Changes

Following are the few examples:  

Following are the few examples:  

# 1. Pramanas- Pramanas are the means to acquire the correct knowledge of any object. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established known relationships) and Aptopadesha (Knowledge obtained from trusted sources like Treatises, Gurus etc) are the 3 such ways or means to acquire the knowledge proposed by Sankhyas. 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,   

# 1. Pramanas- Pramanas are the means to acquire the correct knowledge of any object. Pratyaksha (Direct perception by senses), Anumana (Inference drawn on the basis of well established known relationships) and Aptopadesha (Knowledge obtained from trusted sources like Treatises, Gurus etc) are the 3 such ways or means to acquire the knowledge proposed by Sankhyas. 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>Charaka Samhita ([https://archive.org/details/CharakaSamhitaHindiVolume1/page/n535 Vimanasthanam])</ref></blockquote>  

<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>

# 2. Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. In this reference, 3 types of misery are described by Sankhyas namely Adhibhoutik, Adhidaivik & Adhyatmik. Ayurveda considers Vikara or Wyadhi as Dukkha and thus, Sushruta Samhita has classified diseases on the basis Dukkha / miseries in a similar pattern as described by Sankhya.  

 

<blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।- सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote>  

<blockquote>2. Sankhya darshana lays greater emphasis on elimination of physical and mental pain to achieve the liberation. In this reference, 3 types of misery are described by Sankhyas namely Adhibhoutik, Adhidaivik & Adhyatmik. Ayurveda considers Vikara or Wyadhi as Dukkha and thus, Sushruta Samhita has classified diseases on the basis Dukkha / miseries in a similar pattern as described by Sankhya.</blockquote><blockquote>प्रागभिहितं तद्दु:खसंयोगाः व्याधयः इति। तच्च दुःखं त्रिविधं- आध्यात्मिकम्, आधिदैविकम्, आधिभौतिकमिति।- सुश्रुतसंहिता सूत्रस्थानम् २४/४ </blockquote>

3. Srushti utpatti Siddhanta (The theory of origin of cosmos) and 8 Prakruti, 16 Vikaras described by Sankhyas are adopted in Ayurveda samhitas.  

3. Srushti utpatti Siddhanta (The theory of origin of cosmos) and 8 Prakruti, 16 Vikaras described by Sankhyas are adopted in Ayurveda samhitas.  

  <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><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><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>

4. 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.  

4. 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.  

<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>

5. 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

5. 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

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.  

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>

== References ==

== References ==