Adhyapana vidhi

Ayurveda is a document based on the traditional learning methods of passing knowledge from teacher to students (guru shishya parampara). It ensured proper dissemination of knowledge through generations of teachers and disciples. The knowledge transfer is a continuous process. [Chakrapani on Cha. Sa. Sutra Sthana 1/3] The teaching and learning methodology in ancient India was based on oral communication (shruti parampara). The written communication or documentation through the means of Alphabets began only after 1500 BC, which were preceded by contact through logography or imprints. Thus the substantial knowledge of Ayurveda was transferred through the oral communication itself. (A. H. Sutra Sthana 1/3, Cha. Sa. Sutra Sthana 1/4,5) As a medical science, Ayurveda also includes the methods of clinical examination and ethical aspects in the teaching methods. This article deals with the teaching methodology or pedagogy mentioned in the Ayurveda texts and its contemporary practices.

Contributors

Section/Chapter/topic	Concepts/Adhyapana vidhi
Authors	Bhojani M. K. 1, Joglekar Aishwarya 2 Deole Y.S. 3
Reviewer & Editor	Basisht G.4
Affiliations	1 Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India 2 Department of Samhita Siddhanta, All India Institute of Ayurveda, New Delhi, India 3 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India 4 Rheumatologist, Orlando, Florida, U.S.A.
Correspondence emails	meera.samhita@aiia.gov.in, carakasamhita@gmail.com
Publisher	Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication:	September 16, 2023
DOI	10.47468/CSNE.2023.e01.s09.160

Etymology and definition of adhyapana

अधि + इड्+ णिच भावे ल्युट

The word ‘Adhyapana’ in Sanskrit language is derived of the ‘Adhi’ Upasarga meaning to pledge or commence and ‘Lyuta’ pratyaya. Monnier Williams dictionary has referred to adhyapana as instruction or learning. Shabdakalpadruma refers to it as pathana and vidyadana also termed as one of the six things to be regularly done by brahmina.

Synonyms

Shiksha, Vidyapradan, Vidyadanam, Guru vachana, Pathanam

Teaching as a mean to acquire knowledge

Teaching methodology is elaborately explained and is one of the three methods for acquirement of knowledge regarding text or shastra. [Cha. Sa. Vimana Sthana 8/152] Other two means for enhancing depth of knowledge are self-study or self-learning (adhyayana) and discussion with authorities (tadvidya sambhasha). [Cha. Sa. Vimana Sthana 8/6] According to Harita and Apte Sanskrit- English dictionary Adhyapana is of three kinds:

1. Undertaken for charity
2. For wages and
3. In consideration of services rendered;

Qualities of a teacher (acharya pariksha)

Contemporary medical science has attempted to put forth the qualities of a good medical teacher. Student perception studies have also been undertaken to match the demands of students. Medical teachers' few desirable qualities are commitment to work, interaction and good communication with students, deep knowledge of the subject, leadership, good clinical skills, encouragement of creativity and skills in students, etc.
A teacher or preceptor (acharya) shall have ideal qualities to guide those who make the learning understanding of the basics and complexities of science. The qualities of acharya are as follows:

1. Clear and comprehensive knowledge of the subject (paryavadashrutam) coupled with the practical experience (drishta karmata)
2. Diligent (daksha), devoid of confusions (avamabuddhi), dexterous (dakshina), virtuous and pure-hearted (shuchi) with skilled hand (jitahasta)
3. He is equipped with instruments and means of teaching and learning (upakaranavanta). Chakrapani mentioned that if the teacher is not well equipped, he is unable to adequately demonstrate the treatment procedures to students (Chakrapani on Cha. Sa. Vimana Sthana 8/6)
4. He possess all the senses in normal condition or having competent sensory perception. (sarva-indriya upapanna)
5. He is acquainted with physical and psychological constitutions, and normalcy (prakritidnya), is well-versed in courses of emergency management, and is quick in taking actions and making decisions. (pratipattidnya)
6. The teacher should be having uncensored and authentic knowledge (anupaskrita vidyam)
7. The teacher should be free from ego (anahankrita), devoid of envy (anasuyaka ), devoid of anger (akopana ), forbearing or hard-working (kleshakshama)
8. Caring and paternal to disciples (shishya vatsala)
9. Having characteristics of a good teacher (adhyapaka) and fit to imbue understanding (dnyapana samartha ).
10. The teacher holding such qualities quickly inculcates physician’s grades in his disciple as the seasonal cloud furnishes good crops in a suitable land.

Ancient methods of teaching [Cha. Sa. Vimana Sthana 8/10]

Following teaching methods were applied in ancient times. These methods are rarely used nowadays in the education system. The teacher should examine the student before commencing the task of teaching. Teaching should be with the following pre-requisites-

1. When the sun is in the northerly course or during the phase of uttarayana or aadana kala i.e. during winter (shishira), spring (vasanta), summer (greeshma) and during the full moon phase (Shukla paksha) i.e. lunar fortnight- waxing moon phase.
2. The course work should only commence on an auspicious day (prashasta diwase), the moon having conjunction with one of the Tishya (pushya), Hasta, Shravana and Ashvayuja constellations in Kalyanekarana and Maitra muhurta.
3. The student should have undergone the mundana sanskara (shaved head) after following fast (krita- upavasa), had bath (snata), wearing ochre-coloured or kashaya clothes and possessing sacred thread (samveeta) and wearing the fragrances.
4. The student should be equipped with the ricinus leaves (gandha hasta), sacred fire wood, fire, ghee, means of besmearing (cow-dung etc.), water jars, garland, rope, lamp, vessels of gold, silver, jewels, pearls, etc and food promoting memory power and paste of fragrant wood.”

Contemporary methods

The contemporary practices, however, have revolutionized over time, where the student's admission into the course is ensured through various national or international entrance tests, and an extensive course module comprising of 4 and half years involving the various subjects of medicine and surgery are taught to students. The teaching and learning involve classroom teaching, practical demonstrations and bedside clinics. This also involves practical training in internships at various community health centers. The National Commission for Indian System of Medicine (NCISM) has also introduced a transitional curriculum for the newly admitted undergraduate and sanskara program for postgraduate scholars to orient the scholars with the upcoming course curriculum and prospects. The Shishyopanayan Sanskara, similar to that mentioned in the Ayurveda texts, is also performed in many Ayurveda institutions across the country.

Sacred proceedings are to be undertaken by the teacher and student before commencing with the course [Cha. Sa. Vimana Sthana 8/12]

Before commencing the study work, the students perform the homa and havana (sacred or fire rituals) in the presence of teachers, where the offerings of many holy and auspicious materials are offered. The enchanting of righteous prayers and sacred mantras is done paying homage to the holy fire.
According to Sushruta Samhita, the students were welcomed into the course through the Sanskara termed as “Shishyopanayana,” where rituals and sacred proceedings are done before enrolment. (Su. Sa. Sutra Sthana 2/3) Like Charak Samhita, the proper student selection was done before enrolment. Sushruta Samhita also mentions the teacher’s responsibility after the Shishyopanayana Sanskara to teach the students with interest, honesty and integrity. (Su. Sa. Sutra Sthana 2/7)

Code of conduct to be followed by the student as preached by the teacher (Cha. Sa. Vimana Sthana 8/13)

The teachers should advise the students to follow the rules above and regulations while undergoing the coursework:

1. One should follow abstinence and keep a beard and mustache (bramhachari, smashru dharina). (Note: This is not advised nowadays)
2. One should speak the truth only (satyavadi)
3. One should not eat meat (amansaada) (Note: This is not advised nowadays)
4. One should follow pure and intellectual functions (medhyasevi)
5. One should perform deed devoid of jealousy (nirmatsarena) and avoid using weapons (ashashtra-dhari)
6. Students should always follow the teacher’s instructions.
7. Students should always entrust the teacher and consider the teachers recommendations in the matter of study
8. Students should live with teacher behaving as sons, servants, and suppliant. (Note: This is not advised nowadays as the educational campus is separate from students' houses.)
9. Students should possess modesty, alertness, a focused mind, humility, and vigilantness about work, without seeing defects in others' qualities, and not leave without the teacher's permission.
10. Students should first make an effort as far as possible to accomplish things or tasks as assigned by the teacher.
The student should always pray for the welfare of cow, brahmana, and all the living creatures. (Note: This is rarely practiced nowadays)
11. Scholars should try to impart health to the patients and all creatures by all means possible.
12. Scholars should not showcase hatred toward patients
13. Scholars should be moral and righteous in their conduct
14. The scholar's attire and accessories should be modest.
15. Scholars should not be addicted to alcohol, indulge in sins, and be accompanied by sinners.
16. The scholar should be soft-spoken, possess flawless communication, be righteous, blissful, thankful, truthful, and productive, and make measured statements keeping place and season or time in mind.
17. The scholar should be present with a good memory, constantly striving for knowledge, progress, and excellence in equipment (medicines, diagnostic instruments etc.).
18. The scholar should not treat the persons having troublesome conduct, those who have never counteracted their censors, and one nearing death
19. One should not treat women without their husbands or guardians and should deny meat provided by the women without permission from their husbands or guardians. Nowadays, it is ethically practiced to check female patients only in the presence of a female attendant.
20. During the home visit, the student should take along a known individual whose entrance is allowed in the house while entering the patient's house. The patient's information should be kept confidential and should never be revealed. Nowadays, written informed consent and declaration is signed by patients before clinical procedures to allow physicians to treat.
21. Even though the scholar has learned enough, they should not boast too much because it may lead to anxiety among peers and listeners.

Na Prushta Guravo Vadanti Nyaya as an important teaching method

The Charak Samhita is the result of the teachings given by the teacher Punarvasu Atreya often involving the resolution of the queries put forth by the disciples at different instances in the text. Thus, the teaching methodology in the ancient period was based on the curiosity of the students and the guidance provided by the teachers. Most of the chapters in Charak Samhita, thus open with questions put forth by Agnivesha to Punarvasu Atreya E.g. Sneha Adhyaya (Cha. Sa. Sutra Sthana 13), Kiyanta Shirashiya Adhyaya (Cha. Sa. Sutra Sthana 17) Katidha Purushiya Adhyaya (Cha. Sa. Shareera Sthana 1) etc. Thus the “Na Prushtva Guravo Vadanti Nyaya” meaning that the Guru won't explain or mention any subject without being asked by the students i.e. students should take initiative in knowing anything. [Chakrapani commentary in Charak Samhita Kasa Chikitsa (Chikitsa Sthana 18/3-4) and Udara Roga Chikitsa (Chikitsa Sthana 13/3)]

Teaching methodology in Ayurveda

1. Intellectual types of students (trividha shishya buddhi hitam)
   The explanation of the concepts in Ayurveda should be such that they are well received by the students of all types of intellect i.e. students with low intelligence, moderate intelligence and high intelligence (manda, Madhyama and uttam buddhi). The knowledge of any verse should cater to the intellectual needs of all students. (Cha. Sa. Vimana Sthana 8/3) Thus the overtly brief explanation (atisankshepa) and overtly extensive explanation (ativistara) should be avoided. (Cha. Sa. Sutra Sthana 4/26-29). The description of 50 types of group of herbs for decoction (panchashata Kashaya) is an example of the same. (Cha. Sa. Sutra Sthana 4/25) In the current education system, the teachers recognize fast learners and slow learners to teach them and develop an understanding of the subject.
2. Reading and understanding methods of text (vakyashah- vakyarthashah- arthavayavashah)
   The teachers shall read quotations (vakyashah), then interpret its meaning (vakyarthashah) . Then it shall be explained to understand the intended meaning and analyze based on grammatical, linguistic, and stylistic aspects (artha-avayavashaha). Deep understanding of concepts and other complexities in the text is possible through this method. These are the three crucial steps in understanding the nuances of the text. (Cha. Sa. Sutra Sthana 30/16-19) In present system, a good teacher explains the text by reading between the lines and illustrating with suitable examples.
3. Prashnashtaka (eight questions) (Cha. Sa. Sutra Sthana 30/30)
   This methodology is also necessary to understand the contents of the text, briefly describing the subjects described in different parts and subparts of the text. These include text (tantra), main subject of text (tantartha), sections of text (sthana), (content of sections of text (sthanartha), chapters in texts (adhyaya), content of chapters in text (adhyayartha), topic in the text (prashna), intended meaning of topic in the text (prashnartha). The hierarchy is followed to narrate the topic as per subject syllabus precisely.
4. Vaadamarga
   Vaadamarga is also an essential concept needed to completely understand the text. These included 40 concepts which can be explained in detail to highlight the discussion. (Cha. Sa. Vimana Sthana 8/27) A proficient teachers applies this in teaching methods.
5. Pramana
   The pramana are tools for analysis and examination of any phenomena mentioned in the text. These include the pratyaksha pramana (direct observation or practical demonstration), anumana pramana especially the parartha anumana (inference done for the purpose of explanation to others), upamana pramana (analogically explaining the facts in the texts), yukti pramana (logical understanding of concepts in the text), aptopadesha pramana (literary or theoretically understanding the matter explained in the text). (Cha. Sa. Sutra Sthana 11) A clinical examination and demonstration can not be completed without explaining Pramana and evidence to the students. A good teacher produces experience-based and research-based evidence to guide students.
6. Smriti karana – ways to enhance the smriti
   The ways to enhance the memory (smriti karana) are important in teaching methodology. These methods can be adopted by the teachers to promote better understanding of concepts. The smriti can be acquired by understanding the cause of any phenomena (nimmita ), direct or inferential perception (roopagrahanat), based on the inference of similar things (sadrishyat), based on the inference of contrasting things (viparyayat ), through the concentration of mind (sattvanubandhat), constantly practicing the learnings(abhyasat), attainment of knowledge (dnyanayogat), subsequent repeated visualization and hearing of a thing or an event (drishta , shrita , anubhoota puna shrutat). (Cha. Sa. Shareera Sthana 1/148-149) The mnemonics is used to remember various descriptions, classifications and disease protocols.
7. Tantrayukti
   Tantrayukti is, again, an important tool for understanding textual references. It is also necessary for the literary review of various concepts mentioned in the text. Thus, the teacher can explain the various aspects of any principle and its application in practice. (Cha. Sa. Siddhi Sthana 12) A teacher applies tantrayukti to understand and teach the correct meaning of text.
8. Pada- paada- shloka methodology (term, sentence, and complete verse)
   The pada – paada and shloka methodology mentioned by Sushruta throws light upon understanding the meaning of different individual terms and group of terms mentioned in the verses. The pada refers to mention of meaning of single word, paada to the meaning of half part of verse and shloka to get the meaning of the concept. This also aids in better recitation and memorization of the verses in Samhita. Every pada- paada and entire sholka should be repeated several times to acquire the intended fruit of learning the text and science. (Su. Sa. Sutra Sthana 3/54)
9. Paatha- avabodha- anushthana methodology
   Acharya Vagbhata adopts this method as an effort to learn the entire text. The patha refers to reading and remembering the text in its entirety. Avabodha refers to deep understanding of the concepts mentioned in the text. Anushthana refers to the practical application of the learned concepts. Again, these three kinder the cognitive, behavioral, and psychomotor domains, enhancing the learning experience. (A.H. Uttar Tantra 40/82)
10. Yogya vidhi
    The yogya vidhi focuses on the practical training of the students based on different simulation or dummy model like techniques. Different surgical techniques are taught hands on the students using different models like fruits, vegetables etc. This can be used to practically train the students for different surgeries and panchakarma procedures. This is helpful for developing the psychomotor skills and practical approach of students. Similarly, different concepts like Tacchilya (literary tool denoting similarity or being accustomed to something), Vyakhya (literary tool providing indepth explanation regarding any topic), Arthashraya (literary tool to understand the meaning of any sutra or term), Kalpana (literary tools to understand the text) mentioned by Acharya Vagbhata (Arundatta on A. H. Uttar Tantra 40) are also important in further elaborating the concepts to the students.

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