The medical  systems all over the world is  facing  a situation to  prevention  of diseases  than giving cure to many diseases The naturalistic approach in Ayurveda has strong basis  to the  rules of nature

The theory of opposites in Ayurveda is nothing other than the natural theories and the concept of health and disease are derived on the same basis. These are the relative planes of existence of the same and the permutations and combinations lead to functional changes in various levels in our systems. Infact the properties like seetha (cold), ushna (hot) etc are ciphers to describe a particular structure. The pancaboothas (pritvi, jala, agni, vayu, akasa) are metaphors to describe the qualities. Both these concepts are largely applied and correspond to textual traditions. Here the key to know a principle is symbolical and to be found applied only by functions which are higher than the rational. The same way a sign is something which stands to correspond a situation or a context which precedes object and interpretant. The triadic structure is the most obvious feature of the semiotic sign (Daniel 1984:14).  This is much significant in the deducement of the situation. The balance and imbalance of dosha corresponds to the stability and inconsistency related to the factors and functions of vatha, pitha and kapha. As similies increases the similies, the sliminess of ghee always correspond to slimy quality of kapha. Here the sign refers to the object (kapha) by virtue of characters of its own. It is important to consider the process by which ghee becomes indexical to kapha. Infact it is an attributed iconism since kapha itself is never grasped in its qualities as an actual sensible object or sign. It is when ghee is ingested or rubbed on the body that it becomes indexical to the dosha through both the body and the ghee, partaking the qualities attributed to the underlined dosha. Ayurveda could be thought of as a science of interaction of iconically derived indexical science. The quality of sliminess in the dhatus is no different from that in the dosha, just as the heat from the fire is no different from the Agni in the digestive process. This is basis of traditional practice in Ayurveda concurring with the textual theories.

Zimmermann points out that fluids and solid parts, tissues and organs, the constituent and the constituted are mixed up in the Sanskrit notion of dhatu (Zimmermann1972:15). He states that this lack of distinction between organs and tissues in Ayurveda is similar to that of Greek medicine before Aristotle. The internal body is not mapped out or visualized but understood as a site for the interaction of indexical sign. In order to understand the disease affecting any organ, it is not necessary to know the minute deep structure of the organ as the notion of the boundaries and borders of the body in Ayurveda is determined by the treatment pathways or the way the external can react with the internal. The indexical link between the external (seen) and internal (unseen) is presupposed in Ayurvedic texts.