Nyaya - Revision history

Agnivesha at 07:18, 17 June 2024

2024-06-17T07:18:11Z

← Older revision		Revision as of 07:18, 17 June 2024
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	\|label2 = Authors		\|label2 = Authors
	\|data2 = Joshi M. R. <sup>1</sup>		\|data2 = Joshi M. R. <sup>1</sup> Tamkute Pooja <sup>2</sup>

	\|label3 = Reviewers & Editors		\|label3 = Reviewers & Editors
	\|data3 = Basisht G.<sup>2</sup>, Deole Y.S.<sup>3</sup>		\|data3 = Basisht G.<sup>3</sup>, Deole Y.S.<sup>4</sup>

	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sanskrit, Samhita and Siddhanta, All India Institute of Ayurveda, Goa, India		\|data5 = <sup>1</sup> Department of Sanskrit, Samhita and Siddhanta, All India Institute of Ayurveda, Goa, India

	<sup>2</sup> ~~Rheumatologist~~, ~~Orlando~~, ~~Florida~~, ~~U.S.A.~~		<sup>2</sup>Department of Samhita and Siddhanta, Tilak Ayurveda Mahavidyalaya, Pune, India

	<sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		<sup>3</sup> Rheumatologist, Orlando, Florida, U.S.A.

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

	\|label6 = Correspondence emails		\|label6 = Correspondence emails

Agnivesha: grammar

2024-06-17T06:50:08Z

grammar

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Agnivesha: /* Important nyaya related to metabolismVd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013. */

2024-05-24T11:19:46Z

Important nyaya related to metabolismVd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013.

← Older revision		Revision as of 11:19, 24 May 2024
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	\|This shloka states the adhikaran (title) of the chapter		\|This shloka states the adhikaran (title) of the chapter
	\|-		\|-
	\|3.		\|style="text-align:center;"\|3.
	\|Alaatachakradarshana nyaya		\|Alaatachakradarshana nyaya
	\|Gangadhara Roy commentary on Cha. Sa. Sutra Sthana 8/5		\|Gangadhara Roy commentary on Cha. Sa. Sutra Sthana 8/5
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	Cha. Sam Chikitsasthan 20/6,		Cha. Sam Chikitsasthan 20/6,
	\|8		\|style="text-align:center;"\|8
	\|Triskandh of Ayurveda elaborated using the word anantpar. Chakradatta explains Anantapar, which has no beginning or end.		\|Triskandh of Ayurveda elaborated using the word anantpar. Chakradatta explains Anantapar, which has no beginning or end.
	\|-		\|-

Agnivesha at 11:18, 24 May 2024

2024-05-24T11:18:08Z

Show changes

Agnivesha: /* Important nyaya related to metabolismVd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013. */

2024-05-24T11:10:42Z

Important nyaya related to metabolismVd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013.

← Older revision		Revision as of 11:10, 24 May 2024
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	\|the word Babhrugudha is given to the physician who is surrounded by fools, it is also called Pallavagrahi.		\|the word Babhrugudha is given to the physician who is surrounded by fools, it is also called Pallavagrahi.
	\|-		\|-
	\|~~l l~~.		\|11.
	\|Bhagasiddha nyaya		\|Bhagasiddha nyaya
	\|Chakrapani commentary on Cha. Sa. Sutra Sthana 1/51,		\|Chakrapani commentary on Cha. Sa. Sutra Sthana 1/51,

Agnivesha at 11:09, 24 May 2024

2024-05-24T11:09:03Z

@@ Line 205: / Line 205: @@
 <li style="font-weight:bold">Khalekapota nyaya:<span style="font-weight:normal"><br/>Many pigeons gather at the granary to eat grain and after eating there, they go in different directions. Their routes to the nests are different. Also, their residences are far or near. <br/>Just like birds that live nearby reach their destination faster than those living far away, different parts of our bodies get nourished at different speeds. This is similar to how our body processes nutrients from food. Our food contains nutrients for all parts of the body, but each part gets nourished differently. This is because the sources that produce these body parts are separate, and they only produce specific parts. So, the nutrients for one body part don't interfere with others.<br/>As these nutrients travel from their sources to different body parts, they take different amounts of time to reach each part. For example, it takes longer to nourish blood (rakta) than the initial tissue (rasa), and even longer to nourish muscle (mansa) than blood, and so on. The nutrients for the reproductive tissue (shukra) take the longest time to reach because their sources are far away. On the other hand, the initial tissue gets nourished quickly because its sources are close.  This process of nutrient distribution is called Khalekapota nyaya.<br/>In the dhatuposhana order, there are three main views or parties: Kedarkulya nyaya, Kshiradadhi nyaya, and Khalekpota nyaya. All three believe that the body's tissues (dhatus) can be nourished. However, they have different opinions on some matters.<br/>For example, if the rasa dhatu becomes unhealthy due to eating the wrong foods, it could affect the quality of all the following dhatus made from it. According to Kshiradadhinayaya, when all dhatus eventually turn into the Shukra dhatu, problems in the initial dhatu can lead to issues in the garbha. On the other hand, Khalekpota nyaya suggests that only the specific dhatu affected by bad food will suffer, while others remain healthy.<br/>There are illnesses like jwara, pandu, prameha, rajykshma, and kushtha vyadhis where food plays a big role. These illnesses can affect the whole body because all tissues and their sources are interconnected. Fixing dietary issues is like treating the root cause of the disease. By removing harmful substances from the initial tissue, the other dhatus formed from it can also benefit.<br/>This understanding is also applied in medicine. If a particular dhatu deteriorates due to wrong eating habits, only that specific area is affected, as Khalekpotanyaya suggests. Also, according to this view, certain foods like Pimpli, Ringani, Jyeshtamadha, and Behada may only affect the throat area, making them useful for throat-related issues, known as 'Kanthya'. Overall, these three viewpoints help us understand how the body works, how diseases develop, and how to treat them.</span></li></ol>
 {| class="wikitable"
-|+'''Table no.: List of Nyayas traced in Brihatrayee in various commentaries along with reference: - (Charak Samhita, Sushrut Samhita, Ashtanga Hridya, Ashtanga Sangraha)'''
+|+'''Table no.: List of Nyayas traced in Brihatrayee in various commentaries along with reference:<ref name="ref13">Chinthala R, Kamble S, Baghel A S, Vyas A H, Bhagavathi, Significance of Nyayas (Maxims) in Understanding the Philosophical Aspect of Ayurveda: a critical review, doi -10.5455/ JREIM 82-153796013, November 30, 2018.</ref> - (Charak Samhita, Sushrut Samhita, Ashtanga Hridya, Ashtanga Sangraha)'''
 !'''Sr. No.'''
 !'''Nyaya (Maxim)'''
@@ Line 754: / Line 754: @@
 |The human body consists of/ made with 5 natural components  (bhumi, aksha, agni, aap, vayu). That is called panchbhautik sharir. The  concept is explained using this Nyaya.
 |}
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Agnivesha at 10:56, 24 May 2024

2024-05-24T10:56:36Z

← Older revision		Revision as of 10:56, 24 May 2024
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	\|1		\|1
	\|They had mentioned the greatness of ksheer as it increased in quality by mixing with other dravyas.		\|They had mentioned the greatness of ksheer as it increased in quality by mixing with other dravyas.
	\|}		\|-
	~~{\| class="wikitable"~~
	\|22.		\|22.
	\|Durgruhita-Sugruhita Nyaya		\|Durgruhita-Sugruhita Nyaya
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	\|1		\|1
	\|Kaphaj prameha explained using this Nyaya name as an adjective.		\|Kaphaj prameha explained using this Nyaya name as an adjective.
	\|}		\|-
	~~{\| class="wikitable"~~
	\|38.		\|38.
	\|Masharashi tulya Nyaya		\|Masharashi tulya Nyaya

Agnivesha at 10:54, 24 May 2024

2024-05-24T10:54:35Z

Show changes

Agnivesha at 13:59, 23 May 2024

2024-05-23T13:59:05Z

← Older revision		Revision as of 13:59, 23 May 2024
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	== Important nyaya related to metabolism<ref name="ref12">Vd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013.</ref> ==		== Important nyaya related to metabolism<ref name="ref12">Vd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013.</ref> ==
	<ol style="text-align:justify;"><li style="font-weight:bold">Kedarkulya nyaya-<span style="font-weight:normal"><br/>This is the first and most important nyaya to explain the theory of the metabolism of ingested food (ahara rasa). Kedara means area or field and kulya means patha. Just as the crops in the field are watered by looking at various paths or paths, the dhatu in our bodies are nourished. The main source of water in the field is the field well. The water from that well is pulled up by pulling oxen to the mote or by installing an engine on the well and then the water goes to the crops in the field through a tap or dam. The water first goes to the paths of the crop which is near the engine and nourishes the crop in it. In this way, all the crops in the field are nourished by having water one after the other. In this method, the closest relative is fed first. The one who is in the middle, after him, and the one who is the very last, is nourished last of all. It means that not all are nourished at all and besides this water goes to each place sequentially. You get to see two such things. The same happens in our body.~~</span>~~		<ol style="text-align:justify;"><li style="font-weight:bold">Kedarkulya nyaya-<span style="font-weight:normal"><br/>This is the first and most important nyaya to explain the theory of the metabolism of ingested food (ahara rasa). Kedara means area or field and kulya means patha. Just as the crops in the field are watered by looking at various paths or paths, the dhatu in our bodies are nourished. The main source of water in the field is the field well. The water from that well is pulled up by pulling oxen to the mote or by installing an engine on the well and then the water goes to the crops in the field through a tap or dam. The water first goes to the paths of the crop which is near the engine and nourishes the crop in it. In this way, all the crops in the field are nourished by having water one after the other. In this method, the closest relative is fed first. The one who is in the middle, after him, and the one who is the very last, is nourished last of all. It means that not all are nourished at all and besides this water goes to each place sequentially. You get to see two such things. The same happens in our body. [[File:Ahararasa.jpg\|center]]
	[[File:Ahararasa.jpg\|center]]		Rasa dhatu is the closest and first dhatu to the alimentary canal expelled through the heart. Ahara rasa is first carried to this rasa, where it nourishes the rasa dhatu. It then moves to the blood vessel and nourishes it. Then it goes to mansa, meda, asthi, majja, and shukra dhatu to nourish them. As the shukra dhatu is at the end of this line, the alimentary canal reaches it last and thus the shukradhatu is nourished last. That is, the first dhatu in this sequence withdraws its element first. Then there was the second, and then the third, and so on, the last dhatu taking its nutrients from the remainder. <br/>That is, in this method of nutrition, dhatus are fed according to their queue (like Queue). This method is called 'Kedarkulyanaya'. Therefore, the nutrient is delivered to all the dhatus at once, (i.e., utpala patra shatpatra suchimev); But structurally these dhatus are far apart. Ahara rasa comes to each dhatu at the same time though reaching, they do the act of taking this rasa from their source and their nourishment as they will. They have such freedom and therefore the time required for each dhatuposhana is not the same. Nourishment of ras dhatu (rasa pushti) happens first means fast. Nourishment of rakta dhatu (rakta Pushti) takes a longer time. Shukra dhatu takes the longest time to absorb that rasa into its source (srotas) and enrich its elements. This makes this nutrition distant in terms of time, that is all.</span>
	Rasa dhatu is the closest and first dhatu to the alimentary canal expelled through the heart. Ahara rasa is first carried to this rasa, where it nourishes the rasa dhatu. It then moves to the blood vessel and nourishes it. Then it goes to mansa, meda, asthi, majja, and shukra dhatu to nourish them. As the shukra dhatu is at the end of this line, the alimentary canal reaches it last and thus the shukradhatu is nourished last. That is, the first dhatu in this sequence withdraws its element first. Then there was the second, and then the third, and so on, the last dhatu taking its nutrients from the remainder. <br/>That is, in this method of nutrition, dhatus are fed according to their queue (like Queue). This method is called 'Kedarkulyanaya'. Therefore, the nutrient is delivered to all the dhatus at once, (i.e., utpala patra shatpatra suchimev); But structurally these dhatus are far apart. Ahara rasa comes to each dhatu at the same time though reaching, they do the act of taking this rasa from their source and their nourishment as they will. They have such freedom and therefore the time required for each dhatuposhana is not the same. Nourishment of ras dhatu (rasa pushti) happens first means fast. Nourishment of rakta dhatu (rakta Pushti) takes a longer time. Shukra dhatu takes the longest time to absorb that rasa into its source (srotas) and enrich its elements. This makes this nutrition distant in terms of time, that is all.
	</li>		</li>
	<li style="font-weight:bold"><span style="font-weight:normal"><br/></span></li>		<li style="font-weight:bold">Kshira dadhi nyaya or kramaparinama paksha:<span style="font-weight:normal"><br/>By burning the milk and mixing it with digestive acid (sour food content), it becomes curd over a period. This curd is affected by the slow ritual fire, and its impurities are removed, and the most pleasant essence is formed. That is, milk takes the form of ghee after frequent digestion and separation. In this way, rasa dhatu gets digested in this body, the faces on it are removed, and this rasa dhatu gets more essence and prasada bhuta form of shukra. That means shukra is in rasa dhatu. There is, but this rasa must go through various digestions to express it.</span></li>
	<li style="font-weight:bold"><span style="font-weight:normal"><br/></span></li></ol>		<li style="font-weight:bold">Khalekapota nyaya:<span style="font-weight:normal"><br/>Many pigeons gather at the granary to eat grain and after eating there, they go in different directions. Their routes to the nests are different. Also, their residences are far or near. <br/>Just like birds that live nearby reach their destination faster than those living far away, different parts of our bodies get nourished at different speeds. This is similar to how our body processes nutrients from food. Our food contains nutrients for all parts of the body, but each part gets nourished differently. This is because the sources that produce these body parts are separate, and they only produce specific parts. So, the nutrients for one body part don't interfere with others.<br/>As these nutrients travel from their sources to different body parts, they take different amounts of time to reach each part. For example, it takes longer to nourish blood (rakta) than the initial tissue (rasa), and even longer to nourish muscle (mansa) than blood, and so on. The nutrients for the reproductive tissue (shukra) take the longest time to reach because their sources are far away. On the other hand, the initial tissue gets nourished quickly because its sources are close. This process of nutrient distribution is called Khalekapota nyaya.<br/>In the dhatuposhana order, there are three main views or parties: Kedarkulya nyaya, Kshiradadhi nyaya, and Khalekpota nyaya. All three believe that the body's tissues (dhatus) can be nourished. However, they have different opinions on some matters.<br/>For example, if the rasa dhatu becomes unhealthy due to eating the wrong foods, it could affect the quality of all the following dhatus made from it. According to Kshiradadhinayaya, when all dhatus eventually turn into the Shukra dhatu, problems in the initial dhatu can lead to issues in the garbha. On the other hand, Khalekpota nyaya suggests that only the specific dhatu affected by bad food will suffer, while others remain healthy.<br/>There are illnesses like jwara, pandu, prameha, rajykshma, and kushtha vyadhis where food plays a big role. These illnesses can affect the whole body because all tissues and their sources are interconnected. Fixing dietary issues is like treating the root cause of the disease. By removing harmful substances from the initial tissue, the other dhatus formed from it can also benefit.<br/>This understanding is also applied in medicine. If a particular dhatu deteriorates due to wrong eating habits, only that specific area is affected, as Khalekpotanyaya suggests. Also, according to this view, certain foods like Pimpli, Ringani, Jyeshtamadha, and Behada may only affect the throat area, making them useful for throat-related issues, known as 'Kanthya'. Overall, these three viewpoints help us understand how the body works, how diseases develop, and how to treat them.</span></li></ol>

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Agnivesha at 13:55, 23 May 2024

2024-05-23T13:55:23Z

← Older revision		Revision as of 13:55, 23 May 2024
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	== Classification of maxims (nyayas) ==		== Classification of maxims (nyayas) ==
	<ol type="A"><li style="font-weight:bold">Based on their existence, <span style="font-weight:normal">these maxims come under mainly two divisions viz. Nyayas in original verses and Nyayas in commentaries. <br/>Original verses such as Tilapidaka Nyaya, Babhrugudha Nyaya, Bhuyasa Alpam Avajiyate Nyaya, Pipilika-Bharaharana Nyaya, Utsargapavada Nyaya, Ambujavanasyarkaha Nyaya, Durgruhita Sugruhita Nyaya in Charak Samhita; Chandana-Bhara-Hara Khara Nyaya, Shabda Archi Jala Santanavat Nyaya, Taila Patra Dhara Nyaya and Visha-Krimi Nyaya in Sushrut Samhita; Munja dishikhoddharana Nyaya, Nira ksheera viveka Nyaya and Ratho-vahamano Nyaya in Ashtanga Hridaya.</span></li>		<ol type="A" style="text-align:justify;"><li style="font-weight:bold">Based on their existence, <span style="font-weight:normal">these maxims come under mainly two divisions viz. Nyayas in original verses and Nyayas in commentaries. <br/>Original verses such as Tilapidaka Nyaya, Babhrugudha Nyaya, Bhuyasa Alpam Avajiyate Nyaya, Pipilika-Bharaharana Nyaya, Utsargapavada Nyaya, Ambujavanasyarkaha Nyaya, Durgruhita Sugruhita Nyaya in Charak Samhita; Chandana-Bhara-Hara Khara Nyaya, Shabda Archi Jala Santanavat Nyaya, Taila Patra Dhara Nyaya and Visha-Krimi Nyaya in Sushrut Samhita; Munja dishikhoddharana Nyaya, Nira ksheera viveka Nyaya and Ratho-vahamano Nyaya in Ashtanga Hridaya.</span></li>
	<li style="font-weight:bold">Based on utility or applicability: <span style="font-weight:normal">These nyayas can be categorized.<ref name="ref10">Chinthala R, Kamble S, Baghel AS, Vyas H, Bhagavathi NN. Significance of Nyayas (Maxims) in understanding philosophical aspects of Ayurveda: A critical review. Journal of Research and Education in Indian Medicine. 2018 Dec 20; 24(3):81.</ref> However, nyayas are sagacious, they not only enhance the text or literature but also bring up a scholastic blush to it. </span></li></ol>		<li style="font-weight:bold">Based on utility or applicability: <span style="font-weight:normal">These nyayas can be categorized.<ref name="ref10">Chinthala R, Kamble S, Baghel AS, Vyas H, Bhagavathi NN. Significance of Nyayas (Maxims) in understanding philosophical aspects of Ayurveda: A critical review. Journal of Research and Education in Indian Medicine. 2018 Dec 20; 24(3):81.</ref> However, nyayas are sagacious, they not only enhance the text or literature but also bring up a scholastic blush to it. </span></li></ol>
	The classification is as follows:		The classification is as follows:
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	<li style="font-weight:bold">Others or miscellaneous:<span style="font-weight:normal"><br/>Ghunakshara nyaya, kakataliya nyaya, babhrurguda nyaya, tilapidaka nyaya</span></li>		<li style="font-weight:bold">Others or miscellaneous:<span style="font-weight:normal"><br/>Ghunakshara nyaya, kakataliya nyaya, babhrurguda nyaya, tilapidaka nyaya</span></li>
	<li style="font-weight:bold">Useful for even medicinal preparations, rules and regulations about diet, and ethical clinical practice.<ref name="ref11">Pallavi H, Kumar AA, Shrikanth PH. Maxim-Therapeutics in Ayurveda.</ref> <span style="font-weight:normal">Maxims like shrunga grahika nyaya, gobalivardhana nyaya, kapinjaladhikarana nyaya, abhinava-mrut kumbha-jala- lava-syandana nyaya, utsarga apavada nyaya, dhatu poshana nyaya, tailapatradhara nyaya, etc. found useful in understanding cause, pathology, curability of the disease.</span></li></ol>		<li style="font-weight:bold">Useful for even medicinal preparations, rules and regulations about diet, and ethical clinical practice.<ref name="ref11">Pallavi H, Kumar AA, Shrikanth PH. Maxim-Therapeutics in Ayurveda.</ref> <span style="font-weight:normal">Maxims like shrunga grahika nyaya, gobalivardhana nyaya, kapinjaladhikarana nyaya, abhinava-mrut kumbha-jala- lava-syandana nyaya, utsarga apavada nyaya, dhatu poshana nyaya, tailapatradhara nyaya, etc. found useful in understanding cause, pathology, curability of the disease.</span></li></ol>

			== Important nyaya related to metabolism<ref name="ref12">Vd Go Aa Fadke, Doshadhatumalavidgyan book, Madhuri publisher, Pune, sixteenth edition, January 2013.</ref> ==
			<ol style="text-align:justify;"><li style="font-weight:bold">Kedarkulya nyaya-<span style="font-weight:normal"><br/>This is the first and most important nyaya to explain the theory of the metabolism of ingested food (ahara rasa). Kedara means area or field and kulya means patha. Just as the crops in the field are watered by looking at various paths or paths, the dhatu in our bodies are nourished. The main source of water in the field is the field well. The water from that well is pulled up by pulling oxen to the mote or by installing an engine on the well and then the water goes to the crops in the field through a tap or dam. The water first goes to the paths of the crop which is near the engine and nourishes the crop in it. In this way, all the crops in the field are nourished by having water one after the other. In this method, the closest relative is fed first. The one who is in the middle, after him, and the one who is the very last, is nourished last of all. It means that not all are nourished at all and besides this water goes to each place sequentially. You get to see two such things. The same happens in our body.</span>
			[[File:Ahararasa.jpg\|center]]
			Rasa dhatu is the closest and first dhatu to the alimentary canal expelled through the heart. Ahara rasa is first carried to this rasa, where it nourishes the rasa dhatu. It then moves to the blood vessel and nourishes it. Then it goes to mansa, meda, asthi, majja, and shukra dhatu to nourish them. As the shukra dhatu is at the end of this line, the alimentary canal reaches it last and thus the shukradhatu is nourished last. That is, the first dhatu in this sequence withdraws its element first. Then there was the second, and then the third, and so on, the last dhatu taking its nutrients from the remainder. <br/>That is, in this method of nutrition, dhatus are fed according to their queue (like Queue). This method is called 'Kedarkulyanaya'. Therefore, the nutrient is delivered to all the dhatus at once, (i.e., utpala patra shatpatra suchimev); But structurally these dhatus are far apart. Ahara rasa comes to each dhatu at the same time though reaching, they do the act of taking this rasa from their source and their nourishment as they will. They have such freedom and therefore the time required for each dhatuposhana is not the same. Nourishment of ras dhatu (rasa pushti) happens first means fast. Nourishment of rakta dhatu (rakta Pushti) takes a longer time. Shukra dhatu takes the longest time to absorb that rasa into its source (srotas) and enrich its elements. This makes this nutrition distant in terms of time, that is all.
			</li>
			<li style="font-weight:bold"><span style="font-weight:normal"><br/></span></li>
			<li style="font-weight:bold"><span style="font-weight:normal"><br/></span></li></ol>

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