The reflection of Indian Philosophy in Ayurveda
India has a rich and diverse philosophical tradition dating back olden days. Traditionally schools (darsanas) of Indian philosophy are recognized as orthodox (aastika) or non-orthodox (naastika) depending on whether or not they regard the veda as an infallible supply of knowledge. You will find mainly six schools of orthodox hindu philosophy and three heterodox schools. The orthodox are Nyaaya, Vaiseshika, Saankhya, Yoga, Poorva mimaamsa, and Vedaanta. The heterodox are Jaina, baudha, and caarvaka.
Of those it's the saankhya philosophy which has influenced Ayurveda probably the most in developing its fundamental theory of humoral pathology. According to this theory, the body consists of five elements - aakasa (space), vaayu (air), agni (fire), jala (water) and prdhvi (earth) that is various combinations from three somatic homours - vaata, pitta and kapha. Ayurveda propounds that when these humours are in equilibrium, your body enjoys perfect health. It's their state of disequilibrium leading to ill health. Panjca mahaabhoota sidhaanta has a special devote Ayurveda. This can be a moulika sidhanta ( basic principle) on which the entire Ayurvedic, philosophy depends. Based on Ayurveda all of the substances (dravyaas) whether or not they are oushadha dravyas or aahara dravyas are paanjcabhoutika.
"sarvam dravyam paanja bhoutikam asminnevardhe" ( cha.su)
All the materialistic substances ( kaarya dravyas) from the universe are made of panjamahaabhootas. The prime purpose of Ayurveda is "swasthasya swaasthya samrakshanam, aaturasya vikara prashamanam" Preserving health from the healthy and healing illness of the sick. This is fulfilled through panjamahabhootas itself. The treatment is given to the living body (sareera) which is paanjabhoutika. The dravyas used for the therapy are also paanjcabhoutika. The objective of Ayurvedic treatment can't be achieved when the sareera and aushadhas are not paancjabhoutika.
Dosha, dhaatu, mala of the body which are paanjcabhoutika are receptacles to the body and never directly perceivable with the senses ( pratyaksha pramaana). The essentiality from the existents can be inferred (anumaana) through their properties and qualities. Likewise, the essentiality of other substances also can be inferred through their respective properties and qualities since they are also paanjcabhautika.
Sankhya darsana accepts and describes three pamanas, viz., pratyaksha, anumaana, aaptopadesa, what are means to acquire complete, relevant knowledge of an object. Caraka states that the disease can be diagnosed with the help of the above mentioned three pramanaas. The signs that the patient shows are perceived direcly (pratyaksha), and also the vaidya diagnose the disease by identifying those lakshanas by using wisdom of knowledgeable faculties (aaptopadesa) and inference (anumaana pramaana).
The six padaarthas mentioned in Vaiseshika Darsana is of great importance in Ayurveda. They're dravya(substance), guna(attribute or quality), karma(action), saamaanya (generic concomitance), visesha(variant factor) and samavaaya(inseperable concomitance). The dravyas are made use for stopping the diseases and maintain health. All the dravyas are having gunas also; accompanied with the gunas dravyas act on the body accordingly.
The saamaanya visesha sidhanta is among the fundamental, and very prominent principle of Ayurveda generally especially within the management of Ayurveda. The formation, development, vitiation, aggrevation, alleviation of doshas, dhaatus, malas and the entire treatment methods are according to this principle only. The primary responsibility of the vaidya is to boost the decreased dhaatus, doshas, and reduce the increased ones, by utilizing proper medicines, food and the doshas and dhaatus in normal state. Caraka described that "samaana gunaabhyasohi dhaatoonam vridhi kaaranam"- the intake of aahaara that is identical with the features of the dhaatus can boost the dhatu. Basing around the above scholastic view, the decreased dhaatus could be increased. Visesa is quite contarary to saamaanya. Doshas get vitiated because of unwholesome food and habits,as a result diseases will manifest. Then your treatment will be given with visesha padartha only. For the alleviation of dosha vaishamya, the increased dhaatus ought to be decreased and decreased ought to be increased, or the vitiated doshas could be let out, and normalcy of doshas is maintained. So for that visesha padaartha is required.
Paramaanu vaada (atomic theory) is one of the eminent theories in vaiseshika darsana. Caraka accepted the existence of parma[censored] in your body. He stated that the minute parts of the body are innumerable and invisible, because they are in paramaanu form. "shareeraavayavastu paramaanu bhedena aparisankhyeyaani bhavanti". It may be considered that the kana or cell mentioned in modern science and also the paramaanu mentioned by caraka is identical.
According to Ayurveda the utility of pramanas is mainly within the diagnosis of the diseases as well as in treatment. Pramanas were adopted in Ayurveda from nyaaya darsana. The techniques and methods of practicing yoga mentioned in caraka are obtained from yoga darsana. The theory of bhootaanuguna pravesa or pancheekarana theory mentioned in Ayurveda is adopted from Vedaanta darshana.
The different pramaanas, karma, bandha, moksha, kala, ahimsa, dharma, adharma etc are identical in Ayurveda and Jaina darsana. The prominent theory of boudha darsana, kshana bhangura theory was referred to as swabhaavoparama theory by caraka. The himsa mentioned in Ayurveda as one of the dashavidha paapaas can also be identical with the ahimsa of boudha darsana.
Though Ayurveda adopted some theories from darshanas to satisfy the primary purpose of Ayurveda, it however, maintains its fundamental identity and it is independence around the view point and method of approach in addressing various aspects. It is this uniqueness which makes it stick out from the conventional philosophical considerations.
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