International Journal of Health Sciences and Research Vol.10; Issue: 10; October 2020 Website: www.ijhsr.org Review Article ISSN: 2249-9571

Anumana Pramana and Its Scope as a Diagnostic and Research Tool

Pooja T1, Prarthana T2, Sahana C3

1Reader, Dept of Ayurveda Samhita & Siddhanta FS Ayurvedic Medical College & Hospital - Agra 2Lecturer, Dept of Panchakarma Sri Sri College of Ayurvedic Science & Research - Bangalore 3Reader, Dept of Ayurveda Samhita & Siddhanta Sushruta Ayurveda Medical College & Hospital - Bangalore

Corresponding Author: Pooja T

ABSTRACT

Knowledge and wisdom is the foundation as well the chief lookouts in any branch of study. In Ayurveda, four types of Pramana accomplish to ascertain known and unknown phenomena in both human and universe. Of them, methodology of inference viz. Anumana-Pramana is fundamental to diagnosis and research owing to its comprehensive design involving observations, analysis, rationale and consideration of established facts. Drawing references from Bruhat-Trayi and Laghu-Trayi, the paper discusses significance of Anumana-Pramana in interpreting subtle phenomenon like functioning of Tridosha in health and disease, role of unseen karmic effects on disease-occurrence and palliation, concept of rebirth etc to applied concepts like physiology, pathogenesis, diagnosis, prognosis and selection of treatment. In this regard the paper also discusses extension of this methodology in the diagnosis and treatment of unknown diseases. An extended scope of its application in scientific research is also explored by designing a research tool with Anumana Pramana as a methodology, Karya-Karana Siddhanta as an analytical tool and features of Dashavidha-Parikshya-Bhavaas a research protocol. The tool can serve to reconstitute research ideologies through the technique and technicalities of Ayurveda hence expanding the sphere of operation of the methodology’s current frame.

Key-words: Anumana Pramana, Diagnosis, Research, Inference, Logical Reasoning, Dasha vidha parikshya bhava. Key Messages: 1) Anumana Pramana - an indispensible methodology of data collection and analysis adopted in the system of Ayurveda and its relevancy is inevitable in clinical medicine. 2) With the methodology primarily utilized for diagnosis and subsequent treatment administration, its scope can be extended to the field of research as well. 3) The relevancy and applicability of the methodology of inference irrespective of the field of operation owes it to the principles of the cause & effect theory. 4) Besides Ayurveda, the significance of the methodology of inference is agreed, accepted, and implemented in the conventional medicine too especially in the field of research. 5) With limitations to observation, sensory examination and objective examination, Inference plays a ground-breaking methodology serving to get a broader vision of the biological phenomenon.

INTRODUCTION processing and deciphering such sensorial Of all creation, life is transient while stimulus into knowledge. These knowledge is eternal. Though the sense methodologies termed as Pramana in organs, mind and intellect are instrumental ayurveda translates as - that which serves to in acknowledging an observation, a attain factual knowledge. The term factual scientific methodology is essential for knowledge is emphasized as these

International Journal of Health Sciences and Research (www.ijhsr.org) 264 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool methodologies at any given time leads its ideologies put forth in the paper can drive seeker to knowledge that is factual and not the science and its practitioners to a much otherwise1. Such knowledge attained broader field of implications and through Pramana are deemed as absolute applications with regard to the methodology and justifiable in all 3 phases of time (past, of inference. present, future).1 Pramana are basically four in REVIEW OF LITERATURE number viz., aptopadesha (scriptural Concept of Anumana Pramana: testimonies), pratyaksha (sensorial Etymologically speaking, perception), Anumana (inference) and yukti “Anumana” a compound word where anu (logical reasoning).2 However, for a means later and mana as knowledge5 Vaidya(Ayurveda practitioner) with a implies that the knowledge is obtained not background of testimonies, Pramana is of at the very instant of sight but later. That is two types i.e. pratyaksha-sensorial to say, in many instances, the “reality” perception and Anumana- non-sensorial becomes unperceivable either as a perception.3 Of them, although Pratyaksha consequence of the pratyaksha badhakara Pramana is experiential, nonetheless, the bhava (~factors that hinder sensorial wise considers the methodology of perception like ativiprakarsha (far), inference i.e. non-sensorial perception as a atisannikarsha (proximity), avarana gateway for infinite knowledge.4 (hidden), karanadaurbalya (weakness of True knowledge is absolute, sense organs), manoanavasthana (instability omnipresent and not time-bound but many a of mind), samanaabhibhava (similarity), time is imperceptible, hidden or unknown abhihara (masked), atibhavad (overlap), due to illusion of the mind or primitiveness atisaukshmyat (minute))6or simply due to of sense organs. It is in such cases that absence of the perceiver at the location Anumana Pramana guides its seeker (paksha) of the incident. In such instances, towards knowledge that is unseen and the inference is drawn on the principle of beyond human reception. Ironically knowing the whole by knowing its parts, i.e. inferences are arrived at through a inference from the domain-in-doubt comprehensive methodological process that perceived at the first instant is sought shall also involve direct or sensorial through analysis or inspection of the perception and logical reasoning. existing exhibited features.7 Thereafter, themethodology utilizes logical reasoning to MATERIALS AND METHODS establish its inferences.4,8 However, this This paper has drawn its inputs, logical reasoning is acquired only through intentions and interpretations primarily from vyapti gnana9 i.e. (knowledge from the texts of caraka samhita and tarka established-facts) that is parallel to sangraha. References are also obtained interpreting the inference of the domain-in- from sushruta samhita, ashtanga sangraha, doubt. These collections of established facts ashtanga hrudaya, madhava nidana etc. are sourced either from previously Besides, the subject matter roots its examined facts – sensorial perception foundations to authenticated principles like (pratyaksha) or from documented facts – the loka-purusha samya siddhanta and scriptural testimonies (aptopadesha). Hence karya-karana siddhanta. The article also an unknown occurrence inferred through cites references of modern perspectives of corresponding, relevant, logical and existing research as per the guidelines of the WHO, facts suggest that rationality plays a chief its methodology and protocol and how the role in inferences. same parallels with the ideologies Example: The good old example, mentioned in ayurveda. Centralized on the “yatra yatra dhumaha tatra tatra vahnihi”, above theme, the paper discusses how the declares that a sign of smoke which is the

International Journal of Health Sciences and Research (www.ijhsr.org) 265 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool domain-in-doubt implies its relevance to an at the same time) – inference of fire from open fire, although the fire may not be the evidence of smoke. perceptible at the given time. This inference Likewise, the following examples below is made based on the established-fact speak of similar instances in concern with (vyapti) known to exist between fire and the inference of biological phenomenonin smoke as observed in a “kitchen”. all the three phases of time - Speaking of similar instances concerning Effect: Inference of a suppressed immunity biological phenomenon- in known cases of aids Eg 1) Invulnerability to diseases implies its Cause: Ingesting of mud as a cause for cause to an individual’s immunity strength anaemia bestowed by the imperceptible ojas (essence Co-existing Cause-effect relation: Increased of all the 7 tissue elements of the body).10,11 salt consumption as causing hypertension Eg 2) samanavayu is inferred as the Dimensions of Anumana Pramana: stimulator of agni12with the prior As stated earlier, Anumana Pramana utilises knowledge of air as the cause for ignition in multiple sub-methodologies in order to draw the ecosystem. an inference. For this reason, one encounters A unique feature of this Pramana in various classical definitions of Anumana particular is that the methodology helps to Pramana, however assuming the fact that acknowledge information in all the three the inferential methodology is a phases of time 13 i.e. past, present and comprehensive one. The multiple facets thus future. Retrieval of information in all above defining inference goes as below: dimensions of time owes it to the principle  an analytical study of the visible of karya-karana siddhanta (cause and effect domain/perceptible feature.(linga principle) on which the methodology is paramarsha)5 based upon.  founding through a previously Eg: karyat karana (inference of the past i.e. established universal fact (vyapti inference of the cause from the effect that is gnana).14 exhibited)–  Inferential judgment basing upon pre- inference of the act of intercourse on seeing existing knowledge attained from a pregnant woman. sensorial perception (pratyaksha) or karanat karya (inference of the future i.e. from scriptural sources(agama).5 inference of the effect from the cause that is  Logical reasoning (tarka yukti) as a tool exhibited)– for passing an inferential judgement 8. inference of the forthcoming rain with the The below flow chart is thus the advent of clouds. diagrammatic representation of the samanyato drushtam (inference of the methodology of attaining inference. present / inference of both cause and effect

Application of Anumana Pramana in dhatu, ojas, marma etc. Hence its role is Ayurveda: undoubted in the field of diagnostics and in Anumana Pramana plays a critical role in inferring the nuances of the body ayurveda since the latter deals with entities functioning. Inferential methodology is well that are subtle and invisible like the dosha, implicated in the field of Disease diagnosis

International Journal of Health Sciences and Research (www.ijhsr.org) 266 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool along with subsequent treatment planning upasahaya-anupashaya and samprapti15 and and prognosis. including other details pertaining to - hetu, dosha, dushya, prakruthi, desha, kala, bala, Diagnosis: visesha linga16. Diagnosis is basically an inferential .The following tablelists out similar such phenomenon that is sourced upon - nidana examples:- which includes - hetu, purvarupa, rupa,

Table 1 -Table citing inference obtained from knowledge of linga Linga(sign) Loss of consciousness with loathsome activities17 Hair fall Paksha(site) site of memory, Upper & lower limbs 17 Head Vyapti(fact) Smruti buddhi satva samplavanam (derangement of keshadoshaha asthipradoShajaha memory&intelligence)18 (derangement in bones)19 Lingi(hidden substratum) Mano vikara – apasmara(memory impairement)17 Asthi vikara19(bone disorder)

Besides nidana panchaka, inference duly comes to play in instances of differential diagnosis post scrutinizing and logically determining the significance of above mentioned factors.

Table 2 Table showing role of logical analysis & reasoning in inference. Linga Impotency Impotency Paksha Shukra dhatu(seminal tissue) Rasa dhatu(lymphatic tissue) Lingi Shukra dushti janita klaibyam20 Rasa dushti janita klaibyam22 Vyapti/Yukti Caused due to sperm or genital organ deformities 21 caused due to decrease of the nutrient elements i.e. rasa in the body 23

Significance of inference in consequent treatment planning:

Table 3 Table showing significance of reasoning in treatment planning Nidana panchaka Features Diagnosis Significance of Reasoning in treatment Nidana 1.Mrud bakshana 24 Mrud bakshana Non avoidance of mud, salt 2.Adhika lavana abyasa 25 pandu and sedentary life style resp. 3.Asina sukham swapna sukha -abhyasa 26 Palitya Prameha Purvarupa 1.Frequent dreams of empty water reservoirs27 Rajayakshma brumhana, 2.Jrumbha Vataja Jwara dosha pratyanika chikitsa, Netra daha Pittaja Jwara ama pacahna Anna aruchi 28 Kaphaja Jwara 3. Vitbandha 29 Atisara Samprapti Increase in head ache during the course of the Suryavarta Nidana viparita chikitsa day 30 Hikka Anuloma chikitsa, 2. obstruction of pranavaha, annavaha and udakavaha Raktapitta pratiloma chikitsa srotas 31 3. atipravrutthi of rakta through the bahya srotas32 Upashaya – 1.Management with rakta mokshanadue to non subsidence Vatarakta Raktamokshana of pain Annadrava shula Dosha nirharana with alternative use of snigdha and ruksha upachara33 Santamaka shwasa Viparitarthakari chikitsa 2.Vomitting 34 3.Sheeta upasevana35 Anupashaya 1.Snigdha upachara in sakti36 Urustambha Rukshana 2.shodhana37 Amavasta Dipana-pachana 3.maithunam38 Visha roga Bala samrakshana Sapeksha nidana 1.red-coloured urine without the premonitory symptoms of Raktapitta Stambhana prameha39 Kshataja kasa Kshatakshina chikitsa 2.dry cough followed by cough with blood 40 Visarpa Avidahi krama 3.quick skin manifestation 41

As discussed, apart from the exhibiting understanding of a disease presentation with signs and features other factors like a sound reasoning is required in order to causative factors, palliative factor, determine to accuracy not only the disease aggravating factor and differential diagnosis and its nature but also its appropriate are also to be considered while diagnosing a management. This is because, Chikitsha in disease. Thus this kind of a comprehensive ayurveda is a broader term not restricting to

International Journal of Health Sciences and Research (www.ijhsr.org) 267 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool a single implication. Treatment is 3. As chronic emaciation triggers understood as curing the disease to manifestation of every type of gulma, its establishing equilibrium of the body and triggering factor has to be identified and mind, avoidance of causative factors, avoided for complete recovery from the breaking the pathogenesis, eliminating the disease 47. For instance, affliction by chronic vitiated components, withdrawing from disease, excessive physical strain like lifting negative emotions etc. Based on the disease of heavy weight etc. and the subject afflicted, the physician is samanyato drushtam : supposed to deliver the appropriate line of Eg: 1. inference of instantaneous management which in turn can be judged aggravation of tamaka shwasa on lieing based on the methodology of inference. On down flat on the bed.48 that note, the following table below is the 2. In cases presenting with rakta gulma, inferential implication for treatment management should be carried out only after planning based on the diagnostic tools of the passage of 9months due to the easy ayurveda. curability of the disease.49 3. infestation with krimi in neglected skin Diagnostic utility in relation to the three conditions lead to the eating up of structures phases of time: like skin, flesh, blood, bones etc. 50 As mentioned earlier, the methodology serves to understand the human physiology Prognosis: and pathology in all the 3 phases of time. Disease prognosis is essentially Thus besides diagnosis, this methodology inferential and is based on a cumulative serves to detect risk factors, predict understanding of the manifested symptoms oncoming disease and ascertain appropriate and signs. It depends on variables like age, management and prevention according to sex, onset, body constitution, season, need. environment etc. Hence the inclusion of few Purvavat Anumana: or more variables in relation to the disease Eg: 1. inference of the incurability of Arsha and the individual serves to determine with the manifestation of mass in the severity in the prognosis. Ayurveda internal sphincter right from the time of classifies prognosis into 2 as treatable and birth (congenital hemorrhoids) 42 untreatable which are further inclusive of 2 2. Occurrence of natural calamities as a divisions each respectively viz. easily consequence to vitiation in air, water, land treatable and treatable with difficulty, life- and climate indicates janapadodhwamsa i.e. time manageable and incurable 51,52. a future epidemic outbreak43 Sadhya- 3. Affliction with punaravarta jwara can be Eg: complaint of kasa with expectoration priorly inferred in a rogi who again resorts associated with heaviness of head, in the to disease-causing factors immediately post summer season in a person of pitta vata recovery from an attack of fever44 prakruti. Sheshavat Anumana: Kruchra sadhya - Eg: 1. Inference of balavan daiva karma Eg: kaphaja arsha in the guda pradesha in (~misdeeds of the past life) in the a garbhini. manifestation of shvitra which is not cured Yapya - by appropriate treatment.45 Eg: gambhira vatarakta that has 2. Some diseases like atisara can manifest transgressed the medo dhatu presenting with in accordance to the prakruthi of the deformities in the finger joints 53 individual, like vataja atisara in vata Asadhya - prakruti, pitta in pitta prakruti and so on. Eg: visarpa presenting with features like Hence prognosis and mode of treatment has extreme pain and difficulty in awakening to be selected appropriately.46 the person fallen asleep.54

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DISCUSSION can estimate the remaining life span of the Scope of Anumana Pramanain ayurveda: concerned individual. A comprehensive perspective of Egs: The patient who perceives suddenly man’s bio-system operations is the essential smells that are desirable or undesirable in understanding of the same in its two the body without an apparent cause does not extremes of - Physicality & non-physicality. survive till the end of the year. 52 While diagnosis and treatment Rogavisesha vijnaniya administration are the clinical inferences Any Disease is attributed to the imbalance concerning physical living system, caused in the dosha57. However as dosha are Anumana Pramana nevertheless subtle functioning units their vitiation and comprehends human beyond its physical the resultant pathogenesis are to be inferred framework thereby perceiving him subtly through their actions and effects on the and comprehensively. The methodology’s body. reach from gross physical-realm to beyond- Egs: vayu which is in equilibrium is the physical realms thus makes it plausible to steered of all physiological activities while infer bio-phenomenon contributing to one’s vitiated is responsible for premature bio-system’s operations at both gross and expulsion of foetus, irregularities in the subtle levels. The following discussion deals foetus, delayed labour.58 with scope of inference in interpreting the Aatma & Punarjanma physio-pathologies through data recorded in The human body is said to be composed of scriptures and from sensorial observations. six elements viz. akash, vayu, agni, jala, This section also discusses the perspective pruthvi and aatma 59. While all the 5 former of research that can be comprehended in the elements are material entities, aatma or the latter’s methodology. soul is formless and shapeless. Consciousness of the physical body owes its Agama ashraya: this section deals with existence to the presence of aatma 60. Hence inferences which is beyond sensorial the entity becomes only inferable but never reception and established in ayurveda perceivable. Thus signs such as Respiration, scriptures such as karma i.e. influences of consciousness, desire, hatred, happiness, one’s actions in one’s present and past life; grief, ego, intelligence etc serve to infer the atman i.e. soul and punar janma i.e. the presence of the latter in a living being.61,60 theory of rebirth and other such trivial yet Similarly, the concept of rebirth inevitable bio-phenomenon which plays an which is based on the theory of karma is active role in interpreting ill-health: also an inferential phenomenon 62as it is Measurement of life span through stated that - The fruit of one’s actions is assessment of arishta lakshanas exhibited in necessarily experienced by its doer alone an individual: and not by any other.62By the above The science that deals with ayu (~life span) statements one can infer that the physical in its entirety, i.e. ayu with regard to hita, framework, differences, abilities and life ahita, sukha, dukha ; and the manam of ayu experiences of every individual varies from is defined as ayurveda55. In relation to the person to person which in turn is present context, life span of an individual is predetermined by one’s past deeds. an inferential phenomenon. Not accounting Karmaja vyadhi and karma phala the external factors that can effect on life Likewise karmaja vyadhi or diseases that span (which includes epidemics, are not agreeable and responsive to unrighteous deeds, karmic effects of treatment modalities are to be inferred as an previous birth etc), certain presentations impact of one’s misdeeds either in the called arishta lakshanas56(i.e. fatal signs present or the past life .63 exhibited by an individual suffering from a Eg: shwitra 64 disease that are irresponsive to treatment)

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Pratyaksha ashraya: this section deals with the stresses and diseases to which the plant inferences that are established from can prove to be remedial. 67 sensorial perceptions and from research e.g. Walnut which is in the shape of the evidences that contribute in understanding brain develops around 3 dozen neuro- human physiology. transmitters in the brain68 With advancements in technology, although Another aspect to sensorial inferences is radio-imaging give us the picture of the through the medium of evidence-based insides of the living system yet there exists a researches. As in the sense of Pramana, huge limitation in visualizing very many Research is also defined as quest for biological-components and their knowledge through diligent search or functioning. This limitation was however investigation or experimentation aimed at overcome in Ayurveda through the ideology the discovery and interpretation of new of Loka-Purusha Samya Siddhanta where knowledge.69 the bio-system operations are understood It is interesting to note that, the through the phenomenon occurring in the WHO also identifies inference as one of its external universe. Being originated from the strategies in research 70. Apart from already same parental matter viz. 5 elements of documented biological facts, research nature, this siddhantha 65 identifies universe studies from time to time are re-discovering and man as siblings in the sense of their numerous phenomena and are adding up to physical make-up and functioning Thus the existing ocean of knowledge. Like a enabling to ascertain physiology and treat vicious circle the outcomes of research pathologies of human through the gateway studies which are nothing but inferences of his universe. serve as resources (vyapti gnana) inturn Egs: Just like the blooming and withering enabling an appreciable escalation of phenomenon of a flower, the uterus also scientific treasuries. In addition to the narrows and inflates in relation to the expansions and advancements in science ovulatory cycle 66 from previously conducted studies, It was not until the recent times that continual research is also instrumental in conventional medicine had conceived the conceiving newer facts. In this manner the doctrine of signatures or teleological tool of inference has been generating nutritional targeting which relates its basis endless wisdom for centuries. with the loka purusha samya siddhantha. Below is given an instance where one This doctrine discussed the similarities source of knowledge is instrumental in between man and the plant kingdom and its drawing an inference and whereby these role in treatment. Although claimed to be an inferences serve again as potential resources ancient methodology it was revived during for drawing many more inferences. the 16th century. According to this doctrine Eg: tridosha which are the basic functional every plant represents a finely honed entities constitute prakruti or physical response to environmental stress – the same constitution of the body Based on their stress that human contend with in order to measure of distribution. Since these entities stay healthy. The wide array of chemical are only inferable, the various prakruti they compounds in the plant as well as its shape, manifest are therefore inferred again based colour, and environmental niche all on the measure of exhibition of the represent adaptations to stress. The characteristic features of their respective philosopher Rodolf Stiener pointed out that dosha lakshana. However a recent study has the same forces that cause disease in human been undertaken in order to identify the frame cause the contortions of the plant, different prakruti divisions on the basis of thus, the contortions or shapes or colours molecular studies.71 not to mention the environmental niche in Eg 2: kokilaksha and shatavari has been which the pant lives are signatures picturing mentioned as one among the drugs that

International Journal of Health Sciences and Research (www.ijhsr.org) 270 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool augment the production of breast milk.72,73 reasoning serves as a tool for analyzing and this data is thus testified and re-evaluated interpreting the disease nature and for its properties through conducting clinical management. trials on the above drugs.74, 75 A significant Diagnosis of unknown diseases are research outcome leads to a subsequent instructed to be inferred based on three study that is undertaken to compare the factors viz. vikara prakruti (dosha efficacy between the two clinically proven involved), adhishtana (site of drugs in relation to the target action.76 In manifestation), samutthana vishesha this manner, the available testimonies along (disease-causing factor)80. An example is with clinical scientific studies serve as cited in the chapter of kushta which reliable data for updating the science and mentions that although listed as seven, discovering newer facts. kushta can be of innumerable types. The nature of the unknown diseases with regard Diagnosis of unknown diseases: to kushta has to be diagnosed based on the This section deals with the scope of attributes afflicted in each dosa,, site of inferential-methodology in comprehending disease, and symptom, colour, appearance an unknown disease. Although the text lists and prognostic features81. Hence appropriate out 80 vata vikara, 40 pitta vikara and 20 treatment is administered based on kapha vikara, they are not to be taken literal identifying the chief dosha and the rather are illustrated as a foundational subsidiary details in the pathogenesis 82. Eg: guideline for understanding diseases77. This If the features like shula, shyava, aukshya is the reason Acharya states that diseases are and daha are manifested then it has to be innumerable78 and thus naming every regarded as vata-pittaja kushta and so on. disease is impractical 79. Nonetheless, faulty The table below lists the features of the trends and altered habits pose threats for kushta based on the type of dosha involved rousing new diseases from time to time. that can be extended to emerging skin Although newer diseases evolve with newer conditions of unknown cause and pathological phenomenon, inferential treatment.83

Table 4 Table citing the features to be considered for the treatment of kushta of unknown origin Vata Pitta Kapha Dryness Burning sensation Whitish discolouratiom Pricking pain redness coldness wasting discharge itching Excruciating pain Pus formation Firm contractures Foul smell elevated roughness slimy infestations Bleackish blue discoluration Loss of affected site sticky

Scope of Anumana Pramana as a and logical reasoning in solving a domain of Research Methodology: doubt and in this way corresponds to the Research methodology is defined as processes of research methodology in a systemic way to solve a problem. conventional medicine. It was through these Essentially the procedures by which methodologies, repeated observations, researchers go about their work of experimentation and documentations that describing and explaining and predicting upgraded the ayurvedic science for ages. phenomena are called research methodology As discussed earlier, scriptures, 84. The ayurveda parallel, Pariksha scientific facts and sensorial observations Pramana which is of 4 types is the means are the sources from where Anumana that serves to solve a problem. Of them all, Pramana draws its data. With regard to Anumana Pramana can be conceived as that critical analysis which is the key element, investigative methodology which utilizes Anumana Pramana attempts to exploit a resources of knowledge, analytical measures phenomenon on the lines of the cause and

International Journal of Health Sciences and Research (www.ijhsr.org) 271 Vol.10; Issue: 10; October 2020 Pooja T et.al. Anumana pramana and its scope as a diagnostic and research tool effect doctrine (karya-karana siddhanta). the dynamics that subsequently leads into Amongst other strategies, conventional the intended-effect, upaya is the potential researches also acknowledge the doctrine of generated for executing the above initiation. the cause and effect relationship and rely on Besides acknowledging the concerned resources of knowledge when undertaking a dynamics and potential, the executor should study. 85 This doctrine which is expounded also be parallelly aware of those factors that by the sankhya darshana is based on the can invariably manipulate the resulting- fact any phenomenon/activity involves a effect viz site of action i.e. desha and phase karana and karya i.e. cause and an effect of time i.e. kala. On the basis of the above where karya refers to that effect theory, the domain of doubt (hetu) is accomplished on causing transformation in subjected to further analysis based on a the karana. in the context of ayurveda, the given source of information (linga) which dasha vidha parikshya bhavas too, which is serves as the karana. In this context, dasha about the factors to be examined before vidha parikshya bhava (the ten investigative performing any intended medical action - is factors) originally the foundational factors also based on this concept of karya-karana to accomplish a clinical endeavor can also siddhanta. For that matter, ayurveda shastra be equated with research as the latter are has itself been scripted with a karya or also clinical endeavors that evaluate intended effect I.e. dhatu samya with its 6 treatment goals. In this purview, the dasha karanas suggesting karya and karana as vidha parikshya bhava 86 can aptly serve as subject of primary concern in diagnosis and a research protocol to conduct research subsequent treatment-administration. The studies in compliance with the language and table below details the nature of these bhava system of ayurveda, with karya-karana and their relation with each other in its siddhanta as an analytical tool and original context and with its extended Anumana Pramana as the research application to understand the same in the methodology. The purpose of this context of conducting a research. Only the interpretation is to generate a research mere presence of the 3 Karana bhavas is protocol to widen the forgotten gates of like a dormant volcano which cannot research especially in the system of produce an effect on its own singly however ayurveda and give a novel research will yield into an effect only post causing perspective in the lines of ayurveda and for provocation in the karya-yoni~ conducting of the same. Although this transformation-intended-cause. This would be a basic approach undertaken yet provocation which is termed as pravruthi or this reinstitution being very much developed action is initiated post acknowledging the from the foundations of the ayurveda appropriateness in the latter’s potentials and science may open ways for better stance as favourable to the intended effect. understanding and expounding the concept This methodological and systematic of research in ayurveda. The following table approach (termed as upaya) uptaken is is the proposed research protocol which essential to ensure accomplishment of the gives the list of the investigative factors, specific intention through the their intention, and extended implication in transformation that is necessitated. In simple research. 87 terms, while Pravruthi relates to initiating

Table 5 Table citing the interpretation of dasha vidha parikshya bhava as an ayurveda research protocol Parikshya Intention Expansion of the factor by chakrapani Implication in research bhava Kaarana - The doer who engages in the Karana rupam~ Causal form Researcher/Investigator instrumenta action Nimitta karana~ Instrumental cause l cause svatantra karana~ independent cause Karana preraaka~ momentum- triggerring cause Karana - Instruments through which the Karana rupam Medicines, Study instruments-

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non- doer executes his actions in view Asamavayi karana~ non-inherent cause questionnaires, mechanical tools, inherent of causing the intended effect Paratantra karana~ dependent cause assessment scales, statistical tools etc, cause Achetana~ non-existensial cause Resources of knowledge - literature Karana preraka~ momentum-trigerring reviews, new research studies, treatment cause module

Yoni - That factor whose transformation Karana rupam Research problem/question (inherent leads to the intended-effect(karya) Samavayi karana~ inherent cause cause) Karya That factor whose Karya Aim & Objective of research, (intended- accomplishment is systematically Stating of reseacrh hypothesis effect) effected thru the actions of the doer Phala Utility desired from Karya rupam~ resultant form Establishing a thesis statement by stating (immediate accomplishing the intended-effect Tadatva phala~ instant after-effect null/alternative hypothesis, output) Scientific conclusion Anubandha Good & bad effects necessarily Karya rupam Publication, (sequels) associating the doer post Paschat phala~ delayed after-effect Literature addition, accomplishing intended-effect References&citations, Statistical data for future researches, Relevance of the problem to national or local health activities Desha Spatial dimension that serves as Agantu kArana~ extrinsic causal factor Research setting, Sampling, (spatial Favourable/unfavorable to the Adhistana to karya : Use of controls, influence) karya : anuguna/ananuguna~ spatial Consideration of influenceof variables of dimension relatable as in favour or environment & influence of biological otherwise to the intended effect variables in every subject Kala (time Time-led-transformation that Agantu karana Time dimensions in research, influence) affects the karya : anuguna/ananuguna to karya Variables in the beneficiary espl with regard to age, season, disease onset, chronicity or acuteness of disease etc. Pravrutthi That action which draws towards Karya rupa Research proper - the karya /effect-oreiented Kriya(field action) that establishes Hypothesis testing karya Upaya Acknowledging the Karana rupam Research design & methodology, appropriateness in the potentials Abhividhanam~systematic Data collection, and orientations in karana as programming thru- Statistical analysis favourable to karya Guna yogitwa~ assessing potentials of 3 karanas as favourable to karya Karma anuguna~ acknowledging the orientations of karana in favour of karya. Karyabhinirvartaka ~bring about karya, phala&anubandha). Karyakaraka/karyagatam ~ executor Paratantra karana

CONCLUSION unknown, hidden, imperceptible entities and Ambiguity and uncertainty is not to also favors in the accomplishment of be regarded as ignorance, as inquiry into the knowledge with regard to the three phases same can lead to the door of wisdom. of time. Inferential knowledge is the Although the term Anumana is translated as judgment that can be arrived at through the ambiguity, Anumana as a Pramana is the medium of a pre-existing scientific steer that navigates to certainty. While conception and thus works on the principle Knowledge is an eternal and expansive truth of the cause and effect. It is regarded as one it may not be comprehensible at all times among the chief methodology to gain due to the limitations in acknowledging the knowledge or information in both ayurveda same. Thus Pramana were designed to and conventional sciences. In the perceive, interpret and decipher knowledge perspective of ayurveda, Observation skills, and amongst which Anumana Pramana analytical scrutiny, evidences of observed or serves to decode information that is beyond documented facts and logical reasoning are human perception. In that sense, Anumana the basic elements that serve in the Pramana is the methodological skill of accomplishment of inferential knowledge. rediscovering. Anumana Pramana is the Application of this Pramana basis for obtaining the knowledge of subtle, appreciates both physiological as well as the

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