365bet娱乐

Ayurveda accepts that, man the subject of its treatment is a part of the cosmic in miniature. In this respect they adopt the Samkhya theory of cosmology. Both this schools accept 25 principle (tattvas) and believe that the whole universe has evolved from prakrti (the interaction of prkrti and purusa). According to Ayurveda, matter, energy, sentient, life, intelligence and motility, all result, from synthesis of ingredients evolved out of cosmic forces. But this synthesis is neither a matter of accident or chance nor the result of a slow and gradual matter, lower forms and less intelligent species. Every time a new life come into existence inside a microscopic speech of 71

fertilized matter, the mind, senses and potentiality of growth are created a new out of the fundamental components present to prakrti (the ultimate ground) under the subtle influence of a momentary union with the purusa (the absolute self conscious principle). Prakrti, which is the only source of all of or discernible to the mind has eight aspects and sixteen mutations, all devoid of cetanas (awareness). The eight aspects are: avyaka (the un-manifested, ultimate ground), mahan (ultimate experience), the three fundamental reals (sattva, rajas and tamas) and the three ahamkaras (egos) of guidance, energy and inertia. The 16 mutations are the five organs of perception, five organs of action, the mind and the five tanmatras (subtile) essence of matter and manifestations. Consciousness and hence life in a living organism are the contribution of the ksetrajna (eternal, indestructible and ubiquitous soul) which, at the moment of conception, voluntarily into a divine, human or subhuman plane 72

of existence inside a material body as karma purusa until death 3 separates it.³ The eternal mother-principle, prakrti out of which all living organisms are created and gain sustenance possesses three aspects; the fundamental gunas or reals, of sattva (tendency to manifestation, essence of intelligence stuff), rajas (essence of energy) and tamas (material existence, universal inertia). These aspects of the ultimate ground have the inherent potentialities of evolving into varied forms of natural phenomenon, matter and animate intelligent life through innumerable permutations and combinations of the sixteen mutations. The three reals are first mutated into the three forms of ahamkara (ego) spiritual ego of guidance and transformation, the subjective organs (speech, loco motion, manipulation, reproduction and evacuation), and also the mind which is the versatile organ. The third ego combining with the second creates 73

the five tanmatras (subtle particles with the second the five tanmatras subtle particles with the potentialities of materialization and perception) which are the originators of the five material elements (earth or solid, water or liquid, air or gas, fire or energy, and ether or space) and also the perceptible phenomenon of vision, sound, smell, taste and touch. Thus every living being is a complex aggregate in which karma purusa remains united with a material body, mind, sense organs and motile organs, contributed by and sustains by the 24 tattvas or prakrti. 4 Hence all living organism have a sound associated with it, a mind composed of three reals, ten organs evolved out of the three egos (three hum ours which are the counter parts of the cosmic principles of air, dry heat and moisture) and a material body composed of the five gross elements present in the form of kalas (protective layer), dhatus (component matters like blood, 74

body fluids, tissues, bones, etc), malas (eliminations and excretions), all functioning by the bodily counterparts of natural phenomenon in the shapes of the three dosas (humours), agni (digestive fire) and kriyas (natural activities like sleep, 5 respirations, pulsations, elimination, parabolic processes, etc.). In as much as the fundamental components and ordinary elements constitute the living organism, each contributes its specific nature and properties to the individual in the proportion in which it is present. Life and matter both having their source in prakrti and purusa are similarly constituted. The five gross elements (mahabhutas), viz., akasa (space), vayu (air), tejas (fire), ap (water), and prthvi (earth), together with their subtle aspects (suksamabhutas) from the common constituents of all objects, animals and inanimate. Caraka, following the Vedantic view, declares each of the gross bhutas to be a peculiar ultra chemical 75

compound of five original subtle bhutas. Each of the gross bhutas, according to Susruta, is mixed up with other bhutas. Every substance is in reality penta bhautik, and it is only the relative predominance of a particular bhuta or bhutas in any 7 substance that determines its class." Substances which possess sense-organs are animate, and those without them are inanimate. The role of the five elements in living and non-living entities and described in different Ayurvedic texts, particularly the Susruta Samhita. In living bodies akasa, constitutes mainly of the sattva principle, is responsible for sound, the sense of hearing, porosity bodily cavities, and functional subdivision of the blood vessels and sinews into minute capillaries, etc. Vayu, constituted mainly of the rajas principles, is responsible for visibility of objects, the sense of sight, colour, continuity, digestion, anger, instantaneous response, and courage. Ap, composed mainly of the sattva and 76

tamas principles, bestows the faculty of taste and accounts for fluidity, weight, coldness, unctuousness, and the formation of semen. Prthvi, formed mainly of the tamas principle, imparts solidity, weight, and the sense of smell. 8 In a perfect body these five elements are in a state of equilibrium balance. But this state is almost impossible. Hence health is a state of optimum balance. The greater the approximation to this state, the better the health. Diseased and pathological conditions are not imbalances and deficiencies in these components." In non-living organisms prthvi contributes density, heaviness, and solidity, ap provides coldness, heaviness, softness, mobility, compactness, and unctuousness ; tejas imparts roughness, dryness, and lightness ; vayu gives, in addition to what is contributed by tejas, subtley and tactility ; and akasa confers softness, diffusion, porosity, etc. 10 77

Among living beings, man possesses something more in addition to the aforesaid general attributes of the five elements. It is the mind with its faculties like the emotions of pleasure and pain, volition, perception, will, reasoning, memory, reflection and imagination. Due to different combinations of the gunas, the mental faculties also differ from man to man and from time to time in the same man. 11 The above mentioned cosmology of Ayurveda is the main contribution of Sankhya Philosophy to Ayurveda. There is along and in varying process by which the prakrti, evolves into the world of things. Besides this the contribution of Sankhya Philosophy to the fundamental basis of Ayurvedic medicine is not only a specific area but also its basic tenets are woven in different form around in Ayurvedic medicine. The three dosa theory of Ayurveda and the triguna theory of Samkhya Philosophy is closely related to each other. The equilibrium of 78

these three gunas is essential for our physical and mental health. But disequilibrium of any one of these gunas may lead to dosa. This can be remedied with the help of various medicines and exercise. So we can say that triguna theory of Sankhya is closely related to the tridosa theory of Ayurveda. Some of the terms in these systems of philosophy have been modified in Ayurvedic treaties. It is to the influence of these school of philosophy that Indian medicine is indebted, which led medical men to gradually substitute causation of disease from spiritual agencies of animism to physical attributes.