Significance of shringa grahika nyaya ppt

SIGNIFICANCE OF
SHRINGAGRAHIKA NYAYA

PRESENTER:
Dr. Parth Kumar Chaudhary
1st year PG scholar
Dept of Ayurveda Samhita &Siddhant
GAMC Mysuru.
Under the guidance of
Dr.vasudev A chate Dr. Shreevatsha
Associated professor Prof &Head of PG Studies in
Ayurveda Samhita & Siddhant Ayurveda Samhita &Siddhant
GAMC Mysuru . GAMC Mysuru.
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Content :-
 1. Introduction
 2. Review of literature
 3. Objective
 4. Shringagrahika nyaya
 5. Application
 6. Reference
 7. Discussion
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1) INTRODUCTION
 Maxim signifies a didactic statement which pertains to any dogma or
philosophy in a context.
 In Sanskrit, maxim is recognized under the term of Nyaya which captures a
situation in life, usually with a nugget of words.
 A Nyaya or maxim is defined as “an expression of general truth or principle”.
It is basically seen by the general public as a more logical proposition. They
are specifically used when characterizing a situation.
 By the midst of Sanskrit development, most of texts in Classical Sanskrit
seem to have consisted of maxims in variegated circumstances.
 The genesis of this evolution was the influence of Rig-Veda and related Vedic
books and post Vedic scriptures like Puranas, Upanishads, Kavya, Nataka,
Darshanas and so on. 5

 Ayurveda, being the Upaveda of Atharvaveda, also explains various maxims
to enlighten their treatise and for the easy understanding of the topics. As
these maxims are commonly used by the people.
 Since antiquity, Sanskrit language is embellished and enriched by various
scholars with the help of many devices among which the NYAYAS
(maxims) are the most important.
 Maxims are worldly sayings , they incorporate the stories or current legends
among the people Maxims are gems of wisdom, collected from the ocean of
human behaviour patterns.
 The ever expanding horizon of worldly life is giving rise to condensed
expressions of human traits.
 Though NYAYA means justice ,it expresses many more meanings “maxim”
word is well known as “the science of logic”, which permeates wide spheres
of human beings, animal, bird, trees, and even inanimate objects. 6

Methods to get profound knowledge
from ayurvedic treatises
 Acharya Charaka
1) ADHYAYANA
2) ADHYAPANA
3)TADVIDYASAMBHASHA
 Acharya sushruta
1) SATATADHYAYANA
2)VADA
3)PARATANTRAVALOKANAM
4)TADVIDHYA ACHARYASEVA
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 Thus, utmost Importance is given for ADHYAYANA which is
not an easy task as the treasure of ayurvedic knowledge is
encrypted in the form of verses characterized by
‘ पदैरल्पैर्मत िं बुदध्वा तवपुलािं परर्र्मये|
 Sometimes, mere translation of the original verses may not give
exact idea of the author as it depends upon various factor such
as the context, Time, Place etc. To overcome this, various
NYAYA have been brought into limelight by the different
commentators.
 Ayurvedacharys found it as an easy tool for the clarification of
the views what they want to put forth in their lexicon.
 Later the commentators of these lexicons integrated a number
of Nyayas to explore the exact meaning of the actual verses.
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2) Review of literature
 NYAYA is a brief statement that contain a little piece of wisdom or a general
rule of behaviour which can be tricky.
 In classical rhetoric, NYAYA Were regarded as formulaic ways of conveying
the common wisdom to People.
 Derivation :- Nyaya word is derived from the combination of
नि (उपसर्ग) + इण (धातु) + घय् (प्रत्यय)
 Defination :- नियमेि ईयते ईनत न्याय (शब्दकल्पद्रुम)
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 Synonyms :-
िीनत -guidance
युक्तत- application
लभ्य- acquirable
भोर्-utility
िय- principle
10

 Based on the existence ,they can be categorized into two types
Nyaya
Laukika Shastriya
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 1) Laukika nyaya – laukika nyaya’s are used in the day to
day life that strengthens the conversation,
Ex; KUPA MANDOKA NYAYA (The logic of a well-frog)
Once an ocean frog gets washed off and falls into that well.
The well-frog enquires to the newcomer, “How big is the
ocean, Where you lived?” The Ocean frog replied, “It’s a
huge.” The well-frog said, “It must be 5 times bigger than this
well.” To this, the ocean frog said, “ No much bigger than
that.” The well-frog was curious and said, “A hundred times?”
To this, the Ocean frog replied, “A hundred is nothing, the
ocean is much bigger than that.” The frog from the well did not
believe the ocean frog and said, “you Are a liar, how can any
place be a hundred times bigger than my well?” The Well-frog
had been living there its whole life, it had not seen anything
beyond the walls of that well. Therefore, its mind could not
comprehend the idea of a vast ocean, or the world that existed
outside of that well.
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 2) Shastriya nyaya - shastriya naya’s are helpful to beautify and
aid in better understanding of literature .
EX; SHRINGA GRAHIKA NYAYA.
GO-BALIVARDA NYAYA
CHATRINOGACCHATI NYAYA
KAPINJALADHIKARANA NYAYA
NA PRUSHTAGURAVOVADANTI NYAYA
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 Classification of Nyayas ( Based on the utility or
applicability ) :–
1) Justification for the consecution of subject matter –
Ex. Adikarana nyaya ,Kakadantapareeksha nyaya ,Suchikataha
nyaya , Na prushtaguravovadanti nyaya, etc.
2) Justification for the context or Moolashloka –
Ex. Chatrinogacchanti nyaya , Go-balivarda nyaya,
Shringagrahika nyaya, Utsarga-apavada nyaya etc.
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3) For the better understanding of subject matter –
a) Philosophical aspects :-
Ex. Kadamba-mukala nyaya , Vichitaranga nyaya , Shilaputraka nyaya,
Andha-pangu nyaya, Shatapatravedhini nyaya, UtpalashatapatraVedhini
nyaya, Alatachakradarshannyaya , Pinda-brahmanda Nyaya.
b) Physiological aspects –
Ex. Ksheeradadhi nyaya , Kedarikulya nyaya, Khalekapota nyaya,
Dhatvaplavan nyaya, Visha-krimi nyaya, Sthalaplavan nyaya etc
c) Pathogenesis of diseases –
Ex. Navaghatapanka nyaya , Parisroto nyaya etc.
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4) To emphasize the importance of certain basic principles of Ayurveda –
Ex. Importance of saara pariksha -Pipeelikabharaharana nyaya
Importance of Tantrayukti jyana -Ambujavanasyarkaha nyaya
Importance of Samskara vishesha – Prakritivikriti guna nyaya
5) To explore the concealed subject matter –
Ex. Simhavalokana nyaya, Ashmashastra nyaya , Abhinava-mrut-kumbha-
jala-lava -syandana nyaya etc.
16

6) For the determination of encrypted quantity of an ingredient in
compound preparations :-
Ex. Kapinjaladhikarana nyaya , Prakshepa nyaya , Samanya-vishesha
nyaya, Snehat caturgunodravaha iti nyaya etc.
7) For the differential diagnosis and helping in specific pathya palana-
Ex. Shringagrahika nyaya .
8) Successful implementation of therapeutic procedures –
Ex. Kakakshigolaka nyaya.
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3) Objective:-
 To find out the various contexts of Shringagrahika nyaya in
Chakrapani’s Ayurved Dipika commentary of Charaka Samhita.
 To explore the significance and necessity of Shringagrahika
nyaya in those particular contexts
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4) Shringagrahika nyaya:-
 Shringagrahika nyaya has several explanation, the word “SHRINGA” has two
meaning in general, viz. SHRINGA & SHIKHARA.
 In sanskrit rhetoric ‘SHRINGA, word has been used as
1) Parvata shringa -The top of the mountain
2) Pashu shringa -Horn of the animal
3) Vishaya shringa -Pradhan rupa (main subject)
 Hence ‘SHRINGA GRAHIKA , means to get control over a particular thing Or subject
by holding a part of it to gain it's entirety. In a group of similar objects to denote or
indicate a particular one, this NYAYA has been used.
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 Keeping all these views in mind, after the thorough screening of
entire Ayurved dipika commentary altogether 12 contexts were
traced,
References Word used to indicate shringa grahika nyaya Aspect
Cha.Su. 4/19 Sharingagrahikayokta. Positive Aspect
Cha .ni.7/15 Shringagrahikayabrute. Positive Aspect
Cha .vi. 1/13 Shringagrahikaya -kathayishyama Positive Aspect
Cha.sha 4/30 Shringagrahikataya -vaktumaha. Positive Aspect
Cha.sha 6/10 Shringagrahikaya- karmaaha Positive Aspect
Cha.Ind 4/7 Shringagrahikaya- abhidhiyante Positive Aspect
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Cha.Su 14/67 Shringagrahikaya -pathyam noktam Negative Aspect.
Cha.chi 8/45-47 Shringagrahikaya -anirdeshat. Negative Aspect.
Cha.chi. 28/72-74 Shringagrahikaya- anukta. Negative Aspect.
Cha.chi. 30/313-314 Shringagrahikaya noktam Negative Aspect.
Cha.chi. 30/315-320 Shringagrahikaya udaharanam na
kritam
Negative Aspect.
Cha.su.27/329-330 Shringagrahikaya kathanam &
Akathanam
Both, positive & negative
aspects
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 1) Context –
इनत पञ्चकषायशतान्यभभसमस्य पञ्चाशन्महाकषाया महताां च
कषायाणाां लक्षणोदाहरणार्थं व्याख्याता भवक्न्त||१९||
In shadvirechana shatashritiya adhyaya, after the description of
50 mahakashays, while concluding the chapter, it has been
mentioned that 500 drugs have been put together into 50
mahakashayas and they have been described by lakshana and
udaharana.
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 Yukti–
दशकर्णिया च पञ्चाशन्महाकषायााः शृङ्र्ग्राहहकयोतता |
In this context, chakrapani visualized the situation with the help of shring
grahika nyaya. Like, the total drugs in 50 sub groups are 500 in number when
they are counted individually like holding a horn of a cow in shring grahika
nyaya.
Five hundred drugs are grouped into fifty mahakashaya on the basis of
their therapeutic action, also in this context chakrapani visualized the
situation with the help of shring grahika nyaya.
23

 2) Context –
त्रिववधां तु खलून्मादकराणाां भूतािामुन्मादिे प्रयोजिां भवनत; तद्यर्था- हहांसा, रनताः,
अभ्यचगिां चेनत |तेषाां तां प्रयोजिववशेषमुन्मत्ताचारववशेषलक्षणरववगद्यात्|
ति हहांसार्र्थगिोन्माद्यमािोऽक््िां प्रववशनत, अप्सु निमज्जनत, स्र्थलाच्छ्वभ्रे व
पतनत, शस्िकशाकाष्ठलोष्टमुक्ष्टभभहगन्त्यात्मािम्, अन्यच्छच प्राणवधार्थगमारभते
ककक्ञ्चत्, तमसाध्यां ववद्यात्; साध्यौ पुिद्गवाववतरौ||१५||
In Unmada Nidanam Adhyaya, during the description of Bhutonmada and its
prognosis, it is stated that Bhutonmada is caused by the agents with three objectives,
viz. Himsa , Rati (affection/love/pleasure) and Abhyarchana . The intention of the
agent can be determined by the cardinal symptoms in the patient. When the intention
of the afflicted agent is violence, then the patient behaves violently, for example,
jumps into fire, drowns into water, falls into a pit, strikes himself with weapons,
whips, sticks, brickbats, his own fist, etc. He may try to kill himself. Among these
three Bhutonmadas, if the intention of the agent is violence, then that Unmada is
incurable whereas remaining two are curable.
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 Yukti –
हहांसार्र्थगर्ृहीतस्यासाध्यत्वेि तद्ववज्ञािार्थं सामान्योततान्यवप
लक्षणानि शृङ्र्ग्राहहकया ब्रूते|
After reading the present original verse, a doubt arises in reader’s mind
that what is the rationality behind the specific description about only the
characters of Bhutonmada caused by violence? This has been justified by
incorporating Shringagrahika nyaya as it is provided for the sake of
physician’s knowledge because the signs and symptoms of this particular
Bhutonmada are so violent that the patient kills himself. Hence, there is an
urgent need to identify this condition, protect the patient and educate the
attendants of the patient that the condition is incurable. Thus, making it the
most important amongst the three types of Bhutonmada, which has been
made clear by the commentator. 25

 एवमेते पञ्चोन्मादा व्याख्याता भवक्न्त ||
ते तु खलु निजार्न्तुववशेषेण साध्यासाध्यववशेषेण च प्रववभज्यमािााः
पञ्च सन्तो द्वावेव भवताः| तौ च परस्परमिुबध्िीताः कदार्चद्यर्थोततहेतुसांसर्ागत् |
तयोाः सांसृष्टमेव पूवगरूपां भवनत, सांसृष्टमेव च भलङ्र्म ्| तिासाध्यसांयोर्ां
साध्यासाध्यसांयोर्ां चासाध्यां ववद्यात्, साध्यां तु साध्यसांयोर्म् |
तस्य साधिां साधिसांयोर्मेव ववद्याहदनत|| (cha.ni 7 /18).
 साध्यासाध्यववभार्ज्ञो ज्ञािपूवं र्चककत्सकाः|
काले चारभते कमग यत्तत् साधयनत ध्रुवम ्||७||
अर्थगववद्यायशोहानिमुपक्रोशमसङ्ग्रहम ्
प्राप्िुयाक्न्ियतां वरद्यो योऽसाध्यां समुपाचरेत्||(cha.su 10/ 7-8)
26

 3) Context—
तिरष रसप्रभाव उपहदष्टो भवनत द्रव्यप्रभावां पुिरुपदे्यामाः|
तरलसवपगमगधूनि वातवपत्तश्लेष्मप्रशमिार्थागनि द्रव्याणण भवक्न्त||१३||
In Rasa Vimanam Adhyaya, after the comprehensive description of
six tastes along with their effects on Dosha, three specific substances were
explained, viz., Taila , Sarpi and Madhu which alleviate Vata, Pitta and
Kapha Dosha, respectively.
27

 Yukti –
शृङ्र्ग्राहहकया तरलाहदद्रव्यप्रभावां कर्थनयष्याम इत्यर्थगाः|
Among all the alleviating substances for Tridosha, the reason
behind specific description of these three substances is because they
are best of their kind. This pinpoint description has been
substantiated based on Shringagrahika nyaya in positive aspect
Author has described the qualities of each one of them individually
in further verses of the same chapter.
28

 4) Context –
 यतस्तु कात्स्न्येिावविश्यि् ववकृ नतमापद्यते, तदिुव्याख्यास्यामाः-
यदा क्स्िया दोषप्रकोपणोततान्यासेवमािाया दोषााः प्रक
ु वपतााः
शरीरमुपसपगन्ताः शोणणतर्भागशयावुपपद्यन्ते, ि च कात्स्न्येि
शोणणतर्भागशयौ दूषयक्न्त, तदेयां र्भं लभते स्िी; तदा तस्य
र्भगस्य मातृजािामवयवािामन्यतमोऽवयवो ववकृ नतमापद्यत
एकोऽर्थवाऽिेक
े , यस्य यस्य ह्यवयवस्य बीजे बीजभार्े वा दोषााः
प्रकोपमापद्यन्ते, तां तमवयवां ववकृ नतराववशनत|
 यदा ह्यस्यााः शोणणते र्भागशयबीजभार्ाः प्रदोषमापद्यते, तदा
वन्ध्याां जियनत; यदा पुिरस्यााः शोणणते र्भागशयबीजभार्ावयवाः
प्रदोषमापद्यते, तदा पूनतप्रजाां जियनत; यदा त्वस्यााः शोणणते
र्भागशयबीजभार्ावयवाः स्िीकराणाां च शरीरबीजभार्ािामेकदेशाः
प्रदोषमापद्यते, तदा स््याकृ नतभूनयष्ठामक्स्ियां वातां िाम जियनत,
ताां स्िीव्यापदमाचक्षते||३०||
29

 In Mahatigarbhavakranti Shariram Adhyaya, it is stated that when the
ovum and uterus of a female are afflicted by the aggravated Dosha (due to
excessive indulgence in the diet and lifestyle provoking them) and when
such woman conceives then one or many organs of the fetus derived from
the maternal source, viz., skin and blood, get deformed. When the part of
the ovum of the mother is responsible for the production of uterus is
excessively vitiated, then she gives birth to Vandhya- an infertile female.
When the avayava of that ovum part which is responsible for the
production of uterus is excessively vitiated, then she gives birth to a
Putipraja (the female, who delivers dead fetus). When the fractions of the
ovum, which is responsible for the production of uterus as well as the
secondary sexual characters such as breast, genital organs, pubic hair, and
mustache-beard in the ovum of the mother get excessively vitiated, then
she gives birth to a Varta (a child who is not completely female but only
possessing the feminine characteristics excessively).
30

 Yukti –
ए ािं तवकृत र्ेव शृङधगग्रातिक या वक्तुर्ाि|
 Here, three deformities of a progeny (female child) are described.
The specific description about the three deformities, viz. Vandhya,
Putipraja and Varta is rationalized by the integration of
Shringagrahika nyaya in positive way as they are the most important
and might be considered as examples to ascertain various other
deformities of female progeny.
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 5) Context –
 तिेमे शरीरधातुर्ुणााः सङ्ख्यासामर्थयगकरााः; तद्यर्था
र्ुरुलघुशीतोष्णक्स्ि्धरूक्षमन्दती्णक्स्र्थरसरमृदुकहठिववशदवपक्च्छिलश्ल्णखर
सू्मस्र्थूलसान्द्रद्रवााः| तेषु ये र्ुरवस्ते
र्ुरुभभराहारववकारर्ुणररभ्यस्यमािरराप्याय्यन्ते, लघवश्च ह्रसक्न्त; लघवस्तु
लघुभभराप्याय्यन्ते, र्ुरवश्च ह्रसक्न्त|एवमेव सवगधातुर्ुणािाां
सामान्ययोर्ाद्वृद्र्धाः, ववपयगयाद्ध्रासाः| तस्मान्माांसमाप्याय्यते माांसेि
भूयस्तरमन्येभ्याः शरीरधातुभ्याः, तर्था लोहहतां लोहहतेि, मेदो मेदसा, वसा
वसया, अक्स्र्थ तरुणास्र्थिा, मज्जा मज्ज्ञा, शुक्र
ां शुक्र
े ण, र्भगस्त्वामर्भेण||१०||
32

 In Shariravichaya Shariram, Acharya Charaka has enumerated 20
Gunas of Sharira Dhatus which account for their increasing or
decreasing nature, viz., Guru, Laghu , Shita , Ushna , Snigdha ,
Ruksha , Mand, Tikshna , Sthira , Sara , Mridu, Kathina , Vishada ,
Picchila , Shlakshna , Khara, Sukshma , Sthula , Sandra and Drava . It
is also stated that with continuous intake of heavy food preparations,
the body tissues that are heavy get increased and light ones get
reduced. In the same way, all body tissues get increased by the
continuous intake of identical food substances and vice versa. Hence,
with continuous intake of Mamsa , there is a comparative increase of
muscle tissue; simultaneously, there is increase in respective body
tissues due to similar kind of food intake.
33

 Yukti—
परस्परववपयगयात्मकाि् द्वन्द्वाि् दशर्ुणाि् दशगनयत्वा तेषाां च
द्रव्यसम्बद्धािाां शृङ्र्ग्राहहकया कमागह|
Here the author has emphasized only on the therapeutic actions of Guru
and Laghu Gunas because they are explained as examples to understand
the therapeutic actions of other remaining attributes accordingly. The
pairs of other physical attributes are not described because it leads to
unnecessary expansion of the text as well as loss of comprehensiveness
of the text. Hence, the present context has been justified by
Shringagrahika nyaya in a positive manner.
34

 6) Context --
घिीभूतभमवाकाशमाकाशभमव मेहदिीम ्|
ववर्ीतमुभयां ह्येतत् पश्यि् मरणमृच्छिनत||७||
In Indriyanikam indriyam Adhyaya, it is stated that if a patient perceives
the sky as something solid or like the earth and the earth as something
void or like the sky, he will surely die as both these symptoms are
inauspicious or indicative of imminent death. The need for depicting
specifically the symptoms of imminent death in regards to vision is not
only due to their prominence but also eyes being the most important
amongst the five sense organs.
35

 Yukti –
एतानि चाररष्टानि सामान्येिरवेक्न्द्रयाररष्टाभभधायकप्रकरणलब्धान्यवप
प्रायोभाववत्वेि शृङ्र्ग्राहहकयाऽभभधीयन्ते||
Thus, these citations of illustrations pertained to Chakshurindriya are
authenticated by adopting Shringagrahika nyaya in a positive manner.
36

 7) Context –
क्स्ि्धाः स्वेदररुपक्रम्याः क्स्वन्िाः पर्थयाशिो भवेत्|
तदहाः क्स्वन्िर्ािस्तु व्यायामां वजगयेन्िराः||६७||
In swedadhyaya, while explaining about the pre and post
managements of sudation, it is stated that after proper Snehana, a
person should be administered sudation, after that person should be
kept on wholesome diet.
37

 Yukti –
यद्यवप शृङ्र्ग्राहहकया पर्थयां िोततां|
but here in this context, the details of the wholesome diet are not
specified so it can be understand with the help of shringa grahika nyaya in
negative aspects.
• Pathya after swedana :
सम्यक्तस्वन्िां ववमृहदतां स्िातमुष्णाम्बुभभाः शिराः
स्वभ्यततां प्रावृताङ्र्ां च निवातशरणक्स्र्थतम् |
भोजयेदिभभष्यक्न्द सवं चाचारमाहदशेत् ||Su. Chi 32/२९||
38

 8) Context –
कासोंऽसतापो वरस्वयं ज्वराः पाश्वगभशरोरुजा िदगिां रततकफयोाःश्वासवचदर्दोऽरुर्चाः||४५||
रूपाण्येकादशरतानि य्मणाः षडिमानि वा कासो ज्वराः पाश्वगशूलां स्वरवचदर्दोऽरुर्चाः|
सवैरधैक्स्िभभवागऽवप भलङ्र्रमांसबलक्षये युततो वज्यगक्श्चककत्स्यस्तु सवगरूपोऽप्यतोऽन्यर्था
Rajayakshma Chikitsitam, three types of Rajayakshma based on the symptomatology,
viz., Ekadasharupa , Shadrupa and Trirupa are mentioned. Eleven symptoms of
Rajayakshma is a conglomeration of Kasa , Ansatapa , Vaiswarya , Jwara ,
Parshwashula , Shiroruja , Raktachhardana, Kaphachhardana , Shwasa , Varchagada
and Aruchi . Six symptoms of Rajayakshma consist of Kasa, Jwara, Parshwashula,
Vaiswarya, Varchagada and Aruchi.
39

 Yukti –
त्रिभभररत्यि यानि कानि िीणण य्मणो रूपाणण ज्ञेयानि, शृङ्र्ग्राहहकयाऽनिदेशात्|
In this context, author did not emphasize or enlist the symptoms of Trirupa
Rajayakshma. This context is made clear by the incorporation of Shringagrahika
nyaya. Trirupa Rajayakshma means any three symptoms of Ekadasha Rupa
Rajayakshma may present in the patient. Hence, the detailed description about
any three symptoms of Ekadasha Rupa Rajayakshma is not provided. Hence,
Acharya Chakrapani has clarified that by following Shringagrahika nyaya in a
negative aspect author has not mentioned the specific three symptoms of Trirupa
Rajayakshma.
40

 9) Context–
सक्न्धच्छयुनतहगिुस्तम्भाः क
ु ञ्चिां क
ु ब्जताऽहदगताः||७२||पक्षाघातोऽङ्र्सांशोषाः पङ्र्ुत्वां
खुिवातता|स्तम्भिां चाढ्यवातश्च रोर्ा मज्जाक्स्र्थर्ाश्च ये||७३||एते स्र्थािस्य
र्ाम्भीयागद्यत्िात् भसध्यक्न्त वा ि वा| िवाि् बलवतस्त्वेताि्साधयेक्न्िरुपद्रवाि्|७४|
In Vatavyadhi Chikitsitam, the ailments which require careful treatment viz.
Sandhichyuti , Hanustambha , Kunchana , Kubjatva , Arditavata , Pakshaghata ,
Angasamshosha , Pangutwa , Khudavata , Stambhana and Adhyavata and
Asthi-majjagatavataroga have been described. These diseases can be treated under
special circumstances only if they have been recently originated, if the patient is
strong and is free from any complications.
41

 Yukti –
उपद्रवाश्चाि शृङ्र्ग्राहहकयाऽिुतता अवप सामान्योपद्रवलक्षणयुतता एव क
े र्चद्र्दा
ववज्ञेयााः; ककां वा अध्यायशेषे ‘हृद्रोर्ो ववद्रर्धाः’ इत्याहदिा व्यमाणा उपद्रवा ज्ञेयााः|
In the present context, the list of such complications pertaining to incurable Vata
diseases is not mentioned by the author as it will be explained in the further verses
of the same chapter. Here Shringagrahika nyaya is used in a negative manner to
justify the word ‘Nirupadravan’ to prevent the text from repetitions, vastness as
well as to make it more precise. It is difficult to enumerate the list of complications
due to their innumerability as it varies according to disease condition. This may be
a reason, that the author indirectly advices physician to be more cautious and think
logically.
43

10) Context-
िाल्पां हन्त्यौषधां व्यार्धां यर्थाऽऽपोऽल्पा महािलम्| दोषवच्छचानतमािां
स्यात्सस्यस्यात्युदक
ां यर्था||३१३|| सम्प्रधायग बलां तस्मादामयस्यौषधस्यच|
िरवानतबहु िात्यल्पां भरषज्यमवचारयेत्||३१४||
In Yonivyapat Chikitsitam, while describing the dose of medicine it is stated that
a little quantity of water cannot abolish or eradicate the fire. In the same way,
Aushadha in a small quantity cannot cure a disease. The way in which over
irrigation is harmful for the crops, similarly medicine in excess quantity is also
harmful for the patient. However, the specific quantity of medicine is not
mentioned here. Hence, a physician must examine the strength of the patient
carefully before administration of any medicine as well as therapeutic measures,
and it should be neither too excess nor too less and the dose should be in
Madhyama Pramana . 44

 Yukti –
यद्यवप चेह भेषजस्य प्रमाणां शृङ्र्ग्राहहकया िोततां,
This is made clear with the help of Shringagrahika nyaya in negative way
that the dosage strictly depends upon several factors such as the intensity,
morbidity of involved Dosha and the strength of an individual. It is
difficult to mention the dosage of a drug or therapy according to each and
every condition. The same concept has been mentioned in
Rogabhishagjitiyam chapter of Vimana Sthana.
 दोषप्रमाणािुरूपो हह भेषजप्रमाणववकल्पो बलप्रमाणववशेषापेक्षो भवनत|
(cha.vi 8)
 भरषज्यस्य ती्णमृदुमध्यववभार्ेि िरववध्यां ववभज्य यर्थादोषां
भरषज्यमवचारयेहदनत| (cha.vi 8)
45

 11) Context –
और्चत्याद्यस्य यत् सात्म्यां देशस्य पुरुषस्य च| अपर्थयमवप
िरकान्तात्तत्त्यजांल्लभते सुखम्||३१५||बाह्लीकााः पह्लवाश्चीिााः शूलीका यविााः
शकााः| माांसर्ोधूममाध्वीकशस्िवरश्वािरोर्चतााः||३१६||मत्स्यसात्म्यास्तर्था
[१] प्राच्छयााः क्षीरसात्म्याश्च सरन्धवााः| अश्मकावक्न्तकािाां [२] तु तरलाम्लां
सात्म्यमुच्छयते||३१७||कन्दमूलफलां [३] सात्म्यां ववद्यान्मलयवाभसिाम्| सात्म्यां
दक्षक्षणताः पेया मन्र्थश्चोत्तरपक्श्चमे [४] ||३१८|| मध्यदेशे भवेत् सात्म्यां
यवर्ोधूमर्ोरसााः|तेषाां तत्सात्म्ययुततानि भरषजान्यवचारयेत्||३१९|| सात्म्यां
ह्याशु बलां धत्ते िानतदोषां च बह्ववप|३२०|
46

 In Yonivyapat Chikitsitam, during the description of Satmya ,
Shringagrahika nyaya is traced out. It is stated that an unwholesome
item (food or regimen) becomes Satmya to a person due to its
Auchitya (habitual intake) or the nature of Desha , the immediate and
incomplete withdrawal of such item even though it is unwholesome
does not give comfort to an individual. Different types of habituation
to different geographical regions are enlisted by Acharya Charaka as
given in below Table . It is also stated that the medicine has to be
administered for these people along with their habitual or wholesome
foods and drinks. The wholesome ingredient provides instantaneous
strength and they do not cause any harmful effect even if
administered in excess quantity.
47

Name of the Desha Habituated to
Balhikas (west side of the Indus river)
Mamsa, godhuma,
madhvika,
Carrying weapons and fire
Pahlavas (Afghanistan, Punjab & Sindha
region)
Chinas (China region)
Shulikas (Kashgar area of China)
Yavanas (extended between Hindu kush and
the Indus)
Shakas (extend from Pushkalavati on the west
to Takshashila on the east on both sides of
Indus)
Prachi (eastern part of India) Matsya
Saindhava (western part of India) Kshira
48

Ashmantaka (on the banks of river Godavari between
the rivers Godavari and Manjira. It corresponds to the
districts Nizamabad and parts of Adilabad, Nanded), Taila + Amla (oil + sour
ingredient)
Avantika (include Malwa, Nimar and part of Madhya
Pradesh)
Malaya mountain region (Malabar region) Rhizomes, roots and fruits
Southern part of India Peya
North-western region of India Mantha
Middle part of India Yava , Godhuma , and Gorasa
49

 Yukti-- पुरुषसात्म्यस्य प्रायाः प्रनतपुरुषां भभन्ित्वेिानियतत्वाच्छि
ृ ङ्र्ग्राहहकया
उदाहरणां ि कृ तम् |
 In this context, AcharyabCharaka did not specify about Purusha Satmyata
. Chakrapani in his commentary made this context lucid by the integration
of Shringagrahika nyaya in negative aspect and defined Purusha Satmyata
as ‘the qualities of food and regimen that are opposite to their geographical
region and it may not be fixed and also differs from individual to
individual’ Hence, its specific examples were not provided here. Moreover,
the same concept has been made clear in Tasyashitiyam Adhyaya.[6]
50

 12) Context–
अन्िपािरकदेशोऽयमुतताः प्रायोपयोर्र्काः| द्रव्याणण ि हह निदेष्टुां शतयां
कात्स्न्येि िामभभाः||३२९|| यर्था िािौषधां ककक्ञ्चद्देशजािाां वचो यर्था|
द्रव्यां तत्तत्तर्था वाच्छयमिुततभमह यद्भवेत्||३३०||
 In Annapanavidhi Adhyaya, after the description of various types of diets
and drinks at one place, it is stated that only such types of diets and drinks
are taken into consideration which are most commonly used by people. It is
even impractical to enumerate all the drugs by their names as it is said in
the previous chapter, i.e., Atreyabhadrakapyiyam, ‘that there is no single
substance in the universe which cannot be used as Aushadha .’ Properties
of the drugs which are not mentioned here have to be understood by
considering their geographical region.
51

 Yukti-- एतेि यद्बाहुल्येिोपयुज्यते तस्य शृङ्र्ग्राहहकया कर्थिां|
It is opined that properties of some selected drugs pertained to Anna and
Pana , which are very commonly used are only described and those are not
used commonly are not described in this chapter. The rationality behind this
description has been justified and made clear by incorporating
Shringagrahika nyaya in positive view.
 -- प्रायोऽिुपयुज्यमािािाां शृङ्र्ग्राहहकयाऽकर्थि |
Negatively means The properties of such drugs which are not mentioned
here can be determined by the predominance of respective Mahabhuta in
them.
52

5) Application:
 Since antiquity, in Sanskrit rhetoric, lots of maxims have been utilized in
different contexts to magnify their works.
 Based on the existence, they can be divided into two categories,
Nyayas in Mula Sutra
Nyayas in Vyakhyana .
 The present one, i.e. Shringagrahika nyaya comes under the second category
as it is found only in the commentary.
 Even though it is not mentioned directly in original verses of Charaka
Samhita, the knowledge of Shringagrahika nyaya can be applied in different
contexts.
53

 while stating Pratyatmaniyata Lakshana of a disease or for the pinpoint
explanation of the subject.
 For instance :-
-ज्वरप्रत्याक्त्मक
ां भलङ्र्ां सन्तापो देहमािसाः| (cha.chi 1)
- उन्मादां पुिमगिोबुद्र्धसञ्ज्ञाज्ञािस्मृनतभक्ततशीलचेष्टाचारववभ्रमां ववद्यात्||
(cha.chi 7)
- अपस्मारां पुिाः स्मृनतबुद्र्धसत्त्वसम्प्लवाद्बीभत्सचेष्टमावक्स्र्थक
ां तमाः
प्रवेशमाचक्षते|| (cha.chi 8)
 In Ayurveda, many of the diseases possess similar signs and symptoms, out of
which the cardinal symptom is helpful for differential diagnosis.
54

 e.g - अनतसृष्टां ववबद्धां वा द्रवां तदुपहदश्यते| (cha.chi 15)
 Similarly, when it is advised to follow the wholesome diet and regimen in
Jwara , patient will not understand what to do? However, if the physician
advices to take Shadanga Paniya in fever which is a specific advice suitable
in Jwara, this satisfies the utilization of Shringagrahika nyaya .
 The maxims are applied in Ayurvedic literature like mathematical formulae
to help in exploring the concealed concepts, facts of the science and
understand the original intention of the author.
 The maxims are applied in Ayurvedic literature like mathematical formulae
to help in exploring the concealed concepts, facts of the science and
understand the original intention of the author.
55

 Shringa grahika nyaya has been used by Chakrapani as a tool to
decode the hidden meaning of various verses in Charaka Samhita.
 It has been mainly used to avoid the two Tantra Dosha ,
like,
Ativistara
Punarukta.
 It also highlights the important aspects of the subject in a group of
similar ones and can be applied to understand the underlying
principle in the narration of subject matter.
56

6) REFERENCE:
1. Acharya YT, editor. Charaka Samhita of Agnivesha, Vimana Sthana. Ch. 8. Ver. 6. Reprint edition. Varanasi:
Chaukhamba Orientalia; 2015. p. 262.
2. Acharya YT, editor. Sushruta Samhita of Dhanvantari, Chikitsa Sthana. Ch. 28. Ver. 27. Reprint edition.
Varanasi: Chaukhamba Orientalia; 2008. p. 502.
3. Acharya YT, editor. Charaka Samhita of Agnivesha, Sutra Sthana. Ch. 1, Ver. 23. Reprint edition. Varanasi:
Chaukhamba Orientalia; 2015. p. 6.
4. Available from: https://www.literaryterms.net/maxim/. Available from:
https://www.thoughtco.com/what-is-a-maxim-1691372.
5. Rajkumar C, Bhagavathi NNL, Vidyanath R. Role of Nyayas (maxims) in understanding Ayurvedic concepts of
Brihattrayee with special reference to Chatrinogacchantinyaya: A literary review. Int J Res Ayurveda Pharm
2017;8 Suppl 1:27-31.
6. Dev R, editor. Shabdakalpadruma, Vol 5. Reprint edition. Varanasi: Chowkhamba Sanskrit Series; 2011. p. 133.
7. Acharya YT, editor. Charaka Samhita of Agnivesha, Sutra Sthana. Ayurveda Dipika Vyakhya, Sanskrit Version.
Ch. 4. Ver. 19. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 34.
8. Acharya YT, editor. Charaka Samhita of Agnivesha, Sutra Sthana. Ayurveda Dipika Vyakhya, Sanskrit Version.
Ch. 14. Ver. 67. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 92.
57

9 Acharya YT, editor. Charaka Samhita of Agnivesha, Sutra Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 27. Ver. 329-330. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 172.
10 Acharya YT, editor. Charaka Samhita of Agnivesha, Nidana Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 7. Ver. 15. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 224-25.
11 Acharya YT, editor Charaka Samhita of Agnivesha, Vimana Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 1. Ver. 13. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 233.
12 Acharya YT, editor. Charaka Samhita of Agnivesha, Sharira Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 4. Ver. 30. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 321-22.
13 Acharya YT, editor. Charaka Samhita of Agnivesha, Sharira Sthana. Ayurveda Dipika Vyakhya, Sanskrit
14 Acharya YT, editor. Charaka Samhita of Agnivesha, Indriya Sthana. Ayurveda Dipika Vyakhya, Sanskrit
15 Acharya YT, editor. Charaka Samhita of Agnivesha, Chikitsa Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 8. Ver. 45-47. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 461
16 Acharya YT, editor. Charaka Samhita of Agnivesha, Chikitsa Sthana. Ayurveda Dipika Vyakhya, Sanskrit
Version. Ch. 28. Ver. 72-74. Reprint edition. Varanasi: Chaukhamba Orientalia; 2015. p. 620.
58

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