Talk:Apamarga Tanduliya Adhyaya

From Charak Samhita
Jump to navigation Jump to search

Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)

Applications of Yukti in Samhita:

Yukti(rational therapeutics) is applied based upon dose and time of administration. This is applicable in every disease.

S.N.Ojha: In treatment of raktapitta associated with kapha (Cha.Su.4/93) , kshara is used rationally in a particular dose. At present the dose of anti-coagulants is monitored based upon the prothrombin time and INR.

In this text, the standard and personalized dose (Cha.Ka.12/86) is described. Individualized approach based on yukti subject to excellence in each and every basic clinical & therapeutic principles.

+Yuktivyapashraya Chikitsa (Rational therapeutics)=

Earlier Yuktivyapashraya chikitsa is described in context of management of somatic diseases (Cha.Su.1/58) All the treatment protocols are based upon Yukti.

Upendra Dixit:

Yukti is mentioned in different contexts, in slightly different sense. But the common point is correlating multiple observed factors for taking right decision. It appears for appropriate selection and administration of the medicines. e.g. knowledge of combinations is considered as most important about Dravyas. In the commentary Chakrapani mentions the combination of medicines shall be based upon the disease (status of dosha) and diseased (status of strength of the patient). (Cha.Su.1/58)

Yukti is mentioned as Pramana(proof) in the context of re-birth and desire for afterlife (after death).[[Tistraishaniya Adhyaya# Yukti (reasoning)|(Cha.Su.11/25)]]

Yukti is mentioned as one of the paradi guna. This is referred as the appropriate and effective combination of medicines.(Cha.Su.26/29)

It is mentioned as a pre-requisite for inference or step to decide logically. (Cha. Vi.4/4)

Yukti is also mentioned in many other places apart from Ayurveda, like the texts of Tarkaprakasha, Nyayasiddhantamanjariprakasha, vyavahara shastra- veeramitrodaya, sahityadarpana.

Importance of yukti is accepted by all. The only question is whether it is a separate Pramana(proof) or a measure to produce proof. This point is discussed by Chakrapani on Cha.Su.11/25, where he has also quoted Shantarakshita and Kamalasheela, two Buddhist scholars, who also discussed yukti. More elaboration on this is also available in Prof. S. N. Dasgupta's famous book ' History of Indian philosophy ' in the 2nd volume.