Origin of the name Āyurvidyā

Sanskrit is the language of Āyurveda. Both Veda and Vidyā come from the Sanskrit root vid, which means ‘to know’. Other derivatives are Vaidya (physician) and Vidwan (scholar). A Veda refers to the Vedic or post-Vedic scriptural knowledge, which is divine revelation perceived and propelled by humans of exceptionally high mental and spiritual aptitude. Veda is seen as unchangeable. Vidyā refers to knowledge in a broader sense and is contained within the substratum of the Veda adapting itself to the time it appears in. It doesn’t matter whether it is sacred, secular, scientific, or philosophical.

The Vidyas are divided into two main branches. The first one is parā vidyā or higher knowledge that reveal ontological themes, such as the nature of being or the nature of reality through direct mystical experiences. Secondly, exists aparā vidyā, worldly knowledge systems or skills, that impart the wisdom of subjects like physics, grammar, astronomy, mathematics, martial arts, architecture, medicine and so forth. Conventionally, a Vidya is a body of knowledge.

Every science aims to explain how certain laws of nature or natural phenomena operate. Allowing humans, through the derived models of reality, to interact with them in a better way. Science does so by employing verifiable methods, dynamic and debatable, to prove their thesis. 

A Vidyā is not limited to science in its literary form, but also constitutes being in touch with the living intelligence behind it. A sort of stream of ‘intelligentia collectiva’, particular to the subject that one who starts studying a science with devotion and dedication can be inspired by and take advantage of whilst learning and practicing. 

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Rather than just studying the letter of the law, it’s traditionally the students goal to, as they continue to connect with the science more and more in a sincere way, get possessed by and become good conduits of the spirit of the law, becoming instruments of the essence of that science to be transmitted into the community.

In traditional wisdom lore these Vidyas are seen as actual entities and sometimes are referred to as Goddesses. Deities are personifications of the laws of nature, formed to interact with them directly. The feminine inflection is noteworthy, because there is a kinetic energy to these Vidyas, which is attributed to the feminine component of duality as a nurturing or creative force, enabling the person to put what is seen into words and works. 

‘‘Āyurvidyā is in fact the natural healing force of the universe’’

A knower of a Vidyā, is after a long time, infused with a special intuition and embodies that wisdom. However, it is intuition that produces solutions that are verifiable and explainable by logical methods used within the same field. 

A Vidyā is a blend of conventional science that commences its experiments and theories with the trisection of student, teacher, and a text in a classroom setting, learning its foundations, plus an ‘art of alignment’ if you will - learning to attune with the pure intelligence that imparts breakthroughs and successfully guides the practitioner at crossroads. 
There will be moments when there is conflict between theory and reality, which is the time to deal with what is actually happening and here a refined intuition is going to be reliable, especially in a time where there is a deluge of data.

Āyur-vidyā is the living wisdom behind the science of life, per implication the science of medicine. Its insight and power could appear in different individuals of different backgrounds in the context of different healing systems. Therefore this Vidyā, this intelligent energy, or ‘shakti’, is not bound by its Sanskrit name that proponents of Ayurveda have given to it. Āyurvidyā is in fact the natural healing force of the universe. Connecting with it gives both insight and positive energy to successfully heal, awakening the innate intelligence within the patient. So Āyurveda in essence is very much about becoming a vehicle for this healing energy. 

Taking advantage of such Vidyā, ever present and available, given it even exists, must sound like music to the ear of many interested in healthcare. What is not commonly available to many however, is the space within our lives to realize it. To be in touch with a Vidyā more than skin deep requires a certain lifestyle. 

Though it can be strongly present within an individual, generally, in order for it to develop, it requires not only extensive practical experience, intellectual excellence, but also moral excellence. The latter is rare to develop in this day and age given it requires living in harmony with the natural law that is transcendental, which is not always the same as what society deems moral virtue, often based on vital values. The intent is, traditionally and not necessarily the case among the majority of Ayurvedic physicians today, that one becomes somewhat emptied of personality traits, so that the space is available to become possessed by the Āyurvidyā. 

As with many ancient systems of knowledge, an aspect of ego-death is involved here. So to begin with, a strong intention of wanting to work with other people to support them in a way to have a healing effect versus wanting to have a lucrative profession that will provide a certain status in the world, is of foremost importance. 

It is very natural that a person develops a strong ego after having obtained genuine knowledge and the ability to make a difference, but it doesn’t allow the Āyurvidyā to work through that person yet. Whilst having it at the tip of the tongue, that knowledge needs to be butchered if you will, at the moment of examining every new patient in order to pay full attention to get to know the uniqueness of that individual with a silent inquisitive mind, through which to discover the truth, and through which the Āyurvidyā can move into whoever it is one is working with. That is to be a servant of this healing force. A healing force that existed long before us and will continue to exist for as long as life itself exists. It is a great privilege to be able to become aware of this valuable Vidyā, to be able to act as her vehicle and to be able to appreciate it and be grateful for it and thus carrying it through the ages.