theory advocates the process of evolution through transformation. Ayurveda has adopted the theory of Parinamana (Transformation) in different backgrounds like Dhatuparinamana (Nourishment and development of Dhatus through transformation), Vipaka (Transformation of one property into another) etc.
<blockquote>जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– अष्टांगः ह्दयम् सूत्रस्थानम् ९/२०</blockquote>
जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– अष्टांगः ह्दयम् सूत्रस्थानम् ९/२०
5. Satkaryavaada- It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from Avyakta Tatva. Satkaryavada states that the Karya (Effect) has its presence in Karana (Cause) in unmanifested form. Once the Karya is manifested, the Karana appears subtle. This theory also states that the Cause and effect are similar in nature. The Samanya Vishesha siddhanta postulated by Ayurveda can also be thus considered as the derivation of the Satkaryavada of Sankhya
5. Satkaryavaada- It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from Avyakta Tatva. Satkaryavada states that the Karya (Effect) has its presence in Karana (Cause) in unmanifested form. Once the Karya is manifested, the Karana appears subtle. This theory also states that the Cause and effect are similar in nature. The Samanya Vishesha siddhanta postulated by Ayurveda can also be thus considered as the derivation of the Satkaryavada of Sankhya
Charaka Samhita clearly mentions terms Karya and Karana in the context of Ayurveda. In Ayurveda ‘Karya’ is ‘establishing the Dhatusamya’ while the Karanas are said to be 6 padarthas namely Samanya, Vishesha, Dravya, Guna, Karma and Samavaya. The expansion and application of Satkaryavada in Ayurveda can also be found while describing the cause and effect relationship between defects present in male & female gametes and anomalies in the foetus.
Charaka Samhita clearly mentions terms Karya and Karana in the context of Ayurveda. In Ayurveda ‘Karya’ is ‘establishing the Dhatusamya’ while the Karanas are said to be 6 padarthas namely Samanya, Vishesha, Dravya, Guna, Karma and Samavaya. The expansion and application of Satkaryavada in Ayurveda can also be found while describing the cause and effect relationship between defects present in male & female gametes and anomalies in the foetus.
सर्वदा सर्वभावानां सामान्यं व्रूद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- चरकसंहिता सूत्रस्थानम् १.१/४५
<blockquote>सर्वदा सर्वभावानां सामान्यं व्रूद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- चरकसंहिता सूत्रस्थानम् १.१/४५</blockquote>