Newsletter of ARMARC Vol 2.
72 2 OCTOBER - 2016 ISSN: 2455-1384
(Continued from previous page...............................)
service of society and nation from his father Late Shri
Laxminarayan Rao, first mayor of Udupi. After
graduation from University of Bombay (now University
of Mumbai), he started working for his family business.
After marriage with respected Smt. Shantha Rao, he
was soon left in managerial control by his father for running
businesses. He worked hard to grow his business which
rapidly turned in multi-segmented business and he became
a model employer.
His idea to reform nation and society through
education, embroiled his attention in education. He
selected the remote area of Karnataka, i.e., Koppa,
where many of people were residing as ‘life of jungle’
even after independence. His strong belief, ‘education as
primary right’ enabled him to lay the foundation of primary,
middle and high school. He is instrumental along with his
friends in changing the status of jungle village of Koppa
in to hill station of Karnataka.
He is a deeply spiritual person and his life is
rooted in Hindu traditions of modesty. His ability to learn
and being a great admirer of science, commanded him to
study our religious texts scientifically. He wrote his
understanding of Astrology with respect to human health
in a book form titled as Astrology Supplementing in
Ayurvedic Healing. This book covers scientific
explanation of Astrology with reference to diseases and
their cure. His love and understanding of Ayurveda, made
his mind to open a college and research center for teaching
in Ayurveda. So, he started ALN Rao Memorial
Ayurvedic College under the vicinity of nature in pure air
and away from pollution. As our ancient teachings were
believed as blessings of god, so he founded a temple of
Raghvendra Swami, a great devotee of lord Ram. His
endeavor to provide the best education caused the
gathering of experts from various segments and different
regions of India to be part of his college.
Scholarship for basic education to poor people,
distribution of essentials as clothings, providing free health
services to poor etc. along with his interest of learning
and teaching prove him as an intellectual philanthropist.
His son Shri Arvind Rao moves on same path shown by
his father to work for people and society.
*****
A Short Note On Basics Of Research
Mentioned With Charak Samhita
Dr. Prashant Kumar Jha, Head, Quality Control Lab.,
ALNRMAMC, Koppa
Prof. Sanjaya K.S., Principal, ALNRMAMC, Koppa
Better health is need of everyone and many
countries have provided it as legal right for their citizens.
Playing with health is a legal and moral offense. Hence,
clinical trials are even legal requirement. Pharmaceutical
companies cannot obtain marketing authorization until they
have proved to the relevant authorities that the drug is
safe and effective.1 So, research becomes essential to
avoid the risks in healthcare. Research means a creative
work undertaken on a systematic basis in order to
increase the stock of knowledge, including knowledge
of humans, culture and society, and the use of this stock
of knowledge to devise new applications2. The word
‘research’ is derived from French word ‘recerche or
recercher’, which means for scientific enquiry3. Exactly
research is an attempt to find out something in systematic
and scientific manner. It is systematic investigation of
established facts. Research may be defined as, “the
systematic and objective analysis and recording of
controlled observations that may lead to the development
of generalizations, principles, or theories, resulting in
prediction and possible control of events (Best and Kahn,
1998)4”.
To stand with the world, research in Ayurveda is
need of time too. The purpose of research should be
derstood from Ayurvedic perspectives too. Anveshan,
gaveshan, anusandhan etc. words are well mentioned in
Veda as well as in Ayurveda. Accuracy of information
regarding the drugs, diseases, diagnosis etc. automatically
speaks the story in favour of research in Ayurveda as
without research such accuracy is not possible. Being
more specific to research, Pramana vigyan is well used
in Ayurveda as research tools. Such tools are not only
limited to clinical aspects but also to aspects of
pharmacognosy, pharmaceuticals etc.
Newsletter of ARMARC Vol 2.72 3 OCTOBER - 2016 ISSN: 2455-1384
The Charak Samhita Sutrasthana 11/175 mentions to know the truth of anything, chaturvidya pariksha (four-
ways’ screening methods) are there including Aptopdesh, Pratyaksh, Anumana and Yukti. With application of these,
knowledge will always remain.
Four-way Screening methods:
1. Aptopadesha Pramana: Sutrasthana 11/19 refers that Apta is disciplined and full of knowledge, hence sentence
of him should not be doubted, because he speaks truth and such truth removes darkness. In present scenario,
the meaning can be apprehended in terms of universal truth. Such truths cannot be changed and that remains
forever like a fruit coming down from tree will not go to sky. Sun will provide same energy with same distance
from earth even any other factor is not affected. Similarly a drug will consist of certain qualities, which will not
change in given condition ever.
2. Pratyaksha Pramana: Sutrasthana 11/20 cites the meaning of Pratyaksh with atamendriya gyan means using
the organoleptic characters (whatever is applied) in screening. Organoleptic characters include sensory organs
for screening of specific characters viz.,
a. Eye: Shape, Size, Colour etc.
b. Eye: Fracture, any other sound etc.
c. Nose: Odour/Smell
d. Tongue: Taste
e. Skin: Surface (smoothness, roughness etc.)
Further Sutrasthana 11/21 marks the trividh prikasha before Pratyaksh pariksha using:
a. By fire: Metals or many drugs give specific characters while brought in contact of fire as potassium,
calcium and sodium gives receptively lilac, brick red and yellow colour with flame.
b. By vapours and/or smoke: Many drugs specifically in volatile oil containing drugs, volatile oil is eva-
porated with increasing temperature and smell is perceived.
c. By rubbing: Depending upon the constituents, drugs gives color and smell after as Bixa leaves red
colour while Curcuma yellow colour. Characteric odour is also smelt in case of specific drugs.
3. Anumana Pramana: Shabdkalpadruma6 defines Anumana as anumiti karanam, means which is inferred based
on experience. It is logical conclusion from already existing information. Sushruta Sharira 1/1610 suggests that a
person with minute observation involving thought and truth can make inference and such person should be
allowed for practicing medicine. Such inference can be based on:
a. Inference obtained from past observations
b. Inference obtained present observation with input of logic
c. Inference for future based on past experience
As Charak Sutrasthana 21/14 cites the example Krisha (emaciated) people are more prone to get
Grahanigata Vyadhi. So, a correlation between karshya (emaciation) & Grahanigata Vyadhi should be
understood. It is based on logical reasoning.
Reasonable experiences of self or others may be helpful in study. Based on this, Tarkasangraha by Annam
7
Bhatta classified Anumana (verse number 41) as two types:
a. Swarthanumana (Inference for one self): It is deduction of inference based on logics of one’s own mind. The
person with state of active curiosity with full of information can find the scientific answers for such questions.
Newsletter of ARMARC Vol 2.72 4 OCTOBER - 2016 ISSN: 2455-1384

A person must be with curiosity and questioning attitude.

b. Pararthanumana (Demonstrative inference): This is based on inference of others. So to demonstrate or use
such inferences, a person should use Panchavayavi vakya mentioned with verse 42 of Tarkasangraha.
Similarly the details are mentioned in Charak Samhita Vimanasthana 8/30-41.
Panchavayavi Vakya contains:
i. Pratigya (Proposition): Setting of task
ii. Hetu (Reason or Cause): Causing factors
iii. Udaharana (Example)
iv. Upanaya (Justification): Scientific/logical reasoning
v. Nigamana (Conclusion): Conclusion based on scientific/ logical reasoning
i. Pratigya: It is defined as declaration about an object to be proved as soul is eternal in Vimanasthana 8/30.
The verse 31st suggests establishing (sthapana) the pratigya by dint of cause, instance (example), logic
(correlation) and conclusion, first proposition (pratigya) comes as no one can justify until term or object
is proposed. After this, causes or reasons are ascertained and correlation is established. Finally conclusion
is drawn. For example as the soul is eternal, because it is not produced by anyone as akasa is not
produced by anyone. The verse number 32nd discusses about Pratisthapana. It is counter-argument
against the proposition. For example as ‘the soul is ephemeral’ because it is perceived by sense organs.
The types of words are given in verse number 38 to be used for proposition as:
Words are of four types:
I. Dristartha: These are based on observations as dosas are aggravated by three factors. They are alleviated
by six groups of therapeutic measures e.g., fasting etc. Sounds can be perceived with auditory or other
sense organs.
II. Adristartha: These are based on unobservable phenomena as there is life after death and there is salvation.
III. Satya or factual: Mentioning of Ayurveda or the science of medicine as there are therapeutic measures meant
for alleviation of curable diseases and therapeutic measures.
IV. Anrita or false: When prescriptions of science are there, it means it is contrary to facts.
For Pratigya, drishtartha, adrishtartha and satya should be selected as anrita are against the facts.
ii. Hetu: Once pratigya is set then hetu (causes) is considered.
Four types of causes are suggested as per verse number 33 as:
a. Direct observation
b. Inference
c. Tradition
d. Analogy
iii. Udaharana/Drishtanta: The causes should be strengthen with examples.
iv. Upanaya: Once causes are ascertained, then they should be logically adjudged. This is known as Upanaya.
It is established after several examinations and reasoning. It is of four types:
I. Sarvatantra siddhanta or principle common to all scriptures: Existence of curatives for curable diseases.
Newsletter of ARMARC Vol 2.72 5 OCTOBER - 2016 ISSN: 2455-1384

II. Pratitantra siddhanta or principle specific any scripture: As rasas are described as of six types by someone
while others as eight types; some scripture suggests five senses while others as six; in some scripture all dise-
-ases are shown to be caused by dosas viz., vata etc. while some shows them caused by dosas viz., vata etc.
as well as evil spirits (germs).
III. Adhikarana siddhanta or principle or truth implied from a given context: No liberated soul indulges in action
leading to bondage for he is free from all desires. This proposition implies truths like fruit of action, liberation
of the soul and existence of life after death.
IV. Abhyupagma siddhanta or principle to be granted (hypothesis): Things are explained sometimes on the basis
of the pre-dominance of matter, sometimes that of the qualities and sometimes that of the potentiality.
V. Nigamana: It is theme of study as per kalpataru. It is acti of ending the study. Finally outcomes are given in
brief.
4. Yukti Pramana: Yukti is effort to present the qualities and execution of works or sentences. It is of three types
as given in Charak Sutrasthana 11/25 as:
i. By scientific logics: Present point in light of modern research methodology is well dealt with reference to
reasoning. In research methodology, it is of two types8:

a. Inductive reasoning: This is logic thinking based on observations of qualitative or quantitative data as sometimes
effects of specific activities are observed with number of participants with instruments to understand the
psychological or other neural effects of those activities.

b. Deductive reasoning: In such reasoning established laws or principles are used to prove happening activities
or activities of past. After interpretation from these, predictions are made for future. As finding out of reasons
behind more stress among the people in fast life of metropolitans and then suggestions to avoid such stress.

ii. By observation: Use of observation is well emphasized by Charak in different places. Even research
methodlogy used at present is also mainly based on observation. There are various types of observational
studies as9:
a. Ecological study design (with geography in relation to disease etc.)
b. Proportional mortality ratio study design (with geography, occupation, age etc.)
c. Cross-sectional study design (prevalence study like smokers without respiratory diseases etc.)
d. Case-control study design (researchers identify study participants based on their case status, i.e. diseased or
not diseased. Quantification of the number of individuals among the cases and the controls who are exposed
allow for statistical associations between exposure and outcomes to be established. An example of a case
control study is analysing the relationship between obesity and knee replacement surgery).
e. Case-crossover study design (It relies upon an individual to act as their own control for comparison issues
An example of a case-crossover study would be evaluating the exposure of talking on a cell phone and being
involved in an automobile crash).
f. Retrospective and prospective cohort study design (Retrospective cohort studies also begin with a cross-
sectional study to categorize exposure and identify cases. Exposures are then measured based on records
created at that time. Cohort studies are the only observational study that can calculate incidence, both cum-
Newsletter of ARMARC Vol 2.72 6 OCTOBER - 2016 ISSN: 2455-1384
-ulative incidence and an incidence rate).
g. Diagnostic testing and evaluation study designs (A specific study design is the diagnostic accuracy study,
which is often used as part of the clinical decision making process. Diagnostic accuracy study designs are
those that compare a new diagnostic method with the current “gold standard” diagnostic procedure in a
cross-section of both diseased and healthy study participants).
iii. By qualities: It is concerned with qualitative phenomenon, i.e., phenomena relating to or involving quality or
kind. In research methodology, it is mentioned by name of qualitative research. The aim of qualitative research
may change according to disciplinary background. This is used to understand the why and how effects.
Researcher holds the understanding of a phenomenon or situation or event from the whole situation. A
qualitative research9 may be of several types as:
a. Phenomenal research: It is an attempt to understand the phenomenon by a researcher.
b. Ethnographical research: It focuses on describing the culture of specific group of people which includes lan-
uages, values, attitudes, practices etc. of people in that particular group.
c. Case study research: This is type of research providing the detailed account of one or more cases.
d. Grounded research: Such research aims to generate the theory from collected data.
e. Historical research: It is type of research based on data of events that occurred in the past.
It is well cited in Charak Samhita that Yukti depends upon one’s own intelligence for execution of works. Further
Charak Sutrasthana 2/16 suggests to give evidence supporting this as, ‘therapeutic property depends upon dose
and time. Even such example itself is well considered in toxicology at present. Even dose-drug relationship with
respect to time is detailed in science of toxicology. Charak has noted that success of treatment depends upon
observation of such properties. A physician with such information is better than who knows drugs only’. Interestingly,
Ayurveda has minutely presented the research tools which can be utilized even in present scenario. Proper understanding
and interpretation of Charak samhita on the basis of steps suggested by clues given with Charak will even disclose
number ideas of research.
References:
1. http://www.alzheimer-europe.org/Research/Understanding-dementia-research/Participating-in-research/
Why-do-we-need-research
2. https://en.wikipedia.org/wiki/Research.
3. http://www.etymonline.com/index.php?term=research
4. Best, J. W., & Kahn, J. V. (1998). Research in education (8th ed.). Boston: Allyn and Bacon.
5. Anonymous: Charak Samhita in Sanskrit By Maharishi University of Management, Vedic Literature Coll-
ection.
6. Anonymous: Shabdkalpadrum by Syar-Raja-Radhakantdeo- Bahadur, Calcutta.
7. The Tarkasangraha of Annambhatta (1876). FB & C Ltd., Dalton House, 60, Windsor Avenue, London.
8. https://www.boundless.com/biology/textbooks/boundless-biology-textbook/the-study-of-life-1/the-
science-of-biology-48/scientific-reasoning-264-11397/
9. Jackson, S.L. (2009). Research Methods and Statistics: A Critical Thinking Approach 3rd edition.
Belmont, CA: Wadsworth.
10. Anonymous: Sushruta Samhita in Sanskrit By Maharishi University of Management, Vedic Literature Coll-
ection.
*****