Changes

<li>Sushruta mentions that one who knows theory only without practical aspects of science cannot efficiently treat the patients (kevala shastradnya). The one who practices science without understanding the theory or basic [[Dnyana|knowledge]] behind any phenomenon does not get validation from society and authority (kevala karmagnya).[Su.Sa. [[Sutra Sthana|Sutra Sthana]].3/48-49] Both individuals are considered incompetent due to their incomplete practical/theoretical [[Dnyana|knowledge]]. These individuals are termed as “ardhavedadhara” similar to the bird having single wing. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/50)  </li>

<li>Sushruta mentions that one who knows theory only without practical aspects of science cannot efficiently treat the patients (kevala shastradnya). The one who practices science without understanding the theory or basic [[Dnyana|knowledge]] behind any phenomenon does not get validation from society and authority (kevala karmagnya).[Su.Sa. [[Sutra Sthana|Sutra Sthana]].3/48-49] Both individuals are considered incompetent due to their incomplete practical/theoretical [[Dnyana|knowledge]]. These individuals are termed as “ardhavedadhara” similar to the bird having single wing. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/50)  </li>

<li>Sushruta also mentions that one can only be termed as [[Vaidya|vaidya]] if he has learned the shastra from a Guru in its entirety.  It should be learned directly from the teacher (guru mukhodgeerna), inculcated the principles through self-study and hard work (upasya), and repeatedly listened to or going through the teachings of the Guru (asakruta). Those who have not acquired [[Dnyana|knowledge]] through the above-mentioned means should be termed as taskara (quack). (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/8) </li>

<li>Sushruta also mentions that one can only be termed as [[Vaidya|vaidya]] if he has learned the shastra from a Guru in its entirety.  It should be learned directly from the teacher (guru mukhodgeerna), inculcated the principles through self-study and hard work (upasya), and repeatedly listened to or going through the teachings of the Guru (asakruta). Those who have not acquired [[Dnyana|knowledge]] through the above-mentioned means should be termed as taskara (quack). (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/8) </li>

<li>Sushruta also states that [[Aushadhi|aushadhi]] or medicines are like shastra (weapons), ashani (lightening), [[Visha Chikitsa|visha]] (poison). Hence it must not be prescribed by unqualified or incompetent individuals. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].3/51) One who is trained in both aspects can efficiently render [[Health|health]] to the patients, similar to a chariot with two wheels on a battle field. (Su.Sa. [[Sutra Sthana|Sutra Sthana]].3/54). The proper practice and practical utility of teachings in the science is encouraged as a science learnt without the application of same leads to mere hard work just as a donkey carrying sandalwood feels only the load and is not aware of the value of the load. An unintelligent and foolish person with theoretical [[Dnyana|knowledge]] of various topics but unaware of actual contents and importance possess them just like a donkey. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/4) Thus, [[Dnyana|knowledge]] broadens and widens when one compliments the pratyaksha [[Dnyana|dnyana]] (practical [[Dnyana|knowledge]]) with shastra [[Dnyana|dnyana]] ([[Dnyana|knowledge]] of texts). Hence, one should observe patients' physical and anatomical characteristics to make an accurate diagnosis. (Su.Sa. Shareera Sthana.5/48,51)  </li>

<li>Sushruta also states that [[Aushadhi|aushadhi]] or medicines are like shastra (weapons), ashani (lightening), [[Visha Chikitsa|visha]] (poison). Hence it must not be prescribed by unqualified or incompetent individuals. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].3/51) One who is trained in both aspects can efficiently render [[Health|health]] to the patients, similar to a chariot with two wheels on a battle field. (Su.Sa. [[Sutra Sthana|Sutra Sthana]].3/54). The proper practice and practical utility of teachings in the science is encouraged as a science learnt without the application of same leads to mere hard work just as a donkey carrying [[Chandana|sandalwood]] feels only the load and is not aware of the value of the load. An unintelligent and foolish person with theoretical [[Dnyana|knowledge]] of various topics but unaware of actual contents and importance possess them just like a donkey. (Su.Sa.[[Sutra Sthana|Sutra Sthana]].4/4) Thus, [[Dnyana|knowledge]] broadens and widens when one compliments the pratyaksha [[Dnyana|dnyana]] (practical [[Dnyana|knowledge]]) with shastra [[Dnyana|dnyana]] ([[Dnyana|knowledge]] of texts). Hence, one should observe patients' physical and anatomical characteristics to make an accurate diagnosis. (Su.Sa. [[Sharira Sthana|Shareera Sthana]].5/48,51)  </li>

<li>Charaka has also stated a few examples to underline the disadvantages of incomplete [[Dnyana|knowledge]] of physicians, like a flight of a flock of birds on sensing the signs of danger (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/72-73). Hence, eight types of questions should be asked to assess the [[Dnyana|knowledge]] of such individuals. These include the aspects of tantra and tantra-artha related with shastra pariksha. One who is well versed with '[[Dnyana|dnyana]]’ as stated in the text can efficiently treat the patient by understanding the patient's psyche. (Cha.Sa.Vimana Sthana .4/12). Thus those having insufficient [[Dnyana|knowledge]] of shastra should always be avoided by wise persons as they represent the Yama (lord of death) itself. (A.H.Uttara Tantra 40/76)</li>

<li>Charaka has also stated a few examples to underline the disadvantages of incomplete [[Dnyana|knowledge]] of physicians, like a flight of a flock of birds on sensing the signs of danger (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/72-73). Hence, eight types of questions should be asked to assess the [[Dnyana|knowledge]] of such individuals. These include the aspects of tantra and tantra-artha related with shastra pariksha. One who is well versed with '[[Dnyana|dnyana]]’ as stated in the text can efficiently treat the patient by understanding the patient's psyche. (Cha.Sa.[[Vimana Sthana|Vimana Sthana]] .4/12). Thus those having insufficient [[Dnyana|knowledge]] of shastra should always be avoided by wise persons as they represent the Yama (lord of death) itself. (A.H.Uttara Tantra 40/76)</li>

<li>Tarka (logic) based on shastra is mentioned in best practices. (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].25/40) </li>

<li>Tarka (logic) based on shastra is mentioned in best practices. (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].25/40) </li>

<li>While explaining the methods of scientific discussion (vadamarga), it is clearly stated that one should discuss based on shastra. (Cha.Sa.Vimana Sthana .8/67)</li>

<li>While explaining the methods of scientific discussion (vadamarga), it is clearly stated that one should discuss based on shastra. (Cha.Sa.[[Vimana Sthana|Vimana Sthana]] .8/67)</li>

<li>Shastra is like a weapon and its utility depends on the person who uses it. Misuse can lead to self-destruction, and wise usage can lead to wealth and fame. Hence, it should be properly implemented in practice. (Cha.Sa.Siddhi Sthana.12/49) </li>

<li>Shastra is like a weapon and its utility depends on the person who uses it. Misuse can lead to self-destruction, and wise usage can lead to wealth and fame. Hence, it should be properly implemented in practice. (Cha.Sa.[[Siddhi Sthana|Siddhi Sthana]].12/49) </li>

<li>The vision to classify or understand the nuances of sciences cannot develop with a mere study of science but by practice and practical utility. (A.H.[[Sutra Sthana|Sutra Sthana]].12/56) </li>

<li>The vision to classify or understand the nuances of sciences cannot develop with a mere study of science but by practice and practical utility. (A.H.[[Sutra Sthana|Sutra Sthana]].12/56) </li>

<li>The use of sandalwood (Chandana) in treating burning sensation, or advice of fasting (langhana) in treatment of  fever (jwara) are examples of preaching shastra that have become popular in the community. Thus, all the instances in practice are based on the foundation of shastra itself. (A.H.Uttar Tantra.40/71) </li>

<li>The use of [[Chandana|sandalwood (Chandana)]] in treating burning sensation, or advice of [[Langhana|fasting (langhana)]] in treatment of  [[Jwara|fever (jwara)]] are examples of preaching shastra that have become popular in the community. Thus, all the instances in practice are based on the foundation of shastra itself. (A.H.Uttar Tantra.40/71) </li>

<li>Chikitsa shastra or the samhita texts are devoid of the defects (tantradosha) and filled with qualities (tantraguna) making them universally accepted and applicable. (A.H.Uttar Tantra.40/78) [[Ayurveda|Ayurveda]] is extensive science devoid of lacunae (nyunata dosha). (A.S.Uttar Tantra 50/75) </li></ul>

<li>Chikitsa shastra or the samhita texts are devoid of the defects (tantradosha) and filled with qualities (tantraguna) making them universally accepted and applicable. (A.H.Uttar Tantra.40/78) [[Ayurveda|Ayurveda]] is extensive science devoid of lacunae (nyunata dosha). (A.S.Uttar Tantra 50/75) </li></ul>

== Criteria for exquisite literature or science (shastra pariksha) (Cha.Sa.Vimana Sthana .8/3) ==

== Criteria for exquisite literature or science (shastra pariksha) (Cha.Sa.[[Vimana Sthana|Vimana Sthana]] .8/3) ==

<p style='text-align:justify;'>One must properly assess and examine the treatise or literature before progressing toward learning and applying the same. This is termed ‘shastra pariksha’ or ‘tantra guna’. It involves the assessment of the following aspects:  

<p style='text-align:justify;'>One must properly assess and examine the treatise or literature before progressing toward learning and applying the same. This is termed ‘shastra pariksha’ or ‘tantra guna’. It involves the assessment of the following aspects:  

<ol><li>Comprehensive, detailed (sumahat)</li>

<ol><li>Comprehensive, detailed (sumahat)</li>

<li> Followed by the learned, wise, and successful men (yashashvi dheera purusha sevita) </li>

<li> Followed by the learned, wise, and successful men (yashashvi dheera [[Purusha|purusha]] sevita) </li>

<li>With detailed descriptions (arthabahulam) </li>

<li>With detailed descriptions (arthabahulam) </li>

<li>Authentic, followed by authorities (aaptajanapujitam) </li>

<li>Authentic, followed by authorities (aaptajanapujitam) </li>

<li>Suitable for learners of varied intellects (trividha shishya buddhi hitam) </li>

<li>Suitable for learners of varied intellects (trividha shishya [[Buddhi|buddhi]] hitam) </li>

<li>Devoid of repetition (apagata punarukta dosham) </li>

<li>Devoid of repetition (apagata punarukta dosham) </li>

<li>Preached by learned sages or experienced persons (arsham) </li>

<li>Preached by learned sages or experienced persons (arsham) </li>

<li>Well presented in the form of discussions-conclusions (supranita sutra bhashya sangraha krama) </li>

<li>Well presented in the form of discussions-conclusions (supranita sutra bhashya sangraha krama) </li>

<li>Well established, having a firm base of [[Dnyana|knowledge]] (swadharam) </li>

<li>Well established, having a firm base of [[Dnyana|knowledge]] (swadharam) </li>

<li>Devoid of inappropriate words or derogatory language (anavapatita shabda)  </li>

<li>Devoid of inappropriate words or derogatory language (anavapatita [[Shabda|shabda]])  </li>

<li>Devoid of jargons and complicated language (akashta shabda) </li>

<li>Devoid of jargons and complicated language (akashta [[Shabda|shabda]]) </li>

<li>Extensively written with detailed description (pushkala- abhidhanam) </li>

<li>Extensively written with detailed description (pushkala- abhidhanam) </li>

<li>Well arranged (kramagatartha) </li>

<li>Well arranged (kramagatartha) </li>

<li style="font-weight: bold;">Vakyashaha- vakya-arthashaha, artha-avayavashah [Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/19] (method of learning of text) <span style="font-weight: normal;"><br/>This refers to “read the quotation first” and then meaning,  interpretation and explanation of the different verses and concepts given in the text. </span></li>

<li style="font-weight: bold;">Vakyashaha- vakya-arthashaha, artha-avayavashah [Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/19] (method of learning of text) <span style="font-weight: normal;"><br/>This refers to “read the quotation first” and then meaning,  interpretation and explanation of the different verses and concepts given in the text. </span></li>

<li style="font-weight: bold;">Pada- padam- shlokam [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 3/54] (study of each part of text) <span style="font-weight: normal;"><br/>Sushruta mentions this method to understand the verses mentioned in the text correctly.  This is an essential aspect of learning the [[Ayurveda|ayurveda]] texts as it is majorly presented in the poetry form.  This methodology helps to properly understand the meaning of every term mentioned in the text.</span></li>

<li style="font-weight: bold;">Pada- padam- shlokam [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 3/54] (study of each part of text) <span style="font-weight: normal;"><br/>Sushruta mentions this method to understand the verses mentioned in the text correctly.  This is an essential aspect of learning the [[Ayurveda|ayurveda]] texts as it is majorly presented in the poetry form.  This methodology helps to properly understand the meaning of every term mentioned in the text.</span></li>

<li style="font-weight: bold;">Trividha dnyanopaya/ shastra upaya (three steps in understanding the science or text)- adhyayana (self learning), adhyapana (teaching), tadvidya-sambhasha (discussion)[Cha. Sa.Vimana Sthana.8/6] <span style="font-weight: normal;"><br/>Three methods for correct understanding or implementing the principles of shastra (shastra drudhatartha) are described. Adhyayana refers to method of studying; adhyapana refers to the teaching method, while tadvidya sambhsha deals with scientific debates and interactions. These can also be considered essential components of pedagogy and help facilitate the teaching and learning process. </span></li>

<li style="font-weight: bold;">Trividha dnyanopaya/ shastra upaya (three steps in understanding the science or text)- adhyayana (self learning), adhyapana (teaching), tadvidya-sambhasha (discussion)[Cha. Sa.[[Vimana Sthana|Vimana Sthana]].8/6] <span style="font-weight: normal;"><br/>Three methods for correct understanding or implementing the principles of shastra (shastra drudhatartha) are described. Adhyayana refers to method of studying; adhyapana refers to the teaching method, while tadvidya sambhsha deals with scientific debates and interactions. These can also be considered essential components of pedagogy and help facilitate the teaching and learning process. </span></li>

<li style="font-weight: bold;">Tantrayukti (tricks to understand the text) <span style="font-weight: normal;"><br/>Tantrayukti is the most critical tool to understand the applied aspects and hidden meanings of teachings mentioned in the shastra. These guide in understanding the application of varied terms and verses mentioned in the text. The one who can understand the proper method to learn even one kind of shastra or the one who develops the temperament to understand the nuances of single shastra can also decipher the contents of other shastra. (Cha.Sa.Siddhi Sthana12/47) One who studies the shastra without understanding the tantrayukti cannot understand its practical utility. (Cha.Sa.Siddhi Sthana 12/48) For instance, with the help of adhikarana tantrayukti, we can understand the  main subject of discussion of a particular text e.g. Ashtang Hridaya  deals with description of eight branches of [[Ayurveda|ayurveda]]. (Arundatta on A.H. UttaraTantra.40/80) </span></li></ol>

<li style="font-weight: bold;">Tantrayukti (tricks to understand the text) <span style="font-weight: normal;"><br/>Tantrayukti is the most critical tool to understand the applied aspects and hidden meanings of teachings mentioned in the shastra. These guide in understanding the application of varied terms and verses mentioned in the text. The one who can understand the proper method to learn even one kind of shastra or the one who develops the temperament to understand the nuances of single shastra can also decipher the contents of other shastra. (Cha.Sa.[[Siddhi Sthana|Siddhi Sthana]]12/47) One who studies the shastra without understanding the tantrayukti cannot understand its practical utility. (Cha.Sa.[[Siddhi Sthana|Siddhi Sthana]] 12/48) For instance, with the help of adhikarana tantrayukti, we can understand the  main subject of discussion of a particular text e.g. Ashtang Hridaya  deals with description of eight branches of [[Ayurveda|ayurveda]]. (Arundatta on A.H. UttaraTantra.40/80) </span></li></ol>

== Eternal qualities of [[Ayurveda|ayurveda]] as a shastra (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/27) ==

== Eternal qualities of [[Ayurveda|ayurveda]] as a shastra (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/27) ==

== Inclusivity of [[Ayurveda|ayurveda]] as a shastra- sarvaparishadam shastra ==

== Inclusivity of [[Ayurveda|ayurveda]] as a shastra- sarvaparishadam shastra ==

<p style='text-align:justify;'>Ayurveda is considered sarvaparishadam or [[Dnyana|knowledge]] base/ connection with different contemporary sciences. It is inclusive of related principles mentioned in other sciences. For instance, [[Ayurveda|ayurveda]] has imbibed the principles of Sankhya and Vaisheshika darshana for understanding different concepts of srishti utpatti (evolution of universe), pramana (epistemology) etc. [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]].8/3].  <br/>Sushruta also states that one should refer to related or contemporary sciences as an individual can't understand the critical aspects of every science. Hence it is necessary to have ample [[Dnyana|knowledge]] regarding other sciences.(Su.Sa. [[Sutra Sthana|Sutra Sthana]].4/6). While mentioning the classification of [[Vyadhi|diseases]], Sushruta has rightfully described the term “Sarvatantrasamanya” to state the inclusivity of [[Ayurveda|Ayurveda]]. (Su.Sa.[[Sutra Sthana|Sutra Sthana]] 24/4) Charaka suggests that varied shastra persist worldwide. Hence one should properly examine any shastra before proceeding with the treatment process. (Cha.Sa.Vimana Sthana 8/3) Dalhana has also mentioned other shastra like vyakarana, sankhya, vaisheshika, and jyotish (astrology) as contemporary to [[Ayurveda|ayurveda]] and necessary for a proper understanding of [[Ayurveda|Ayurveda]]. <br/>The related contemporary shastra to [[Ayurveda|Ayurveda]] can be enlisted as given below- </p>

<p style='text-align:justify;'>Ayurveda is considered sarvaparishadam or [[Dnyana|knowledge]] base/ connection with different contemporary sciences. It is inclusive of related principles mentioned in other sciences. For instance, [[Ayurveda|ayurveda]] has imbibed the principles of Sankhya and Vaisheshika darshana for understanding different concepts of srishti utpatti (evolution of universe), pramana (epistemology) etc. [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]].8/3].  <br/>Sushruta also states that one should refer to related or contemporary sciences as an individual can't understand the critical aspects of every science. Hence it is necessary to have ample [[Dnyana|knowledge]] regarding other sciences.(Su.Sa. [[Sutra Sthana|Sutra Sthana]].4/6). While mentioning the classification of [[Vyadhi|diseases]], Sushruta has rightfully described the term “Sarvatantrasamanya” to state the inclusivity of [[Ayurveda|Ayurveda]]. (Su.Sa.[[Sutra Sthana|Sutra Sthana]] 24/4) Charaka suggests that varied shastra persist worldwide. Hence one should properly examine any shastra before proceeding with the treatment process. (Cha.Sa.[[Vimana Sthana|Vimana Sthana]] 8/3) Dalhana has also mentioned other shastra like vyakarana, sankhya, vaisheshika, and jyotish (astrology) as contemporary to [[Ayurveda|ayurveda]] and necessary for a proper understanding of [[Ayurveda|Ayurveda]]. <br/>The related contemporary shastra to [[Ayurveda|Ayurveda]] can be enlisted as given below- </p>

{| class="wikitable"

{| class="wikitable"

! Branch of science  

! Branch of science