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Shastra (view source)

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Monnier Williams dictionary explains the term shastra as an instrument of directing or teaching, an order, command, rule, precept, institute ; religious or scientific treatise, any sacred book or composition of divine or standard authority (applicable even to the [[Veda|veda]]), and said to be of fourteen or even eighteen kinds, book, teaching, body of teaching.<ref name="ref3">MONIER-WILLIAMS, M. (1872).Page No.1003 Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&page=1003 </ref> Merriam-Webster dictionary defines shastra as the sacred scriptures of Hinduism consisting of four text categories: shruti (vedic texts), [[Smruti (memory)|smriti]] (codes of law handed down by memoriter or tradition), purana (a class of sacred works , sacred tales) and tantra (scientific work or doctrine).<ref name="ref4">“Shastra.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/shastra. Accessed 27 Dec. 2022. </ref> Shadbdakalpadruma elaborates the term shastra’ as ‘Shishyate anen’. It is called grantha, or vidya, and is said to be of 18 types.<ref name="ref5">RĀDHĀKĀNTADEVA, VASU, V., & VASU, H. (1886).Śabdakalpadrumah, Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&page=5-068 Page No.68 </ref> [https://en.wikipedia.org/wiki/Vishnu_Purana Vishnupurana] included [[Ayurveda|ayurveda]] in 18 types of shastra, all believed to be originated from Lord [https://en.wikipedia.org/wiki/Brahma Bramha]. Sushruta has also rightly stated the [[Ayurveda|ayurveda]] as upanga (section) of [https://en.wikipedia.org/wiki/Atharvaveda Atharvaveda] written by Lord Bramha. [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 1/6]

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== Definition ~~of shastra~~ ==

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== Definition ==

Tarkabhasha defines shastra as a treatise or science which gives proper [[Dnyana|knowledge]] of pravritti (things to be followed) and nivrutti (things to be avoided).<ref name="ref6">Tattvaloka commentary on Tarkabhasha, Rudradhara jha, Chaukhambha Sanskrit Series, Varanasi, 1958 Page No.4 </ref> Dalhana has also enumerated a few definitions of shastra as given below: [Dalhana on Su.Sa. [[Sutra Sthana|Sutra. Sthana]] 4/8]

<ol type="a"><li style="font-weight: bold;">Rogan shaasati iti : Aid in or leads to the elimination of [[Vyadhi|roga (diseases)]]</li>

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== Synonyms ==

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[[Ayurveda|Ayurveda]], shakha, vidya, sutra, vidya, [[Lakshana|lakshana]], tantra (Cha. Sa. [[Sutra Sthana|Sutra Sthana]].30/31~~) (~~Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/19), [[Veda|veda]] ([[Ayurveda|Ayurveda]] is also termed as upaveda of Atharvaveda) (Su. Sa. [[Sutra Sthana|Sutra Sthana]].1, Dalhana on Su.Sa.~~[[Sutra Sthana|~~Sutra Sthana]].1/16, Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/21) The term “Tantra” is applied to shastra. Shalya tantra (surgery) is referred to as shastra. (Su.Sa.~~[[Sutra Sthana|~~Sutra Sthana~~]].~~1/22). Chikitsa (medicine) is also referred to as shastra. (Dalhana on Su.Sa.Uttar Tantra.65/1)

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[[Ayurveda|Ayurveda]], shakha, vidya, sutra, vidya, [[Lakshana|lakshana]], tantra [Cha. Sa. [[Sutra Sthana|Sutra Sthana]].30/31] [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/19], [[Veda|veda]] ([[Ayurveda|Ayurveda]] is also termed as upaveda of Atharvaveda) [Su. Sa. [[Sutra Sthana|Sutra Sthana]].1, Dalhana on Su.Sa.Sutra Sthana.1/16, Cha.Sa.[[Sutra Sthana|Sutra Sthana]].30/21] The term “Tantra” is applied to shastra. Shalya tantra (surgery) is referred to as shastra. [Su.Sa.Sutra Sthana 1/22]. [[Chikitsa]] (medicine) is also referred to as shastra. [Dalhana on Su.Sa.Uttar Tantra 65/1]

== Importance of the concept of shastra ==

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<ul style='text-align:justify;'><li>Scientific scriptures provide light for illumination (to remove the darkness of ignorance or to know things), and one’s intellect is like eyes. The [[Vaidya|physician]] who uses both scientific [[Dnyana|knowledge]] and intelligence does not commit mistakes during treatment. Hence, the [[Vaidya|physician]] should make all efforts to enrich his [[Dnyana|knowledge]]. (Cha.Sa.[[Sutra Sthana|Sutra Sthana]].9/24-25) </li>

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<ul style='text-align:justify;'><li>Scientific scriptures provide light for illumination (to remove the darkness of ignorance or to know things), and one’s intellect is like eyes. The [[Vaidya|physician]] who uses both scientific [[Dnyana|knowledge]] and intelligence does not commit mistakes during treatment. Hence, the [[Vaidya|physician]] should make all efforts to enrich his [[Dnyana|knowledge]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 9/24-25] </li>

<li>Bhaishajya ratnavali states that the [[Vaidya|vaidya]] who renders treatment without considering the teachings or learnings of shastra should be considered as ‘Yama’ or one responsible for the patient's death.<ref name="ref7">Govinddas Sen, Bhishajya Ratnavali , Ayurvedavatarana, 1/59, Part 1 , first edition 2005 , Chaukhambha Sanskri Pratishthan , Varanasi , Page No. 9 </ref></li>

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<li>It is important to be well versed in different sciences to have command or definite [[Dnyana|knowledge]] regarding any particular topic. A clinician should thus have proper [[Dnyana|knowledge]] of different shastra or contemporary sciences. [Su. Sa. ~~[[Sutra Sthana|~~Sutra Sthana~~]].~~4/7] </li>

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<li>It is important to be well versed in different sciences to have command or definite [[Dnyana|knowledge]] regarding any particular topic. A clinician should thus have proper [[Dnyana|knowledge]] of different shastra or contemporary sciences. [Su. Sa. Sutra Sthana 4/7] </li>

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<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>

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<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.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 4/50] </li>

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<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>

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<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 4/8] </li>

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<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>

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<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 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 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 4/4] Thus, [[Dnyana|knowledge]] broadens and widens when one compliments the [[Pratyaksha pramana|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 5/48,51] </li>

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<li>Charaka has also stated a few examples to underline the disadvantages of incomplete [[Dnyana|knowledge]] of [[Vaidya|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>

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<li>Charaka has also stated a few examples to underline the disadvantages of incomplete [[Dnyana|knowledge]] of [[Vaidya|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>

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

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

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<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>

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<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>

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<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>

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<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>

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<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>

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<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>

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<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>

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<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>

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<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>

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<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>

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

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== Criteria for exquisite literature or science (shastra pariksha) ==

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>

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<li>Easy to grasp and understand (ashuprabodhaka) </li>

<li>Exemplary (lakshanvat udaharanavat) </li></ol>

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The shastra with the presence of such characteristics should only be considered for the purpose of the study. The [[Dnyana|knowledge]] obtained from such shastra is considered to be enlightening. It helps to eliminate the darkness in the form of ignorance or lack of [[Dnyana|knowledge]].

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The shastra with the presence of such characteristics should only be considered for the purpose of the study. [Cha.Sa.[[Vimana Sthana]] 8/3] The [[Dnyana|knowledge]] obtained from such shastra is considered to be enlightening. It helps to eliminate the darkness in the form of ignorance or lack of [[Dnyana|knowledge]].

== Knowledge of shastra as an important quality of [[Vaidya|physician]] ==

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The [[Dnyana|knowledge]] of shastra is an important quality of [[Vaidya|physician]]. The terms used to denote this importance touch the aspects of pedagogy especially the cognitive and psychomotor domain. [[Dnyana|Knowledge]] is considered to be the most prominent characteristic of any [[Vaidya|physician]] as per the contemporary medical sciences.<ref name="ref8">Khawar A, Frederiks F, Nasori M, et al. What are the characteristics of excellent physicians and residents in the clinical workplace? A systematic review. BMJ Open. 2022;12(9):e065333. Published 2022 Sep 20. doi:10.1136/bmjopen-2022-065333 </ref> The elaboration of [[Dnyana|knowledge]] of shastra as an important quality of [[Vaidya|physician]] is mentioned as given in the table below-

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The [[Dnyana|knowledge]] of shastra is an important quality of [[Vaidya|physician]]. The terms used to denote this importance touch the aspects of pedagogy especially the cognitive and psychomotor domain. [[Dnyana|Knowledge]] is considered to be the most prominent characteristic of any [[Vaidya|physician]] as per the contemporary medical sciences.<ref name="ref8">Khawar A, Frederiks F, Nasori M, et al. What are the characteristics of excellent physicians and residents in the clinical workplace? A systematic review. BMJ Open. 2022;12(9):e065333. Published 2022 Sep 20. doi:10.1136/bmjopen-2022-065333 </ref> The elaboration of [[Dnyana|knowledge]] of shastra as an important quality of [[Vaidya|physician]] is mentioned as given in the table below:

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'''Table 1. Qualities of physician related to shastra'''

{| class="wikitable"

! Sr. No

−

! Quality of [[~~Vaidya|~~vaidya]]

+

! Quality of [[vaidya]]

−

! Reference

+

! Reference

! Elaboration in the commentary and meaning

|-

−

|style="text-align:center;" | 1.

+

| style="text-align:center;" | 1.

| Shrutam

−

| Cha.Sa.[[~~Sutra Sthana|~~Sutra Sthana]] 9/6

+

| Cha.Sa.[[Sutra Sthana]] 9/6

−

| Possessing authentic [[Dnyana|knowledge]], well read

+

| Possessing authentic [[Dnyana|knowledge]], well read

|-

−

|style="text-align:center;" | 2.

+

| style="text-align:center;" | 2.

−

| Paryavadatatvam

+

| Paryavadatatvam

−

| Cha.Sa.[[~~Sutra Sthana|~~Sutra Sthana]] 9/6

+

| Cha.Sa.[[Sutra Sthana]] 9/6

−

| Vishuddha [[~~Dnyana|~~dnyana]] (pure [[Dnyana|knowledge]]) due to guru-shastra seva (serving both the teacher and science)

+

| Vishuddha [[dnyana]] (pure [[Dnyana|knowledge]]) due to guru-shastra seva (serving both the teacher and science)

|-

−

|style="text-align:center;" | 3.

+

| style="text-align:center;" | 3.

−

| Tattvaadhigata Shastraartha

+

| Tattvaadhigata Shastraartha

−

| Su.Sa. [[Sutra Sthana~~|Sutra Sthana]]~~ 34/19-20

+

| Su.Sa. Sutra Sthana 34/19-20

−

| Having [[Dnyana|knowledge]] of topics and principles mentioned in the text.

+

| Having [[Dnyana|knowledge]] of topics and principles mentioned in the text.

|-

−

|style="text-align:center;" | 4.

+

| style="text-align:center;" | 4.

| Artha-shastra vida

−

| A.S.[[Sutra Sthana~~|Sutra Sthana]]~~ 2/6

+

| A.S.Sutra Sthana 2/6

−

| One who has studied the shastra in detail

+

| One who has studied the shastra in detail

|-

−

|style="text-align:center;" | 5.

+

| style="text-align:center;" | 5.

−

| Shastra artha [[~~Vidnyana|~~vidnyana]]

+

| Shastra artha [[vidnyana]]

−

| Cha.Sa.[[~~Sutra Sthana|~~Sutra Sthana]] 9

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| Cha.Sa.[[Sutra Sthana]] 9

−

| Mentioned as an important quality of pranabhisar [[~~Vaidya|~~vaidya]] ([[Ayu|life]] saviour [[Vaidya|physician]])

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| Mentioned as an important quality of pranabhisar [[vaidya]] ([[Ayu|life]] saviour [[Vaidya|physician]])

|-

−

|style="text-align:center;" | 6.

+

| style="text-align:center;" | 6.

−

| Shastradnya/ shastrayuktidnya

+

| Shastradnya/ shastrayuktidnya

−

| Cha.Sa.[[~~Sutra Sthana|~~Sutra Sthana]] 29/7

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| Cha.Sa.[[Sutra Sthana]] 29/7

−

| Shastrayukti means shastrayojana or having applied [[Dnyana|knowledge]] of the subject. This is also mentioned as quality of pranabhisar [[~~Vaidya|~~vaidya]].

+

| Shastrayukti means shastrayojana or having applied [[Dnyana|knowledge]] of the subject. This is also mentioned as quality of pranabhisar [[vaidya]].

|-

−

|style="text-align:center;" | 7.

+

| style="text-align:center;" | 7.

−

| [[~~Vidnyana|~~Vidnyana]]

+

|[[Vidnyana]]

| Chakrapani on Cha.[[Sutra Sthana|Sa.Sutra Sthana]] 9/21

−

| Shastrantara [[~~Dnyana|~~dnyana]]- having [[Dnyana|knowledge]] of allied texts or sciences

+

| Shastrantara [[dnyana]]- having [[Dnyana|knowledge]] of allied texts or sciences

|-

−

|style="text-align:center;" | 8.

+

| style="text-align:center;" | 8.

−

| Shastravida

+

| Shastravida

−

| Cha.Sa.[[~~Sutra Sthana|~~Sutra Sthana]] 29/13

+

| Cha.Sa.[[Sutra Sthana]] 29/13

−

| One having the [[Dnyana|knowledge]] of shastra through proper assessment of texts

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| One having the [[Dnyana|knowledge]] of shastra through proper assessment of texts

|-

−

|style="text-align:center;" | 9.

+

| style="text-align:center;" | 9.

−

| Shastradnya

+

| Shastradnya

−

| Dalhana on Su.Sa.[[Sutra Sthana~~|Sutra Sthana]]~~ 3/51

+

| Dalhana on Su.Sa.Sutra Sthana 3/51

−

| One having [[Dnyana|knowledge]] of shastra

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| One having [[Dnyana|knowledge]] of shastra

|-

−

|style="text-align:center;" | 10.

+

| style="text-align:center;" | 10.

| Shastra-paraga

−

| Cha.Sa.[[~~Chikitsa Sthana|~~Chikitsa Sthana]] 1/4/51

+

| Cha.Sa.[[Chikitsa Sthana]] 1/4/51

| Well trained in and well versed with the shastra- attribute of pranacharya

|-

−

|style="text-align:center;" | 11.

+

| style="text-align:center;" | 11.

−

| Tirtharttashastrartha

+

| Tirtharttashastrartha

−

| A.S.[[Sutra Sthana~~|Sutra Sthana]]~~ 2/17 A.H.~~[[Sutra Sthana|~~Sutra Sthana]] 1/28

+

| A.S.Sutra Sthana 2/17 A.H.Sutra Sthana 1/28

−

| Has received the [[Dnyana|knowledge]] of shastra through proper training from the guru (teacher)

+

| Has received the [[Dnyana|knowledge]] of shastra through proper training from the guru (teacher)

|-

|}

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Prayojana is main goal or aim the science is directed towards for instance dhatusamya while sambandha is the connection between the terms. Adhikari refers to man or individual proficient in the shastra, [[Vaidya|physician]] or [[Vaidya|vaidya]]. He further states that abhidheya and prayojana are essential for the pravritti or implementation of shastra. Unless one is aware about the ultimate goal of understanding shastra one cannot implement the principles of shastra. </li>

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

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

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<li style="font-weight: bold;">Pada- padam- shlokam ~~[Su.Sa.[[Sutra Sthana|Sutra Sthana]] 3/54]~~ (study of each part of text) 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.</li>

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<li style="font-weight: bold;">Pada- padam- shlokam (study of each part of text) Sushruta mentions this method to understand the verses mentioned in the text correctly. [Su.Sa.Sutra Sthana 3/54]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.</li>

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<li style="font-weight: bold;">Trividha dnyanopaya/ shastra upaya (three steps in understanding the science or text)- [[Adhyayana|adhyayana]] (self learning), adhyapana (teaching), tadvidya-sambhasha (discussion)~~[Cha. Sa.[[Vimana Sthana|Vimana Sthana]].8/6]~~ Three methods for correct understanding or implementing the principles of shastra (shastra drudhatartha) are described. [[Adhyayana|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. </li>

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<li style="font-weight: bold;">Trividha dnyanopaya/ shastra upaya (three steps in understanding the science or text)- [[Adhyayana|adhyayana]] (self learning), adhyapana (teaching), tadvidya-sambhasha (discussion) Three methods for correct understanding or implementing the principles of shastra (shastra drudhatartha) are described. [[Adhyayana|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. [Cha. Sa.[[Vimana Sthana]] 8/6]</li>

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<li style="font-weight: bold;">[[Tantrayukti|Tantrayukti]] (tricks to understand the text) [[Tantrayukti|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|tantrayukti]] cannot understand its practical utility. (Cha.Sa.[[Siddhi Sthana|Siddhi Sthana]] 12/48) For instance, with the help of [[Adhikarana|adhikarana]] [[Tantrayukti|tantrayukti]], we can understand the main subject of discussion of a particular text e.g. Ashtang [[Hridaya|Hridaya]] deals with description of eight branches of [[Ayurveda|ayurveda]]. (Arundatta on A.H. UttaraTantra.40/80) </li></ol>

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<li style="font-weight: bold;">[[Tantrayukti|Tantrayukti]] (tricks to understand the text) [[Tantrayukti|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|tantrayukti]] cannot understand its practical utility. [Cha.Sa.[[Siddhi Sthana|Siddhi Sthana]] 12/48] For instance, with the help of [[Adhikarana|adhikarana]] [[Tantrayukti|tantrayukti]], we can understand the main subject of discussion of a particular text e.g. Ashtang [[Hridaya|Hridaya]] deals with description of eight branches of [[Ayurveda|ayurveda]]. [Arundatta on A.H. UttaraTantra 40/80] </li></ol>

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

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== Eternal qualities of [[Ayurveda|ayurveda]] as a shastra ==

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Three eternal qualities of [[Ayurveda|ayurveda]] proving its relevance and applicability in every aspect of science are described in [[Charak Samhita New Edition|Charak Samhita]]. Anaditwa (It has no beginning), swabhavasansiddha lakshanatwa (its characteristics are self-evident) and bhava-swabhavanityatwa (eternal) are characteristics that make [[Ayurveda|ayurveda]] an eternal science. Anaditwa depicts that it was always perpetually present. Swabhavasansiddhatwa states that the traits are self-evident. Bhavaswabhavanityatwa refers to the eternity of principles mentioned in the text. Sushruta has mentioned [[~~Ayurveda|~~ayurveda]] as shashvata (eternal), punya (good deeds), swargya (divine, blissful), yashasya (progressive), ayushya (rendering longevity), vrittikara (helps in sustainence of [[Ayu|life]]), underlining its immense scope and applicability. [Su.Sa.~~[[Sutra Sthana|~~Sutra Sthana~~]].~~1/19]

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Three eternal qualities of [[Ayurveda|ayurveda]] proving its relevance and applicability in every aspect of science are described in [[Charak Samhita New Edition|Charak Samhita]]. Anaditwa (It has no beginning), swabhavasansiddha lakshanatwa (its characteristics are self-evident) and bhava-swabhavanityatwa (eternal) are characteristics that make [[Ayurveda|ayurveda]] an eternal science. [Cha.Sa.[[Sutra Sthana]] 30/27] Anaditwa depicts that it was always perpetually present. Swabhavasansiddhatwa states that the traits are self-evident. Bhavaswabhavanityatwa refers to the eternity of principles mentioned in the text. Sushruta has mentioned [[ayurveda]] as shashvata (eternal), punya (good deeds), swargya (divine, blissful), yashasya (progressive), ayushya (rendering longevity), vrittikara (helps in sustainence of [[Ayu|life]]), underlining its immense scope and applicability. [Su.Sa.Sutra Sthana 1/19]

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

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[[Ayurveda|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|pramana]] (epistemology) etc. [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]].8/3]. 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]]. The related contemporary shastra to [[Ayurveda|Ayurveda]] can be enlisted as given below-

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[[Ayurveda|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|pramana]] (epistemology) etc. [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/3]. 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 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]]. The related contemporary shastra to [[Ayurveda|Ayurveda]] can be enlisted as given below:

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'''Table 2. Ancient shastra contemporary to [[Ayurveda]]'''

{| class="wikitable"

! Branch of science

Line 214: Line 216:

== Aaptodesha and shastra ==

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[[Aaptopadesha pramana|Aaptopadesha pramana]] precisely depicts the skeleton of shastra according to [[Ayurveda|ayurveda]]. It describes the findings of intellectual persons based on the teachings of [[Veda|veda]] and apta. Thus the scientific hypothesis put forth on [[Aaptopadesha pramana|Aaptopadesha pramana]] is termed ‘shastravada’. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]].11/27]

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[[Aaptopadesha pramana|Aaptopadesha pramana]] precisely depicts the skeleton of shastra according to [[Ayurveda|ayurveda]]. It describes the findings of intellectual persons based on the teachings of [[Veda|veda]] and apta. Thus the scientific hypothesis put forth on [[Aaptopadesha pramana|Aaptopadesha pramana]] is termed ‘shastravada’. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]]11/27]

== Current understanding of medical science ==

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The term science is defined as [[Dnyana|knowledge]] or a system of [[Dnyana|knowledge]] covering general truths or the operation of general laws especially as obtained and tested through scientific methods.<ref name="ref10">“Science.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/science. Accessed 20 Mar. 2023. </ref> It can be observed that this definition of science is similar to the concept of shastra as mentioned in the ancient [[Ayurveda|ayurveda]] texts. The history of current medical science is quite vast and finds its origins in Egyptian medicine (around 3000 BC) and Greek medical sciences where the medicine was practiced and preached traditionally<ref name="ref11">Koutsouris, D. The evolution of medical care: from the beginnings to personalized medicine. Health Technol. 7, 3–4 (2017). https://doi.org/10.1007/s12553-016-0163-1 </ref>. Hippocrates is considered as the father of modern medicine (around 450 BC). The surgical practices evolved during the medieval period. However the mainstreaming of the formal eduction related to medicine started around 12th- 13th century in Italy. Advancement in research related to genetics, radiology, introduction of the germ theory of [[Vyadhi|disease]] leading to invention of antibiotics are considered to be the landmarks of modern medicine. The contemporary medical science is largely evidence based facilitating the introduction of modern technologies and advancements both surgical and medicinal fields.<ref name="ref12">History of Medicine - Invention, Prehistoric, Traditional and Modern [Internet]. [cited 2023 Mar 20]. Available from: https://www.vedantu.com/biology/history-of-medicine </ref> The timeline of medical history depicts the revolutionary changes from the 9th century onwards itself.<ref name="ref13">Hajar R. History of medicine timeline. Heart Views. 2015;16(1):43-45. doi:10.4103/1995-705x.153008 </ref> The term science denotes the way of thinking used to develop explanations of natural phenomena using evidence and logic. Authentic science is the term coined to distinguish and separate the scientific ways of thinking from classroom science activities that do not, in fact, reflect the spirit and behavior of science.<ref name="ref14">Crawford, B. (2015). Authentic Science. In: Gunstone, R. (eds) Encyclopedia of Science Education. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-2150-0_144 </ref> The science develops from theories which can be inductive or deductive leading to establishment of new concepts. As mentioned earlier the current medical science is largely evidence based which involves the conscientious, explicit, judicious and reasonable use of modern, best evidence in making decisions about the care of individual patients.<ref name="ref15">Masic I, Miokovic M, Muhamedagic B. Evidence based medicine - new approaches and challenges. Acta Inform Med. 2008;16(4):219-225. doi:10.5455/aim.2008.16.219-225</ref> It involves the clinical based practice based on the available and updated information. Earlier the medical science was largely based on previously established theories, which seldom paved way for empirical and personalised medicine. However the evidence based medicine facilitates the personalised or individualised approach to the practice of medicine. [[Ayurveda|Ayurveda]] on the other hand has always focused on the individualised and personalised approach based on the doshika constitution, [[Prakriti|prakriti]] etc. of the individual. [[Ayurveda|Ayurveda]] as a science was preached through the generations in form of poetry, which contemplated into written form as Samhita or classical texts. Thus, the shastra of [[Ayurveda|ayurveda]] is ancient, yet based on various basic principles which find their relevance even in day to day practices. [[Ayurveda|Ayurveda]] is based on the fundamental principles, that can be assessed on scientific grounds to prove their validity in todays era.

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The term science is defined as [[Dnyana|knowledge]] or a system of [[Dnyana|knowledge]] covering general truths or the operation of general laws especially as obtained and tested through scientific methods.<ref name="ref10">“Science.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/science. Accessed 20 Mar. 2023. </ref> It can be observed that this definition of science is similar to the concept of shastra as mentioned in the ancient [[Ayurveda|ayurveda]] texts. The history of current medical science is quite vast and finds its origins in Egyptian medicine (around 3000 BC) and Greek medical sciences where the medicine was practiced and preached traditionally.<ref name="ref11">Koutsouris, D. The evolution of medical care: from the beginnings to personalized medicine. Health Technol. 7, 3–4 (2017). https://doi.org/10.1007/s12553-016-0163-1 </ref> Hippocrates is considered as the father of modern medicine (around 450 BC). The surgical practices evolved during the medieval period. However the mainstreaming of the formal eduction related to medicine started around 12th- 13th century in Italy. Advancement in research related to genetics, radiology, introduction of the germ theory of [[Vyadhi|disease]] leading to invention of antibiotics are considered to be the landmarks of modern medicine. The contemporary medical science is largely evidence based facilitating the introduction of modern technologies and advancements both surgical and medicinal fields.<ref name="ref12">History of Medicine - Invention, Prehistoric, Traditional and Modern [Internet]. [cited 2023 Mar 20]. Available from: https://www.vedantu.com/biology/history-of-medicine </ref> The timeline of medical history depicts the revolutionary changes from the 9th century onwards itself.<ref name="ref13">Hajar R. History of medicine timeline. Heart Views. 2015;16(1):43-45. doi:10.4103/1995-705x.153008 </ref> The term science denotes the way of thinking used to develop explanations of natural phenomena using evidence and logic. Authentic science is the term coined to distinguish and separate the scientific ways of thinking from classroom science activities that do not, in fact, reflect the spirit and behavior of science.<ref name="ref14">Crawford, B. (2015). Authentic Science. In: Gunstone, R. (eds) Encyclopedia of Science Education. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-2150-0_144 </ref> The science develops from theories which can be inductive or deductive leading to establishment of new concepts. As mentioned earlier the current medical science is largely evidence based which involves the conscientious, explicit, judicious and reasonable use of modern, best evidence in making decisions about the care of individual patients.<ref name="ref15">Masic I, Miokovic M, Muhamedagic B. Evidence based medicine - new approaches and challenges. Acta Inform Med. 2008;16(4):219-225. doi:10.5455/aim.2008.16.219-225</ref> It involves the clinical based practice based on the available and updated information. Earlier the medical science was largely based on previously established theories, which seldom paved way for empirical and personalised medicine. However the evidence based medicine facilitates the personalised or individualised approach to the practice of medicine. [[Ayurveda|Ayurveda]] on the other hand has always focused on the individualised and personalised approach based on the doshika constitution, [[Prakriti|prakriti]] etc. of the individual. [[Ayurveda|Ayurveda]] as a science was preached through the generations in form of poetry, which contemplated into written form as Samhita or classical texts. Thus, the shastra of [[Ayurveda|ayurveda]] is ancient, yet based on various basic principles which find their relevance even in day to day practices. [[Ayurveda|Ayurveda]] is based on the fundamental principles, that can be assessed on scientific grounds to prove their validity in todays era.

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