Philosophy

Ayurveda is not only a science, it is a philosophy as well. All Indian sciences have a basis in philosophy. Such philosophies are not merely logical systems but reflects a profound meditative experience. Ayurveda, which deals with the maintenance, improvement and prolongation of life in general, and human life in particular, observes nature and the universe for its attributes and actions. Ayurveda accepts the Vedic view that the individual and the universe are identical and that man is a miniature of nature. Hence Ayurveda is concerned with theories of evolution and the creation of the universe. The various philosophies of India deal with the process of creation from defferent points of view. Six system of philosophy derived from the Vedas are called Vedic systems. Those which do not base themselves upon the Veda are called non-Vedic systems. The main contribution to Ayurveda has come through the Vedic systems of which Sankhya - Yoga and Nyaya-Vaisheshika are the most important.

Nyaya Vaisheshika

The Nyaya system deals with the means of knowledge or proofs (Pramanas). It accepts four such means of right knowledge: Pratyaksha or direct perception via the senses and mind, Anumana or inference, Upamana or analogy and Shabda or the word spoken by an authority. Ayurveda in principle accepts these four means for arriving at the truth of things.
The Vaisheshika system deals with the creation of the universe and explains six categories of knowledge or object of cognition (Prameyas).These are substances (dravya), quality (guna), action (karma), similarity (samya), dissimilarity (vishesha), and unbreakable relation (samavaya), Vaisheshika presents an atomic theory of creation (Paramanuveda). According to it, the earth, water, light, combining the atoms of these basic substances creates (fire) and the principle of motion (air).

Hence the Ayurvedic principal of treatment in health and disease (i.e diet and behavior) is to use either similar or antagonistic means according to the requirements of the particular condition.

Sankhya and Yoga

Though Ayurveda utilizes certain important principles of Vaisheshika, the Sankhya and Yoga system provides the basic philosophy for Ayurveda. The Sankhaya theory of creation does not stop at the level of five elements like that of Vaisheshika, but stresses the ultimate cause at the subtlest level. Though there are five categories of knowledge at the level of the sense organs, there are three at the level of mind and only one at the level of the intellect. Every sensation can be analyzed at a mental or painful. Sankhya explains them as three gunas Sattva, Rajas and Tamas. The combined or balanced form of these three gunas is called Prakruti or primal Nature, which is the ultimate cause of this creation. The yoga system aids Ayurveda by providing methods for increasing Sattva, decreasing Rajas and Tamas and thereby balancing the mind. To achieve this, Yoga gives a regimen of diet and behaviour, called Yama and Niyama.

The T hree Gunas

Consciousness or intelligence (Sattva) motion or action (Rajas) and the inter which resists them (Tamas) are called the "three gunas" (Ttrigunas). They are the three primary and omnipresent qualities are work behind all meterials forms in nature. For the creation of any substances in the universe, the contribution of these three non-material constituents is essential. These three gunas are also manifest in human beings in the qualities of their temperament, constitution and behavior.

The Five Great Elements

The basic material constituents which exist in the universe and in man are called the "five great elements" (Pancha Mahabhutas) of ether, air, fire, water and earth. The original sustance of this group pervades the universe and is not completely observable, hence it is called the "great element" (Muhabhutta). Each of these primal elements possesses its characteristic quality either essential or auxiliary. The essential qualities of sound (ether), touch (air), Light and color (Fire), taste (water), smell (earth) are grasped by the corresponding five sense organs of the ear, skin, tongue and nose. When these are not perceived, the alternative five auxiliary characteristics are observed indirectly through the skin. They are non-resistance (ether), vibrations (air), change of temperature (fire), fluidity (water) & shape (earth).

Tridosha Theory

There are three main causative factors in the external universe; the sun, moon and wind. The sun is the energy of conversion represented as fire. The moon is the agency of cooling represented by the combination of earth and water. The wind is the principle of movement or propulsion represented by the combination of air and either. All activities in the universe or in the human being are grouped into the three basic functions of creation, preservation and destruction of cell That's Anabolisim, Metabolisim and Catabolisim.