PHILOSOPHY OF AYURVED

Any specialised system of knowledge in a society is always rooted in the philosophical systems prevalent in that society. The specialised knowledge system goes on incorporating the developments and modifications of the philosophical systems. Like every branch of organised knowledge in India, the concepts, theories and philosophy of Ayurved is also rooted in the philosophical traditions of India. Therefore, to understand the basic philosophy of Ayurved, it is necessary to understand the basic philosophical traditions of India and their development with time. As such, the Indian Ayurvedic system of medicine is also rooted in the Indian philosophical systems of Sankhya, Yoga and Nyaya-Vaishashik.

Empiricism in Ayurved

Ayurved was developed over a very long period with accumulation of careful observations, experimentation and conceptual developments. The empirical nature of Ayurved is evident from the fact that the importance of local traditions as a source of useful medical knowledge was recognised even by Charaka and Sushruta:

“The goatherds, shepherds, cowherds and other forest dwellers know the drugs by name and form…” (Chraka Samhitaa, Sutra Sthaana, Chapter I, Shloka 120-121)

“One can know about the drugs from the cowherds, tapasvees, hunters, those who live in the forests and those who live by eating roots and tubers” (Sushruta Samhitta, Sutra Sthaana, Chapter 36, Shloka 10)

Indian tradition has always recognised that the classical texts in any area of learning only set out the broad general principles as well as their application in a given context, say a particular region of the country. However, the knowledge exists in different contexts or regions and it is expressed based on the given situation. The generalities as given in the texts may be adapted, modified or even overridden based on the specificity. The Indian classical texts have repeatedly emphasised that the particularity of the context that is the overriding consideration and the textual principals are to be considered as precepts and guidelines and not applied in a mechanistic or legalistic manner. This fact was considered extremely important in the Indian medical system. Charaka specifically pointed out that “For a person who belongs to a particular country or region, aushadhi (medicine) from the same region are most wholesome”. Another shloka states “A vaidya (medical practitioner) who comprehends the principals of Rasa etc. would discard the treatment if not wholesome to the patient in a given situation, even if it is prescribed in the texts. On the contrary, he would adopt treatments that are helpful to the patient, even if they do not find a mention in the text”.

 A classical text like Charaka Samhitaa expounds the general principles of drug action based on six factors- Dravya, Guna, Rasa, Veerya, Vipaaka and Prabhava. It also discusses remedies for several diseases and lists specific drugs. However, these may be modified to suit the local conditions. In any recipe for a drug, a non-principal component (Apradhaan Dravya) with an equivalent that may be chosen from the list given in the text or selected from locally available materials based on the principles of Rasa, Veerya etc. Keeping the principal of the specificity of the context, Indian medical practitioners (Vaidyas) wrote texts and manuals setting out prescriptions of drugs for any given area based on the materials available and suitable to the requirements of that particular area. For example, The text Rajamriganka lists 129 recipes. Ayrvedachaarya Natraja Shastri, editor of the text, states in the foreword “The text is a compilation that must have been made by a practitioner (Vaidya) belonging to Tamil Nadu – it contains recipes based on herbs readily available in Tamil Nadu”.

The above features of the Ayurvedic tradition point to fundamental empiricism of the system. However, the concepts and theories of the Ayurved developed under the influence of Indian philosophical traditions. Therefore, they point to epistemological position that may best be described as rationalism under the control of empiricism.

Philosophy of health and life

Ayurvedic theory believes that health results from harmony within one's self. To be healthy, harmony must exist between your purpose for being, your thoughts, your feelings, and your physical actions. Your purpose is peaceful, yet if your thoughts are fearful and your emotions negative, your physical body will manifest some dis-ease as a "wake-up call" to change. In Ayurveda, the manifestation of disease is actually considered a good sign, because it reveals a previously hidden aspect of oneself . . . an aspect to be healed. Health is harmony within all aspects of self. This inner harmony also becomes manifest as harmony with family, friends, co-workers, society and nature. Often the first questions an Ayurvedic physician may ask are: "What is your purpose in life and what is its appropriate form (work, job, activity, etc.)? How are your relationships?" When harmony exists in these areas, physical healing is so much easier. The goal of Ayurveda is true freedom from death and disease; enjoyment of uninterrupted physical, mental and spiritual happiness and fulfillment. It may sound surprising, but according to Ayurvedic philosophy, enjoyment is one of life's purposes. The ability to enjoy is lost by overindulgence. Disease is one of nature's ways of indicating the situation of overindulgence. Degenerative disease is caused by abundance and tendency to overindulge. Either the person has to limit oneself or Mother Nature imposed the limit.

Ayurveda maintains four basic goals of life:

l. Fulfillment of individual duties to the society.

2. Acquisition of possessions along with fulfilling duties.

3. Satisfying legitimate desires with the help of rightful possessions.

4. Ultimate realization that there is more to life than duties, possessions and desires.

Ayurvedic philosophy believes that only a person with a strong immune system can be healthy. The practitioners identify the immune system as a fragment of nature (the Divine Mother). This gift from her creates us, sustains us, nourishes us, and protects us from outside invasion. As long as our immune system is strong, we suffer no disease. The ancient Vedic word for immunity, kshamatva means "forgiveness of disease". It is derived from the concept that negative thoughts and lifestyles cause disease. Disease, therefore, is a message about a need for change. In this sense, strength comes from transforming our projections about our symptoms. Healing comes from seeing adversity as a challenge, by taking back our negative thoughts about people and events. We can transform disease into a "perfect opportunity." Spiritual health, then, is a dynamic balance between a strongly integrated individual personality and nature (a nature that's understood to encompass all aspects of existence). This is only possible when people remember their debt to nature.

In summary, Ayurveda believes that health results from the relationship (the connectedness) between self, personality, and everything that goes into our mental, emotional, psychic and spiritual being. It believes that health also results from good relationships with others, from an acknowledged indebtedness to Mother Nature, from the realization of one's purpose, and from the pursuit of legitimate goals in life. Ayurvedic philosophy maintains the importance of a strong immune system. It postulates that forgiveness is strengthening and immortality is possible.