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{{#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.

   

   

===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]]===

==Related chapters==

==Related chapters==

[[Tistraishaniya Adhyaya]], [[Trividha Roga Vishesha Vijnaniya Vimana]], [[Rogabhishagjitiya Vimana]], [[Naveganadharaniya Adhyaya]]

[[Tistraishaniya Adhyaya]], [[Rogabhishagjitiya Vimana]], [[Trividha Roga Vishesha Vijnaniya Vimana Adhyaya]],  [[Pramana]], [[Pratyaksha pramana]], [[Anumana pramana]],[[Yukti pramana]], [[Upamana pramana]], [[Apamarga Tanduliya Adhyaya]], [[Concepts and Contemporary Practices]] [[Naveganadharaniya Adhyaya]]

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