Introduction to Siddhanta & its Types
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The document discusses the foundational principles of science, particularly within the context of Ayurveda, emphasizing the importance of basic principles ('moula siddhantas'). It outlines four types of siddhantas—universal, particular, adjudicative, and hypothetical—each defined by their acceptance across various schools of thought and texts. Key examples highlight differences in understanding fundamental concepts among Ayurvedic scholars, such as the number of rasas and the nature of the atma.
Introduction to Siddhanta & its Types
- 2. Introduction:- A strong foundation is essential to build an house and for the longevity of a house. As such if the roots of a tree are strong. its life span also will be increased. Like that the entire knowledge of science depends on Moola Siddhantas or Basic Fundamental Principles only.
- 3. The things related to the Root is called as Moulika. The meaning of Moola is Root. The word „Basic‟ is derived from the Greek word ‘BASIO’ which means root. Hence it is named as ‘BASIC PRINCIPLES’ or ‘MOULIKA SIDDHANTA’.
- 4. The word „philosophy‟ is taken from Greek term – „philo–sophia‟. Philo – love Sophia – human reason So Philosophy means “love of reason” or “love of human judgment and discrimination.” “observing and surveying" the existence.
- 5. Siddhanta is the conclusion which is established by Acharyas after carefully testing in several ways and which is proved with reasoning.
- 6. There are four types of Siddhantas, viz. Sarvatantra Siddhanta Pratitantra Siddhanta Adhikarana Siddhanta Abhyupagamana Siddhanta
- 7. It is that theory which is accepted universally by all the schools of thoughts or the Acharyas and is found in every treatise on that particular treatise on the subject, such as,
- 8. For ex- There are causes (Nidana), there are diseases (Roga) and there are remedies for Sadhya Vyadhies, which is accepted by all the schools and Acharyas. Purusha is Panchabhautika, Kshaya Vruddhi Vikara Ashrayatwa, Ahara Poshaniyatwa, this has been accepted by all the Ayurvediya Tantras. Haritaki is accepted as a Rasayana Dravya by all the Authors.
- 9. It is the theory which is not universal in nature and is held by only one of the schools of thought or Acharyas or found only in one treatise of a particular science/subject, such as,
- 10. For ex – In other schools there are 8 Rasas (tastes), but in Ayurveda only 6 Rasas. There are 5 sense organs, while in other texts there are 6 sense organs, who have considered Manas also under it. Sushruta tells Atma is Asarvagata, Sukshma and Nitya, while Charaka tells Atma is Sarvagatatva, Vibhutwa and Nityatwa. Acharya Sushruta has considered Rakta as the fourth Dosha while Charaka has not considered. Sushruta tells that Doshas gets Prakopa by the gradual Sanchaya of the Doshas, while Charaka tells Achaya Prakopa.
- 11. Adhikarana Siddhanata is that which is determined by implication in the course of a statement of facts, such as,
- 12. For ex – Mukta Purusha does not do the Karya which are going to give the Shubha, Ashubha Phala, because he is Nishkaama (desireless) and they do not want the Laukika and Paralaukika Phalas. From this statement it can be implied that, Karma Phala exists, Moksha exists, Purusha exists.
- 13. – The statement which is accepted during the Vaada (debate) by a Vaidya which has not been established (Asiddha), nor investigated (Aparikshita), nor taught (Anupadishta), that hypothetical statement is called Abhyupagama Siddhanta, such as.
- 14. For ex – When studying about the Dravyas, taking Dravyas to be Pradhana of the other Padarthas, When studying the Gunas taking it to be Pradhana, when studing the Veeryas telling it as Pradhana than others. Charaka in Vatakalaakaliya Adhyaya, while explaining Vata Dosha be has told „Vayureva Shubhaashubhakara‟, for Pitta Dosha „Agnireva Shubhaashubhakara‟ for Kapha Dosha „Somayeva Shubhaashubhakara‟