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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:
<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.
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