ISSN 2277-4289 www.gjrmi.com International, Peer reviewed, Open access, Monthly Online Journal Review article ELUCIDATION OF NIRDESHA CHATUSHKA (QUADRATE OF SUGGESTION/INDICATION) OF CHARAKA SAMHITA THROUGH TANTRAYUKTI Sujata P Dhoke 1 *, Mohankrishna Dwivedi 2, Mithilesh kumar Sah 3, Hitesh A Vyas 4, Mahesh K Vyas 5 1 PhD Scholar, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. 2 Lecturer, Department of Rasashastra and Bhaishajya Kalpana, Prabuddha Ayurvedic Medical College Hospital and Research Center, Lucknow 3 Lecturer, Sharirakriya Department, National Ayurveda Research and Training Center, Kirtipur, Kathnmndu, Nepal. 4 Associate Professor, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. 5 Professor and HOD, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. *Corresponding Author: sujubasic@gmail.com ABSTRACT Received: 09/08/2016; Revised: 26/10/2016; Accepted: 15/11/2016 Ayurveda is the ancient science of life which is helpful for prevention of disease and maintenance of health. For the depth understanding of this Science there are so many teaching, planning and learning technique mentioned in classics like, Tacchilya, Kalpana, Arthashraya, Tantraguna. is a tool for understanding of the Classics in proper manner. Sutrasthana of Charaka Samhita narrates in Chatushka methodology such as Bhaishajya Chatushka (quadrate of medicine), Roga Chatushka (quadrate of Disease), Swastha Chatushka (quadrate of health), Chatushka (quadrate of suggestion) etc. The aim of this work is to understand the Chatushka for its better application with the help of. For this study, the material was collected from different Ayurveda classics, scholarly articles, books, journals and information on internet have been referred. Chatushka of Sutrasthana mentioned the ethics and rules for Vaidya (physician), Paricharaka (Nursing staff), Bhaishajya (Drug) and Rogi (patient) and also mentioned Vata, Pitta, Kapha Dosha, Kalaa (merits) and Akalaa (demerits), three pillars of life. Interpretation of Chatushka of Charaka Samhita with the help of will give us more proper meaning which can be applied in clinical practice too. is a useful tool for understanding of Classics and with the proper knowledge of classics one can apply it clinically. KEYWORDS: Chatushapada, Chatushka,, Charaka Samhita. Cite this article: Sujata P Dhoke*, Mohankrishna Dwivedi, Mithilesh kumar Sah, Hitesh A Vyas, Mahesh K Vyas (2016), ELUCIDATION OF NIRDESHA CHATUSHKA (QUADRATE OF SUGGESTION/INDICATION) OF CHARAKA SAMHITA THROUGH TANTRAYUKTI, Global J Res. Med. Plants & Indigen. Med., Volume 5(11): 274 285
INTRODUCTION Learning is considered to be the holiest of divine things in the world because the continuous process of acquiring knowledge with unwavering devotion and untiring efforts is absolutely necessary for the growth and development of the human culture. Ayurveda Samhitas are like the treasures of knowledge where the unlimited knowledge is told Acharya have used the specific methodologies while composing the Shastra in the form of sutras to put knowledge in a concise and precise manner. Every science needs a time oriented study techniques. Ayurveda too needs to be evaluated as per the time. As a result of periodical evaluation, different types of literatures have been produced like Tantra, Samhita, Tika, Samgraha, Grantha etc. But all these varieties were derived from a common methodology i.e., which enabled scholars of respective times to interpret the original texts into application. Though all Samhitakaras gave importance to, still in the long run on the path of education and research in the Ayurveda science, application and utility of remain most ignored. It is necessary to put forth the utility of in conceptualization of fundamental principles. is a useful tool for understanding of Classics and with the proper knowledge of classics one can apply it clinically. To explain this, the Chatushka (quadrate of suggestion) of Charaka Samhita is selected here to comprehend it in a much better way in the light of. Meaning of the word tantrayukti: If we search the classical dictionaries, no lexicon and Samskrita Shabdakosha (dictionary) puts the entry of the word prominently. The word being a Samasika Shabda (compound word) is composed of two words viz. Tantra and Yukti. Tantra means aggregation of concepts (Bahadoor R.R., 2002) and Yukti means methods of application of aggregated concepts in a scientific treatise (Lele W. K., 1981). Yukti is that intellectual exercise which conjoins, edits, aggregates, relates, coordinates scattered concepts / components of an event / science with each other, properly, with reference to context, for direct effect, by eliminating the blemishes like impropriety and contradiction (Williams M. M., 2002). Chatushka: In Charaka Samhita Sutrasthana the Chatushka (quadrate of suggestion/indication) starts with Khuddakachatushpada with the (indication) of Shodashakalabheshaja (sixteen fold of medicine) (Vaidya Yadavaji Trikamji Acharya, 2011). Here, in brief is mentioned the basics of therapeutics. In the next chapter Mahachatushpada the application of previous mentioned knowledge is narrated (Vaidya Yadavaji Trikamji Acharya, 2011). Here, Maha word suggests the higher application of intelligence. But before that, the disease has to be examined prognostically. Hence Maha Chatushpada (big four limbs) indicates the application of Chatushpada. Now, when the whole Chatushpada is ready to act, then again one has to decide, what can be the treatment modality or what does the Atura (patient) needs, with what kind of disease is he suffering from and accordingly the treatment (Acharya Y.T., 2011). Thus, the Viprakristanidana (long term etiological factor) for maintaining the health and diagnosing and treating the Atura are mentioned in the form of Astatrika (triads of eight things) in the 3 rd chapter Trisraishaniya (Acharya Y. T., 2011). The 4 th chapter is in the form of symposium where in the Kalaa (merits) and Akalaa (demerits) of the Sannikrista Nidana (short term etiological factor) like Tridosha are discussed (Meera bhojani, 2003). Hence, chatushka gives a general protocol for diagnostic, prognostic and therapeutic approach which is shown here in the table no 1. INTERPRETATION OF NIRDESHA CHATUSHKA THROUGH TANTRAYUKTI- The scope of a particular literature can be decided by the subject matter narrated within. How this matter does nourish the rest of the
literature and the whole science can be designated as its scope. Scope is the limit line where it can reach up to. The main objective of Chatushka is to discuss the benefits for Swastha (healthy volunteer) and Atura (patient) and thus there is need for understanding the Chatushka with the help of. Acharya Charaka mentioned that throws light on the meaning of the scientific subjects. As the sun causes the blossom of a bed of lotuses or as a lamp illuminates a house in the same way serves for Tantra. (Acharya Y. T., 2011). So here the article presents some glimpses of the illustrations of in Chatushka which is shown in Table no.2. Sr. No. Table no 1: A general protocol for diagnostic, Prognostic and therapeutic approach (Y. T. Acharya, 2011)- Diagnostic, Prognostic and therapeutic approach Chapter of Chatushka 1 Hospital management, institutionalized care Khuddakacatushpada (physician, nursing staff, patient and medicine) 2 Prognostically classified disease Mahachatushpada (application of Chatushpada) 3 Viprakrista Nidana Trisraishaniya (Astatrika ) 4 Sannikrsta Nidana Vatakalakaliya (Tridosha) Table No.2: Shows the illustrations of in the Khuddakachatushpada and Mahachatushpada Adhyaya of Charaka Samhita Sutrasthana Sr. No. 1. Quotation of Chatushka of Charaka Samhita Charaka Sutrasthana 9/2 (title of the chapter) 2. Charaka Sutrasthana 9/3 (Chikitsa Chatushpada) Name of Adhikarana Discussion Adhyaya Adhikarana- Adhikarana is the central theme in respect of which the statements are made. Through this we understand the topic of discussion. - Brief statement is,3 rd quotation of Charaka Sutrasthana 9 th chapter is the of Chikitsa Chatushpada and 6 th quotation of Charaka Sutrasthana chapter 9 is where in the details of the are given. Actually the whole chapter is the of the i.e. Chatushpada.
3. Charaka Sutrasthana 9/4-5 (Definition of Arogya, Vikara and Chikitsa) 4. Charaka Sutrasthana 9/ 6-9 (four qualities of each Chikitsa Chatushpada) 5. Charaka Sutrasthana 9/ 10-12 (emphasizing the importance of physician among the four limbs of treatment) Padartha Vyakhyana Yoga Padartha - The meaning told in a Sutra or a Pada (group of words) is called as Padartha. The definition of Arogya (health) and Vikara (diseases) is the illustration of Padartha. It says that Prakriti means Samya (homeostasis) and Vikara means Vaisamya (imbalance). Again in Cha.Su.9/5 Chikitsa (therapeutics) is explained as Pravritti (efforts) of Chatuspada (all the four limbs i.e. physician, medicament, attendant and patient) Vyakhyana : Detailed exposition / explanation are called as Vyakhyana. Here the four Gunas (qualities) of Chikitsa Chatushpada i.e. physician, medicament, attendant and patient which becomes the Shodashakala Bheshajya are described in Charaka Sutrasthana 6-9 which is understand by Vyakhyana. Yoga - Establishing a statement by putting different words together is called Yoga. Vaidya is placed at the prior position and the reasoning is given by quoting illustrations performing Vakya Yojana (meaningful arrangement of sentence). 6. Charaka Sutrasthana 9/13 (explaining importance of physician with an example) 7. Charaka Sutrasthana 9/18(qualities of Pranabhisara Vaidya physician who is savior of life) 8. Charaka Sutrasthana 9/22 (mentioning the six essential qualities of physician) Nidarshana Vyakhyana Vikalpa Nidarshana : To clarify something by way of citing simple example is called Nidarshana. Charaka Sutrasthana 9/13 example of clod of earth, the wheel, the thread etc. are used to establish the importance of physician and make it understandable for intelligent and unintelligent scholars alike Vyakhyana : According to Vyakhyana Pranabhisara Vaidya (savior of life) is one, who is well versed with the theoretical as well as practical aspects of the Shastra. Vikalpa Vikalpa is declaration of alternative option. In Charaka Sutrasthana 9/22 after mentioning the requisite 6
9. Charaka Sutrasthana 9/ 24 (explaining the importance of knowledge of medical litreture) 10. Charaka Sutrasthana 9/25 (dependency of other three factors over the efficiency of physician) 11. Ch.Su9/27-28 (summery of the chapter) 12. Charaka Sutrasthana10/3 (four limbs of treatment and its sixteen qualities) Anagataveksha na Prayojana Atitavekshana Nirnaya Atitavekshana qualities of Vaidya, it is told that the presence of even one of them is enough to justify the use of word Vaidya. Atitavekshana Mentioning a thing which has to be described in future is Anagatavekshana. 1) Here it is mentioned, Shastramjyotih Prakashartham (knowledge of medical literature is likednd light for illumination) in Siddhisthana again it is described as the one who is having the knowledge of this literature is variely the knower of its implications. (Ch.Si. 12/52). 2) Darshnam buddhiratmanah (knowledge of medical literature illuminate one s own mental faculty for the purose of seeing the things) - in Siddhisthana it is described as with this one will develop the power of dicrimination (Ch.Si. 12/52). The one having both the qualities i.e. knowledge of science and excellency of mental faculty will not commit mistake in treatment (Charaka Sutrasthana9/24). Such physician will develop proficiency in diagnosis and treatment and will never fail in it (Ch.Si. 12/52) Prayojana : Prayojana is one for which things are told. Charaka Sutrasthana 9/25 is the Prayojana for which the physician should strive. Aitavekshana : Attitavekshana means a statement made in reference to the past. The importance of Vaidya mentioned by the four Gunas has already been mentioned in this Chapter of Sutrasthana. Nirnaya - The conclusive statement about a discussed fact is Nirnaya. After explaining, the Shodashakalabheshajya, it is finally concluded that chikitsa Chatushpada are instrumental in maintaining the
13. Charaka Sutrasthana 10/4 (query regarding the role of therapeutics in the allevation of diseases) 14. Charaka Sutrasthana 10/ 5 (answer to the query by Lord Atreya, explaining about the importance of therapeutics in allevation of diseases) 15. Charaka Sutrasthana 10/6 (establishing the importance of therapeutics and examples of principles of treatment) 16. Charaka Sutrasthana 10/7 (importance of knowledge regarding prognosis of disease) 17. Charaka Sutrasthana 10/9 (classification of diseases according to prognosis) Purvapaksha Nidarshana Uddara Ekanta Prasanga Atitaveksha Nirnaya Vyakhyana health of individuals. Atitavekshana - The Sodashakalabheshajya comprising Chikitsa Chatushpada has been described in Charaka Sutrasthana9. Purvapaksha - Denying or refuting a sentence is called Poorvapaksha. Here the scholar named Maitreya raised his query about the two different scenarios, where in even with the availability of the Chikitsa Chatushpada, we cannot assure whether the patient will be treated successfully or not and elsewhere even the absence or availability of one of these Chikitsa Chatushpada leads to the successful treatment of a patient. Nidarshana : The answer to the query is mentioned here with example as person who has fallen into a pitfall can easily get out of it with a helping hand but he will strive hard if he tries to get out of it by himself. Uddhara - Uddhara is clarification of some fact by providing some illustration. This explains understanding the satisfactory answer to a question raised by Maitreya. Ekanta : It is a definite meaning without any exception likewise; the Shlokas explains a definite mode of treatment for krisha patients and Sthula patients as Apyayana and Apatarpana respectively. Nirnaya : Through this we understand as here it is concluded that the Sadhyasadhyata of a Vyadhi is very much essential before starting the treatment of the disease. : is index of a book. In Charaka Sutrasthana10/9 Maharshi Charaka has enunciated the Sadhyasadhyata of the disease as Sukhasadhya, Kricchsadhya, Yapya and Asadhya.
18. Charaka Sutrasthana 10/10 (Classification of curable disease) 19. Charaka Sutrasthana 10/ 11-17 (explaination about the factors responsible for curability and noncurability of diseases) 20. Charaka Sutrasthana 10/18-20 (factors determining palliability and incurability of disease) 21. Charaka Sutrasthana 10/21 (importancle of detailed examination) 22. Charaka Sutrasthana 10/22 (commencement of treatment only after through examination) Vikalpa and Yoga Nirvacana Niyoga Uhya Vyakhyana : The same Sadhyata Asadhyata is elaborated further which is possible to understand with the help of Vyakhyana. Vikalpa : The Sukhasadhya Vyadhi is categorized here into three types viz. Alpa, Madhya and Utkrushtha which is known by Vikalpa : Detailed description of a subject is called. The Sukhasadhya, Krichhasadhya etc. Vyadhi lakshanas are explained here which is known by and it is told with an attractive, meaningful arrangement of the words which is known by Yoga Nirvacana : Nirvachana is an example understandable by learned scholar. The Pratyaksha lakshanas of a Vyadhi in all the Rogamargas can be understood by a person who has vast knowledge about the concerned subject. Niyoga : Niyoga is the positive (statement) instruction which has to be followed essentially. The commencement of Shastra is included in Niyoga. It is a compulsory dictate that the Vaidya should initially carry out all the examinations before the commencement of a treatment modality. Uhya : The thing or meaning which is not told directly but left off to be understood on the basis of logic is Uhya. By understanding of Sadhyasadhyata of a disease, Vaidya will categorize the disease and decide the mode of treatment by his own logic.
Table No.3: Shows the illustrations of in Trishraishaniya and Vatakalakaaliya Adhyaya of Charaka Samhita Sutrasthana Sr. Quotation of No. Chatushka of Charaka Samhita 1. Charaka Sutrasthana 11/3 (the three basic desires of human being) 2. Charaka Sutrasthana 11/4 (explaination of desire for longivity) 3. Charaka Sutrasthana 11/6 (doubt regarding life after life) 4. Charaka Sutrasthana 11/7 (evdidence againce theory of perceptio) 5. Charaka Sutrasthana 11/8 (explainations about the obstacles in the direct perception) 6. Charaka Sutrasthana 11/21-22 (explaintion of inferencetial knowledge) 7. Charaka Sutrasthana 11/24 (explaination of Yukti - reasoning) 8. Charaka Sutrasthana 11/35 (explaination Trayoupasthambhathree subsidiary pillers of life) 9. Charaka Sutrasthana 11/36 (description of three folds of strength) Name of Vyakhyana Samshaya Samshaya Samshaya Vikalpa Nidarshana Nidarshana Discussion Vyakhyana : Praneshana, Dhaneshana and Parlokaishana are explained here in a detailed manner, which is known through Vyakhyan. Samshaya : The uncertainty, indecision or doubt regarding any subject is explained by Samshaya. Here the doubt is raised, why among all the desire one should give first priority to longevity? Samshaya : The uncertainty, indecision or doubt regarding any subject is explained by Samshaya. Samshaya - Here the doubt is raised why a wise man should give up the heterodox view and related doubt? Because the scope of perception is limited. So it can be known by the Samshaya. Vikalpa : The various Pratyakshabadhakabhava (imperceptibility) are explained here in Charaka Sutrasthana11/8 Nidarshana : The Anumana Pramana (true knowledge through inference) is explained by proper examples by Nidarshana. Nidarshana -: The Yukti Pramana is explained by proper examples by Nidarshana. : The Trayoupasthambha (three subsidiary pillers of life) are firstly mentioned in a concise form which is known by and further elaborated which is understand by the help of. : The Trividha Bala (three folds of strength) are firstly mentioned in a concise form understood by
10. Charaka Sutrasthana 11/39 (definition of Karma-action and description of unwholesome action) 11. Charaka Sutrasthana 11/42 (description of unhealthy season) 12. Charaka Sutrasthana 11/45-46 (three types of diseases and modalities of treatment) 13. Charaka Sutrasthana 11/49 (the three path of disease) 14. Charaka Sutrasthana 11/50-53 (three types of physician and their qualities) 15. Charaka Sutrasthana 11/55 (three modalities of treatment) Charaka Sutrasthana 12/3-4 (symhosium regarding the Vata Dosha)..... Samshaya Nirnaya and further elaborated which is understand by the help of. : The Karma is firstly mentioned in brief which can be understood by and further elaborated which are understood with the help of. : The Kaala is firstly mentioned in a concise form understood by and further elaborated which can be understood with the help of. : The Trividha Roga are firstly mentioned in a concise form which is understood by and further elaborated which can be understood with the help of. : The Trividha Rogamarga (the three path of disease) are firstly mentioned in a concise form understood by and further elaborated which can be understood with the help of. The Trividha bhishaka (three types of physician) are firstly mentioned in a concise form understood by and further elaborated which are understood with the help of. : The Trividha Aushadhi (three types of threpies) are firstly mentioned in a concise form understood by and further elaborated which can be understood with the help of. Samshaya : Various doubts about the Gunas, Prakopa Karanas, Shamana Karanas etc.of Vata Dosha are rose which is understood with the help of Samshaya.
16 Charaka Sutrasthana 12/5 (opinion of Acharya Kumarshira Bhardvaja regarding the aggravation of Vata Dosha) 17 Charaka Sutrasthana 11/6 (opinion of Acharya Kankayana regarding the alleviation of Vata) 18 Charaka Sutrasthana 12/7 (mode of action of aggravation and avvevating factors of Vata by Acharya Baisha Dhamargava) 19 Charaka Sutrasthana 12/9-10 (Queries on Acharya Vayorvid s explaination and opinion of Acharya Maricha) Atitavekshana Anagataveksha Samuccaya Anumata - Hetvartha Prasanga Vyakhyana Samuchaya Pratyussara Nirnaya : The determined views about the Vata Gunas are recognized by this. Atitavekshana : These Vata Gunas are already explained in Charaka Sutrasthana 1/59. Anagataveksha : This Vata Gunas are further elaborated in Vimana Sthana. Samuccaya - Narrating in the form of collection is Samucchaya. The assemblages of the Vata Gunas are Samuccaya. Anumata - Accepting others opinion as it is Anumat. Here opinion told by previous Acharya accepted as it is. Hetvartha - Statement made for something, is extended to clarify something else is known as Hetwartha. Through this we can understand the Siddhanta used for Vata Dosha in this context which is also applicable to three Doshas, Dhatus and Malas all over the classics. Prasanga : Restatement of facts when the related matter arises is Prasanga. It is already mentioned in Charaka Sutrasthana 1/59 that the usage of Dravyas having opposite Gunas with respect to the Doshas leads to Kshaya. Vyakhyana : The detailed description regarding the Prakopa and Prashama Lakshana of Vata Dosha are explained by this ṭantrayukti. Samucchaya : The assemblage of Vata Prakopa and Prashama Gunas are explained here which comes under the Samucchaya. Pratyussara : It is refutation of others view with logical reasoning. Here the query by Acarya Maricia about the importance of Vayu was opposed by Acharya Vayurvida by putting forward an argument by describing Vata as Shighrakopi, Atibalvan and it may get vitiated immediately if overlooked.
20 Charaka Sutrasthana 12/11 Padartha Padartha - (explaination by Acharya Marichi about Pitta) Yoga Cha.su.12/11 explained the correlation of internal Agni in the body with the external fire (natural fire). Yoga : Through Yoga we can Sambhava understand this quotation properly i.e. the word Akupita Agni for Subhakarma and Kupita Agni for Ashubha Karma. Sambhava : Sambhava means coordination or justification or supposition of probabilities. This is explained through the present quotation. Charaka Sutrasthana Charka Samhita Sutrasthana, Ch.Si. Charaka Samhita Siddhisthana DISCUSSION The throws light on the meaning of the scientific subjects. The one, whose intellect is steeped in one science and also in these, comprehends another science also (Acharya Y.T., 2011). A medical practitioner studying other sciences but not studying these, can t understand the meanings of the scientific topics, as an unlucky person does not attain wealth even in great efforts (Acharya Y.T., 2011). An idiotic medical practitioner, foolishly assimilating this science ruins himself, as a fool handling a weapon unskilfully injures himself (by virtue of ignorance) (Acharya Y.T., 2011). Therefore, with a view to imparting true knowledge of the science, these are expounded at the length, in the Shastra. are necessary for 'Samkshepa' and 'Shubhasita'. Due to the causes like absence of printing technology, Acharyas adopted the methodologies to be as brief as possible. For easy learning through Srutiparampara, composition attempted to be in lyrical form with beauty of expression. It was in sutra style mostly preferred for easy transmission of knowledge through generations by the Srutiparampara (Acharya Y.T., 2011). As we know a weapon judiciously handled protects its user and solves the problems, so also the well learnt science protects its follower otherwise becomes harmful to the users. The chatushka collectively forms Sutra - Sthana. Subjects dealt in the seed form in Sutrasthana and are explained further in rest of the Sthanas in general or particular way. Chatushka is unique one in managing Swastha as well as Atura. Thus, it has application to all other Sthanas and whole Samhita. All the sentences and the connotations and denotations signified by the capsule content at the end of all Adhyayas are the and the of this Chatushka are applicable everywhere because Chatushka is a glimpse of Sutrasthana itself. But again, it mainly represents Nidana, Vimana and Indriya Sthana and to some extent the Chikitsa Sthana also. This is not the one to one correlation, so one can say that as a heart, it may provide nourishment to one or more than one Sthana (Acharya Y.T., 2011). CONCLUSION are the devices, which open, elaborate and illuminate the hidden meanings and helps one to speculate and interpret the subject. It helps to concise and possesses the capacity to elaborate the topic according to need. The Sutrana Paddhati is achieved by applying. Chatushka being a part and pride of Sutrasthana, utilizes it utmost to spread the Arthayojana. are like lampposts, showing the correct way of interpreting a scientific text. The Bhishaka who knows is superior and intelligent,
hence worth to be worshipped. Because success depends on Yukti again the importance of is emphasized by saying, they are guiding lights on the paths of knowledge i.e. without it is impossible to compose Tantra. Even in this age of computerization REFERENCES Acharya Y.T. (2011), Charaka Samhita with Ayurveda Dipika Commentary of Chakrapanidatta. Chaukhamba Sanskrit Sansthana Varanasi; 3rd Edition, Edition: reprient; 62 79; 190 191; 737 pp. Bahadoor R. R., (2002), Shabdakalpadruma, Reprint, Delhi: Nag Publishers, (Vol-II), 584pp. may serve as programmers as these are prime tools of research. For Yuganurupa Sandarbha one needs to get acquainted with original Brihatrayee which depends on to interpret and see the changing world in Ayurvedic terminology. Lele W. K., (1981), The Doctrines of tantrayuktis 1st ed., Varanasi : Choukhamba Surbharati Prakashana, 02 pp. Meera bhojani (2003), Thesis on the Study of -Chatushka of Charaka and applied aspect of Trayo-Roga Marga, Department of Basic Principles, Institute of Post Graduate Teaching and Research, Gujarat Ayurved University, Jamnagar. Williams M. M., (2002),A Sanskrit English Dictionary, Corrected Edition, Delhi : Motilal Banarasidas Publishers Private Limited, 436 pp. Source of Support: NIL Conflict of Interest: None Declared