Darshana:
Darshana literally refers to the term which means by which the truth is manifested. It is a science where the facts of natural phenomenon are collected, classified and their natural relations determined to describe their sequence and gain knowledge.
In ancient times, Ayurveda practioners used to arrive at a conclusion through scientific methodology called Darshan.
Shad Darshans: Six philosophical systems of Hindu/ Eastern philosophy derives from Upanisadhas.
न्यायः || Nyaya (Rishi Gautama)
वैशेषिकः || Vaiseshika (Rishi Kanada)
साङ्ख्यः || Samkhya (Kapila Muni)
योगः || Yoga (Maharishi Patanjali)
पूर्वमीमांसा || Poorva Mimamsa (Jaimini)
उत्तरमीमांसा || Uttara Mimamsa or Vedanta (Badarayana or Vyasa)
The Philosophical aspects of Ayurveda is based in Samkhya and Yoga. These Darshanas help to understand finer aspects of the object, the basis on which Ayurveda has developed. It is impossible to understand this basis by doing comparative study with modern medicinal knowledge of these philosophies.
Samkhya philosophy, founded by Kapil is based on the theory of transformation. It has given the systematic account of cosmic evolution. It doesn’t acknowledge a creator or any action of creation. It explains the existence of all substances as a mutual relationship between the two basic principles- PURUSHA and PRAKRITI. When they combine, creation starts and when they are detached, creation comes to end.
Purusha (Cosmic spirit): Known as Atma or Jiva (Absolute Reality). It is considered to be conscious of its universal spirit principle called Paramatma.
Prakriti (Cosmic spirit): Known to be manifested and unconscious in nature and is the womb of all biological developments around the world. The contact between these two initiates the cosmic evolution as illustrated in the following flow chart.
Mahat: Cosmic intelligence of Buddhi
Ahamkar: Ego, the feeling of I am.
Three Gunas of Prakriti:
• Satwa (S): Stability, pure, awakening, essence and light.
• Raja (R): Dynamic movement, motion or action, emotional situations of life i.e. fear, anger, pride, hate etc.
• Tama (T): Potential energy, inertia, darkness and mental weakness
Mana: Linking media between the outer organs (Bahyakarana) and inner organs (Antakarana). At the starting of cosmic evolution, there is a condition of equilibrium of the uniform diffusion of these reals (gunas). Evolution begins due to disturbances in the state of this equilibrium, under the influence of Purusha (absolute).
The next stage of succession is the evolution of Mahat of consciousness due to the differentiation and integration within formless, characterless and inconceivable Prakriti.
In next stage, Mahat (undifferentiated intelligence) then individuals into discrete bundles of limited self-awareness called Ahamkara (ego) arises from the transformation of intellect whose function is the feeling of I and mine.
Ahamkara, under the predominant influence of Satwa and minor influence of Raja guna, leads to manifestation of subject series and under the predominant influence of Tamas and minor influence of Raja guna, leads to menifestation of object series.
The subject series at a subsequent stage of evolution gets differentiated into five organs of knowledge or Gyanendriyas, organs of action or Karmandriyas and the Mana (mind) which is the organ of knowledge and activity. These 11 Indriyas are the subjective manifestation of a being.
The object series give rise to the evolution of five subtle elements of sensory perception or Tanmantras which are considered as the precursor agents for the evolution of atoms.
Shabda, Sparsha, Rupa, Rasha and Gandha (Sound, Touch, Sight, Taste and Smell).
In the subsequent developments these Tanmantras (intra-atomic particles) give rise to the Paramanus of five respective Mahabhutas, which eventually evolve in these five gross elements or Mahabhutas.
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