Research Tools: Pramana – Scientific Analysis from Ayurveda Perspective

Brief Literature review of Pramana in Ayurveda

Pramana:

Pramana are considered to be the tools through which definite knowledge can be obtained. Ayurveda uses the terminology Pareeksha in place of Pramana.

द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||(च.सू.११/१७)

तस्याङ्गवरमाद्यं प्रत्यक्षागमानुमानोपमानैरविरुद्धमुच्यमानमुपधारय || (सु.सू.१/१६)

परीक्ष्यते व्यवस्थाप्यते वस्तुस्वरूपमनयेति परीक्षा प्रमाणानि..|(चक्रपाणि/च.सू.११/१७)

Major Pramana in Ayurveda Classics:

• Aptopadesha
• Pratyaksha
• Anumana
• Yukti
• Upamana

• Aptopadesha

तत्राप्तोपदेशो नामाप्तवचनम्|(च.वि.४/४)

Aptopadesha are the teachings of Apta (persons who are the most reliable). 

Who are Apta?

आप्ता ह्यवितर्कस्मृतिविभागविदो निष्प्रीत्युपतापदर्शिनश्च| (च.वि.४/४)

Apta are considered to have following qualities:

• Free from doubts.
• Unimpaired memory
• Knowing phenomenon completely & by determinate experience.
• Observation without any attachment or affection (nishpritiand nirupatapa).

रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||
आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||

(च.सू.११/१८-१९)

• Not possessing the unfair rajas & tamas in routine decision making process.
• Gained knowledge through meticulous hardwork & experience.
• Conviction to think from all times of view (trikala-past, present and future).
• Also known for qualities like “wise” and the enlightened (vibuddha).
• Their words are considered absolute truth without any doubt.
• As they are free from rajasand tamas, how could they tell lie?

• Pratyaksha

आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||

(च.सू.११/२०)

Knowledge obtained through the proximity of atma, indriya (sensorium), manas (Psychological factor) along with artha (object of study or observation) is Pratyaksha.

प्रत्यक्षं तु खलु तद्यत् स्वयमिन्द्रियैर्मनसा चोपलभ्यते| (च.वि.४/४)

Pratyaksha or direct observation is that which is comprehensible by an individual through his own senses and mind.

• Anumana

अनुमानं खलु तर्को युक्त्यपेक्षः||४||

Anumana is the inferential knowledge on the basis of Yukti i.e. rationality & past experience.

प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|

वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||

एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|

दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||

(च.सू.११/२१-२२)

• Anumana is preceded by
• Three types based on the time- past, present and future.
• Inference of present events: Fire is inferred from the coming smoke:
• Inference of past events: Sexual intercourse from pregnancy.
• Inference of future events: Plant/Tree Features by seeing the seed.

• Yukti

बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|

युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||

(च.सू.११/२५)

• Yukti is the tool through which buddhi perceives phenomenon by considering various factors, valid for past, present and future.
• This is said to be helpful in fulfilling trivarga (dharma, artha, kama).

जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः| युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||

मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः| युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||

(च.सू.११/२३-२४)

• Water, ploughed piece of land, seeds and the season in which particular seeds are sown, when combined together, result in a crop.
• Similarly, combination of six factors (pancamahabhutaand atma) is responsible for formation of a fetus in the uterus.
• Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person.
• In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The vaidya, medicines, paramedical staff, and the patient).

• Upamana

प्रसिद्धसाधर्म्यात् सूक्ष्मव्यवहितविप्रकृष्टस्यार्थस्य साधनमुपमानं; तेनाविरुद्धं यथा- माषवन्मषकः, तिलमात्रस्तिलकालकः, विदारीकन्दवद् विदारीरोगः, शालूकवत् पनसिकेत्यादि| (डल्हण/सु.सू.१/१६)

• The knowledge obtained through the method of comparison with a well-known phenomenon is called as Upamana.
• The comparison helps in understanding of even difficult, hidden & broader aspects.

Utility of Pramana in Research

सिद्धान्तः

अथ सिद्धान्तः- सिद्धान्तो नाम स यः परीक्षकैर्बहुविधं परीक्ष्य हेतुभिश्च साधयित्वा स्थाप्यते निर्णयः|
स चतुर्विधः- सर्वतन्त्रसिद्धान्तः, प्रतितन्त्रसिद्धान्तः, अधिकरणसिद्धान्तः, अभ्युपगमसिद्धान्तश्चेति|

(च.वि.8/37)

अथ हेतुः- हेतुर्नामोपलब्धिकारणं;

तत् प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यते तत् तत्त्वम्|| (च.वि.८/३३)

• PararthaAnumana

  – Pancaavayavavakya

प्रतिज्ञा, हेतुः, दृष्टान्तः, उपनयः, निगमनम्,…(च.वि.8/27)

Pratyaksha

Data collection by utilizing the five sensory organs falls under this category.

Aptopadesha

• Referring to Previous works done before starting a new research proposal always is a must in avoiding repetition & also improvising the method of research. This step is a part of Aptopadesha.
• Major steps of research such as research question & formulation of hypothesis is not possible without the prior knowledge gained through Aptopadesha.
• Literary research which is a part of basic research is entirely dependent on existing information in the form of Aptopadesha.
• Even in observational & clinical research, various proforma, pharmaceutical process and so on are dependent on Aptopadesha.

Yukti

• Yukti is specifically helpful in deducing the result by data analysis through statistical methodology.
• “Discussion” part of dissertation work is an outcome of properly applied Yukti Pramana.
• Limitations of current study & Future scope also require Yukti Pramana.

Upamana

• In comparative researches, Upamana Pramana plays a major role in analyzing the results.
• It can be literary research or observational or even interventional research design.

Conclusion:

• Pramana are a part & parcel of any research work being undertaken.
• It is the combined application of Pramana which gives desired outcome.

न हि ज्ञानावयवेन कृत्स्ने ज्ञेये ज्ञानमुत्पद्यते|(च.वि.४/५)

One cannot acquire authoritative knowledge about anything in all its aspects simply by examining it through a part of these “sources of knowledge”.