Ayurveda and Darshanas (आयुर्वेदः दर्शनानि च) - Revision history

Adiagr: Text replacement - "सृष्टी" to "सृष्टि"

2020-12-12T17:47:38Z

Text replacement - "सृष्टी" to "सृष्टि"

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:45:47Z

Text replacement - "spiritual" to "adhyatmik"

DrDevashree: /* वैशेषिकदर्शनम् आयुर्वेदः च ॥ Vaisheshika Darshanam and Ayurveda */

2019-03-07T11:17:59Z

वैशेषिकदर्शनम् आयुर्वेदः च ॥ Vaisheshika Darshanam and Ayurveda

DrDevashree: /* पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda */

2019-03-07T10:56:14Z

पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda

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Pṛthvī: img added

2019-03-05T12:07:20Z

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DrDevashree at 11:03, 5 March 2019

2019-03-05T11:03:24Z

DrDevashree: /* योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda */

2019-03-05T10:20:35Z

योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda

DrDevashree: /* वेदान्त दर्शनम् आयुर्वेदः च ॥ Vedanta Darshana and Ayurveda */

2019-03-04T08:19:56Z

वेदान्त दर्शनम् आयुर्वेदः च ॥ Vedanta Darshana and Ayurveda

DrDevashree: /* वेदान्त दर्शनम् आयुर्वेदः च ॥ Vedanta Darshana and Ayurveda */

2019-03-04T07:57:02Z

वेदान्त दर्शनम् आयुर्वेदः च ॥ Vedanta Darshana and Ayurveda

DrDevashree: /* पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda */

2019-03-01T11:01:09Z

पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda

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 There are few other similarities between Ayurveda and Vedanta. They can be enlisted as follows;
-.     Panchikarana siddhanta (पंचीकरण सिद्धांतः। Pentamerisation) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टी उत्पत्ती। the origin of cosmos theory).
+.     Panchikarana siddhanta (पंचीकरण सिद्धांतः। Pentamerisation) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टि उत्पत्ती। the origin of cosmos theory).
 .     Bhutantara praveshakrut gunas (भूतांतर प्रवेशकृत गुणाः। Imitative pervasion) theory OR Bhutantaranupravesha (Imitative pervasion) put forward to describe the step in the formation of material aspect of the universe.

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 == योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==
-Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the spiritual growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).
+Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the adhyatmik growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).
 [[File:Yoga.png|frame]]
 For rest of the topics, Yoga mostly accepts the postulates of Samkhya (सांख्याः।) with the only difference that ‘Yoga’ accepts the 26<sup>th</sup> additional principle named ‘Ishwara’ (ईश्वरः।). Thus, this system is also called seshwara samkhya darsana (सेश्वर सांख्य दर्शनम्।) which indicates Sanskhya darshana along with Ishwara).

@@ Line 50: / Line 50: @@
 === षट् पदार्थाः ॥ Shat padarthas ===
-Vaisheshika darshana describes पदार्थाः। ‘[[Padarthas (पदार्थाः)|Padarthas]]’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as षट्‍पदार्थाः। ‘Shatpadartha’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>
+Vaisheshika darshana describes ‘[[Padarthas (पदार्थाः)|Padarthas]]’ (पदार्थाः।) for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as ‘Shatpadartha (षट्‍पदार्थाः।)’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (सामन्यम् Similarity), Vishesha (विशेषम् Difference), Guna (गुणाः Attribute), Dravya (द्रव्यम् Substance), Karma (कर्माणि Activity), Samavaya (समवायम् Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>
 === द्रव्यम् ॥ Dravyani ===
-द्रव्यम्। Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are पन्चमहाभूतानि। 5 elements (Panchamahabhutas), [[Atman (आत्मन्)|आत्मन्। Atman]], मनस्। Manas, कालः। [[Kala (कालः)|Kala]] (Time) and दिशा। Disha (Orientation in space).
+Dravya (द्रव्यम्।) is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (पन्चमहाभूतानि। Panchamahabhutas),  [[Atman (आत्मन्)|Atman]] ([[Atman (आत्मन्)|आत्मन्।]]), Manas (मनस्।), [[Kala (कालः)|Kala]] (कालः।Time) and Disha (दिशा। Orientation in space).
 === परमाणुवादः ॥ Paramanu vada ===
-Vaisheshikas are the pioneers in proposing the concept of परमाणुः। Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny अवयवाः। avayavas in Body as ‘Paramanu’ inspired from Vaisheshikas.
+Vaisheshikas are the pioneers in proposing the concept of Paramanu (परमाणुः।) which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny avayavas (अवयवाः। ) in Body as ‘Paramanu’ inspired from Vaisheshikas. <blockquote>शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च|| (Char. Samh. 7.17)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sankhya_Sharira Shareersthanam Adhyaya 7 Sootram 17])</ref></blockquote><blockquote>śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||</blockquote>Meaning: The structures and components of body, if differentiated at micro level (paramanu bheda), are innumerable (aparisankhyeya) because of abundance (atibahuta), highly subtleness (atisukshma), and imperceptibility (atindriya). The conjoining or cell combination or unification (samyoga) and the split or cell division (vibhaga) of deha paramanu - both are caused by vayu and karmaswabhava.
 === पाकजोत्पत्ति सिद्धान्तम् ॥ Pakajotpatti siddhanta ===
-Vaishehsikas support Asatkaryavada (असत्कार्यवादः), which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called पाकः। ‘Paka’ (ripening, cooking) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of विपाकः। Vipaka in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (dravya in context of Darshana) developed after going through the process of पाचनम्। Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa- Guna) of Food or herb. This transformation in inherent properties of dravya mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.
+Vaishehsikas support Asatkaryavada (असत्कार्यवादः), which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called ‘Paka’ (पाकः। ripening, cooking) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of Vipaka (विपाकः।) in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (substance) developed after going through the process of Pachana (पाचनम्। Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa रसः।) of Food or herb. This transformation in inherent properties of substances mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तम्)’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.
 === प्रमाणाः ॥ Pramanas ===
-Ayurveda has accepted all 3 pramanas viz. प्रत्यक्षम्। Pratyaksha, अनुमानम्। Anumana and शब्दः। Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.
+Ayurveda has accepted all 3 pramanas viz. (प्रत्यक्षम्।) Pratyaksha, (अनुमानम्।) Anumana and (शब्दः।) Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.
 # आप्तोपदेशः॥ Aptopadesha
 # प्रत्यक्षम्॥ Pratyaksha and
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 Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasizes the importance of use of Anumana pramana.<blockquote>प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति ॥ (Char. Samh. 11.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tistraishaniya_Adhyaya#Desire_of_other_world_after_death Sootrasthanam])</ref> </blockquote><blockquote>ppratyakṣaṁ hyalpam; analpamapratyakṣamasti ॥</blockquote>Meaning: The knowledge of the padarthas existing in this world which can be gained using Pratyksha pramana is limited or lesser than the knowledge that can be gained using Anumana pramana.
-While diagnosing and treating various diseases, Ayurveda advises a वैद्यः। Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), आप्तोपदेशः। Aaptopadesha and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana Pramana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of अग्निः। Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.
+While diagnosing and treating various diseases, Ayurveda advises a (वैद्यः।) Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), (आप्तोपदेशः।) Aaptopadesha and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana Pramana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of (अग्निः।) Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.
 == न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==
-The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थ्परीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.
+The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थपरीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.
 '''प्रमाणाः ॥ Pramanas'''

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 == योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==
 Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the spiritual growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).
+[[File:Yoga.png|frame]]
 For rest of the topics, Yoga mostly accepts the postulates of Samkhya (सांख्याः।) with the only difference that ‘Yoga’ accepts the 26<sup>th</sup> additional principle named ‘Ishwara’ (ईश्वरः।). Thus, this system is also called seshwara samkhya darsana (सेश्वर सांख्य दर्शनम्।) which indicates Sanskhya darshana along with Ishwara).

@@ Line 1: / Line 1: @@
-आयुर्वेदः। [[Ayurveda (आयुर्वेदः)|Ayurveda]] and दर्शनानि। [[Shad Darshanas (षड्दर्शनानि)|Darshana]] Shastras are the contemporary systems of knowledge developed in भारतवर्षः । Bharatawarsha. Various concepts and theories found in Ayurveda and [[Shad Darshanas (षड्दर्शनानि)|Darshanas]] have similarities. Darshanas represent the schools of Hindu philosophy and offer methods to acquire knowledge of the various components of this universe. Since पुरुषः। [[Purusha (पुरुषः)|Purush]]<nowiki/>a, the Object of discussion in [[Ayurveda (आयुर्वेदः)|Ayurveda]], is also one of the component of this universe, many theories and concepts discussed in Darshanas are applicable to Ayurvedeeya system of knowledge as well.
+[[Ayurveda (आयुर्वेदः)|Ayurveda]] (आयुर्वेदः।) and [[Shad Darshanas (षड्दर्शनानि)|Darshana]] (दर्शनानि।) Shastras are the contemporary systems of knowledge developed in Bharatawarsha (भारतवर्षः।). Various concepts and theories found in Ayurveda and [[Shad Darshanas (षड्दर्शनानि)|Darshanas]] have similarities. Darshanas represent the schools of Hindu philosophy and offer methods to acquire knowledge of the various components of this universe. Since [[Purusha (पुरुषः)|Purush]]<nowiki/>a (पुरुषः।), the Object of discussion in [[Ayurveda (आयुर्वेदः)|Ayurveda]], is also one of the component of this universe, many theories and concepts discussed in Darshanas are applicable to Ayurveda system of knowledge as well.
 == परिचयः ॥ Introduction ==
@@ Line 11: / Line 8: @@
 Discussion in Darshanas is mainly pertaining to the cosmos and all elements involved in it, which is totally different from the object and purpose of Ayurveda. Thus, Ayurveda accepts these theories within the frame of reference of Ayurveda but without deviating from its basic concepts, object and scope.
-Among all the Darshanas, Ayurveda is interconnected with [[Samkhya Darshana (साङ्ख्यदर्शनम्)|साङ्ख्यः]]। Sankhya,  वैशेषिकः। Vaisheshika, योगः। Yoga, न्यायः। [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]], पूर्वमीमांसा। Poorva [[Mimamsa Darshana (मीमांसादर्शनम्)|mimansa]], उत्तरमीमांसा । Uttara mimansa (or वेदान्त। [[Vedanta (वेदान्तः)|Vedanta]]) darshanas in general. Some references are also observed where Ayurveda seems to have similarity with some theories proposed by बौद्धदर्शनम्। Bouddha darshana, जैनदर्शनम्। Jaina darshana and चार्वाकदर्शनम्। Charvaka darshana.
+Among all the Darshanas, Ayurveda is interconnected with Sankhya ([[Samkhya Darshana (साङ्ख्यदर्शनम्)|साङ्ख्यः]]।), Vaisheshika (वैशेषिकः।), Yoga (योगः।), [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]] (न्यायः।), Poorva [[Mimamsa Darshana (मीमांसादर्शनम्)|mimansa]] (पूर्वमीमांसा।), Uttara mimansa (उत्तरमीमांसा।) or [[Vedanta (वेदान्तः)|Vedanta]] (वेदान्त।) darshanas in general. Some references are also observed where Ayurveda seems to have similarity with some theories proposed by Bouddha darshana (बौद्धदर्शनम्।), Jaina darshana (जैनदर्शनम्।) and Charvaka darshana (चार्वाकदर्शनम्।).
 == साङ्ख्यदर्शनम् आयुर्वेदः च ॥ Sankhya darshana and Ayurveda ==
-Ayurveda has adopted many theories proposed by Sankhya darshana indicating considerable influence of this school of Indian Philosophy on Ayurveda.
+Ayurveda has adopted many theories proposed by Sankhya darshana indicating considerable influence of this school of Indian Philosophy on Ayurveda. Some of these common theories can be found here.
 === प्रमाणाः || Pramanas ===
-[[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]]- Pramanas are the means to acquire the correct knowledge of any object in this universe. प्रत्यक्षम्। Pratyaksha (Direct perception by senses), अनुमानम्। Anumana (Inference drawn on the basis of well established relationships that are previously known to the individual) and आप्तोपदेशः।  Aptopadesha (Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge . Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows,<blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0">Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam])</ref></blockquote><blockquote>''trividham khalu rogaviṣeśavigyānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.
+[[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]]- Pramanas are the means to acquire the correct knowledge of any object in this universe. प्रत्यक्षम्। Pratyaksha (Direct perception by senses), अनुमानम्। Anumana (Inference drawn on the basis of well established relationships that are previously known to the individual) and आप्तोपदेशः।  Aptopadesha (Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge . Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows,<blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. 4.3) <ref name=":0">Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam Adhyaya 4 Sootram 3])</ref></blockquote><blockquote>trividham khalu rogaviṣeśavigyānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.
 === दुःखप्रकाराः || Types of Misery ===
-<blockquote>Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, अधिभौतिकम्। Adhibhoutik, अधिदैविकम्। Adhidaivik & अध्यात्मिकम्। Adhyatmik. The entire knowledge in Ayurveda is focused on the पुरुषः। [[Purusha (पुरुषः)|purusha]],  the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers विकारः। Vikara or व्याधिः। Wyadhi (meaning diseases) as दुःखम्। Dukkha and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.</blockquote><blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।-  (Sush. Samh. Soot. 24/4) सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote><blockquote>''prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।''</blockquote>Meaning: It is already mentioned that Vyadhi (Diseases) are (manifested as) the combination of Dukkhas (miseries). That Dukkha (misery) is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik, Adhidaivik and Adhibhoutik.
+Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, अधिभौतिकम्। Adhibhoutik, अधिदैविकम्। Adhidaivik & अध्यात्मिकम्। Adhyatmik. The entire knowledge in Ayurveda is focused on the पुरुषः। purusha,  the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers विकारः। Vikara or व्याधिः। Wyadhi (meaning diseases) as दुःखम्। Dukkha and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.<blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति। (Sush. Samh. 24.4) <ref>Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sootrasthanam Adhyaya 24 Sootram 4])</ref>  </blockquote><blockquote>prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।</blockquote>Meaning: It is already mentioned that Vyadhi (Diseases) are (manifested as) the combination of Dukkhas (miseries). That Dukkha (misery) is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik, Adhidaivik and Adhibhoutik.
 === सृष्टि उत्पत्ति सिद्धान्तः || The theory of origin of cosmos   ===

@@ Line 135: / Line 135: @@
 == योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==
-Yoga darshana is expounded by Acharya Patanjali and it is intimately allied to Samkhya. The Six Darshanas discuss about the Jivatma to reach the goal of Mokhsa. The term ‘Yoga’ literally means ‘Union’. Here it refers to the union of jivatma and Paramatma. It is believed that this union can result only if the tendancy of Manas towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods, guidelines and practices to control this outward drive of Manas and teaches one to focus on individual’s inner self to hasten the spiritual growth required for Moksha.
+Yoga darshana (योग दर्शनम्।) is expounded by Acharya Patanjali (आचार्य पातञ्जली) and it is intimately allied to Samkhya darshana (सांख्य दर्शनम्।). The term ‘Yoga’ (योगः।) literally means ‘Union’. Here it refers to the union of Jivatma (जीवात्मा।) and Paramatma (परमात्मा।). It is believed that, this union can result only if the tendency of body, Manas (मनः। mind) and senses towards sensual pleasures is a warranted. Therefore, Yoga darshana describes various methods and practices to control this outward drive of Manas (मनः। mind) and teaches one to focus on individual’s inner self. This helps in developing the right focus to speed up the spiritual growth required for [[Moksha (मोक्षः)|Moksha]] (मोक्षः।).
-For rest of the topics Yoga mostly accepts the postulates of Samkhya with the only difference that ‘Yoga’ accepts the 26<sup>th</sup> additional principle named ‘Ishwara’. Thus, this system is also called seswara samkhya darsana.
+For rest of the topics, Yoga mostly accepts the postulates of Samkhya (सांख्याः।) with the only difference that ‘Yoga’ accepts the 26<sup>th</sup> additional principle named ‘Ishwara’ (ईश्वरः।). Thus, this system is also called seshwara samkhya darsana (सेश्वर सांख्य दर्शनम्।) which indicates Sanskhya darshana along with Ishwara).
 Patanjali advocates eight important parts of yoga viz,
-# yama(moral codes) ,
+# Yama (यमः। moral codes) ,
-# niyama(moral conducts),
+# Niyama (नियमः। moral conducts),
-# asana (posture of the body),
+# Asana (आसनः। posture of the body),
-# pranayama (control of breath),
+# Pranayama (प्राणायामः। control of breath/ respiration),
-# pratyahara (withdrawal of senses from their objects),
+# Pratyahara ( प्रत्याहारः। withdrawal of senses from their objects),
-# dhyana (meditation),
+# Dhyana (ध्यानम्। meditation),
-# dharna (Retention), and
+# Dharna (धारणा। Retention), and
-# Samadhi (trance of union with divine).
+# Samadhi (समाधिः। trance of union with divine).
-these 8 parts constitute Ashtanga Yoga.
+These 8 parts constitute Ashtanga Yoga (अष्टाङ्गयोग।), one of the most popular forms of Yoga in today's world. In Ashtanga yoga, the sequence of elements is highly important since it depicts the step by step progress of Sadhaka (साधकः। an individual following and practicing Ashtanga yoga) in the journey of attaining the ultimate goal, 'Moksha'.
-Ayurveda and yoga both are practical and applied science. Since yogic practices offer measures to achieve superior mental as well as physical health to facilitate smooth execution of further complex steps like Dharana, Dhyan and Samadhi, they are adopted by Ayurveda as well. E.g Acharya Charaka mentions the ‘Vayu nigraha’ i.e. control over Vayu as one of the methods to channelize the energy of Vayu responsible for development of diseases. This control can be achieved through ‘Pranayama’.
+[[Ayurveda (आयुर्वेदः)|Ayurveda]] and yoga both are practical and applied sciences. Yogic practices offer measures to achieve superior mental as well as physical health to facilitate smooth execution of further complex steps like Dharana (धारणा।), Dhyan (ध्यानम्।) and Samadhi (समाधिः।). Thus, these practices are selectively incorporated in Ayurveda to suit its objective as various non-pharmacological methods to offered to maintain physical as well as mental health.
-Other concepts from Ayurveda elaborated on similar line like Yoga can be listed as follows;
+Acharya Sushruta has proposed therapeutic application of 'Pranayama' ((प्राणायामः।) in the management of disease Hikka ( हिक्का। a disease characterized by recurrent hiccoughs/hiccups)<ref>Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read&h=prANAyAm Uttartantram Adhyaya 50 Sootram 16])</ref> and also mentioned its use as a part of diagnostic method for identifying hidden Shalya ( शल्यम्। any foreign body or substance lodged in the body and causing pain) <ref>Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read&h=prANAyAm Sootrasthanam Adhyaya 26 Sootram 13])</ref>. Acharya Charaka mentions the ‘Vayu/ Vata nigraha’ (वायुनिग्रहः / वातनिग्रहः । control over Vata) as one of the methods to channelize the energy of Vata responsible for development of diseases. This control can be achieved through ‘Pranayama’ since 'Pranayama' practices are designed to develop control over the movement of Prana (प्राणः। one of the 5 types of Vata dosha responsible for control of vital function of the body).
-Ashta siddhi: eight super powers of yogis salvation and means of attainment of moksa have been described in detail in ayurvedic texts with different names.
+Yama and Niyamas are mentioned in Ayurveda in the context of [[Sadvrutta (सद्वृत्तम्)|Sadvrtta]] (सद्‍वृत्तम्।) and [[Achara Rasayana (आचार रसायनम्)|Achara rasayana]] (आचार रसायनम्।) in order to improve the physical, mental and  social health.
-Pramanas
+Ayurveda offers appropriate life style recommendations for Yoga practice, as well as the preparation of the body, mind and life energy to unfold the full healing potential of all aspects of Yoga. Application of the concepts and practices of yoga in conjunction with Ayurveda enhances the therapeutic application of both the contemporary systems of healing. Thus, both these shastras (शास्त्राः।) compliment each other in variety of ways. It is important to integrate Yoga and Ayurveda in order to bring out a complete holistic healing system.
 == References ==
 <references />
 [[Category:Ayurveda]]

@@ Line 114: / Line 114: @@
 == वेदान्त दर्शनम् आयुर्वेदः च ॥  Vedanta Darshana and Ayurveda ==
-Maharsi vyasa is recognized as the expounder of this system and sankaracharya is the unanimous professor and preceptor of Vedanta darsana.
+[[Vyasa Maharshi (व्यासमहर्षिः)|Maharshi Vyasa]] (महर्षिः व्यासः।)  is recognized as the expounder of this system and Shankaracharya (शंकराचार्यः।) is the unanimous professor and preceptor of [[Vedanta (वेदान्तः)|Vedanta]] darsana (वेदान्त दर्शनम्।).
 Various references available in Charaka samhita and other Ayurvedic literature reflect that Vedanta had played some important role in influencing the metaphysical thinking in Ayurveda.
-लोकपुरुष न्यायः ॥ ‘Lokapurusha nyaya’ is one of the fundamental principles of Ayurveda. It states that, whatever is present inside the Purusha is there in the Universe and vice versa. In other words, Purusha reflect the mini cosmos inside him hence there exists great similarity between the elements and functions of cosmos and a living being. While describing this Acharya Charaka says that, <blockquote>यावन्ताः लोके मूर्तिमन्तः भावविशेषाः तावन्ताः पुरुषे, यावन्ताः पुरुषे तावन्ताः लोके ॥- (Char. Shar. 5/3)</blockquote><blockquote>''yāvantāḥ loke mūrtimantaḥ bhāvaviśeṣāḥ tāvantāḥ puruṣe, yāvantāḥ puruṣe tāvantāḥ loke ॥''</blockquote>Meaning: whatever existing constituents are present in universe, the same are present in the Purusha; similarly, whatever existing constituents form Purusha, can be observed in the universe.
+‘Lokapurusha nyaya’ (लोकपुरुष न्यायः।) is one of the fundamental principles of Ayurveda. It states that, whatever is present inside the [[Purusha (पुरुषः)|Purusha]] (पुरुषः।) has to be present in the Universe and vice versa. In other words, Purusha is considered as the epitome of the cosmos and hence there exists great similarity between the elements and functions of cosmos and a human being. While describing this, Acharya Charaka says that, <blockquote>यावन्ताः लोके मूर्तिमन्तः भावविशेषाः तावन्ताः पुरुषे, यावन्ताः पुरुषे तावन्ताः लोके ॥- (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Purusha_Vichaya_Sharira#The_purusha_.28man.2Findividual.29-an_epitome.2F_miniature_of_the_loka_.28universe.29 Sharirsthanam Adhyaya 5 Sootram 3])</ref></blockquote><blockquote>yāvantāḥ loke mūrtimantaḥ bhāvaviśeṣāḥ tāvantāḥ puruṣe, yāvantāḥ puruṣe tāvantāḥ loke ॥</blockquote>Meaning: Whatever existing constituents are present in universe, the same are present in the Purusha; similarly, whatever existing constituents form Purusha, can be observed in the universe.
-Further Acharya Charaka also provides a list of constituents of Purusha and Loka (Universe) which are similar or display congruence or resemblance. (Cha. Sharir. Purushavichaya sharira)
+Further, Acharya Charaka has also provided a list of constituents of Purusha (पुरुषः।) and Loka (लोकः। Universe) which are similar or which display congruence or resemblance. This theory of 'man as the epitome of universe' accepted by Ayurveda, is enunciated by [[Vedanta (वेदान्तः)|Vedanta Darshana]] (वेदान्त दर्शनम्।). Advaita (अद्वैत।) Vedanta’s non-dualistic approach believes that the whole universe is in oneself and that oneself is in the whole universe.  According to Acharya Charaka, the ‘Brahma’ (ब्रह्मन्।) mentioned in Vedanta is present as ‘Antaratma’ (अंतरात्मन्।) in the Purusha commonly referred as the consciousness or soul. This darshana also declares that, Brahman is the supreme cause of the entire universe and is all pervading and eternal. Thus, the (जीवः।) living energy in a physical living body is only the bramhan and nothing else.
 There are few other similarities between Ayurveda and Vedanta. They can be enlisted as follows;
-.     Panchikarana siddhanta described while explaining the the stages in Srushti utpatti.
+.     Panchikarana siddhanta (पंचीकरण सिद्धांतः।) described in Ayurveda while explaining the the stages in Srushti utpatti (सृष्टी उत्पत्ती।).
-.     Jivatma
+.     Bhutantara praveshakrut gunas (भूतांतर प्रवेशकृत गुणाः।) theory OR Bhutantaranupravesha (Imitative pervasion) put forward to describe the step in the formation of material aspect of the universe.
-.     The concept of Moksha
+.     The concept of Jivatma (जीवात्मा।)
-.     The ways to attain the Moksha
+.     The concept of Moksha (मोक्षः।) and the ways to attain it.
-In this way Ayurveda is closely related to Vedanta Darshana and the metaphysicial thinking in Ayurveda is influenced by Vedanta to a large extent.
+In this way, metaphysical thinking in Ayurveda is influenced by Vedanta to a large extent and thus it is closely associated with Vedanta.
 == योग दर्शनम् आयुर्वेदः च॥ Yoga Darshana and Ayurveda ==

@@ Line 103: / Line 103: @@
 == पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda ==
-The main source of authority in regard to Mimamsa is Jaimini's Mimamsa-Sutra. Jaimini does not believe in Moksha. He believes in the existence of Svarga (heaven) attainable through Karma or sacrifice.The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of '''Apurva''', and also some philosophical propositions.
+The main source of authority in regard to [[Mimamsa Darshana (मीमांसादर्शनम्)|Mimamsa]] (मीमांसा।)  is Jaimini's (जैमिनी। name of the expounder of Mimansa Darshana) Mimamsa-Sutra (मीमांसा सूत्राणि।). Jaimini does not believe in [[Moksha (मोक्षः)|Moksha]] (मोक्षः।). He believes in the existence of [[Svarga (स्वर्गः)|Svarga]] (स्वर्गः। heaven) attainable through [[Karma Yoga (कर्मयोगः)|Karma]] (कर्मः।) or sacrifice.The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of '''Apurva (अपूर्वम्।)''', and also some philosophical propositions.
-Poorva mimansa is the school of philosophy belonging to Darshana shastras, which believes in the role of actions performed during one’s lifetime. These actions mainly in the form of rituals like Ygyas, yagas performed by an individual are believed to leave some impact on his life. Thus, the proponents of Poorva mimansa believe in engaging human beings in rituals that will help in creating good karma. Performing Yagyas, yagas is called as Karmakanda which is regarded as the mode of achieving moksha by Poorva mimansakas. The basis of advocating such KArmakanda for Moksha prapti is that, Poorva Mimansa Darshana believes in the entity called 'Apurv’ which develops as a consequence of actions performed by an individual in this world and in the current life. It is thus appraised that this school of philosophy also believes the correlated theories like past life, concepts like Pap, Punyakarma (virtuous actions), Hell and heaven.
+Poorva mimansa is the school of philosophy belonging to Darshana shastras, which believes in the role of actions performed during one’s lifetime. These actions mainly in the form of rituals like [[Yajna (यज्ञः)|Yajnas]] (यज्ञः-s।). Yajnas performed by an individual are believed to leave some impact on his life. Thus, the proponents of Poorva mimansa believe in engaging human beings in rituals that will help in creating good karma. Performing [[Yajna (यज्ञः)|Yajnas]], yagas (यागः  ।) is called as Karmakanda (कर्मकाण्डः।) which is regarded as the mode of achieving [[Moksha (मोक्षः)|Moksha]] (मोक्षः।) by Poorva mimansakas. The basis of advocating such Karmakanda for Moksha prapti is that, Poorva Mimansa Darshana believes in the entity called 'Apurva’ which develops as a consequence of actions performed by an individual in this world and in the current life. It is thus appraised that, this school of philosophy also believes in the correlated theories like past life, concepts like Pap (पापम्। sinful actions), Punyakarma (पुण्यकर्मम्। virtuous actions), Hell and heaven.
-There are some subjects in Ayurveda which appear to be based on similar theory. Ayurveda is unique in its approach while describing the types of treatment like Daivavyapashraya Chikitsa.
+There are some subjects in Ayurveda which appear to be based on the similar theory. Ayurveda is unique in its approach while describing the types of treatment like Daivavyapashraya Chikitsa (दैवव्यपाश्रय चिकित्सा।).
-This category of chikitsa includes performing particular Yagyas, Yagas, chanting Mantras, holding precious gems or stones to eliminate the possible effect of Karma of present or past life, as a treatment. Ayurveda calls this incomprehensible effect of past life as ‘Daiva’ and provides the means to eliminate its ill effects on body manifested in the form of disease.<blockquote>पूर्वजन्मकृतं पापं व्याधिरुपेण बाध्यते ॥ {{Citation needed}}</blockquote><blockquote>''pūrvajanmakr̥taṁ pāpaṁ vyādhirupeṇa bādhyate ॥''</blockquote>
+This category of chikitsa (चिकित्सा।) includes performing particular Yajnas, Yagas, chanting Mantras, holding precious gems or stones to eliminate the possible effect of Karma of present or past life, as a treatment. Ayurveda calls this incomprehensible effect of past life as ‘Daiva’ (दैवम्।) and provides the means to eliminate its ill effects on body, manifested in the form of disease.<blockquote>पूर्वजन्मकृतं पापं व्याधिरुपेण बाध्यते ॥ {{Citation needed}}</blockquote><blockquote>pūrvajanmakr̥taṁ pāpaṁ vyādhirupeṇa bādhyate ॥</blockquote>
-While describing the categories of diseases, Acharyas have considered diseases caused as a result of probable effect of karma of past life under Adhidaivika Vyadhi. And the methods to treat such type of diseases have been described which include performing Yagyas, chanting mantras etc. Thus, it follows that Ayurveda accepts the theory of positive effects of performing karmakanda/ Yagyas for elimination of ill effects of karma within the scope of Ayurveda to achieve the ultimate objective ‘Ayu’ and good health.
+While describing various categories of diseases, Acharyas have considered probable effect of karma of past life manifesting as a disease in current life under Adhidaivika Vyadhi (आधिदैविक व्याधयः।). And the methods to treat such type of diseases have also been described that include performing Yajnas, chanting mantras (मन्त्राः।) etc. Thus, it follows that, Ayurveda accepts theory of positive effects of performing [[Yajna (यज्ञः)|Yajnas]] (यज्ञः-s।) for elimination of ill effects of karma to help achieve the ultimate objective ‘Ayu’ (आयुः। life) and good health.
 == वेदान्त दर्शनम् आयुर्वेदः च ॥  Vedanta Darshana and Ayurveda ==