Changes

=== Pramanas ===

=== Pramanas ===

# [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]]- Pramanas are the means to acquire the correct knowledge of any object in this universe. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established relationships that are previously known to the individual) and Aptopadesha (Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge . Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows,

[[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]]- Pramanas are the means to acquire the correct knowledge of any object in this universe. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established relationships that are previously known to the individual) and Aptopadesha (Knowledge obtained from trusted sources like classical treatises, Gurus etc) are the 3 such ways or means proposed by Sankhyas to acquire knowledge . Ayurveda has accepted all 3 Pramanas as the tools for obtaining the knowledge about rogas and it is clearly indicated in Charaka Samhita Vimanasthana as follows,<blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0">Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam])</ref></blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.

<blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam])</ref></blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.

=== Types of Misery ===

=== Types of Misery ===

Ayurveda has described the origin of Purusha at the very beginning of the section, which deals with birth of a child, his growth and development. All these subjects are described in relevant sections in Ayurvedic classics. The classics also describe in brief, the accepted views amidst the various prevalent opinions about the origin of cosmos and origin of life as described in other shastras like Darshanas. Ayurvedic classics have adopted the Srishti utpatti Siddhanta (The theory of origin of cosmos), 8 Prakruti, 16 Vikaras described by Sankhyas. Acharya Charaka and Acharya Sushruta have described the Srishti utpatti as follows,  

Ayurveda has described the origin of Purusha at the very beginning of the section, which deals with birth of a child, his growth and development. All these subjects are described in relevant sections in Ayurvedic classics. The classics also describe in brief, the accepted views amidst the various prevalent opinions about the origin of cosmos and origin of life as described in other shastras like Darshanas. Ayurvedic classics have adopted the Srishti utpatti Siddhanta (The theory of origin of cosmos), 8 Prakruti, 16 Vikaras described by Sankhyas. Acharya Charaka and Acharya Sushruta have described the Srishti utpatti as follows,  

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– (Char. Samh. 1.63-69) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote>Meaning:   <blockquote>अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। - (Sush. Samh. 1.1-9) <ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A4%BE%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sharirasthanam])</ref> </blockquote>

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– (Char. Samh. 1.63-69) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote>Meaning:   <blockquote>अव्यक्तं महानहङ्कारः पन्चतन्मात्राणि श्चेत्यष्टौ प्रकृतयः शेषाः षोडश विकाराः। - (Sush. Samh. 1.1-9) <ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A4%BE%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sharirasthanam])</ref> </blockquote>Meaning:

=== Parinamavada ===

=== Parinamavada ===

Parinamavada- Sankhya Darshana has proposed a theory for evolution known as the ‘Parinamavada’. This theory advocates the process of evolution through transformation. Ayurveda has adopted the theory of Parinamana (Transformation) in different backgrounds like Dhatuparinamana (Nourishment and development of Dhatus through transformation), Vipaka (Transformation of one property into another) etc.  

Sankhya Darshana has proposed a theory for evolution of matter which is known as ‘Parinamavada’. This theory advocates the process of evolution through transformation of properties. Ayurveda has adopted the theory of Parinamana (Transformation) in different backgrounds like Dhatuparinamana (Nourishment and development of Dhatus through transformation process), Vipaka (Transformation of original Rasa or taste into other after the process of digestion) etc.

<blockquote>जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– (Asht. Hrud. 9.20) <ref>Ashtanga Hrudayam ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B9%E0%A5%83%E0%A4%A6%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AF Sootrasthanam])</ref> </blockquote>

<blockquote>जाठरेणाग्निनायोगात् यदुदेति रसान्तरम्। रसानां परिणामान्ते स विपाकः इति स्मृतः॥– (Asht. Hrud. 9.20) <ref>Ashtanga Hrudayam ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B9%E0%A5%83%E0%A4%A6%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AF Sootrasthanam])</ref> </blockquote>Meaning: The transformation in the original Rasa of the substance after undergoing the process of digestion by Agni (is called as Parinaman) and the Rasa obtained at the end of this Parinaman (transformation) is called as 'Vipaka'.

 

=== Satkaryavada ===

=== Satkaryavada ===

Satkaryavaada- It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from Avyakta Tatva. Satkaryavada states that the Karya (Effect) has its presence in Karana (Cause) in unmanifested form. Once the Karya is manifested, the Karana appears subtle. This theory also states that the Cause and effect are similar in nature. The Samanya Vishesha siddhanta postulated by Ayurveda can also be thus considered as the derivation of the Satkaryavada of Sankhya

It is a theory postulated in Sankhya philosophy while describing the Srushti utpatti from Avyakta Tatva. Satkaryavada states that the Karya (Effect) has its presence in Karana (Cause) in unmanifested form. Once the Karya is manifested, the Karana appears subtle. There has to be some karana for any manifested Karya. This theory also states that the Cause and effect are similar in nature. The Samanya Vishesha siddhanta postulated by Ayurveda could be considered as the derivation of the Satkaryavada proposed by Sankhyas which states that, similarity is the reason for increase (in body tissues and other elements) while difference in nature leads to depreciation.  

Charaka Samhita clearly mentions terms Karya and Karana in the context of Ayurveda. In Ayurveda ‘Karya’ is ‘establishing the Dhatusamya’ while the Karanas are said to be 6 padarthas namely Samanya, Vishesha, Dravya, Guna, Karma and Samavaya. The expansion and application of Satkaryavada in Ayurveda can also be found while describing the cause and effect relationship between defects present in male & female gametes and anomalies in the foetus.  

<blockquote>सर्वदा सर्वभावानां सामान्यं व्रूद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- (Char. Samh. 1.1.45) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n25 Sootrasthanam])</ref></blockquote>

 

<blockquote>सर्वदा सर्वभावानां सामान्यं व्रूद्धिकारणम्। ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु॥- (Char. Samh. 1.1.45) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n25 Sootrasthanam])</ref></blockquote>Meaning: Analogy or similarity is the reason for increase in existing substances in body while the reason for depreciation or decrease is the dissimilarity or difference.

== Vaisheshika Darshanam and Ayurveda ==

== Vaisheshika Darshanam and Ayurveda ==

Sankhya and Vaisheshika Darshanas have influence on most of the shastras developed in ancient time. Ayurveda can not be the exception. Though Vaisheshika and Nyaya Darshana are usually considered as an allied shastras having most of the theories in common, there are few concepts unique to both of them and their adoption in Ayurveda.  

Sankhya and Vaisheshika Darshanas have influence on most of the shastras developed in ancient time. Ayurveda can not be the exception to this. Though Vaisheshika and Nyaya Darshana are usually considered as allied shastras having most of the theories in common, there are few concepts unique to both of them and their adoption in Ayurveda.  

=== Shat padartha ===

=== Shat padarthas ===

Vaisheshika darshana describes ‘Padarthas’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of these have been mentioned in Charaka Samhita under the term ‘Shatpadartha’ but in a slightly different sequence. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association). (Cha. Soo 1/9)

Vaisheshika darshana describes ‘[[Padarthas (पदार्थाः)|Padarthas]]’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as ‘Shatpadartha’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association). (Cha. Soo 1/9)

=== Dravyani ===

=== Dravyani ===

Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (Panchamahabhootas), Atman, Manas, Kala (Time) and Disha (Direction).  

Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (Panchamahabhutas), [[Atman (आत्मन्)|Atman]], Manas, [[Kala (कालः)|Kala]] (Time) and Disha (Direction).  

=== Paramanu vada ===

=== Paramanu vada ===

Vaisheshikas are the pioneers in proposing the theory of Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda. Charaka Samhita describes the tiny avayavas in Body as ‘Paramanu’. (Cha. Sha….)

Vaisheshikas are the pioneers in proposing the concept of Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny avayavas in Body as ‘Paramanu’ inspired from Vaisheshikas. (Cha. Sha….)

=== Pakajotpatti siddhanta ===

=== Pakajotpatti siddhanta ===

Vaishehsikas support Asatkaryavada, which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the combinations of atoms. Creation thus means the combination of atoms in different proportions and destruction means the dissolution of such combinations. The material cause of the Universe is neither produced nor destroyed. It is the eternal atoms. It is only the atomic combinations which are produced and which get destroyed. ^{(Ref- Ntaya vaisheshika in Dharmawiki)}. To support this theory Vaisheshikas have accepted the Pakajotpatti Siddhanta. In Pakajotpatti it is stated that Paramanus of a Dravya under the influence of the heat undergo a process called ‘Paka’ (transformation) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of Vipaka in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (dravya in context of Darshana) developed after going through the process of Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat inside the body) which is different from the original taste (Rasa- Guna) of Food or herb. This transformation in inherent properties of dravya mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta’ proposed by Vaisheshikas.

Vaishehsikas support Asatkaryavada, which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the multiple combinations of Paramanu commonly referred as atoms. Creation thus means the combination of atoms in different proportions and destruction means the dissolution of such combinations. The material cause of the universe is the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas have accepted the Pakajotpatti Siddhanta. In Pakajotpatti it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called ‘Paka’ (ripening, cooking) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of Vipaka in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (dravya in context of Darshana) developed after going through the process of Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa- Guna) of Food or herb. This transformation in inherent properties of dravya mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.  

A.h.so0 9/20

Ayurveda has accepted all 3 pramanas viz. Pratyaksha, Anumana and Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविग्यानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz. Aptopadesha , Pratyaksha and Anumana.

As mentioned earlier, Ayurveda accepts all these Pramanas as means to obtain knowledge of life.

Ayurveda has accepted all 3 pramanas viz. Pratyaksha, Anumana and Shabda as mentioned by Vaisheshikas. (REf)

As mentioned earlier Ayurveda accepts all these Pramanas as means of knowledge. Ayurveda also states that in context of Ayurveda

Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasises the importance of use of Anumana pramana.

pratyaksham alpam analapam hi apratyaksham..

pratyaksham alpam analapam hi apratyaksham..

While diagnosing and treating various diseases, Ayurveda advises a Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception) and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana Pramana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.   

 

While diagnosing and treating various diseases Ayurveda advises a Vaidya to make use of his 5 senses to gain knowledge of the state of Rugna. In ancient times when th etechnolgy was not developed and the diagnosis was not done on the basis of laboratory reports Pratyaksha (Direct perception) and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana PRamana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.   

== Nyaya Darshana and Ayurveda ==

== Nyaya Darshana and Ayurveda ==