Changes

{{#seo:

{{#seo:

|title=Aaptopadesha pramana

|title=Aaptopadesha pramana

|titlemode=append

|titlemode=append

|keywords=Pramana in ayurveda, Aaptopadesha pramana meaning, Methods of acquiring knowledge, Authoritative source of knowledge, epistemology, Ayurveda, Darshana, philosophy, Indian system of Medicine, Ayurveda, Charak Samhita, evidence in ayurved, pratyaksha pramana, anumana pramana, yukti pramana, evidence, proof in ayurveda, first hand experience  

|keywords=Pramana in ayurveda, Aaptopadesha pramana meaning, Methods of acquiring knowledge, Authoritative source of knowledge, epistemology, Ayurveda, Darshana, philosophy, Indian system of Medicine, Bhojani M.K., Joglekar A.A., Deole Y.S., Basisht G. Ayurveda, Charak Samhita, evidence in ayurved, pratyaksha pramana, anumana pramana, yukti pramana, evidence, proof in ayurveda, first hand experience  

|description=This is verbal comprehension or testimony of knowledge given by a trustworthy or authority in the concerned filed.

|description=This is verbal comprehension or testimony of knowledge given by a trustworthy or authority in the concerned filed.

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|type=article

|type=article

}}

}}

 

<p style='text-align:justify;'>Aaptopadesha means authoritative statement. It is verbal comprehension or testimony of knowledge. This testimony is assertion by a trustworthy or authority in the concerned filed of knowledge termed as ‘aapta’. It is also known as “shabda” (statement). It is knowledge obtained from the expert person in the respective field. It is the authentic source of literary knowledge or the primary source of information related to any subject. This includes manuscripts or published documents like samhita, articles, journals etc. It is the primary and foremost means of knowledge that forms a base for other [[pramana]] and further knowledge.

<div style="text-align:justify;">

Aaptopadesha means authoritative statement. It is verbal comprehension or testimony of knowledge. This testimony is assertion by a trustworthy or authority in the concerned filed of knowledge termed as ‘aapta’. It is also known as “shabda” (statement). It is knowledge obtained from the expert person in the respective field. It is the authentic source of literary knowledge or the primary source of information related to any subject. This includes manuscripts or published documents like samhita, articles, journals etc. It is the primary and foremost means of knowledge that forms a base for other [[pramana]] and further knowledge.

In ancient times, the medium of knowledge transfer through generations was mainly verbal communication. The disciples had to memorize everything in the form of auditory memory (shruti). Thereafter, the veda (source of knowledge) were created in the form of manuscripts. Aaptopadesha or shabda includes the testimony of vedas with revealed knowledge that is obtained traditionally. Aaptopadesha or aapta pramana can be utilised as both a source of knowledge and tool to examine the collected, compiled or obtained knowledge. In current era, this authoritative form can be seen in the form of scientific lectures, research articles with a high impact in society.

In ancient times, the medium of knowledge transfer through generations was mainly verbal communication. The disciples had to memorize everything in the form of auditory memory (shruti). Thereafter, the veda (source of knowledge) were created in the form of manuscripts. Aaptopadesha or shabda includes the testimony of vedas with revealed knowledge that is obtained traditionally. Aaptopadesha or aapta pramana can be utilised as both a source of knowledge and tool to examine the collected, compiled or obtained knowledge. In current era, this authoritative form can be seen in the form of scientific lectures, research articles with a high impact in society.

 

{{Infobox

{{Infobox

|label5 = Affiliations

|label5 = Affiliations

|data5 = ¹ Department of Sharir Kriya, A.I.I.A. , New Delhi, India

|data5 = ¹ Department of Sharir Kriya, A.I.I.A. , New Delhi, India

² Department of Samhita Siddhant, A.I.I.A. , New Delhi, India

² Department of Samhita Siddhant, A.I.I.A. , New Delhi, India

³ [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar,India

 

⁴ Executive Editor and Professor in Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India  

³ Rheumatologist, Orlando, Florida, U.S.A.

 

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India  

|label6 = Correspondence email

|label6 = Correspondence email

|data6 = carakasamhita@gmail.com, meera.samhita@aiia.gov.in

|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com  

 

|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

|label7 = Date of first publication:

|label8 = Date of first publication:

|data7 = February 09, 2022

|data8 = February 09, 2022

|label8 = DOI

|label9 = DOI

|data8 = under process

|data9 = 10.47468/CSNE.2022.e01.s09.087

}}

}}

==Etymology and derivation==

==Etymology and derivation==

 

The verbal testimony or the knowledge given by higher authority ‘aapta’ is termed as ‘shabda’. Aapta is the one having absolute, authentic and authoritative knowledge about the subject matter.

The verbal testimony or the knowledge given by higher authority ‘aapta’ is termed as ‘shabda’. Aapta is the one having absolute, authentic and authoritative knowledge about the subject matter.

   

   

'''Shabda:''' Upadesha (instructions) of learned are termed as ‘shabda’. [Nyayavartika],<ref>Vachaspati, Nyayavartika Teeka on Nyaya, Prathamadhyaya, Shabdalakshana, Shloka 7, printed published and sold by Jayakrishnadas haridas gupta, chaukhamba Sanskrit series office, Varanasi, page no. 200</ref>[Tarkasangraha]<ref name=Tarka/> The term that can be read and spoken is termed as ‘shabda’.[Amarkosha]<ref>Amarsinha, Amarkosha, Prathama Kanda, Shabdadi Varga, 2nd Shloka, edited by hargovinda sharma, published by chaukhamba Sanskrit sansthan, Varanasi, page no. 81</ref>

'''Shabda:''' Upadesha (instructions) of learned are termed as ‘shabda’. [Nyayavartika],<ref>Vachaspati, Nyayavartika Teeka on Nyaya, Prathamadhyaya, Shabdalakshana, Shloka 7, printed published and sold by Jayakrishnadas haridas gupta, chaukhamba Sanskrit series office, Varanasi, page no. 200</ref>[Tarkasangraha]<ref name=Tarka/> The term that can be read and spoken is termed as ‘shabda’.[Amarkosha]<ref>Amarsinha, Amarkosha, Prathama Kanda, Shabdadi Varga, 2nd Shloka, edited by hargovinda sharma, published by chaukhamba Sanskrit sansthan, Varanasi, page no. 81</ref>

==Synonyms of Aaptopadesha==

==Synonyms of aaptopadesha==

#Aagama [Su.Sa.Sutra Sthana 1/16]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>  

#Aagama [Su.Sa.Sutra Sthana 1/16]<ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>  

#Aaptavachana [Cha.Sa.[[Vimana Sthana]] 4/4]

#Aaptavachana [Cha.Sa.[[Vimana Sthana]] 4/4]

==Definition of Aapta==

==Definition of aapta==

Aapta are enlightened and knowledgeable individuals absolutely free from [[rajas]] and [[tamas]] (psychological [[dosha]]s). Hence, they possess knowledge of past, present and future (trikala) and are known as authorities (aapta). They are also known as the wise (shishtha) and enlightened (vibuddha) individuals. Their words are considered absolute truth without any doubt. [Cha.Sa.[[Sutra Sthana]] 11/18-19] Here [[rajas]] are root cause of attachment or aversion and [[tamas]] is shadowing of ignorance both of which may hinder the knowledge in its true sense. This makes the knowledge obtained from aapta authoritative and reliable.

Aapta are enlightened and knowledgeable individuals absolutely free from [[rajas]] and [[tamas]] (psychological [[dosha]]s). Hence, they possess knowledge of past, present and future (trikala) and are known as authorities (aapta). They are also known as the wise (shishtha) and enlightened (vibuddha) individuals. Their words are considered absolute truth without any doubt. [Cha.Sa.[[Sutra Sthana]] 11/18-19] Here [[rajas]] are root cause of attachment or aversion and [[tamas]] is shadowing of ignorance both of which may hinder the knowledge in its true sense. This makes the knowledge obtained from aapta authoritative and reliable.

===Importance of aaptopadesha pramana as teaching and learning tool===

===Importance of aaptopadesha pramana as teaching and learning tool===

The advent of art of writing, invention of paper and printing technology was preceded by the verbal communication of Acharya and Rishi in the Samhita period. The knowledge was largely communicated through oral or verbal form. The Ayurveda avatarana (hierarchy of transfer of knowledge of [[Ayurveda]]) also suggests that the science of [[Ayurveda]] was passed on by Brahma through the means of verbal communication.[Cha.Sa.[[Sutra Sthana]] 1/4) Thus the shabda pramana was the primary source of knowledge since times immoral. This also highlights the extensive usage of question-answer based teaching and learning methodology in [[Ayurveda]] classics as suggested by ‘Na-prushtwa-guravo-vadanti nyaya'.  [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 18/4] It is the foundation for the trividha dnyanopaya or means of learning about any subject matter is largely based on aaptopadesha.[Cha.Sa.[[Vimana Sthana]] 8/6] All the three aspects study (adhyayana), teaching (adhyapana) and discussion (tadvidya sambhasha) involve the derivation of knowledge from the aapta or texts. The initial or theoretical study (paatha), understanding of the concepts (avabodha), application of the knowledge (anusthana) are also dependant on aaptopadesha. [A.Hr.Uttara Sthana 40/82]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> The basics of understanding of the texts or literary matter explained in the samhita like [[tantrayukti]], tacchilya, vadamarga, [[pramana]], arthashraya, siddhant are derived from aaptopadesha and can help to testify the concepts mentioned in the samhita as well. Acharya Sushruta advises every individual to be well versed with different types of sciences and texts in order to become a proficient [[vaidya]]. [Su.Sa.Sutra Sthana 4/7]<ref name=Susruta/> This underlines the importance of learning the science directly from the teachers. [Su.Sa.Sutra Sthana 4/8]<ref name=Susruta/> The aaptopadesha explores and strengthens the cognitive and memory based domain of the pedagogy.

The advent of art of writing, invention of paper and printing technology was preceded by the verbal communication of Acharya and Rishi in the Samhita period. The knowledge was largely communicated through oral or verbal form. The Ayurveda avatarana (hierarchy of transfer of knowledge of [[Ayurveda]]) also suggests that the science of [[Ayurveda]] was passed on by Brahma through the means of verbal communication.[Cha.Sa.[[Sutra Sthana]] 1/4) Thus the shabda pramana was the primary source of knowledge since times immoral. This also highlights the extensive usage of question-answer based teaching and learning methodology in [[Ayurveda]] classics as suggested by ‘Na-prushtwa-guravo-vadanti nyaya'.  [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 18/4] It is the foundation for the trividha dnyanopaya or means of learning about any subject matter is largely based on aaptopadesha.[Cha.Sa.[[Vimana Sthana]] 8/6] All the three aspects study ([[adhyayana]]), teaching (adhyapana) and discussion (tadvidya sambhasha) involve the derivation of knowledge from the aapta or texts. The initial or theoretical study (paatha), understanding of the concepts (avabodha), application of the knowledge (anusthana) are also dependant on aaptopadesha. [A.Hr.Uttara Sthana 40/82]<ref name= Hridaya > Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref> The basics of understanding of the texts or literary matter explained in the samhita like [[tantrayukti]], tacchilya, vadamarga, [[pramana]], arthashraya, siddhant are derived from aaptopadesha and can help to testify the concepts mentioned in the samhita as well. Acharya Sushruta advises every individual to be well versed with different types of sciences and texts in order to become a proficient [[vaidya]]. [Su.Sa.Sutra Sthana 4/7]<ref name=Susruta/> This underlines the importance of learning the science directly from the teachers. [Su.Sa.Sutra Sthana 4/8]<ref name=Susruta/> The aaptopadesha explores and strengthens the cognitive and memory based domain of the pedagogy.

===Importance of aaptopadesha pramana for being a good [[vaidya]]===

===Importance of aaptopadesha pramana for being a good [[vaidya]]===

Proficiency in theoretical knowledge (shrutam paryavadatatwam) obtained from the guru or teacher as an attribute of a good [[vaidya]].  [Cha.Sa.[[Sutra Sthana]] 9/6] [Cha.Sa.[[Vimana Sthana]] 8/4] According to Chakrapani, it is considered as the best quality of [[vaidya]].  [Chakrapani on Cha.Sa.[[Sutra Sthana]] 9/6]  The pranabhisara vaidya (life saviour physician) should possess four qualities. One of the qualities is shashtra-artha vidnyana or indulgence and clear understanding of the science. [Cha.Sa.[[Sutra Sthana]] 9/18] The other attributes like learning process (vidya), scientific knowledge (vidnyana), memory (smriti), all denote the importance of aaptopadesha. [Cha.Sa.[[Sutra Sthana]] 9/21-22] Shastra or the scientific knowledge provides light for illumination (to remove darkness of ignorance or to know things) and one’s own intellect is like eyes. The physician who uses both (scientific knowledge and own intellect) properly, does not commit mistakes during treatment because in treatment, the other three components are dependent on the physician. Hence the physician should make all efforts to enrich his qualities.[Cha.Sa.[[Sutra Sthana]] 9/24]

Proficiency in theoretical knowledge (shrutam paryavadatatwam) obtained from the guru or teacher as an attribute of a good [[vaidya]].  [Cha.Sa.[[Sutra Sthana]] 9/6] [Cha.Sa.[[Vimana Sthana]] 8/4] According to Chakrapani, it is considered as the best quality of [[vaidya]].  [Chakrapani on Cha.Sa.[[Sutra Sthana]] 9/6]  The pranabhisara vaidya (life saviour physician) should possess four qualities. One of the qualities is shashtra-artha vidnyana or indulgence and clear understanding of the science. [Cha.Sa.[[Sutra Sthana]] 9/18] The other attributes like learning process (vidya), scientific knowledge (vidnyana), memory (smriti), all denote the importance of aaptopadesha. [Cha.Sa.[[Sutra Sthana]] 9/21-22] Shastra or the scientific knowledge provides light for illumination (to remove darkness of ignorance or to know things) and one’s own intellect is like eyes. The physician who uses both (scientific knowledge and own intellect) properly, does not commit mistakes during treatment because in treatment, the other three components are dependent on the physician. Hence the physician should make all efforts to enrich his qualities.[Cha.Sa.[[Sutra Sthana]] 9/24]

==Further reading==

==Further reading==

#Dr. Sreelekshmi VS et al discussed the application of the trividha pareeksha i.e.pratyaksha, anumana and aaptopadesha in the article entitled “A Comprehensive review on Trividha Pareeksha in current scenario”.  where they described aaptopadesha as a tool to understand difficult concepts.<ref>Vs DS, Mj DP, Muralidhara D. A Comprehensive Review on Trividha Pareeksha in current scenario. Journal of Ayurveda and Integrated Medical Sciences. 2018 Oct 31;3(05):178–83.</ref>

#Dr. Sreelekshmi VS et al discussed the application of the trividha pareeksha i.e. pratyaksha, anumana and aaptopadesha in the article entitled “A Comprehensive review on Trividha Pareeksha in current scenario”.  where they described aaptopadesha as a tool to understand difficult concepts.<ref>Vs DS, Mj DP, Muralidhara D. A Comprehensive Review on Trividha Pareeksha in current scenario. Journal of Ayurveda and Integrated Medical Sciences. 2018 Oct 31;3(05):178–83.</ref>

#Prof. Rangaprasad Bhat has described the features, concepts, definition and classification of aaptopadesha pramana on a blog on aaptopadesha.<ref>Aptopadesha Pramana - Features, Description [Internet]. Easy Ayurveda. 2017 [cited 2022 Jan 24]. Available from: https://www.easyayurveda.com/2017/04/23/aptopadesha-pramana/</ref>  

#Prof. Rangaprasad Bhat has described the features, concepts, definition and classification of aaptopadesha pramana on a blog on aaptopadesha.<ref>Aptopadesha Pramana - Features, Description [Internet]. Easy Ayurveda. 2017 [cited 2022 Jan 24]. Available from: https://www.easyayurveda.com/2017/04/23/aptopadesha-pramana/</ref>  

#Chauhan et al. explained the aaptopadesha pramana as a tool for conduction, execution of a research work  in the research entitled Ayurvedic research and methodology: present status and future strategies.<ref>Chauhan A, Semwal DK, Mishra SP, Semwal RB. Ayurvedic research and methodology: Present status and future strategies. Ayu. 2015;36(4):364–9.</ref>

#Chauhan et al. explained the aaptopadesha pramana as a tool for conduction, execution of a research work  in the research entitled Ayurvedic research and methodology: present status and future strategies.<ref>Chauhan A, Semwal DK, Mishra SP, Semwal RB. Ayurvedic research and methodology: Present status and future strategies. Ayu. 2015;36(4):364–9.</ref>

#Patil and Kumar have explained the aspects of clinical diagnosis in [[Ayurveda]] as the methods used for the understanding the stage, state and site of [[dosha]]; state of [[dushya]] and the site of dosha-dushya sammurchana.<ref>Patil VV, KUMAR S. CLINICAL DIAGNOSIS IN AYURVEDA: CONCEPTS, CURRENT PRACTICE AND PROSPECTS. Journal of Ayurveda and holistic medicine (JAHM). 2013 Jul 9;I:1–7.</ref>  

#Patil and Kumar have explained the aspects of clinical diagnosis in [[Ayurveda]] as the methods used for the understanding the stage, state and site of [[dosha]]; state of [[dushya]] and the site of dosha-dushya sammurchana.<ref>Patil VV, KUMAR S. Clinical Diagnosis in Ayurveda: Concepts, Current Practice and Prospects. Journal of Ayurveda and holistic medicine (JAHM). 2013 Jul 9;I:1–7.</ref>  

#Somik Raha, in the article entitled foundational principles of classical [[Ayurveda]] research has explained the aaptopadesha as process of inductive learning and the principles of Samhita as ‘rishi principles’.<ref>Raha S. Foundational principles of classical Ayurveda research. J Ayurveda Integr Med. 2013;4(4):198–205.</ref>   

#Somik Raha, in the article entitled foundational principles of classical [[Ayurveda]] research has explained the aaptopadesha as process of inductive learning and the principles of Samhita as ‘rishi principles’.<ref>Raha S. Foundational principles of classical Ayurveda research. J Ayurveda Integr Med. 2013;4(4):198–205.</ref>   

#Chandran et.al have explained the aaptopdesha as an important tool for the textual study  in their article entitled “Literary Research Methodology In Ayurveda - An Epitome”.<ref>Chandran H, Vijayan H, Nair L. Literary research methodology in Ayurveda-An Epitome. 2020 Oct 27;Vol. 8.</ref>

#Chandran et.al have explained the aaptopdesha as an important tool for the textual study  in their article entitled “Literary Research Methodology In Ayurveda - An Epitome”.<ref>Chandran H, Vijayan H, Nair L. Literary research methodology in Ayurveda-An Epitome. 2020 Oct 27;Vol. 8.</ref>

#Stephen H Philips on his prologue on Shabda pramana has explained the philosophical basis of shabda pramana.<ref>Phillips S, Bilimoria P. Sabda-pramana: Word and Knowledge. Philosophy East and West. 1995 Apr 1;45:273.</ref>   

#Stephen H Philips on his prologue on Shabda pramana has explained the philosophical basis of shabda pramana.<ref>Phillips S, Bilimoria P. Sabda-pramana: Word and Knowledge. Philosophy East and West. 1995 Apr 1;45:273.</ref>   

#PV.Ashwini et al. have explained the aaptopadesha as a tool for correct cognition in their article entitled Shabda Pramana or Aptopdesha: A Tool of Correct Cognition (Prama).<ref>Shabda Pramana or Aptopdesha: A Tool of Correct Cognition (Prama) [Internet]. ARMARC. 2019 [cited 2022 Jan 24]. Available from: http://www.armarc.in/shabda-pramana-or-aptopdesha-a-tool-of-correct-cognition-prama/</ref>  

#PV.Ashwini et al. have explained the aaptopadesha as a tool for correct cognition in their article entitled Shabda Pramana or Aptopdesha: A Tool of Correct Cognition (Prama).<ref>Shabda Pramana or Aptopdesha: A Tool of Correct Cognition (Prama) [Internet]. ARMARC. 2019 [cited 2022 Jan 24]. Available from: http://www.armarc.in/shabda-pramana-or-aptopdesha-a-tool-of-correct-cognition-prama/</ref>  

#Dr.Manisha Dunghav and Dr.Krishna Rathodhave explored the various aspects of shabda pramana in the light of teaching and  learning methodology on the article entitled Application Of Shabdapramana (Verbal Testimony) in scientific teaching and learning methodology in [[Ayurveda]].<ref>Manisha Dunghav, Krishna Rathod APPLICATION OF SHABDAPRAMANA (VERBAL TESTIMONY) IN SCIENTIFIC TEACHING AND LEARNING METHODOLOGY IN AYURVEDA, International Journal of Multidisciplinary clinical research; Jan 2021,Vol 10;38-41</ref>  

#Dr.Manisha Dunghav and Dr.Krishna Rathod have explored the various aspects of shabda pramana in the light of teaching and  learning methodology on the article entitled Application Of Shabdapramana (Verbal Testimony) in scientific teaching and learning methodology in [[Ayurveda]].<ref>Manisha Dunghav, Krishna Rathod. Application of Shabdapramana (Verbal Testimony) in Scientific Teaching and learning methodology in Ayurveda, International Journal of Multidisciplinary clinical research; Jan 2021,Vol 10;38-41</ref>

#Bhalerao S.et al. has correlated the aaptopadesha pramana as cognitive domain and memory-based aspect of obtaining knowledge in letter to the editor entitled “Bloom's taxonomy reiterates Pramana”.<ref>Bhalerao S, Ranade A, Vaidya ADB. Bloom’s taxonomy reiterates Pramana. Journal of Ayurveda and Integrative Medicine. 2017 Jan 1;8(1):56–7.</ref>

#Bhalerao S.et al. has correlated the aaptopadesha pramana as cognitive domain and memory-based aspect of obtaining knowledge in letter to the editor entitled “Bloom's taxonomy reiterates Pramana”.<ref>Bhalerao S, Ranade A, Vaidya ADB. Bloom’s taxonomy reiterates Pramana. Journal of Ayurveda and Integrative Medicine. 2017 Jan 1;8(1):56–7.</ref>

</div>

</div>

<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>  

<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>

==References==

==References==