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आयुर्वेदः। [[Ayurveda (आयुर्वेदः)|Ayurveda]] and दर्शनानि। [[Shad Darshanas (षड्दर्शनानि)|Darshana]] Shastras are the contemporary systems of knowledge developed in भारतवर्षः । Bharatawarsha. Various concepts and theories found in Ayurveda and [[Shad Darshanas (षड्दर्शनानि)|Darshanas]] have similarities. Darshanas represent the schools of Hindu philosophy and offer methods to acquire knowledge of the various components of this universe. Since पुरुषः। [[Purusha (पुरुषः)|Purush]]<nowiki/>a, the Object of discussion in [[Ayurveda (आयुर्वेदः)|Ayurveda]], is also one of the component of this universe, many theories and concepts discussed in Darshanas are applicable to Ayurvedeeya system of knowledge as well.

[[Ayurveda (आयुर्वेदः)|Ayurveda]] (आयुर्वेदः।) and [[Shad Darshanas (षड्दर्शनानि)|Darshana]] (दर्शनानि।) Shastras are the contemporary systems of knowledge developed in Bharatawarsha (भारतवर्षः।). Various concepts and theories found in Ayurveda and [[Shad Darshanas (षड्दर्शनानि)|Darshanas]] have similarities. Darshanas represent the schools of Hindu philosophy and offer methods to acquire knowledge of the various components of this universe. Since [[Purusha (पुरुषः)|Purush]]<nowiki/>a (पुरुषः।), the Object of discussion in [[Ayurveda (आयुर्वेदः)|Ayurveda]], is also one of the component of this universe, many theories and concepts discussed in Darshanas are applicable to Ayurveda system of knowledge as well.

 

 

 

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The aim of Ayurveda is to maintain the health of Purusha and confer longevity. Whereas, Darshana shastras discuss about the nature of external world and its relationship with individual soul. Darshanas also provide insights about goal of life and means by which one can attain the Goal.{{Citation needed}}. Darshanas act as the tools which enable apprehension of the facts pertaining to 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 the methods to preserve health and life.   

The aim of Ayurveda is to maintain the health of Purusha (पुरुषः।) and confer longevity. Whereas, Darshana shastras discuss about the nature of external world and its relationship with individual soul. Darshanas also provide insights about goal of life and means by which one can attain the Goal.{{Citation needed}}. Darshanas act as the tools which enable apprehension of the facts pertaining to external world. Since Ayurveda is a system of knowledge about life and, Darshanas provide means to apprehend the facts or obtain the knowledge; Ayurveda has accepted and incorporated some theories and concepts described in Darshanas as tools to facilitate learning the methods for preserving health and life.   

Discussion in Darshanas is mainly pertaining to the cosmos and all elements involved in it, which is totally different from the object and purpose of Ayurveda. Thus, Ayurveda accepts these theories within the frame of reference of Ayurveda but without deviating from its basic concepts, object and scope.  

Discussion in Darshanas is mainly pertaining to the cosmos and all elements involved in it, which is totally different from the object and purpose of Ayurveda. Thus, Ayurveda accepts these theories within the frame of reference of Ayurveda but without deviating from its basic concepts, object and scope.  

Among all the Darshanas, Ayurveda is interconnected with [[Samkhya Darshana (साङ्ख्यदर्शनम्)|साङ्ख्यः]]। Sankhya, वैशेषिकः। Vaisheshika, योगः। Yoga, न्यायः। [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]], पूर्वमीमांसा। Poorva [[Mimamsa Darshana (मीमांसादर्शनम्)|mimansa]], उत्तरमीमांसा । Uttara mimansa (or वेदान्त। [[Vedanta (वेदान्तः)|Vedanta]]) darshanas in general. Some references are also observed where Ayurveda seems to have similarity with some theories proposed by बौद्धदर्शनम्। Bouddha darshana, जैनदर्शनम्। Jaina darshana and चार्वाकदर्शनम्। Charvaka darshana.

Among all the Darshanas, Ayurveda is interconnected with Sankhya ([[Samkhya Darshana (साङ्ख्यदर्शनम्)|साङ्ख्यः]]।), Vaisheshika (वैशेषिकः।), Yoga (योगः।), [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] (न्यायः।), Poorva [[Mimamsa Darshana (मीमांसादर्शनम्)|mimansa]] (पूर्वमीमांसा।), [[Vedanta (वेदान्तः)|Uttara mimansa]] (उत्तरमीमांसा।) or [[Vedanta (वेदान्तः)|Vedanta]] (वेदान्त।) darshanas in general. Some references are also identified where Ayurveda seems to have similarity with some theories proposed by Bouddha darshana (बौद्धदर्शनम्।), Jaina darshana (जैनदर्शनम्।) and Charvaka darshana (चार्वाकदर्शनम्।).

== साङ्ख्यदर्शनम् आयुर्वेदः च ॥ Sankhya darshana and Ayurveda ==

== साङ्ख्यदर्शनम् आयुर्वेदः च ॥ Sankhya darshana and Ayurveda ==

Ayurveda has adopted many theories proposed by Sankhya darshana indicating considerable influence of this school of Indian Philosophy on Ayurveda.   

Ayurveda has adopted many theories proposed by Sankhya darshana (साङ्ख्यदर्शनम्।) indicating considerable influence of this school of Indian Philosophy on Ayurveda. Some of these similarities can be found here.   

 

=== प्रमाणाः || Pramanas ===

=== प्रमाणाः || Pramanas ===

[[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]]- Pramanas are the means to acquire the correct knowledge of any object in this universe. प्रत्यक्षम्। Pratyaksha (Direct perception by senses), अनुमानम्। Anumana (Inference drawn on the basis of well established relationships that are previously known to the individual) and आप्तोपदेशः।  Aptopadesha (Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge . 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।– (Char. Samh. Vima. 4.3) <ref name=":0">Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam])</ref></blockquote><blockquote>''trividham khalu rogaviṣeśavigyānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.

[[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः।) are the means to acquire the correct knowledge of any object in this universe. Pratyaksha (प्रत्यक्षम्। Direct perception by senses), Anumana (अनुमानम्। Inference drawn on the basis of well established relationships that are previously known to the individual) and Aptopadesha (आप्तोपदेशः। Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge. Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about rogas (रोगाः। diseases) and it is clearly indicated in Charaka Samhita as follows,<blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. 4.3) <ref name=":0">Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam Adhyaya 4 Sootram 3])</ref></blockquote><blockquote>trividham khalu rogaviṣeśavigyānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.

=== दुःखप्रकाराः || Types of Misery ===

=== दुःखप्रकाराः || Types of Misery ===

<blockquote>Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, अधिभौतिकम्। Adhibhoutik, अधिदैविकम्। Adhidaivik & अध्यात्मिकम्। Adhyatmik. The entire knowledge in Ayurveda is focused on the पुरुषः। [[Purusha (पुरुषः)|purusha]], the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers विकारः। Vikara or व्याधिः। Wyadhi (meaning diseases) as दुःखम्। Dukkha and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.</blockquote><blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।-  (Sush. Samh. Soot. 24/4) सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote><blockquote>''prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।''</blockquote>Meaning: It is already mentioned that Vyadhi (Diseases) are (manifested as) the combination of Dukkhas (miseries). That Dukkha (misery) is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik, Adhidaivik and Adhibhoutik.  

Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, Adhibhoutik (अधिभौतिकम्।), Adhidaivik (अधिदैविकम्।) & Adhyatmik (अध्यात्मिकम्।). The entire knowledge in Ayurveda is focused on the purusha (पुरुषः।), the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers Vikara (विकारः। disorders) or Vyadhi (व्याधिः। disease) as Dukkham (दुःखम्। sadness, misery or suffering) and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.<blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति। (Sush. Samh. 24.4) <ref>Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sootrasthanam Adhyaya 24 Sootram 4])</ref>  </blockquote><blockquote>prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।</blockquote>Meaning: It is already mentioned that Vyadhi (व्याधिः। disease) are (manifested as) the combination of Dukkhas (दुःखानि। miseries). That Dukkha is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik (अध्यात्मिकम्।), Adhidaivik (अधिदैविकम्।) and Adhibhoutik (अधिभौतिकम्।).  

=== सृष्टि उत्पत्ति सिद्धान्तः || The theory of origin of cosmos  ===

=== सृष्टि उत्पत्ति सिद्धान्तः || The theory of origin of cosmos  ===

Ayurveda has described the origin of Purusha at the very beginning of the section which deals with birth of a child, his growth and development. All these subjects are described in relevant sections in Ayurvedic classics. The classics also describe in brief, the accepted views amidst the various prevalent opinions about the origin of cosmos and origin of life as described in other shastras like Darshanas. Ayurvedic classics have adopted the सृष्ट्युत्पत्ति सिद्धान्तः। Srishti utpatti Siddhanta (The theory of origin of cosmos), अष्टप्रकृतयः। 8 Prakruti, षोडशविकाराः। 16 Vikaras described by Sankhyas.   

Ayurveda has described the origin of Purusha at the very beginning of the section which deals with birth of a child, his growth and development. All these subjects are described in relevant sections in Ayurvedic classics. The classics also describe in brief, the accepted views amidst the various prevalent opinions about the origin of cosmos and origin of life as described in other shastras like Darshanas. Ayurvedic classics have adopted the Srishti utpatti Siddhanta (सृष्ट्युत्पत्ति सिद्धान्तः। The theory of origin of cosmos), 8 Prakruti (अष्टप्रकृतयः।), 16 Vikaras (षोडशविकाराः।) described by Sankhyas.   

==== सृष्टि उत्पत्ति तत्वानि || realms of evolution ====

==== सृष्टि उत्पत्ति तत्वानि || realms of evolution ====

8 Prakrutis are described as the 8 sources of creation they include, 5 basic elements in subtle form, अव्यक्तम्। Avyakta (the dormant form of entire nature), महत्। Mahat or बुद्धिः। Buddhi (Intellect) and अहङ्कारः। Ahankara (Ego).  16 transformed products developed from these 8 sources of creation are 5 basic elemetns (Mahabhootas), 5 sensory faculties, 5 motor faculties and mind. These are referred as 16 vikaras. taken together, they are responsible for creation of universe as well as purusha. Acharya Charaka and Acharya Sushruta have described the Srishti utpatti as follows,  

8 Prakrutis (अष्टप्रकृतयः।) are described as the 8 sources of creation. These include, 5 basic elements in subtle form, Avyakta (अव्यक्तम्। the dormant form of entire nature), Mahat (महत्।) or Buddhi (बुद्धिः। Intellect) and Ahankara (अहङ्कारः। Ego).  16 transformed products developed from these 8 sources of creation are 5 basic elements (पञ्चमहाभूतानि।), 5 sensory faculties (ज्ञानिन्द्रियाणि।), 5 motor faculties (कर्मेंद्रियाणि।) and mind. These are referred as 16 vikaras (षोडशविकाराः।). taken together, they are responsible for creation of universe as well as purusha. Acharya Charaka and Acharya Sushruta have described the Srishti utpatti as follows,  

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– (Char. Samh. 1.63-64) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote><blockquote>jāyate buḍhheravyaktādbuddhyā ahm iti manyante। paraṁ khādīnyahaṅkārādutpadyante yathākramam॥</blockquote>

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥ (Char. Samh. 1.63-64) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote><blockquote>jāyate buḍhheravyaktādbuddhyā ahm iti manyante। paraṁ khādīnyahaṅkārādutpadyante yathākramam॥</blockquote>

Meaning: ''Buddhi'' originates from ''avyakta'', ''ahamkara'' originates from ''buddhi'', and the five ''Tanmatras'' viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''mahabhutas'' (in the right sequence) and the bio-transformed five ''indriyas'', constitute the''purusha''.    <blockquote>अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। - (Sush. Samh. 1.1-9) <ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A4%BE%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sharirasthanam])</ref> </blockquote><blockquote>avyaktaṁ mahānahaṅkāraḥ pancatanmātrāṇi ścetyaṣṭau prakr̥tayaḥ śeṣāḥ ṣoḍaśa vikārāḥ।</blockquote>

Meaning: Buddhi originates from avyakta, ahamkara originates from buddhi, and the five Tanmatras viz. akashatanmatra etc. from ahamkara. These, along with the five gross mahabhutas (in the right sequence) and the bio-transformed five indriyas, constitute the purusha.    <blockquote>अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। (Sush. Samh. 1.1-9) <ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A4%BE%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sharirasthanam])</ref> </blockquote><blockquote>avyaktaṁ mahānahaṅkāraḥ pancatanmātrāṇi ścetyaṣṭau prakr̥tayaḥ śeṣāḥ ṣoḍaśa vikārāḥ।</blockquote>

Meaning: Avyakta, Mahat (Buddhi) and Ahankara along with 5 tanmatras (5 subtle mahabhootas) are called as 8 Prakritis, the rest are 16 vikaras.  

Meaning: Avyakta, Mahat (Buddhi) and Ahankara along with 5 tanmatras (5 subtle elements) are called as 8 Prakritis, the rest are 16 vikaras.  

=== सत्कार्यवादः ||  Satkaryavada ===

=== सत्कार्यवादः ||  Satkaryavada ===

It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from अव्यक्तम्। Avyakta Tatva. Satkaryavada states that the कार्यम्।  Karya (Effect) has its presence in कारणम्। Karana (Cause) in unmanifested form. Once the Karya is manifested, the Karana appears subtle. There has to be some karana for any manifested Karya. This theory also states that the Cause and effect are similar in nature. The सामान्य विशेष सिद्धान्तः। Samanya Vishesha siddhanta postulated by Ayurveda could be considered as the derivation of the Satkaryavada proposed by Sankhyas which states that, similarity is the reason for increase (in body tissues and other elements) while difference in nature leads to depreciation.  

It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from Avyakta (अव्यक्तम्।). Satkaryavada (सत्कार्यवाद।) states that the Karya (कार्यम्। Effect) has its presence in  Karana (कारणम्। Cause) in unmanifested form. Once the Karya (कार्यम्। Effect) is manifested, the Karana (कारणम्। Cause) appears subtle. There has to be some karana (कारणम्। Cause) for any manifested Karya (कार्यम्। Effect). This theory also states that the Cause and effect are similar in nature. The Samanya Vishesha siddhanta (सामान्य विशेष सिद्धान्तः।) postulated by Ayurveda could be considered as the derivation of the Satkaryavada proposed by Sankhyas which states that, similarity is the reason for increase (in body tissues and other elements) while difference in nature leads to depreciation.  

Charaka Samhita clearly mentions terms Karya and Karana in the context of 10 fold assessment of disease and the diseased, for success treatments in practice of Ayurveda. In Ayurveda, ‘Karya’ is ‘establishing the Dhatusamya’ (balanced state of body elements) while the Karanas are said to be 6 पदार्थाः। [[Padarthas (पदार्थाः)|padarthas]] namely सामन्यम्। Samanya, विशेषम्। Vishesha, द्रव्यम्। Dravya, गुणाः। Guna, कर्मम्। Karma and समवायः। 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 fetus.  

Charaka Samhita clearly mentions terms Karya and Karana in the context of 10 fold assessment of disease and the diseased, for success treatments in practice of Ayurveda. In Ayurveda, ‘Karya’ is ‘establishing the Dhatusamya (धातुसाम्यम्। balanced state of body elements)’ while the Karanas are said to be [[Padarthas (पदार्थाः)|padarthas]] (षट्‍पदार्थाः।) namely Samanya (सामान्यम्।), Vishesha (विशेषम्।), Dravya (द्रव्यम्।), Guna (गुणाः।), Karma (कर्मम्।) and Samavaya (समवायः।). 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 fetus.  

<blockquote>सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- (Char. Samh. 1.1.45) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n25 Sootrasthanam])</ref></blockquote><blockquote>sarvadā sarvabhāvānāṁ sāmānyaṁ vrūddhikāraṇam। hrāsaheturviśeṣaśca, pravr̥ttirubhayasya tu॥</blockquote>Meaning: Analogy or similarity is the reason for increase in existing substances in body while the reason for depreciation or decrease is the dissimilarity or difference.  

<blockquote>सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- (Char. Samh. 1.1.45) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n25 Sootrasthanam])</ref></blockquote><blockquote>sarvadā sarvabhāvānāṁ sāmānyaṁ vrūddhikāraṇam। hrāsaheturviśeṣaśca, pravr̥ttirubhayasya tu॥</blockquote>Meaning: Analogy or similarity is the reason for increase in existing substances in body while the reason for depreciation or decrease is the dissimilarity or difference.  

=== परिणामवादः || Parinamavada ===

=== परिणामवादः || Parinamavada ===

Sankhya Darshana has proposed a theory known as ‘Parinamavada’ to describe the evolution of matter. This theory advocates the process of evolution through transformation of properties. Ayurveda has adopted the theory of परिणमनम्।  Parinamana (Transformation) in different backgrounds like धातुपरिणमनम्।  Dhatuparinamana (Nourishment and development of धातुः। Dhatus through transformation process), विपाकः। Vipaka (Transformation of original रसः। Rasa or taste into other after the process of digestion) etc.   

Sankhya Darshana has proposed a theory known as ‘Parinamavada’ (परिणामवादः।)  to describe the evolution of matter. This theory advocates the process of evolution through transformation of properties. Ayurveda has adopted the theory of Parinamana (परिणमनम्।Transformation) in different backgrounds like Dhatuparinamana (धातुपरिणमनम्। Nourishment and development of Dhatus through transformation process), Vipaka (विपाकः। Transformation of original Rasa रसः। taste, into other after the process of digestion) etc.   

<blockquote>जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– (Asht. Hrud. 9.20) <ref>Ashtanga Hrudayam ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B9%E0%A5%83%E0%A4%A6%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AF Sootrasthanam])</ref> </blockquote><blockquote>''jāṭhareṇāgnināyogāt yadudeti rasāntaram। rasānāṁ pariṇāmānte sa vipākaḥ iti smr̥taḥ॥''</blockquote>Meaning: The transformation in the original Rasa of the substance after undergoing the process of digestion by Agni (is called as Parinaman) and the Rasa obtained at the end of this Parinaman (transformation) is called as 'Vipaka'.

<blockquote>जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– (Asht. Hrud. 9.20) <ref>Ashtanga Hrudayam ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B9%E0%A5%83%E0%A4%A6%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AF Sootrasthanam])</ref> </blockquote><blockquote>jāṭhareṇāgnināyogāt yadudeti rasāntaram। rasānāṁ pariṇāmānte sa vipākaḥ iti smr̥taḥ॥</blockquote>Meaning: The transformation in the original Rasa of the substance after undergoing the process of digestion by Agni (is called as Parinaman) and the Rasa obtained at the end of this Parinaman (transformation) is called as 'Vipaka'.

This similarity in the acceptance of basic process of Parinaman responsible for change in attributes of a particular substance (due to the Agni, symbolic of fire element) indicates influence of Sanskhya darshana on Ayurveda.

This similarity in the acceptance of basic process of Parinaman responsible for change in attributes of a particular substance (due to the Agni, symbolic of fire element) indicates influence of Sanskhya darshana on Ayurveda.

=== षट् पदार्थाः ॥ Shat padarthas ===

=== षट् पदार्थाः ॥ Shat padarthas ===

Vaisheshika darshana describes पदार्थाः। ‘[[Padarthas (पदार्थाः)|Padarthas]]’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as षट्‍पदार्थाः।   ‘Shatpadartha’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>  

Vaisheshika darshana describes ‘[[Padarthas (पदार्थाः)|Padarthas]]’ (पदार्थाः।) for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as ‘Shatpadartha (षट्‍पदार्थाः।)’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (सामन्यम् Similarity), Vishesha (विशेषम् Difference), Guna (गुणाः Attribute), Dravya (द्रव्यम् Substance), Karma (कर्माणि Activity), Samavaya (समवायम् Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>  

=== द्रव्यम् ॥ Dravyani ===

=== द्रव्यम् ॥ Dravyani ===

द्रव्यम्। Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are पन्चमहाभूतानि। 5 elements (Panchamahabhutas), [[Atman (आत्मन्)|आत्मन्। Atman]], मनस्। Manas, कालः। [[Kala (कालः)|Kala]] (Time) and दिशा। Disha (Orientation in space).  

Dravya (द्रव्यम्।) is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (पन्चमहाभूतानि। Panchamahabhutas), [[Atman (आत्मन्)|Atman]] ([[Atman (आत्मन्)|आत्मन्।]]), Manas (मनस्।), [[Kala (कालः)|Kala]] (कालः।Time) and Disha (दिशा। Orientation in space).  

=== परमाणुवादः ॥ Paramanu vada ===

=== परमाणुवादः ॥ Paramanu vada ===

Vaisheshikas are the pioneers in proposing the concept of परमाणुः। Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny अवयवाः। avayavas in Body as ‘Paramanu’ inspired from Vaisheshikas.  

Vaisheshikas are the pioneers in proposing the concept of Paramanu (परमाणुः।) which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny avayavas (अवयवाः। ) in Body as ‘Paramanu’ inspired from Vaisheshikas. <blockquote>शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च|| (Char. Samh. 7.17)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sankhya_Sharira Shareersthanam Adhyaya 7 Sootram 17])</ref></blockquote><blockquote>śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||</blockquote>Meaning: The structures and components of body, if differentiated at micro level (paramanu bheda), are innumerable (aparisankhyeya) because of abundance (atibahuta), highly subtleness (atisukshma), and imperceptibility (atindriya). The conjoining or cell combination or unification (samyoga) and the split or cell division (vibhaga) of deha paramanu - both are caused by vayu and karmaswabhava.

 

शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च|| (Char. Samh. 7.17)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sankhya_Sharira Shareersthanam Adhyaya 7 Sootram 17])</ref>

 

śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||  

 

Meaning: The structures and components of body, if differentiated at micro level (''paramanu bheda''), are innumerable (''aparisankhyeya'') because of abundance (''atibahuta''), highly subtleness (''atisukshma''), and imperceptibility(''atindriya''). The conjoining or cell combination or unification (''samyoga'') and the split or cell division (''vibhaga'') of ''deha paramanu'' - both are caused by ''vayu'' and ''karmaswabhava''.

=== पाकजोत्पत्ति सिद्धान्तम् ॥ Pakajotpatti siddhanta ===

=== पाकजोत्पत्ति सिद्धान्तम् ॥ Pakajotpatti siddhanta ===

Vaishehsikas support Asatkaryavada (असत्कार्यवादः), 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 multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called पाकः। ‘Paka’ (ripening, cooking) 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 विपाकः। 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 पाचनम्। Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka 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. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.  

Vaishehsikas support Asatkaryavada (असत्कार्यवादः), 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 multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called ‘Paka’ (पाकः। ripening, cooking) 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 (विपाकः।) in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (substance) developed after going through the process of Pachana (पाचनम्। Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa रसः।) of Food or herb. This transformation in inherent properties of substances mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तम्)’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.  

=== प्रमाणाः ॥ Pramanas ===

=== प्रमाणाः ॥ Pramanas ===

Ayurveda has accepted all 3 pramanas viz. प्रत्यक्षम्। Pratyaksha, अनुमानम्। Anumana and शब्दः। Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.  

Ayurveda has accepted all 3 pramanas viz. (प्रत्यक्षम्।) Pratyaksha, (अनुमानम्।) Anumana and (शब्दः।) Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.  

# आप्तोपदेशः॥ Aptopadesha   

# आप्तोपदेशः॥ Aptopadesha   

# प्रत्यक्षम्॥ Pratyaksha and  

# प्रत्यक्षम्॥ Pratyaksha and  

Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasizes the importance of use of Anumana pramana.<blockquote>प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति ॥ (Char. Samh. 11.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tistraishaniya_Adhyaya#Desire_of_other_world_after_death Sootrasthanam])</ref> </blockquote><blockquote>ppratyakṣaṁ hyalpam; analpamapratyakṣamasti ॥</blockquote>Meaning: The knowledge of the padarthas existing in this world which can be gained using Pratyksha pramana is limited or lesser than the knowledge that can be gained using Anumana pramana.

Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasizes the importance of use of Anumana pramana.<blockquote>प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति ॥ (Char. Samh. 11.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tistraishaniya_Adhyaya#Desire_of_other_world_after_death Sootrasthanam])</ref> </blockquote><blockquote>ppratyakṣaṁ hyalpam; analpamapratyakṣamasti ॥</blockquote>Meaning: The knowledge of the padarthas existing in this world which can be gained using Pratyksha pramana is limited or lesser than the knowledge that can be gained using Anumana pramana.

While diagnosing and treating various diseases, Ayurveda advises a वैद्यः। Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), आप्तोपदेशः। Aaptopadesha 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 अग्निः। 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.

While diagnosing and treating various diseases, Ayurveda advises a (वैद्यः।) Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), (आप्तोपदेशः।) Aaptopadesha 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 (अग्निः।) 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.

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थ्परीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.  

The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थपरीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.  

'''प्रमाणाः ॥ Pramanas'''  

'''प्रमाणाः ॥ Pramanas'''  

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 (पंचीकरण सिद्धांतः। Pentamerisation) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टी उत्पत्ती। the origin of cosmos theory).

1.     Panchikarana siddhanta (पंचीकरण सिद्धांतः। Pentamerisation) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टि उत्पत्ती। the origin of cosmos theory).

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

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

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

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

Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the spiritual growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).

Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the adhyatmik growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).

 

For rest of the topics, Yoga mostly accepts the postulates of Samkhya (सांख्याः।) with the only difference that ‘Yoga’ accepts the 26^th additional principle named ‘Ishwara’ (ईश्वरः।). Thus, this system is also called seshwara samkhya darsana (सेश्वर सांख्य दर्शनम्।) which indicates Sanskhya darshana along with Ishwara).

For rest of the topics, Yoga mostly accepts the postulates of Samkhya (सांख्याः।) with the only difference that ‘Yoga’ accepts the 26^th additional principle named ‘Ishwara’ (ईश्वरः।). Thus, this system is also called seshwara samkhya darsana (सेश्वर सांख्य दर्शनम्।) which indicates Sanskhya darshana along with Ishwara).