This document discusses the nature of science in Ayurveda and the development of a physician's mindset. It argues that Ayurveda considers infinite factors and aims for the most appropriate inference, unlike modern biology which focuses on reductionism. The document also examines how physics has moved from a classical mechanical view to incorporating field theory, relativity, and quantum mechanics. This progression reveals physics approaching metaphysical concepts. Similarly, Ayurveda views all matter as constituted by universal factors of properties, functions, and knowledge, allowing for integration of the physical and metaphysical.

1. Nature of Science in Ayurveda and Making of a Vaidya's Mind
Dr.K.P.Muralidharan B.A.M., Pofessor, PNNM Ayurveda Medical College, Shornur
[Srimandiram, Malakkara – 689532, Pathanamthitta – Dt, Kerala, India]
Part – 1
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Vagbhata, in his popular treatise Ashtanga Hridaya in the chapter “Dosha Bhedeeyam” gives the following advice to Vaidya:--- “Aanantyam taratamayogatas'cha yaataan
jaaneeyaadavahitamaanaso yathaasvam.” --- With a mind devoid of afflictions, understand the doshas blowing out into infinity through permutations and combinations of
themselves and with other associated factors in varying degrees. --- Here, the mentioning of infinity or innumerability of factors to be considered and that of the particular
state of mind to be acquired by the observer or Vaidya are respectively indicative of the two clauses in the above subject. Considering infinite or innumerable factors for
reaching a specific inference and keeping a rather unattached but focused mind to reach the fittest possibility, creating an impression of intuition, are unnecessary and
irrelevant in modern Biology and Medicine.
Let us first examine the modern science. The knowledge of a thing is obtained by its properties and functions. This, in fact, is the knowledge of its constituents. So,
analytical knowledge basically depends upon reductionism. The English Biologist, Peter Medawar explains :--- “ Reductionism is the belief that a whole may be represented
as a function [in the mathematical sense] of its constituent parts, the functions having to do with the spacial and temporal ordering of the parts and with the precise way
in which they interact.” --- Like any other matter / thing in the world, a biological unit also can be understood to have several planes of existence, Viz, physical, chemical,
atomic and so on. We do not have a biological science of atomic or subtler planes.[Homoeopathy claims and of course, exhibits some knowledge of interactions in atomic
plane]. We have only general knowledge about the physical aspects; but have vast knowledge and capability in the form of a science regarding the chemical plane; of a
biological unit. Sciences of constituent subtle planes of a matter / thing [including the biological thing] are Physics and Mathematics. As we do not yet have profound or in
some cases, clear knowledge about and mastery upon the entities like energy, function, transformation, force, life, mind and knowledge in terms of physics and
mathematics we can not truly integrate physics and mathematics, the sciences of subtle planes, with biology. Because of this, reductionism in biology is almost impractical
and this branch of science remains rather like a collection of information than like a science with defenite knowledge of the natural laws of its subjects. That is why the
above said “infinity” and “state of mind” are irrelevant in biological sciences including medicine. In a system of knowledge where “the whole” is focused, the factors in
consideration are innumerable[may be, unknowingly]. There, gross and direct specific inference is wrong. There we depend on a method to find the correct possibility and
that gives the correct specific inference. There, what matters is not whether “you can take the inference in your hands” but, whether the inference congruosly fit in its

2. own place in the given approved theory. Remember Sir Arthur Eddington's famously paradoxical remark --- “Do not believe the results of experiments until they are
confirmed by theory”. --- As of now, modern biology and medicine do not fit in this category of knowledge system; and let us listen to the dialemma expressed in the
reknowned work, La Medecine Retrouvee [Medicine, found again] by Dr. Jean Elmiger : --- “Medical practitioners are the people who often confront the need to go beyond
'the physical / material'. But they never ask the scientists 'What is beyond this ?' and the scientists are stagnant”. / “Life is one by essance and is indivisible. The student
of medicine is trained in analysing and considering the fractions”. / “Chemist's medicine is insensitive”.
Further, let us examine the development of physics to understand how it fared in exploring the subtle realms. The book, “Evolution of Physics” was written by none other
than Albert Einstein with his co – worker in reaserch, Leopold Infeld. The very names of its chapters indicate the nature of development physics has acquired. They are 1.
The rise of the mechanical view 2. The decline of the mechanical view 3. Field, Relativity and 4. Quanta. These chapters proceed through the concepts – Matter / Matter
and Energy / Kinetic theory of matter / wave and corpuscular theories / Field and ether / Co – ordinate system / Ether and motion / Time – distance – relativity / Time –
space – continuum / General relativity / Field and matter / Quanta / Probability waves. Adding Heisenburg's 'Uncertainty Principle' with its 'Observer Effect', we clearly see
that the science, by entering deep realms of the physical phenomena, starts to become subtle, then abstract and in the end gnostic and philosophical and tends to point
towards 'the mataphysical'.
For the early modern classical science, the percieved only was true. Material truth was sure and certain. Knowledge would not have been there, if object were not there.
Space and time were not matter bound. They were attributed with the adjectives of the absolute; - immovable, filling the whole and continuous. Energy was also another
almost absolute entity; that being continuous and without another. The substratal atom was indestructible according to Democretes, solid according to Newton and
indivisible by its definition. Considerable changes in the scientific notion about matter was caused by some experiments passing electricity through gases. After a series of
revolutionary findings, science started losing its classical nature with the idea that space is matter bound. [ The only philosophy that proposed matter bound space before
modern science is Kapila's Sankhya ]. First, the Euclidean three dimentional space became elastic with Fresnal, mobile with Lorentz Trasformation and then simply matter
bound by Einstein. Time also became matter bound by Minkowski four dimentional space. Nicola Tesla proved, emptiness is not so empty. Ilya Prigogine showed time has
different speeds. My time is long when I am sad and is short when I am happy. In the mean time it has been mathematically proved that 'life', as of now, is out of reach
for the modern science. Prof. Richard L. Thompson, in his work 'Mechanistic and Non – Mechanistic Sciences', describes : --- “The laws of nature and the corresponding
mathematical models of physical reality can all be described by a few simple equations and other mathematical expressions. This means that they posses a low
information content. In contrast, there is a good reason to suppose that the intricate and variegated forms of living organisms posses a high information content. It can be
shown that the configurations of high information content can not arise with substantial probabilities in models defined by mathematical expressions of low information
content. It follows that 'life' could not arise by the action of natural laws of the kind considered in modern science”.--- A keen look into this statement will reveal that the
real issue here is that we confront “infinity or innumerability”. [aanantyam] of factors to be considered”. Prof. Thompson further observes : --- “The quantum field theory
is plagued by a tendency for important calculations to diverge to infinity when they should yield finite answers”.

3. Quantum physics further evolved to produce Uncertainty Principle. Though Einstein, being critical of it, apprehended insufficiency of observation and insisted upon
“Spinoza's God”; uncertainty was agreed upon as nothing other than the very nature of the nature itself. In fact, quantum physics is the natural precipitate of field and
relativity theories in the stride of physics towards the threshold of 'the metaphysical'. The aspects significant here are 1.simultaneity of the opposits 2.mutual shift of
spacial and temporal natures of the matter while its minuteness or subtility tends to exceed the limit of its paradigm of existence 3.hypothetical reduction of matter into
mind 4.hypothetical eternity of knowledge due to decreasing entropy in the electron. Simultaneity - and in fact, homogeneity also – [samavaya] of properties of matter is
inherent for uncertainty theory. The entity of black hole represents the reduction of the basical unit of the matter beyond the physical level. Compared with the unfolding
of time in our universe, time in a black hole runs in reverse. In a black hole space has a temporal nature and time has a spacial nature. This is the same with reduction of
matter into mind. The Astronomer and physicist, Arthur Eddington who initiated reaserch into the internal structure of stars wrote that --- “the matter of the world is the
matter of the mind”. --- The man of quantum physics, Max Plank says : --- “As a physicist, in other words as a man who through out his life has served the rationale of
sciences, namely the investigation of matter, I am surely free of the suspecion of being taken for a fanatic. So, I say this to you after my research into the atom – 'There
is no matter as such !' -. All matters originate and exist only through a force which sets the atomic particles oscillating and holds them together to form the minute solar
system of the atom. But as there is neither an intelligent nor an infinite force in the whole universe, we must assume a conscious intelligent mind behind this force. This
mind is the fundamental basis of all matter”. --- Further, I quote the great physicist of Uncertainty Principle, Dr. Werner Heisenburg: --- “ Kant had spoken of 'the thing in
itself'. He was later often accused, even from the philosophical view point, of inconsistency in his concept of 'the thing in itself'. In the quantum theory this problem of the
objective background of phenomena has arisen in a new and very surprising form”. --- Consequently he refers to Plato: --- “ Therefore in Plato, at the lowest limit of the
series of material structure, there is really no longer anything material but a mathematical form, if you like, an intellectual construct. The ultimate root from which the
world can be uniformly understood is, in Plato, mathematical symmetry, the image, the idea ”. --- Dr. Heisenburg proceeds: --- “ Regardless of the ultimate decision it
can even now be said that the final answer will be nearer to philosiphical concepts expressed, for example, in the Themaeus of Plato than to those of ancient materialists.
Like the regular elementary bodies of Plato's philosophy, the elementary particles of modern physics are defined by the mathematical conditions of symmetry; they are
not eternal and invariable and are therefore hardly what can be called 'real' in the true sense of the word “. --- Very much like reminding us the Sankhya concepts – Agni,
Vayu, Akasha, Shabda tanmatra and Mahat tatva – Dr. Heisenburg further proceeds: --- “ Energy is not only the force that keeps the 'all' in continuous motion; it is also –
as 'the Fire' in the philosophy of Heraclitus – the fundamental substance of which the world is made..... It becomes difficult to consider matter truly real....basically
speaking, the same concept of 'truly real' has already been discredited by modern physics and the point of departure of materialistic philosophy must be modified at the
point.... For modern natural science there is no longer in the beginning the material object but, form, mathematical symmetry. And since mathematical structure is in the
last analysis an intellectual content, we could say in the words of Goethe's Faust - In the beginning was the Word, the Logos ”. --- The Oberver Effect in Uncertainty
Principle revolutionised physics. Now, experiment is not only an object. It has no seperate identity without the observer / his mind. According to the yet inaccessible
theory of Electromagnetism and Gravitation proposed by Einstein, when a thing's time is changed it happens to be in another space – time continu'um. The continu'um
immediately subtler than that of Bhutas is that of thought according to kapila. The modern supposition also is not another. There are competing psychological hypotheses
in the field of the theory of Electromagnetism and Gravitation. Thus, the already prevailing abstractness developed into subjectivity and reached the threshold of a gnostic
atmosphere.

4. Earlier itself photons had been thought to be enigmatic. Later, electron by itself was explained to be capable of action, reflection, knowledge and love [L'esprit Cet Un
Connu – the Unknown spirit – Jean E. sharon ; Mort, Voici ta de' faite – Death, Here Your Defeat]. Jean E. sharon proved that the electron behaves like a black hole. In
addition, from its enclosed space, it can connect with the enclosed spaces of other electrons. One more point to be considered here is that the processes in the electron
continue with decreasing entropy, ie, with increasing order. With these three information let us listen to Rudolf Kippenhahn, Professor of Astronomy and Astrophysics at
Gottin¨gen¨
: --- “ The matter of the electron is immortal. Since it forgets nothig, took part and still takes part in past and present, knowledge and experience are also
immortal”. --- Jean E.Sharon asserts : --- “This means that all matter, that took part in the building of a living or thinking structure and during the relatively short life time
of that structure possesed the qualities of its consciousness, can not simply return to its original diffuse minimal psyche after the death of that structure. The information
and the consciousness once acquired can never be lost. After the death of a complexed organised structure, no power in the world can ever effect a retrograde
development of the elementary particle's consciousness. Sir Arthur Eddington again observes : --- “A distinction is made between dead and living matter ; a distinction
which should not have really been made. Living or dead, it consists of atoms; protons and electrons”.
The Thing
Elements
Atoms
Subatomic particles
pancabhUta - Prthvi
jala - sRSti
agni - Transform
vAyu - function
AkAza
subtle in
physical
tanmAtra (knowledge)metaphysical
physical

5. Part – 2
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Now, let us see the spirit of all the scientific theses explained in part one in the understanding of Sankhya and Ayurvedic principles. We saw, reductionism is not fully
practical in biological sciences because branches of science dealing with subtle physical realms can not be integrated with biology. Also, we saw physics tends to break the
barrier between 'the physical' and 'the metaphysical', but did not and may be, can not. In this context, here we examine the basic structure of Ayurveda. The most
important Ayurvedic treatise Charaka Samhita starts structural explanations not with the terms, flesh and blood but with the factors, Generality, Specificity, Property,
Matter, Function and Samavaaya [homogeneous and simultaneous existence of two or more things, expressively of properties and matter].This shows, Ayurveda is not
only a biological science. Its purview is the whole physical and metaphysical phenomena. Sir Eddington would have been happy to know that in the theory of Ayurveda –
Sankhya combine, living or dead, any entity is understood to be constituted by the common factors of properties and their manifestations like function, thought, and
knowledge. This permits absolute possibility of reduction. --- “Paramarshe prapanchasya chinmaatramavashishyate / tadevaatmeti samproktah sarvaagamavishaaradaih” -
On analysing prapancha, 'Cit' alone remains left. That itself is termed 'Atma' by all vedic experts. --- Metaphysical interpretation of 'Cit' is knowledge. This can totally be
comprised into properties ; and function can be conceived as experience of property or as extention of property in time and space. We touch fire and get burned; and say;
the matter is fire, its property is heat and its function is burning [dahana karma]. But fire alone did not do any thing by itself when we touched it. Property, as such, is
knowledge; so, is metaphysical, not physical. It is the constituent common factor all through the physical and the metaphysical phenomena. How or Why do we say,
panchabhutas constitute the physical world ? As we keep looking into deeper and deeper realms of the physical matter, we find smaller and smaller constituent particles.
Prof. Ervin Chargaff, Biochemist, said : --- “How small can we chop up atoms and atomic nuclei ? I have an uneasy feeling that if the Nobel prize for physics were
abolished, no more elementary particles would be discovered”. --- It is like trying to find the end or trying to objectify the absolute. Ayurveda / Sankhya proposes
panchabhutas as subtle most constituents of matter as they are the basic objects of the five senses of man. Here, what matters is not 'what is this' but, 'what I perceive
or experience'. Homosapiens basically have this five - dimensional perceptivity. As per shastra this is the immediate prjojection from the metaphysical. This can not be
altered till homosapien transforms into another unimaginable being ; unimaginable, because any imaginable option is only another combination of the same metaphysical
basic constituents. Panchabhutas are conceived by wonderfully fittest congregations of properties and all entities are explained by the same properties in permutations
and combinations. That is why shastra is said to be sanaatana [unchangeable], in fact, for homosapiens. Contextually, look at 'Tao of Medicine' of Stephen Fulder : --- “If
we asked a biochemist what a muscle is composed of, he would answer that it contained substances like actine, creatinine, enzymes, nucleic acid and so on. But he would
at the same time admit that these words are actually codes or ciphers to describe particular kinds of molecular structures. Each type of molecule is detected by its
qualities such as mass, energy, electrostatic charge, cohesiveness and so on. These are the properties which in the end distinguish stone from muscle. The four elements
are also metaphors to describe qualities of the world, and surprisingly these qualities are almost identical to those used by the modern physicist”.
Now, I have to propose a change of perspective in the way of understanding philosophy. We say
Ayurvedic principles are constituted by Sankhya, Yoga, Nyaya and Vaisheshika philosophies. If they were used seperate or as such, the deductions from them would have

6. gone wrong and the present congruity could not have been achieved. The shastra is perfect by congruity, comprehension and reasoning because the deductions are done
in the Advaitic way. This statement may seem strange or cotroversial. If so, that feeling or mistake happens because of our classical modern way of study where
methodologies are made by those who have textual understanding only and no real experience in the spiritual. Advaita is not one among many philosophies. Mandukya
karika says : --- “ Svasid'dhaanta vyavastaasu dvaitino nishchitaa dr'dham / parasparam virud'dhyante, tairayam na virud'dhyate”. - Dvaities [here,all other than
Advaities] are too staunch about their philosophies. They contradict among themselves. This [Advaita] does not oppose them. --- It is a deduction method which can
correct other systems to give them the right focus. Some think, 'The One' of Advaita is samadhi only ; but Adi Sankara is considered to be the one who constituted
worship into Shaiva, Vaishnava, Shakteya, Kaula, Gaanapatya and Saubrahmanya traits. The greatly philosophic work Anandalahari was completed by Sankara with
Saundaryalahari, the head to foot description of the godess, and by the last verse of this satvic tantra he makes clear the advaitic nature of the whole exercise. Some say,
“Advaita is 'Brahma satyam, jaganmithya' and if there is no jagat, there is no use with Advaita”. Does the word 'mithya' mean shunyam ? 'Mithya' means 'It is there, as if
it is there' and this is the perfectly scientific description about the phenomenal experience. Some say, Yoga is advaitic and Sankhya is dvaitic because of Purusha and
Prakr'ti. But, Esvara Kr'shna, in the end of Sankhya Karika, says there was neither bondage nor salvation. --- “Saankhyayogau pr'thak baalaah pravadanti na panditaah”
[Geeta] - And Kr'shna says they are only children and, no experts. --- Children do not read philosophy. Krishna meant, conventonists who can not reach the unexplainable
focus through infallible imaginations. [Contextually - There are innumerable ways to solve or fail a mathematical problem. In the mind of an expert, the best way to reach
the solution most easily flashes immediately on considering the problem. His student takes a long time or fails. The expert can not transplant the faculty of him which
worked here, to his student. He can work with his student till the student developes his own faculty of the kind. Then, and then only the teacher's work culminates. The
reknowned mathematician, Sri. Ramanujan Ramanathan of Coimbatore who, though not college educated enough, was made professor in Oxford University , used to say,
his inferences came from his deity of worship].'The One' is not the one in comparison to the-other-than-that. --- It is the light, not in comparison with, but beyond, the
darkness - “Tamasah parastaad”. - Beyond the eternal - “Aksharaat paratahparah”. --- 'The One', 'the Truth' is not responsible for 'the phenominal' phenominally trying
and mistaking it for a phenominal truth. --- “Naayamaatmaa balaheenena labhyo, na medhayaa, na bahunaa shrutena” - This Atma is not attainable by the weak, by
intelligence and by the many Vedas. - “Yamaivesha vr'nute tena labhyo, tasyaishaatma vivr'nute tanum svaam”. - Whom this Atma weds, it is available for him. For him,
this Atma opens up.--- Mundakopanishad. 'The phenominal' should go 'the Truth's way'. Why so much is said ? Because the right philosophy is the one that becomes
rightly aware of 'the One, beyond' and correctly designs its formats without incongruity to that. Hope, I am clear and I fear the more may confuse. --- “Yato vaacho
nivartante apraapya manasaa saha” - Where words return along with mind, unable to enter. --- A desciple; of Sri Poomulli Neelakanthan Nambudiripad whom Keralites
considered lordly in knowledge; once told me, he used to say 'why argue on whether Ayurveda is a shastra or a tantra ? Its very name is Ayur 'Veda'.
Samavaya [homogeneous and simultaneous existence of two or more things, expressively of properties and matter] is the tool that keeps up the spirit of oneness and
this spirit alone makes comprehension or holism possible. That is why Charaka put it in the forefront in theory. By samavaya, every basic entity in Sankhya evolution and
Ayurvedic principles, is a transformation of its cause, the cause being the absolute constituent of the product. This position of the product satisfies its characteristic to be
“It is there, as if it is there”. Now, what matters is not what is there but, with what perspective or faculty you perceive it. The matter is thus understood to be more
gnostic than material. For example : 'A man sees a table. The very minute constituent sub atomic particles which absolutely fill the man, the table and the inter space

7. experience a different world. There are innumerable continu'ua and the right comprehensive expression requires the pratyaya “as if”. Vayu is absolutely constituted by
Akasha, Agni by Vayu, Jala by Agni and Pr'thvi by Jala. The difference between matters is a matter of geometry. Plato said : --- “Let the one ignorant of geometry have no
say ; geometry is the science of the absolute”. --- Geometry is the science of Akasha and Akasha represents Atma. The sound emanates from Akasha which is absolutely
constituted by Shabda tanmatra, ie, perception or thought or knowledge of Shabda. What is Akasha, more than a condition of knowledge ? Dhatu emanates Dosha which
absolutely constitutes dhatu. What is body, more than a function ? [Remember, birth and death are simultaneous with formation and dissolution of Prakr'ti, the basic
patterned formulation of function]. This sort of total reduction is possible due to Samavaya. Here, I have to answer the contention that Sankara has challenged
'Samavaya'. Samavaya is apr'thangbhaava [unseperable sort of oneness]. Sankara challenged it in Brahmasutra bhashya because, the apr'thangbhaava in that context
[by Mandukya Karika] is as follows : --- “Naatmabhaavena naanedam / na svenaapi kathanchana / na pr'thang na apr'thang kinchit / iti tatvavido viduh”. - As Atma this is
not several. As such also, [the fact is that], this is so. The Wise say, it is not seperate and also, not that it is not seperate.
The basic difference between science and shastra is this. Science analyses physical matter and tries to find out truth by proceeding from gross to subtle.The mood is
'What is this ?'. Shastra already has the infallible awareness of the truth, “the One, Beyond”. It deducts from there to the gross. The mood is 'How I perceive this ?'. In
fact, regarding the physical plane, mathematics also follows the same pattern. Shastra covers the metaphysical also. The right deduction with the right focus on 'the
One,beyond' has to be started with a beautiful lie ; because 'the One, beyond' is beyond reason and perfection, and attainable by heart only and not by brain. Prakr'ti in
Sankhya and Zero in Mathematics express this 'beautiful lie'. Poetry is the science of this highest metaphysical plane and the Acharyas are refered as poets in vedas and
puranas. Lower to this, gradually we have Philosophy, Logics and Mathematics. Galileo said: --- “ None can read the great book of the universe who ignores its language,
the language of mathematics ”. --- In the material level, if you want to be totally comprehensive, considering 'the whole' even when you try for a specific inference,
mathematically you have to go for the correct possibility instead of following a specific finding. Inherently, the limit of possibility is undefinable and so, infallible intuition is
a natural tool in Shastra and though uncelebrated, inevitably in modern science also. Dr. werner Heisenburg admits: --- ” We point out that natural science stands
between nature and man and that we can not renounce the use of man's intuition or innate conceptions ”. --- Moreover, to reach the correct specific inference without
incongruity to 'the whole' you unavoidably need an a priori of the ultimate, all comprehending substratum of “ the One, beyond ” which is generally imagined as 'the
absolute'. Inherently, for Shastra the same is its very beginning and though uncelebrated, inevitably for modern science also it is the focal background through
mathematical consciousness. Again, Dr. Heisenburg says: --- “ It is true that by such a conception we take from Kant's a priori certain pretense of absoluteness which it
had in the kantian philosophy “.

8. Now, let us examine the contextual significances in the Sankhya evolution.There are five planes above and they, by their conceptual mood, are like five bhutas.
Purusha like Akasha / Prakr'ti like Vayu / Bud'dhi like agni / ahamkara like Jala / Bhuta like Pr'thvi. Prakr'ti is the beautiful lie. Why a lie ? It is considered to be Purusha
attributed with 'space – time – causation'. In absolute sense these three are false. Further, these three generally spacial constructs constitute the temporal aspect of
Prakr'ti. Prakr'ti's spacial constitution is formed of three generally temporal constructs, the mahagunas. This twist explained in Part 1 is seen repeated in all the planes.
Bud'dhi's space is spacial and time is temporal. Ahamkara's space, again, is temporal and time, spacial like Prakr'ti; and Bhuta in this aspect resembles Bud'dhi. In Part 1
we saw, matter in its ultimate reduction or dissemination, undergo twist in spacial and temporal natures. Its complete scenario, all through the metaphysical also, is given
here. Purusha is said to be nirguna [devoid of properties] in the sense, 'beyond property'. Property is constituent and also further projection of matter. Purusha is --- “No
tatvam tatvamekam” - The unmatter that is the only matter --- . Prakr'ti is nirguna because gunas are in equilibrium there. Bud'dhi is satva predominant transformation,
by samavaya, of Prakr'ti. Ahankara is rajasa predominant and Bhuta, tamasic. By change in property, change in matter is indicated. Each change of matter is signified by
puruSa
AkAza
vAyu
agni
jala
pRthvi
Absolute constitute

9. twist in spacial and temporal natures.
Here we can see that the geometrical expression of advaitic deduction of evolution [of the whole and
also of a specific continuum] is a circle with a twist [like Mo¨bius strip in physics or like Yin – Yang immutable absolute in Tao].
CIRCLE WITH A TWIST
YIN – YANG IMMUTABLE ABSOLUTE
A thing is represented by a dot. Purely material expression of evolution is a straight line. The gnostics propose the circle which exhibits the opposites [by direction] and
also eternity. The Nihilists propose intermittently broken circle. The Dialectical Materialists evolved the spiral which tried to displace the idea of eternity with change, but
resulted only in pseudo materialism. The Circle with a twist comprehends the basic opposites, the eternity and also the transformation infallibly with respect to their
natures.
In mathematics zero is in the position of Prakr'ti in philosophy. Like a lie, zero represents 'thing' which is 'nothing'. The right science has to begin like this. Further, in the
Spatial and temporal natures twist

10. table of the most basical progressions of numbers, their geometrical position of the circle with a twist can be seen embedded.
The numbers, zero to nine which are the seeds of the whole vast stary sky of mathematics are not evolved because premitive man counted with fingers in hands. If so,
who taught him '10' ?
“Apa eva sasr'k jaatah”. --- Sr'shti [manifestation of the physical] is from Jala only. In the Bhutas,
Pr'thvi and Jala are comparetively gross, Vayu and Akasha are subtle and Agni, partially both.[In Physics, whether heat is a substance is a topic of study]. So, the full
physical presence of an entity is only by the transformation as Jala.[Here,we should not forget that the Bhutas are to be understood metaphorically.] Akasha's geometrical
configuration manifests Vayu; Vayu's configuration, Agni and so on. Here again we see in the middle, ie Agni level, the transformation is from one state [subtle in
physical] to another [gross in physical]. The twist there is expressed by absolute change of properties between Agni and Jala. Hence, the Bhuta metaphorical evolvement
also follows 'the circle with twist' pattern.
Jala / Pr'thvi plane represents sr'shti or complete manifestation of the matter. Its immediate
constituent the Agni plane is the latent energy or the property and, its immediate constituent Vayu is the kinetic energy or function. Akasha [uninvolved medium with
Circle with twist

11. qualities resembling Atma] may be left alone, here. Next subtle transformation or dissolution exhibits the twist in spacial and temporal natures as it involves two cotin'ua,
physical and metaphysical. In the plane of Ahamkara, space is temporal and senses, mind and tanmatra are Ahamkara itself in stuff ; they are sroto visheshas [patterns]
of Ahamkara [like, the other four Vayus comprise in Prana] --- “Maanasam tu kim?, maargane kr'te? / naiva maanasam maarga aarjavaat” - On straightening, there is no
mind [only 'I' is left].
In the plane of Vayu matter does not have the same status as in the gross physical. There, 'this –
now – here' [matter – time – space] status is not possible as matter itself is function or movement. [In Prakr'ti, which is yet again subtle, matter is causation and the
status is 'space – time - causation']. Where matter [Vayu] itself is function or movement, precision in objectivity has to be uncertain. [Werner Heisenburg proved that by
the very nature of the system, and not by the disability of the observer, positon and momentum of an electron at the same time and space can not be decided ; also not
possible to measure any other particle with certainty]. Consider Samavaya. Here two things join absolutely. It is not possible but, possible when they are in two contin'ua
[eg : physical matter & atom]. As our observation is not or can not be absolute, this seeming inconsistency is natural.
In absolute sense also uncertainty is comprehended. The basic opposite duals are its
philosophical organs. They were subjects of discussion in world philosophy. Dialetical Materialists took them as such, as they had the advantage that by the inherent
nature of their philosophy they might not oblige 'the absolute'. In Tao and Advaita they are essentially one and the same. J. C. Cooper explains in “ Taoism ” that, “ In the
light of the Tao the affirmative and the negative are one ”. Advaita explains them out as --- “Aghatita ghatanaa pateeyasee Maayaa” [ Matrix – Immutable of the Basic
Opposite Duals ]. Here, samavaya in the usual sense is challenged and that apr'thang bhava is explained as --- “na pr'thang, na apr'thang kinchit” [Mandukya Karika] –
not seperate, not that it is not seperate. --- This is justified because here, focus is not on 'the Absolute' but, is on 'the One, beyond'. In this way, in fact, Spinoza's
Pantheism [ God and the world are same and the cotroversy and indeterminancy are only due to insufficient observation ] is also put to samanvaya. In this context of 'the
One, beyond', the “reasonable” in the usual sense is reasonably unreasonable and Sankara adopted to challenge counter arguments. In fact his 'khandanakhandanam'
effected nothing but samanvaya. Charaka Samhita says --- “Samulaa sarva vedanaa sa samjnaa jnaanavijnaanaa nivr'ttim yaantyasheshatah” - There all sorts of
knowledge subside. --- “Jnaanam Brahmavidaam chaatra naajnastajnaatumarhati” - The ignorant does not deserve the knowledge of Brahmajna ---
Shastra which is based on the infallible awareness of 'the One,beyond' can not be compared as such
with science which observes the physical and tries to know the metaphysical and the truth by the same method. Objects of observation has two aspects, spacial and
temporal. Science, reaching a subtle spacial object, celebrates it. Further observation gives its constituent temporal idea for celebration. Have a look at the sequence of
the earlier mentioned Einsein's book. Here what I show is that the most modern knowledge of physics and mathematics correspond fairely well with our Shastra
constructs. This is because man's thought has specific dimensions. They are in the characteristics of Panchabhutas and Mahagunas set in spacial and temporal orders.
Basical constructs of Physics and Mathematics, as 'Tao of Physics' says, are based on properties corresponding to fundamental natures of the matter. So they naturally
acquire the same dimensions. I think in the present world this will be more knowledgeable. Dr. Heisenburg says: --- “ I can imagine a space in which there are no objects,

12. but I can not prevent myself from thinking that there is a space ”. --- He again says: --- “ In the field of Atomic Physics, the whole representation of reality which has
been the basis of the exact natural sciences is of course, lost. In Atomic physics, the observation can no longer be objectified in such a simple manner, ie, they can not be
refered to something that takes place objectively or in a describable manner in space and time. Here it remains still to be added that the science of nature does not deal
with nature itself, but in fact with nature as man thinks and desribes it ”.
Also, it is nothig strange that the 'Observer Effect' [that tends to open up subjective or gnostic
trends] follows 'the Uncertainty' in quantum physics. After Vayu's plane that of tanmatra is gnostic. The basic constituents which absolutely comprehend the physical
plane are Panchabhutas. They are spacial in nature. The immediate subtle and constituent plane is that of Ahankara. Space there is temporal. So the structural units in
the plane of Ahankara, equivalent to Pachabhutas, have to be temporal and thus, they are the comprehensively classified personalities, the Grahas. Even many Ayurvedic
people think Bhutavidya is superstition. They do not know a better scientific idea than Grahas in that plane is impossible. In that plane, Ahamkara, Mind, Senses and
Tanmatra are one in stuff, or they are in the same continu'um. The difference is in geometry – number, property – function etc . From Ahamkara to Tanmatra the
transformation is gradually gross and from Tanmatra, the next transformation to further grossness passes through the twist of spacial and temporal natures to develop
into Bhuta. Charaka says the possessing personality, the Graha, on parallelly establishing itself in the mind of the subject, creates the experience of one of the basic
properties [Tanmatra] or a notion or feeling which again is nothing but a basical combination of the same properties. Eg: - Devas posses through looking; the dead
Ancestors, by showing themselves; Gandharvas, by touch; Rakshasas, by imparting their own smell etc. Interactions of two worlds is the simple but may–look–strange
truth here. As per Shastra, Mind in itself is a world. It has to be so by scientific reasoning also. The only obstacle is that it is not an object of physical instruments. A
psychologist told Ramana Maharshi he was doing research in dreams. Maharshi asked whether he was doing it in dream. The psychologist said he remembered dreams.
Maharshi asked were they [remembrances] not his thoughts in waking state. Who is more scientific and realistic ?
The sukshma shareera, the subtle metaphysical constituent of the physical man extends ; by Sankhya format
; from kshetrajna [attributed soul as Prakr'ti] to Ahankara / tanmatra. The word Satva is used to indicate mind and ahankara or the metaphysical person himself.
Ayurvedic gynaecology says when zygote is formed he [the Satva] enters it promoted by his karma. If the constituent of the physical is metaphysical, is it not quite
scientific that on conceiving, a simultaneity happens so that a particular spacial formation here becomes the same with a spacial structure in the metaphysical which is
temporal for us ?
And what is the story inside the new living matter ? Though Panchabhuta of our concern is always
pancheekr'ta it does not nullify the basical steps in which individual bhutas have significance and prominance in different stages. We have to distinctly understand the
different planes of existence of the new living entity after the above said simultaneity between the Satva of the metaphysical and zygote of the physical happened.
According to karma of Satva [the personality], through Akasha, a fixed, may-be-time-bound closed circuit of his functional structure is formed mainly in the plane
significant of Vayu [kinetic energy] and also that of Agni [latent energy]. This is called Prakr'ti. In this plane, matter is functional and is of energy. Dosha is the functional
constituent unit of the body. Prakr'ti is said to be the constitution of the body and some mistakenly understand it, to be structural. It is formed in the subtle physical, so is

13. of functional form. Structural completion in the gross physical, starts in the Jala significant plane [Apa eva sasr'k jaatah]. We never say dhatu prakr'ti, but only say dosha
prakr'ti. Dosha is functional and Prakr'ti is a functional construct. Its gross structure, by geometrical formation, is dhatu. We said before, sabda tanmatra absolutely
constitutes Akasha and Akasha emanates shabda. Like that the functional matter, ie, Dosha, as Prakr'ti, absolutely constitutes Dhatu and Dhatu emanates Dosha. I have
observed, many students mistakenly believe that dosha, dhatu and mala occupy spacially classified gross areas of body. If so, why Acharya says --- 'dosha dhatu mala
moolam sada dehasya' ? --- He could have avoided the words 'moolam' and 'sada' and put it straight. Thus in the manifestation of a living body dosha format gets
established first and then, that of dhatu. Dosha format happens in Vayu – agni plane [the subtle – physical] and its gross form Dhatu format, in Jala – Pr'thvi plane [the
gross – physical]. So, when we consider the gross structure [garbha], we say dosha and body got formed simultaneously. ---“Shareeraikajanmaanah”, “Sahajaayante
ityabhidhaanat” --- [Rasavaisheshika Sutra] --- But in explanation of the subtle stages in the formation of Prakr'ti, we say, it is formed in the onset [avakranti –
samprapti] of zygote [garbha]. --- “Prakr'tir naama janmamaranaantaraala bhaavini, garbhaavakraantisamaye svakaranodrekajanitaa nirvikaarini doshasthiti” --- Here,
another important aspect to be noted is that the dosha [functional matter] did not add anything to it but was arranging its own geometrical status to constitute Prakr'ti.
[svakaranodreka – significance of own expressive or causative aspects]. All these and the term “nirvikaarini”[not pathological, in fact, due to satmyam] show dosha is the
absolute subtle [in physical] constituent of body. We know that even in the pathological state of 'Chaya' dosha does not cause disease as body is in absolute satmyam with
dosha. It is the natural law of transformation that for a thing to transform into another, there should be a common constituent substratum which is comparatively
unchangeable, to hold and limit the transformation. In the event of green mangoe ripening, the raw and ripe mangoes look different things by properties; but 'the
unqualified mango' which is the comman constituent substratum holds and limits the transformation. Otherwise, the state of the matter , after the raw mangoe ended and
before the ripe mangoe began would have been nowhere and never. The common constituent substratum, Prakr'ti, contains and limits all functios through out the life. On
the event of establishment of prakr'ti the order of main participation is – first Vayu, then Agni. On death, dissolution of prakr'ti, the order is -first Agni, then Vayu. ---
“Janmaantayormohamaya” --- Jvara prevails in the form of moha, inconsistency of intellect, at birth and death. We know that man does not feel suffering in natural death
because naturally there is inflammation of the central nervous system on death. In fact, [as jvarachikitsa reveals] through the first and second roga margas jvara moves
and reaches mad'dhyama roga marga. Charaka says on death jvara, effecting mahamoha, burns all smr'tis or melts off all imprints and so we do not remember the
previous birth.
Dhatus are structural units of body. On dissection, how can Acharya see Rasa and 'sarva praaninaam
sarvashareera vyaapi' [permeated in the whole body of all beings] Shukla dhatu ? How could not he see the nerves and their system ? Dhatuparinama is the
transformation of a fundamental unit in itself and it is conceived by the pattern of evolution, the cirle with a twist. It is said --- “chakravat parinamyate” --- [transforms,
cyclic]. From rasa, one by one intermittently is cold and hot.Rasa and shukla have similarity, rakta and majja have, mamsa and asthi have, and medas and ojas have
similarity. In a circle where the said each pair is placed face to face, ojas faces medas but, ojas is not a dhatu. Dhatu is a unit with two dharmas [essential functions],
dharana [up keeping] and poshana [nourishing]. Ojas is not considered dhatu as it does not nourish. We know dharana, if at all it is there in medas, is only minimal. As
the whole dhatuparinama is the transformation of a basic unit, ojas and medas functionally becoming together not only satisfies the dhatu dharma but also, in the
geometrical expression, their combining in the center of the circle indicates the twist. The twist here should, again, indicate a transformation to another status which has

14. been explained in Tantra shastra as ojas turning metaphysical to return to nourish dhatus and the reknowned Mummidivaram Balayogi was an acknowledged proof for this
phenomenon. The mentioning of para ojas also indicates that it is a passage to the subtle.
The same pattern of moving opposite and joining in the center to effect the transformation from one state to other can be seen when we consider the gross and subtle
planes of the whole physical body, also. In the subtle physical; the upper part of the body is of Kapha, ie, Pr'thvi and Jala; the lower part is of Vata, ie, Vayu and Akasha
and the middle part is of Pitta, ie, Agni.The same matter of the body [of the same time and space] have opposite nature in upper and lower parts and the same nature in
the middle, in its subtle plane of functional / metaphysical status. Thus the subtle plane of upper part is of Akasha and Vayu [Vishud'dhi and Anahata chakras], lower
part is of Jala and Pr'thvi [Manipura and Muladhara]; but the middle part is of the same Agni [Svadhishtana].This transformation / convayence pattern between subtle
and gross planes in the same time and space of the matter / body follows the circle with twist format.
dhAtu-pariNAma-cakra
Ojas
rasa zukra
rakta majja
mAmsa asthi
medas

15. Mouth to anus is a tube, Mahasrota. Body is its rim.The minute movements in the gross physical body flows downwards through Mahasrota and this is termed 'Anuloma'.
When there is block for this movement there is a quick repulsion [maarutasya drutatva]. Because of anulomana daily excretion is downward. In subtle body,
corresponding minute movements flow upwards through sushumna. Here also in the same time and space the circle of the subtle and the gross twist acorss.
Health
Srotas - only srotas
zIta/snigdha & Agneya
Strength Purity
rasa >>>>> zukla
Kapha prakRti

16. Part - 3
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Now let us have a quick look at Health, Disease, Pathology and Treatment. Body is termed 'Kaya', ie, Agni in the word 'Kayachikitsa'. Jala causes sr'shti. What it holds as
its costituent [samavaayatah] is Agni. Body is a congregation of srotases [passages]. Srotas denotes space for conveyance. Without srotas getting changed of its healthy
state, disease can not happen. A srotas which is sheetasnigd'dha and at the same time agneya is a healthy srotas. 'Sheetasnigd'dhata' denotes strength; agneyata, purity.
They are opposite qualities. Their perfect balance is health. Satmya, same qualities, does not cause illness. We imagine, the just born child is perfect as not polluted by
external causes and give it ghee rubbed with gold. Ghee and gold are sheetasnigd'dha and agneya and we consider them satmya for the chid. Prakr'ti, has been
previously explained to be in the Agni – Vayu plane .A formation of pattern or structure inherent in Agni plane has to be agneya, pure. Thus pattern of Kapha, which is
sheetasnigd'dha, in the Agni plane of Prakr'ti satisfies the condition for health. So Kapha prakr'ti is said to be without disqualifications.
It has been said that knowledge can be reduced to property. Properties are innumerable.They are comprehended into 41, then to 8 and again to 2, Ushna [hot] and
sheeta [cold]. The natural immediate next pair is Snigd'dha [unctous] and Ruksha [rough]. Their combinations are Sheetaruksha, Ushnasnigd'dha, Sheetasnigd'dha and
Ushnaruksha. They are respectively Vata, Pitta, Kapha which are part of health and the fourth has to be disease. --- “Ruksham hi tejo jvarakr't” - the heat that
manifests jvara is confirmatively, rough. --- When a healthy srotas basically becomes ushnaruksha, that is jvara. Without a srotas becoming jvarita [turned into jvara
nature] a disease can not happen in that srotas. The textual synonyms of jvara are not mere poetry.They really mean what they express and those are true. Disease is a
function. Function is property in stuff. The innumerable properties can be reduced to 2, sheeta and ushna. So, in a sheetasnigd'dha and agneya ,ie, healthy, srotas sheeta
or ushna should start the first disease. Sheeta cannot, because of skannatva [solidifying] of the combination as it is in winter. So, ushna becomes the first pathological
factor. Story of anger of Shiva [bliss – absolute] indicates this.
What happens when ushna works on sheetasnigd'dha srotas ? It destabilises snigd'dhata and
abhishyanda [slipping of snigd'dhata] happens.This produces congestion. [The produce seen in congestion is of kapha nature and termed 'shopha' [swelling], but the
whole process going to be explained here, which is also called 'sopha' is inflammation. --- “Amlamadhurakashaayaan rasaan, teekshnoshnarukshaamshcha gunaan
shvayathujananam; tadaagneyam vaayavyam cha” - Amla madhura kashaya rasas and teekshna ushna ruksha gunas constitute inflammative function of energy. It is of
Agni – Vayu combination. --- This is the structure of shopha, inflammation]. Introduction of heat to sheetasnigd'dhata gradually makes the srotas ushnasnigd'dha. The
satmya ushna snigd'dha is pitta, the tool for positive trasformation. The same properties in improper combination is asatmya and is called 'Vidaha'. Vidaha is the causative
of shopha, inflammation. Continuos inflammation causes much lose of snigd'dhata and srotas becomes ushnaruksha. Agni and Vayu promotes each other and dominated
by them the srota has to reject the fine particles of nourishment [shud'dha, - ie, agneya – sheetasnigd'dhata] which are continously reaching it. The rejected particles
constitute shopha of kapha nature. The function in the srotas, which is vatapitta is shophaveerya, veerya of inflammation. There the srotas becomes jvarita and loses
resistance. Then srotas is open to diseases and they have to be understood and treated by gunakarmavikalpa. Whatever disease happens in the srotas, if it continues
long, the situation acquires vatika nature in chronicity. If disease is strong and srotas weak, this happens early. The srotas starts to exhibit rheumatic symptoms. What

17. happens here is this : Too much lose of snigd'dhata affects basic jala. Jala is the carrier of agni.Too much lose of jala causes lose of agni and, rough cold of vata sets in [in
fact, due to failure of jala in cohesion, agni disintegrates to vayu].
Then, [because vayu and agni mutually promote] the next step is vata - pitta and manda kapha in
nature. This produces a different situation, ie, degenerative inflammation which is self contradictory. Degeneration is basically sheetaruksha and cause of inflammation,
ushnasnigd'dha. The anti inflammatory is generally sheetaruksha. [That is why it is said that shamana is langhana except in vata pitta]. Now it has to be br'mhana
[nourishing] also. Eg : From Rasnadi anti inflammatory yogas in treatment, yoga of Maharasnadi which is anti inflammatory and nourishing is designed. In this situation
the basic medicine should be prepared in ghee base. This condition either continues in the physical or gets into mind. --- “Unmaado vaatavyaadhi vishesha” - mental
disease is significant of rheumatism – [Charaka]. --- The treatment of mental disease is mainly with ghee based medicines. If the said process of inflammation, shopha,
continues in body, the condition turns into Pitta – Vata – praksheena Kapha situation. Here pitta is so aggrevated that rakta involment follows. This situation corresponds
to vatarakta, arthritic condition, which Sushruta calls, Mahavatavyaadhi. Here the basic medicines should be milk based. Basic medications of vatarakta are raktamoksha,
ksheera kashaya and ksheeravasti. Further continuation of inflammation in rakta aggrevated tridosha state causes arbuda, cancer. In the Samhita, the pathology of
diseases starts with jvara and ends with the word 'arbudakaari' [causative of cancer] in the chapter of vatarakta. Thus ultimate pathological degeneration of a living unit is
cancer.
The whole process described here is an Ayurvedic thesis of inflammation called shopha which is
,in fact, a unified basic progression of pathology. Vidaha is the causative of sopha, the inflammation. The very second pathological step, Kopa of dosha is nothing but
vidaha avastha of the respective dosha combination. The interpretation that 'Kopa' is moving out of station is not factual. Instead of saying 'unmaargagamanam', Acharya
said 'unmaargagaamitaa'. It indictes a nature, not an action. Sushruta explains that nature. --- 'kinuodakapishtasamavaaya ivodriktaanaam prasaro bhavati'. --- It is the
vidaha, fermantation, which causes the sediment of liquor to swell. 'Roga sambhava' is at the stage of kopa. So, vidaha is the basic causative and shopha, inflammation,
the basic pathological trait. All pathological conditions are comprehended here which can be understood from jvara prakarana.The main basic symptoms of jvara are
avarodha [block], santapa [inflammation] and grahanam [spasm]. One of these is the basic situation in any disease. Diseases described in samhitas are syndromes. They
are a connected progression of all varieties, to be understood in gunakarma vikalpa. Disease is inflammation, pitta. It creates produces, kapha and makes imprints as
damages in srotas, vata. In treatment, first kapha has to be removed [langhana], then pitta has to get subsided [shamana] and then, srotas has to be repaired so that
the imprints are removed. In samhitas we see the advice to remove the imprints only in the end of the chapters of jvara [first] and that of mental disease [last]. The
shopha sid'dhanta, thesis on inflammation, which visualizes all pathological conditions as parts of a basic chain of unified pathological progressions called shopha
[inflammation] is not celebrated by commentators; may be due to strict adherance to methodologies. Charaka created a chapter “Trishopheeyam” like “trimarmeeyam”
and in that chapter showed how shopha attains different names in different conditions and said, significance by name is not compulsory for all diseases. Sushruta named
the chapter which described the essence of Ayurveda, as “Vranaprashnam” [Question of Ulceration]. Vrana is the last stage of shopha, starting from ama shopha,
proceeding through pachyamana, pakva shophas resulting in bheda to produce vrana. The ancient great vaidyas of Kerala used to recognise all diseases and conditions as

18. “neerirakkam” [shopha – inflammation] as they understood the exact gunakarmavikalpa of each situation on the basis of this thesis.
Diseases in the samhitas are in fact, syndroms because they are only partial misdeeds in a
sea of natural functions in the body. When you can comprehend 'aanantyam' [effective awareness of infinite factors] by substantial probabilities in models defined by
logical expressions of shastric ideas which cross beyond the barrier between the physical and the metaphysical, you can fix typically possible syndromes in the back
ground of the said sea of functions. So, treatment in samhitas also are typical models. They are to be studied, not to pick the drug for blunt trials but, to understand the
way by which they have been logically formulated and to gain mastery and to act free and by one's own. The word 'holistic' is widely misused. Taking care of every thing,
as such, does not qualify for the adjective ' holistic'. Understanding every thing by common, mutually interpretable constituents is holistic. Thus the science of or by,
properties [as properties are the subtlest constituents of physical matter] only becomes holistic. The action according to the science of a particular plane of constitution or
existence of the physical matter causes change in that plane and in all grosser planes of the same matter; but, causes displacement only in subtler planes. This causes
incongruity. So to become completely holistic, the terms or tools of the science must be such that they are fully communicable in the grossest and subtlest planes of the
matter. Ayurveda as the science of properties, qualifies to so communicate to both the planes and becomes holistic.
The first 44 verses of jvara chikitsa in Ashtangahr'daya are only for conditioning of the body in given contexts. Then, a situation of perfect health plus jvara is
Physical level - Properties
Chemical
Atomic
Subatomic
pancabhUta
tanmAtra - Properties
Change/displacement - congruity

19. imagined. This is impossible and totally cotradictory. [sheetasnigd'dha – agneya + ushnaruksha, like zero or prakr'ti as explained before]. The medicine for such a
condition is parpata [like pouring cold water on fire, unconcerned of any other factor]. Then, the next most typical possibility is that of vidagd'dha, paittika amashesha, as
pitta is in the root of jvara's causatives. So, musta is proposed. Then in consideration of ama[kapha] and vishtabdha[vata] amasheshas, shunthi and duralabha are
proposed respectively. Here, examples for comparison are Mustavimshati in Atisara chikitsa and Dusparsha kashaya in Murcha. Each condition, each drug and each word
in the samhita is correctly placed to show an intelligent pattern. But what matters is whether we have the clear background knowledge to see and understand this. Nature
of conditions and their medications in the text are to be understood by gunakarmavikalpa and the reasoning of their designs are to be found out by sharp theoretical
imaginations and masterly deductions of our own are to be produced and practised. Eg : Compare Navayasa in Pandu and Vyoshadi guggulu in Amavata along with their
contexts; also, Vilvadi and Sid'dharthaka gulikas in cobra poison and psycho neurosis respectively; try to see how natural a deduction is Guluchyadi gana when you try to
convert 'tiktaavr'shosheeratraayanteetriphalaamr'ta' in kaphapitta jvara to the typical medicine for pittakapha general state; see the significance of draksha in Drakshadi
kashaya in comparison with visarpa chikitsa where Vagbhata takes Charaka's yoga avoiding draksha only; see the contextual change of amr'ta in the simple typical
kashaya for chaturthakajvara, “dhaatreemustaamr'ta”, to jati in the very simple typical “jaatyaamalakamustaani” for chronic vatapitta sannipata jvara; see how the nature
of a combination of drugs can be converted to effect anulomana, prasadana etc; see how in a very chronic difficult and aggressive situation of an illness, diffusing jvara in
the concerned dhatu brings about dramatic relief. The innumerable possibilities can not be explained.
From the above explanations and suggestions it can be easily understood that what should
be the nature of a Vaidya's mind. Advaitic awareness [“tairayam na virud'dhyate” - this does not oppose them] produces svatantrabud'dhi [free thought] and
avahitamanah [mind devoid of afflictions]. It also gives poetic imagination. It need not be explained that the same awareness is the crux of infallible comprehension of the
innumerable and that it is the same which helps to avoid deflection from the right focus while the mind flies in the vast sky of imagination. My teaching classes of theory
and practicals used to involve very long discussions with my students to understand the sensitive bhavas of theoretical contexts and to find out precise gunakarmavikalpas
related to them. Gradually, I could see, many of them fared better than me in that mental exercise. One day a very bright one among them asked me : “It seems the
innumerable objects of consideration emerge from one place and while reaching the right inference, we unknowingly are focused there. What do you think ?” I said: “I
think, now onwards you are not my student”.
The basic theories and patterns of explanations are set by the ancients. Just imagine the intelligence which decided upon the correct properties
and functions to be grouped with each bhuta or to be attached with sveda and sthambha karmas. The broadness of imagination, precision of view and brightness of
background knowledge are profound. They have done almost every thing. We need to understand correctly and practise the correct mental exercise about them. Clear
understanding or awareness of the construct of principles and power of gunakarmavikalpa, sharpened by practice are what a Vaidya should acquire. The latter only will
also go a long way. Once, when we were discussing these matters, the reknowned scientist Dr. Vijay Bhatkar, who developed the first super computer of India said : “I
wish a set of Ayurvedic people sit and work and produce a knowledge processor system that is capable to bring about the so called intuition of an ancient Vaidya”.
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