Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c7.s2.22

c7.s2.22

Caraka’s concepts of *siddhānta*, *aupamya*, *saṁśaya* and *prayojana* are very much in affinity with their counterparts in Nyāya,⁵⁴ while his *savyabhicāra* is treated as a *hetvābhāsa* in Nyāya. His treatment of *śabda*, *pratyakṣa* and *anumāna* also follows the Nyāya system.⁵⁵ He defines *aitihya* as *āptopadeśa* (advice from ancient reliable source).⁵⁶ This is treated as a category separate from *śabda-pramāṇa*, because *śabda-* *pramāṇa* to Caraka lies in the statements of reliable physicians. *Jijñāsā* is a typical category in Caraka’s discourse. It is like diagnosis. The advice given after examining a patient is *jijñāsā*.⁵⁷ *Vyavasāya* is decision.⁵⁸ *Arthaprāpti* (implication) is like the *arthāpatti* in Māmāṁsā, *sambhava* (origination), *anuyojya* (questionable statement), *ananuyojya* (unquestionable statement), *anuyoga* (question) and *pratyanuyoga* (counter-question) are other categories, according to Caraka, to be utilized in debate.⁵⁹