Aayushi International Interdisciplinary Research Journal (AIIRJ)
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Chaturvidha Siddhanta- An Understanding And Application
Nagesh Sakhare, Vd. Ankur Kadam, Vd. Monika Patil
1,PG Schloar,2Associate Professor,3 Professor and HOD
Department of Ayurveda Samhita and Siddhanta, Late Kedari Redekar,
Ayurvedic Mahavidyalaya & Post Graduate Research Center, Gadhinglaj, Maharashtra.
Abstract
Ayurveda is the science of holistic life. Ayurveda is a Science which deals with preventive & curative aspectis. In
the emergence of any new science siddhanta plays an important role. In Ayurveda also, there are many number of
siddhantas which form a strong foundation for the emergence and survival of this life science. Based on these siddhantas
the main aim of Ayurveda i.e. swasta palana and atura upachara have been discussed in the samhitas. The concept of
Siddhanta is described by Acharya Charaka in Rogabhishakjiteeya Adhyaya of Vimana Sthana.These are broadly
classified into four types namely Sarvatantra, Pratitantra, Adhikarana and Abyupagama Siddhanta . Here an attempt is
made to understand and classify various siddhanta of Ayurveda into these 4 categories.
Keywords- Ayurveda, Siddhanta, Sarvatantra, Pratitantra, Adhikarana, Abhyupagama.
Introduction Aim And Objectives
a) To review the concept of Siddhanta as mentioned
The survival of any science depends on how by Acharya Charaka and Nyaya darshan.
strong are the basic principles from which it is b) To categorize different concepts mentioned in
derived and Ayurveda is one of the best examples to Ayurveda under Chaturvidha Siddhanta.
prove that. Though Ayurveda is said to be Shashvata Materials And Methods
and Nitya1 there were many ups and downs which This is a review article based on the
the science and the Indian society have faced. During collection of materials from available sources in
the advent of foreign invasion on India many Ayurveda and Darshana Shastra.
valuable manuscripts were taken away or destroyed. Review Of Literature3, 4
During the colonial British rule of India, the practice Siddhanta is one of the vadamarga as
of Ayurveda was supressed in favour of modern mentioned by Acharya Charaka in Vimanasthana.It
medicine. is also described in Nyaya Darshana as one of the
All the above factors could have left Ayurveda Shodasha Padartha.
perished, but, due to immense strength in the very
Definition of Siddhanta
basic principles of Ayurveda it is growing to become
सिद्धान्तो नाम ि यः ऩरीक्षकैब॔हुपर्धं ऩरीक्ष्य हे तुसिश्च
an apple in the world‟s eye.
The word Siddhanta is derived from „सिद्ध अन्तः िाधययत्र्ा स्थाप्यते यनर्वय:|
यस्मात ्।‟means something that is decided upon. The one which is examined by many
Pareekshaka with different Hetu and established is
Shabda Klapa Druma defines it as “ऩूर्व ऩक्ष सिरस्य called Siddhanta.
सिद्ध ऩक्ष स्थापऩम ् ।”2 which means the one which is It is also defined as -The nirnaya which is
established by Hetu (reasoning) and bahuvidha
obtained/established as a result of
pareeksha with the help of Pramana.
questioning/enquiring. Siddhanta is classified into 4
There are 4 types of Siddhanta
namely Sarvatantra Siddhanta, Pratitantra Siddhanta,
1) Sarvatantra Siddhanta
Adhikarana Siddhanta, Abhyupagama Siddhanta
2) Pratitantra Siddhanta
under which all the siddhantas explained in the
3) Adhikarana Siddhanta
samhita can be categorized.
4) Abhyupagama Siddhanta
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1) Sarvatantra Siddhanta Akshapada Goutama (Nyaya darshana) opined- One
• The one which is accepted among all tantra which is accepted by all Tantra without any
is Sarvatantra siddhanta. contradictory statements is Sarvatantra siddhanta.
For example-
Table-01 Showing Sarvatantra Siddhanta
Sl. no Siddhanta Charaka Sushruta Astanga Nyaya Darshana
Samhita Samhita Hrdaya
1 Nidana is responsible
for causing vyadhi
2 There are many types
of vyadhi
3 There is siddhi upaya
for sadhya vyadhi
4 Jnanedriyas are five
in number
In the above quoted examples the concepts like Siddhanta which is siddha by samana tantra and
nidana is responsible for causing vyadhi is accepted asiddha by Paratantra is Pratitantra siddhanta
by all. according to Nyaya.
2) Pratitantra Siddhanta Example-
Siddhanta which are accepted or stated and are
famous from their respective Grantha is Pratitantra
Siddhanta.
Table-02 Showing Pratitantra Siddhanta
Charaka samhita Others
Shadvidha rasa Astavidha rasa
Panchendriya Shadindriya
Along with Vatadi dosha Bhootakrta Only Vatadi dosha causes all diseases.
vikara are also present.
Nyaya darshana Mimamsa darshana
Shabda is Anitya Shabda is nitya 5
Acharya Chakrapani comments that earlier while By referring the siddha prakarna (concepts), the
stating the definition of Siddhanta it was stated that concept under discussion are made siddha is
siddhanta is established by Hetu and Bahuvidha Adhikarana Siddhanta according to Nyaya.
pareeksha.But here, two opposite statements are
mentioned about acceptance of shadrasa and Example- Mukta Purusha is free from
astavidha rasa. Karmanubandha means since Mukta purusha is
Hence Acharya concludes that by Swayukti sthapana Nishkama, he is free from Karmanubandha.From this
bala, one should accept Shadrasa or Astavidha rasa. statement it is understood that concept of
3) Adhikarana Siddhanta Karmaphala, Moksha, Purusha exists.
Taking reference from anya adhikarana which is Acharya Chakrapani has cleared these concepts by
already Siddha to establish one‟s point is Adhikarana substantiating with the help of supportive contexts.
Siddhanta. Here importance is given to the subject or
concept which contributes to the present context.
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Table-03 Showing Adhikarana Siddhanta
Concept of Moksha Mukta is the one who is nearing to Mukti. One who
is Sarvatha mukta will not do karma because of
Shareerabhava and also because it again causes
Anubandhana. Earlier it was stated that Mukta
purusha is free from Karmanubandha since he is
Nishkama. He is Nishkama because he is not
associated with Shareera and Janmantara
Karmaphala. Hence there exists the concept of
MOKSHA.
Concept of Karmaphala If there will be no Karmaphala, Mokshapekshi will
not be doing any Karma i.e. if there is no iccha of
karmaphala there will be no karma done. Hence there
exists KARMAPHALA.
Concept of Mukti If there would be no moksha the concept of Mukta
would also not have existed. “mukta iti vachana”
would also have not been stated. Hence there exists
MUKTI.
Concept of Purusha If there would be no Purusha then whose Bandhana
or whose Moksha will be attained. Medium for
Karmaphala is purusha only.
Hence PURUSHA also exists.
Concept of Poorvajanma(Janmantara) If there is no poorvajanma then no Janmantara
Karma Anubandha. Since it is already proved that
Janamantara karmaphala exists poorvajanma also
exists.
4)Abhyupagama Siddhanta Discussion
•Asiddha( not yet declared or proved), The concept of Siddhanta needs to be explored as it
Aparikshita(not examined), Anupadishta(not will help in
explained or no proper reference), Ahetuka(not • Updating the Concept.
proved by reasoning) concepts or statements are • Globalization of Ayurveda
accepted as siddhanta during Vadakaala. • Understanding concepts with different
•Acharya Goutama opined that Vishesha
Pareekshana of Aparikshita Vishaya is Objectives.
Abhyupagama siddhanta. 1. Discussion on Pareekshakai
Example-In Dravya prakarana it is accepted that Pareekshakai in the Shloka is Bahuvachana
Dravya is Pradhana. In Guna prakarna, guna is which means it should be examined by many
accepted as pradhana, in Veerya prakarna veerya is Acharya having excellent qualities.
said as Pradhana. In the Present Scenario-Researchers or
But, if the definition of siddhanta is considered, i.e Investigators can be termed as the persons doing
one which is established/ stated by Bahuvidha Pareeksha.
pariksha and hetu then abhyupagama should not be 2. Need of Pareeksha in understanding siddhanta.
considered as siddhanta. Bahuvidha Pareeksha should be done for a topic
Here, Acharya have stated that by one‟s own to be established as Siddhanta. Here
buddhi shakti one should consider or accept these multidimensional approach towards the same
siddhanta. topic is spoken off. For Pareeksha different Hetu
are being used.
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Hetu are the tools which the researcher uses 3. Discussion on Chaturvidha Siddhanta
while examining the particular concept. Previously Sarvatantra siddhanta-
Acharya have used Pratyakshadi Pramana to Tantra here means Ayurveda tantra or Ayurvedetara
establish these Siddhanta. Tantra like Vyakarana, Darshana, Jyotish shaastra.
Due to the advancement in science and with If Ayurveda tantra is only considered, then concepts
new discoveries, now-a day‟s many new tools like like the ones mentioned in Table can be taken into
microscope, thermometer, sphygmomanometer etc. account.
are being used in the establishment of Siddhanta.
Table-04 Showing Sarvatantra Siddhanta
Adhikarana Charaka Samhita Sushruta Samhita Asyanga Hrdaya
Tridosha- Vaata, Pitta,
Kapha (Su 1) (Su 15) (Su 1)
Sapta Dhatu-Rasa, Rakta,
Mamsa, Meda, Majja, (Su 17) (Su 15) (Su 1)
Asthi, Shukra
Bhishak Chatushtaya
Bhishak, Dravya, Rogi, (Su 9) (Su 34) (Su1)
Upastha
Chaturvidha Sneha -Taila,
Grhta, Vasa, Majja (Su 13) (Chi 31) (Su16)
Desha Bheda Jangala,
Anoopa, Sadharana (Vi 8) (Su 35) (Su1)
If Ayurvedatantra is considered, Then Sidhanta wherein differences of opinion in
concept of like Shadrutu forms a samvatsara, Karma the concepts are observed is Pratintra Siddhanta.
can be classified into Shubha and asubha ect. can Here two established siddhanta are to be considered.
considered. The difference of opinion in the concepts may be
The above concepts are said to be sarvantra because of the geographical, cultural dissmilarities,
since the observation of all acharya were similar and the different observations, experiences and also
the concepts are accepted as Universal truth. because of the fact that there existed different school
Pratitantra Siddhantra of thoughts which were equally strong to establish
Prati-Pratikoola their own siddhanta with proper substantition.
Tantra- Gandha, Shaastra, Samhita
Example-
Table-05 Showing Pratitantra Siddhanta
Adhikarana Charaka samhita Sushruta samhita Astanga hrdaya
Tantra Rachana Vidhi Trisootra Beeja Chatustaya (Su1) --------
(Su1)
Asthi Sankhya 360(Sha 7) 300(Sha 5) 360(Sha 3)
Dhoomapana Bheda 3(Su 5) 5(Chi 40) 3(Su 21)
Nasya Bheda 5 (Si 9) 5(Chi 40) 3 (Su 20)
Sweda Bheda 13(Su 14) 4(Su 32) 4( Su 17)
Mootraghata bheda 13 (Si 9) 12 ( Ut 58) 12 (Ni 9)
Nyaya Darshana Sankhya Darshana
Indriya are Bhoutika Indriya are Ahankarika
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Adhikarana siddhanta References
The word Adhikarana means context\the 1. Acharya Trikamji Yadavji(editor), Agnivesha,
concept. While proving Adhikarana siddhanta, Charaka, Charaka Samhita. Varanasi:
Anumana and Yukti pramana can be used as the Chaukamba Ayurveda Acadamey;Reprint
main Pareeksha bhava. Here the concepts which are 2016.p639.
2. Raja Radha Kantdev(editor),Shabdakalpadhruma.
closely related to each other or belong to same
Varanasi:Choukambha Sanskrit Series
adhikarana are considered.
Office;Third Edition, 1967, Part 3,p351.
Examples- 3. Acharya Trikamji Yadavji(editor), Agnivesha,
Yogo Moksha Pravartaka.8 Charaka, Charaka Samhita. Varanasi:
By the above verse the concept of Yoga and Moksha Chaukamba Ayurveda Acadamey;Reprint
can be proved. 2016.p238
Advice of Vishnu Sahasranaama in Jwara 4. John Wells (editor), The Nyaya Darshana, p7,8.
Chikitsa9. 5. Mahamahopadhyaya Vasudev Shastri
Abhyankar (editor), Sarva- Darshana-Samgraha
Here the concept of Daiva Vyapashraya of Sayana Madhava. Poona, The Bhandarkar
chikitsa and its acceptance by Acharya Charaka can Oriental Research Institute: Second Edition,
be proved. 1951.p238
Abhyupagama siddhanta 6. Vaidya Jadavji Trikamji Acharya (editor),
This siddhanta can be applied where many Sushruta, Sushruta Samhita. Varanasi:
factors hold equal importance when considered with Chaukambha Surbharati Prakashan;Reprint 2017.
the counterfactor. 7. Paradkar Harishastri (editor), Vagbhata. Astanga
Example- In Darshana Shastra, Charvaka Hrdaya. Varanasi: Chaukambha Ayurveda
Academy; Reprint 2016.
Darshana is considered as one of the important
8. Acharya Trikamji Yadavji (editor), Agnivesha,
Darshana. Though its concepts are entirely different
Charaka, Charaka Samhita. Varanasi:
and are against Karmaphala and Moksha it is Chaukamba Ayurveda Acadamey;Reprint
accepted by our society and it has its own existence 2016.p300
among other Asthika Darshana. 9. Acharya Trikamji Yadavji (editor), Agnivesha,
In the same way many concepts in Ayurveda Charaka, Charaka Samhita. Varanasi:
are Contradictory to each other and differ in Chaukamba Ayurveda Acadamey; Reprint
opinion.These are Purusha Niyata Siddhanta (the 2016.p426
ones which are evolved with time) and should be
accepted by Swayukti bala.
Conclusion
Siddhanta is one of the important concept in
any science.It can be taken as a base in conducting
many research works like in experimental, Pre-
clinical, clinical etc.. In today‟s world there are many
tools developed from which even the minutest
organism can be visualized. With the help of these
tools, an effort should be made to re-validate the
siddhanta mentioned in Ayurveda in new terms so
that Ayurveda is Globalised and widely accepted.
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