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This paper examines the ethical frameworks that guide Āyurvedic practices and compares them with those underlying contemporary Western medicine. At the heart of current bioethical debates is the question of whether certain principles can be universally valid across cultures. This paper argues that while the moral vision of Āyurvedic medicine significantly differs from that of Western medicine in various respects, both systems share fundamental ethical principles, notably beneficence and non-maleficence. However, important distinctions arise in their respective conceptions of autonomy and justice, suggesting that these principles may not be as universally applicable as the former two. Drawing on the “four principles” approach of modern Western medical ethics, as outlined in Beauchamp and Childress’s Principles of Biomedical Ethics, this paper challenges the assumption that the principles of autonomy and justice are culturally neutral. Through a comparison with Āyurvedic ethics, we highlight how these principles may not be as universally relevant as commonly assumed, raising important questions about the possibility of a global bioethical framework. Full article

The idea of a univocal property of ‘goodness’ is not clearly found in classical Sanskrit sources; instead, a common ethical strategy was to clarify the ontological nature of the self or world in such a way that ethical implications naturally flow from the adjustment in our thinking. This article gives a synoptic reading of sources that treat features of ethics—dispositions, agents, causal systems of effect, and even values themselves—as emergent phenomena grounded in complex, shifting, porous configurations. One conclusion of this was that what ‘goodness’ entails varies according to the scope and context of our concern. Firstly, we examine how the Bhagavad Gītā fashions a utilitarianism that assumes no universal intrinsically valuable goal or Good, but aims only to sustain the world as a prerequisite for choice. Recognising that this pushes problems of identifying the Good onto the individual; secondly, we look at accounts of malleable personhood in the Caraka Saṃhitā and Book 12 of the Mahābhārata. Finally, the aesthetic theory of the Nāṭya Śāstra hints at a context-constituted conception of value itself, reminding us that evaluative emotions are themselves complex, curate-able, and can expand beyond egoism to encompass interpersonal concerns. Together these sources show aspects of an ethical worldview for which each case is a nexus in a larger ethical fabric. Each tries to pry us away from our most personal concerns, so we can reach beyond the ego to do what is of value for a wider province of which we are a part. Full article

This essay begins with a brief discussion of the marginalization of demonology in the study of both Indian Buddhist traditions and Āyurvedic medicine. Unlike the study of Buddhist traditions in other geographic regions, there has been relatively little scholarship on the dialogue between Indian Buddhist communities and the localized spirit deity cults with which they have interacted for more than two millennia. The modern study of Āyurverda, with few exceptions, demonstrates a similar trend in the marginalization of bhūtavidyā, or demonology, which has constituted a legitimate branch of Āyurvedic medicine from at least the time that the earliest Āyurvedic compendium, the Carakasaṃhitā, was composed. This essay argues that this lack of proper attention to Indian Buddhist and Āyurvedic medical demonology is symptomatic of a broader, persistent bias in the human sciences. The essay then examines a handful of stories from the Karmaśataka, a collection of Buddhist avadānas, to argue that certain Buddhist communities may have held their own biases against systems of medical demonology, albeit for entirely different reasons. The balance of this essay then concludes with an analysis of The Sūtra of the Seven Buddhas that presents this work as an example of Buddhist medical demonology. Full article

Many modern forms of yoga can be located in the holistic milieu. Discourses of health and wellbeing for mind, body and soul are central in the holistic milieu. Ideas about food and diet are frequently significant aspects of this therapeutic discourse. This paper focuses on ideas about food and diet in the Art of Living Foundation (AOL), a modern transnational yoga movement. AOL legitimises its beliefs about food through an appeal to concepts found in traditional texts on yoga and āyurveda. In particular, the concept of sattva, which can be translated as balance or harmony—both significant tropes in the holistic milieu—is central to discourses about food choices in AOL and other writers in the holistic milieu. Full article

Āyurveda, the science (ved) of life (ayu), owing its origin to Veda, the oldest recorded wisdom of human civilization written in 3500 BCE, contains extensive knowledge of various diseases and their therapeutic approaches. It essentially relied on nature and the immune system of an individual, and therapeutic interventions were introduced only to augment the immune system. Āyurveda had eight specialties, including psycho-neuroscience (a combination of psychology, clinical psychology and psychiatry) and a unique promotive therapy encompassing nutrition, rejuvenation and geriatrics. The symptoms of various brain disorders, including memory disorder, were well defined. The goal of Āyurveda was to help an individual to achieve his cherished goal of leading a healthy life of 100 years. To achieve this, great emphasis was laid on nutrition, diet and a good conduct by the two great exponents of Āyurveda viz. Carak and Suśruta. By following these regimens, an individual could lead a less stressful life free from emotional disturbances. Both Carak and Suśruta had believed that these in combination with rasayana (rejuvenating) plants could enable an individual to lead a healthy life of 100 years. Full article