Some Nyayas find their application in different fields of knowledge apart from everyday life of an individual. Laukika Nyayas being discussed in the series have the potential which is identified by Maharshi Charaka who has used these in Ayurveda while guiding his disciples.
अंतर्दीपिका न्याय is one such Nyaya which finds its application in Ayurveda. अंतर्दीपिका or the maxim of a lamp in a central position indicates application which fulfils a double purpose. It occurs in Sankara’s Bhashya on the Mundaka Upnishad 3.1.5 as सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येन नित्यम्। “नित्यं सर्वदा। नित्यं सत्येन नित्यं तपसा नित्यं सम्यग्ज्ञानेनेति सर्वत्र नित्यशब्दो अंतर्दीपिकान्यायेनानुषक्तव्य:। Thus, नित्य is to be used everywhere just like a lamp kept in a central position gives light everywhere. In the commentary, the word नित्य is to be used in conjunction with other words in the sentence.
It is akin to देहलीदीप न्याय and मध्यदीपिका न्याय, which are also with the same meaning with subtle differences. देहलीदीप न्याय is a maxim of lamp on threshold. The lamp so placed gives light both inside and outside the house and is therefore used as an illustration of anything which fulfills a double purpose. मध्यदीपिका न्याय is a maxim of central lamp – the idea of lamp in a central position shedding its light on all sides. Thus these three Nyayas convey the same principle and hence have been taken up for discussion together here.
In अंतर्दीपिका न्याय, the position of lamp is referred to as inside the house, kept in central position giving light on all sides. In मध्यदीपिका न्याय, the central position is referred without reference to any particular house whereas in देहलीदीप न्याय, position of lamp is on ‘देहली’ which is the threshold of house, room etc. The word ‘देहली’ also conveys the compound or gate in the case of houses on ground floor. Thus, this maxim is used when a solution can solve more than one problem.
These nyayas have also got a dignified position in Ayurveda – Chikitsa Granthas. In Ayurveda Brihatrayi these are utilized as per Ayurvedic point of view. Later the commentators of these Brihatrayis used these Nyayas abundantly to explore the hidden meaning of the original verses and to understand the topic in an easier way. In the commentary of Sushruta Samhita that is, ‘Dalhanacharyakrita Nibandhasangraha’ and ‘Gayadasacharya Krita Nyayachandrika’, we find a lot of Nyayas mentioned. Use of Nyayas in Ayurveda to simplify the complex concepts has helped many students from time to time. Even Vagbhatacharya in Ashtanga-Hridaya and Sangraha quoted various Nyayas to establish various concepts.
For example, देहलीदीप न्याय referred to in Ayurveda is said to have come into action where Balchaturbhadra Rasa (a medicine) is used in the treatment of both Jwara (Fever) and Athisara (Dysentry).
The lamp also defines the movement from darkness to light. Thus, any innovation is advancement over the present status and a smarter innovation brings a domino effect on the business. This Nyaya suggests such direction in corporate world.
Placement of teacher in classroom in a position to keep an eye on erring students within the class as well as events happening outside classroom while imparting education is referred to by this Nyaya. This has an application in war when the resources are placed strategically to have dual benefit by the leader.
There is yet another application and use of this Nyaya. In ‘Ramcharitmanas’, Goswami Tulsidasji writes:
रामनाम मणि दीप धरू, जीह देहरी द्वार ।
तुलसी भीतर बाहेरहुं जो चाहसि उजियार ।।
Here the principle of this Nyaya is explained beautifully. Goswami Tulsidasji says that whoever holds pearl of Ram Naam on his tongue gets enlightenment from outside as well as inside. The wind can put an end to the lamp kept on threshold and thus causing end of light but cannot put an end to the light in the case of pearl of Ram Naam held by Sadhaka. Thus every Sadhaka ought to chant Ram Naam and benefit from the undisturbed enlightenment since tongue happens to be the point between Bhakti (Heart) and Intellect (Brain) and is thus at the center for every Sadhaka. Holding Ram Naam on the tongue by every Sadhaka shall also protect him from onslaught of evil thoughts and evil tendencies and save from going astray on the path of sadhana.
Another example cited is that of Hiranyakashipu, the demon who was slain by Bhagawan in the form of ‘Narsimha Avatar’. As everyone is aware, he was slain by Bhagawan on the threshold, between day and night i.e. in the evening and taking the form half lion and half human. The threshold was chosen so that entry and exit of good and evil is controlled holding out an example for every Sadhaka in spiritual journey.
From the above illustrations, it can be understood that NYAYAS are the UPAMANAS in the LOKA VYAVAHARA, which have been used by our Acharyas and especially by the commentators to explain and convey the idea of the author. Proper understanding of these Nyayas will definitely help everyone in one’s pursuit whichever field one is progressing.
