Critical Study and Application of Arthaashraya w s r to Ashtanga Hrudaya Sutra Sthaana

Abstract

Background: is both a holistic and scientific way of medical practice in vogue from time immemorial. It is because s are eternal and being an upa of Atharva should also be considered as eternal. Being a part of uti s Ayur was also preached from one generation to another through verbal medium and later only this medical treasure called endowed with innumerable concepts and doctrines were documented in the form of samhitas and among all the samhitas the stood out in higher altar. Doctrines and concepts mentioned in are in a standard which at times becomes undecipherable. Sankshepata, subhashita, goodharthata are the salient features of ancient Indian literatures. In order to decipher the concepts the s or the commentators have prescribed some tools with definitions to decode and reach the fathom of the concepts. In the same manner for understanding of the s the tools have been mentioned and are broadly called as Tantrayuktis by s. Some scholars opine Tantrayukti was inclusive of other tools like , , Kalpana etc. and others feel that they should be assigned as separate entity. It is clearly evident and an accepted fact that the science of has taken and adopted principles and doctrines of other s in the formulation of its own theorems. Agnive a - Caraka is said to be the first among the authors of Ayurvedic Classical texts to explain in detail the lak anas of a good Ayurvedic Treatise and tools of learning. In that context he has envisaged and enumerated the 36 Tantrayukti, Tantra guna and Tantra Dosha etc. In continuation of the same in the later era, Acharya Vaghbatta states in his final chapter mentions that his Tantram is endowed with Tanra guna and devoid of tantra dosha etc. In his commentary Acharya Arunadatta explains about the extensively with its lak anam and illustrations. newline