INTERNATIONAL AYURVEDIC MEDICAL JOURNAL

Review Article (ISSN: 2320 5091) Impact Factor: 4.018

A CONCEPTUAL STUDY OF UPAMANA PRAMANA AS IN NYAYA DARSHANA AND ITS APPLICATION IN AYURVEDA

Sagrika Jaggi1, Abhishek Rana2, Akansha Anupam3

1Assistant Professor, Deptt. Of Samhita, Sanskrit and Siddhant, SGCAS & H, Tantia University, Sriganganagar, Rajasthan, India 2Associate Professor, Deptt. Of Rog Nidan, SGCAS & H, Tantia University, Sriganganagar, Rajasthan, India 3Associate Professor, PG Deptt. Of Samhita, Sanskrit and Siddhant, UAC, Dehradun, Uttarkhand, India

Email: [email protected]

ABSTRACT Ayurveda and Darshana Shastra both are immensely influenced by each other as both the sciences flourished in same time period, Darshanas are classified into six Astika Darshana and three Nastika Darshana. Ayurveda has used the principles of Darshanas and molded them according to the need, one such principle is Pramana. Pramanas are mainly the contribution of Nyaya Darshana and has given Pratyaksha, Anumana, Upamana, and Shabda Pramana as a source for true knowledge. In Ayurveda, Acharya Charaka has termed Pramana as Pariksha. Acharya Sushruta has accepted Pramanas similar to Nyaya Darshana and mentioned Upamana Pramana separately. Whereas in Charaka Samhita Pramanas are explained in four places but Acharya has mentioned Upamana Pramana only at one place but its applicability is seen widely throughout the text. Utility of Upamana is seen in every branch of Ayurveda and it also acts as an aid for Pratyaksha, Anumana and Shabda Pramana to obtain true knowledge because at many places knowledge obtained by other Pramanas is partial without Upamana Pramana. Upamana along with other Pramanas helps in identification of plants, clinical diagnosis, prognosis, etc. Contribution of Upamana Pramana can’t be ignored as it is equally important like other Pramanas and it should be given a separate place and accepted as an independent Pramana like other Pramanas. This work is carried out in order to study Upamana Pramana elaborately, to study its appli- cation in Ayurveda and to establish Upamana Pramana as an independent Pramana.

Keywords: Nyaya Darshana, Ayurveda and Upamana Pramana.

INTRODUCTION

Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda “Ayurveda” literally means the “knowledge of 1. Sadrishya / Sadharmya Upamana Pra- life”. The word Ayurveda consists of two mana (Similarity based Comparison): In words, Ayu meaning “life” and Ved meaning this type the knowledge occurs due to the “knowledge” or “science”. Darshana (the Great similarity of two articles. The knowledge of Indian Philosophy) has an immense influence on Gavaya (Nila Gaya) occurs due to its simi- Ayurveda. The primary aim of all Darshana’s is larity with cow. to attain Moksha. Since, all the Darshana’s have 2. Vaidharmya Upamana Pramana (Dissimi- the different pathways to attain this goal, so larity based Comparison): In this type of there are different Padartha’s, different knowledge the dissimilarity with the com- Pramana’s according to different Darshana’s. pared article is the base, e.g. A boy does not “उपमान शदय िनि - उपमीयते अनेन इित know about camel, he receives information उपमानम् ।’’ from elders that camel is dissimilar to horse, Upamana Pramana helps in obtaining the as it contains a long neck and a hump on its knowledge of an unknown object by comparing back. Remembering this sentence and it with that of a known object3. Here Upa means knowledge and seeing an animal dissimilar near or close and Mana means to understand, to horse on particular points he comes to the thus Upamana is the knowledge by comparing conclusion that the animal is camel. to a known object. 3. Asadharan Dharma Upamana Pramana / Asadharan Dharma Vishishta Pinda Gyan “अथौपयम् - औयं नाम ययेनायय (Peculiarity based Comparison): The rhi- 08/42 ’’ साय़मिधय काशनम् ॥च०िव० ॥ noceros bears a horn on its nose is the pecu- Nyaya Darshana and Ayurveda- liar sign which helps in its recognition and According to Nyaya Darshana knowledge is not differentiation from elephant. essential but only an adventitious property of the Upamana Pramana plays an important role in self. Knowledge arises as a result of contact be- Ayurveda as its application is seen widely in tween the self and non-self. Nyaya describes Samhitas. Same as other Pramanas, Upamana Pramana on very first place in the list of sixteen Pramana is also useful in the identification of categories; knowledge of these categories pro- clinical picture of diseases, plants etc. Acharyas vides the Moksha (salvation). In the absence of has used Upamana Pramana in various con- Pramana, nobody will be able to understand the cepts to make the topic easily understandable, good or bad factors of the life. for that they have given similes on the basis of Acharya Sushruta has followed the line of Gau- different criteria. tama, the originator of Nyaya Darshana, by ac-  On the basis of mode of action (Kriya) – cepting four Pramanas i.e. Pratyaksha, Anu- Acharyas while describing many contexts man, Upamana and Shabda Pramana.1 Some has wonderfully explained them by compar- other context of Upamana Pramana of Nyaya ing it with the mode of action, process of Darshana has been also referred under the name some popular surroundings that we see of- of Aupamya2. ten. Many broad topics are made brief and Bheda: Upamana is of following three types3 understandable by such explanations.

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Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda  On the basis of Swarupa – Acharyas has  Staimityam- Kaphaja and Vata Kaphaja explained the appearance of many things by Jwara4- Staimitya is a type of feeling, which comparing it with the Swarupa of some fa- a patient experiences that his body is cov- mous things which makes it easily under- ered with wet cloth and is seen in Kaphaja standable and imaginable. Swarupa includes and Vata Kaphaja Jwara. Here Acharyas various qualities that has been used by has correlated coldness that a Jwara Rogi Acharyas for giving similes : experiences during its Vega Kala with a type  Similarity with Aakriti (Shape) of feeling similar to that of covering body  Similarity with Varna (Colour) with wet cloth.  Similarity with Gandha (Smell)  Parva Bheda- Vata Kaphaja and Vata 5  Similarity with Pramana (Size) Pittaja Jwara - Parva Bheda is a type of  Similarity with Dhwani (Sound) painful feeling similar to that of joint break-  Similarity with Rasa (Taste) ing or fracture in joints. Parva Bheda is seen in Vata Kaphaja and Vata Pittaja Jwara. UPAMANA IN ROGA NIDANA EVAM KAYA CHIKITSA:

Table 1: UPAMANA IN SHARIRA RACHANA EVAM KRIYA- Laxanas Upamana - Sharira- Rachna Evam Kriya Importance of Kriya Bone supports the body similar to the inner wood supporting a tree. Bony Skeleton Importance of Snayu (Lig- Rachana Snayu (which binds the bones together) similar to the joining of wooden aments) & Kriya planks used in a boat. Formation of Tongue Kriya Formation of tongue is correlated with the obtaining of pure gold.

UPAMANA IN DRAVYA GUNA of medicinal herbs and drugs; their origin, na- VIGYANA: ture, properties and effects upon human beings Dravyaguna deals with the study of Aushadha Raja Nighantu has assigned name and syno- and Aahar Rupa Dravyas, Guna (Properties) nyms to plants on seven bases and Upama is Karma (Functions) and Prayoga (Uses) in detail one among them. Upamana used in Dravyaguna or in other words it may be defined as the study are as –

Table 2: Showing Upamana in Dravya Guna. Dravya Upamana in Dravya Guna 1 Akshota6 A Akshasya Eva Ota Parnasya- Leaves similar to that of Bibhitaka. Karparala B Shape and covering fruit is similar to that of brain. 2 Aguru7 Loham A Heavy and black like iron. 3 Ankota8 Gudha-Mallika A Flower similar to those of Mallika (Jasmine)

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Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda

Lambakarna B Long ear shaped leaves. 4 Ajamoda9 A Intense smell that like of goat. Kharashva B Intense smell that like of ass.

UPAMANA IN AGADA TANTRA: UPAMANA IN KAUMARA BHRITYA: Acharyas has used Upamana Pramana in Agada Acharyas has used Upamana at various places Tantra to explain Sarpa Bheda (Types of for making concepts easy to understand. Snakes i.e.-Darvikara, Mandalikara and Devanamiva Havyapah- As God Agni is emi- Rajimanta), Avyakta Rasa of Visha, Sthana of nent amongst various Gods similarly among Sarpa Visha, Pranahara Sarpa Visha Laxana, eight specialties of Ayurveda, Kaumara Bhritya Unmatta-Vyala Damshtra Laxana, Pipilika- is said to be the foremost. Acharya Kashyapa Damsha Laxana, Vrishchikam-Damsha Chikitsa has given utmost importance to Kaumara and Vidhi-Yukta Madya Sevana. Bhritya amongst Ashtanga Ayurveda and com- Avyakta Rasa of Visha- Yathaavyaktarasam pared it with importance of Agni amongst vari- Toyamantarikshanmahigatam10- Just as the ous Devatas.12 atmospheric water is unmanifest in taste and Graha Roga Laxana-Kujyatyapi Kapotavat- acquires the specific taste of the ground it falls Acharya Kashyapa while explaining the com- upon, similarly, by its very nature, a Visha mon features of Graha Roga has explained that (Tasteless) imbibes the specific taste of the sub- child afflicted from super natural forces of spir- stance in which it exists. Acharya Sushruta has its (Graha Badha) warbles like pigeon along given beautiful simile for Rasa (Taste) of Visha, with other symptoms. Acharya has correlated said that Visha is Avyakta like the atmospheric the painful voice of Graha affected child with water, and similarly both acquires taste of that of pigeon.13 Dravya (Substance) and ground respectively UPAMANA IN SHALYA EVAM where they exist. SHALAKYA TANTRA: Sthana of Sarpa Visha- Shukravat Upamana in Shalya Tantra- Sarvasarpanaam Visham Sarvashariragam-11 Kshudra Roga Nidanam- Kshudra means small Just like semen, the poison of all the snakes lies or minor, Roga means diseases, Acharya diffused throughout the body, As semen is Sushruta14, Madhavakara15 and Vagbhatta16 has (gathered up, dislodged and subsequently ejacu- mentioned forty four, forty three and thirty six lated through the urethra) after stimulation pro- types of Kshudra Rogas respectively. Acharyas duced by sexual contacts, similarly the poison in has used various similes to explain these diseas- a snake in a state of anger is gathered up (in the es and are given in below mentioned table sac) in the vicinity of the hook-shaped fangs. Upamana in Shalakya Tantra- Hence a snake cannot inject its poison unless it Arsho Vartman17 -Ervarubeejpratima Pidika- is excited when it lowers its fangs. Acharya Arsho Vartman is a condition in which small Sushrurta has correlated the place and injection rough projections, characterized by mild pain of snake poison with place and ejaculation of and looking like Ervaru Beeja Pratima (Seed of semen. Cucumber), appears in the eye lids. Acharya

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Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda Sushruta has correlated the Swarupa (Size and Khale Kapot and Kedari Kulya Nyayas are also Shape) of Pidikas with the seeds of cucumber. explained with the help of Upamana Pramana. Another such concept where Upamana plays an DISCUSSION important role is Pararthanumana, subject can Acharya Sushruta has accepted Upamana as a be easily explained and made understandable to separate Pramana because Sushruta Samhita is other person with the help Pancha Avayava a surgery oriented text and also deals with the Vakya in which Dristanta is nothing but anatomy of human body. The knowledge of Upamana. these techniques is difficult to explain verbally UPAMANA PRAMANA DIFFERENT as it requires practical observation, and it can FROM OTHERS- be more easily explained by the help of Pratyaksha Pramana and Upamana Pramana- Upamana Pramana. Pratyaksha indicates the knowledge gained by In Yogya Sutriya Adhyaya, Acharya Sushruta direct help of senses. has given the list of items on which experiments  Some scholars include Upamana in of Shastra Karma can be performed. Upamana Pratyaksha Pramana, they give logics that Pramana plays very important role in the list of without Pratyaksha, Upamana cannot be items given by Acharya as he had compared the perceived. items with the organs or disorders of human in  Upamana Pramana is focusing in under- which specific Shastra Karma should be per- standing things on the basis of similarity and formed. Everything in the world is not practical- dissimilarity; these two factors are depend- ly visible. Many Pramanas depends on ent on Pratyaksha but partially. Pratyaksha Pramana one of which is Upamana E.g.- Physiology of heart is compared by open- because all the subjects are not of practical ing and closing of lotus. One sees or under- origin, to relate many things Upamana acts as a stands the action of lotus, but the similarity of bridge. working of the heart can be interpreted not seen. One such similar and very important principle There are many examples in Ayurvedic treatise given by Acharya Charaka is Loka Purusha where we can say that Pratyaksha Gyana is in- Samya Siddhanta is also explained with the help complete or partial without the help of of Upamana Pramana. Acharya explains that Upamana . the universe and the individual share such simi- Anumana Pramana and Upamana Pramana - larities that every part of universe is represented  Some scholars include Upamana in in the individual in minute dimension. Anumana Pramana, they give logics that E.g.: The supporting function of Vata, Pitta and Anumana and Upamana are same because Kapha in the body is explained by giving the it’s all about knowing something unknown simile of Visarga, Adana, and Vikshepa main- from the known data. taining the world by their functions.  Anumana is not possible without Vyapti The various Nyayas explained in texts to under- Gyana i.e. Relation between Sadhya and stand the functions and physiological process of Sadhana (Logical Grounds) whereas such Dhatu formation, nourishment and transporta- relation between Sadhya and Sadhana is not tion of nutrition in the body by Ksheera Dadhi, required in Upamana Pramana but similari-

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Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda ty, dissimilarity and comparison are the im- Rogi Pariksha.) But at many places especially in portant factors. Chikitsa Sthana, indirectly wide use of E.g.- Parartha Anumana (A Type of Upamana Pramana has been done along with Anumana) is useful in explaining and mak- other Pramanas, which shows its utility in the ing people understand the subject with the field of Chikitsa. help of examples. In Yogaratnakara Acharya has given im- Upamana acts as a catalyst for the interpre- portance to Roga Rogi –Pariksha and wide ap- tation of Anumana Pramana and that can be plicability of Upamana Pramana is seen there. better understood with the help of following Even in present era modern science also make examples use of Upamana Pramana directly or in indi-  Acharya Sushruta has gone further beyond rectly in clinical examination and diagnosis Charaka views on the same context, he ex- (Tennis Elbow, Sickle Cell Anaemia). Upamana plains as the future occurrence of fruit, fire Pramana plays a highly efficient role along with and rain can be predicted just by seeing the other Pramanas in the field of clinical aspects. flowers, smoke and clouds similarly Rishtas  We cannot deny the importance of forecast death. Here on the basis of Aaptopdesha, Pratyaksha and Anumana Upamana, Anumana can be drawn. Acharya Pramana, but Upamana Pramana if not Sushruta has used Upamana to predict the more it’s neither less important than them future happenings with Upamana and and its importance can’t be left unseen in all Anumana Pramana, more over Upamana the fields of Ayurveda. So Upamana Pramana has been used to clarify the Pramana should also be addressed with the Anumana Gyana, this shows the importance place equivalent to other three Pramanas of Upamana Pramana and its individual and gets its separate identity. presence.  Upamana Pramana helps Pratyaksha and With the help of above examples we can depict Anumana Pramana in attaining true that Pratyaksha and Anumana Pramana are knowledge, that’s why it’s considered under complete when supported by Upamana them, but even if separate position is given Pramana. to Upamana Pramana it may not be wrong. Sushruta has accepted Upamana Pramana as a separate Pramana, because it’s a surgery orient- CONCLUSION ed texts and gives emphasis on practical exper- Ayurveda is a Sarvaparishada Shastra. There imentation. The science cannot be explained or are similarities in the concepts of Ayurveda and understood merely by seeing, but can be made Darshana. Ayurveda has accepted subjects from easily understandable with the help of Upamana Darshana according to its convenience. Pramana along with other Pramanas, and that is Pramana are kept under sixteen categories of the reason Upamana Pramana has been used Nyaya Darshanas. Nyaya Darshana has accept- extensively and its maximum examples are ed four Pramanas namely-Pratyaksha, found in Sushruta Samhita. Anumana, Upamana and Shabda Pramana. Charaka Samhita is medicine based text and has Opinion of different Darshanas varies while given more importance to Pariksha (Roga – accepting the types of Pramanas. Nyaya

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Sagrika Jaggi et al: A Conceptual Study Of Upamana Pramana As In Nyaya Darshana And Its Application In Ayurveda Darshanas was the one who introduced equally important to Pratyaksha and Anumana Upamana Pramana as separate Pramana. Few Pramana. Although Acharyas includes Acharyas include Upamana Pramana under Upamana Pramana under Aaptopdesha, Aaptopdesha, Pratyaksha and Anumana Pratyaksha and Anumana Pramana, Upamana Pramana. Acharya Sushruta has followed all has its own significance while understanding the the four Pramanas similar to Nyaya Darshana. concepts along with other three Pramanas. It Acharya Charaka has coined the term Pariksha was merged in other Pramanas, because it acts for the Pramanas. Upamana Pramana has been as helping Pramana. mentioned under the concept of Vadamarga in Considering the clinical utility of Upamana Charaka Samhita. Ayurveda Acharyas has wide- Pramana, it should be considered as important ly utilized Upamana Pramana and its applica- as other three Pramanas. On the basis of evi- bility is seen at many places in classics, right dences provided above, Upamana Pramana from the level of Srishti Utapatti to Mrityu. should be considered as an independent Acharya Sushruta has explained the structural, Pramana. physiological and surgical aspects of the body REFERENCES with the help of similes. Acharya Sushruta has 1. Nyaya Sutra of Gautama, Nyaya Darshana, By chiefly used similes resembling the Swarupa Thakur Udaya Narayan Singh, Reprint 2009, Delhi, which includes Aakriti, Varna, Gandha etc. Chaukhambha Sanskrit Pratishthan, Reprint 2009, A- Acharya Charaka has not accepted Upamana 1, Aa.-1, Su.-2-3: Page No.9. separately but its applicability is seen at many 2. Agnivesha, Charaka Samhita, Editor Pt. Rajeshwara places in Charaka Samhita. Beautiful similes Datta Shastri, Varanasi, Chaukhambha Bharati Acad- emy, Reprint 2003, Vimanasthana, 8/42, Page No. are found related mainly to the mode of actions, 754. while explaining mechanism taking place in 3. Dr. Yogesh Chandra Mishra, Padartha Vigyana, Edit- body. Influence of Upamana Pramana is seen ed by Prof. Dr. Jyotiramitra Acharya, Edition 2004, along with other three Pramanas and in all the Varanasi, Chaukhambha Sanskrit Bhavan, Chapter fields of Ayurveda. The knowledge of No.15, Page No.455. 4. Shri Madhavakara, Madhava Nidanam, edited by Dr, Pratyaksha is incomplete without Upamana. Brahmananda Tripathi, Vol. one, Varanasi, Upamana also helps Anumana in drawing better Chaukhambha Surbharati Prakashan, 2/12, 2/15, Page inferences, especially during clinical practice. No. 106 & 109. Aaptas has also made the use of Upamana 5. Shri Madhavakara, Madhava Nidanam, edited by Dr, Pramana at many places to make the concept Brahmananda Tripathi, Vol. one, Varanasi, Chaukhambha Surbharati Prakashan, 2/15, Page No. easily understandable to others, and such exam- 109. ples also play an important role during treat- 6. Acharya Priya Vrat Sharma, Namarupagyanam ment. (Characterization of Medicinal Plants), Varanasi, During Roga and Rogi Pariksha, although Chaukhambha Visva Bharati, Reprint 2011, Page Pratyaksha and Anumana Pramana are highly No.1. 7. Acharya Priya Vrat Sharma, Namarupagyanam useful, but at most of instances the knowledge (Characterization of Medicinal Plants), Varanasi, obtained is partial without Upamana Pramana. Chaukhambha Visva Bharati, Reprint 2011, Page No. Right from the diagnosis till planning the dose 4. of medicine, Upamana Pramana play role

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