Dr. Kavya K, 1st year PG Scholar, Dept. Ayu Samhitha & Siddanta. Gobalivardha nyaya, Acharya Charaka, History of Nyaya.

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WELCOME

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PRESENTED BY:
DR.KAVYA.K
1ST YEAR PG SCHOLAR,
DEPT. OF AYU. SAMHITA & SIDDANTA
GAMC, MYSURU
UNDER THE GUIDANCE OF :
DR. SHREEVATHSA
PROF & HEAD OF PG STUDIES IN
AYU. SAMHITA & SIDDANTA
GAMC, MYSURU
SEMINAR PRESENTATION ON
GOBALIVARDHA
NYAYA

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CONTENTS
 Aim- Introduction to nyaya, GVN
 Objectives-understanding Gobalivardanyaya with
various classical references
 Methods-Review of literature
 Discussion
 Conclusion
 References

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INTRODUCTION TONYAYA
Nyaya (Maxim) is defined as “a method” or “an
expression of general truth” or “logical expression” or “a
principle”. Incorporation of nyaya is a tradition in
Sanskrit literature. Generally the nyayas are used to
visualize a situation with nugget of words. Since
antiquity, various acharyas allocated extensively
different nyayas in their treatises and works to beautify
their literature as well as to explore the concealed
subject in a comprehensive manner.

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• The Tacchilya, Tantrayukti, and Vadamarga help in
detailed study and understanding of the matters of
Shastra , similarly Nyayas too help in easy
understanding of the topics of the treatises. To
explain the topic in brief, while writing their
treatises, Ayurveda Acharyas incorporated these
Nyayas. Some of the Nyayas mentioned are some of
that of Tacchilyas, Tantrayuktis, etc., As like
Anagatavekshana Tantrayukti, Anagatavekshana
Nyaya also found. Siddhanta is one of the
Vadamarga, Adhikarana Siddhanta is one of its type.
We find the mentioning of Adhikarana Nyaya.

6. BRIEF HISTORY OF NYAYA
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Explanation of Nyaya is found in Vedic period,
continued in Purana, Upanishad, Kavya, Darshana, etc., Few
such Nyayas along with their practical utility as per
Ayurvedic point of view.
• While explaining the Arthapatti Pramana,
Brihadaranyakopanishad explains “Dandapoopa Nyaya.”
A rat can even cut the Danda which is very hard then
how it cannot cut the Apoopa which is very soft. This
Nyaya can be incorporated in treatment aspect. A drug
which can cure a chronic disease can definitely cure a
mild one.

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• Munjadisheekoddharana Nyaya is mentioned in
Shathapatha Brahmana. It is mentioned while explaining
the Moksha. Just like the layers of stick of Munja get
detached, Atma too get detached from the external
objects to attain ultimate salvation.
• In Ramayana, we find Ashoka Vanika Nyaya. Among the
various forests, Ravana kept Seeta in Ashoka Vana. He
could have kept her in the prison, but he chose the
garden for no special reason and kept her there. Thus,
whenever a specific reason is not found to occur a thing,
this Nyaya is used.

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• In Mahabharata, we find Simhavalokana Nyaya. A lion after
catching its food give a glance all around. Similarly, if the
subject is glanced superficially not going to its depth, this Nyaya
is utilized. It is like an abstract or the brief introduction of the
topic.
• In Meemansa Darshana, we find Dehalideepanyaya. “Threshold”
is known as Dehali in Sanskrit. When you place a lamp on a
threshold, it sheds light both inside and outside. Similarly, when
we achieve two results with a single task or activity, then this
maxim can be quoted. For example: A drug may act as both
Deepana and Pachana purpose. Balachaturbhadra Rasa can be
indicated both in Jwara and Atisara.

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• Sthalipulaka Nyaya was explained in Patanjali
Mahabhashya. By taking one of the grains from the cooking
pot, we see whether all the grains are boiled or not; this is
called Sthalipulaka Nyaya. While preparing the medicine,
this Nyaya can be applied. By licking little of Avaleha, we
find out whether it is prepared properly or not.
• Sankhyadarshana explains Pangvandha Nyaya while
describing the Srushti Utpatti.
• Shakhachandra Nyaya is found in Taittariyabhashya Vartika.
To explain one thing, the help of other thing is used. To show
the moon which is far, the help of the branch of the tree is
used and told that the moon is in between the branches. In
Ayurveda, the Adhikarana Siddhanta serves the same
purpose.

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• Kamandaki Neetisara explains Sundopasunda Nyaya where
two friends quarrel each other to get a thing which was liked
by both .
• Bhashapariccheda describes Kadambakoraka Nyaya and
Veechitaranga Nyaya while explaining the sound and its
transformation.
• Kupamanduka Nyaya is explained in Prasanna Raghava
Nataka. One should not have the concise mind. Sushruta too
quotes that studying of only one Shastra is not enough. We
should also have the knowledge of allied sciences too for the
better implementation of our science.
• Giving caution regarding the bad things, Panchatantra
explains Pankaprakshalana Nyaya.

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• Suchi Kataha Nyaya is found in Saahityakoumudi,
Kavyaprakasha, and Saptapadartha. It is described for
suggesting of doing easy work first when both easy and
difficult works are in front of us. When there are multiple
jobs/activities to be completed, and priority is assigned to
them based on the duration of each job this Nyaya is used.

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• The Nyayas not only famous in the day to day life,
but they also got a dignified position in Ayurveda – Chikitsa
Granthas. The other Shastrakaras noted these Nyayas to
beautify their Shastra whereas in Ayurveda Brihatrayi these
are utilized as per Ayurvedic point of view. The Nyayas quoted
here will help in exploring the Ayurvedic concepts. Later, on
the commentators of these Brihatrayis used these Nyayas
abundantly to explore the hidden meaning of the original
verses and to understand the topic in an easier way. In the
commentary of Sushruta Samhita, that is, Dalhanacharyakrita
Nibandhasangra and Gayadasacharya Krita Nyayachandrika,
we find a lot of Nyayas mentioned. Even Vagbhatacharya in
Ashtanga Hridaya and Sangraha quoted various Nyayas to
establish various concepts.

13. REVIEW OF LITERATURE
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Epistemology of “Nyaya”:
According to Vyakaraṇa Shaastra, nyaya is defined
as नियनति अिेि इनि तयायः ॥ “Nyaya” is such a good way of going
towards the real meaning. “Nyaya” word is derived from the
combination of ‘नि’ Upasarga +‘इण्’ Dhatu +‘घय़्’ Pratyaya In
various Sanskrit dictionaries; “Nyaya” word has been
defined in various definitions and synonyms. These
definitions and synonyms are depicted in below.

14. DEFINITION:
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• नियमेि ईयते इनत न्यायः॥
• िीयते प्राप्यते विविक्षितार्थसिद्दः अिेि इनत न्यायः||
(shabdakalpadruma)
• प्रमाणािुग्रहकस्तको न्यायः ।- निश्चितमीयते निणीयते
अिेि इनत न्यायः । (vachaspatyam)
• पारंपयं चिककतिां ि ज्ञातव्यं यच्ि ककं िि || - (Ch. Sha.1/38)

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Synonyms :
 न्यायः ियः, िीतौ, िीनतिाधि, उपाय, यर्ार्थज्ञाि, निणथय, जयोपाय,
युश््तः|| - ( Shabdakalpadruma)
 यु्तम ्, औपनयकम्, लभ्यम्, भजमािम्, असभिीतम्, कल्पिम्, विधौ,
ताच्छील्ये, आमर्थणे ि ।- (Amarakosha)
 Acc. To Monnier Williams, Sanskrtit-English dictionary: ]
Method -पददनतः, उपायचि ; Rule (a general or
universal rule) –नियम ; System – क्रम, व्यिस्र्ा ; Plan – योजिा;
Judgment – निणथय; Standard – मापदण्ड ; Principles - सिददन्त ;
Way –मार्थ; Logical proof – यु्तयुदाहरणम्; Conclusion – निणथय ;
Manner – नियमश्

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Types:
(1) Loukika nyaya
(2) Shastriya nyaya.
Loukika nyayas :
are the one which are used by the common people’s
in society, this type of nyaya’s are used to explain the big
sentences in maximum word’s,
For e.g:
1) Adhya-rupa nyaya states-assuming the rope like snake.
Actually the rope is rope, but it will not seen by the people as
rope, they will understand this as snake.

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2) Arundhathidarshana nyaya- during a wedding ceremony, the
bride & the groom pray & worship the arundhati star. In the
constellation known as the saptarishi, Arundhati is a small star &
hard to locate. So, the couple are first shown the bigger vasista
star, which is more easily spotted & then the smaller Arundhati
star next to it is pointed out.
Similarly, when a student is to be taught something hard to
grasp, the topic needs to be broached from simpler concepts to
harder ones.
3) Kaakataaliya nyaya- A crow flies down & sits on a palm tree.
Coincidently, a leaf falls down from tree. The 2 incidences are
unrelated, & only occurred at the same time.
This nyaya is applied when 2 unrelated events happen to occur
at the same time…….etc

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Shastriya nyayas :
are the one which are used in shastra’s to
understand concealed meaning. This nyaya’s are used by the
commentor’s to explain the hidden meaning’s in samhitha. As
the slokas are complicated they cannot be understand easily,
so the commentator’s used this type of nyaya’s to explain the
basic concept of samhita’s.
e.g,.:
 Gobalivarda nyaya
 shilaputraka nyaya
 shrungagrahika nyaya
 kapinjaladhikarana nyaya…etc

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In Samhitas abundant use of Nyayas by
commentators for the clarification of their verses.
Chakrapanidatta is quite famous among the commentators
of Charaka Samhita. Indeed, his work on his commentaries
of both Charaka and Sushruta Samhita earned him the
honorifics 'Charaka Chaturanana' and 'Susruta
Sahasranayana'. His commentary is called “Ayurveda
Deepika” and is one of the few that is still available in its
complete form.

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Significance of Nyaya‘s in Ayurveda:
Acharya Charaka quoted that the proper knowledge
of a Shaastra (treatise) can be attained by 3 important steps viz.
adhyayana (Study), adhyapana (Teaching) and tadvidhyasambhasha
(participation in debate). The first step i.e. the adhyayana of
Samhita, is not an easy task in which the subject matter of Ayurveda
is in coded language (Sutra roopa). Ayurveda sutra is characterized
by padairalpam, matim buddhwa having few words with hidden
meaning and larger application. These sutras (codes) can only be
cracked with the help of Sanskrit grammar. In order to understand
such hidden meaning and in depth application, knowledge of
grammar in Sanskrit is necessary.

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Many times mere translation might not convey the actual
intention of the author. To overcome this, the nyayas (maxims)
help becomes imperative. The nyayas convey larger meaning
than the sutra (verse). Nyayas help to infer the ideology, thought
process prevailing at that time. Therefore, this necessitates the
logical steps to be followed in deciphering nyayas .
On a critical study of Brihatrayee it is found that the
incorporation of nyayas is very less in original text i.e.moola
patha, where as the commentators used different nyayas
abundantly for the easy understanding of that specific context.
So, nyayas in the literature of Ayurveda can be classified into
two categories viz. nyayas in moola patha and nyayas in
commentary.

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In Ayurvedic literature, Acharyas meticulously employed
different nyayas :
 To beautify the literature
 To get hidden or concealed meaning of a verse
 To attain determinative knowledge of Ayurvedic doctrines
 To achieve success in analysis of a principle
 For easy understanding of the subject matter
 For differential diagnosis
 In diagnosis and treatment aspects
 Usage of different drugs in various treatment modalities to
prepare efficacious Yogas.

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Method of analyzing a Nyaya (Maxim)
Analysis can be done in 4 steps –
Step 1 - Padartha Jnana (Meaning): Proper knowledge of the
words in nyaya.
Step 2 - Prakriya Vijnana (Phenomenon): Eliciting phenomenon
that is implicited in the nyaya.
Step 3 - Sandharbha (Context): Knowledge of the context in
which nyaya is incorporated.
Step 4 - Yukthi (Interpretation): Analysis of Padartha Jnana,
Prakriya of nyaya with the sandharbha in Samhita.

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GOBALIVARDA NYAYA
According to Sanskrit grammar of the word “र्ो”, the
meaning is both cow and bull. However, the word “र्ो” is used
mainly to show the meaning of 'cow' and “बली” is used for
bulls. But when the word “र्ोबलीिदथ” is used, then the
meaning of the “र्ोति विसशष्ट बलीिदथ” is understood. Inspite
of the epithet “र्ो”, “बलीिदथ” indicates difference of bull from
cow.
र्ो(cow) बली(bull

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OBSERVATIONS :
Padartha Jnana (Meaning):
‘Go’ means the cow and ‘Balivardha’ means the ox.
Colonel G.A. Jacob has defined Gobalivardha nyaya as “The
maxim of the cattle and bull”. Similar explanation is found in
brahmana vasishta nyaya and brahmana- parivraajaka nyaya.

26. PRAKRIYA VIJNANA (PHENOMENON):
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In Loukika Nyayavali, “The origin of the maxim lies
in this that the word cow signifies both a male cow and a
female cow; but ordinarily it is used in the sense of a female
cow; and a different word “bull" is used to mean a male cow to
distinguish it from the female cow.
Similarly the ordinary acceptance of a word is not
always what it strictly or derivatively signifies” . Thus
according to the present nyaya, it has to be considered as the
relative meaning or hidden meaning as per context.

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For the present study original texts of Charaka
Samhita along with Chakrapani's Ayurveda deepika
commentary, Sushruta Samhita along with Dalhana's
Nibandhasamgraha commentary, Gayadas’s
Nyayachandrika commentary and available commentaries
on Ashtanga Hridayam are taken into consideration.
On a critical study of Brihatrayee the present maxim
is quoted by the commentators in various contexts, some
of them are delineated here as follows:

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REFERENCES :

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SANDHARBHA-1 (CONTEXT):
In Charaka Samhita SutraSthana, Deergham
Jeeviteeyam Adhyaya, during the description on the eternity of
Ayurveda by Charakacharya, Chakrapani quoted this nyaya in his
commentary to clarify the word “िोऽिन्तपारं”.
Yukti (Interpretation):
Acharya Charaka has mentioned that the sages endowed
with great wisdom and devotion, duly grasped the whole science
of life in no time i.e. Ayurveda, consisting of three main pillars
(trisutra) of immeasurable extent. That’s why; Bharadwaja enjoyed
an infinity long and happy life, and conveyed all this to the sages.

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Chakrapani commentary:
अत्र पारशब्देन गोबलिवददन्यायेनालदरुच्यते||
While explaining the meaning of the word
ananta-para, Chakrapani employed the present nyaya i.e.
Gobalivardha nyaya. In this verse the known word is ananta
(without any boundary) and the mysterious word is para. In the
commentary of Ayurveda dipika, Chakrapani explained the
word Para is used as ‘Adi’ by the implication of Gobalivardha
nyaya. Thus, ananta-para means the science of life i.e. Ayurveda
has neither beginning nor an end. The word ananta means there
is no limitation but the word para has certain limitation. Here
both the words ananta and para are contradicted
simultaneously to set a limitation.

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SANDHARBHA-2 (CONTEXT):
In Charaka Samhita Sutra Sthana Navegandharaneeyam
Adhyaya, during the description of external orifices( bahya randras),
Acharya Chakrapani quoted this nyaya in his commentary to clarify
the word “दुष्टैमाथत्राचधक
ै मथलैः”.
दिे अधः िप्त सशरसि खानि स्िेदमुखानि [१] ि|
मलायिानि बाध्यन्ते दुष्टैमाथत्राचधक
ै मथलैः||४२|| -c.su.7/42
Yukti (Interpretation):
Acharya Charaka has mentioned about the external
orifices that there are two orifices in the lower part of the body viz.
the rectum and urethra, seven orifices in head viz. two eyes, two ears,
two nostrils and mouth; and there are multiple openings of sweat
glands i.e. hair roots serving the purpose of excretion. These are
affected by dusti (vitiation) and by their matradhikyata (increase in
the quantity) of mala (excretion).

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Chakrapani commentary:
दुष्टैरिनि गोबनिवददन्यायेि क्षीणैैः||
In Ayurveda dipika commentary, Chakrapani explained
that the Malas (waste products) like sweat, urine etc. in their normal
state useful for the maintenance of body so they are called as
Dhatus. As per Charaka, the malayanani (external orifices of malas)
get affected by dusti and by their matradhikyata of Mala.
In general, dusti (vitiation) is mainly two types viz. adhikya
(excess) and ksheena (less). But in present verse Charaka quoted two
words for the vitiation of malayana i.e. dusti and matradhikyata. As
per Gobalivardha nyaya, it has to be considered that the meaning of
the word ‘Dusta’ as Ksheena. In this manner Chakrapani justified
the present context with the help of Gobalivardha nyaya.

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SANDHARBHA-3 (CONTEXT):
In Charaka Samhita Sutra Sthana Snehadhyaya,
Agnivesha asks different questions about ‘Sneha’ , Acharya
Chakrapani quoted this Nyaya in his commentary to clarify the
word “अच्छे”.
Yukti (Interpretation):
Acharya Charaka has mentioned various doubts of
Agnivesha regarding snehakarma (oleation therapy). One among
the doubts of Agnivesha is - what Vritti (regimen) should be
followed in the administration of “Accha” and “Samshodhana”
types of Snehapana.

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Chakrapani commentary:
अच्छे इनि संशोधिप्रुथङ्निदेशाद्गोबनिवददन्यायेि संशनि इनि भवनि।
Acharya Chakrapani in his Ayurveda Dipika
commentary mentions about Snehapana that ‘Acchasneha’ is
administered mainly for two purposes viz. ‘Samshodhana’
(elimination therapy) and ‘Samshamana’ (alleviation therapy).
In the above verse of Charaka, both the words ‘Accha’ and
Samshodhana are used. Acharya Chakrapani cleared present
context as the word Accha is to be taken as Samshamana by
means of Gobalivardha Nyaya. In this manner importance of
contextual understanding is highlighted.

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SANDHARBHA-4 (CONTEXT):
In Charaka Samhita Nidana Sthana Jwara Nidaanam
chapter, during the explanation of Vidhi-Samprapti, Acharya
Chakrapani referred the present Nyaya for the justification of “नवनध
संप्रानि”.
Yukti (Interpretation):
Acharya Charaka has stated that diseases are
categorized according to the origin; they are two kinds viz. Nija &
Agantuja. On the basis of dosha vitiation diseases are three type’s
viz. Vataja, Pittaja and Kaphaja. According to the severity, they are
again categorized into four types viz. sadya, asadya, mrudu &
dharuna. All these classifications come under ‘Vidhi-Samprapti’.

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Chakrapani commentary:
क्रुिेऽनि व्यनिनविनिभेदो भवत्येव, िथाऽनि संख्यानदभेदािां स्वसञ्ज्ञयैव गृहीित्वाद्गोबनिवदितयायाि्
सङ््ख्याध्यगृहीिे व्यनिप्रकारेऽयं नवनिशब्दो विििीयः||
Acharya Chakrapani in his Ayurveda Dipika
commentary mentioned that “Vidhi” means by virtue of variety. Here
diseases are classified under the virtue of variety as Doshaja, Nija
and Agantuja etc., he also stated that mrudusadhya vyadhis are
sukhasadhya vyadhis, darunasadhya vyadhis are kricchrasadhyas,
mrudu asadhyas are yapya and daruna asadhyas are pratyakhyeya.
Such type of classification is not included in the former two
categories and mentioned particularly under the heading of ‘Vidhi
Samprapti’ category. In this manner Acharya Chakrapani justified
the present context by the incorporation of Gobalivardha nyaya.

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SANDHARBHA5 (CONTEXT):
In Charaka Samhita Indrya Sthana Anujyotiyamindriyam
chapter, during the description of Arishta lakshana. Acharya
Chakrapani quoted this Nyaya in his commentary to clarify the
word “जिमेि”.
Yukti (Interpretation):
Acharya Charaka while explaining about arista
lakshana (indicative of imminent death), he stated that a person
with his mind shrouded with great delusion does not see things
even though his eyes are unaffected and calls out for his relatives
and other people who are actually standing within the range of his
visual field.

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Chakarapani Commentary:
जिनननि गोबनिवददन्यायेि स्वजिन् ||
Acharya Chakrapani resolved the confliction of
‘Janamiti’ word with the help of present Nyaya. So, in this
context Jana means swajana (own relatives) only as per the
Gobalivardha nyaya.

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SANDHARBHA-6 (CONTEXT):
In Charaka Samhita Chikitsa Sthana Kushta chikitsitam
chapter, during the description of Siddharthaka kashaya for bath
purpose. Acharya Chakrapani quoted this nyaya in his commentary
to clarify the word “तिग्दोर्”.
Yukti (Interpretation):
Acharya Charaka mentioned that decoction of Musta,
Madana, Triphala, Karanja, Aragwadha, Saptaparna etc useful in
emetic and purgation therapies. The powder or paste of these drugs
is useful for rubbing which promotes the colour of skin. These
recipes are useful in the Twakdosha (skin disorders), kushta
(obstinate skin disorders including leprosy), Shopha (edema) and
Pandu (anemia).

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Chakrapani Commentary:
त्वग्दोषशब्देि गोबनिवदितयायेि नकिासव्यङ््गादीिां ग्रहणम् ||
In general ‘Twakdosha’ means all types of
skin disorders can be covered. Chakrapani in his
commentary justified as the word 'Twakdosha' includes
Kilasa (leucoderma), Vyanga (freckles on face) etc on the
basis of Gobalivardha nyaya.

41. 41
SANDHARBHA-7 (CONTEXT):
In Charaka Samhita Chikitsa Sthana Chardi
chikitsitam chapter, during the description of panchavidha
chardis (5 types of vomiting), Acharya Chakrapani referred
this nyaya in his commentary to clarify the word “दबबष्टा”.
Yukti (Interpretation):
Acharya Charaka mentioned that Chardi is five
type’s viz. Vataja, Pittaja, Kaphaja, Sannipatika and
Dwistarthayogaja chardi (vomiting caused by the contact with
unwanted objects).

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Chakrapani Commentary:
निष्टशब्देि गोबनिवदितयात्प्रनििुरुषनियिनिष्टत्वमुच्यिे॥
Acharya Chakrapani in his Ayurveda Dipika commentary
stated that the fifth variety of Chardi is caused by the contact
with despisable and unwanted objects. The despisability of the
object is by large subjective in matter which differs from
person to person. According to Gobalivardha Nyaya, this term
‘Dwishta’ includes objects which are unwanted, impure,
putrified etc.

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SANDHARBHA-8(CONTEXT):
In Sushruta Samhita Sutra Sthana 24th chapter
Vyadhisamuddhesiyam chapter, while describing the three types
of Adhyatmika vyadhis Acharya Chakrapani quoted this nyaya in
his Bhanumati commentary.
Acharya Sushruta has mentioned all the diseases under
seven groups. Out of them dosha balapravrutta (The humoral
diseases) is further divided into two subtypes as
aatankasamutpanna and mithyaaharaacharakrut. Again these two
are categorized as aamashayasamuttha and pakwashayasamuttha
(Gastric and intestinal origin respectively); they are also classified
into two type’s viz. shariraka (the somatic) and manasika (the
psychic ones).

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Chakrapani Commentary:
आिङ््काद्रोगादेव समुथािं समुत्थािं येषां िे िथा;
यथा- ज्वरसंिािाद्रक्तनित्तं, रक्तनित्ताि् कास इत्याध्युक्ताः;नमथ्याहाराचारकृिास्िाि्
व्यनिररक्ता गोबििविदियायाज्ज्वरादय उच्यनिे ।
Aatankasamutpanna are those diseases which are caused
or born from other diseases like Raktapitta from the heat of jvara,
kaasa by raktapitta etc. and for description of
mithyaaharaacharakrut, he has taken help of Gobalivardha nyaya
and described that the diseases are other than aatankasamutpanna
are to be considered as mithyaaharaacharakrut like jvara etc.

45. 45
So, here Gobalivardha nyaya is used for describing two
aspects of doshabalpravrutta type of diseases – one which
are caused by other diseases and second one are those
caused by their own causes i.e. faulty diet and life style.
Acharya Chakrapani resolved the confliction and clarified
the present context with the help of Gobalivardha nyaya.

46. 46
CONCLUSION:
By the above all references it can be concluded that,
Gobalivardha nyaya is employed in many instances of Brihatrayee
where there is a specific or significant meaning other than an
ordinary sense of meaning. In this manner Gobalivardha nyaya
has a significant role in the understanding Ayurvedic literature as
it is clarifies the context by its application. From the above
examples it can be understood that Nyayas are the common rules
or principles in Loka vyavahara. These have been used by our
Acharyas especially by the commentators to explain and convey
the idea of the author.

47. 47
Charaka Samhita contains the information in the
coded language, in the form of sutra. Sutra can be cracked
with the help of sanskrit grammar. But many times mere
translation may not convey the intent of Acharya Charaka,
as it depends on time and place. To counter this, Nyayas by
Chakrapani help to infer the ideology and even the thought
process prevailing at that time. Chakrapani used various
Nyayas to explore the meaning of the main verse of Charaka
with proper understanding of it.

48. 48
Being commentator he used these Nyayas at each
and every step of the treatise to explore the hidden meaning of
the verse quoted by Charakacharya. Understanding of these
Nyayas is very essential for the Ayurvedic scholars for the
better implementation of the concepts of Ayurveda practically.
Nyayas are like mathematical formulae to derive exact
meaning. Proper understanding of these Nyayas will definitely
help in a appropriate research work.

49. 49
Nyayas
 help to highlight the importance of prakarana.
 help to understand the contextual meaning and
also clears the hidden meanings.
 help to describe a complex idea in a simpler
way to include many things which are
originally not told directly.

50. REFERENCES
50
• Caraka Samhita, Cakrapani teeka
• Sushrutha Samhita, Bhanumati Teeka
• Nyayavali
• Various Articles related to Nyaya in general &
Gobalivardha Nyaya

51. 51
THANKYOU……