Philosophy of Charaka-samhita
by Asokan. G | 2008 | 88,742 words
Ayurveda, represented by Charaka and Sushruta, stands first among the sciences of Indian intellectual tradition. The Charaka-samhita, ascribed to the great celebrity Charaka, has got three strata. (1) The first stratum is the original work composed by Agnivesha, the foremost of the six disciples of Punarvasu Atreya. He accomplished the work by coll...
Dialectical terms (2): Demonstration (sthāpanā)
Demonstration is the establishment of the proposition (pratijñā) in a debate by the operation of reason (hetu), example, application, and conclusion.[1] In fact, pratijñā together with the other four members represents the five-member syllogism. Carakasaṃhitā is the first available source in which the five member inferential statement is exemplified.[2]
The following is the example given by him:
- Proposition (pratijñā) — the self is eternal
- Reason (hetu) — because it is not a product.
- Example (dṛṣṭānta) — just like ākāśa.
- Application (upanaya) — the self is eternal like the “nonproduct” ākāśa.
- Conclusion (nigamana) — therefore, is eternal.
This five- member syllogism is referred to by the category avayava in the Nyāya-sūtra.[3] Vātsyāyana calls it “the great nyāya”.[4] However, Kaṇāda does not speak of the five member syllogism. But later on, almost all the thinkers of the Nyāya-Vaiśeṣika system accepted it, and it came to be called “inference for others” (parārthānumāna).[5] It is also called by the appellation “nyāya”.[6] Vātsyāyana mentions certain schools of thought which admit a ten-member syllogism by including jijñāsa, saṃśaya, śakyaprāpti, prayojana and samśayavyudāsa.[7] The Mīmāṃsakas accept the first three members;[8] the Vedāntins three—either the first or the last three,[9] and the Buddhists two: example (udāharaṇa) and application (upanaya).[10]
Footnotes and references:
[1]:
sthpāpanā nāma tasyā eva pratiñāyā hetudṛṣṭāntopanayanigamanaiḥ sthāpanā, CS, Vimāna - sthāna, VIII. 31.
[2]:
IFD, p. 4.
[3]:
pratijñāhetūdāharṇopanoyanigamanānyavayavāḥ. Nyāyasūtra., I. i. 32.
[4]:
“....so'yaṃ paramo nyāya iti”, Vātsyāyana on Nyāyasūtra., I. i. 1; Nyāya-Bhāṣya of Vātsyāyana., p. 9.
[5]:
There are two types of inferences: inferring for oneself (svārthānumāna)and inferring for others (parārthānumāna). pañcāvayavena vākyena svaniścayārthapratipādanaṃ parārthānumānaṃ, Praśastapādabhāṣya., p. 558-565; taccānumānaṃ dvividhaṃ svārthaṃ parārthañca..... tāni ca vākyāni... pratijñāhetūdāharṇopanayanigamanāni, Sanakaramiśra on Vaiśeṣikadarśana., IX. ii. 2, Vaiśeṣikopaskāra of Śaṅkaramiśra., p. 493-494; TSA, p. 37-38; Saptapadārthi of Śivāditya., p. 31.
[6]:
taccanumānaṃ parārthaṃ nyāyasādhyamiti nyāyastadavayavāśca pratijñāhetūdāharaṇopanayanigamanāni nirūpyante.Tattvacintāmaṇi of Gaṅgeśopādhyāya., Vol. II, Part—I, p.540. Vedatins also accept the appellation Nyāya for syllogism, See Vedāntaparibhāṣa of Dharmarāja Adhvarīndra., p.75.
[7]:
See Vātsyāyana on Nyāyasūtra., I. i. 32. Nyāya-Bhāṣya of Vātsyāyana., p. 53.
[8]:
pratijñāhetūdāharaṇākhya tryavayavavādino mīmāṃsakāḥ, Sarva-Darśana-Saṃgraha of Sāyaṇa-Mādhava., Upotghāta, pp.70-71; Notes, TSA, p.273.
[9]:
avayavāśca traya eva pratijñāhetūdāharaṇarūpāḥ, udāharaṇopanayanigamanarūpā vā na tu pañca, Vedāntaparibhāṣa of Dharmarāja Adhvarīndra., p.75;“Upodghata”, Sarva-Darśana-Saṃgraha of Sāyaṇa-Mādhava., p. 71; Notes, TSA, p. 273
[10]:
bauddhāstūdāharṇopanayākhyamavayavadvayaṃ manyante Sarva-Darśana-Saṃgraha of Sāyaṇa-Mādhava., “Upotghata”, p. 70; Notes, TSA, p.273