Changes

<blockquote>Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, अधिभौतिकम्। Adhibhoutik, अधिदैविकम्। Adhidaivik & अध्यात्मिकम्। Adhyatmik. The entire knowledge in Ayurveda is focused on the पुरुषः। [[Purusha (पुरुषः)|purusha]],  the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers विकारः। Vikara or व्याधिः। Wyadhi (meaning diseases) as दुःखम्। Dukkha and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.</blockquote><blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।-  (Sush. Samh. Soot. 24/4) सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote><blockquote>''prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।''</blockquote>Meaning: It is already mentioned that Vyadhi (Diseases) are (manifested as) the combination of Dukkhas (miseries). That Dukkha (misery) is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik, Adhidaivik and Adhibhoutik.  

<blockquote>Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. For this reason, 3 types of misery are described by Sankhyas namely, अधिभौतिकम्। Adhibhoutik, अधिदैविकम्। Adhidaivik & अध्यात्मिकम्। Adhyatmik. The entire knowledge in Ayurveda is focused on the पुरुषः। [[Purusha (पुरुषः)|purusha]],  the diseases affecting Purusha and the measures to provide health and well-being to Purusha by eliminating these diseases. Ayurveda considers विकारः। Vikara or व्याधिः। Wyadhi (meaning diseases) as दुःखम्। Dukkha and thus, Sushruta Samhita has classified diseases on the basis of 3 types of Dukkha or miseries as described in Sanskhya darshana.</blockquote><blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।-  (Sush. Samh. Soot. 24/4) सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote><blockquote>''prāgabhihitaṁ taddu:khasaṁyogāḥ vyādhayaḥ iti। tacca duḥkhaṁ trividhaṁ- ādhyātmikam, ādhidaivikam, ādhibhautikamiti।''</blockquote>Meaning: It is already mentioned that Vyadhi (Diseases) are (manifested as) the combination of Dukkhas (miseries). That Dukkha (misery) is of 3 types (and thus the diseases are of 3 types as follows) Adhyatmik, Adhidaivik and Adhibhoutik.  

=== सृष्टि उत्पत्ति सिद्धान्तः तत्वानि च || Srishti utpatti Siddhanta and realms of evolution ===

=== सृष्टि उत्पत्ति सिद्धान्तः || The theory of origin of cosmos  ===

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 सृष्ट्युत्पत्ति सिद्धान्तः। Srishti utpatti Siddhanta (The theory of origin of cosmos), अष्टप्रकृतयः। 8 Prakruti, षोडशविकाराः। 16 Vikaras described by Sankhyas. 8 Prakrutis are described as the 8 sources of creation they include, 5 basic elements in subtle form, अव्यक्तम्। Avyakta (the dormant form of entire nature), महत्। Mahat or बुद्धिः। Buddhi (Intellect) and अहङ्कारः। Ahankara (Ego).  16 transformed products developed from these 8 sources of creation are 5 basic elemetns (Mahabhootas), 5 sensory faculties, 5 motor faculties and mind. These are referred as 16 vikaras. taken together, they are responsible for creation of universe as well as purusha. 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 सृष्ट्युत्पत्ति सिद्धान्तः। Srishti utpatti Siddhanta (The theory of origin of cosmos), अष्टप्रकृतयः। 8 Prakruti, षोडशविकाराः। 16 Vikaras described by Sankhyas.

 

8 Prakrutis are described as the 8 sources of creation they include, 5 basic elements in subtle form, अव्यक्तम्। Avyakta (the dormant form of entire nature), महत्। Mahat or बुद्धिः। Buddhi (Intellect) and अहङ्कारः। Ahankara (Ego).  16 transformed products developed from these 8 sources of creation are 5 basic elemetns (Mahabhootas), 5 sensory faculties, 5 motor faculties and mind. These are referred as 16 vikaras. taken together, they are responsible for creation of universe as well as purusha. Acharya Charaka and Acharya Sushruta have described the Srishti utpatti as follows,  

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– (Char. Samh. 1.63-64) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote><blockquote>jāyate buḍhheravyaktādbuddhyā ahm iti manyante। paraṁ khādīnyahaṅkārādutpadyante yathākramam॥</blockquote>

  <blockquote>जायते बुढ्हेरव्यक्ताद्बुद्ध्या अह्म् इति मन्यन्ते। परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्॥– (Char. Samh. 1.63-64) <ref>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume2/page/n27 Sharirasthanam])</ref></blockquote><blockquote>jāyate buḍhheravyaktādbuddhyā ahm iti manyante। paraṁ khādīnyahaṅkārādutpadyante yathākramam॥</blockquote>

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

The word ‘Nyaya’ in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’, which means that Nyaya is the term used to denote the methods of investigating valid knowledge of anything with the use of Pramamas. Pramanas are used as tools to assess and acquire the knowledge. Hence, Nyaya darshana give tremendous importance to the Pramanas.  

The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थ्परीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.  

'''प्रमाणाः ॥ Pramanas'''  

'''प्रमाणाः ॥ Pramanas'''  

The Naiyayikas (the Nyaya scholars) accepted four valid means of obtaining valid knowledge pratyakṣa Pramana - perception, anumāna Pramana- inference, Shabda Pramana-Verbal authority and upamāna Pramana- comparison and śabda- word/testimony of reliable sources. Ayurveda Samhita mention all these 4 pramanas as means of knowledge. Upamana pramana is the tool for acquiring knowledge through the use of comparison and analogy. Use of analogy and comparison is considered as a valid means of conditional knowledge.  This enables individual to identify or gain knowledge of something that is not perceivable to his five senses directly at that point of time. Ayurveda has made use of this at numerous places like while describing the body structure, organs, processes, nature of pain in a disease etc. (Cha. Vi.8/42)

The Naiyayikas (the Nyaya scholars) accepted four valid means of obtaining valid knowledge pratyakṣa Pramana (प्रत्यक्ष प्रमाणः। perception), anumāna Pramana (अनुमान प्रमाणः। inference), Shabda Pramana (शब्द प्रमाणः। Verbal authority, word/testimony of reliable sources) and upamāna Pramana (उपमान प्रमाणः। comparison). Ayurveda Samhitas mention all these 4 pramanas as means of knowledge. Upamana pramana (उपमान प्रमाणः। comparison) is the tool for acquiring knowledge through the use of comparison and analogy. Use of analogy and comparison is considered as a valid means of conditional knowledge.  This enables individual to identify or gain knowledge of something that is not perceivable to his five senses directly at that point of time. Ayurveda has made use of this at numerous places like while describing the body structure, organs, processes, nature of pain in a disease etc. Aupamyam (औपम्यम्) is the term used in Ayurveda Samhitas to indicate Upamana pramana.<blockquote>अथौपम्यम्- औपम्यंनामयदन्येनान्यस्यसादृश्यमधिकृत्यप्रकाशनं; यथा- दण्डेनदण्डकस्य, धनुषाधनुःस्तम्भस्य, इष्वासेनाऽऽरोग्यदस्येति|| (Char. Samh. Vima. 8.42)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Rogabhishagjitiya_Vimana#21.Aupamya_.28analogy.29 Vimanasthanam Adhyaya 8 Sootram 42])</ref></blockquote><blockquote>athaupamyam- aupamyaṁ nāma yadanyēnānyasya sādr̥śyamadhikr̥tya prakāśanaṁ; yathā- daṇḍēna daṇḍakasya, dhanuṣā dhanuḥstambhasya, iṣvāsēnārōgyadasyēti||</blockquote>Meaning: ''Aupamya'' is the description of similarity between things such as analogy of ''dandaka'' (a disease in which body is rigid like rod) with ''danda'' (rod); that of ''dhanustambha''(tetany) with bow and that of the health provider with the archer.

 

Pundareek sadrusham hrudayam..  (Su. Shaa

 

While describing various types of vedanas – Kartananvat, todavat, musthi hata

One can find use of this tool of analogy in Ayurveda compendiums at many places to provide knowledge of various subjects, like appearance of body organs (which can not be seen by naked eyes without dissection); clinical signs in diseased conditions like color of excreta, skin, body fluids; nature of pain (peculiar type of pain indicates specific pathophysiology and helps in accurate diagnosis). 

=== तद्विद्यसंभाषा वादमार्गपदानि च ॥ Tadvidya Sambhasha and Vadamarga padas ===

=== तद्विद्यसंभाषा वादमार्गपदानि च ॥ Tadvidya Sambhasha and Vadamarga padas ===

In line with their objective of assessing and analyzing the means of acquiring valid knowledge of any subject, Naiyayikas have discussed methods like Tadvidya sambhasha, Vadamargas, Tantrayuktis etc. Acharya Charaka encourages a Bhishak (Ayurvedic practitioner or Vaidya) to interact with the other Bhishak or group of Bhishaks. This discussion is termed as Sambhasha. Acharya Charaka advocates the participation of Bhishak in such Sambhashas in order to promote advancement of knowledge, skills, clarifying doubts, generating new ideas, recognizing the hidden meaning of the verses mentioned in brief and thus enhancing the understanding of a particular topic. A methodical approach to discus in such sambhashas is mentioned by describing 44 Vadamarga padas. This concept is adopted from Nyaya Darshana.

In line with their objective of assessing and analyzing the means for acquiring valid knowledge of any subject, Naiyayikas have discussed methods like Tadvidya sambhasha (तद्विद्य संभाषा), Vadamargas (वादमार्गाः), Tantrayuktis (तन्त्रयुक्तिः) etc. Acharya Charaka encourages a Bhishak (भिषक् । Ayurvedic practitioner or Vaidya) to interact with the other Bhishaks and engage in clinical discussions to achieve success in diagnosis and treatment. He advocates the participation of Bhishak in such Sambhashas (संभाषा-s।) in order to promote advancement of knowledge, skills, clarifying doubts, generating new ideas, recognizing the hidden meaning of the verses mentioned in brief and thus enhancing the understanding of a particular topic. This discussion is termed as Sambhasha (संभाषा।). A methodical approach to discus in such sambhashas is mentioned by describing 44 Vadamarga padas (वादमार्गपदानि). This concept is adopted in Ayurveda from Nyaya Darshana.

=== कार्य अभिनिर्वृत्तिकराः भावाः ॥ Karya abhinirvruttikara Ghatakas ===

=== कार्य अभिनिर्वृत्तिकराः भावाः ॥ Karya abhinirvruttikara Ghatakas ===

Charaka Samhita Vimanasthana describes 10 types of important factors that are considered as the essential components of the successful treatment. These 10 factors are Kaarana, Karana, Karyayoni, Karya, Karyaphala, Anubandha, Desha, Kala, Pravrutti and Upaya. Dhatusamya has been described as the Karya in Ayurvedic treatment. All these 10 factors are adopted from Nyaya Darshana wherein Naiyayikas (The Nyaya scholars) have described them as the 10 factors helping in accomplishing any kind of Karya. Charaka says, if one proceeds for any action after knowing all these 10 factors well, he certainly obtains the desired fruit and subsequent benefit without any obstacles.  Thus he advises that, every physician willing to take up any step towards treating the disease, should examine these 10 factors in context of Ayurveda beforehand. Further he also provides details of each factor and their assessment methods. This methodical approach towards the diagnosis, assessment and action suggested by Charaka represents acceptance of one more Nyaya darshana theory in Ayurveda. (Cha.VI 8/68)

Charaka Samhita Vimanasthana describes 10 types of important factors that are considered as the essential components of the successful treatment. These 10 factors are Kaarana (कारणम्। the cause or Doer) , Karana (करणम्। tool), Karyayoni (कार्ययोनिः। source/root), Karya (कार्यम्। action), Karyaphala (कार्यफलम्। expected result/outcome), Anubandha (अनुबन्धः। consequence), Desha (देशः। site/place), Kala (कालः। time needed for transformation), Pravrtti (प्रवृत्तिः। targeted activity/effort) and Upaya (उपायः। means of successful management). Dhatusamya (धातुसात्म्यम्। balanced state of all the body tissues) has been described as the Karya (कार्यम्। ) of Ayurvedic treatment. All these 10 factors are adopted from Nyaya Darshana wherein Naiyayikas (The Nyaya scholars) have described them as the 10 factors helping in accomplishing any kind of Karya. Charaka says, if one proceeds for any action after knowing all these 10 factors well, it is believed that, he certainly obtains the desired fruit and subsequent benefit without any obstacles.  Thus it is advised that, every physician willing to take up any step towards treating the disease, should examine these 10 factors in context of Ayurveda ahead of time. Further, details of each factor and their assessment methods are also found in treatises.<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Rogabhishagjitiya_Vimana#21.Aupamya_.28analogy.29 Vimanasthanam Adhyaya 8 Sootram 68])</ref> This methodical approach towards the diagnosis, assessment and treatment suggested by Ayurveda represents acceptance of one more concept proposed by Nyaya darshana.  

=== तन्त्रयुक्तिः ॥ Tantrayukti ===

=== तन्त्रयुक्तिः ॥ Tantrayukti ===

Ayurveda is one of the Shastras offering the knowledge regarding specific topic and this knowledge if offered through various scriptures.  Initially the knowledge of Ayurveda was transferred through oral tradition. Later as the transfer of knowledge continued various scholars composed the treatises like Agnivesha Samhita, Sushruta Samhita. These scholars composed these treatises in a specific manner. They used methodical tools named ‘Tantrayukti’ originally described by Nyaya Darshana to compose the treatises. Thus it is important to understand these tools or Tantrayuktis to be able to interpret and thoroughly understand the shastra. Charaka Samhita, Sushruta Samhita, Ashtanga Hrudaya are the main authoritative texts in Ayurveda and all of them have made use of Tantrayuktis provided by Nyaya darshana to compose the texts. (Ref)

Ayurveda is one of the Shastras offering the knowledge of certain topic and this knowledge if offered in various scriptures.  Initially the knowledge of Ayurveda was transferred through oral tradition. Later as the transfer of knowledge continued, various scholars composed the treatises like Agnivesha Samhita, [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita.]] These scholars composed these treatises in a specific manner. For this, they used methodical tools named ‘[[Tantrayukti (तन्त्रयुक्तिः)|Tantrayukti]]’ ( तन्त्रयुक्तिः।)  which were originally described by Nyaya Darshana as guideline to compose standard treatises. <ref>Sushrut Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read&h=tantrayuk Uttartantram Adhyaya 65 Sootram 3])</ref> Thus, it is important to understand these tools or Tantrayuktis in order to interpret and thoroughly understand any ancient shastra. Charaka Samhita, Sushruta Samhita, Ashtanga Hrudaya are the main authoritative texts in Ayurveda and all of them have made use of Tantrayuktis provided by Nyaya darshana to compose these texts.

== पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda ==

== पूर्व मीमांसा आयुर्वेदः च॥ Poorva Mimansa and Ayurveda ==