The Shilaputraka Nyaya is used to explain the theory of creation in Ayurveda. It describes how the primordial Avyakta (unmanifest) evolves into the manifest universe through a process of cutting the "shila" (rock) into "shilaputras" (pieces of rock). According to this theory, Avyakta contains the three gunas of sattva, rajas, and tamas in perfect equilibrium. When Purusha combines with Avyakta, disturbances arise leading to the formation of Mahat and subsequent principles down to the panchamahabhutas that make up the universe. The Shilaputraka Nyaya
The document summarizes the Sankhya philosophy's view on the evolution of the universe according to Samkhya Darshana. It discusses that Samkhya Darshana believes the universe evolved from primordial nature (Prakriti) through a series of transformations. It describes the stages of evolution starting from Prakriti to Mahat (intellect) to ego (Ahankara) to the five elements to the sixteen elements to Purusha (consciousness). It also discusses the three gunas (qualities) of Prakriti, the 25 tatwas (elements/principles), the means of understanding them through three pramanas (proofs), and the two philosophical theories of
The document discusses various Ayurvedic preparations of Pathya (wholesome foods). It describes four major Pathya preparations - Manda, Peya, Yavagu, and Vilepi. For each preparation, it provides details on ingredients, method of preparation, properties, and indications based on classical Ayurvedic texts. It emphasizes the importance of following Pathya according to one's personal constitution, disease condition, and other factors. Pathya preparations are suggested for daily routines, seasonal routines, and during treatment including Panchakarma.
The document discusses the concept of Shodhana in Ayurveda. It defines Shodhana as the cleansing or elimination of vitiated doshas from the body. It lists the five main types of Shodhana procedures as Niruha basti, Vamana, Virechana, Nasya, and Rakta mokshana. The benefits of properly performed Shodhana include complete cure of disease, increased strength and complexion, and long life. The best seasons for Shodhana are Sharad, Vasanta, and Pravrit according to Ayurvedic texts.
in ayurvedic pharmacology some drugs have action according to their aura. this aura treat patients in various aspects eg wearing of jems and different stones
1. Tantra Yukti refers to the logical methods used to connect sentences and clarify hidden meanings in ancient medical texts.
2. Tantra Yukti involves two components - Vaakya Yojana which arranges sentences meaningfully, and Artha Yojana which appropriates obscured meanings.
3. Understanding Tantra Yukti is essential for properly comprehending the ancient medical treatises, yet some texts placed their explanations of Tantra Yukti at the end rather than the beginning.
Commentators of Astanga Sangraha & Astanga HrudayaSachin Bagali
This document discusses the key commentators of the classical Ayurvedic texts Astanga Sangraha and Astanga Hrudaya. It outlines the three major commentators: Arunadutta from the 12th-13th century AD who wrote "Sarvangasundari" on Astanga Hrudaya; Hemadri from the 13th-14th century AD who wrote "Ayurveda Rasayana" on Astanga Hrudaya; and Indu from the 9th-10th century AD who wrote "Sasilekha" on Astanga Sangraha. It provides brief biographical details and contextual information about each commentator's work and contribution to interpreting and
The Shilaputraka Nyaya is used to explain the theory of creation in Ayurveda. It describes how the primordial Avyakta (unmanifest) evolves into the manifest universe through a process of cutting the "shila" (rock) into "shilaputras" (pieces of rock). According to this theory, Avyakta contains the three gunas of sattva, rajas, and tamas in perfect equilibrium. When Purusha combines with Avyakta, disturbances arise leading to the formation of Mahat and subsequent principles down to the panchamahabhutas that make up the universe. The Shilaputraka Nyaya
The document summarizes the Sankhya philosophy's view on the evolution of the universe according to Samkhya Darshana. It discusses that Samkhya Darshana believes the universe evolved from primordial nature (Prakriti) through a series of transformations. It describes the stages of evolution starting from Prakriti to Mahat (intellect) to ego (Ahankara) to the five elements to the sixteen elements to Purusha (consciousness). It also discusses the three gunas (qualities) of Prakriti, the 25 tatwas (elements/principles), the means of understanding them through three pramanas (proofs), and the two philosophical theories of
The document discusses various Ayurvedic preparations of Pathya (wholesome foods). It describes four major Pathya preparations - Manda, Peya, Yavagu, and Vilepi. For each preparation, it provides details on ingredients, method of preparation, properties, and indications based on classical Ayurvedic texts. It emphasizes the importance of following Pathya according to one's personal constitution, disease condition, and other factors. Pathya preparations are suggested for daily routines, seasonal routines, and during treatment including Panchakarma.
The document discusses the concept of Shodhana in Ayurveda. It defines Shodhana as the cleansing or elimination of vitiated doshas from the body. It lists the five main types of Shodhana procedures as Niruha basti, Vamana, Virechana, Nasya, and Rakta mokshana. The benefits of properly performed Shodhana include complete cure of disease, increased strength and complexion, and long life. The best seasons for Shodhana are Sharad, Vasanta, and Pravrit according to Ayurvedic texts.
in ayurvedic pharmacology some drugs have action according to their aura. this aura treat patients in various aspects eg wearing of jems and different stones
1. Tantra Yukti refers to the logical methods used to connect sentences and clarify hidden meanings in ancient medical texts.
2. Tantra Yukti involves two components - Vaakya Yojana which arranges sentences meaningfully, and Artha Yojana which appropriates obscured meanings.
3. Understanding Tantra Yukti is essential for properly comprehending the ancient medical treatises, yet some texts placed their explanations of Tantra Yukti at the end rather than the beginning.
Commentators of Astanga Sangraha & Astanga HrudayaSachin Bagali
This document discusses the key commentators of the classical Ayurvedic texts Astanga Sangraha and Astanga Hrudaya. It outlines the three major commentators: Arunadutta from the 12th-13th century AD who wrote "Sarvangasundari" on Astanga Hrudaya; Hemadri from the 13th-14th century AD who wrote "Ayurveda Rasayana" on Astanga Hrudaya; and Indu from the 9th-10th century AD who wrote "Sasilekha" on Astanga Sangraha. It provides brief biographical details and contextual information about each commentator's work and contribution to interpreting and
A Guest lecture organised by Agnivesha Ayurveda Academy Bangalore; have invited to Dr. Lohith B. A. M.D., PhD. Head & Professor, Department of Panchakarma , SDM college of Ayurveda & Hospital, Hassan
To deliver the lecture on "Panchakarma and its advancement" on 27/04/2017
The document discusses different methods of medicinal intake in Ayurveda. It provides context on the importance of the four factors (physician, medicine, assistant, patient) for successful treatment. It then describes various typologies or methods of medicinal intake discussed in Ayurvedic texts, including:
1) Six types described by Charaka based on time of intake like day/night, patient strength, relation to food, etc.
2) Medicines can be taken before, during or after meals based on which dosha is aggravated.
3) Other authors like Sushruta and Vagbhata describe 5-10 additional types of intake based on preparation, procedure and application method
The 'Sutra' is that power of words endowed to mankind to express his thoughts in a short and apt form. These Sutras are the conclusions of exhaustive survey of several years corroborating the experiences of ages. As the definition of Sutra states.
The one which comprises of minimum letters but maximum matter which is in the form of confirmed pure knowledge, and also possessing the power of self elaboration is defined as Sutra.
The Sutras possessing such a broad speculum are collected to comprehend the Samhita or Tantra. But the essence of the Samhita is extracted in its Sutrasthana only. The main and important classic, which narrates Ayurveda Shastra, is Caraka Samhita, which is the foundation stone of Ayurvedic literature. This Dwadasha Sahasri Samhita is also divided in eight Sthanas, amongst them the Sutrasthana which is most important being the Adyasthana and is representive of rest Sthanas.
Just like a thread, which keeps all the flowers together in garland. similarly Sutrasthana comprises the essence of all Sthanas in seed form.
The nectar from all the flowers of the rest 7 Sthanas is collected to design the Sutrasthana.
The Sutrasthana lies as the Madhusancaya of the Samhita. This nectar of knowledge has been stored by Acharya Charaka in very beautiful way i.e. in the form of Chatuska Methodology.
This document discusses the 10-fold examination method (Dasha Vidha Pariksha) in Ayurveda. It involves examining 10 aspects of a patient: 1) constitution (Prakriti), 2) tissue status (Sara), 3) compactness of the body (Samhanana), 4) measurements (Pramana), 5) diet status (Satmya), 6) mental status (Satva), 7) digestive capacity (Ahara Shakti), 8) physical capacity (Vyayama Shakti), 9) age (Vaya), and 10) disease status. Examining these 10 factors provides an overall assessment of the patient's health, immunity, and status of
Guna refers to the inherent properties or qualities of substances that characterize them and enable their identification. There are several classifications of gunas discussed in Ayurvedic texts. The key gunas are Saartha (perceptible qualities), Paraadi (extrinsic qualities), and Guruvaadi (physical qualities). Saartha gunas include the 5 senses of shabda, sparsha, rupa, rasa, and gandha. Paraadi gunas include qualities like number, combination, separation, individuality and measurement. Guruvaadi or Shariraka gunas include qualities like heaviness, lightness, coldness, etc. Proper understanding of a substance's gunas is important for identifying,
1. The document discusses Ashtasthana Pariksha, the eight-fold examination method in Ayurveda. It involves examination of the pulse, urine, stool, tongue, voice, touch, eyes, and physical appearance.
2. Nadi pariksha (pulse examination) is described as the oldest and most precise Ayurvedic diagnostic technique. Different pulse types and their interpretations are covered.
3. Examination of urine, stool, and tongue are also covered, noting what dosha imbalances or diseases can be indicated by the color, consistency and other properties of these outputs and organs.
This document discusses the Ayurvedic concept of Kriyakala, which refers to the appropriate time for treatment of a disease based on its stage of progression. It describes the six stages of disease progression as sanchaya, prakopa, prasara, sthana samsraya, vyakti, and bheda. The stages involve the accumulation, aggravation, spreading, localization, manifestation of symptoms, and resolution of doshas. Understanding kriyakala is important for early diagnosis, prognosis, and adopting preventive and curative measures. The document also discusses ritu kriyakala, how doshas vary physiologically with the seasons. Treatment is easier if the
1. Madhutailika basti is a type of niruha basti made with equal parts madhu, taila, along with other ingredients like saindhava, kalka, and kwatha.
2. It has indications for diseases like prameha, gulma, arsha, and krimi and benefits like rasayana, medohara, and vrishya.
3. Special indications listed in classical texts include conditions like prameha, gulma, krimi, plihara, and benefits such as deepana, brimhana, and chakshusya.
This document discusses the Ayurvedic concept of Upadhatus, which are the secondary tissues that provide support to the main tissues (Dhatus). It describes the different Upadhatus according to Charak and Sharangdhara, and explains that diseases can arise when the Upadhatus are deranged (Pradoshaj vikar) due to problems with the channels of circulation (Srotas), digestive fire (Agni), or vitiation of the doshas. Various diseases are mentioned where specific Upadhatus are involved, such as Vasa in prameha and Kandara in vishwachi.
This document discusses Madhumeha (diabetes mellitus) according to Ayurveda. It begins by defining Madhumeha as an advanced stage of Prameha (diabetes) where the urine resembles honey in color, taste and consistency. It describes the etiology, pathogenesis, classifications, symptoms and management strategies for Prameha and Madhumeha. Lifestyle modifications and herbs, formulations and procedures described in Ayurvedic texts are recommended for treatment and prevention.
BY
Prof. Dr. N. Satya Prasad, M.D., PGDHM
GOLD MEDALIST
Sr. Reader / Civil Surgeon
Post Graduate department of Kayachikitsa
Dr. B.R.K.R. Government Ayurvedic college
Hyderabad, A.P., India
Email: satyapnamburu@gmail.com
1. Karma refers to the inherent property of a drug that is responsible for its therapeutic action and physiological effects in the body.
2. Drug karma can be classified in various ways including by the organ or system affected, the dosha pacified or aggravated, the action performed such as cleansing, nourishing, or lightening.
3. Some examples of specific karmas described are deepana, pachana, shodhana, shaman, anulomana, bhedana, and rasayana. Each karma is characterized by the doshas, tissues, or parts of the body it acts on and the gunas or elements that predominate in the drug.
Classification of Dravya in Charaka Samhitasenbinay
Charaka Samhita (CS) is one of the most referred & oldest Ayurvedic treatises. Dravyaguna (DGV) is one of the branches of Ayurveda, which deals with dravya (plants & other substances used as drugs & diets) with their guna (properties & actions) as to their beneficial or non-beneficial effects to healthy & disease condition. This presentation is highlighting the classification of such dravya in Charaka Samhita.
The document discusses dosha gati (movement of doshas) and rogamarga (pathways of diseases) in Ayurveda. It describes:
1. Three types of rogamarga - sakagata (external), madhyama (channels), and abhyantara (internal).
2. Diseases that can manifest in each rogamarga, such as twak rogas in sakagata and visarpa or gulma in madhyama and abhyantara rogamarga.
3. Dosha gati, how doshas can move from one dhatu or tissue to another, affecting different rogamarga and resulting in different disease manifestations
1. Rasasastra originated from Atharvaveda and further developed during medieval period as an auxiliary branch of Ayurveda focused on inorganic pharmaceutical preparations.
2. It was originally focused on spiritual goals but later focused on material goals like wealth and metals transmutation.
3. In late ancient and medieval periods, it focused more on medical applications, strengthening the body and curing diseases.
4. Key early texts include Charaka Samhita and Sushruta Samhita which mention use of minerals and metals in treatments. Rasaratnasamuchchaya by Rasa Vagbhata is an important medieval text.
This document provides an overview of the Marma system in Ayurveda. It defines Marma as junction points where muscles, veins, ligaments, bones and joints meet, and are considered seats of vital energy. Marmas are classified based on location in the body, type of tissue, and prognosis after injury. Injury to Marmas can cause deformity, loss of function, or instant death. Treatment includes first aid measures and external applications to aid healing. Ancient Ayurvedic texts like the Charak Samhita and Sushruta Samhita discuss Marmas, highlighting their importance in treating traumatic injuries and neurological disorders. Mastering Marma therapy can help reduce pain and improve organ function.
A Guest lecture organised by Agnivesha Ayurveda Academy Bangalore; have invited to Dr. Lohith B. A. M.D., PhD. Head & Professor, Department of Panchakarma , SDM college of Ayurveda & Hospital, Hassan
To deliver the lecture on "Panchakarma and its advancement" on 27/04/2017
The document discusses different methods of medicinal intake in Ayurveda. It provides context on the importance of the four factors (physician, medicine, assistant, patient) for successful treatment. It then describes various typologies or methods of medicinal intake discussed in Ayurvedic texts, including:
1) Six types described by Charaka based on time of intake like day/night, patient strength, relation to food, etc.
2) Medicines can be taken before, during or after meals based on which dosha is aggravated.
3) Other authors like Sushruta and Vagbhata describe 5-10 additional types of intake based on preparation, procedure and application method
The 'Sutra' is that power of words endowed to mankind to express his thoughts in a short and apt form. These Sutras are the conclusions of exhaustive survey of several years corroborating the experiences of ages. As the definition of Sutra states.
The one which comprises of minimum letters but maximum matter which is in the form of confirmed pure knowledge, and also possessing the power of self elaboration is defined as Sutra.
The Sutras possessing such a broad speculum are collected to comprehend the Samhita or Tantra. But the essence of the Samhita is extracted in its Sutrasthana only. The main and important classic, which narrates Ayurveda Shastra, is Caraka Samhita, which is the foundation stone of Ayurvedic literature. This Dwadasha Sahasri Samhita is also divided in eight Sthanas, amongst them the Sutrasthana which is most important being the Adyasthana and is representive of rest Sthanas.
Just like a thread, which keeps all the flowers together in garland. similarly Sutrasthana comprises the essence of all Sthanas in seed form.
The nectar from all the flowers of the rest 7 Sthanas is collected to design the Sutrasthana.
The Sutrasthana lies as the Madhusancaya of the Samhita. This nectar of knowledge has been stored by Acharya Charaka in very beautiful way i.e. in the form of Chatuska Methodology.
This document discusses the 10-fold examination method (Dasha Vidha Pariksha) in Ayurveda. It involves examining 10 aspects of a patient: 1) constitution (Prakriti), 2) tissue status (Sara), 3) compactness of the body (Samhanana), 4) measurements (Pramana), 5) diet status (Satmya), 6) mental status (Satva), 7) digestive capacity (Ahara Shakti), 8) physical capacity (Vyayama Shakti), 9) age (Vaya), and 10) disease status. Examining these 10 factors provides an overall assessment of the patient's health, immunity, and status of
Guna refers to the inherent properties or qualities of substances that characterize them and enable their identification. There are several classifications of gunas discussed in Ayurvedic texts. The key gunas are Saartha (perceptible qualities), Paraadi (extrinsic qualities), and Guruvaadi (physical qualities). Saartha gunas include the 5 senses of shabda, sparsha, rupa, rasa, and gandha. Paraadi gunas include qualities like number, combination, separation, individuality and measurement. Guruvaadi or Shariraka gunas include qualities like heaviness, lightness, coldness, etc. Proper understanding of a substance's gunas is important for identifying,
1. The document discusses Ashtasthana Pariksha, the eight-fold examination method in Ayurveda. It involves examination of the pulse, urine, stool, tongue, voice, touch, eyes, and physical appearance.
2. Nadi pariksha (pulse examination) is described as the oldest and most precise Ayurvedic diagnostic technique. Different pulse types and their interpretations are covered.
3. Examination of urine, stool, and tongue are also covered, noting what dosha imbalances or diseases can be indicated by the color, consistency and other properties of these outputs and organs.
This document discusses the Ayurvedic concept of Kriyakala, which refers to the appropriate time for treatment of a disease based on its stage of progression. It describes the six stages of disease progression as sanchaya, prakopa, prasara, sthana samsraya, vyakti, and bheda. The stages involve the accumulation, aggravation, spreading, localization, manifestation of symptoms, and resolution of doshas. Understanding kriyakala is important for early diagnosis, prognosis, and adopting preventive and curative measures. The document also discusses ritu kriyakala, how doshas vary physiologically with the seasons. Treatment is easier if the
1. Madhutailika basti is a type of niruha basti made with equal parts madhu, taila, along with other ingredients like saindhava, kalka, and kwatha.
2. It has indications for diseases like prameha, gulma, arsha, and krimi and benefits like rasayana, medohara, and vrishya.
3. Special indications listed in classical texts include conditions like prameha, gulma, krimi, plihara, and benefits such as deepana, brimhana, and chakshusya.
This document discusses the Ayurvedic concept of Upadhatus, which are the secondary tissues that provide support to the main tissues (Dhatus). It describes the different Upadhatus according to Charak and Sharangdhara, and explains that diseases can arise when the Upadhatus are deranged (Pradoshaj vikar) due to problems with the channels of circulation (Srotas), digestive fire (Agni), or vitiation of the doshas. Various diseases are mentioned where specific Upadhatus are involved, such as Vasa in prameha and Kandara in vishwachi.
This document discusses Madhumeha (diabetes mellitus) according to Ayurveda. It begins by defining Madhumeha as an advanced stage of Prameha (diabetes) where the urine resembles honey in color, taste and consistency. It describes the etiology, pathogenesis, classifications, symptoms and management strategies for Prameha and Madhumeha. Lifestyle modifications and herbs, formulations and procedures described in Ayurvedic texts are recommended for treatment and prevention.
BY
Prof. Dr. N. Satya Prasad, M.D., PGDHM
GOLD MEDALIST
Sr. Reader / Civil Surgeon
Post Graduate department of Kayachikitsa
Dr. B.R.K.R. Government Ayurvedic college
Hyderabad, A.P., India
Email: satyapnamburu@gmail.com
1. Karma refers to the inherent property of a drug that is responsible for its therapeutic action and physiological effects in the body.
2. Drug karma can be classified in various ways including by the organ or system affected, the dosha pacified or aggravated, the action performed such as cleansing, nourishing, or lightening.
3. Some examples of specific karmas described are deepana, pachana, shodhana, shaman, anulomana, bhedana, and rasayana. Each karma is characterized by the doshas, tissues, or parts of the body it acts on and the gunas or elements that predominate in the drug.
Classification of Dravya in Charaka Samhitasenbinay
Charaka Samhita (CS) is one of the most referred & oldest Ayurvedic treatises. Dravyaguna (DGV) is one of the branches of Ayurveda, which deals with dravya (plants & other substances used as drugs & diets) with their guna (properties & actions) as to their beneficial or non-beneficial effects to healthy & disease condition. This presentation is highlighting the classification of such dravya in Charaka Samhita.
The document discusses dosha gati (movement of doshas) and rogamarga (pathways of diseases) in Ayurveda. It describes:
1. Three types of rogamarga - sakagata (external), madhyama (channels), and abhyantara (internal).
2. Diseases that can manifest in each rogamarga, such as twak rogas in sakagata and visarpa or gulma in madhyama and abhyantara rogamarga.
3. Dosha gati, how doshas can move from one dhatu or tissue to another, affecting different rogamarga and resulting in different disease manifestations
1. Rasasastra originated from Atharvaveda and further developed during medieval period as an auxiliary branch of Ayurveda focused on inorganic pharmaceutical preparations.
2. It was originally focused on spiritual goals but later focused on material goals like wealth and metals transmutation.
3. In late ancient and medieval periods, it focused more on medical applications, strengthening the body and curing diseases.
4. Key early texts include Charaka Samhita and Sushruta Samhita which mention use of minerals and metals in treatments. Rasaratnasamuchchaya by Rasa Vagbhata is an important medieval text.
This document provides an overview of the Marma system in Ayurveda. It defines Marma as junction points where muscles, veins, ligaments, bones and joints meet, and are considered seats of vital energy. Marmas are classified based on location in the body, type of tissue, and prognosis after injury. Injury to Marmas can cause deformity, loss of function, or instant death. Treatment includes first aid measures and external applications to aid healing. Ancient Ayurvedic texts like the Charak Samhita and Sushruta Samhita discuss Marmas, highlighting their importance in treating traumatic injuries and neurological disorders. Mastering Marma therapy can help reduce pain and improve organ function.
This document discusses the application of siddhantas (scientific principles) to the concept of rasayana in Ayurveda. It provides an introduction to rasayana and outlines materials and methods, references, definitions, objectives, those suitable and unsuitable for rasayana according to classical texts, and different types of rasayana. The document references several Ayurvedic classics and aims to systematically apply siddhantas to better understand rasayana.
This document provides an overview of manuscriptology, the study of ancient manuscripts. It defines key terms like manuscripts, scripts, and preservation methods. The main points are:
1) Manuscriptology involves collecting, cataloging, transcribing, editing and publishing ancient manuscripts to preserve knowledge from the past.
2) India has over 5 million manuscripts spanning many subjects including Ayurveda. Only a small fraction have been published or digitized.
3) Challenges include preserving manuscripts from damage due to climate, pests and improper storage. New methods involve digitization and online databases.
4) Studying manuscripts requires expertise in languages, analytical methods, and specialized tasks like cataloging,
shotha nidana, poorva roopa, roopa, upashaya, samprapthi, chikitsa according to charaka, sushrutha, ashtanga hridaya, ashtanga sangaraha
you can get detail description on shotha from this presentation.
The document discusses key concepts in Jaina Darshana or Jain philosophy. It covers topics like the 24 Teerthankaras, the seven tattvas or fundamental substances including jiva and ajiva, the concept of Anekanta or multiple viewpoints, and the path to liberation through practices like the five mahavratas and 14 gunasthanas. The core beliefs of Jainism like ahimsa, anekanta, and the classification of reality into jiva and ajiva are explained in relation to concepts in Jain philosophical thought.
Ayurvedic description of kamala (jaundice) from charaka samhita, sushrutha samhita and Ashtanga hrudaya by Dr.Shruthi Panambur MD in Ayurveda Samhita and Siddhanta.
1. DAARSHANIKA
SIDDHANTA
Application of Vaadamaarga
PRESENTER
Dr. Shruthi Panambur
Final year PG scholar
Dept of PG studies in Ayurveda Samhita and
Siddhanta
Sri Sri College of Ayurvedic Science & Research
Bengaluru
GUIDED BY
Dr. Sri Nagesh K.A
Professor & HOD
Dept Of PG Studies In Ayurveda Samhita And
Siddhanta
Sri Sri College Of Ayurvedic Science & Research
Bengaluru
12/12/2022 1
3. INTRODUCTION
• There was, for a considerable period of time, a very lively and extensively
practiced tradition of formal debates. It is called vaada.
• Vaada is a discussion with opponents based on scriptures.
• Logical discussion promotes knowledge, power of speech and eliminates doubts.
• Vaada takes place involving common topics and person who are all participating
in it, should be well versed in the subject.
• Charaka Samhita in vimana sthaana explains about vaada maarga (method of
vaada) under 44 terms.
• Here we are going to understand vaada maarga.
12/12/2022 3
4. MATERIALS AND METHODS
• Materials
Charaka Samhita, Shabdakalpa dhruma, Amara kosha.
• Methods
1. Review on vaada maarga.
2. Application of vaada maarga.
12/12/2022 4
5. Review
• History of vaada
• Reference
• Prakarana samanvaya
• Vaada maarga Nirukthi
• 44 vaada maarga
• Each vaada maarga definition
12/12/2022 5
6. History of vaada
• The knowledge of conducting a successful debate was referred to as vaada
vidya.
• It is there from the age of Upanishad example in Bhadrakaaranya
Upanishad there is a reference of vaada between sages.
• Nyaayasutra mentioned three kinds of debate, namely, vaada, jalpa and
vitanda.
• The vaada traditions are still practiced in modern times by Tibetian
Buddhists monk.
12/12/2022 6
8. Need of vaada maarga
तत्रेदं वादमर्ाादालक्षणं भवतत-
इदं वाच्यम्, इदमवाच्यम्, एवं परातितो भवतीतत||(ch.vi.8/26)
The results of discussion is to know is it worth speaking or not worth
speaking thus to know how one is defeat other.
इमाति तु खलु पदाति तभषग्वादमार्ाज्ञािार्ामतिर्म्याति भवन्ति।(ch.vi.8/27)
12/12/2022 8
11. वादः
• Definitions
• तत्र वादो िाम स र्त् परेण सह शास्त्रपूवाक
ं तवर्ृह्य कर्र्तत|(ch.vi.8/28)
The vaada is that in which a discussion is done with the opponent based
on shaastra.
Jalpa •तत्र पक्षातितर्ोवाििं िल्पः
vitanda •िल्पतवपर्ार्ो तवतण्डा
12/12/2022 11
24. Guideline for a vaada
12/12/2022 24
वादस्तु खलु तभषिां प्रवतामािो प्रवतेतार्ुवेद एव,
िान्यत्र|
The physicians should discuss in debate the topics which is
related to Ayurveda not any other subject.
अत्र तह वाक्यप्रततवाक्यतवस्तराः क
े वलाश्चोपपत्तर्ः
सवाातिकरणेषु|
Here the statement and counter statement entire topics of
Ayurveda in detail all the arguments should be mentioned.
ताः सवााः समवेक्ष्यावेक्ष्य सवं वाक्यं ब्रूर्ात्, िाप्रक
ृ त
कमशास्त्रमपरीतक्षतमसािकमाक
ु लमव्यापक
ं वा|
One should make any statements taking into consideration all
the reasoning properly and with fully considering and
understanding all the aspects and not anything which is
irrelevant, unscriptural, unexamined, in appropriate and
confused
सवं ि हेतुमद् ब्रूर्ात्| He should speak every thing with reasoning
हेतुमिो ह्यकलुषाः सवा एव वादतवग्रहातश्चतकन्तत्सते
कारणभूताः, प्रशस्तबुन्तद्धविाकत्वात्; सवाारम्भतसन्तद्धं
ह्यावहत्यिुपहता बुन्तद्धः|
All the conflicts of vaada if endowed with reasoning, are devoid
of defects and being promoter of understanding become asset
for success in treatment, because undamaged intellect leads to
success in all the actions.
25. Theory of vaada in Nyaayasutra
• Among 16 padaartha- pramana, samshaya, prayojana(drushta and adrushta),
drishtaanta, Siddhanta, pancha avayava, vaada, jalpa, vitanda,
hetwabhasa(savyabhichaari, viruddham, prakarana sama, saadhyasama,
ateetakaala), arthapraapti, nigrahasthaana
• Vaada – debate between a proponent and his teacher or somebody with a
similar status. The goal of the vaada is establishment of truth or an accepted
doctrine.
• Jalpa and vitanda- debate between those who want victory.
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28. Discussion on prakarana samanvaya
• The ideal treatise, ideal teacher and ideal student are considered as
basic pillars for proper propagation of Ayurveda. Learning never ends
once we perceived the degree, further knowledge is gained by
discussion with similar interest people.
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29. Why it is called vaada Maarga?
• मार्ा- अिुर्त ऐषण(sh.ka.dr)
• In the course of vaada the tools/ words required from the start of the
vaada till the end of the vaada is been explained thus it is named as
maarga not patha or disha etc.
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30. Importance of vaada?
• Vaada between the group of individuals, who typically shares similar interest, solve
problems or make comments.
• Here vaada helps in acquiring knowledge to provide better care to the patients
• Doing vaada will help in the development of participant’s cognitive, critical
thinking and analytical thinking.
• Healthy discussion brings the growth in knowledge, increases enlightenment and is
helpful in preparation for competition. Sharpness and clarity of the topic is
increased. Vocabulary is increased and also interpretation power is increased.
• The points that should be considered while preparing for any presentation are
applicable for effective communication
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31. Categorizing the 44 vaada maarga
• Medium of expression – shabda
• Reason for vaada- samshaya , prayojana, jignasa
• Topics for vaada – dravya, guna, karma, saamaanya, vishesha
• Method of presentation – pratigna, sthaapana, pratishtaapana, hetu,
drishtaanta, upanaya, nigamana, Uttara
• Tools used for proving the statement- Siddhanta, prathyaksha,
anumaana, aitihya, aupamya
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32. • Helping words – arthapraapthi, sambhava
• Definite conclusion - vyavasaaya
• Indefinite conclusion – savyabhicaara
• Questions on presentation – anuyoga, pratyanuyoga, chhala, parihaara,
upaalamba
• Reasons for failure (defeat) of vaada- anuyojya, vaakyadosha, ahetu,
ateetakaala, pratignahaani, hetwantara, arthaanthara
• Reasons for success of vaada- ananuyojya, vaakyaprashamsa, abhyanujna
• Failure (defeat) - nigrahasthaana
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35. Application of vaadamarga in research
• Design of research work– संशर्, तिग्न्यास, व्यवसार्, प्रर्ोिि, सम्भव
• Area and measure- द्रव्य, र्ुण, कमा, समान्य, तवशेष, समवार्
• Title of research work- प्रततज्ञा
• Aims and objective- हेतु
• Well known established work, any instances, example- दृष्टाि
• Comparative study- उपिर्
• Final conclusion- तिर्मि
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36. • Validation of research work/ establishment of universal truth- तसद्धाि-
universal theory, restricted theory, implied theory, hypothetical theory
• Establishment of theory through justification – स्र्ापि
• Counter argument against the proposition set- प्रततस्र्ापि
• Tools/ instruments of research – शब्द, प्रत्यक्ष, अिुमाि, ऐततह्य, औपम्य,
अर्ाप्रान्तत
• Demonstration for approval- अििुर्ोज्य(infallible statement),
अिुर्ोर्(compilation of partial quiery), प्रत्यिुर्ोर्(repeated compilation of
query/counter- question), पररहार(correction and compilation),
वाक्यप्रशंस(syntactical excellence)
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37. • Defects in demonstration- सव्यतभिारर (doubtful statement), अिुर्ोज्य
(defective / questionable statement), वाक्यदोष (defect in statement),
छल (verbal and general casuistry), अहेतु(defective observation),
अतीतकाल(delayed statement, defiance of temporal order),
उपलम्भ(defective causality), अभ्यिुज्ञ्य(admission of argument),
हेत्विर(imperfect reason is stated), अर्ाािर(irrelevant statement),
उत्तर(rejoinder)
• Rejection or failure of work – प्रततज्ञाहाति(failure to prove the
synopsis), तिग्रहस्र्ाि (rejection from approval/ unproved)
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38. Method of conducting vaada(jalpa/vitanda) in
current scenario?
• Discussion with in the department
• Inter departmental Discussion
• Seminars (national and international)
• Seminars, on the topics that is to be explored
• Case presentations
• Research papers
• Direct forming a group
• Google groups
• Facebook groups
• Whats app groups
• Zoom meetings
Vaada Method
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39. Jalpa and vitanda
• Jalpa stands for two contrary views where the speaker and opponent
tries to prove their view. so, through the outcome of jalpa we can
analyze which view is right.
• Through Vitanda we can analyse various avenues to a given context.
• So, jalpa helps in establishing a statement whereas vitanda gives
knowledge about various aspects that is to be considered and involved
in that context.
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40. Conclusion
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• Vaada maarga is been explained in vimaana sthaana as vi stands for
vishishta maana of doshadi factors by knowing the vaada maarga is
helps to enrich the knowledge about doshadi vishaya and arrive at a
conclusion.
• The word maarga is specifically used to indicate its association from
start to end of a vaada
• vaada will help in the development of participant’s cognitive,
analytical thinking and critical thinking.
41. Conclusion
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• Vaada maarga is explained by Charaka Samhita so it is considered as
pratitantra Siddhanta
• Importance of naamakarana Siddhanta is understood by explaining
the each word in detail
• The words with udaaharana helped us to understand the concept in
clarity
• vaada maarga in present senorio is understood as national and
international presentations, presentations in department and
interdepartment, in groups
42. Conclusion
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• Definite conclusion after vaada can be taken as abhyupagama
siddhaanta
• Vaada maarga can be organized in a way that which can be helpful
for presentation like categorizing it as reason for vaada, title, topic,
success,failure etc
• Vaada maarga can also be classified under research protocol.
• Jalpa helps in establishing a statement whereas vitanda gives
knowledge about various aspects that is to be considered and
involved in that context.
These debates were conducted, sometimes with royal places, to examine various religious, philosophical, moral and doctrine issues.
Jalpa- in which speaker and opponent both present their views.
Vitanda- in which opponent without advancing any of his own view , just finds faults in other view.
Sthaapana- establishment
Pratisthaapana- counter establishment
Uttara kaarana and kaarya is opposite.
Abhypagama – hypothetical theory,
Samshaya- not conformed decision
Bheshaja, aushada, saadhana, ,,,,bheshaja bheshaja
Samaya- convention- general rule
Chala- confusing statement, confusing word or statement
Ahetu- not proper reasoning
Ateetakaala- delayed order
Upaalamba- pointing out defect in hetu.
Abhyanugnya- accepting the argument with or without desire
Hetwantara- irrelevant reasoning
Arthaanthara- irrelevant statements
The person involved in discussion in the assembly of learned scholar.
Does not understanding In spite of being repeated thrice.
Does not put a question where it is necessasary and question where it is unwanted
Jalpa- in which speaker and opponent both present their views.
Vitanda- in which opponent without advancing any of his own view , just finds faults in other view.