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|title=Yukti pramana

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|description='Yukti' means logical reasoning and 'pramana' means the tools for acquiring knowledge. Yukti pramana is included as a source of valid knowledge in Ayurveda

|description='Yukti' means logical reasoning and 'pramana' means the tools for acquiring knowledge. Yukti pramana is included as a source of valid knowledge in Ayurveda

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<p style='text-align:justify;'>The Sanskrit word ‘Yukti’ means a rationally designed protocol to manage a condition or situation. ‘Yukti pramana’ is included as a source of valid knowledge in [[Ayurveda]].[Cha.Sa.[[Sutra Sthana]] 11/17] It is the intellectual perception resulting from the analysis of varied causative factors. It represents the logical reasoning and interpretation constructed to gain knowledge regarding any phenomena. It is knowledge of pure intellect due to multifactorial, multi-dimensional thinking relevant in the past, present, and future. Yukti can also be understood as planning, applying, and executing knowledge using one's intellectual and reasoning abilities. It is the knowledge arising out of multiple things occurring or operating together. Hence, it provides a practical approach to the rest of the [[pramana]], enhancing their utility. Some [[Ayurveda]] scholars and philosophers considered yukti ancillary to [[anumana pramana]] (inferential knowledge). It is compared to conjecture or probability (uha) and invariable concomitance (avinabhava) similar to vyapti (invariable relationship) of nyaya (nyaya philosophy).[Chakrapani on Cha.Sa.[[Sutra Sthana]] 11/25] This article describes the concept and practical applications of yukti pramana in medical science. </p>

<div style="text-align:justify;">

The Sanskrit word ‘Yukti’ means a rationally designed protocol to manage a condition or situation. ‘Yukti pramana’ is included as a source of valid knowledge in [[Ayurveda]].[Cha.Sa.[[Sutra Sthana]] 11/17] It is the intellectual perception resulting from the analysis of varied causative factors. It represents the logical reasoning and interpretation constructed to gain knowledge regarding any phenomena. It is knowledge of pure intellect due to multifactorial, multi-dimensional thinking relevant in the past, present, and future. Yukti can also be understood as planning, applying, and executing knowledge using one's intellectual and reasoning abilities. It is the knowledge arising out of multiple things occurring or operating together. Hence, it provides a practical approach to the rest of the [[pramana]], enhancing their utility. Some [[Ayurveda]] scholars and philosophers considered yukti ancillary to [[anumana pramana]] (inferential knowledge). It is compared to conjecture or probability (uha) and invariable concomitance (avinabhava) similar to vyapti (invariable relationship) of nyaya (nyaya philosophy).[Chakrapani on Cha.Sa.[[Sutra Sthana]] 11/25] This article describes the concept and practical applications of yukti pramana in medical science.

{{Infobox

{{Infobox

²Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi

²Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi

³ [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

³ Rheumatologist, Orlando, Florida, U.S.A.

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

carakasamhita@gmail.com

carakasamhita@gmail.com

|label7 = Date of first publication:

|label7 = Publisher

|data7 = March 24, 2022

 

|label8 = Date of first publication:

|data8 = March 24, 2022

|label8 = DOI

|label9 = DOI

|data8 = under process

|data9 = 10.47468/CSNE.2022.e01.s09.092

}}

}}

===Importance of yukti pramana in treatment of diseases===

===Importance of yukti pramana in treatment of diseases===

Yukti is the rational application of knowledge in the treatment of diseases.Successful treatment is done by yukti or rational application based on dose (matra) and time ([[kala]]).[Cha.Sa.[[Sutra Sthana]] 2/16] The yukti pramana is most important while selecting any drug for treatment. It is the planned investigations undertaken by the physician to reach an accurate diagnosis and appropriate treatment. The physician's skill is largely dependent on logical analysis and clinical knowledge, and success in treatment if not based on logical and rational principles is termed a success by chance.[Cha.Sa.[[Siddhi Sthana]] 2/29] It is included in the three types of treatment modalities. Under the heading of yuktivyapashraya, rational management using diet, lifestyle, and drug interventions is done. [Cha.Sa.[[Sutra Sthana]] 11/54] It involves pacifying ([[shamana]]), purifying ([[shodhana]]), psychological interventions (manas cheshta) which can be observed or demonstrable.[Cha.Sa.[[Vimana Sthana]] 8/87] Yuktivyapashrayac hikitsa [using medications or interventions] includes psychotherapy [sattvavajayachikitsa], material therapy [dravyabhoota] and drug less therapy [adravyabhoota chikitsa] as well. While describing the indications and contra-indications for purification ([[shodhana]]) therapy, it is mentioned that a wise physician should not blindly follow the instructions mentioned in the chapter and make rational decisions based on one’s own intellect and discretion, considering the factors like habitat (desha) , time ([[kala]]), strength ([[bala]]), stage of vyadhi (avastha).[Cha.Sa,[[Siddhi Sthana]]2/25-26] One can even administer the contraindicated modalities in the patient for relieving the conditions. For instance, based on logic and condition of the patient, emesis can be prescribed in certain stages of vomiting, heart-disease and abdominal lump ([[gulma]]) and even therapeutic enema ([[basti]]karma) is advised for the treatment of skin disorders ([[kushtha]]).(Cha.Sa.[[Siddhi Sthana]] 2/27) The purification to be administered in any patient should also be based entirely upon yukti. Because the stage of disease is affected by multiple factors like [[dosha]] vitiation, administered medication (bheshaja), place and geographical condition (desha), time and climatic condition ([[kala]]), strength of individual ([[bala]]), dietary habits (aahara), habits ([[satmya]]), mental state ([[sattva]]), phenotype ([[prakriti]]), age (vaya) etc. [Cha.Sa.[[Sutra Sthana]] 16/19], [Cha.Sa.[[Sutra Sthana]] 15/5] This underlines the importance of individual-based treatment and the outlook of physician towards imparting the treatment strategy. Yukti is thus important in the management of all kinds of diseases according to the principles of [[Ayurveda]]. For instance, in the treatment of alcohol abuse/alcoholism (madatyaya), eight different components are mentioned under the umbrella term for yukti that are necessary for proper management.[Cha.Sa.[[Chikitsa Sthana]] 24/69] This principle can thus be applied to all other diseases.

Yukti is the rational application of knowledge in the treatment of diseases. Successful treatment is done by yukti or rational application based on dose (matra) and time ([[kala]]).[Cha.Sa.[[Sutra Sthana]] 2/16] The yukti pramana is most important while selecting any drug for treatment. It is the planned investigations undertaken by the physician to reach an accurate diagnosis and appropriate treatment. The physician's skill is largely dependent on logical analysis and clinical knowledge, and success in treatment if not based on logical and rational principles is termed a success by chance.[Cha.Sa.[[Siddhi Sthana]] 2/29]  

 

It is included in the three types of treatment modalities. Under the heading of yuktivyapashraya, rational management using diet, lifestyle, and drug interventions is done. [Cha.Sa.[[Sutra Sthana]] 11/54] It involves pacifying ([[shamana]]), purifying ([[shodhana]]), psychological interventions (manas cheshta) which can be observed or demonstrable.[Cha.Sa.[[Vimana Sthana]] 8/87] Yuktivyapashraya chikitsa [using medications or interventions] includes psychotherapy [sattvavajayachikitsa], material therapy [dravyabhoota] and drug less therapy [adravyabhoota chikitsa] as well. While describing the indications and contra-indications for purification ([[shodhana]]) therapy, it is mentioned that a wise physician should not blindly follow the instructions mentioned in the chapter and make rational decisions based on one’s own intellect and discretion, considering the factors like habitat (desha) , time ([[kala]]), strength ([[bala]]), stage of vyadhi (avastha).[Cha.Sa,[[Siddhi Sthana]]2/25-26]  

 

One can even administer the new modalities in the patient for relieving the conditions. For instance, based on logic and condition of the patient, emesis can be prescribed in certain stages of vomiting, heart-disease and abdominal lump ([[gulma]]) and even therapeutic enema ([[basti]]karma) is advised for the treatment of skin disorders ([[kushtha]]).(Cha.Sa.[[Siddhi Sthana]] 2/27) The purification to be administered in any patient should also be based entirely upon yukti. Because the stage of disease is affected by multiple factors like [[dosha]] vitiation, administered medication (bheshaja), place and geographical condition (desha), time and climatic condition ([[kala]]), strength of individual ([[bala]]), dietary habits (aahara), habits ([[satmya]]), mental state ([[sattva]]), phenotype ([[prakriti]]), age (vaya) etc. [Cha.Sa.[[Sutra Sthana]] 16/19], [Cha.Sa.[[Sutra Sthana]] 15/5]  

 

This underlines the importance of individual-based treatment and the outlook of physician towards imparting the treatment strategy. Yukti is thus important in the management of all kinds of diseases according to the principles of [[Ayurveda]]. For instance, in the treatment of alcohol abuse/alcoholism (madatyaya), eight different components are mentioned under the umbrella term for yukti that are necessary for proper management.[Cha.Sa.[[Chikitsa Sthana]] 24/69] This principle can thus be applied to all other diseases.

===Importance of yukti pramana in teaching and learning methodology===

===Importance of yukti pramana in teaching and learning methodology===

The theoretical knowledge or aaptopadesha illuminates the mind, while one’s intellect is the means to analyze the knowledge acquired. Suppose the physician is able to balance the two components properly. In that case, they can succeed in treatment. [Cha.Sa.[[Sutra Sthana]] 9/24] Yukti is thus this factor that helps analyze the facts to provide proper treatment. According to pedagogy, yukti can therefore be compared to the imaginative and logical skills of the individual to help analyzing and rationalizing the facts and knowledge obtained. It is required to establish the cause-effect relationship by analyzing multiple points related to the phenomena. It is thus vital for practice-based teaching and learning to form a foundation for critical thinking.<ref>Kavanagh SS, Conrad J, Dagogo-Jack S. From rote to reasoned: Examining the role of pedagogical reasoning in practice-based teacher education. Teach Teach Educ. 2020;89:102991. doi:10.1016/j.tate.2019.102991</ref> It is advised to carefully examine the texts and available knowledge based on yukti before learning or adapting new theory. [Cha.Sa.[[Vimana Sthana]] 8/3] It is also an essential attribute of both the teacher and learner. [Cha.Sa.[[Vimana Sthana]] 8/7,8] The different [[tantrayukti]], [[vaadamarga]], sambhasha explained in the text highlight the importance of yukti in understanding the different types of texts. [Cha.Sa.[[Sutra Sthana]] 30/69][Cha.Sa.[[Siddhi Sthana]] 12/47]

The theoretical knowledge or aaptopadesha illuminates the mind, while one’s intellect is the means to analyze the knowledge acquired. Suppose the physician is able to balance the two components properly. In that case, they can succeed in treatment. [Cha.Sa.[[Sutra Sthana]] 9/24] Yukti is thus this factor that helps analyze the facts to provide proper treatment. According to pedagogy, yukti can therefore be compared to the imaginative and logical skills of the individual to help analyzing and rationalizing the facts and knowledge obtained. It is required to establish the cause-effect relationship by analyzing multiple points related to the phenomena. It is thus vital for practice-based teaching and learning to form a foundation for critical thinking.<ref>Kavanagh SS, Conrad J, Dagogo-Jack S. From rote to reasoned: Examining the role of pedagogical reasoning in practice-based teacher education. Teach Teach Educ. 2020;89:102991. doi:10.1016/j.tate.2019.102991</ref> It is advised to carefully examine the texts and available knowledge based on yukti before learning or adapting new theory. [Cha.Sa.[[Vimana Sthana]] 8/3] It is also an essential attribute of both the teacher and learner. [Cha.Sa.[[Vimana Sthana]] 8/7,8] The different [[tantrayukti]], vaadamarga, sambhasha explained in the text highlight the importance of yukti in understanding the different types of texts. [Cha.Sa.[[Sutra Sthana]] 30/69][Cha.Sa.[[Siddhi Sthana]] 12/47]

===Importance of yukti pramana in research===

===Importance of yukti pramana in research===

==Related Chapters==

==Related Chapters==

[[Tistrainshaniya Adhyaya]], [[Atreyabhadrakapyiya Adhyaya]], [[Deerghamjivitiya Adhyaya]], [[Rogabhishakjitiya vimana Adhayaya]], [[Khuddakchatushpada Adhyaya]].

[[Tistraishaniya Adhyaya]], [[Atreyabhadrakapyiya Adhyaya]], [[Deerghanjiviteeya Adhyaya]], [[Rogabhishagjitiya Vimana]], [[Khuddakachatushpada Adhyaya]], [[Apamarga Tanduliya Adhyaya]]

==Recent research and articles referred==

==Recent research and articles referred==

#H.K.Shriwas et.al have explained the applied aspect of Yukti Pramana along with its application in the diagnostics and therapeutics.<ref>Shriwas DHK. Yukti Pramana and its Applied aspect in Ayurveda: a Review. World Journal of Pharmaceutical Research. 8(7):6.</ref>  

#H.K.Shriwas et.al have explained the applied aspect of Yukti Pramana along with its application in the diagnostics and therapeutics.<ref>Shriwas DHK. Yukti Pramana and its Applied aspect in Ayurveda: a Review. World Journal of Pharmaceutical Research. 8(7):6.</ref>  

#Manjula K. et al. have explained the importance of different [[pramana]] including yukti pramana in research and clinical diagnosis.<ref>Manjula K, Vaidya VA, Asokan V, Vyas TK. Utility of Pramana in Ayurveda – A Review. Journal of Pharmaceutical Research International. 2021 Sep 1;153–7.</ref>  

#Manjula K. et al. have explained the importance of different [[pramana]] including yukti pramana in research and clinical diagnosis.<ref>Manjula K, Vaidya VA, Asokan V, Vyas TK. Utility of Pramana in Ayurveda – A Review. Journal of Pharmaceutical Research International. 2021 Sep 1;153–7.</ref>  

#Pratap Chauhan explained the importance of [[yukti pramana]] in clinical decision making on the part of physician establishing it as an important diagnostic tool.<ref>The Diagnostic Tools of Ayurveda [Internet]. [cited 2022 Feb 16]. Available from: https://www.manyzone.com/article/11143/the-diagnostic-tools-of-ayurveda</ref>   

#Pratap Chauhan explained the importance of yukti pramana in clinical decision making on the part of physician establishing it as an important diagnostic tool.<ref>The Diagnostic Tools of Ayurveda [Internet]. [cited 2022 Feb 16]. Available from: https://www.manyzone.com/article/11143/the-diagnostic-tools-of-ayurveda</ref>   

#Vinodkumar M.V described the yukti pramana as multifactorial analysis in an article comparing the of ‘classical’ and ‘contemporary’ research methods in the context of Ayurveda.<ref>Vinodkumar MV, Anoop AK. Review on comparability of ‘classical’ and ‘contemporary’ research methods in the context of Ayurveda. Journal of Ayurveda and Integrative Medicine. 2020 Oct;11(4):539–46.</ref>  

#Vinodkumar M.V described the yukti pramana as multifactorial analysis in an article comparing the of ‘classical’ and ‘contemporary’ research methods in the context of Ayurveda.<ref>Vinodkumar MV, Anoop AK. Review on comparability of ‘classical’ and ‘contemporary’ research methods in the context of Ayurveda. Journal of Ayurveda and Integrative Medicine. 2020 Oct;11(4):539–46.</ref>  

#Athira P. et.al. elaborated the concept of paradiguna in the purview of clinical knowledge compared the yukti with the application of therapeutic principles in the patient management and prescription.<ref>Athira P, Nair L, Ushakumari C, Irshad H. Relevance of paradi guna as a chikitsasiddhi upaya. Journal of Ayurveda. 2021 Apr 1;15(2):117–117.</ref>  

#Athira P. et.al. elaborated the concept of paradiguna in the purview of clinical knowledge compared the yukti with the application of therapeutic principles in the patient management and prescription.<ref>Athira P, Nair L, Ushakumari C, Irshad H. Relevance of paradi guna as a chikitsasiddhi upaya. Journal of Ayurveda. 2021 Apr 1;15(2):117–117.</ref>  

#Patil S. et. al. have explained scope of yuktipareeksha in treatment and diagnosis establishing it as an important tool of epistemology.<ref>Patil SC, Baghel A, Dwivedi RR. Methods of Examination and Investigation in Ayurveda : A review in reference to Pramana Vijnana ( Epistemology). Annals of Ayurvedic Medicine [Internet]. 0 [cited 2022 Feb 16];0(0). Available from: https://www.aamjournal.in/index.php?mno=150592</ref>  

#Patil S. et. al. have explained scope of yuktipareeksha in treatment and diagnosis establishing it as an important tool of epistemology.<ref>Patil SC, Baghel A, Dwivedi RR. Methods of Examination and Investigation in Ayurveda : A review in reference to Pramana Vijnana ( Epistemology). Annals of Ayurvedic Medicine [Internet]. 0 [cited 2022 Feb 16];0(0). Available from: https://www.aamjournal.in/index.php?mno=150592</ref>  

#Singh R.H. described yukti pramana as an important tool in developing the research methodology according to [[Ayurveda]].<ref>Singh RH. Exploring issues in the development of Ayurvedic research methodology. J Ayurveda Integr Med. 2010;1(2):91–5.</ref>   

#Singh R.H. described yukti pramana as an important tool in developing the research methodology according to [[Ayurveda]].<ref>Singh RH. Exploring issues in the development of Ayurvedic research methodology. J Ayurveda Integr Med. 2010;1(2):91–5.</ref>   

#Vyas H. and Kalpana P. have applied the concept of yukti in determination of pharmacological characteristics of the herbs not mentioned in the [[Ayurveda]]. It thus gives guidelines to develop the methodology to drug research.<ref>Vyas H, Panara KB. Determination of anukta dravya through classical ayurvedic principles :7.</ref>  

#Vyas H. and Kalpana P. have applied the concept of yukti in determination of pharmacological characteristics of the herbs not mentioned in the [[Ayurveda]]. It thus gives guidelines to develop the methodology to drug research.<ref>Vyas H, Panara KB. Determination of anukta dravya through classical ayurvedic principles. JREIM. available from https://www.jreim-ayushjournal.com/fulltext/82-1513143868.pdf</ref>  

#Dornala S. et. al. have compared yukti pramana as concept of deductive reasoning to understand the concepts of [[Ayurveda]].<ref>Dornala SN, Reddy RG, Annambhotla S. Contermporary perspectives on Ayurveda and changing paradigms. 2015;2(1):5.</ref>   

#Dornala S. et. al. have compared yukti pramana as concept of deductive reasoning to understand the concepts of [[Ayurveda]].<ref>Dornala SN, Reddy RG, Annambhotla S. Contermporary perspectives on Ayurveda and changing paradigms. 2015;2(1):5.</ref>   

#Suma P. et. al.  have explored the potential of yukti pramana in the field of bhaishajyakalpana in ayurveda pharmaceuticals and developed the methodology to develop the drug manufacturing.<ref>Suma P, Vasudev C, Anand K. Concepts of Bhaishajya Kalpana in Charak Samhita PIJAR/VOLUME-I/ISSUE –III/January-February-2017</ref>  

#Suma P. et. al.  have explored the potential of yukti pramana in the field of bhaishajyakalpana in ayurveda pharmaceuticals and developed the methodology to develop the drug manufacturing.<ref>Suma P, Vasudev C, Anand K. Concepts of Bhaishajya Kalpana in Charak Samhita PIJAR/VOLUME-I/ISSUE –III/January-February-2017</ref>  

#Unnikrishnana P. and Padma V. have explained the yukti as logical interpretation in understanding the concepts of [[Ayurveda]] and method for ontology and trans-disciplinary research in novel fields like food technology.<ref>Payyappallimana U, Venkatasubramanian P. Exploring Ayurvedic Knowledge on Food and Health for Providing Innovative Solutions to Contemporary Healthcare. Frontiers in Public Health [Internet]. 2016 [cited 2022 Feb 16];4. Available from: https://www.frontiersin.org/article/10.3389/fpubh.2016.00057</ref>  

#Unnikrishnana P. and Padma V. have explained the yukti as logical interpretation in understanding the concepts of [[Ayurveda]] and method for ontology and trans-disciplinary research in novel fields like food technology.<ref>Payyappallimana U, Venkatasubramanian P. Exploring Ayurvedic Knowledge on Food and Health for Providing Innovative Solutions to Contemporary Healthcare. Frontiers in Public Health [Internet]. 2016 [cited 2022 Feb 16];4. Available from: https://www.frontiersin.org/article/10.3389/fpubh.2016.00057</ref>  

#Vaidya N. et. al. have highlighted the importance of yukti pramana in drug selection and usage considering the example of Mutravirachaniya mahakashaya.   

#Vaidya N. et. al. have highlighted the importance of yukti pramana in drug selection and usage considering the example of Mutravirachaniya mahakashaya.   

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==References==

==References==

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