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→19. Viparyaya (Assertion to contrary)
It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it.
It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it.
20. Purvapaksha (Objection):
===== 20. Purvapaksha (Objection) =====
This is the objection raised on a statement. E.g.in Ch.Sha.1.6 , Agnivesha asked Lord Atreya, that if Atma (the soul) is said to be devoid of actions, then how at the same time it is considered as responsible for all the actions? Such questions are asked to initiate a debate, which will ultimately help to understand the scientific truth.
This is the objection raised on a statement. E.g.in Ch.Sha.1.6 , Agnivesha asked Lord Atreya, that if Atma (the soul) is said to be devoid of actions, then how at the same time it is considered as responsible for all the actions? Such questions are asked to initiate a debate, which will ultimately help to understand the scientific truth.
21. Vidhana (Right interpretation):
===== 21. Vidhana (Right interpretation) =====
It is that by virtue of which one understands that, when certain descriptions follow certain enumeration, the former are to be taken in the order in which the later are related. Here certain concepts in the texts are elaborated, in the subsequent description in the text itself. E.g. in Ch.Su.7.42-43, first it is mentioned that the channels for elimination of mala (waste products)are affected by abnormally increased or decreased malas. Just after that we find further explanation, that such increase or decrease in the malas can be inferred by observing hampered elimination or excessive elimination from these channels, through external orifices.
It is that by virtue of which one understands that, when certain descriptions follow certain enumeration, the former are to be taken in the order in which the later are related. Here certain concepts in the texts are elaborated, in the subsequent description in the text itself. E.g. in Ch.Su.7.42-43, first it is mentioned that the channels for elimination of mala (waste products)are affected by abnormally increased or decreased malas. Just after that we find further explanation, that such increase or decrease in the malas can be inferred by observing hampered elimination or excessive elimination from these channels, through external orifices.
22. Anumata (Acceptance of other interpretations):
===== 22. Anumata (Acceptance of other interpretations) =====
By virtue of Anumata, it is to be understood that, when the opinion of other authorities is referred to and not contradicted, it is signified that it is approved. The authors of the texts give their own interpretations and opinions. But sometimes important opinions of others are also quoted. Some of these opinions of others are refuted. But some are not refuted. Here it means that as per the authors of texts, this is not the best interpretation. But it’s not an interpretation which can be totally rejected also. It has got some valid point. Such opinions are not found refuted, indicating that they are acceptable. E.g. in Ch.Chi.14.33, opinions of other authorities, regarding treatment of hemorrhoids are quoted. But further Lord Atreya has given his own opinion. Although opinion of other authorities, that hemorrhoids can be treated with surgery etc. is also not refuted. In other words, it is accepted, that these also can be the ways of treatment.
By virtue of Anumata, it is to be understood that, when the opinion of other authorities is referred to and not contradicted, it is signified that it is approved. The authors of the texts give their own interpretations and opinions. But sometimes important opinions of others are also quoted. Some of these opinions of others are refuted. But some are not refuted. Here it means that as per the authors of texts, this is not the best interpretation. But it’s not an interpretation which can be totally rejected also. It has got some valid point. Such opinions are not found refuted, indicating that they are acceptable. E.g. in Ch.Chi.14.33, opinions of other authorities, regarding treatment of hemorrhoids are quoted. But further Lord Atreya has given his own opinion. Although opinion of other authorities, that hemorrhoids can be treated with surgery etc. is also not refuted. In other words, it is accepted, that these also can be the ways of treatment.
23. Vyakhyana (Elaboration):
===== 23. Vyakhyana (Elaboration) =====
The method of elaborate description is called vyakhyanam. Certain topics are elaborately described by the author himself. E.g. in Ch.Sha.1.17 mentions about Purusha(living being, human being) composed of conglomeration of 24 principles. Further from 18th to 42nd verse, details about the same concept are provided.
The method of elaborate description is called vyakhyanam. Certain topics are elaborately described by the author himself. E.g. in Ch.Sha.1.17 mentions about Purusha(living being, human being) composed of conglomeration of 24 principles. Further from 18th to 42nd verse, details about the same concept are provided.
24. Samshaya (Doubt):
===== 24. Samshaya (Doubt) =====
It allows a way of statement which may create doubt & confusion in the mind of the reader. Creating this doubt is necessary for clarity. Many times both ways of interpretation also may be correct. E.g. In Ch.Su.11.6 It is mentioned that as per some authorities, the parents are the cause of birth, while as per others, svabhava (nature) is the cause and so on. After raising these doubts, the answers are given, which brings clarity in understanding.
It allows a way of statement which may create doubt & confusion in the mind of the reader. Creating this doubt is necessary for clarity. Many times both ways of interpretation also may be correct. E.g. In Ch.Su.11.6 It is mentioned that as per some authorities, the parents are the cause of birth, while as per others, svabhava (nature) is the cause and so on. After raising these doubts, the answers are given, which brings clarity in understanding.
25. Ateetavekshana (Retrospective reference):
===== 25. Ateetavekshana (Retrospective reference =====
It permits alluding to things described before. Certain concepts or information mentioned in the initial sections or chapters of the text, are to be applied in the next chapters or sections, for proper understanding. E.g. Concepts from all other sections described in prior sections, are to be applied in Chikitsasthana, while understanding the treatments. E.g. in Ch.Chi.3.269, it is said that specific types of Sveda (sudation), mentioned in Sutrasthana 14th chapter are to be used here. Since they are already described in Sutrasthana, here it isn’t necessary to repeat the description, rather one can go to the previous reference.
It permits alluding to things described before. Certain concepts or information mentioned in the initial sections or chapters of the text, are to be applied in the next chapters or sections, for proper understanding. E.g. Concepts from all other sections described in prior sections, are to be applied in Chikitsasthana, while understanding the treatments. E.g. in Ch.Chi.3.269, it is said that specific types of Sveda (sudation), mentioned in Sutrasthana 14th chapter are to be used here. Since they are already described in Sutrasthana, here it isn’t necessary to repeat the description, rather one can go to the previous reference.
26. Anagataveksha (Prospective reference):
===== 26. Anagataveksha (Prospective reference) =====
It allows to leave certain things for future description and elaboration. Certain concepts or information is supposed to be described in later sections or chapters. But in that particular context, it is mentioned that one can refer later chapters or section. E.g. in Ch.Ni.1.36, although the chapter deals with the diagnosis part of jwara (fever), the treatments are also hinted in brief. In order to understand them, one has to refer the chapter 3 of Chikitsasthana.
It allows to leave certain things for future description and elaboration. Certain concepts or information is supposed to be described in later sections or chapters. But in that particular context, it is mentioned that one can refer later chapters or section. E.g. in Ch.Ni.1.36, although the chapter deals with the diagnosis part of jwara (fever), the treatments are also hinted in brief. In order to understand them, one has to refer the chapter 3 of Chikitsasthana.
27. Svasanjnya (Technical nomenclature):
===== 27. Svasanjnya (Technical nomenclature) =====
The method of using words in a sense different from what they have in other literatures i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. jentaka or holaka are some unique words, hardly found in literature, but in Charakasamhita, they are used as specific types of sweda (sudation). Whereas samsarga or sannipata may be used in literature with a different sense, but in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word dhatu may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body.
The method of using words in a sense different from what they have in other literatures i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. jentaka or holaka are some unique words, hardly found in literature, but in Charakasamhita, they are used as specific types of sweda (sudation). Whereas samsarga or sannipata may be used in literature with a different sense, but in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word dhatu may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body.
28. Uhya (Deduction):
===== 28. Uhya (Deduction) =====
Is the by which things which are apparent from the context can be understood. Texts provide guidelines, but while treating the patient, the vaidya(physician) ultimately has to take the decision. A vaidya has to apply the guidelines given in the text for the patient, who is under his treatment. So a vaidya has to use his own intelligence and wisdom. The texts have advised a vaidya to use his own wisdom at many places. E.g. while describing the medicines which can be used for basti, it is said at Ch.Vi.8.149, that a vaidya can exclude the medicines not suitable for a particular patient, and he may add similar medicines which are appropriate for the patient, but not mentioned in the text.
Is the by which things which are apparent from the context can be understood. Texts provide guidelines, but while treating the patient, the vaidya(physician) ultimately has to take the decision. A vaidya has to apply the guidelines given in the text for the patient, who is under his treatment. So a vaidya has to use his own intelligence and wisdom. The texts have advised a vaidya to use his own wisdom at many places. E.g. while describing the medicines which can be used for basti, it is said at Ch.Vi.8.149, that a vaidya can exclude the medicines not suitable for a particular patient, and he may add similar medicines which are appropriate for the patient, but not mentioned in the text.
29. Samucchaya (Specification):
===== 29. Samucchaya (Specification) =====
It means the taking of two or more things together as having equal value. In certain sentences from the texts multiple words are used, while highlighting and giving stress on each word. This type of method is called as samucchaya. E.g. in Ch.I.1.3, the important points to be discussed in Indriyasthana are enlisted. Here each word is written as vanashcha, svarashcha etc. By adding ‘Cha’, each word is specified. This is to denote that each of these topics is equally important.
It means the taking of two or more things together as having equal value. In certain sentences from the texts multiple words are used, while highlighting and giving stress on each word. This type of method is called as samucchaya. E.g. in Ch.I.1.3, the important points to be discussed in Indriyasthana are enlisted. Here each word is written as vanashcha, svarashcha etc. By adding ‘Cha’, each word is specified. This is to denote that each of these topics is equally important.
30. Nidarshana (Illustration):
===== 30. Nidarshana (Illustration) =====
It allows to describe anything after the analogy of other things. Here simple examples are given, which everyone can understand. These examples are taken from the things, which are well known to the society, therefore even a fool can understand. E.g. in Ch.Sha.1.43-44, it is said that Atma (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate, so they are not capable of doing anything on their own. Those who do not accept existence of Atma, will have to say that the clay, the rod, the wheel, all come together in absence of a potter to produce a pot. Such examples are known as Nidarshana.
It allows to describe anything after the analogy of other things. Here simple examples are given, which everyone can understand. These examples are taken from the things, which are well known to the society, therefore even a fool can understand. E.g. in Ch.Sha.1.43-44, it is said that Atma (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate, so they are not capable of doing anything on their own. Those who do not accept existence of Atma, will have to say that the clay, the rod, the wheel, all come together in absence of a potter to produce a pot. Such examples are known as Nidarshana.
31. Nirvachana (Scientific illustrations/ Definition):
===== 31. Nirvachana (Scientific illustrations/ Definition) =====
A scientific illustration or definition is called Nirvachana. Here such examples are given which can be understood only by the experts of that field. E.g. in Ch.Su.16.32, Svabhavoparamavada is described. According to it for production and manifestation of objects, specific causative factors are required, but for their destruction or annihilation their nature itself is the cause, so no other cause is required. Every object which is produced, gets destroyed, it is the nature of the objects. To explain this, it is said that no other cause except their nature can be found, for destruction of objects. Kala (time) is continuous, and there is no cause for elapse of time except time itself. Similarly for destruction and annihilation of objects their nature itself is the cause and no other cause can be found out. Such type of examples are called as Nirvachana.
A scientific illustration or definition is called Nirvachana. Here such examples are given which can be understood only by the experts of that field. E.g. in Ch.Su.16.32, Svabhavoparamavada is described. According to it for production and manifestation of objects, specific causative factors are required, but for their destruction or annihilation their nature itself is the cause, so no other cause is required. Every object which is produced, gets destroyed, it is the nature of the objects. To explain this, it is said that no other cause except their nature can be found, for destruction of objects. Kala (time) is continuous, and there is no cause for elapse of time except time itself. Similarly for destruction and annihilation of objects their nature itself is the cause and no other cause can be found out. Such type of examples are called as Nirvachana.
32. Niyoga (Injunction):
===== 32. Niyoga (Injunction) =====
It means the direction. The sages like lord Atreya, have given certain directions. These directions are based on their deep knowledge, vast experience and their enlightened state. Therefore, these directions must be followed. Such directions are called as Niyoga. A student may also understand significance of such directions, as his studies progress. E.g. in Ch.Su.14.46, under jjentaka sweda, it is advised to the patient that even if he sweats profusely or feels giddiness, then also he shouldn’t leave the jentaka house.
It means the direction. The sages like lord Atreya, have given certain directions. These directions are based on their deep knowledge, vast experience and their enlightened state. Therefore, these directions must be followed. Such directions are called as Niyoga. A student may also understand significance of such directions, as his studies progress. E.g. in Ch.Su.14.46, under jjentaka sweda, it is advised to the patient that even if he sweats profusely or feels giddiness, then also he shouldn’t leave the jentaka house.
33. Vikalpana (Option):
===== 33. Vikalpana (Option) =====
It is method of giving alternative or optional direction. Certain options are given and any appropriate options from them may be selected. E.g. in Ch.Chi.6.46, for patients of Prameha (diabetes) water processed with heartwood of medicinal plants like asana is advised. But optionally water processed with kusha grass also can be used.
It is method of giving alternative or optional direction. Certain options are given and any appropriate options from them may be selected. E.g. in Ch.Chi.6.46, for patients of Prameha (diabetes) water processed with heartwood of medicinal plants like asana is advised. But optionally water processed with kusha grass also can be used.
34. Pratutsara (Rebuttal):
===== 34. Pratutsara (Rebuttal) =====
In a scientific discussion, opinions of each other are refuted, with scientific reasoning. E.g. in Ch.Su.25, the opinion of Parikshi Maudgalya, that Purusha (living being or human being) is made up of Atma (soul), is further refuted by Sharaloma, who proposed that Purusha is produced from mana(mind). Further his opinion is also refuted. This type of methodology is called as pratyutsara.
In a scientific discussion, opinions of each other are refuted, with scientific reasoning. E.g. in Ch.Su.25, the opinion of Parikshi Maudgalya, that Purusha (living being or human being) is made up of Atma (soul), is further refuted by Sharaloma, who proposed that Purusha is produced from mana(mind). Further his opinion is also refuted. This type of methodology is called as pratyutsara.
35. Uddhara (Re-affirmation):
===== 35. Uddhara (Re-affirmation) =====
When in a scientific discussion, not only opinion of others is refuted, but own opinion is supported with scientific reasoning, then it is called as uddhara. E.g. in Ch.Su.25th chapter, with regards to origin of a Purusha, various experts not only refuted opinions of others, but also have substantiated their own opinions. Like Parikshi Maudgalya supported his opinion that Atma (soul) is responsible for the origin of a Purusha. He said that since Atma alone is animate, and other factors are inanimate, it is responsible for all the actions. Since it is responsible for all the actions, it will also take responsibility for the fruits of those actions, for which, it takes birth. Thus it is responsible for the origin of a Purusha.
When in a scientific discussion, not only opinion of others is refuted, but own opinion is supported with scientific reasoning, then it is called as uddhara. E.g. in Ch.Su.25th chapter, with regards to origin of a Purusha, various experts not only refuted opinions of others, but also have substantiated their own opinions. Like Parikshi Maudgalya supported his opinion that Atma (soul) is responsible for the origin of a Purusha. He said that since Atma alone is animate, and other factors are inanimate, it is responsible for all the actions. Since it is responsible for all the actions, it will also take responsibility for the fruits of those actions, for which, it takes birth. Thus it is responsible for the origin of a Purusha.
36. Sambhava (Possibility):
===== 36. Sambhava (Possibility) =====
The substratum or base for origin of anything, is called sambhava. E.g. for the disease vyanga (freckles), face is the site of origin.
The substratum or base for origin of anything, is called sambhava. E.g. for the disease vyanga (freckles), face is the site of origin.
Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.
Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.
In the last, the importance of Charaka Samhita is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesa tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.
In the last, the importance of Charaka Samhita is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesa tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.