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ROLE OF GOBALIVARDHA NYAYA (MAXIM) IN UNDERSTANDING THE

AYURVEDIC LITERATURE OF BRIHATRAYEE: A REVIEW

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REVIEW ARTICLE
ROLE OF GOBALIVARDHA NYAYA (MAXIM) IN UNDERSTANDING THE AYURVEDIC
LITERATURE OF BRIHATRAYEE: A REVIEW
CHINTHALA RAJKUMAR1 NNL BHAGAVATHI2 R. VIDYANATH3

ABSTRACT
In a broad spectrum and general sense ‘Nyaya’ means reasoning but when made precise it becomes a maxim.
Both the aspects are necessary in the interpretation of an Ayurvedic verse. The treasure of ancient Ayurvedic
knowledge is kept in the form of shlokas (Sanskrit verses). One cannot get original and hidden or concealed
meaning of a verse by simple reading and sometimes reader could be confused. To overcome this, different
commentators of Brihatrayee like Chakrapani, Dalhana and Arunadutta employed various nyayas as per the
necessity. They act as important tools to understand the literature in a lucid manner. Nyayas are used to convey
the ideas of the author easily and clearly, so that even low intellectuals also can understand the concept easily.
Gobalivardha Nyaya is one among them which is defined as “The maxim of cattle (cow) and bull”. The present
article is an attempt to trace out the various references of Gōbalivardha Nyaya and its application in those
contexts articulated by different commentators of Brihatrayee.
Keywords: Ayurveda, Brihatrayee, Commentators, Gobalivardha Nyaya.

1
Senior Research Fellow, IPGT & RA, GAU, Jamnagar, INDIA
2
Consultant Ayurvedic physician, NIN, Hyderabad, Telangana, INDIA
3
Prof & HOD PG Dept. of Saṃhitā & Siddhanta, Dr.B.R.K.R.Govt Ayurvedic College, Hyderabad, Telangana.
Corresponding Email id: [email protected] Access this article online: www.jahm.in
Published by Atreya Ayurveda Publications under the license CC-by-NC.

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 Jour. of Ayurveda & Holistic Medicine
Volume-V, Issue-III (May- June 2017)

INTRODUCTION shlokas and in revealing the concealed meaning

Nyaya (Maxim) is defined as “a method” or “an successfully.
expression of general truth” or “logical expression” Regarding the study of maxims, few books are
or “a principle”[1],[2],[3],[4]. Incorporation of nyaya is a available authored by Indian and western scholars
tradition in Sanskrit literature. Generally the like Nyayoktikosha by Chhavinathamishra and
nyayas are used to visualize a situation with Loukika Nyayanjali by Colonel G.A. Jacob. In
nugget of words. Since antiquity, various acharyas Loukika Nyayanjali, Colonel G.A. Jacob has
allocated extensively different nyayas in their described Nyayas under three distinct headings
treatises and works to beautify their literature as viz. Illustrations, Rules or Principles and Topics [5].
well as to explore the concealed subject in a Epistemology of “Nyaya”
comprehensive manner. In general these nyayas According to Vyakaraṇa Shaastra, nyaya is defined
are mainly two kinds based on the utility viz. as नियनति अिेि इनि तयायः, “Nyaya” is such a
Loukika nyayas and Shastreeya nyayas. The
good way of going towards the real meaning.
Loukika nyayas are extensively used by common
“Nyaya” word is derived from the combination of
people in their daily routine and usually found in
‘नि’ Upasarga +‘इण’् Dhatu +‘घय़’् Pratyaya In
various Sanskrit works such as Darshana, Kaavya,
Nātaka, Brahmana grantha and Karmakanda etc. various Sanskrit dictionaries; “Nyaya” word has

whereas the Shastreeya nyayas are present in the been defined in various definitions and synonyms.

shaastra i.e. in the scientific treatises which are These definitions and synonyms are depicted in

usually delineated by the commentators to below mentioned table. (Table 1)

beautify their literature, explain the complicated

Table 1 showing the definitions and synonyms of Nyaya in different Sanskrit dictionaries
Sl.
Name of the dictionary Description of Nyaya
No.
Defined as:

1- नियमेि ईयते इनत न्यायः ।

2- िीयन्ते प्राप्यन्ते वििक्षिताराथः येिने त न्यायः ।

3- न्यायः पन््ाांगमधिकरणम ् । यरा-

विषयो विषयच््ैि पूिप

थ िस्त्रोत्तरः।
1. Shabdakalpadruma [6]
पिद्वयां फलां ्ैि शास्त्रे·धिकरणां विदः॥

4. यक्तिमूलकदृष्टान्तविषेषः न्यायः।

5. षड्दषथिान्तगथतविषेषः न्यायः।

Synonyms:

ियः, िीतौ, िीनतसाििे, उपाये,

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 Jour. of Ayurveda & Holistic Medicine
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यतारथज्िािे, निणथये, जयोपायः, यक्तिः

Defined as:

नियमेि ईयते इनत न्यायः ।

2. Halayudhakosha [7]
Synonyms:

जयोपायः, यक्तिः, भोगः, िीनतः

Defined as:

3. Vachaspatyaṃ [8] 1. प्रमाणािग्राहकस्ततको न्यायः।

2. निश्चितमीयते निणीयते अिेि इनत न्यायः।

Defined as:

1. यक्तिमौपानयकां लभ्यां भजमािाभभिीतित ्

2. नियमेि ईयते इनत न्यायः ।

4. Amarakosha [9]
Synonyms:

यिम ्, औपनयकम ्, लभ्यां, भजमािम ्,

अभभिीतम ्, कल्पिम ्, वििौ, ताच्छील्ये

Synonyms:

5. Shabdastomamahanidhi [10] गोतमोिे शास्त्रभेदे, िीतौ, ियोपाये,

भोगे, यिौ, यक्तिमल

ू दृष्टान्तभेदे

Different words for Nyaya:

Method - पद्धनतः, उपाय

Rule( A general or universal rule )- नियमः

System - कमः, व्यिस्तरा]

Plan - योजिा,]

Judgment - निणथयः,
Monnier Williams
6.
Sanskrit – English dictionary [11] Standard- मापदण्डः,

Principles- भसद्धान्तः,

Way - मागथः,

Logical proof - यक्त्यदाहरणम ्,

Conclusion – निणथयः

and Manner - नियमः.

Significance of Nyayas in Ayurveda

Acharya Charaka quoted that the proper by 3 important steps viz. adhyayana (Study),
knowledge of a Shaastra (treatise) can be attained adhyapana (Teaching) and tadvidhyasambhasha

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[12]
(participation in debate) . The first step i.e. the v. For easy understanding of the subject
adhyayana of Samhita, is not an easy task in which matter
the subject matter of Ayurveda is in coded vi. For differential diagnosis
language (Sutra roopa). Ayurveda sutra is vii. In diagnosis and treatment aspects
characterized by padairalpam, matim buddhwa [13] viii. Usage of different drugs in various
having few words with hidden meaning and larger treatment modalities to prepare
application. These sutras (codes) can only be efficacious Yogas.
cracked with the help of Sanskrit grammar. In Method of analyzing a Nyaya (Maxim) [14]
order to understand such hidden meaning and in Analysis can be done in 4 steps
depth application, knowledge of grammar in Step 1: Padartha Jnana (Meaning): Proper
Sanskrit is necessary. Many times mere translation knowledge of the words in nyaya.
might not convey the actual intention of the Step 2: Prakriya Vijnana (Phenomenon): Eliciting
author. To overcome this, the nyayas (maxims) phenomenon that is implicited in the nyaya.
help becomes imperative. The nyayas convey Step 3: Sandharbha (Context): Knowledge of the
larger meaning than the sutra (verse). Nyayas help context in which nyaya is incorporated.
to infer the ideology, thought process prevailing at Step 4: Yukthi (Interpretation): Analysis of
that time. Therefore, this necessitates the logical Padartha Jnana, Prakriya of nyaya with the
steps to be followed in deciphering nyayas [14]. sandharbha in Samhita.
On a critical study of Brihatrayee it is found that OBSERVATIONS
the incorporation of nyayas is very less in original Padartha Jnana (Meaning): ‘Go’ means the cow
text i.e. moola patha, where as the commentators and ‘Balivardha’ means the ox. Colonel G.A. Jacob
used different nyayas abundantly for the easy has defined Gobalivardha nyaya as “The maxim of
understanding of that specific context. So, nyayas the cattle and bull”10. Similar explanation is found
in the literature of Ayurveda can be classified into in brahmana vasishta nyaya and brahmana-
two categories viz. nyayas in moola patha and parivraajaka nyaya.
nyayas in commentary. Prakriya Vijnana (Phenomenon): In Loukika
In Ayurvedic literature, Acharyas meticulously Nyayavali, this nyaya is described as “The origin of
employed different nyayas the maxim lies in this that the word cow signifies
i. To beautify the literature both a male cow and a female cow; but ordinarily
ii. To get hidden or concealed meaning of a it is used in the sense of a female cow; and a
verse different word “bull" is used to mean a male cow
iii. To attain determinative knowledge of to distinguish it from the female cow. Similarly the
Ayurvedic doctrines ordinary acceptance of a word is not always what
[15], [16]
iv. To achieve success in analysis of a principle it strictly or derivatively signifies” . Thus
according to the present nyaya, it has to be

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considered as the relative meaning or hidden Ayurveda dipika, Chakrapani explained the word
meaning as per context. Para is used as ‘Adi’ by the implication of
For the present study original texts of Charaka Gobalivardha nyaya. Thus, ananta-para means the
Samhita along with Chakrapani's Ayurveda deepika science of life i.e. Ayurveda has neither beginning
commentary, Sushruta Samhita along with nor an end. The word ananta means there is no
Dalhana's Nibandhasamgraha commentary, limitation but the word para has certain limitation.
Gayadas’s Nyayachandrika commentary and Here both the words ananta and para are
available commentaries on Ashtanga Hridayam are contradicted simultaneously to set a limitation.
taken into consideration. On a critical study of Sandharbha 2 (Context): In Charaka Samhita Sutra
Brihatrayee the present maxim is quoted by the Sthana Navegandharaneeyam Adhyaya, during the
commentators in various contexts, some of them description of external orifices, Acharya
are delineated here as follows: Chakrapani quoted this nyaya in his commentary
Sandharbha 1 (Context): In Charaka Samhita Sutra to clarify the word “Dushtairmatradhikairmalaihi”.
Sthana Deergham Jeeviteeyam Adhyaya, during द्वे अधः सप्त नशरनस खानि स्वेदमुखानि च|
the description on the eternity of Ayurveda by
मलायिानि बाध्यतिे दुष्टैमादत्रानधकै मदलैः|| [19]
Charakacharya, Chakrapani quoted this nyaya in
his commentary to clarify the word so-ananta- Yukti (Interpretation): Acharya Charaka has

para. mentioned about the external orifices that there

are two orifices in the lower part of the body viz.
सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामत्रतिः|
the rectum and urethra, seven orifices in head viz.
[17]
यथार्वदत्रिरात् सर्वं बबु ुधे तन्मना मुत्रनिः|| two eyes, two ears, two nostrils and mouth; and
Yukti (Interpretation): Acharya Charaka has there are multiple openings of sweat glands i.e.
mentioned that the sages endowed with great hair roots serving the purpose of excretion. These
wisdom and devotion, duly grasped the whole are affected by dusti (vitiation) and by their
science of life in no time i.e. Ayurveda, consisting matradhikyata (increase in the quantity) of mala
of three main pillars of immeasurable extent. (excretion).
That’s why; Bharadwaja enjoyed an infinity long Chakrapani commentary:
and happy life, and conveyed all this to the sages. दुष्टैररनि गोबलीवददतयायेि क्षीणैः [20]
Chakrapani commentary:
In Ayurveda dipika commentary, Chakrapani
[18]
अत्र पारशब्देि गोबलीवददतयायेिानदरुच्यिे explained that the Malas (waste products) like
While explaining the meaning of the word ananta-
sweat, urine etc. in their normal state useful for
para, Chakrapani employed the present nyaya i.e.
the maintenance of body so they are called as
Gobalivardha nyaya. In this verse the known word
Dhatus. As per Charaka, the malayanani (external
is ananta (without any boundary) and the
orifices of malas) get affected by dusti and by their
mysterious word is para. In the commentary of
matradhikyata of Mala. In general, dusti (vitiation)
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 Jour. of Ayurveda & Holistic Medicine
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is mainly two types viz. adhikya (excess) and Sandharbha 4 (Context): In Charaka Samhita
ksheena (less). But in present verse Charaka Nidana Sthana Jwara Nidaanam chapter, during
quoted two words for the vitiation of malayana i.e. the explanation of Vidhi-Samprapti, Acharya
dusti and matradhikyata. As per Gobalivardha Chakrapani referred the present Nyaya for the
nyaya, it has to be considered that the meaning of justification of ‘Vidhi-Samprapti’
the word ‘Dusta’ as Ksheena. In this manner नवनधिादम- नद्वनवधा व्याधयो निजागतिुभेदेि,
Chakrapani justified the present context with the
नत्रनवधानिदोषभेदेि, चिुनवदधाः साध्यासाध्य
help of Gobalivardha nyaya.
Sandharbha 3 (Context): In Charaka Samhita Sutra मृदुदारुणभेदेि|[23]
Sthana Snehadhyaya, Agnivesha asks different Yukti (Interpretation): Acharya Charaka has stated
questions about ‘Sneha’ (Oils & Fats), Acharya that diseases are categorized according to the
Chakrapani quoted this Nyaya in his commentary origin; they are two kinds viz. exogenous and
to clarify the word “Acche”. endogenous. On the basis of dosha vitiation
[21]
अच्छे सश
ं ोधिे चैव स्िेहे का वनृ िररष्यिे|| diseases are three type’s viz. Vataja, Pittaja and

Yukti (Interpretation): Acharya Charaka has Kaphaja. According to the severity, they are again

mentioned various doubts of Agnivesha regarding categorized into four types viz. curable, incurable,

snehakarma (oleation therapy). One among the mild and acute. All these classifications come

doubts of Agnivesha is what Vritti (regimen) should under ‘Vidhi-Samprapti’.

be followed in the administration of “Accha” and Chakrapani commentary:

“Samshodhana” types of Snehapana. कृिोऽनप व्याधेनवदनधभेदो भवत्येव, िथाऽनप

Chakrapani commentary: सङ््यानदभेदािां स्वसञ्ज्ञयैव
अच्छे इनि संशोधिपृथङ्निदेशाद्गोबलीवददतयायेि
गृहीित्वाद्गोबलीवददतयायाि् सङ््याद्यगृहीिे
[22]
संशमि इनि भवनि|
व्यानधप्रकारेऽयं नवनधशब्दो विदिीयः|| [24]
Acharya Chakrapani in his Ayurveda Dipika
Acharya Chakrapani in his Ayurveda Dipika
commentary mentions about Snehapana that
commentary mentioned that “Vidhi” means by
‘Acchasneha’ is administered mainly for two
virtue of variety. Here diseases are classified under
purposes viz. ‘Samshodhana’ (elimination therapy)
the virtue of variety as Doshaja, Nija and Agantuja
and ‘Samshamana’ (alleviation therapy). In the
etc., he also stated that mrudusadhya vyadhis are
above verse of Charaka, both the words ‘Accha’
sukhasadhya vyadhis, darunasadhya vyadhis are
and Samshodhana are used. Acharya Chakrapani
kricchrasadhyas, mrudu asadhyas are yapya and
cleared present context as the word Accha is to be
daruna asadhyas are pratyakhyeya. Such type of
taken as Samshamana by means of Gobalivardha
classification is not included in the former two
Nyaya. In this manner importance of contextual
categories and mentioned particularly under the
understanding is highlighted.
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heading of ‘Vidhi Samprapti’ category. In this त्वग्दोषकुष्ठशोफप्रबाधिः पाण्डुरोगघ्िः|| [27]

manner Acharya Chakrapani justified the present
Yukti (Interpretation): Acharya Charaka
context by the incorporation of Gobalivardha
mentioned that decoction of Musta, Madana,
nyaya.
Triphala, Karanja, Aragwadha, Saptaparna etc
Sandharbha 5 (Context): In Charaka Samhita
useful in emetic and purgation therapies. The
Indrya Sthana Anujyotiyamindriyam chapter during
powder or paste of these drugs is useful for
the description of Arishta lakshana. Acharya
rubbing which promotes the colour of skin. These
Chakrapani quoted this Nyaya in his commentary
recipes are useful in the Twakdosha (skin
to clarify the word “Janameva”.
disorders), kushta (obstinate skin disorders
आह्वयंस्िं समीपस्थं स्वजिं जिमेव वा| including leprosy), Shopha (edema) and Pandu
महामोहावृिमिाः पश्यतिनप ि पश्यनि||[25] (anemia).
Chakrapani Commentary:
Yukti (Interpretation): Acharya Charaka while
explaining about arista lakshana (indicative of
त्वग्दोषशब्देि गोबलीवददतयायेि
imminent death), he stated that a person with his नकलासव्यङ्गादीिां ग्रहणम|् [28]
mind shrouded with great delusion does not see
In general ‘Twakdosha’ means all types of skin
things even though his eyes are unaffected and
disorders can be covered. Chakrapani in his
calls out for his relatives and other people who are
commentary justified as the word 'Twakdosha'
actually standing within the range of his visual
includes Kilasa (leucoderma), Vyanga (freckles on
field.
face) etc on the basis of Gobalivardha nyaya.
Chakarapani Commentary:
Sandharbha 7 (Context): In Charaka Samhita
जिनमनि गोबलीवददतयायेि स्वजिम|् [26] Chikitsa Sthana Chardi chikitsitam chapter, during
Acharya Chakrapani resolved the confliction of the description of panchavidha chardis (5 types of
‘Janamiti’ word with the help of present Nyaya. So, vomiting), Acharya Chakrapani referred this nyaya
in this context Jana means swajana (own relatives) in his commentary to clarify the word “Dwishta”
only as per the Gobalivardha nyaya. दोषैः पथ
ृ नरत्रप्रभवाश्चिस्रो निष्टाथदयोगादनप पञ्ज्चमी
Sandharbha 6 (Context): In Charaka Samhita
स्याि|् [29]
Chikitsa Sthana Kushta chikitsitam chapter, during
the description of Siddharthaka kashaya for bath Yukti (Interpretation): Acharya Charaka

purpose. Acharya Chakrapani quoted this nyaya in mentioned that Chardi is five type’s viz. Vataja,

his commentary to clarify the word “Twakdosha”. Pittaja, Kaphaja, Sannipatika and
Dwistarthayogaja chardi (vomiting caused by the
मुस्िं मदिं नत्रफला करञ्ज्ज आरग्वधकनलङ्गयवाः|
contact with unwanted objects).
दावी ससप्तपणाद स्िािं नसद्धाथदकं िाम|| Chakrapani Commentary:
एष कषायो वमिं नवरेचिं वणदकस्िथोद्घषदः|
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नद्वष्टशब्देि गोबलीवददतयायाि् आिङ्काद्रोगादेव समुत्थािं येषां िे िथा;

प्रनिपुरुषनियिनद्वष्टत्वमुच्यिे [30] यथा- ज्वरसंिापाद्रक्तनपिं, रक्तनपिाि् कास
Acharya Chakrapani in his Ayurveda Dipika इत्याध्युक्ताः;नमथ्याहाराचारकृिास्िि् व्यनिररक्ता
commentary stated that the fifth variety of Chardi
गोबनलवधदतयायाज्ज्वरादय उच्यतिे । [32]
is caused by the contact with despisable and
unwanted objects. The despisability of the object is Aatankasamutpanna are those diseases which are

by large subjective in matter which differs from caused or born from other diseases like Raktapitta

person to person. According to Gobalivardha from the heat of jvara, kaasa by raktapitta etc. and

Nyaya, this term ‘Dwishta’ includes objects which for description of mithyaaharaacharakrut, he has

are unwanted, impure, putrified etc. taken help of Gobalivardha nyaya and described

Sandharbha 8 (Context): In Sushruta Samhita that the diseases are other than

Sutra Sthana 24th chapter Vyadhisamuddhesiyam aatankasamutpanna are to be considered as

chapter, while describing the three types of mithyaaharaacharakrut like jvara etc. So, here

Adhyatmika vyadhis Acharya Chakrapani quoted Gobalivardha nyaya is used for describing two

this nyaya in his Bhanumati commentary. aspects of doshabalpravrutta type of diseases –

one which are caused by other diseases and
दोषबलप्रवृिा ये आिङ्कसमुत्पतिा
second one are those caused by their own causes
नमथ्याहाराचारकृिाश्च; i.e. faulty diet and life style. Acharya Chakrapani
िेऽनप नद्वनवधाः आमाशयसमुत्थाः, resolved the confliction and clarified the present
context with the help of Gobalivardha nyaya.
परवाशयसमुत्थाश्च;
CONCLUSION
[31]
पुिश्च नद्वनवधाः- शारीरा, मािसाश्च | By the above all references it can be concluded

Acharya Sushruta has mentioned all the diseases that, Gobalivardha nyaya is employed in many

under seven groups. Out of them dosha instances of Brihatrayee where there is a specific

balapravrutta (The humoral diseases) is further or significant meaning other than an ordinary

divided into two subtypes as aatankasamutpanna sense of meaning. In this manner Gobalivardha

and mithyaaharaacharakrut. Again these two are nyaya has a significant role in the understanding

categorized as aamashayasamuttha and Ayurvedic literature as it is clarifies the context by

pakwashayasamuttha (Gastric and intestinal origin its application.

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Prakashana;2013;455. Source of support: Nil

Conflict of interest: None Declared.

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