CONTEMPORARY TEACHING METHODOLOGY OF AYURVEDIC

PRINCIPLES AS APPROVED BY THE DARSHANAS

Ayurvedic principles are very much similar to Indian philosophy. As philosophy is mainly based on existential and spiritual speculations, it is theoretical in nature. On the other hand,

context of Ayurveda is especially Bhautika, so it shows practicability. ^^izR;{keYieuYiizR;{ke~** quotes by different Acharayas stresses that which is not visible should be accepted that it exists. Basically, this quotation is to put facts in order to overrule the problems, which we face practically.

In fact, these both are inter related. Practicability is incomplete without theoretical basis and vice versa. Accomplishment is the combination of both. The best examples can be seen in Ayurveda; whenever a question arises on practicability of origin of life, world and its twenty four

elements. Charaka and other Acharyas Quote ^^[kkn;'psruk "k"Bk/kkro% iq#"k Le`r%** principles in Ayurveda only and this was the only solution practically. On the other hand, like philosophy if we do not accept the existence of twenty four elements then it will be difficult to postulate ‘Shada-Dhatvatamaka Purusha’ thus it shows that without philosophy the Ayurvedic principles are not complete. Acharya Susruta has accepted the Purusha completely

as in philosophy and for giving it Ayurvedic concept added ^^l ,o fpfdRlkf/kÑr% iq#"k% A**. So it confirms that these both are inter related. Without the complete knowledge of Ayurvedic principles, it is impossible to learn any aspect of Ayurveda. So teaching methods in Ayurveda must be decided before hand. In case we take help from philosophy but conclusion will be like wise according to Ayurvedika principles. Other darshanas attempt to ameliorate duhkha through spiritual process (Theoretical approach) whereas Ayurveda strives for the same by attempting to achieve both physical and mental health, which results in purushartha chatushtaya, which ultimately results in salvation.

Acharyas who believe in ^^/kekZFkZdkeeks{kk.kkekjksX;a ewyeqÙkee~** in the very start, when realises the importance of philosophy quotes

^^;ksxs eks{ks p lokZlka osnukuka fuorZu%** ^^ fpfdRlk rq ukSf"Vdh fouksi/kke~ A**TEACHING METHODS OF DARSHANA

Ayurveda itself is a Darshana. Although it does not occupy a separate entity as darshana but still the practical approaches explained in darshana are incorporated in Ayurveda. Ayurveda explains most of the important topics of darshana. like: Darshana Ayurveda considers healthy as

a tool to achieve salvation, moreover, it also points out ^^f=lzS"k.kk** and Chikitsiya purusha which is based on union of Prakriti and Purusha. Therefore, methods studying, Darshana and Ayurveda can't be different.

IMPORTANCE OF STUDYING METHODS IN DARSHANA.

1. Eastablishment of truth through logic

Logic is the means by virtue of which an inquiry is made into the nature of truth therefore; logic has very important place in philosophy.

2. Establishment of fact through questions & answers

It is mainly seen in Upnishadas. Logic is also put forth through question and answers. Doubt is presented in the form of a question and then an answer is got, if it is satisfactory then that conclusion is established as a principle. It helps a lot in achieving a satisfactory answer.

3. Importance of analysis

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In addition to these two methods there is one more method which is analytical method of Charaka . It is very difficult to achieve correct answer without this. Darshana explain sutra and in order to explain these sutras, whitch is quoted. When vritis failed to get accurate conclusion then in order to simplify this, Acharya wrote Bhashya.

Thus in nutshell, we can say that there is a specified method to study Darshana, which is Sutra, Vritti and Bhashya; which are to be studied in this particular order. They analyze and present the earlier subject matter in a comprehensible manner. It should always be born in mind that all the three are necessary for the methodology of study.

4. Ladder Pattern used

Apparently all the six Darshana seems different from each other but in fact are quite similar. If we ponder on the subject, it is seen that, the main and last aim of all these Darshana is attainment of Salvation. Pt. Kalipada Bhattacharya in the introduction of his grantha ‘Muktivada’ has quoted this very beautifully. He has mentioned all the six darshanas in a single line and declared that all these darshanas are same and no difference can be found amongst them. There are different aspects of some Darshana and these must be understood by specific methods. Practice of a single Darshana is not helpful in attaining complete knowledge. For establishment of truth we should go for practice of all the Darshana in particular order i.e. in a ladder fashion and the order being - Nyaya- Vaishaishika- Sankhya-Vedanta. Here yoga is considered with Sankhya and Purva-mimansa and Uttaramimamsa are considered with Vedanta.

It can be explained better as follows

By first studying Nyaya, we attain the faculty of using all the methods of attaining knowledge which helps in the proper understanding of the subtle elements of Vaishaishik Darshana, which in turn gives a suitable background for the understanding of the two elements

(Prakriti and Purusha) of Sankhya Darshana. Thereafter the concept of ^^,deso czã** inherent in vedanta is accepted without any hitch. Thus this ladder fashion system depicts that all these Darshanas are complementary to each other. This system makes possible the attainment of knowledge, which is well established, excellent and based on facts.

This can be explained as under

1. Nyaya - Procedures and measures for attaining knowledge.

2. Vaishaishika - derivation of Dravyadi matter.

3. Sankhya - Description of Prakriti and Purusha

4. Vedanta- One and only one Brahma is described

Thus it is clear here that logic is must for understanding bhava and abhava padarthas. When this knowledge attains a sufficient maturity then Prakriti and Purusha can be understood.

Adequate knowledge about Prakriti and Purusha leads to knowledge of. ^^,deso f}rh; czã**TEACHING METHODOLOGY IN AYURVEDA

After describing the contents and teaching methodology of Darshana in brief it is necessary to quote some ideas about teaching methodology in Ayurveda. In this connection it will be accurate to start with the four main facts of Darshana these are-

1. Pain ¼gs;e~½2. Cause ¼gs;lk/;e~½3. Death ¼gku;½4. Measures to prevent Death. ¼gkuksik;½In the same way Ayurveda is also base on four main facts and those are-

1. Disease ¼jksx½

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2. Cause ¼funku½3. Treatment ¼fuo`fÙk½4. Way of treatment. ¼fuo`fÙk ds mik;½

As Darshana and Ayurveda are very much similar in many of aspects, then how it is possible that teaching methodology become different? If we are deciding the teaching methodology according to present context then basic principle quoted by Acharya Charaka must be taken into consideration. Here in all the methods of attaining knowledge are sufficient for teaching practice. These methods are

1. Self study

2. Teaching

3. Seminar, Quiz

Presently these subjects can be presented as under-

1. Type of topic to be studies.

2. Teacher (Characteristics).

3. Method of teaching

4. Seminar

5. Student (Characteristics)

6. Method of self-study.

7. Formulation of principles.

1. CHARACTERISTICS/TYPE OF TOPIC TO BE STUDIES :

Before starting it is necessary to decide the topic. Ayurveda principles are studied through different Ayurvedic texts, which is satisfactory and accurate in this present era, but basic principles must be taught separately so that no confusion remains. Many intellectuals and teachers have played a very important role in using this method of differentiation. It needs a little more of refining. The following points are highlighted in this context.

(a) The Compilation and Explanation of basic principles of Charaka and Sushruta together :

Now a days there are only two reliable classical texts. The basic principles included in these texts should be collected and scrutinized to see if there is any disparity of saying over any one of the principles, if there is any sort of disparity one should try to study it thoroughly and then reveal the more justified of the facts. Still if one finds it difficult then he should collect all these references and put them in front of the modern day scientist in a symposium.

(b) Separation and categorization of philosophical aspect of Charaka and Sushruta :

The separation and categorization of the philosophical aspect of these texts becomes much easier after a detailed study Prof. Jyotirmitra Acharya has made a commendable contribution in this regards and one should make proper use of it.

(c) Evaluation of Philosophical aspect of Classical text from the point of view of the system of Philosophy (Darshana) :

The philosophical aspect of Ayurveda is very much comparable to the Nyaya and Vaisheshika system of philosophies, hence when a subject related to philosophy is taught in a class one cannot resist referring to these systems for example and detailing, which make this topic more entangling Actually these systems of philosophy from various families need a deep study, proper evaluation and commentary. Hence the philosophical subject in Ayurveda should be defined according to these systems but should be commented and elaborated from Ayurvedic philosophical system which will help in strengthening and simple explanation of the basic principles.

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(d) Analysis of Principles : the basic principles should be analyzed properly. These principles should have an Ayurvedic face and should not include other systems.

(e) The Coordination of Principle and Philosophy : After separation and proper analysis of Ayurvedic principles and its philosophy one should try to coordinate these two. He should try and find out which principle is based on which philosophical background.

2. CHARACTERISTICS OF TEACHER:

The teacher should posses all the virtues of a good teacher. Moreover the teacher of basic principles should have a thorough knowledge of Sanskrit and other philosophical subjects.

3. METHOD OF TEACHING:

It should be divided into two

A. Subject order

B. System of education.

(A) Subject order :

The subjects should be tough according to the same order as mentioned under the head title. This order of subject shows close proximity with that of philosophical system. This order should be as following-

(I) Teaching of Ayurvedic philosophical subjects accepted by Ayurveda from the first year.

(II) Teaching of Ayurvedic principles as a separate entity in the first year of graduation.

(III) The teaching of principles taking into account the philosophical view and its role in testament, in the 3rd and 4th year.

(IV) Teaching all the subjects according to classical texts in the last year.

(V) A complete and detailed study of the classical texts in the post graduation.

(B) System Education :

There are many systems of medicine and all these are based on the learning teaching principle, Ayurveda includes many subjects from other fields of education, hence the knowledge of other systems is essential for it. This multifaceted knowledge expects a multifaceted system of studying.

(I) Analytical method

(II) Inductive and deductive method.

(III) Definitive method

(IV) Question Answer Type

(V) Instrumentation

(VI) Practical knowledge

(VII) Certified method

Ayurveda has given importance to theoretical as well as practical knowledge, these two are mutually dependent hence should be taught simultaneously. The above mentioned system from (i-iv) are theory based while (v-vi) are practical based. The last method touches both the

aspect equally. lq-lw-5@6 lw= ,oa Myg.k O;k[;k½ 4. SYMPOSIUM /SEMINAR :

The symposium is given very much importance in Charaka Samhita. It benefits to the education system is an universally accepted fact, presently it has got two faces (with reference to present conditions) which should be implied in a broader perspective.

(A) Normal - An expert of a field should be asked to give a lecture on specific topic. After he finishes off with his lecture he should be cross questioned and by the process of question and answers all the doubts regarding to that topic should be cleared.

(B) Specific- A group of experts in a field assemble at meeting, they hold a treatise on difficult and typical subjects. After proper analyzing the facts the result are concluded.

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The above mentioned normal type of symposium is specially beneficial to students while the specific one is useful to teachers.

5. VIRTUES FOR A STUDENT :

A brief knowledge of Sanskrit is essential besides other virtues.

6. PROCESS OF LEARNING :

According to the teaching one should always keep an reading the text, practicing the application, observation are all necessary ingredients.

7. FORMULATION PRINCIPLES :

After having gone through all the principles and philosophical topics one should regularly go back to them and read carefully. At Post- Graduate level, proper scrutinizing of all the principles is necessary.

SPECIALITY OF AYURVEDIC TEACHING METHODOLOGY

Various teaching methodologies are in practice today. Every subject requires a different methodology of teaching to transfer the knowledge effectively. Ayurveda is a vast subject. Various scholars of Ayurveda feel that there is need to change the methodology used for teaching of Ayurveda, while others don't require so. Actually Ayurveda has its own specific teaching methodology. Initially, one should require the knowledge of Ayurveda, in Ayurvedic way of learning later on, achievement of applied knowledge may be done with certain specific modification. While modifying it, there is great need to be remain conscious that the original, concepts of Ayurveda remain unaffected. Various aspects of Ayurvedic teaching methodology are- analytical method, explanatory method, question- answer method, instrumental method, experimental and practice- oriented etc. methods. These methods are used either independently or by using two or more together.

In India, teacher-taught methodology (Guru-Shishya parampara) is used from ancient period. It was very well accepted by all, therefore was also used to teach Ayurveda. Similar references are available in all the texts of Ayurveda. This ancient methodology may be incorporated with latest methodologies for two specific purposes

(a) Textual (Theoretical) Knowledge

(b) Practical Knowledge.

Though Ayurveda is a practical science yet it requires thorough textual knowledge. One can not proceed well in practical or applied direction without the sound knowledge of fundamentals. The later depends on sound theoretical knowledge. The concept is very well described in Charaka Samhita.

“The person who wishes to be a physician should, first of all, examine the treatise with reasoning keeping in consideration his seriousness, result, after effects, place and time.”

For better understanding of textual knowledge, the pre-requisites are -

1. High quality literature

2. Definite methodology

3. Relevant references

4. Associated supporting literature.

For better understanding, these above-mentioned components require little more discussion.

1. High quality literature :

At present ample medical literature is available and one may select according to his requirement. Among seekers of Ayurveda, unfortunately, there is decline in number of Ayurvedic

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Scholars, which are having sufficient knowledge of Sanskrit language. Therefore, there is great need to learn it for better understanding of Ayurveda. Relevant changes and explanations might be done according to requirement. Various defects of literature like repetition of the description and use of difficult words should be rectified. The literature containing description of etio-pathogenesis clinical features, treatment etc. of latest diseases should be adopted. There must not be any language barrier is selection of good literature.

2. Learning methodology :

In Ayurveda three methods are described for learning Ayurveda. These are StudyTeaching and Discussion. For teaching, good students should be selected and must be

ensured for regular and sufficient study. For acquiring knowledge, teaching is an important tool. By teaching there is always brain storming and excellent ideas come out. In teaching, use of Tantra Yukti, (devices of treatise) is essential.

Charaka says- 'even studying various treatise a physician does not grasp their ideas without using ' Trantra-Yukti' (devices of treatise), as one do not acquire wealth on loss of fortune.

Discussion or debate on the subject enhances the status of knowledge.

3. Parmana (use of various means of knowledge) :

In Ayurveda ‘Pramanas’ have got an important place from ancient period. Non-a-days most of the students and even teachers avoid to develop skill in this particular aspect. In achieving knowledge, mostly used Pramanas are- pratyaksha (knowledge acquired by perception of senses), anuman (inference), aptopdesha (verbal authority). ‘Yukti’ is helpful in acquiring knowledge by way of reasoning.

4. Vyakhya (Explanation of literature) :

Ancient Ayurvedic literature had been described is ‘sutra’ (concise form). Explanation of any literature may be in various aspects, like- pratisamskara (restoration), patha shuddhi (correction in script), pada prakshepa (by adding the notes) and pathabheda (expanding or breaking of text).

From time to time experts analyse the description of texts, which are in concise from. It becomes difficult to understand various Ayurvedic texts without the help of explanations of that particular text. Experts of the subject should explain the text in the present context. Every scholar who wants to get knowledge from ancient Ayurvedic texts should consult these explanatory notes.

5. Karmabhyasa (Practical knowledge) :

Acharya Sushruta opines that perfection in any knowledge develops by repeated reading, hearing and doing the same. Any person who wants to be expert is Ayurveda must practice procedures (Shadupakrama), five cleansing procedures (Pancha Karma) frequently. In Ayurvedic texts, there are references regarding practical training and now days too internship is a part of curriculum.

Regarding the speciality of Ayurvedic teaching methodology, it is full of various qualities. Modern knowledge might be incorporated as required but with due consideration of Ayurvedic principles. Violating from it will be very harmful for Ayurveda.

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