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XII] Logical Speculations and Terms
389 After this Caraka further describes the ten categories, a knowledge of which he thinks is very necessary for a mastery of the subject-matter of Ayur-veda. These are kāraṇa (the agent or the mover), karaņa (the instrument necessary for an agent to bring about an effort), kārya-yoni (the material cause by the modification of which effects are produced), kārya (that for the production of which the mover makes his effort), kārya-phala (that for which a particular effect is intended by the agent), anubandha (the good or bad result which attaches itself to the doer after the production of the effect), deśa (place), kāla (the seasons, days, etc.), pravrtti (the effort and the action needed for the production of the effect) and upāya (the passivity and special aptitude of the agent, the instrument and the material cause which can make the effect possible). The physician is the cause (kāraņa), the medicines the instruments (karaņa); the want of equilibrium of the dhātus the kārya-yoni; the restoration of the equilibrium of the dhātus the kārya; the happy state of body and mind the kārya-phala; length of life, anubandha; the place and the diseased person, deśa; the year and the condition of the diseased person, kāla; the efforts of the physician, pravịtti; the qualifications of the physician, the qualities of the medicine, etc., upāya.
It may be pointed out in this connection that the Uttara-tantra of Susruta also mentions thirty-two technical terms helpful to physicians in refuting the statements of hostile critics and in establishing their own points, which are called tantra-yukti?. These are said to be adhikaraṇa, yoga, padārtha, hetv-artha, uddeśa, nirdeśa, upadeśa, apadeśa, pradeśa, atideśa, apavarja, vākya-seșa, arthāpatti, viparyaya, prasanga, ekānta, anekānta, pūrva-pakșa, nirnaya, anumata, vidhāna, anāgatāvekṣaṇa, atikrāntāveksaņa, samśaya, vyākhyāna, sva-samjñā, nirvacana, nidarśana, niyoga, samuccaya, vikalpa and ūhya. But these technical terms are maxims for the interpretation of textual topics, like the maxims of Mimāmsā, and are not points of dispute or logical categories. It is said that these maxims are like the sun to a group of lotuses, or like a lamp to a house,
arthāntara, nirarthaka, avijñātārtha, apārthaka, aprāpta-kāla, nyūna, adhika, punar-ukta, ananubhāşana, ajñāna, apratibhā, viksepa, matānujñā, paryanuyojyopeksena, niranuyojyānuyoga, apa-siddhānta, hetv-ābhāsa. Many of these, however, are not mentioned by Caraka.
1 asad-vādi-prayuktanām vākyānām pratiședhānam sva-vākya-siddhir api ca kriyate tantra-yuktitaḥ. Suśruta-samhitā, Uttara-tantra, 65. 5.
