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252 aryavaidyan
DECODING LIFE
¡ryavaidyan Vol. XXVIII., No. 4, May - July 2015, Pages 252 - 255
Anoop A.K.*
*Ayurvedic Hospital & Research Centre, Arya Vaidya Sala, Kottakkal
Abstract: ¡yurveda is a science that comprehends life and the living phenomenon. A
clear understanding of life requires a perfect knowledge about the concepts in ¢yurveda
on the diverse reflections of life. Trido¾asiddh¢nta is the preliminary basis of ¢yurvedic
understanding of life. This is an attempt to assimilate and appreciate the construction
and the content of tridosasiddhanta. It is evident that by comprehending the
trido¾asiddh¢nta, ¢yurveda is approaching the life and living phenomenon in a classical
way.
¡yurveda can be summarized in the least
possible terms as the sensibility of life. It is
the explanation of the interactions of the living
system to the diverse experiences around it and
the consequent responses that are generated
within. The ¢yurvedic attempt on comprehen-
ding the diverse phenomenon of life has been
formulated on the solid foundations of trido¾a
siddh¢nta. Siddh¢nta is the sound conclusion
of principles derived from repeated analysis
and assimilation of the experiences. The
commonly accepted classes of siddh¢nta are:
1) Sarvatantrasiddh¢nta, 2) Pratitantra-
siddh¢nta, 3) Adhikara´asiddh¢nta and 4)
Abhyupagamasiddh¢nta.
The pa®camah¢bh¦tasiddh¢nta which is
generally accepted by all the diverse streams
of knowledge is Sarvatantrasiddh¢nta. On the
other hand, the one that is prevalent or accepted
to their own corresponding streams of
knowledge is Pratitantrasiddh¢nta. The trido¾a-
siddh¢nta is a pratitantrasiddh¢nta accepted
generally by the ¢yurvedic stream; because it
is the fundamental basis of the ¢yurvedic
appreciation of the world.
¡yurveda, being the science of life the world
intended is essentially the living world. So
trido¾asiddh¢nta is the indispensible tool, with
the help of which ¢yurveda approaches the life
and the living phenomenon. It may be consised
as the scientific explanation of life. The basic
tenet of the siddh¢nta is v¢ta, pitta and kapha.
The basic humors are the inherent cause of both
health and ill-health. The important aspect is
that it is the same causes modified under the
influence of diverse associated factors that
bring about the two states of life. Both are
characterized by its own unique manifestations.
Health is the effect of normal states of do¾as,
aryavaidyan 253
whereas ill health is the effect of vitiation.
Trido¾asiddh¢nta is essentially the under-
standing of life in terms of rules of causation.
The do¾as in the state of normalcy are termed
as prak¨ti and those in vitiation are vaik¨ta.
Do¾as are generally defined as factors that
bring about vitiation. Often the terms force,
energy, matter, power, etc. are used for
denoting do¾as. The possible questions
regarding trido¾as have to be addressed.
Whether they are dravya or adravya? Sacetana
or acetana? S¦k¾ma or sth¦la? M¦rtta or
am¦rtta? Qualitative or quantitative?
Answering these questions in a logical and
scientific way can help us attaining the intended
clarity of concern. As the statement of pratij®a,
we commence the presentation stating do¾as
as sacetanadravya having s¦k¾ma and am¦rtta
configuration and qualitative appreciation.
Do¾as constitute a specific gu´asam¦ha that
execute corresponding functions within the
body. They are more functionally perceived
and not objectively appreciated. The existence
of v¢ta, pitta and kapha in body are denoted by
their functions reflected in their properties.
`Ìm{lVm H$_©JwUm: H$maU§ g_dm{`` ÎmËÐì`_²&
We can see that do¾as satisfying these
descriptions. Therefore, it can be assumed that
do¾as are indeed dravyas. More over it can be
seen that do¾as are modified positively and
negatively by ¾a²rasas seated in dravyas.
Accepting the fundamental principle
d¥{Õg_mZ¡g©d}fm§ {dnarV¡{d©n`©`:&
It can be concluded that dravya viºe¾atva
common to the ºar¤kado¾as and the
pa®cabautika au¾adha or ¢h¢ra as a reason
behind the same. Moreover this idea is further
reinforced by the similarity in the bh¦ta
constitutions of ¢hara and au¾adha dravyas.
The next question is regarding the
configuration of pr¢k¨ta do¾as. Whether they
are m¦rtta or am¦rtta?
M¦rttatva is defined as the state of well-
defined configuration or nirm¤tasvar¦pa-
viºe¾atvam. Hence the dimensional status as to
whether s¦k¾ma or sth¦la have to be
differentiated. A m¦rttadravya needs not always
be sth¦la or s¦k¾ma. M¦rttatva refers to the
structural arrangements of the components of
a dravya, while s¦k¾matva and sth¦latva refers
to the level of appreciation. So m¦rttatva and
am¦rttatva refers to a specific aspect of a
dravya while s¦k¾matva and sth¦latva pertains
to its level of appreciation.
It can be concluded that do¾as are am¦rtta with
the degree of am¦rttatva becoming more
established as we progress from kapha to v¢ta.
If do¾as were m¦rtta, they would not have
attained the diverse varieties as pr¢´a, ap¢na
to suitably accommodate the associated
functions, site, upakrama, etc.
The next question is whether do¾as are sacetana
or acetana?
The do¾as are indriya agocaram i.e. not directly
perceived by the senses. They are appreciated
in terms of their properties and functions. The
functions assigned to the do¾as are the
invariable markers of life. The functions of
v¢ta, pitta and kapha represent the existence
of life. These functions become absent in a dead
body. Therefore it can be assumed that do¾as
are sacetana as they are reflected only in living
body. Moreover trido¾as are the distinguishing
elements between the p¢®cabautika dravyas of
all classes both acetana and sacetana. Therefore,
254 aryavaidyan
do¾as can be concluded as sacetanadravya.
The next question is regarding the dimension
of do¾as, whether they are s¦k¾ma or sth¦la?
The entire body is comprised of elements
having gross as well as subtle organisation. If
do¾as are stated as sth¦la they become
inaccessible at the subtle level of body.
However, the do¾as have been accepted as
sarvaºar¤ravy¢pta and vy¢pi. This can be
satisfied only if we accept a subtle level of
organization for the do¾as in the body.
Therefore, it can be concluded that do¾as are
s¦k¾ma in organization.
Another question frequently encountered
regarding the do¾as is its nature of appreciation,
whether they are qualitative or quantitative?
Do¾as are essentially dravyas having a dynamic
existence. They are constantly responding on
sensitised by the surrounding stimuli generating
corresponding responses. So do¾ic system is
essentially dynamic system and such dynamic
system cannot attain static value as reflected
by the quantitative appreciation. ¡c¢rya Suºruta
has clearly stated the point -
d¡bú`Ê`earamUm_ñV{`Ëdm VW¡d M
XmofYmVw_bmXrZm§ n[a_mU§ Z Vw Ñí`Vo&
The quantity mentioned as of the do¾as has to
be understood as the malar¦pabh¢va born out
of the metabolism of dh¢tus. Probably these
materials that get eliminated in ºodhana.
So do¾as can be summarised as s¦k¾ma,
karm¢numeyadravya having am¦rtta svabh¢va
and which are qualitatively perceived. In other
terms, do¾aj®¢na can be understood as the
understanding of life. This is because all living
phenomenon both positive and negative are
expressions in terms of do¾as itself.
`Wm~b_²...................
Now arises the question regarding the
do¾abhedas and sth¢na. The do¾abheda reflects
the subtle modifications of the same do¾as to
accommodate the diverse functions and
properties. This modification is driven by the
influence of the adhi¾°¢na and therefore
governs the design of upakrama also. The often
sited example of pa®cav¢tas as five kites flying
at different levels of height with different
nature held together by a single string at the
bottom reflects the sense. This also explains
the attainment of do¾aºamana in the individual
level by the execution of upakrama at the root
level. However, specificity in outcome
definitely requires a specific intervention.
The pr¢k¨t¢vastha or the s¢my¢vasta is
reflected in sv¢sthya while the vaik¨tavastha
produced by the k¾aya or v¨ddhi are reflected
in vik¢ras. It has to be understood both the
avastha are governed by the corresponding
causes or k¢ra´as. Hence a proper
understanding of k¢ra´abhedas become
essential. The k¢ra´a has to be understood at
three levels: 1) samav¢yi (inherent cause), 2)
asamav¢yi (non inherent cause) and 3)
nimittak¢ra´a (instrumental cause)
Applying the knowledge in the domain of
sv¢sthya and roga, we can see that samav¢y¤-
k¢ra´a for both sv¢sthya and roga are do¾a
itself. The asamav¢yik¢ra´a for sv¢sthya is
do¾as¢mya and its nimittak¢ra´a is
samyagyoga of k¢la, artha and karma, while h¤na
mithya and atiyoga of k¢la, artha and karma
are the nimittak¢ra´a which brings about
do¾avai¾amya. Understanding this level of
causation is essential for proper upakrama.
It is accepted that k¢ryan¢ºa (destruction of the
aryavaidyan 255
effect) occurs at the destruction of cause
(k¢ra´an¢ºa). Hence, the proper understanding
of k¢ra´abheda is essential. The understanding
of asamav¢yik¢ra´a helps in understanding the
sampr¢pti and thereby device the required
upakrama. That is why cikitsa is defined as
sampr¢ptivigha°ana.
The understanding of nimittak¢ra´a helps in
devising the pathy¢pathya nir´aya. It also helps
in attaining specificity in management. In this
context cikitsa is defined as nid¢naparivarjana.
Though upakrama has been classified in diverse
forms according to diverse criteria, it can be seen
that the ultimate aim of all these up¢dhis are
connected at the level of do¾as. Upakrama is
primarily determined by the suitability or
avasth¢ yogyatva. The nutshell of upakramas
can be summarised in terms of do¾as as the
primary focus and other elements of sampr¢pti
such as agni, dh¢tu, srotas, mala, upadh¢tu, etc.
as the allied focus. It is also evident that when
do¾as are connected, the other components get
connected spontaneously; because it is only
the do¾as among all other bodly elements that
has the innate potential for maintenance and
demolition.
Ayurveda in Transition is an anthology of essays
dedicated to the memory of Aryavaidyan S. Varier. The articles address
various issues such as the changing scenario, shifting environs of
ayurvedic paradigm, the legacy of healing, the equipage of health
care, etc. pertaining to the current developments in a global context.
Kottakkal Ayurveda Series: 100
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Ayurveda in Transition
Essays in memory of Aryavaidyan S. Varier