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<li style="font-weight:bold">Khalekapota nyaya:<span style="font-weight:normal"><br/>Many pigeons gather at the granary to eat grain and after eating there, they go in different directions. Their routes to the nests are different. Also, their residences are far or near. <br/>Just like birds that live nearby reach their destination faster than those living far away, different parts of our bodies get nourished at different speeds. This is similar to how our body processes nutrients from food. Our food contains nutrients for all parts of the body, but each part gets nourished differently. This is because the sources that produce these body parts are separate, and they only produce specific parts. So, the nutrients for one body part don't interfere with others.<br/>As these nutrients travel from their sources to different body parts, they take different amounts of time to reach each part. For example, it takes longer to nourish blood (rakta) than the initial tissue (rasa), and even longer to nourish muscle (mansa) than blood, and so on. The nutrients for the reproductive tissue (shukra) take the longest time to reach because their sources are far away. On the other hand, the initial tissue gets nourished quickly because its sources are close. This process of nutrient distribution is called Khalekapota nyaya.<br/>In the dhatuposhana order, there are three main views or parties: Kedarkulya nyaya, Kshiradadhi nyaya, and Khalekpota nyaya. All three believe that the body's tissues (dhatus) can be nourished. However, they have different opinions on some matters.<br/>For example, if the rasa dhatu becomes unhealthy due to eating the wrong foods, it could affect the quality of all the following dhatus made from it. According to Kshiradadhinayaya, when all dhatus eventually turn into the Shukra dhatu, problems in the initial dhatu can lead to issues in the garbha. On the other hand, Khalekpota nyaya suggests that only the specific dhatu affected by bad food will suffer, while others remain healthy.<br/>There are illnesses like jwara, pandu, prameha, rajykshma, and kushtha vyadhis where food plays a big role. These illnesses can affect the whole body because all tissues and their sources are interconnected. Fixing dietary issues is like treating the root cause of the disease. By removing harmful substances from the initial tissue, the other dhatus formed from it can also benefit.<br/>This understanding is also applied in medicine. If a particular dhatu deteriorates due to wrong eating habits, only that specific area is affected, as Khalekpotanyaya suggests. Also, according to this view, certain foods like Pimpli, Ringani, Jyeshtamadha, and Behada may only affect the throat area, making them useful for throat-related issues, known as 'Kanthya'. Overall, these three viewpoints help us understand how the body works, how diseases develop, and how to treat them.</span></li></ol>
<li style="font-weight:bold">Khalekapota nyaya:<span style="font-weight:normal"><br/>Many pigeons gather at the granary to eat grain and after eating there, they go in different directions. Their routes to the nests are different. Also, their residences are far or near. <br/>Just like birds that live nearby reach their destination faster than those living far away, different parts of our bodies get nourished at different speeds. This is similar to how our body processes nutrients from food. Our food contains nutrients for all parts of the body, but each part gets nourished differently. This is because the sources that produce these body parts are separate, and they only produce specific parts. So, the nutrients for one body part don't interfere with others.<br/>As these nutrients travel from their sources to different body parts, they take different amounts of time to reach each part. For example, it takes longer to nourish blood (rakta) than the initial tissue (rasa), and even longer to nourish muscle (mansa) than blood, and so on. The nutrients for the reproductive tissue (shukra) take the longest time to reach because their sources are far away. On the other hand, the initial tissue gets nourished quickly because its sources are close. This process of nutrient distribution is called Khalekapota nyaya.<br/>In the dhatuposhana order, there are three main views or parties: Kedarkulya nyaya, Kshiradadhi nyaya, and Khalekpota nyaya. All three believe that the body's tissues (dhatus) can be nourished. However, they have different opinions on some matters.<br/>For example, if the rasa dhatu becomes unhealthy due to eating the wrong foods, it could affect the quality of all the following dhatus made from it. According to Kshiradadhinayaya, when all dhatus eventually turn into the Shukra dhatu, problems in the initial dhatu can lead to issues in the garbha. On the other hand, Khalekpota nyaya suggests that only the specific dhatu affected by bad food will suffer, while others remain healthy.<br/>There are illnesses like jwara, pandu, prameha, rajykshma, and kushtha vyadhis where food plays a big role. These illnesses can affect the whole body because all tissues and their sources are interconnected. Fixing dietary issues is like treating the root cause of the disease. By removing harmful substances from the initial tissue, the other dhatus formed from it can also benefit.<br/>This understanding is also applied in medicine. If a particular dhatu deteriorates due to wrong eating habits, only that specific area is affected, as Khalekpotanyaya suggests. Also, according to this view, certain foods like Pimpli, Ringani, Jyeshtamadha, and Behada may only affect the throat area, making them useful for throat-related issues, known as 'Kanthya'. Overall, these three viewpoints help us understand how the body works, how diseases develop, and how to treat them.</span></li></ol>
{| class="wikitable"
{| class="wikitable"
|+'''Table no.: List of Nyayas traced in Brihatrayee in various commentaries along with reference: - (Charak Samhita, Sushrut Samhita, Ashtanga Hridya, Ashtanga Sangraha)'''
|+'''Table no.: List of Nyayas traced in Brihatrayee in various commentaries along with reference:<ref name="ref13">Chinthala R, Kamble S, Baghel A S, Vyas A H, Bhagavathi, Significance of Nyayas (Maxims) in Understanding the Philosophical Aspect of Ayurveda: a critical review, doi -10.5455/ JREIM 82-153796013, November 30, 2018.</ref> - (Charak Samhita, Sushrut Samhita, Ashtanga Hridya, Ashtanga Sangraha)'''
!'''Sr. No.'''
!'''Sr. No.'''
!'''Nyaya (Maxim)'''
!'''Nyaya (Maxim)'''
|The human body consists of/ made with 5 natural components (bhumi, aksha, agni, aap, vayu). That is called panchbhautik sharir. The concept is explained using this Nyaya.
|The human body consists of/ made with 5 natural components (bhumi, aksha, agni, aap, vayu). That is called panchbhautik sharir. The concept is explained using this Nyaya.
|}
|}
== Nyaya and Therapeutics<ref name="ref14">Pallavi H, Kumar AA, Shrikanth PH. Maximo-Therapeutics in Ayurveda, ISSN 2350-0204, ijapc, March 10th 2022, Volume 16, Issue 2.</ref> - ==
<ol style="text-align:justify;"><li style="font-weight:bold">Shrunga grahika nyaya-<span style="font-weight:normal"><br/>This principle is like catching the horn of a cow or any animal, which can be understood in two ways. One is when details are specified, and the other is when they are not. When discussing medicine dosage, it's generally mentioned without specifics, following the principle of not specifying details. This is because Ayurveda follows the principle of tailoring treatment to each individual, known as 'Prati Purusha Siddhanta’ (personified principles of medicine). Similarly, when considering dietary suitability based on a person's location, Chakrapani refers to the same principle. This means that suitability cannot be generalized, as it varies from person to person. Chakrapani also applies this principle when discussing the understanding of specific actions of drugs. It's important to note that just because certain actions are mentioned doesn't mean other drugs lack those actions. When it comes to understanding the complications of Vatavyadhi, Chakrapani emphasizes considering all possible complications, even if they're not explicitly mentioned. Similarly, although diet specifications aren't mentioned after Swedana, advising patients on appropriate diets, particularly those that balance Pitta is still crucial. This principle, known as Shrunga Grahika Nyaya, finds application in clinical practice, particularly in four key areas: adjusting dosage based on individual patients, considering individual dietary needs, selecting specific drugs for specific conditions, and understanding the treatability of conditions to avoid futile treatment attempts. Understanding and applying this principle is essential for physicians in clinical practice.</span></li>
<li style="font-weight:bold">Gobalivardhana nyaya-<span style="font-weight:normal"><br/>This nyaya helps to distinguish between similar things. This nyaya explains that there is a difference between cow(gau) and bull (bali) though the word cow is used for the male and female cow. The relative meaning is the hidden meaning of a word that can be considered according to this nyaya. While explaining the word ‘vitiation (dushta)’, it is said that the vitiated or quantitatively increased (matra adhikata) of the affected body part. There are two types of vitiation (dushti): Increase (vruddhi) and decrease (kshaya). Therefore, the verse specifically mentions increase (adhikya). With the help of gobalivardhana nyaya, physicians must consider both. </span></li>
<li style="font-weight:bold">Kapinjaladhikarana nyaya<span style="font-weight:normal"><br/>It is a maxim of an unspecified number of a type of bird, kapala (grey partridge/gauratittiri). During yajna, a person asks to bring kapinjala to bali (Kapinjalan) without mentioning a number of it. Because of the plural word used in the sentence, it is understood as two or more. In the explanation of Chitrakadi Vati, lavanani (types of salt) is one of the ingredients. So, it can be considered as two or more lavana. Since there is an explanation of pancha lavana (five types of salt) in deerghanjeevitiya adhyaya, it can be considered as five varieties of salt. [Cha.Sa. Sutra Sthana 1]. <br/>Kapinjaladhikarana nyaya is important in the aspect of bhaishajya kalpana (medicinal ideas)—to educate the physician about adding the exact number of ingredients mentioned by Acharyas while preparing formulations.
</span></li>
<li style="font-weight:bold">Ghunakshara nyaya<span style="font-weight:normal"><br/>This maxim refers to woodworms. When they eat the wood, there will be a design that appears like letters. It depicts something happening by chance. While explaining signs of good medicine (samyak bheshaja lakshana), it mentions that when the medicine is properly used it gives health(arogya). A physician having good knowledge related to treatment can only do proper management and yield good results. One who accidentally gets results without any logic behind the treatment is automatic results of treatment with some of the anonymous symptoms (yadriccha siddhi). Ghunakshara nyaya highlights the yukti of vaidya for proper management of disease (samyak bheshaja yojana) and successful treatment (chikitsa siddhi).</span></li>
<li style="font-weight:bold">Abhinava-mrutkumbha-jala lavasya-syandana-nyay<span style="font-weight:normal"><br/>A newly made earthen pot will leak fluid drop by drop. When a meda dhatu (fatty tissues) becomes avruta (covered) by the dosha, it obstructs the srotas and obstructs nourishment to the consecutive asthi, majja dhatu. Consecutive dhatu is undernourished because of a poor nutrient supply, such as the drop-by-drop of water coming from a new earthen pot not being sufficient.</span></li>
<li style="font-weight:bold">Utsarga apavada nyaya <span style="font-weight:normal"><br/>Sometimes exceptions are examples. General rules or principles are broken for extraordinary reasons. Diseases are said to be curable when they are of recent onset. There are some exceptions like raktaja gulma (type of Gulma disease) where the condition becomes curable ten months after the onset. [Cha.Sa.Chikitsa Sthana 5]. This nyaya is applied in the quotes with exception and special conditions.</span></li>
<li style="font-weight:bold">Dhatu poshana nyaya<span style="font-weight:normal"><br/>These nyayas explain how dhatu is formed and nourished. When these are unimpaired, one can understand physiology and impaired state tell us about pathology. In short, it can be concluded that Ahara rasa (digestive secretions of diet) reaches srotas according to kedarakulya nyaya. Dhatu based on its requirement according to Khalekapota nyaya selects nutrients in this channel and nutrients transform into dhatus according to ksheera dadhi nyaya. Understanding these nyaya helps in understanding the action of the medicine and for selection of medicine. [Su.Sa. Sutra Sthana 15]</span></li>
<li style="font-weight:bold">Tailapatradhara nyaya<span style="font-weight:normal"><br/>This nyaya is about raw earthen pot (apakva mrut bhanda) filled with oil (taila). When a new earthen pot is filled with oil, it should be handled carefully so that it does not break while moving from one place to another or oil does not spill out while moving. Utmost care is needed while handling such pots. Patients with wounds/who are oleated/who have taken purificatory therapies/patients with eye diseases/suffering from fever and loose stools etc should be handled carefully like the new earthen pot full of oil. While treating pregnant women, all pregnant women should be handled carefully like a pot brim full of oil. After the procedure of shodhana (bio purification) person becomes durbala (tired), krusha (weakened), and alpagni (slowed digestive capacity), devoid of vitiated dosha and malas, and organs feel empty; the patient will not withstand any kind of harm. <br/>Tailapatradhara Nyaya tells about cautions, which should be known before handling certain conditions. Certain health conditions are susceptible to any kind of health abnormalities, and not able to tolerate any type of measures due to excessive weakness. Hence, the patient should be protected like a brim-full pot of oil. It is a caution for the physician to be alert during the handling of patients.
</span></li>
<li style="font-weight:bold">Gangayam gosha iti nyaya<span style="font-weight:normal"><br/>When discussing rasagata vata, symptoms concerning the skin like color changes, pulsing sensations, dryness, and numbness are highlighted. In this perspective, the skin is considered crucial. Just like how a hut near a river is described as being in the river, this analogy applies: Symptoms manifest on the skin, indicating that rasa, the body fluid, is the underlying cause of these symptoms. Gangayam ghosha iti nyaya says that physicians can be able to identify the relative dosha and dhatu involved in the samprapti (pathogenesis). This helps to adopt the treatment based on those factors.</span></li>
<li style="font-weight:bold">Ghrita- dagdha nyaya <span style="font-weight:normal"><br/>The heat present in ghrita (ghee), and taila (oil), causes burn, but it is called ghrita-taila dagdha. Rakta (blood tissue) has kunapagandha (foul smell), but it is because of the associated vatadi dosha, not by rakta alone. Every disease is of vata-pitta shleshma origin. While explaining the disease of dushyas(dhatus/ tissues); Sushruta mentions it as rasajo ayam, raktajo ayam, etc in terms of dhatu. Here rasadi vyadhi refers to rasadi sthita vatadi dosha. Though ajeerna (indigestion) is the cause of krimi (worms), it is mentioned that purisha (stools) is the cause, because it is dosha adhishtana (localities of dosha). <br/>Ghrita dagdha nyaya a physician has to decide which dosha is involved in dhatu dushti and treat accordingly as all the treatment protocol depends on the associated dosha in particular.
</span></li></ol>
== Useability of nyaya ==
<p style="text-align:justify;">Maxims like Shrunga grahika nyaya, gobalivardhana nyaya, kapinjaladhikarana nyaya, abhinava-mrut kumbha-jala- lava-syandana nyaya, utsarga apavada nyaya, dhatu poshana nyaya, taila patra dhara nyaya, etc. are found useful in understanding cause, pathology, curability of the disease. It is further noticed that maxims are useful for even medicinal preparations, rules and regulations about diet, and ethical clinical practice.</p>
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