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384
Speculations in the Medical Schools
[CH.
not touch me1. Sa-vyabhicāra means variability, e.g. "This may or may not be a medicine for this disease?." Jijñāsā means experimenting; a medicine is to be advised after proper experiments (jijñāsā). Vyavasaya means decision (niscaya), e.g. "This is a disease due to predominance of vayu; this is the medicine for this disease." Artha-prāpti is the same as the well-known arthapatti, or implication, when on making a statement, some other thing which was not said becomes also stated; it is a case of implication, e.g. the statement, "This disease cannot be cured by allowing the patient to take his normal food and drink," implies that it can be cured by fasting, or, if it is said, "He should not eat during the day," this means that " He should eat during the night." Sambhava is the source from which anything springs, e.g. the six dhātus may be considered as the sambhava of the foetus; wrong diet, of disease; and right course of treatment, of health.
Anuyojya means a faulty answer which omits such details as should have been given in the answer, e.g. "This disease can be cured by purificatory action"; such an answer is faulty, as it does not state whether the purification should be made by vomiting or purging. Ananuyojya is what is different from anuyojya. Anuyoga is a question put by a learned man in a discussion as an enquiry about the reason for a thesis put forward by a learned colleague: e.g. a learned man says, " Puruşa is eternal," and another learned man asks, "What is the reason?" Such a question is called anuyoga. A counter-question, such as "What is the reason for your asking such a question?" is called praty-anuyoga.
Vakya-dosa, or faulty statement, is of five kinds, viz. nyūna, adhika, anarthaka, aparthaka and viruddha. Nyuna, or the fault of omission, is that in which any of the five propositions necessary for a syllogism is omitted. It may also be applied to those cases in which, when a statement has to be supported by a number of
1 Prayojana, which means pleasure and pain, is referred to in the Nyayasutra, I. 1. I, though it is nowhere critically examined. It is explained by Vātsyāyana as that which goads men to action (yena prayuktaḥ pravartate). Uddyotakara explains it as the realization of pleasure and the fear of pain (sukhaprapti-duḥkha-hāni).
2 araikantikaḥ sa-vyabhicāraḥ. Nyāya-sutra, 1. 2. 5. E.g. "sound is eternal" because it is untouchable; but untouchability does not lead to eternality, since the touchable atoms are eternal, whereas untouchable thoughts are shortlived.
3 Cakrapāņi says that Caraka does not think that artha-prapti is a separate pramana; according to him it is a case of inference, and hence is not included in the list of pramāņas.
