The Philosophy of Ayurveda

Ayurveda is the Veda of Ayus. Ayus means ënaturally diminishingí. Veda means informing (about something). Ayurveda is the science, which informs about the ways and measures to be adopted for sustaining and extending Ayus. It discusses about Anayushya and Ayushya. Those, which contribute towards health and long span of life, is Ayushya and which act against this is anayushya. Every individual wants to live a healthy, long life. In order to achieve this he has to follow certain discipline in all walks of life. Ayurveda deals with all these in detail.

The effect and changes produced by various substances used as food and medicines on body in Arogya (health) and Anarogya (unhealth) demonstrates the power of methods and medicines used in Ayurveda. In order to estimate the 'guna' and 'karma' of these substances (Dravya), and to evaluate the effects and changes on body certain hypothesis was formed. They are the ëtheories ofí Panchabhoothas and thridoshas'.

Man, by nature is a complex being of physical, biological, mental and spiritual factors. He is the subject matter of Ayurveda and in him alone knowledge, delusion, pleasure, pain, birth, death, and love of self are co-existent. To establish the equilibrium between human nature and his environment in a comprehensive manner, Ayurveda has developed the necessary principles and practices.

Everything that is subject to human experience has evolved from the 'avyaktha prakruti' (fundamental cause). "Prakruti" can only be inferred and can't be perceived directly. It becomes active only by the presence of 'purusha'.

Prakruti has the quality 'satwa','raja', and 'thama'. These factors interact with 'purusha' {desa(space), kala(time)} to form the five "bhootha thanmatras". This interaction of both 'purusha' and 'prakruti' is the first step in the process of evolution. These panchabhoothas are called akasa (sky), vayu (air), agni (fire), jala (water), and pruthvi (earth). Of these five 'akasa' is the subtlest, and 'pruthvi' the heaviest. During the transformation process the 'bhoothas' which evolved later acquires the qualities of the previous 'bhootha'. The qualities of akasa, vayu, agni, jala, and pruthvi are sound, touch, form, taste, and smell respectively. In the consequent 'pancheekarana prakriya' these most subtle and indivisible thanmatras successively undergo specific changes to form the 'mahabhoothas'which are in the grosser plane. 'Mahabhoothas' are the basic elements with which the universe is made. Everything in the universe, including all biological organisms, is made up of these 'pancha Mahabhoothas. So also our body.

Ancient Acharyas have classified the human body (sareera) as "sthoola (macro) sareera" and "sookshma (micro) sareera". The "sthoola sareera deha (body)" is made of 'dosha','dhatu', and 'malas'. When we examine the 'deha' we can find a process of production, maintenance, and destruction in progress always, there by continued existence is taking place. This happens under the influence of a power classified into three - productive power, sustaining power, and destructive power. These three-fold powers are termed as " Vatha, Pitha, and Kapha" respectively, which are called 'Doshas'.

Like all things in the world, the body is also made of 'Pancha Bhoothas'. The doshas exist all over the body. That means they have a relation with the basic constituents - Pancha Bhoothas - of the body. When this was examined carefully it was found that the basic " thridosha theory " was evolved from the "Pancha Bhootha theory". The union of ëVayuí and í Akasaí resulted in the ëVathaë force that of ëPruthvií and ëUpí resulted in the formation of ëKaphaí force, and from ëAgnií the ëPithaí force originated.