2,062
edits
Changes
Jump to navigation
Jump to search
Line 150:
Line 150: + + + + + + + + + + + + + + + + + + + + + + + + + + − page under development + + + + +
no edit summary
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]]==
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]
==Related chapters==
[[Tistraishaniya Adhyaya]], [[Trividha Roga Vishesha Vijnaniya Vimana]], [[Rogabhishagjitiya Vimana]], [[Naveganadharaniya Adhyaya]]
==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>
#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>
#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>
#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>
#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>
#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>
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>
==References==
<div id="BackToTop" class="noprint" style="background-color:#DDEFDD; position:fixed;
bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;
font-size:8pt; font-face:verdana,sans-serif; border:0.2em outset #ceebf7;
padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
[[#top| Back to the Top ]]</span></div>