FUNDAMENTAL PRINCIPLES OF AYURVEDA PART - 1 VAIDYA NAVNITLAL B, PANDYA New Nishith Apartment, Received January 8, 1982 Flat No. 1, S, Radhakrishna Road, Near Jain Mandir, Ambawadé, Ahemedabad - 380 015, India Accepted March 12, 1982 ‘To provide some perspective and insight on Avarveda, the Selence af Life the late ‘Va. Navnitlal B. Pandya, a woll known scholar of Ayurveda bofore his death had submitted this special paper which will be serialised in four parts in the journal. Introduction Ayurveda is born of the study of Life taken as a whole im all its planes and in all its phases, and not exclusively of the impulse to’ heal the ailments of the body. It is true Ayurveda is unparalleled in the field of healing and promises great achieve- ments to those who apply it in that field, But cut away from its dynamic and inspiring setting and divorced from the culture and individuality, Ayurveda must replace itself as best to a money making profession. The depth and vastness of Ayurveda cannot all be grasped or made apparent by one reading. The subilety of its meaning and the variety of its application are to be slowly and steadily mastered. We are com- pelied to sound these notes of warning however unpleasant they may appear, because we have found that many in their hurry to know what Ayurveda is, pick up a thing here and a thing there, without bothe- ring to learn the fundamental principles which run right through the whole body of theory and application, diagnosis and treat- ment. The principles of Ayurveda are so vast in their conception that the treatment and the cure of a few diseases by a few well-known remedies is but a betrayal of the greatness of Ayurveda, and mockery of the physician's so-called devotion to it. Alll living beings are out consciously or unconsciously, striving to become happy. That science or Veda which can help life, “Ayuh”, to realise and master the art of becoming happy is Ayurveda. And in thi sense, all human beings require the help of Ayurveda and not merely those who are suffering from grossly » perceptible pain disease. And Ayurveda will have truly lived up to its name only when it works to help alll and not to the ailing only. Every one wants to be happy and healthy. “Right knowledge is necessary to secure enduring health” and happiness The purpose of Ayurveda is to supply all the knowledge necessary to maintain health, cure diseases and help men to establish ix himself a robest, cheerful and altruistic outlook in life, that being so, he may prove himself worthy of the best happiness that life has to offer. Ayurveda literally means “the know. ledge ‘of life’-the Knowledge of all ite including that of man in all including that of man in all its planes and phases. Ayur- veda is therefore as vast and extensive as life itself. The origin of Ayurveda is traced back to the originator of the Universe-Brahini himself, It is said that Brahma composed an exhaustive and complete treatise oa Ayurveda consisting of a hundred thousand slokas (Stanzas) divided into a hundred different chapters, This is taught to Brahm Prajapati, who in turn imparted it to the 100Aswini Kumaras and they taught this all round science and art of life to Indra, the Lord of all Gods. Touched by the sufletings and ailing of humanity, the seers and sages, the Rsis~and Maharsis once assembled in conference and deputed a Rsi-Bharadvaja to go to Indra and learn from him the whole of Ayurveda. Accordingly Bharadvaja went to Indra and studied it in futl with, hhim. Returning from Indra, Bharadvaja taught all that he had learnt to the other seers and sages. Punarvasu Atreya, one of the great fisis who had acquired the knowledge of Aywveda from Bharadvaja tanight it to six of his disciples~Agnivesa, Bhela, Jatikarna, Parisara, Havita and Ks@rapani. All these six wrote their own compondiums~ “Saihhita’” of which the one written by Agnivesa “Agnivesa Sasnhita”” was highly appreciated. Some of these Sarhhitas are available to-day. The Agnivesa Sarhhita was re-edited by Caraka, and this book is known as it is the oldest available book on Ayurveda. There are many commentaries on this Caraka Sarhhita Which is one of the authoritative books on Ayurveda, the other being Susruta Sarhhita. Some place the age of Caraka Samhita bet- ween 300 and 200 B. C. Susruta studied Ayurveda from Bhagvan Dhanvantari (Supposed to be the incarna- tion, of Lord Visnu) in all probabilities at Kisi (Banaras). The age of Susruta is guessed to be round about 80 B.C. His ‘work Suéruta Sarmhita is readily available in print along with certain commentaries. In addition to these two ancient and authoritative works there are many shorter and longer treatises by various authors. Of these the Agtinga Hydaya of Vagbhata and Nidana of Madhava are to be specially noted. There is a Sloka which refers in brief (0 the particular department in which each ae of the above excels. It reads as follows: “Madhava Nidina for diagnosis, Vigbhata_ for principles of medicine, Susruta for physiology, anatomy and sur- gery and Caraka for treatment.” We shall now turn from this brief traditional and historical survey to consider the philosophical and cultural’ background in which Ayurveda has its roots, and by which Ayurveda has been inspired and nourished. What are the basic instincts of life? ‘The attraction, for pleasure and repulsion for pain. This is as much true of the simple living cell, as of the more advanced human beings. What then should be the natural search of the organised human mind? ‘The purpose of life is to live, and in the course of living it loves pleasure. As such, the natural urge of the self-conscious human mind must be to help life in its own way, by reducing its pain and developing its pleasure. To gain that end, human life too follows its merely animal, ancestral way, when it knows nothing beiter. It follows the objective way of running after material things for pleasure, obivious of the greatest factor behind pleasure and pain the mind. But by and by the very urge for pleasure discovers this factor, when man discovers the inner world. He then begins to analyse the outer one through the hind, and governs it from within. It is at this stage of human advance that Kapila and Pataiijali step in: the former with his Saikhya Darfana which is a rational and thorough analysis of both the inner world and the outer; and the latter with his Yogadarana which deals with the best methods and- processes. of gaining control of both external and internal nature. Tt is_in this all-round setting of sankhya, Yoga and Vedanta that Ayurveda had its birth, and an appreciation and understanding of this setting is necessary for studying it or assessing its real worth. ‘The twenty five principles of Saikhya are adopted by Ayurveda and other sciences as their starting point, To one who has ‘mastered these twenty five principles, Ayur- veda and other sciences are but an clabora- tion of the details of these principles and. an extension of the method of application. 101to suit thousands of any particular science. To one we has grasped the significance of these twenty five principles, it will not be hard to perceive the fundamental unity of all the sciences in their origin. Ayuryeda too, has not failed to keep to the ideal of all embracing knowledge and all-extending application, This can be easily seen from Caraka expects Guru in Ayurveda to know. “No, the Guru, must be one of a postless, a man of great ex- perience and observation and a knower of metaphysics”, We observe in life three important ntinuious process: one relates to ereating— fti”-another to. maintaining what has been ereated—"Sthiti”-and the third to the dissolution or breaking up of what has been. maintained and merging of it back “into its source="*Laya””. 4A seed grows into a tree, bears fruit, lives for a time, and then dies or resolves back into the earth. What is true of the tree is true of the various animals, birds, and man himself. They are all ‘born, live for some time and die. The same three processes apply to the world in which we live, to the solar system and the very universe, For what fundamentally applies to the microcosm-pindanda-applies to the microcosm, since the latter as the part “ama” of the whole “‘pura’”—must share and possess the fundamental principles of the genesis, whether of the cosmos or the individual ‘are and must be the same. It is to this particular form and detailed working that the differences between these two of their existence and function. As a matter of fact, the words Srsti-creation or rather projection-Sthiti-maintaiience and protection = and laya ~ dissolution or destru- ction refer to the three important cosmo— logical processes. “That out of which the whole universe is projected or evolved, that primal supra— material, supra-mental, Causal substance (if it may be called so), is what the Sankhya calis “Mala Prakrti” or Root-Nature. It is in this that the needs or qualities or powers, gunas, which give rise'to the three fundamental processes of cosmology are ever co-existent or balanced. As a matter of fact, Mala Prakrti is but the quiescent condition in which these three Gunas, primal qualities called “Suttva’? “'Rajas”” and “tamas” are in balance. The balanced and equal state of the three guoas when no creative or other activities have been set going, is indeed prakcti.. These three primal Qualities are the three functional powers of prakrti. The Rajo Gunna, or Rajas has the ‘power to energise Srsti or creative or proje- ctive function. The Satwa Guna has the power or Sthiti the maintaining or prote- tive function, The Tamo-Guna, or Tamas has the power or quality of laya-the dissol- ving (undergoing change) or destroying function. In the words of the Siikhya, the nature of Sattva Guna is light and enlightening; that of Rajo Guna incitement to activity, and that of Tamo Guna is having as and envelopment. These Gunas always exist im combination with one another. They are combined as the wick, the oil and the flame, working in unison Here, in general terms, the wick may be taken to stand for Rajas, the oil for Tamas and the flame for Sattva. There is scope for viewing even the flame as the Rajas in virtue of its activity. According to the different proportion and of the qualities in the combination on different individuals, these three Gunas produce different tendencies, thoughts and desires, and mould the character accordi ngly. Those in whole Sattva Guna is predominant, are kind, compassionate, loving, peaceful, serene, honest, ‘unostenta- tious, devoted to Truth (God), studious, self-controlled, clear in thinking, and pure in feelings. A clear intellect and a pure heart, these are the watchwords of Sattva. These in Rajo Guna is predominant are in genera) energetic, active, ostentatious, proud, lovers of fame and name. Thea outlook and activity are not free from self-interest and gain or profit. Energetic activity and enthusiastic selfseeking are. the outstanding marks of Rajas. One in whon Tamas predominates, is given to sloth, lazi ness and is revengeful, slow to understand, ignorant, indiscriminate or foolish, jealous of the prosperity of others, rough cruel, 102rude, unmindful of the needs of others, and tumindful of his own lasting good given to- neat, drinks and self-agerendisement, self deception and self-indulgence are the disti guishing traits of Tamas. These three Gunas give us the qualities of the three main types of character and_ constitution too. For example, the person of Sattva character likes to eat food that is light, easily digestible, conducive to the mainten- ance of a vital and cheerful disposition, agteeable to taste and simple and nourishing inquality, The person of Rajasika chara- tet likes food that is hot, stimulating dry, sour, saline, bitter or pungent in taste and which rouses and feeds the natural energy and activity and intoxicates. The person in Timastka character loves food that is heavy, stale, digested with difficulty, intoxi- cating, impure, unclean, dullening, food cooked Tong ago, and which has consequen- ily lost all its original taste and has started decomposing. We have referred to these three types of character and constitutions, just to show the universal presence of the three Gunas incombination. Every person must belong one or other of the three groups in diflerent combination, in point of character disposition, constitution and the choice of food? Even in the sarne person, at different times different Gunas predominates, giving rise to different moods and_ inclinations. The peaceful, joyous, altruistic mood with aclear vision indicates the predominance of Satta Guna; the restless, active and dis- contented, high spirited mood shows the predominance of Rajo Guna, while the ignorant, dull, heavy, muddled, confused, dejevted or depressed mood, tinged with resignation leading to gloom and hapeless- ness, betrays the predominance of the Tamo- Guna, Some of the moods such as dis- contentment are midway between Ri and Tamas, Discontent giving ri activity belongs to Rajas, while the di content giving rise to sorrow falls under ‘Tamas. If a person can only change the Guna predominating at the time, he can change the mood too. A foree can be controlled only by astronger force, If the Rajoguna hhas to be controlted for instance, it can be done by vividly thinking of an identifying one self with a person or idea or incident that is full of the qualities of Sattva, this will rouse the Sattva Guna. If a person for whom we have great respect and love appears on the scene when we are angry; we immediately cool down and our anger subsides. The person who can inspire us with enough Sattva by his personality or presenee, or eve conversation, help us to Control the distraction or other adverse expressions of Rajoguna. If we can achieve this control by ourselves, without the actual presence of another, we are indeed our own master, and master of the three Gunas too. With Rajoguna one can contro] Tamoguna, even as Rajoguna can be controlled by Sattva Guna. We have shown how. the Knowledge of the three Gunas is of para- mount importance to every one, in under- standing himself or his mind. We have mentioned that the three Gunas are always together, where any one is, there the other two are also present. When these three Gunas are in perfect balance, there is no action, no creation. All is in a state of equilibrium. — This quiscent state wherein the three Gunas are in balance is what is called ‘Mila prakrti’ or the ‘First Cause’ ovt of which all the other causes or principles of Tattvas in creation are evolved. We shall now go through a brief survey of twenty-five Sankhya Principles. The Mila Prakrti, which we have spoken ‘of above, is one of these twenty-five Tattvas. | The first modification or product of Mila Prakyti is ‘Mahat’ or ‘Buddhi’ ‘intellect’. From this ‘Mahat Tattwa’ is evolved the ‘Abankara~Taftva’ or the *Determinative Faculty’. From Ahankara is evolved ‘Manas’ or ‘Mind’ which enables the other products of “Ahankara’ viz. the five ,organs of sense (Iiianendriyas) are: (1) Srotra (ear), (2) Tvak (skin), (3) Caksu (eve), (4) Jihva (Tongue), (5) Ghrana (Nose)... It is by means of these five sense organs that the objects are perceived or sensed, 103The five Karmendriyas, or organs of action are: 1, Vak (speech), 2. Pani (hands), 3. Pada (feet), 4. Payu (exeretive organs) and 5. Upastha (Genital organs). From Ahaikaras are also evolved the Panca Tanmatras, which are the subtle Sabda (sound) 2. Sparsa (touch) 3. Riipa (form) 4. Rasa (taste) and 5. Gandha (smell). The organs of sense as well as of action cannot function unless enabled by the mind. From the five Tanmatras, are evolved the Panca Maha Bhutas, viz, Akasa from sound, Vayu from touch, Tejas from form, ap from taste and_prthvi from smell, TI Pafica Maha Bhitas are evolved from the Paitca Tanmitras by the process of Paici- kerana. All matter consists of the Pafica Maha Bhatas, Akasa, Vayu, Tejas Ap and Prihvi, in different proportions of combination. The different substances of gross matter are composed not of these five simpte and primary Maha Bhdtas, but of their five-fold compound combinatjons the “Paicikrta Patca Mahi Bhatas”. The simple and subtle Akasa Tanmatr consists wholly of Akisa Tatiya, Similarly for the other Tanmatras. But a Pancikrta Maha Bhita consists of half of the predot at Tanmi= tra by which name it is called and one eighth of cach of the remaining four Tanma- tras. For example a Pancikria Tejas Maha Bhota will consist of half the Apafcikrta RGpa Tanmatrd and one eighth of cach of Akasa, Vayu, Ap and Prthvi, the remaining four Tanmatras, The Maha Bbita in which Sabda Tanmitra predominates or is con- tained in half the proportion goes by the name of the Akiéa Mahi Bhita. So also the Mahé Bhtta in whieh the Sparsa pre- dominates is called Vayu Maha Bhita Similarly, that in which Rasa Tanmétra predominates is called Ap Maha Bhuta and that in which Gandha Tanmatra predomi: nates is called Prthvi Mahi Bhita. The ‘Tanmatris when combined in this propor tion become the respective Maha Bhiita. It will be observed that the Paitea Maba Bhitas and the five organs of sense | and the five organs of action and the mind, do not give birth to further principles, Therefore, these sixteen principles arc called only “Vikaras”. The Tanmatras are the cause or Prakti of the Maha Bhiitas and Vikrtis or products of Ahafkira. Abat- Kea in its turm is the cause or Prakti of the Tanmatris and Manas and the ter Indriyas, and Viktti or a product of Mahat, ‘The Mahat in its turn is an evolute or Vikpti of Mala Pakrrti but itself gives rise to Ahafkara as cause or Prakrtis ‘These seven, namely Mahat, Ahankara and the five Tanmatras, are both the evolved and evolving causes, and are therefore called prakrtis and Vikrtis. Since Milla Prakgtiis not caused or evolved out of any other iple, it is called ‘Avikgti". We have described above, the twenty- five Tattvas starting from the Mala Prakgi ‘That which is distinct and different from both Prakpti-a cause and Vikpti-an cvoluts “That” which does not partake of the qualities of any of the above is Pu that twenty fifth principle. We may translate Purusa as the “Active Principles”. Prakli by her very nature is insentient, or Acetand or Jada or inert, while Purust is sentient or chetana. It is the sentient Purusi that is the active principle in creation. If or he imparts activity to the insentient Prakpti. There isa simple analogy given dy Kapila, to illustrate the relation between Prakrti and Puruga. ‘The analogy is of the combination of a lame man with a btind man, the former sitting upon the shoulder of the latter. 104