Padartha Vijnaana, Conspicuous by an Absence in Western Ayurveda 2013

The foundation of Ayurvedic philosophy is known as Padartha Vijnaana – ‘realization and utility of all that is known’. However, Western literature to date has not mentioned this fundamental and foundational pillar of Ayurveda. To the Eastern practitioner of Ayurvedic science this makes as much sense as obtaining half a cow.

Indeed the very words ‘Padartha Vijnaana’ have not been mentioned in the Western Ayurvedic presentation although this philosophy is paramount for understanding and applying Ayurvedic concepts as much as the science of chemistry, biology and physics are unavoidable by modern medicine.

To solidify an Ayurvedic intellectual claim to brilliance, the philosophy of Padartha Vijnaana requires practical realization by Ayurvedic practitioners, as much as realization and practical application are the meaning of Vijnaana. Modern medicine has grown apart from philosophy, as observance of the path of wisdom has no relevance in the majority of modern medical practice. As a matter of fact iatrogenic effects when calculated worldwide would equal an Aceh size tsunami four or five times per year. This is somehow or other generally accepted as an unfortunate pinprick of a great medical system.

This chapter will explain the Sad (six) aspects of Padartha Vijnaana (‘realization and utility of all that is known’) as an essential philosophy and science of Ayurvedic clinical practice. As much as bricks and mortar hold a building in place so does Padartha Vijnaana give Ayurveda its scientific structure.

The present Western model of Ayurveda was a splendid beginning but as time unfolds the cracks of faulty logic and over simplification widen to reveal something quite unintelligible. The over emphasis and treatment focus on prakruti (body type) is a prime example of gross over emphasis on a single topic. In clinical practice the prime focus of treatment is vikruti (the imbalanced) while prakruti holds an entirely minor place in Ayurvedic practice. After all the very word dosha describes the elements in their excessive or deficient states. Further the word dosha, can be translated as fault.

It will be shown how this simple yet complex philosophy opens the door into a fascinating, ‘simultaneously one, yet different world of inseparability’. I propose that ‘Padartha Vijnaana is the valuable process that the seers employed to reach levels of knowledge and realization of life, health and nature that draw us today to their priceless contributions despite the passing of thousands of years.

Padartha Vijnaana, is possibly the philosophical soul of Ayurveda that maintains that life force which gives Ayurveda resilience and an eternal like preservation? After all a medical system, which revels in philosophical concepts and ethics that are many thousands of years old certainly has some potent force making this possible! Padartha Vijnaana is part of that potent force.

1 Firstly, What is the Essence of Medicine?

What distinguishes a medical system, what brings medical application to the desired level of perfection, that even the Demigods of the higher planets may offer praise to such a health system?

The answer naturally is, Philosophy (to love wisdom), it is philosophy that supports action. Philosophical action has wise foundations, which gives birth to balanced action, wise thought supporting action is less likely to cause a regular tsunami. Whereas a medical system primarily functioning as a fruitive action primarily preformed for economic gain, which ignores the very human of the being is likely to ignore its own fault.

Naturally the root of an action is a thought rising from consciousness, when the consciousness holds wisdom as paramount then that will carry to the action and when economic considerations are the desired goal, it can be expected that, ‘the sunshine of knowledge will be covered by a cloud’.

Medical ethics must transcend economic considerations as an absolute necessity of human existence.

Take a moment, a deep breath, consider a ten meter wall, of rolling ocean surging, with sand and debris, decorated with one hundred thousand pale purple corpses dressed in all the colors of the rainbow. This swirling stew resembles many pastas, suspended in an unpalatable soup. The unwise portion of the medical profession of the world supported by a philosophy, which is conspicuous by its absence, causes such a result every two to three months. The drug related and procedural clichés of a medical profession with a non-philosophy account for 300,000 deaths per year in USA and Australia alone.

Do we judge a medical system by powerful drugs? Do we measure by facilities of concrete and stone, or the ocean of beds available for the sick? Does one measure a medical system from objects of matter, the powerful machines that can look inside and through the entire body like never before.

We would be wise to judge a medical system on merit of the philosophy employed by that system in the treatment of the human condition.

A medical system centered on the natural philosophy of treatment, that considers primarily the patient, mode of action of the drug, contra-indications, consideration of attending to cause, anticipating variations with time, place, circumstance and individual, is a wise medicine.

Application of Philosophy is the matrix of a medical system

Every action is born from a matrix of a thought, no wise thought no wise action!

“ When a cow feeds on newspapers, good quality milk cannot be expected!”

2 Medicine and philosophy are intertwined in a simultaneous oneness and difference, it is not possible to separate them.

Medicine without philosophy can’t exist because such ‘medicine’ is ill motivated pseudo medicine only, and therefore cannot be truly termed, ‘medicine’.

What is medicine without philosophy? An objective system of vulture and prey! Of the cheater and the cheated or the blind leading the blind?

Clarification Needed

As we enter the bowels of medicine in search of the very heart and mind of that system we must inform the reader that good medicine does not belong to any named system. But ‘good medicine’ is in the possession of all health professionals of all modalities who above and beyond in the call of their glorious dharma (occupation of the soul) display the qualities of compassionate philosophers. You may be lucky and your medical specialist may be a saint or unlucky if your Naturopath or Healer is an excellent business manager. In other words we are opening for discussion ‘Universal principles of the science of life’ which is not the property of any labeled group except the soulful lover of wisdom.

We use the word ‘Good’ to describe ‘medicine’, but if it is medicine it must be ‘Good medicine’, if it is not good it is not medicine.

According to Ayurveda, Philosophy is samavaaya or inseparable from medicine.

So the next time you are with your GP, Naturopath, Health Professional, Specialist or Surgeon take a moment and discuss the philosophy supporting the medicines, diets, contraindications and procedures of that system.

Rogi (the diseased) and Roga (the disease)

As a primary principle of medicine Ayurveda considers not only the disease (roga) but also primarily centers on the diseased (rogi), the person. A system which shows more interest in the disease (roga), with little consideration of the rogi or person, is an imperfect system of medicine oblivious to the thoughts and feelings of the subject being treated.

As a matter of fact two Australian’s compiled a lengthy paper entitled, ‘Will More Doctors Increase or Decrease the Death Rates?’ Professor Jeff Richardson and Dr. Stuart Peacock concluded as did Ival Illich in an earlier work, that possibly the death rate will certainly increase with more available doctors because of the increased iatrogenic effects of modern medications!

There is a grain of truth in every rumor,

More Doctors could mean, More Death!

3 Understanding Padartha Vijnaana

‘Sad Padartha Vijnaana’ - The principles of the science of Ayurveda

Sad - six

Padartha – pada, word, feet, step _ artha, usefulness, utility, matter, desire, wealth, motive

Vijnaana – Vi, set in motion, Jnaana – applied knowledge

Padartha Vijnaana is Ayurveda (‘Knowledge of life’) Utilizing all that exists with knowledge and wisdom, ‘Knowledge of life’

Six divisions of Padartha Vijnaana?

(1) Dravya – Substance (concomitant cause)..………………………….(2) Guna (rope) – Quality - Shakti (3) Karma - Action

(4) Samanya – Sameness, commonality

(5) Visesa – Difference, specific quality

(6) Samavaaya – Inseparable relationship

Dravya (substance) is the pivotal point, the abode of guna (quality), karma (action), samanya (sameness), visesa (difference) and samavaaya (inseparability).

Dravya is the shelter of the five great elements namely earth, water, fire, air and space as well as direction (diks), soul (atma), time (kala) and mind (manas). The world is a world of substance perceived in space and time, by the mind in essential connection to life, the vital spirit soul.

Understanding Dravya Word Etiology

Dru-gatim-dhatu (root verb according to Nirukti)

Dru – going, running, motion, tree, branch, wood Gatim – go Dhatu – root verb

4 Dru-gatim = Dravya: that which reaches a separation (vibhaga) and combination (samyoga) and is thus transformed (paka) to produce an action (karma). Dravya is basically all substance, including food and drink.

Dravya - Substance has been realized by modern science to exist in two states, namely particle and energetic wave. We understand that a similar concept of dravya, guna (qualities or potential cause) and karma (matter in motion) was described by Ayurveda for a very long time.

Dravya (Particle), guna (cause) and karma (energetic wave) Dravya refers to the different states of matter namely particle and wave.

Particle and energy wave are the same matter but slightly different, this is samanya visesa (sameness and difference).

Dravya, guna and karma are samavaaya (inseparable) they reside in substance.

Dravya guna karma refers to the constant flow of energy from potential to active and visa versa, which sustains the universe.

Understanding the flow of life.

Dravya, guna and karma are the cycle of potential to kinetic energy.

Substance stores qualities, qualities cause actions, while actions sustains life. Thus the flow of potential energy to energy in motion, or particle to wave then wave to action manifests.

Dynamic Natural flow Described in the Vedas?

Om purnam-adah purnam-idam purnaat purnam-udacyate. purnasya purnam-aadaaya, purnam-eva-avashishyate1

The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole.

1 Invocation, Sri Isopanisad, A. C. Bhaktivedanta Prabhupada 5 Whatever is produced of the complete whole is also complete by itself. And Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.

Conclusion; The complete balance is happening before your eyes, to think you can do better than nature sublime, is your illusion, first class!

Ayurveda gains knowledge from the natural world!

Naturally Ayurveda or Knowledge of life presupposes a observation, harmony and appreciation of the dynamic natural world.

Dravya and Your Body

Dravya (substance) is nothing but the five great elements panca-maha-bhuta and your body is nothing but the five great elements. So our bodies, dravya and the world are all made of the same earth, water, fire, air and space.

Therefore there is a sameness (samanya) between our bodies, dravya and the five great elements.

The body, dravya and the world of the five elements also have a difference. Your body is mostly water, but there is a difference between the water in your body and the water in a bowl.

The same air, which fills the vacant sky circulates through every cell in your body. The very same water that occupies the oceans and rivers maintains the moisture in our bodies preserving life. This realization suggests that to pollute the world is to pollute and disturb natural cycles and to disturb your very own body as well as every creature and substance. There is undoubtedly a great oneness of the elements in the variegated world.

Further - Dravya – Substance – Matter

Dravya (substance) – particle – potential energy that holds the guna –energy in storage.

Guna (quality)– energetic cause that inspires karma.

Karma (action) – effect or wave – energy in motion, kinetic energy.

Vaidya V. M. Gogte, ‘Guna is the cause of karma, and karma is the cause of knowledge of guna’! Further according to inseparability,

6 ‘If a particular karma is established there must be a particular guna in that dravya which has inspired that karma’!

Guna; Superior to Dravya

The same dravya is seen differently only because of gunas (qualities), e.g. Water, Steam or Ice are simply water! They only differ because of guna! The conclusion is that guna can radically effect the karma of a dravya. The Western world likes ice water very much, or freezing cold drinks with meals which disturb agni (digestive fire). When agni is disturbed the doshas are perturbed. In this way agni can be said to be far more important than prakruti (nature). Simply the same water taken warm or hot sipped (not gulped) with meals has a profound and difference outcome in the body than iced drinks.

Simply by changing the guna of a dravya from sita (icy cold) to ushna (warm or hot) can have a fostering effect on agni (metabolic fire), thus when agni is maintained according to time, place, individual and circumstance the doshas are maintained. When the doshas are pacified one finds health and harmony.

‘Guna is of paramount importance because guna gives rise to a particular karma’!

Dravya is Superior

Dravya being the abode of diks (place), kala (time), manas (mind) and atma (soul) encourages the concept that dravya is superior to diks, kala, manas and atma. However because dravya (substance) cannot perceive itself and therefore is not consciousness, the conscious manas (mind) and atma (soul) are considered superior to dravya. The mind and body of five elements are being fully ultilised by the jivabhuta or Atma (life force). The jiva is superior to manas and the elements as mentioned in Bhagavad Gita 7:5 by the word para – superior.

Dravya is simultaneously superior and inferior to manas and atma, superior because without matter life would have no expression and ultimately in this world dravya (five elements), manas and atma cannot be separated. However, because without soul there is no meaning soul is superior.

This is the philosophy of simultaneously sameness and difference with inseparability.

Dravya as Superior and Guna as Superior

As mentioned in a number of scenarios Dravya is considered superior, however now let us consider Guna as Superior. Guna is considered as para (superior) to dravya because without guna a dravya has no meaning. If a chilli is not hot, it is not a chilli. Also as mentioned a dravya say water is entirely changed by guna to ice, steam or hot or cold water. The actions of ice, steam, hot and cold water are

7 quite different for the same substance, therefore the conclusion is guna is superior to dravya. Guna is also superior to karma because guna supports karma.

Karma Superior

Yet Karma is superior to guna because without action a guna or dravya has no meaning. Action is the energy, which is the manifestation of shakti (ultimate karma), the ultimate power that drives the world to do work.

Ayurvedic Science

Samanya (sameness) Visesa (difference) and Samavaaya (inseparability) of Dravya (substance) Guna (quality) Karma (action)

Dravya, guna and karma are inseparable, samavaaya Dravya guna and karma have sameness, a commonality, samanya Dravya guna and karma are different, a specialty visesa

Sameness and Difference of Padartha and Ayurveda

Padartha vijnaana (sad) is Ayurveda vijnaana! And Ayurveda vijnaana is Padartha vijnaana Yet both vijnaanas (knowledge application) are different!

Ancient Ayurvedic Science and Philosophy

Ayurvedic Science – Describes matter in different manifestations, as dravya, guna and karma as clinical biology, physics and science of Ayurveda.

Ayurvedic Philosophy – employing the concept of sameness, difference and inseparability gives Ayurveda the ability to enter the quantum world, and view biology, physics and chemistry in a discerning light. By sublimely dissecting items of the same and locating the fine differences in the same, Ayurveda enters the quantum and scientific world.

Guna (quality) of Dravya (substance) indicates Karma (action) namely – Samyoga and Vibhaga

Samyoga – joining atoms into molecules into substances- creating difference Vibhaga - separating, splitting substances into molecules and atoms – creating sameness

Clinical Application Sameness and Difference

Increase Sameness

When gunas (qualities) infer elements (earth, water, fire, air and space) being present are the same (samanya), an increase is for certain. For example guru (heaviness) infers earth and water, therefore a number of foods with heaviness

8 to different degrees will naturally increase heaviness further. Whereas, a substance which is light will cause the opposite result, a decrease of heaviness.

Decrease Difference

When gunas (qualities) infer elements (earth, water, fire, air and space) being present are the different (visesa), a decrease is for certain. When a person feels heaviness after a meal, light warm substances being different from heaviness will naturally cause a decrease of heaviness.

Samavaaya (inseparability)

The qualities which are inseparable from a substance, give that substance meaning, ginger that is cold and bitter has no meaning and is not accepted as a the substance ginger. When a substance displays the rasa (taste) and gunas (qualities) of ginger it is accepted as the dravya (substance) ginger. In this way a substance is known by its inseparable qualities (gunas) therefore guna can be said to be superior to dravya in this regard. Guna infers certain elements (earth, water, fire, air and space) for example wet infers water, are present and those elements are called doshas when functioning (accumulating or deficient) in the body.

Karma is inseparable from guna, because guna is the cause of karma. Karma or action sustains life and is evident with separation and combination at the level of anu (molecules) and paramanu (atoms) ushering in increase or decrease of the elements and doshas, this brings health when in equilibrium and disease when out of equilibrium.

Thus due to the samavaaya inseparability of dravya, guna and karma the practitioner can anticipate an increase or decrease of gunas and therefore elements thus predicting the outcome of therapy.

Applying the philosophy of Sad Padartha Vijnaana

Samanya visesa samavaaya of dravya, guna and karma. (Sameness, difference and inseparability of substance, quality and action.)

Actions or the ultimate outcome are governed by sameness (increase), difference (decrease) and inseparability (certainty).

In other words, in life and clinical practice we find the application of sameness or commonality, identifying the features that group together gunas because sameness ushers in augmentation or increase under all circumstances. Thus the increase or decrease of dosha (element namely earth, water, fire, air and space), dhatu (plasma, blood, muscle, fat, bone, marrow and sukra) and mala (urine, stool and sweat) can be determined or anticipated.

An Example of Increase by Sameness of Guna

9 A favourite Western breakfast of muesli, yoghurt and banana proves an excellent example of augmentation and thus increase of energies (guna).

Muesli- sita veerya (cold energy), guru (heavy). Yoghurt- abhisyandhi (channel blocker) and guru (heavy). Banana-madura rasa (water and earth element) and guru (heavy).

The result according to natural samanya sameness understanding will be an increase of sita (cold), water and heaviness (guru).

Thus a person indulging in such a sita (cold), guru (heavy), madhura (sweet – water) and abhisyandhi (channel blocking) meal is sure to accumulate signs and symptoms which clearly indicate excess of the major gunas of that particular diet. Because gunas represent the qualities of the elements, excess guna indicates imbalanced elements and perturbed doshas. Naturally in the above case kapha dosha will be perturbed, again kapha dosha possess water and earth, which are all the above, cold, wet and heavy. Pitta will also be deficient from excess cold wet heavy gunas because pitta is hot and light. Also vata will be obstructed by excess kapha and deficient pitta, then vata being a special dosha will disturb kapha and pitta further. The complications of such a simple chilling guna has far reaching effects as the gunas accumulate and cause health problems.

Samanya (sameness) Ahara (diet) and Agni (digestive fire)

When the gunas of agni (digestive fire) are the same (samanya) as ahara (diet) and vihara (lifestyle) then increase of those qualities are for certain. For example a Kapha (earth and water) prakruti (nature) with mandagni (slow fire) indulges in guru (heavy) diet. The heavy qualities of prakruti and the state of agni will compound with the heavy choices to form a augmentation of guru. Signs and symptoms of over nourishment of the dhatus (body tissue), congested srotas (channels) with disturbed gunas (energetics) will be manifest with poor digestion and disturbed doshas. And when the doshas are constantly disturbed then disease is for certain.

Samavaaya (inseparability)

Because guna is samavaaya (inseparable) of dravya we have a steady expectation in clinical Ayurveda of a certain karma. We have a steady outcome, which can be anticipated in clinical practice.

Samanya, Visesa and Samavaaya, the Quantum of Ayurveda Sameness, different and inseparability the quantum of Ayurveda

Quantum mechanics has found at the subatomic level that all particles are connected, nothing works or has meaning in separation. It is the connection of parts, which function as the whole. Life has a wholeness called Samavaaya! Separation is a theory only. C. Dwarakanath in ‘Digestion and Metabolism in Ayurveda’ shows that the heart, lungs, kidneys, liver and pancreas are all

10 kosthangas, or parts of the digestive system. The GIT of Western medicine being the main channel with liver, gall bladder and pancreas is only a part of a whole system. Parts require to be seen in terms of the whole for them to have meaning, and the whole is seen in terms of all the parts to understand function! Thus samanya-sameness and visesa-difference and samavaaya-inseparability are applied.

Actually Manas-Mind must also be accepted as part of the digestive system?

If some disturbing news is spoken just as one is about to enjoy a beautiful meal, For example, a son dying, certainly the meal is completely spoiled! This shows the mind and emotions are also connected to the digestive system. We may ask the question what is not connected when talking in holistic terms?

A Quantum Understanding

The process the ancients employed for research was the science of analyzing the sameness in fine detail, then examining the differences and special features to the sublime while acknowledging the relationships, interdependence and inseparability of the whole. This is called Samanya visesa samavaaya siddhant (perfect conclusion of sameness, difference and inseparability)!

V. M. Gogte; Ultimately, no two atoms are the same, because they both must occupy a different space!

The Process of Ayurvedic Science

We separate the inseparable, we note the fine differences within sameness. We take learning from things that are similar within things that are considered different. While anticipating inseparable qualities and actions, and increase when sameness is present and decrease when differences are noted one progresses into Ayurvedic science. This is an ancient quantum understanding of life.

‘the inseparable is philosophically being separated to advance the goals of knowledge.’

Examples of separating the inseparable!

The example of Dravya (substance), Guna (quality), Karma (action) – or matter as particle and wave particle. Substance, quality and action reside in the one dravya yet have a separate existence in padartha theory.

The example of Rasa (taste), Guna (quality), Virya (potency), Vipak (digested energy), Prabhav (unexplainable energy)- all are gunas with a slight difference. Rasa is a guna that is tasted, guna is a quality perceived after taste, Virya is a powerful guna that brings action, vipak is a guna after digestion and prabhav is a

11 guna which is unexplainable. For example all sweet dravyas are cold except honey which is warming, this is called prabhav, unexplainable guna.

The mind and the digestive system?

Earth, water, fire, air and space in your body and in the world?

Your body and the universe?

In conclusion

There is a profound oneness to all substances but also at the same time a multi faceted difference, which in existing reality cannot be separated as a working whole.

Padartha is a way of thinking!

Padartha is a science that can resolve contradictions.

Sameness difference and inseparability is Padartha vijnaana Padartha vijnaana is Ayurveda

The Key

Samanya visesa samavaaya is the philosophical key to understand the process of the vibration of life, potential energy flowing through to kinetic energy, which either balances the elements giving health or makes imbalance and disease.

Samavaaya Jnaana – Knowledge of Inseparability

Nyaya and or vaisesika philosophy are Vedic philosophies, which were employed by Ayurveda, they basically translate as nyaya the path of logical conclusion and vaisesika the process of perceiving difference. Sometimes these two Nyaya and vaisesika philosophy are mentioned as one and at other times they are separated.

A sincere student of padartha vijnaana would ask, ‘What happened to sameness and inseparability’, in Nyaya Vaisesika (logic and difference)?

The point at hand is, that in order to examine differences as per a logical analytical study, there originally has to be a sameness in existence. To find a difference, sameness was present. If there is no sameness in quality then there is no need to find a difference! Also it is logically understood that the need arises to analysis a difference in a sameness, only and when the items which are different appearing in a sameness have a certain inseparability.

12 Therefore Visesa (Difference) of nyaya vaisesika philosophy infers sameness and inseparability are present!

In other words within difference of nyaya vaisesika (logic and difference), sameness and inseparability are conspicuous by absence!

Therefore when an Ayurvedic practitioner hears the word difference they hear the inference or echo, sameness and inseparability. Similarly when there is sameness there must be a difference.

Ayurvedic science

The triad of samanya, visesa, samavaaya is Ayurvedic science!

Samanya visesa siddhant (perfect end knowledge of sameness and difference) is the key to understanding, vijnaana (practical knowledge)

‘Samanya visesa siddhant’

When we say, Samanya visesa siddhant – the siddhant (perfect end) of sameness and difference we have not omitted samavaaya, it is there in spirit to those whose mind’s eye is trained in Padartha Vijnaana. The only reason a sameness and difference have relevance is because of the wholeness and inseparability of the whole.

My Request,

Please say;

‘Samanya visesa siddhant’

‘The perfection of understanding sameness and difference’

Understanding Guna (qualities) in Padartha!

Can we say rasa, guna, veerya, vipak and prabhava are Guna (all qualities)? Certainly rasa (quality perceived by taste), guna (quality perceived by action), veerya (strong quality which brings action), vipak (quality after digestion) and prabhava (a quality which cannot be explained) are guna, they are all the same guna yet they are all quite different and in reality have no separate existence. Using Karma (actions) of herbs without Padartha

13 When a dravya (substance) is labeled by its actions (e.g. kidney tonic, good for memory etc.) alone and a practitioner is guided by karmas, the result will more often than not, be a mistake in clinical practice. The philosophy of samanya visesa requires to be applied to gunas of the diet, lifestyle and medicine. For example if a person has developed an imbalance of mandagni (slow digestion) which has gunas of heavy, wet and cold then the diet, lifestyle and medicine need to be the opposite (different gunas) such as light, dry and hot. The guna appears to be more specific than the action as guna is the underlying cause of action! Therefore a practitioner is guided more by the guna of a dravya than a karma. Karma of a dravya is important to the practitioner but requires to be matched with guna for the desired result.

Humans want an Action without bothering to know Guna!

The bland evolved humans simply want a result and they want it yesterday! The object or dravya is seen as a source of a result however the result being favorable or unfavorable depends on the knowledge of sameness and difference of guna.

The different possible outcomes of treatment depends on many variables which may only be anticipated by (knowledge) jnaana of (sameness) samanya (difference) visesa of guna (quality). Therefore on one level, knowledge is greater than substance because it is knowledge which allows us to apply the knowledge of guna-karma of dravya in a favorable outcome.

‘Knowledge is possibly the Greatest Medicine’

What is the value of your bank balance without knowledge of it? Subjective consciousness is superior to dull matter. Knowledge is superior to dravya. Without knowledge the greatest medicine can turn to poison.

In the Western world especially, millions of people everyday enter a shop to purchase a product, but in Ayurveda we enter a place to obtain knowledge on how is ultilise substance for a specific purpose. The concept of a substance to help is quite lame without knowledge of the substance. We have now become simply centered on an external product rather than the internal wisdom.

Modern World a Gross Thing Only!

Earth, water, fire, air and space make up a Dravya, the dravya is inert. Only knowledge can employ the dravya in the desired context according to guna.

‘Knowledge of sameness, difference and samavaaya of guna is the essence of dravya’!

The focus on knowledge rather than substance has profound implications for any medical system, confirming that you judge a medical system by application of knowledge!

Judge a medical system by application of wisdom and knowledge!

14 Inseparability in Clinical Practice

Health is samavaaya (inseparable) of life, the body is always searching for equilibrium. Understanding of samavaaya is also paramount because without samavaaya vijnaana one may not give the natural homeostasis room to move and weave its magic! (Further reading; Samavaya Placebo)

Example of Sameness and Difference in Clinical Practice

Pippali Indian long pepper is said by modern research to contain steroids. Therefor to say, pippali contains steroids is correct. We know modern medicine has learned to produce and isolate steroids, which are prescribed in a number of disorders. These artificial steroids have side effects including weight gain, however the effect of pippali is generally weight loss. Why this reverse role steroids. Firstly the idea that artificial steroids and pippali are the same is faulty. They may be similar but they also have a great difference. One is whole and natural with many phyto ingredients to balance the steroid action, the other is artificial mono substance with no phyto nutrient support.

One patient who converted from years of steroid use to Pippali use commented, ‘Give me an overdose of pippali steroids any day!’ They are gentle, ama (toxin) cleansing and less likely to disturb the body than isolated manufactured and patented product. Artificial steroids are not ama cleansing, gentle and have side effects. This is a case of same but different steroids!

Vitamin C is not Vitamin C! The ascorbic acid powder is different from the ascorbic acid or vitamin C in amalaki or an orange, yet it is the same. The vitamin C is samavaaya inseparable from the dravya. Corn starch converted in two chemical reactions with the enzyme of chicken liver may resemble Vitamin C but must have a difference to the inseparable vitamin C in nature. On the atomic level synthetic powder of vitamin C has the same molecular structure as Vitamin C in nature, the natural however has many support molecules that the synthetic lacks. In reality the complex molecules of Vitamin C and support molecules like rutin and bioflavonoids are far too complex to duplicate, so the modern Vitamin C is simply the center of a complex arrangement. Therefore artificial Vitamin C has many side effects like acidity, diarrhea and rebound syndrome. The artificial also requires 10,000mg per day while the natural 15mg to prevent scurvy.

Visesa – Differentiation

Substances (dravya) appear the same (samanya) but after application of nyaya (logic) one may understand the difference (visesa) between two substances this is basic vaisesika philosophy.

Samanya – Sameness

15 The universe of five elements is the same five elements that make up the body of all creatures. Everything we perceive is nothing but five great elements. By understanding the profound implications of this knowledge one respects the elements inside and outside the body. Whatever we do to the air and water of the world is also circulating to the bodies of all beings. Dosha (functional elements), dhatu (body tissue) and mala(waste products) are also the same five elements.

Samavaaya – Inseparable

Health or equilibrium is within nature as a intuitive tendency, to learn balance and to find health we simple need to look at how nature works. How substances hold qualities that give certain actions according to sameness and difference.

In conclusion;

The knowledge of the ancients when studied in depth is quite astounding to the thorough investigator while such knowledge puzzles the bystander. Padartha vijnaana reveals the profound foundation of Ayurveda that lives through the centuries, through invasion, famines and religious upheavals.