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A Review of Nyaya and Its Utility in Ayurveda

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Nyaya or maxim is defined as an expression of general truth or principle. Nyayas are used to convey the ideas of the author easily and clearly. Ayurveda has adopted many Nyayas to ex- plain the concepts. Mainly the commentators of Samhitas have taken the help of Nyaya to convey the hidden meaning. Chakrapani; the famous commentator of Charaka Samhita has used some of the nyayas like kaakadanta pareeksha; Ghunaakshara Nyaya; Chhatrino gachchhanti Nyaya etc in various contexts in his Ayurveda deepika commentary. Analysis of this nyayas will help to understand the samhita in a better way.

Introduction

A Nyaya or maxim is defined as "an expression of general truth or principle".

There are many Nyayas in Sanskrit literature. These are used to convey the ideas of the author easily and clearly with the help of analogy. Ayurveda also has adopted some of the Nyayas for the same purpose. These are mainly quoted by the commentators to explain the complicated Shlokas and to convey the hidden meaning easily.

Kaakadanta pareeksha Nyaya

It is the maxim of "examining a crow's teeth". Kaakadanta means the teeth of a crow. Actually, there is no tooth at all in a crow. So, examining a crow's teeth is of no use. This maxim is used to denote any useless or fruitless enquiry[1].

This Nyaya is quoted by Chakrapaani in Sootrasthana 1st chapter (C.S.1/1), Deerghamjeeviteeyam Adhyaaya[2]. While explaining the Pratijnaa, Deerghanjeeviteeyam the Abhidheya is told as Hitaahitaroopa Ayu. If the Prayojana is not told it may be useless as the Kakadanta Pareeksha. Prayojana also generates interest in the reader to study a Shastra. If no Abidhaa (title/heading) and Prayojana are mentioned in the beginning of a book, then no person likes to go through that book. Here with the help of this Nyaya, Chakrapani highlights the uselessness of a Shastra if Abidhaa and Prayojana are not mentioned.

Ghunaakshara Nyaya

The maxim of the letters made by the wood worm, Ghuna. This worm bores holes in wood and in books which sometimes assume the shape of a letter; hence it is used to intimate the occurrence of something quite accidental/chance occurrence. Chakrapani in Deerghamjeeviteeyam Adhyaya refers this Nyaya while explaining the Samyagyukta Bheshaja Lakshana (C.S.1/134)[3]. Bheshaja when properly used gives Arogya. A physician who is Jnaanavan can only do the proper Yojana of the Bheshaja. One who attains good results without proper Jnana is by Yadrucchaa i.e. by chance. It is like Ghunaakshara the worm accidentally causing Akshara. Thus highlights the requirement of Jnaana for Samyagyojana of Bheshaja and the Siddhi of Chikitsaa.

Chhatrino gachchhanti Nyaya

This is the maxim of "the people with umbrellas are going". A crowd is moving with most of them having umbrellas up and so all seem to have umbrellas. Thus the men who don't have an umbrella are also considered as having an umbrella.

This Nyaya is taken in many instances by Chakrapaani. In Tasyaashiteeyam Adhyaaya, during Adhyaya Upasamhaara (C.S. 6/51)[4] this Nyaya is referred. The Apathya in Hemanta Ritu is not told actually. But from other Shlokas one can have an idea about the Apathya like Alpabhojana, etc. As Shishira and Hemanta are similar, it can be understood from Shishira Ritucharya itself. Thus as almost all the Ritu's Apathya are explained, the Apathya in Hemanta is also understood, thus justified for its no mentioning.

In Grhani Chikitsitam Adhyaya, while explaining Dhatvagnivyapara (C.Ch.15/15), this Nyaya is quoted[5]. There are two types of Dhatvagni Vyapara, Kitta and Prasada. But Shukradhatu is not having Kitta. Even if Shukradhatu is not having Kitta, as all other Dhatus are having Kitta, it is not considered. This is understood with the help of Chhatrino Gachchhanti Nyaya. Thus the Dhatvagni Vyapara is accepted as two only.

In Shareerasthana, Katidhaa Purusheeyam Adhyaaya (C.Sha.1/28), while explaining the Bhootaantara Pravesha of Guna in Bhoota, this Nyaya is referred[6]. Poorvaguna in poorvabhoota enters the next Bhoota. In Akasha, Shabda is there. In Vayu, Shabda and Sparsha are there thus there occurs the addition of Poorvaguna in the coming Bhoota. In Prithvi, there are Shabda, Sparsha, Roopa, Rasa and Gandha Guna. But as other Bhoota are not with Gandha Guna, it can’t be considered as Poorvaguna..With the help of Chatrino Giachanti Nyaya we can understand that it is also considered under Poorvaguna.

Shrunga graahikaa Nyaya

There are different explanations by different scholars on this Nyaya. It is the maxim of seizing an ox by its horns. Controlling a mad bull is possible by catching one horn first and then the other horn also. Sometimes leading many bulls into a stall is by holding their horns and one by one. Thus this is regarding the specification or explaining one after the other by taking specific features.

This Nyaya is also used in many contexts by Chakrapani. In Shadvirecanashatashriteeyam Adhyaayam to understand the classification of Dashemani (C.Su.4/19)[7] this Nyaya is quoted. Five hundred Kashaya and fifty Mahakashaya have been explained. The Dravyas are grouped according to their specific action/Karma as Dashemani. This is clearly understood with the help of Shrunga graahikaa Nyaya. Thus all the five hundred drugs are explained easily by grouping them into 50 groups by taking specific feature.

In Chikitsasthana Vatavyadhi Chikitsa (C.Ch.28/72) — Sandhichyuti, Hanusthambha, Kunchana, Pakshaaghata etc. diseases depending on the Sthaana and Gambheera Dhatu involvement become Asadhya[8]. If these are Nava, in Balavan Rogi and without Upadrava; they are Sadhya. Here it is told that the Upadravas of these are not enlisted one by one as Shrunga grahikaa Nyaya. We have to consider the common Upadravas.

In Yonivyapat Chikitsaa (C.Ch.30/314-319), while explaining the Pramana of Oushadha — here the Bheshaja Pramana is not told in specific[9]. As Ayurveda is standing on Pratipurusha Siddhanta, we can't tell the Pramana of a bheshaja in specifically (Shrunga grahikaya na uktam). Only general Pramana of the Bheshaja can be explained.

In the same chapter C.Ch.30/319, while explaining the Saatmya according to Desha Chakrapani refers to this Nyaya in similar way[10]. As Pratipurusha Saatmya is different, it can't be explained specific to an individual (Shrunga grahikaya na uktam). So in general the Saatmya is explained according to Desha.

Go-balivarda Nyaya

This is the maxim of the cow and the bull. Literally, Go means the cow and Balivarda means the ox. Commonly accepted thing is not always what it actually denotes. So as per this Nyaya, we have to consider the hidden meaning or relative meaning as per the context.

While explaining the meaning of the word Ananta Param in Dheerghamjeeviteeyam (C.Su.1/25-26), Chakrapaani takes the help of this Nyaya[11]. Here meaning for the word Param is boundary. Thus Ananta Param means without any boundary or limit. But with the help of Gobalivarda Nyaya we get the meaning of param as Aadi/beginning. Thus Anantaparam can be understood as without Anta and Aadi (without origin and end).

In Navegandharaneeya Adhyaya (C.Su.7/43) while explaining the word Dushta[12] — the Malaayana get affected by the Dushti and Maatradhikyata of Mala. Dushti is of two types by Adhikya and Ksheenata. Here Adhikya is told. So by Gobalivarda Nyaya we have to take the contextual meaning of the word Dushta as Ksheena.

In Snehadhyaya (C.Su.13/8)[13], Agnivesha asks doubt that in Achchha and Samshodhana what Vritti should be followed. While explaining the word meaning of Achchha, Chakrapani refers to Gobalivarda Nyaya. Here as the Samshodhana is already told we have to consider Achchha as Shamana Sneha. Thus the importance of contextual understanding is highlighted.

In Nidanasthana (C.Ni.1/11/4) while explaining the Vidhisamprapti, the Samkhya, Pradhanya etc. Bhedas of the Samprapti include Vidhi Samprapti also[14]. By Gobalivarda Nyaya, the left Vyadhiprakara is considered under Vidhi which is not told by the Samkhyaadi.

In Indriyasthaana (C.In.11/21) while explaining the Arishta Lakshana, a person calls out for his relatives (Svajana) and other Jana even though they are with him only due to Mahamohavruta Manas. He does not visualise them.

Here the meaning of Jana should be taken as Svajana only as per Gobalivarda Nyaya. In Kushta Chikitsaa (C.Ch.7/12-16), Siddhartaka Kashaya is useful for Vamana, Virecana and it is Tvagdoshakushtashophahara. Here Tvagdosha included Kilasa, Vyanga, etc. according to Gobalivarda Nyaya.

In Chhardi Chikitsaa (C.Ch. 20/5), while explaining Dvishtarthaja Chhardi, the Dvishta (aversion or disliking) should be understood as Pratipurusha Niyata Dvishta i.e, specific to the individual by Gobalivarda Nyaya.

Santaana Nyaya

This is the maxim of law of continuity. This maxim also used in various contexts by Chakrapani. Arthedashamahamooleeya Adhyaya explains about the Nityatva of Ayu (C.Su.30/27)[15]. Ayu is Nitya because Santana Nyaya. Ayu continues in the world indicating the continuity of life. Svabhaavasamsiddhi (natural qualities of a dravya) is also continuous as it can't be separated from the dravya, i.e, natural qualities of a Dravya will be present in all Sajaatiya Dravya even if that particular Dravya gets destroyed.

In Srotovimana while explaining the Srotas (C.Vi. 5/3), all Bhavas in Purusha can't continue without Srotas. Here Santana Nyaya is applied to understand the continuity.

Kakataaleeya Nyaya

It is the maxim related to the crow and the palm fruit. A crow came and sat on a palm tree, and at the same time, a fruit of that tree fell on its head and killed it. The falling of the fruit had really no connection with the crow's sitting on the tree. The coincidence of the two events was merely accidental. This illustration is used to describe anything which is purely accidental and has no reason behind.

This Nyaya is used by Chakrapani in Shareerasthana 3rd Adhyaya (C.Sha.3/17)[16] while describing the reason why the progeny may not be like the parent in case of Andha, Kubja etc. In Andha, Kubja etc., if Beeja is Dooshita and due to Durdaiva the progeny may become Andha. He explains this as accidental as Kaakataaleeya Nyaya. It may not be similar in all cases. There may be normal progeny also.

Conclusion

From the above examples it can be understood that Nyayas are the common rules or principles in Loka vyavahara. These have been used by our Acharyas especially by the commentators to explain and convey the idea of the author.

Nyayas

  1. help to highlight the importance of prakarana.
  2. help to understand the contextual meaning and also clears the hidden meanings.
  3. help to describe a complex idea in a simpler way to include many things which are originally not told directly.

References

  1. ↑ Nyayahvali- Sanskrit maxims and proverbs. www.philosophy.ru
  2. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo.1/1, pp 738, pg 1.
  3. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo.1/134, pp 738, pg 23.
  4. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo.6/51, pp 738, pg 49.
  5. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Chi.15/15, pp 738, pg 514.
  6. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Sha.1/28, pp 738, pg 289.
  7. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo.4/19, pp 738, pg 34.
  8. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Chi.28/72, pp 738, pg 620.
  9. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Ch.30/314-319, pp 738, pg 648.
  10. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Ch.30/3315-319, pp 738, pg 648.
  11. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo. 1/25-26, pp 738, pg 7.
  12. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo. 7/43, pp 738, pg 53.
  13. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo. 13/8, pp 738, pg 81.
  14. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Ni.1/11/4, pp 738, pg 197.
  15. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Soo. 30/27, pp 738, pg 188.
  16. ↑ Agnivesha. “Charaka Samhita”, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Chakrapanidatta, edited by Yadavji Trikamji Acharya. Varanasi : Chaukhambha Sanskrit Sansthan, Ed. reprint, 2004, Sha. 3/17, pp 738, pg 315.

Source

Meera E, Shrikanth P.H. @ International Ayurvedic Medical Journal

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