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Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च) (view source)
Revision as of 16:25, 22 December 2018
, 16:25, 22 December 2018Vaisheshika and Nyaya Darshana influence on Ayurveda
== Vaisheshika Darshanam and Ayurveda ==
== Vaisheshika Darshanam and Ayurveda ==
Sankhya and Vaisheshika Darshanas have influence on most of the literature developed in ancient time. Ayurveda can not be the exception. References of PAramanuvada proposed by Sankhya can be found in Ayurveda but in different context. ^ Padarthas mentioned by Vaisheshikas have been accepted by Charaka samhita .
Sankhya and Vaisheshika Darshanas have influence on most of the shastras developed in ancient time. Ayurveda can not be the exception. Though Vaisheshika and Nyaya Darshana are usually considered as an allied shastras having most of the theories in common, there are few concepts unique to both of them and their adoption in Ayurveda.
=== Shat padartha ===
Vaisheshika darshana describes ‘Padarthas’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of these have been mentioned in Charaka Samhita under the term ‘Shatpadartha’ but in a slightly different sequence. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association). (Cha. Soo 1/9)
=== Dravyani ===
Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (Panchamahabhootas), Atman, Manas, Kala (Time) and Disha (Direction).
=== Paramanu vada ===
Vaisheshikas are the pioneers in proposing the theory of Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda. Charaka Samhita describes the tiny avayavas in Body as ‘Paramanu’. (Cha. Sha….)
=== Pakajotpatti siddhanta ===
Vaishehsikas support Asatkaryavada, which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the combinations of atoms. Creation thus means the combination of atoms in different proportions and destruction means the dissolution of such combinations. The material cause of the Universe is neither produced nor destroyed. It is the eternal atoms. It is only the atomic combinations which are produced and which get destroyed. <sup>(Ref- Ntaya vaisheshika in Dharmawiki)</sup>. To support this theory Vaisheshikas have accepted the Pakajotpatti Siddhanta. In Pakajotpatti it is stated that Paramanus of a Dravya under the influence of the heat undergo a process called ‘Paka’ (transformation) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of Vipaka in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (dravya in context of Darshana) developed after going through the process of Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat inside the body) which is different from the original taste (Rasa- Guna) of Food or herb. This transformation in inherent properties of dravya mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta’ proposed by Vaisheshikas.
A.h.so0 9/20
=== Pramanas ===
Ayurveda has accepted all 3 pramanas viz. Pratyaksha, Anumana and Shabda as mentioned by Vaisheshikas. (REf)
As mentioned earlier Ayurveda accepts all these Pramanas as means of knowledge. Ayurveda also states that in context of Ayurveda
pratyaksham alpam analapam hi apratyaksham..
and hence Anumana PRamana has tremendous importance.
While diagnosing and treating various diseases Ayurveda advises a Vaidya to make use of his 5 senses to gain knowledge of the state of Rugna. In ancient times when th etechnolgy was not developed and the diagnosis was not done on the basis of laboratory reports Pratyaksha (Direct perception) and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana PRamana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.
== Nyaya Darshana and Ayurveda ==
The word ‘Nyaya’ in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’, which means that Nyaya is the term used to denote the methods of investigating valid knowledge of anything with the use of Pramamas. Pramanas are used as tools to assess and acquire the knowledge. Hence, Nyaya darshana give tremendous importance to the Pramanas.
'''Pramanas'''
The Naiyayikas (the Nyaya scholars) accepted four valid means of obtaining valid knowledge (pramana) - pratyakṣa Pramana - perception, anumāna Pramana inference, Shabda Pramana meaning Verbal authority and upamāna Pramana- comparison and śabda , word/testimony of reliable sources. Ayurveda Samhita mention all these 4 pramanas as means of knowledge. Upamana pramana is the tool for acquiring knowledge through the use of comparison and analogy. Such use of analogy and comparison is considered as a valid means of conditional knowledge, as it helps the individual to identify or gain knowledge of something that is not perceivable to his five senses directly at that point of time. (James Lochtefeld, "Upamana" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. <nowiki>ISBN 0-8239-2287-1</nowiki>, page 721) Ayurveda has made use of this at numerous places like while describing the body structure, organs, processes, nature of pain in a disease etc. (Cha. Vi.8/42)
Pundareek sadrusham hrudayam.. (Su. Shaa??
Haridrabh mootrapraveutti
While describing various types of vedanas – Kartananvat, todavat, musthi hata
Other adopted topics
In line with their objective of assessing and analysing the means of acquiring valid knowledge of any subject, Naiyayikas have discussed methods like Tadvidya sambhasha, Vadamargas, Tantrayuktis etc. Acharya Charaka encourages a Bhishak to interact with the other Bhishak or group of them. This discussion is termed as Sambhasha. Acharya Charaka advocates the participation of Bhishak in such Sambhashas in order to promote advancement of knowledge, skills, clarifying doubts, generating new ideas, recognising the hidden meaning of the verses mentioned in brief and thus enhancing the understanding of a particular topic. A methodical approach to discus in such sambhashas has also been mentioned by describing 44 Vadamarga padas, the concept adopted from Nyaya Darshana.
Charaka Samhita Vimanasthana describes 10 types of important factors that constitute or lead to the successful treatment. These 10 factors are Kaarana, Karana, KAryayoni, Karya, KAryaphala, Anubandha, Desha, Kala, Pravrutti and Upaya. Dhatusamya has been stated to be the Karya in Ayurveda. All 10 factors mentioned above are considered as the components of successful treatment. All these 10 factors are adopted from Nyaya Darshana wherein Naiyayikas (The Nyaya scholars) have described them as the 10 factors helping in accomplishing any kind of Karya. Charaka says, if one proceeds for any action after knowing all these 10 factors well, he certainly obtains the desired fruit and subsequent benefit without any obstacles. Thus he advices that, every physician willing to take up any action towards treating the disease should examine these 10 factors in context of Ayurveda beforehand and further also provides details regarding each factor and their assessment methods. This methodical approach towards the diagnosis, assessment and action suggested by Charaka represents one more Nyaya darshana theory accepted in Ayurveda in the frame of reference of Ayurveda. (Cha.VI 8/68)
Ayurveda is one of the Shastras offering the knowledge regarding specific topic and this knowledge if offered through various scriptures. Initially the knowledge of Ayurveda was transferred through oral tradition. Later as the transfer of knowledge continued various scholars composed the treatises like Agnivesha Samhita, Sushruta Samhita. These scholars composed these treatises in a specific manner. They used methodical tools named ‘Tantrayukti’ originally described by Nyaya Darshana to compose the theory in treatises. Thus it is important to understand these tools or Tantrayuktis in order to interpret and thoroughly understand the shastra. Charaka Samhita, Sushruta Samhita, Ashtanga Hrudaya are the major treatises referred in Ayurveda and all of them have made use of Tantrayuktis provided by Nyaya darshana to compose the texts. (Ref)
== References ==
== References ==