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Shilaputraka Nyaya
- 2. SHILAPUTRAKA NYAYA PRESENTED BY Dr DivyaRamachandran 1st year pg scholar Dept of Ayurveda Samhita & Siddanta Govt. Ayurveda Medical College Mysore Under the guidance of Dr. Sreevatsa Prof. and HOD Dept of Ayurveda Samhita & Siddanta Govt. Ayurveda medical College Mysore
- 3. CONTENTS INTRODUCTION DEFINITIONOF NYAYA SIGNIFICANCE OF NYAYAS IN AYURVEDA CLASSIFICATION OF NYAYAS METHODS OF ANALYSIS SHILAPUTRAKA NYAYA SRISHTI UTPATTI IN SANKHYA DARSANA SRISHTI UTPATTI IN VAISESHIKA DARSANA SRISHTI UTPATTI IN CHARAKA SAMHITA SRISHTI UTPATTI IN MANUSMRITI BIG BANG THEORY BLACK HOLE THEORY APPLICATION OF THE SHILAPUTRAKA NYAYA
- 4. INTRODUCTION Ayurveda –comprehensive science of health Subject matter as slokas C.S, Su.S, AH- explained every aspect of knowledge rather than treatment. Not easy to have Ayurvedic knowledge by mere reading of slokas
- 5. Nyayas –Method to make common people understand the ayurvedic concepts easily. Relevant tool for understanding, analysis and application of ayurvedic concepts
- 6. DEFINITION A method/expression of general truth/ logical expression/ a principle. In a broad spectrum and general sense Nyaya means reasoning but when made precise it becomes a maxim. In Sanskrit – to determine the meaning of vedas. Explains the tradition, determination, logic, applicability and technique of writing any topic. Convey the ideas of author easily and clearly so that even low intellectuals also can understand the concept easily.
- 7. न्याय नि +इण्+ धय् It is derived from the combination of "नि" upasarga, "इण ्" dhatu and “धय ्" pratyaya (vyakarana sastra).
- 8. यथा नियमेिईयते इनत न्याय:| (Sabdakalpadruma, Amarakosha ) प्रमाणिुग्रहस्तर्को न्याय: । निश्चितमीयते निणणयते अिेि इनत न्याय:॥ (vachaspatyam) िीयते प्राप्यते वििक्षिताथण सिद्धध: अिेि इनत न्याय:। (sabdakalpadruma) युश्ततमूलर्क दॄष्टान्त विशेष: न्याय:। (sabdakalpadruma)
- 9. SYNONYMS न्याय: िय:,िीतौ, िीनतिाधि:, उपाय , यथाथणज्िाि, निणणय:, जयोपाय, युश्तत:। ( sabdakalpadruma) युततम्, औपनयर्कम ्, लभ्यम्, भजमािम्, असभिीतम्, र्कल्पिम्, विधौ, तश्चिल्ये, अमषणणे ि। (Amarakosha)
- 10. SIGNIFICANCE OF NYAYASIN AYURVEDA Acharya Caraka – proper knowledge of a sastra can be obtained by: 1.ADHYAYANA 2.ADHYAAPANA 3. TADVIDHYASAMBHASHA
- 11. ADHYAYANA –not easy – as Ayurveda is a coded language Sutraroopa characterized by “padairalpam” , “matim buddwa” Hidden meaning Can be cracked only with Sanskrit grammar Understand the hidden meaning and indepth application Nyayas convey larger meaning than the sutra Infer the ideology, and thought process prevailing at that time
- 12. CLASSIFICATION OF NYAYAS Generally, Nyayas are used to visualize a situation with minimal words Acharyas used different Nyayas to beautify their work and to describe many concepts in a lucid manner Broadly, Nyayas are of 2 types: 1. LOUKIKA NYAYA 2. SASTRIYA NYAYA
- 13. LOUKIKA NYAYAS Extensively usedby the common people. Found in various Sanskrit works such as Darsana, Kavya, Naataka Brahmanagrantha, Karmakhanda etc. Examples: Soochikataha Nyaya Dehalideepa Nyaya Asoka vatika Nyaya
- 14. SASTRIYA NYAYAS Presentin sastra which are usually delineated by the commentators to beautify their literature. Better and clear understanding of the subject matter by the readers. Examples : 1.Gobalivardha Nyaya 2. Gunaakshara Nyaya 3. Shilaputraka Nyaya 4. Kakadanta pareeksha Nyaya etc
- 15. METHODS OF ANALYSIS 1.PADARTHA JNANA – Proper knowledge of the words in Nyaya 2. PRAKRIYA JNANA – Eliciting phenomenon that is implicit in Nyayas 3. SANDARBHA – Knowledge of the context in which Nyaya is used or discussed. 4.YUKTHI – Analysis of PADARTHA JNANA, PRAKRIYA JNANA and the SANDARBHA in samhitha.
- 16. SHILAPUTRAKA NYAYA PADARTHAJNANA – SHILA – ROCK SHILAPUTRA – PIECE OF STONE PRAKRIYA JNANA – Here, a big stone is cut in to sculptures SANDARBHA – Su.sa-1 Sarvabhootachinta sareeram – Srishti utpatti (dalhana) YUKTHI – Ayurveda accepts the production of this universe begins with AVYAKTA
- 17. AVYAKTA SARVA BHOOTANAMKARANAM AKARANAM SATVA – RAJA – TAMO LAKSHANA ASHTAROOPAM AKHILASYA JAGATHAHA SAMBHAVA HETU EKAM BAHUNAM KSHETRAJNANAM ADHISHTANAM “SAMUDRA EVA UDAKANAM BHAVANAM””(su.sa-1)
- 18. तत्र ििणभूतािाम्र्कारणम् इत्यिेि र्कायणर्कारणयो: तादात््यम् दासशणतम्। ( dalhana ) ि विद्यते र्कारणम् यस्य तत् अर्कारणम्, अविर्क ॄ नतरूपम् ि र्कस्यधित् र्कायणम् इत्यथण:। ( dalhana ) ित्िरजस्तमोलिण्म् ित्िरजस्तम: स्िरूपम्।( dalhana )
- 19. सशलापुत्रर्क न्यायेिरूपत्िम् रूवपत्िम् ि अव्यततस्य| ( dalhana ) अखिलस्य जगत: ि्भिहेतु: असभव्यश्तत र्कारणम ्| (dalhana ) िेत्रज्िािाम् र्कमणपुरुषाणाम् ।(गयी)
- 20. अधधष्टािम् शरीरभािाय विषय:। (गयी) उदर्कभिा औदर्का िदीिदिरस्तडागादय:; अन्ये तु औदर्का भािाचिरािरा मत्स्यपद्मादय इत्याहु:।(गयी) उपधाि र्कारण of जगत् उत्पवि is अव्यततम्| (गयी) अव्यतत is also called प्रर्क ॄ नत , मूलप्रर्कृ नत, प्रधािम्| ( गयी )
- 21. AVYAKTA + PURUSHA MAHAT(BUDDHI TATVA) AHAMKARA ( ABHIMANO AHANKARA:) SATWIKA RAJASIKA TAMASIKA VAIKARIKA TYJASA BHUTADI
- 22. In Avyakta,the three MAHAGUNAS – SATVA, RAJAS and TAMAS are in perfect samyavastha (equilibrium). In such a state of equilibrium, no activities can happen. It is only when this equilibrium is disturbed, production of new substances can take place leading to the evolution of the universe. The disturbance is brought about when Purusha combines with Avyakta. Thus, Mahat is formed, from which Ahankara gets formed. Ahankara is of three types – SATVIKA, RAJASIKA and TAMASIKA.
- 23. SATWIKA +RAJASIKA EKADASENDRIYA तल्ल््णानि प्रर्काशलिणानि, ित्िस्य प्रर्काशर्कत्िात ्| (dalhana )
- 24. EKADASENDRIYA 1.JNANENDRIYA or BUDDHINDRIYA (BUDDERASHRAYATWAT) 2. KARMENDRIYA (KARMANA: ASHRAYATWAT) 3. MANA (UBHAYATMAKA)
- 25. बुद्धीश्न्ियाणाम् र्कमेश्न्ियाणाम् िमिो अधधष््तािामेि प्रिॄिे:। (dalhana)
- 26. PANCHA JNANENDRIYA 1.SROTRA 2.CHAKSHU 3.JIHWA 4.GHRANA 5.TWAK PANCHA KARMENDRIYA 1.VAK 2.PANI 3.PADA 4.PAYU 5. UPASTHA
- 27. FUNCTIONS OF PANCHAJNANENDRIYAS SROTRA SABDA TVAKSPARSA CHAKSHU ROOPA JIHWA RASA GHRANA GANDHA
- 28. FUNCTIONS OF PANCHAKARMENDRIYAS VAK VACHANA PANIADANA PADA VIHARANA PAYU VISARGA UPASTHA ANANDA
- 29. RAJASIKA+TAMASIKA PANCHATANMATRA PANCHATANMATRA PANCHAMAHABHOOTA
- 30. PANCHATANMATRA 1.SABDA TANMATRA 2.SPARSA TANMATRA 3.ROOPA TANMATRA 4.RASA TANMATRA 5.GANDHA TANMATRA
- 31. ANYONYANUPRAVESHA (DALHANA) SABDATANMATRASABDA GUNA VYOMA SABDA+ SPARSA SABDA+ SPARSA GUNA VAYU SABDA+SPARSA+ROOPA SABDA+ SPARSA +ROOPA GUNA AGNI SABDA+SPARSA+ROOPA+RASA SABDA+ SPARSA+ROOPA+ RASA GUNA JALA SABDA+SPARSA+ROOPA+RASA+GANDHA SABDA+ SPARSA+ ROOPA+ RASA+ GANDHA GUNA PRITHWI
- 32. PANCHAMAHABHUTA 1.KHAM 2.VAYU 3.AGNI 4.APAH 5.KSHITI
- 33. ASHTAPRAKRITI 1.AVYAKTA 2.MAHAT 3.AHANKARA 4.PANCHATANMATRA SHODASA VIKARA 1.EKADASENDRIYA 2.PANCHAMAHABHOOTA
- 34. SHODASA VIKARA+ ASHTAPRAKRITI CHATURVIMSATI TATVA CHATURVIMSATI TATVA + PURUSHA SRISHTI ( PANCHAVIMSATI TATVA )
- 35. According tothe SILAPUTRAKA NYAYA, Avyakta forms the shila and all the principles formed from it forms the shilaputra. So what all guna and karma Avyakta is having, the principles formed from it also becomes the possessor of these guna and karma. To make it more clear, Avyakta exists in Vyakta and viceversa. The KARANA – KARYA vada is highlighted here, through the SILAPUTRAKA NYAYA. र्कारणािुरूपम् र्कायणम्। (िु.श-१)
- 36. Based onthe dictum that Karya is similar to the Karana, all these visesha – Mahat , Ahankara , indriya , tanmatra and panchabhutas become engrossed with Satva Rajas and Thamas. This is explained with the help of 2 similies: 1.ANJANATWAM – intimate attachment like the collyrium 2.TANMAYATWAM – becoming fully engrossed with prakriti
- 37. All the24 principles ( avyakta and its karya) are Achetana varga. Purusha is the 25th tatva who is associated with both karana and karya and is chethayita. Purusha is considered as male and Prakriti as female. Purusha combines with both mulaprakriti and also its products to make them chaithanya. पुरुष: पन्िवि्शनततम: र्कायण र्कारणाि्युततस्िेतनयता भिनत। (िु.श-१)
- 38. KAARANA –AVYAKTA (1st tatva) – ACHETANAM KARYA – MAHADADI VIKARA GANA (23 tatva) – ACHETANAM PURUSHA – KARYA KARANA SAMYUKTA (25th tatva) - CHETANAM
- 39. After thisunion of purusha with moolaprakriti , the latter undergoes a series of changes for creation of new principles – Mahat, Ahankara, Indriya, Tanmatra, and Panchamahabhoota. All these are meant to help purusha to attain Kaivalya from moolaprakriti. पुरुष र्क ै िल्याथणम् प्रिॄविम् उपददशश्न्त| (िु.श-१)
- 40. िीरारादी्चिात्र हेतूिुदाहरश्न्त| (िु.श-१) The example of milk is explained, as milk produced by the cow is not for its benefit but is for the benefit of the calf to grow and become independent. Purusha combining with Prakriti becomes so much attached to it that he forgets his separateness, begins to enjoy happiness and miseries due to the effect of the three Mahagunas – Satva , Rajas , and Tamas – inherent in Prakriti.
- 41. Sankhyadarsana quotesthe ‘’pangwandha nyaya” to explain the close association and functioning of prakriti and purusha. Prakriti and Purusha are like pangu and andha – pangu cannot walk properly while andha cannot see. Both are deficient in different qualities but their mutual association makes the task easier. The pangu sits on the shoulders of andha showing him the path towards kaivalya. Here, purusha is chethanavan but nirguni while prakriti is sagunayukta but achetanavan.Their mutual association gives rise to srishti utpatti- hence both are able to enjoy sukha and dukha with the ultimate benefit of kaivalya.
- 42. Similar similieis given by Kanada in vaiseshika sootra…………. पुष्पिस्त्रयो: िनत िश्न्िर्कषे गुणान्तरप्रदुभाणिो िस्त्रे गन्धाभािसलन्गम्। (िैशेवषर्क िूत्र २.२.१) Flower and Cloth kept together lead to the scent arising in the cloth, eventhough the cloth does not posses the quality of scent.
- 43. PRAKRITI PURUSHASAADHARMYA 1.ANAADI 2.ANANTHAM 3.ALINGAM 4.NITYAM 5.ANAPARA 6.SARVAGATHAM
- 44. PRAKRITI AND PURUSHAVAIDHARMYA EKAM BAHU ACHETHANAM CHETANAVAN TRIGUNA AGUNA BEEJADHARMINI ABEEJADHARMINI PRASAVADHARMINI APRASAVADHARMINI AMADHYASTHADHARMINI MADHYASTHADHARMINI
- 45. In Ayurvedasastra, purusha is considered as asarvagatham and still it is nitya. why? Because Purusha is not sarvagata. He moves only in 3 kinds of yoni – tiryak, manusha and daiva due to dharma and adharma. This is Anumana grahya and can be explained by his: 1.Paramasookshmatvam 2.Chaithanyatvam 3.Saswathatvam
- 46. In Ayurvedasastra, Purusha is called Chikitsapurusha and Karmapurusha since he is formed by the union of lohitha and retas and, पन्िमहाभूतशरीररिमिाय: पुरुष:। (िु.श-१)
- 47. SRISHTI UTPATTI INSANKHYA DARSANA According to the Sankhya System, the eternal principle is Moolaprakriti. It is also called Pradhana and Avyakta . It is from this principle, Srishti occurs. Later, Sankhya included one more eternal principle called the Purusha. Though the principle called Purusha should be present for the Prakriti to start creation.
- 48. Purusha isnot directly involved in creation. It comes as the 25th tatva, after the formation of the chaturvimsati tatvas. All other factors are similar to that of Acharya Susruta except, भौनतर्कनि ि इश्न्ियाणी आयुिेदे िण््णन्ते तथा इश्न्ियाथाण:।(िु.श-१)
- 49. MOOLAPRAKRITI –AVIKRITI MAHADADI 7 – PRAKRITI VIKRITI SHODASA VIKARA – VIKARA PURUSHA – NA PRAKRITI NA VIKRITI
- 50. SRISHTI UTPATTI INVAISESHIKA DARSANA In Vaiseshika system, the atoms are eternal. Hence, they are not created. Creation according to this system is the arrangement of eternal atoms on the matrix of Akasha Mahabhoota and dissolution is the total chaotic disarrangement of the atoms
- 51. SRISHTI UTPATTI INCHARAKA SAMHITHA The concept of Srishti is described by Acharya Caraka in the first chapter of sareerasthana – khadithapurusheeyam sareeram. This is in concurrence with the Samkhya concepts. But the involvement of Purusha as a separate entity is not mentioned by Caraka samhitha. According to Acharya Caraka, Avyakta itself is the Kshetrajna and the aggregate of 24 principles is the Purusha.
- 52. It isto be noted that the products of creation here is not the Macrocosm but the Microcosm ( rasipurusha). Hence, we conclude that Caraka Samhita has not detailed the creation of the universe. Also , in place of Ashtaprakriti Acharya has told Bhootaprakriti constituted by Avyakta, Mahat , Ahankara and Panchamahabhootas ( panchatanmatras are omitted).
- 53. SRISHTI UTPATTI INMANUSMRITI Manusmriti , believed to be the first book on code of conduct describes creation as follows: At first , this universe was without any sign of demarcation of identification. It was not recognizable and not deductible and was filled with darkness as in though in sleep. Then the self born Lord who is not recognizable with perceptive faculties destroying the darkness generated the existents and the shining spheres of the sky. Paramaatma who is Ateendriyagrahya , Avyakta , sanaatana, consisting of all living things – sarvabhootamaya, achintya thus happened himself.
- 54. He desiredto create living things and for this he first created water. In this water, he first deposited his seed in the form of strength. That became an egg shining like the sun. In this egg, the creator Brahma was born. Brahma meditated for an year in the egg and then divided the egg in to two pieces. With these pieces, heaven and earth were created. In between them, the sky and the eight directions were set permanently to distinguish them.
- 55. He alsodecided the place for the ocean, the site for waters. Then, Brahma created the existent and non existent mind from himself. Trigunas, Panchendriyas, and from the Avisesha, Visesha and Vishaya were gradually created. From the panchamahabhootas, the living things were created.
- 56. THE BIG BANGTHEORY The Big Bang is how the astronomers explain the way universe began. It is the idea that universe began as just a single point, then expanded and stretched to grow as large as it is right now and it could still be stretching. When the universe began, it was just hot tiny particles mixed with light and energy. It was nothing like what we see now. As everything expanded and took up more space, it cooled down. The tiny particles grouped together and formed atoms. Then those atoms grouped together. Over lots of time, atoms came together to form stars and galaxies. That led to more stars and galaxies being born.
- 57. THE BLACK HOLETHEORY A Black Hole is a region of space with time exhibiting gravitational acceleration, so strong that nothing – no particles or even electromagnetic radiation such as light can escape from it. The boundary of the region from which no escape is possible is called the event horizon. In many ways, a black hole acts like an ideal black body as it reflects no light
- 58. Black Holesare expected to be formed when very massive stars collapse at the end of their life cycle. After a Black Hole has formed, it can continue to grow by absorbing mass from its sorroundings. By absorbing other stars and merging with other Black Holes, supermassive Black Holes of millions of solar masses may form. According to this theory, our universe might have originated from a black hole that lies within another universe.
- 59. APPLICATION OF SHILAPUTRAKA NYAYA Man is microcosm of macrocosm. The Panchamahabhootas which are the five basic elements of nature are also present in the human being. In every body, there are many spaces which form the akasha. The movements of muscles, pulsations of heart, expansion and contraction of lungs etc form the vayu. The production of digestive juices which aids in digestion, matter of intelligence, retina etc form agni. Various body fluids, mucous membranes etc form ap. Bones, cartilages, muscles, tendons etc form prithvi.
- 60. Further itis given in Ca. sa – 5……..LOKA-PURUSHA SAMYA TATVA पुरुषो यम् लोर्क िश््मत:। - यािन्तो दह लोर्क े (मूनतणमन्तो) भािविशेषास्त्िािन्त: पुरुषे, यािन्त: पुरुषे तािन्तो लोर्क े । An individual is an epitome of the universe as all the mental and spiritual phenomenon of the universe are present in the individual and all those present in the individual are also contained in the universe.
- 61. तस्य पुरुषस्यपॄश्वि मूनतण: , आप: तलेद: , तेजो असभिन्ताप: , िायु: प्राण: , वियत ् िुवषराखण , ब्रह्मा अन्तरात्मा। (ि.श - ५) Identity of various universal phenomenon as present in the individual are also given in this chapter.
- 62. IMPORTANCE OF LOKA– PURUSHA BHAVA IN MEDICINE One who sees equally, the entire universe in his own self and his own self in the entire universe is in possession of true knowledge. Such a person experiencing the entire universe in his own self believes that none but his own self is responsible for happiness and miseries. ििणलोर्कम् दह आत्मनि पचयतो भिनत आत्मा एि िुि््ः दुख्यते र्कताण िान्य इनत। ( ि. श -५ )
- 63. Similarly, theVatakalakaleeyam adhyayam of Ca. su – 12 where the functions of vata, pitta and kapha are compared to the vayu in the world, agni and soma also holds root on the LOKA – PURUSHA samya tatva.
- 64. Right fromthe beginning of life, the role of Panchavimshati tatvas are evident……… शुक्र शोणीतम ् गभाणशयिवम ् आत्म प्रर्क ॄ नतविर्कार ि्मुश्चछणतम ् गभण इत्युचयते। ( िु. श -५ ) Here Prakriti refers to ASHTAPRAKRITI Vikara is SHODASHA VIKARA ATMA is the 25th tatva. Hence, the embryo is the combination of all these and possesses the properties of life.
- 65. It ismentioned in Cha sa – 8 that….. िद्यथा शुक्रशोखणतप्रर्क ॄ नत , र्कालगभाणशय प्रर्क ॄ नत, मातुराहार विहारप्रर्क ॄ नत , महाभूतविर्कारप्रर्क ॄ नत, ि गभणशरीरम् अपेिते। Since, the body is the outcome of the influence of all these factors, it is important to maintain the health status of all these kaarana. To make it more clear, it is explained in Ca. sa – 3…… Matruja, Pitruja, Rasaja, Atmaja, Satwaja and Satmyaja bhavas are formed in garbha from their respective kaaranas.
- 66. In Su.sa– 1……. पन्िमहाभूत शरीरर िमिाय: पुरुष:। Shaddhatu purusha is the Karmapurusha and Chikitsapurusha. Diseases occur both to the sareera and manas. And therefore chikitsa is done for both sareera and manas. But here, manas is not separately mentioned. Manas is to be understood from the three Karmapurusha beda – satwika, rajasika and tamasika
- 67. In Ca.sa– 3………ित्िम् औपपादुर्कम्। Mind is responsible for transmigration of soul. Atma which represents the element of consciousness is omnipresent.There is no question of His migrating from one place to another. When the mind gets lodged in a place, in accordance with the result of past activities, consciousness is manifested there and because of this conscious manifestation, it is said that the soul transmigrates along with the mind.
- 68. All KARYA- KAARANA vadas comes under the umbrella of shilaputraka nyaya. In Ca.sa - 6……. लोदहतम् लोदहतेि, मेदो मेदिा, ििा ििया, अश्स्थ तरुणाश्स्थिा, मज्जा मज्िा, शुक्रम् शुक्र े ण, गभणस्त्िा्गभेण। मा्िम् आप्या्ते मा्िेि।
- 69. Single drugchoorna……..
- 70. आहार् ि्भिम्िस्तु रोगाचि आहारि्भि:।(Ca.su-23) The healthy state of body as well as diseases are caused by ahara. धातिो दह धात्िाहारा : प्रर्क ॄ नतमिुितणन्ते। (ि.िु - २३) If the person consumes prithwi bhoota predominant aahara it will nourish the prithwi bhoota in sareera and likewise.
- 71. CONCLUSION Shilaputraka Nyayais definitely helpful to establish the similarity in the characteristics of Avyakta and its derivatives. Eventhough , not mentioned in other contexts, the knowledge of Shilaputraka Nyaya can be used to visualize Karana Karya Siddanta ( cause _ effect theory ).
- 72. It isdefinitely not possible to learn Ayurveda based only on the limited approach by setting aside the philosophy. Philosophical aspects are very difficult to understand for an average scholar. The Nyayas will be helpful to combat the obstacles of complexity as they illustrate these aspects with day to day life situations, thus emphasizing the inevitable role of Nyayas for the better understanding of philosophical aspects as the content plays a significant role in achieving the true essence of Ayurveda.
- 73. “Science shouldnot be admired, science should be questioned.”