Review Article International Ayurvedic Medical Journal ISSN:2320 5091

PRAMANA VIDNYANA - AN ANCIENT METHOD OF RESEARCH W. S. R. T. CHARAKA SAMHITA VD. VINAY A. PAWAR Assistant Professor, Dept. of Sanskrit Samhita & Siddhant, Dr. D. Y. Patil College of Ayurved & Research Institute, Navi Mumbai, Maharshtra, India

ABSTRACT Research can be considered as journey from idea (which should be novel) to hypothesis (systematic formulation of an idea/ research problem) & to thesis (valid conclusions) finally. In Ayurveda; Pramana Vidnyana can be considered as scientific tools of research. These Prama- nas are not only useful in Roga (Disease) & Rogi (Patient) Pariksha (examination) but also evi- dence of the critical scientific approach of Ayurveda. To gain clear & entire knowledge of science of Ayurveda, it was necessary to search for scientific devices or methods of approach. This necessity has prompted Charakacharya to adopt Pramanas. In Ayurveda, Pramanas are called as Pariksha, meaning scientific investigation. Pramana vidnyana can be considered as scientific tools of research. Pramana, which can be considered as one of the ancient methods of research is of utmost importance in developing research methodology in Ayurveda. According to Charakacharya, things are either existent or non-existent, & they can be investigated by four Pramana; viz. a) Aptopadesha (Authoritative statement) b) Pratyaksha (Direct Perception). c) Anumana (Inference) d) Yukti (Rationale – logical reasoning) Aptopadesha, Pratyaksha, Anumana & Yukti Pramana are very much useful at all steps of research such as planning, operation & reporting. Pramana vidnyana proves that Ayurveda ac- cepts the scientific method in search of truth (based on logical reasoning) & not the arbitrary or unscientific method. Thus, these Pramanas can be considered as ancient methods of research which are essential in development of research methodology of ancient medical science of In- dia, i. e. Ayurveda. Keywords: Pramana, Research, Aptopadesha, Pratyaksha, Anumana, Yukti.

INTRODUCTION: scientific tools of research. These Research is a common term refers Pramanas are not only useful in Roga to a search for knowledge. Research is a (Disease) & Rogi (Patient) Pariksha structured enquiry that utilizes acceptable (examination) but also evidence of the scientific methodology to solve problems critical scientific approach of Ayurveda. & creates a new knowledge that is Valid or correct knowledge is called as generally applicable. In Ayurveda; Prama & the means to acquire this Pramana Vidnyana can be considered as knowledge is called as Pramana.1 Prama Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita can be considered as knowledge of science Charakacharya has also mentioned that which has already been explored by the knowledge of these Pramana; i.e.; various scientific methods. Like any other Aptopadesha, Pratyaksha & Anumana is branch of knowledge, Ayurveda may need essential for proper knowledge of disease.6 to obtain new evidence from time to time AIMS & OBJECTIVES: for its advancement. The critical scientific 1. To correlate the Charakokta Pramana approach of Ayurveda is evident from its with modern research methods Pramana Vidnyana. According to Dr. R. 2. To establish utility of Pramana as a re- H. Singh; a new approach should be search tool in Ayurvedic research adopted to research Ayurveda as a system 3. To review literature regarding Pramana of science & therapy, specifically within Vidnyana & Research Methodology the framework of principles & philosophy CONCEPTUAL STUDY & DISCUS- of Ayurveda. This statement gives SIONS: direction to develop research methodology Among all Pramana; first of all existing of our own science by making use of knowledge of science should be acquired principles & philosophy of Ayurveda.2 by Aptopadesha & afterwards Pramana, which can be considered as one examinations to be carried out by of the ancient methods of research is of Pratyaksha & Anumana. Aptopadesha is utmost importance in developing research considered as the primary one as it forms methodology in Ayurveda. The valid the first source of information about knowledge can be achieved by Pramana.3 Ayurveda or any other science. As it is Charakacharya has used the word said; ‘Our eyes can’t see what our mind “Pariksha” for “Pramana.”4 Pariksha is a doesn’t know’, For those who already Pramana by which the objects are rightly have basic information about the science, known. Pariksha is means while Prama is the remaining two (Pratyaksha & the result, hence, in spite of being Anumana) are stated to be sufficient.7 synonymous, “Pariksha” emphasizes on Aptopadesha forms a firm basis for all means while “Pramana” on the result. theoretical knowledge in all respects of Pramana is a way in which we come to anything knowable in this universe. Thus, know about anything truly & objectively. Aptopadesha becomes the first means to Pramana are scientific methods to acquire acquire knowledge.8 valid knowledge. According to Aptopadesha Pramana (Authoritative Charakacharya, things are either existent Statement): Apta means learned, the pre- or non-existent, & they can be investigated cept of learned, are free from defects of by four Pramana; viz. rajas & tamas is known as ‘Aptopadesha’ e) Aptopadesha (Authoritative state- (Authoritative Statement) which is ment) regarded as Pramana.9 Authoritative f) Pratyaksha (Direct Perception). statement is the precept of the apta g) Anumana (Inference) (credible persons). Apta are those who h) Yukti (Rationale – logical reasoning)5 possess knowledge devoid of doubt, indirect & partial acquisition, attachment

467 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita & aversion.10 Thus the persons endowed Ayurveda is conceived in several forms with knowledge & experience, devoid of including: attachment & aversion are apta, their 1) Scriptural evidence statement is Pramana. Apta, who are free 2) Empirical evidence (based on experience) from defects of rajas & tamas, speak 3) Long standing traditional use & its mass always truth & so undoubtedly can be con- acceptance. sidered as the source of valid know- The search for facts may be made through ledge.The words or works of such persons either: form Aptopadesha. This is true even a) Arbitrary (or unscientific) method today. Text books of great personalities in b) Scientific method their respective fields are quoted for Arbitrary method of seeking answers to authoritative knowledge. questions is based on imagination, One of the qualities of a researcher is that opinion, blind belief or impression.13 From he should acquire existing knowledge & the above quotations of Sushrutacharya & training in physical & mental skills Vagbhatacharya, one may get impression necessary to do the activities implied in that knowledge of science of Ayurveda is research. The existing knowledge of based on arbitrary method of search for science can be acquired through truth. But this is not at all true. In contrary, Aptopadesha or authoritative statement. Ayurveda is the science of medicine which According to Sushrutacharya; The drugs adopts critical scientific approach or whose mode of action is indisputable & scientific method to acquire knowledge. inexplicable & which are well- known by Scientific method is systematic rational their usage should be used by the approach to seeking facts. It is objective, intelligent physician on the basis of precise & arrives at conclusions on the authoritative traditional scriptures. The basis of verifiable evidences.14 Ayurveda drugs, properties & actions of which are adopted scientific method to search for evident & which are well-known by their truth which is evident from elaboration of nature, need not be tested for their mode Pramana Vidnyana in ancient Ayurvedic of action & causation by the wise texts. physician.11 As ancient Ayurvedic texts mainly Vagbhatacharya is also of the same follow prescriptive method to present opinion. He says- Since information facts, there is a large scope of exploration described in the text is approved by the of these basic concepts. e. g., In ancient scriptures & since benefits are Ashtanga Hridaya, it is mentioned that perceptible, these should be administered Medo-dhatu kshaya (decreased medo- 12 without discussions. From these dhatu) leads to spleno-megaly (increased quotations; one should not get the im- size/inflammation of spleen).15 But cause pression that Ayurvedic medicines have no & effect relationship is not described & evidence-base. Ever since ancient times; thus requires further exploration of this Ayurveda has been evidence conscious. concept. The evidence – base of contemporary

468 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita According to Charakacharya, in the patho- experimental studies i. e. clinical trials. genesis of Panduroga: One who is not fully conversant with what There is decrease in Raktadhatu & has gone before has little chance of Medodhatu16 but specific reason for making a worthwhile contribution. decrease in Medodhatu is not explained. Therefore a researcher has to survey the Thus more emphasis is given to correct available literature relating to his field of deficiency of Raktadhatu in the treatment study. He must keep himself update in his of Panduroga. Very little or no attention is field & related areas. given to Medo-dhatu kshaya. Therefore Sushrutacharya says, A person According to Samanya – Vishesha Sidd- who has studied one branch of science hanta, deficiency of Raktadhatu should only, cannot arrive at proper conclusion; cause liking for hot items but deficiency of therefore the physician, who has studied Raktadhatu causes liking for cold items all related branches of science, should try instead of hot items.17 The proper to practice the medical science.20 explanation of this phenomenon is not Thus Aptopadesha or authoritative state- given in the text. ments help researcher to establish the These concepts require logical reasoning theoretical roots of the study & later on to for validation. Thus study of Ayurvedic integrate the findings of researcher with texts; i.e.; authoritative statements are the existing body of knowledge. useful in identification of research Vadamarga, meaning, logical terms to be problem which require further exploration acquainted with while participating in based on scientific methods. Actually, debates. Vadamarga are meant to make exploratory research attempts to clarify oneself perfect in the art of debate or why & how there is relationship between discussion, to improve oratory power two aspects of a situation or phenomena. needed to educate others by oral means or Such exploratory or correlational studies to communicate with the patient or can be undertaken in the field of community regarding healthcare system. Ayurvedic Research. A critical scientific approach of science of e. g. a) Analytical study to establish a cor- Ayurveda is evident from the concept of relation between Viruddhahara Siddhanta, which Charakacharya has (incompatible food) & kushtha (skin mentioned as one of the 44 methods of disorders). One more form of research, i. debate.21 A demonstrated truth, established e. validation of concept study can be after several examinations & reasoning’s undertaken in Ayurveda. is known as Siddhanta.22 As scientific e. g. a) Meheșu Dhātriniśa (Amalaki & method is applicable to all sciences, it Haridra are the drug of choice for the consists of: treatment of Prameha).18 a) Intensive observation b) Formulation of general hypothesis b) Plǐhamaye Pippalǐ (Pippali should be c) Use of hypothesis to make predictions used for the diseases of spleen).19 d) Testing predictions by carefully Such concepts can be validated with the controlled experiments help of systematically designed 469 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita e) If the experiments prove the predictions of Sanskrit language. (as alternative right: hypothesis to be accepted. hypothesis) f) If not: hypothesis should be rejected or b) In an observational study to assess atti- should be modified. tude of Ayurvedic physicians towards In the same manner, Siddhanta utility of Padartha Vidnyana in clinical concept is an evidence of ancient research practice. method which is systematic, critical & i) Knowledge of Padartha vidnyana is of which makes use of various examinations no use in clinical practice. (As null & reasoning to establish truth or fact. hypothesis) Siddhanta is of four types: ii) Knowledge of Padartha Vidnyana is 1. Sarvatantra Siddhanta (common to all essential in clinical practice. (As branches of knowledge) alternative hypothesis) Research can be 2. Pratitantra Siddhanta (specific to a considered as journey from idea (which given branch of knowledge) should be novel) to hypothesis (systematic 3. Adhikarana Siddhanta (truth implied in formulation of an idea/ research problem) given context) & to thesis (valid conclusions) finally. 4. Abhyupagama Siddhanta (hypothesis or Thus, Aptopadesha or Authoritative postulate)23 statements are considered as the reliable Out of these, Abhyupagama Siddhanta source of existing knowledge, suggest new can be considered as postulate or ideas for research & also help in the assumption taken for granted for time development of research methodology. being. This is nothing else, but hypothesis  Pratyaksha Pramana (Direct which brings clarity, specificity & focus to Perception): a research study. Hypothesis is a Though Ayurveda accepts various types proposition, condition or principle which of the methods of the knowledge; the is assumed, perhaps without belief, in superiority of Pratyaksha Pramana (direct order to draw out its logical consequences perception) remains unchallenged. A & by this method to test its accord with source of knowledge: After obtaining the facts which are known or may be primary knowledge to expand one’s determined.24 horizon, one has to take recourse of this e. g. a) In an analytical study to establish method. Other Pramanas like anumana, a correlation between basic knowledge of yukti, etc. more or less depend upon Sanskrit language & progress in B. A. M. pratyaksha Pramana. A mental faculty S. examination. instantaneously manifested as a result of Hypothesis can be formulated as: the proximity of soul, sense faculties, i) There is no correlation between the mind & the object is known as Pratyak- basic knowledge of Sanskrit language & sha.25 The knowledge which is perceived progress in B. A. M. S. Examination. (as by sense organs & mind is called as null hypothesis) Pratyaksha & means of it is called as ii) The progress in B. A. M. S. examina- Pratyaksha Pramana. Here knowledge is tion is dependent on the basic knowledge the result while the contact of the sense

470 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita organs & the object is the means of which lead to non – perceptibility by these knowledge.26 Sushrutacharya gives faculties.30 Process of contact depends on direction towards coupling of Aptopa- the distance between the senses & their desha (Authoritative statements) with Pra- objects, presence of healthy sense organs, tyaksha Pramana (direct perception) for absence of any obstruction between the advancement of knowledge.27 senses & their objects, application of As Charakacharya says, Proper mind, absence of confusing state of similar knowledge of disease can be gained objects, absence of over shadowing & through three Pramanas- absence of minuteness.31 Contrary to a) Aptopadesha Pramana (Authoritative above factors, the direct perception is statement) bound to fail. The limitations can now be b) Pratyaksha Pramana (Direct Percep- overcome by modern scientific tion) equipments. The scientific equipments are c) Anumana Pramana (Inference)28 the outcome of research work either by Out of these, by using Pratyaksha serendipity or by systematic research Pramana- Except Rasa, other senses i. e. designs. shabda, sparsha, rupa & gandha can be  Anumana Pramana (Inference): perceived directly. Thus pratyaksha The act of inferring i.e. knowledge of Pramana helps in Rogi – Roga Pariksha.29 unknown from the known facts is called as There are two major approaches for Anumana or Inference.32 gathering data for any research study. Anumana or inference is the indirect Sometimes, information required is knowledge based on reasoning.33 already available & need only be extracted Anumana Pramana is a logical conclusion or sometimes, information needs to be based on reasoning. Inference is based on collected afresh. prior perception. It is of three types & is Depending upon these two approaches, related to the three times.34 data are classified as: a) Inference of the cause from the effect - a) Primary data relates to past. b) Secondary data This can be correlated with the case- Primary sources of collecting data are control study design (i.e. retrospective mainly by observation, interviewing, & by study) questionnaire. These methods of data col- b) Inference of the effect from the cause – lection depend, more or less on pratyaksha relates to future. Pramana, mainly by observation. Other This can be correlated with cohort or pros- methods of data collection are pective study design. experiments, surveys & records. Out of c) The commonly observed events at these, experiments (in prospective studies) present. This can be correlated with Case- & to some extent surveys depend upon sectional study design (Time prevalence pratyaksha Pramana. Five sense faculties study). e. g: - As per quotation from are the source of external perception. Charak Samhita Sutrasthana 21/14 These faculties have their limitations Hypothesis: - Krisha (emaciated) people

471 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita are more prone to get Grahanigata Swarthanumana (Inference for one self) is Vyadhi. Hence; we want to establish the cause of deduction of logical reference correlation between karshya (emaciation) in one’s own mind.36 For this; one should & Grahanigata Vyadhi.35 have inquisitiveness or curiosity. As it is a) Case-control study would be- said; inquisitiveness is the mother of all Selection of patients suffering presently knowledge. A person with curious & ques- from Grahanigata Vyadhi & to ask them tioning attitude will search for truth in a about history of emaciation (karshya) i. e. scientific manner & by applying logical check whether emaciation has caused process of reasoning he/she will reach to Grahanigata Vyadhi or not. valid conclusion. b) Cohort Study would be - Selection of Pararthanumana (Demonstrative Krisha (emaciated/lean) people & observe inference) – A person after getting them over a period of time how many of inferential knowledge; it should be them will develop Grahanigata vyadhi in demonstrated to others by Panchavayavi future. vakya (5 components of reasoning), it is c) Cross-sectional Study would be-To known as Pararthanumana. know prevalence rate of grahanigata Panchavayavi Vakya contains: vyadhi in krisha (emaciated) persons. a) Pratidnya (Proposition) Thus Anumana or Inference helps in b) Hetu (Reason or Cause) establishing correlation between two c) Udaharana (Example) factors or to establish cause-effect d) Upanaya (Justification) relationship between two variables. e) Nigamana (Conclusion)37 Anumana (Inference) is used extensively Thus Pararthanumana is an important as means to acquire knowledge. Various means through which the knowledge causes of non-perceptibility can create recognized by one person is distributed to hurdles in direct perception. In this field, others. This can be correlated with report Anumana helps in acquiring knowledge. writing according to process of research. Anumana Pramana plays a vital role in The purpose of research is not well versed interpretation of results. Interpretation re- unless the findings are made known to fers to the task of drawing inferences from others. Research results must invariably the collected facts after an analytical or enter the general store of knowledge. experimental study. It is search for broader Yukti Pramana (Logical Reasoning): meaning of research findings. Generaliza- The knowledge which sees the tion of results is based on inference only. things produced by combination of Anumana Pramana is of two types – multiple causative factors is yukti a) In one type it is for one’s own self i.e. (rationale or logical reasoning). It is true Swarthanumana & in the three times & is also useful in b) In another condition; it is used to achieving the three objects (dharma, artha provide knowledge to others i.e. & kama).38 Rational & fruitful Pararthanumana combination of several factors is yukti. Recognition of yukti as a means of valid

472 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita knowledge is the peculiarity of Charak good research, good research is logical – Samhita. Yukti helps in determining one this implies that research is guided by the effect in relation to the various causative rules of logical reasoning & the logical factors responsible there of Yukti is the process of induction & deduction are of rational planning of therapeutic great value in carrying out research. measures.39 Dosage & time of Scientific method which is adopted to administration of drug requires proper search for facts is also utilization of Yukti. planning & success depends upon proper The scientific method is a systematic step planning. So; the physician who knows by step procedure following the logical yukti (logical reasoning) is superior to one process of reasoning. who knows only drugs.40 Success shows CONCLUSION: the proper application of all the measures  Research can be considered as journey & success, in turn, indicates the physician from idea (which should be novel) to endowed with all the qualities. Here hypothesis (systematic formulation of ‘proper application’ is yukti itself.41 Yukti an idea/ research problem) & to thesis can be considered as logical reasoning to (valid conclusions) finally. establish a cause & effect relationship. In  To gain clear & entire knowledge of fact, yukti is rationally based on cause- science of Ayurveda, it was necessary effect relationship. In inference too; there to search for scientific devices or is cause-effect relationship but in that case methods of approach. This necessity single cause produces effect & not has prompted Charakacharya to adopt multiple ones as in case of yukti. Pramanas. In Ayurveda, Pramanas are Ayurveda is an applied science in called as Pariksha, meaning scientific which the patient & the disease are to be investigation. Pramana vidnyana can thoroughly examined & treated. This re- be considered as scientific tools of quires the physician to have some prior research. theoretical knowledge of the subject on  Aptopadesha, Pratyaksha, Anumana & the basis of which the diseases etc. are ex- Yukti Pramana are very much useful at amined by the method of direct all steps of research such as planning, perception. Some of the factors which are operation & reporting. not cognizable by sense organs may create  Pramana vidnyana proves that some doubts on some occasions where Ayurveda accepts the scientific method trial & error method may have to be in search of truth (based on logical resorted to, in order to have clarity of reasoning) & not the arbitrary or perception. As Ayurveda is a medical unscientific method. science, it demands that everything should  Thus, these Pramanas can be be rational & pre-tested. Yukti helps for considered as ancient methods of rational inference based on direct obser- research which are essential in vation of experiment or test. Thus; in the development of research methodology context of Pramana, yukti may be consi- of ancient medical science of India, i. dered as follows: As per the criteria of e. Ayurveda. 473 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita REFERENCES: Surbharati Prakashan Varanasi Reprinted 1. Nyayadarshana by Udayanacharya 2005 2. RH Singh, Exploring larger evidence- 8. Charaka Samhita of Agnivesha base for contemporary Ayurveda, JAIM elaborated by Charaka & Drudhabala with 2010; 1:65-66 Ayurveda Dipika Commentary by 3. Nyayadarshana by Gautamacharya with chakrapanidatta,edited by Vaidya Jadavaji commentary by Vatsyayana, edited by Trikamji Acharya,Sutra sthana chapter Nyayacharya Shri Padmaprasada Shastri, 9,verse no.24, page no.64 Choukhambha Choukhambha Sanskrit Bhavan, 6th Surbharati Prakashan Varanasi Reprinted edition 2006, page no. 24 2005 4. Charaka Samhita of Agnivesha 9. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Ayurveda Dipika Commentary by chakrapanidatta,edited by Vaidya Jadavaji chakrapanidatta,edited by Vaidya Jadavaji Trikamji Acharya,Sutra sthana chapter Trikamji Acharya,Sutra sthana chapter 11,verse no.17,page no.70, Choukhambha 11,verse no.18-19,page no.70 Surbharati Prakashan Varanasi Reprinted Choukhambha Surbharati Prakashan 2005 Varanasi Reprinted 2005 5. Charaka Samhita of Agnivesha 10. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Ayurveda Dipika Commentary by chakrapanidatta,edited by Vaidya Jadavaji chakrapanidatta, edited by Vaidya Jadavaji Trikamji Acharya,Sutra sthana chapter Trikamji Acharya, Vimana sthana chapter 11,verse no.17, page no.70, Choukhambha 4,verse no.4, page no.247 Choukhambha Surbharati Prakashan Varanasi Reprinted Surbharati Prakashan Varanasi Reprinted 2005 2005 6. Charaka Samhita of Agnivesha 11. Sushruta Samhita of Sushruta with elaborated by Charaka & Drudhabala with Nibandhasangraha Commentary of Shri Ayurveda Dipika Commentary by Dakhanacharya & Nyayachandrika chakrapanidatta, edited by Vaidya Jadavaji Panjika of Shri Gayadasacharya edited by Trikamji Acharya, Vimana sthana chapter Vaidya Jadavaji Trikamji Acharya & 4,verse no.3, page no.247 Choukhambha Narayana Ram Acharya, Sutra sthana Surbharati Prakashan Varanasi Reprinted chapter 41,verse no.19-20 , page no.180- 2005 181, Choukhambha Krishanadas Academy 7. Charaka Samhita of Agnivesha Varanasi Reprinted 2004 elaborated by Charaka & Drudhabala with 12. Ashtanga Hridaya of Vagbhatacharya Ayurveda Dipika Commentary by with Sarvanga sundara commentary of chakrapanidatta,edited by Vaidya Jadavaji Arunadatta & Ayurvedarasayana Trikamji Acharya, Vimana sthana chapter commentary of Hemadri, edited by Hari 4,verse no.5, page no.247 Choukhambha Sadashiv Paradkar, Uttar stana chapter 40,verse no.81, page no.955,

474 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita Choukhambha Surabharati publication, Choukhambha Surabharati publication, Varanasi Reprinted 2010 Varanasi Reprinted 2010 13. C. R. Kothari, Research methodology 19. Ashtanga Hridaya of Vagbhatacharya methods & Techniques, New Age Interna- with Sarvanga sundara commentary of tional Publishers, Second revised edition, Arunadatta & Ayurvedarasayana 2009, page no. 2 commentary of Hemadri, edited by Hari 14. C. R.Kothari., Research methodology Sadashiv Paradkar, Uttar stana chapter methods & Techniques, New Age Interna- 40,verse no.48, page no.943, tional Publishers, Second revised edition, Choukhambha Surabharati publication, 2009, page no. 13 Varanasi Reprinted 2010 15. Ashtanga Hridaya of Vagbhatacharya 20. Sushruta Samhita of Sushruta with with Sarvanga sundara commentary of Nibandhasangraha Commentary of Shri Arunadatta & Ayurvedarasayana Dakhanacharya & Nyayachandrika commentary of Hemadri, edited by Hari Panjika of Shri Gayadasacharya edited by Sadashiv Paradkar, Sutra sthana chapter Vaidya Jadavaji Trikamji Acharya & 11,verse no.18, page no.185, Narayana Ram Acharya, Sutra sthana Choukhambha Surabharati publication, chapter 4,verse no.7,page no.18, Varanasi Reprinted 2010 Choukhambha Krishanadas Academy 16. Charaka Samhita of Agnivesha Varanasi Reprinted 2004 elaborated by Charaka & Drudhabala with 21. Charaka Samhita of Agnivesha Ayurveda Dipika Commentary by elaborated by Charaka & Drudhabala with chakrapanidatta, edited by Vaidya Jadavaji Ayurveda Dipika Commentary by Trikamji Acharya, Sutra sthana chapter chakrapanidatta,edited by Vaidya Jadavaji 16,verse no.6,page no.526 Choukhambha Trikamji Acharya, Vimana sthana chapter Surbharati Prakashan Varanasi Reprinted 8,verse no.27, page no.266 Choukhambha 2005 Surbharati Prakashan Varanasi Reprinted 17. Ashtanga Hridaya of Vagbhatacharya 2005 with Sarvanga sundara commentary of 22. Charaka Samhita of Agnivesha Arunadatta & Ayurvedarasayana elaborated by Charaka & Drudhabala with commentary of Hemadri, edited by Hari Ayurveda Dipika Commentary by Sadashiv Paradkar, Sutra sthana chapter chakrapanidatta, edited by Vaidya Jadavaji 11,verse no.18, page no.185, Trikamji Acharya, Vimana sthana chapter Choukhambha Surabharati publication, 8,verse no.37, page no.268 Choukhambha Varanasi Reprinted 2010 Surbharati Prakashan Varanasi Reprinted 18. Ashtanga Hridaya of Vagbhatacharya 2005 with Sarvanga sundara commentary of 23. Charaka Samhita of Agnivesha Arunadatta & Ayurvedarasayana elaborated by Charaka & Drudhabala with commentary of Hemadri, edited by Hari Ayurveda Dipika Commentary by Sadashiv Paradkar, Uttar stana chapter chakrapanidatta, edited by Vaidya Jadavaji 40,verse no.48, page no.943, Trikamji Acharya, Vimana sthana chapter 8,verse no.37, page no.268 Choukhambha

475 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita Surbharati Prakashan Varanasi Reprinted Ayurveda Dipika Commentary by 2005 chakrapanidatta,edited by Vaidya Jadavaji 24. C. R Kothari., Research methodology Trikamji Acharya, Vimana sthana chapter methods & Techniques, New Age Interna- 4,verse no.7, page no.247 Choukhambha tional Publishers, Second revised edition, Surbharati Prakashan Varanasi Reprinted 2009, pg. 2 2005 25. Charaka Samhita of Agnivesha 30. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Ayurveda Dipika Commentary by chakrapanidatta,edited by Vaidya Jadavaji chakrapanidatta,edited by Vaidya Jadavaji Trikamji Acharya, Sutra sthana chapter Trikamji Acharya, Sutra sthana chapter 11,verse no.20,page no.71, Choukhambha 11,verse no.7,page no.69, Choukhambha Surbharati Prakashan Varanasi Reprinted Surbharati Prakashan Varanasi Reprinted 2005 2005 26. Charaka Samhita of Agnivesha 31. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Ayurveda Dipika Commentary by chakrapanidatta, edited by Vaidya Jadavaji chakrapanidatta,edited by Vaidya Jadavaji Trikamji Acharya, Vimana sthana chapter Trikamji Acharya, Sutra sthana chapter 4,verse no.4, page no.247 Choukhambha 11,verse no.8, page no.69, Choukhambha Surbharati Prakashan Varanasi Reprinted Surbharati Prakashan Varanasi Reprinted 2005 2005 27. Sushruta Samhita of Sushruta with 32. Sushruta Samhita of Sushruta with Nibandhasangraha Commentary of Shri Nibandhasangraha Commentary of Shri Dakhanacharya & Nyayachandrika Dakhanacharya & Nyayachandrika Panjika of Shri Gayadasacharya edited by Panjika of Shri Gayadasacharya edited by Vaidya Jadavaji Trikamji Acharya & Vaidya Jadavaji Trikamji Acharya & Narayana Ram Acharya, Sharir sthana Narayana Ram Acharya, Sharir sthana chapter 5,verse no.48,page no.369, chapter 1,verse no.16, page no.4, Choukhambha Krishanadas Academy Choukhambha Krishanadas Academy Varanasi Reprinted 2004 Varanasi Reprinted 2004 28. Charaka Samhita of Agnivesha 33. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by Ayurveda Dipika Commentary by chakrapanidatta,edited by Vaidya Jadavaji chakrapanidatta, edited by Vaidya Jadavaji Trikamji Acharya, Vimana sthana chapter Trikamji Acharya, Vimana sthana chapter 4,verse no.3, page no.247 Choukhambha 4,verse no.4, page no.247 Choukhambha Surbharati Prakashan Varanasi Reprinted Surbharati Prakashan Varanasi Reprinted 2005 2005 29. Charaka Samhita of Agnivesha 34. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with elaborated by Charaka & Drudhabala with

476 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014 Vd. Vinay A. Pawarp: Ramana Vidnyana - An Ancient Method Of Research W. S. R. T. Charaka Samhita Ayurveda Dipika Commentary by 40. Charaka Samhita of Agnivesha chakrapanidatta,edited by Vaidya Jadavaji elaborated by Charaka & Drudhabala with Trikamji Acharya,Sutra sthana chapter Ayurveda Dipika Commentary by 11,verse no.21-22,page no.71, chakrapanidatta, edited by Vaidya Jadavaji Choukhambha Surbharati Prakashan Trikamji Acharya, Sutra sthana chapter 2, Varanasi Reprinted 2005 verse no.16,page no.25, Choukhambha 35. Charaka Samhita of Agnivesha Surbharati Prakashan Varanasi Reprinted elaborated by Charaka & Drudhabala with 2005 Ayurveda Dipika Commentary by 41. Charaka Samhita of Agnivesha chakrapanidatta,edited by Vaidya Jadavaji elaborated by Charaka & Drudhabala with Trikamji Acharya,Sutra sthana chapter Ayurveda Dipika Commentary by 21,verse no.14, page no.117, chakrapanidatta, edited by Vaidya Jadavaji Choukhambha Surbharati Prakashan Trikamji Acharya,Sutra sthana chapter Varanasi Reprinted 2005 1,verse no.135,page no.23 Choukhambha 36. Tarka Samgraha by Annam Bhatta, verse Surbharati Prakashan Varanasi Reprinted no. 39 2005 37. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with CORRESPONIDNG AUTHOR Ayurveda Dipika Commentary by VD. VINAY A. PAWAR chakrapanidatta, edited by Vaidya Jadavaji M. D. (Ayurved Samhita), M. A. Sanskrit, Trikamji Acharya, Vimana sthana chapter M. Phil.Sanskrit (Scholar) Assistant 8,verse no.31, page no.267, Choukhambha Professor, Surbharati Prakashan Varanasi Reprinted Dept. of Sanskrit Samhita & Siddhant, 2005 Dr. D. Y. Patil College of Ayurved 38. Charaka Samhita of Agnivesha & Research Institute, Navi Mumbai elaborated by Charaka & Drudhabala with E-mail: [email protected] Ayurveda Dipika Commentary by chakrapanidatta, edited by Vaidya Jadavaji Trikamji Acharya, Sutra sthana chapter 11,verse no.25, page no.72, Choukhambha Surbharati Prakashan Varanasi Reprinted 2005 39. Charaka Samhita of Agnivesha elaborated by Charaka & Drudhabala with Ayurveda Dipika Commentary by chakrapanidatta, edited by Vaidya Jadavaji Trikamji Acharya, Sutra sthana chapter 26,verse no.31,page no.141, Choukhambha Surbharati Prakashan Varanasi Reprinted 2005

477 www.iamj.in IAMJ: Volume 2; Issue 4; July- August- 2014