GED oooteca : ive Placeof Birth: Ponnamand, EastGodavri (Dt) AP. Eatwcational Qualifications: BAMS. from Gont. Ayurvedic College, Hyderabad: MD. (Ayu) Basie Principles Gujarat Ayurvedic University, Jamnagar Service Lecnurer, From 1978 to 1996 Ast. Professor fom 1996 at De. NIRS. Govt. Ayurvedic College Vijayawada Seminars + Attended varions National & International Seminars and Presented Scientific Papers, BAMS. Examiner ePaper seter + 1.N-TR University of Health Sciences, AP. 2. MGR Health Universi, Chennai 8 Jayenda Saraswathi Viswa Maha Kancheepuram, Tamil This comprehensive text book of Padirtha Vina, in accordance with the curiculum framed by GGIM. has been Presented in English, to meet the need of Ayurvedic students of ‘aiouslinguisticinIndiaand most of the foreign Countries, Inthe book, the entre subjects discus at large with the help of a number of Dassana, Sisuas; Ayurvedic sytem is correlated by quoting originals from many Avinvedic Sanhits, Sanigrahas. Nighanfue etc. Similarities with modern thought are sive, necesary tables are arranged and applied aspect isdeuailed, Irherevernecesry alin many reap examplesarealo given The book wil certainly full the requirements of under sraduate student. Tecan guide the advanced and PostGraduate dents, andt alo sel for the teaching profession. ee ee a krishnadas AyurveKRISHNADAS AYURVEDA SERIES 101 Padartha Vijhana Dr. K.V.L.Narasimhacharyulu, W.0. (Ayu) Professor ‘Ayurvedie College CHOWKHAMBA KRISHNADAS ACADEMY VARANASIPubleher = Chowinambs Kabnadae Acedeny, Veransl Print: Chowthamts Press, Voenas ation Fou 2010 ISON: s7es218.01567 (© CHOWKHAMBA KRISHNADAS ACADEMY 4 s7118, Gopal Mand Lane Near Glghar (iesege, ‘ranaa22100" (na) fom! eslicegatyam notin TAYALAKSHMI INDOLOGICAL BOOK HOUSE Popa Swamy Kok Steet (pata) (Opp. SansintColge) leno henna 00004 OF 24980500 Office ‘Near Gogh sisi) B04 No. 1008, Varnaat 2°00 (i) ‘Prone Oc: 2583466, foe: 2504002 2535020 ‘Vetus ot wwn.chonnanbosts comPreface roi eet a esa ‘A the outset, Ieamesty express my reverent salutations to Lord DDhanvantai Go of Ayurveda and tothe Almighty God of sven hil Sei Venkateswara for they have blessed me with knowledge and cour ge in bringing ode his work "Padartha Vian’. 1 gives me immense pleasure in writing a text book on Padatha Viana in English. ‘There can be no second opinion on| the importance of Padarha Vijina asi is the foundton for the ‘education tothe student of Ayurveda. Though some people may ‘view tat Padartha Vijaanais dificult and tough subject, in real- ity itis an imeresting and easy subject understand, In India, the lund of glorious philosophy, the great sages, seers and saints preached and composed a number of volumes on the doctrines of philosophy, many centuries ago, These various philosophical ‘schools of thought are called "DarSanas. ‘As it is «known fat that Darfanas and Ayurvedic treatises ‘were contemporaneous compositions, the influence of Darkanas inevitably reflected on Ayurveda in adition tothe philosophical thought of Ayurveda of ies own. The Pudarthas lke Dravya, Guna, Karma ete, and the Pramanas like Patyaksa, Anumsina, ‘Rptopadeta etc and many other topics regarding to Darkanas were adapted by Ayurveda, Since the knowledge of Padscthas, Pramanas (The means of knowledge, the theories of evolution cic, are essential for the Ayurvedic student in order to acquire complete knowledge to become an oustanding academician and! ‘ran able medical practitioner; Padatha Vijnana is included inthe CCIM. syllabus, as a subject.‘As a teacher of Padartha Vijfiana forthe past twenty five _yars, itis my long lasting deste with great imerest vo produce 2 text book on the subject. Keeping in view that a very few text ‘books in English onthe subject are available, I have endeavoured to write this text book according tothe C.C:LM. syllabus. Thave hha for my reference and guidance standard ancient and modern books on the subject: Tarka Sarhgraha, Sankhya Dargana, Vaisesiea Dariana, Bhagavadgi, Caraka Samiti, Susruta Sarit, Asiiga Sarhgraha, Astinga Hrdays, Pada Vijnane efor which Tam grateful and deeply indebed tothe authors of the works, All the topics in the subject Padrtha Vifiina enumerated in the C.C.LM. syllabus are thoroughly covered inthis work andthe criginal lokas are also quoted throughout for ready reference. ‘This comprehensive text book with aplied aspects wherever necessary hasbeen written mainly to meet the requirements and for te benefit of under graduate students; post-graduate students of Basic Principles Department may als find here abundant valu able materia ‘The book is compiled witha good deal of care and the ut ‘mos responsbily, yet owing to oversight a few errors might in sidiously have hidden in, may kindly be brought by the eaders to the notice ofthe author for correction in future editions, Vijayawada, KVL. Narasimhacharyule 10th Nov. 2003,DEDICATION This book is dedicated to ‘my beloved father Late Sri K.Lakshmanacharyulu and his elder brother Late Sri K.A.V.Seshacharyulu ‘AuthorAcknowledgements 1 fel now, ti my plessant duty to acknowledge fo the help ‘hom various quarters received by mein completion of his task. First ofall, I would like to express my infinite regard and {gratitude to my friend and colleague Dr. V.K. Dunna, Senior ‘Medical Officer, Dr. ALL. Govt. Ayurvedic Hospital Vijayawada {or his enthusiastic encouragement, thorough discussion on manu ‘script from the beginning tothe end with large number of invalu- able suggestions and whatnot; without which it would have been impossible to complete this venture. Textend my thanks to Dr. R-Vidyanath, Lecturer, Dept. of Basic Principles, Dr. N.S. Govt. Ayurvedic College, Vijaya wada for rendering his support and 1 am also thankful to De. K. [ishteswar, Asst. Professor, Dept. of Dravya Guna, Dr. NIRS. Govt. Ayurvedic college, Vijayawada, who introduced me to the publishers. My thanks also are due to Dr. D.K. Ramacharyulu, Asst. Professor (Retd,), Dr. NIRS. Govt. Ayurvedic College, Vijayawada, | would also like to thank tothe members of all Faculties of ‘our college for extending their suppor. My thanks are due to my students: Mr..Bala Srinivasa [Ramam and Ms, B.Asha Jyothi for ther help in preparing the fair copy, ‘My eartful thanks ae due tomy eldest brother Sri K.V.LH, ‘Rangocharyulu, my caring better half Smt. K.M-Tayara and my loving daughters: Smt, P-V. Radha Ramani, Kum, K.V. Rekha Rani and Kum, K.V. Roja Raman for rendering ther co-operation and support in completion of this work. Last but not leat, I am thankful to M/s, Choukhamba Krishnadas Academy, Varanasi for paying much intrest to pub- lish the book. AuthorContents Paper I, Part. Chapter T Padirtha Vijaaina 1-35, Philosophical background "Number and Classification of Daréanas ‘Siskhya Daréana 4, Vaiesika Darkana 6, Nyaya DarSana 7, Yoga Darfana 9, Parva Mimarnst Darfana 11, Utara ‘Mimarisa Dargana 12, Advaita Simpradaya 13, Visita ‘Advaita Sampradaya 13, Dvaita Simpradaya 14, Carvake DDaréana 1S, Boudaha Dartana 16, sina Dargana 17. Influence of Daréands on Ayurveda and Darsands related to ‘Ayurveda 18, ‘Stskhya Darkana 19, Vaigegia Dariana 21, Nyaya Daréana 22, Yoga Dariana 22, Porva Mimarhsa DarSana 23, Uttara Mimahsi DarSana 23, Jaina DarSana 23, ‘Bouddha Daréana 23, Carvaka Daréana 24 (Original Philisophical School of Ayurveda 24 ily and Aim of Ayurvedic Padartha Vijténa 27 adirthalaksana 29, Division, Classification and Number of Padirthas 31, Padartha as per Carvakt's View 32. Chapter 11 Dravya Vijfin-Consideration of Subject 36-109 Definition, Number and ther Classification of Dravyls 36 Priv Laksana and Bheda 44, Jala Laksana and Bheda 46, ‘Tejo Bhota Laksana and Bheda 47, Vaya BhOta Laksana and Bheda 49, Akasa Niripana SI Five Mahabhutas 54 ‘Characteristic features and atributes of Mahabhatas56, ‘The Attributes Satva, Raja Tama of Maha Bhits 58, rt ‘in of Pafca Mahi Bhtas and their Intermingling 60, Patckarana Siddhanta 62, Concept of Kala, Kala Prigha-vii Padith Viana nya in Ayurveda 64, Dik Nirbpana 68, Dik and Ayurveda 71, Ruma Niropana 72 (Classification of Atma as per Ayurveda 77 Paramatma 78, Ativahika Purusa 89, Rast Purusa 84, (Characteristic Features of Atma 89, Manifestation of Soul 93, Mind and its Definition 95, Characteristic Features of ‘Mane 97, Attributes of Mana 100, Objets of Mana 102, ‘Mano Karmani 104, Location of Mana 108, Applied as- pect of Dravyas as per Ayurveda 106. Paper I, Part (Chapter 11 Consideration of Attributes Guna Nirdpanam 110-151 Definition of Guna 111 [Enumeration of Guna 112 ‘Samdaya Gunas 113, ‘Vigesa Gupas 114 Paradi Simanya Gunas 115 Inzodvetion to Guns 118 Vaisesika Gunes 118 Saba 118, Sparéa 120, Ropa 121, Rasa 121, Gandha 122 General Ateibutes : Siminya Guna 123 Guru-Laghu, $its-Usna, Snigdha-Roksa, Manda-Tikjpa, Sthir-Sara, Mrdu-Kathina, Pichila-Vigada, Saksga- Khara, Skgma-Sthola, Drava-Stndra, 123-129 ‘Ranyaumika Gupas 130 ‘Buddhi, Sukha, Dubkha, lech, Dwesa, Prayatna 130-134 Paradi Samanya Gunis 135, Paratva-Aparawa, Yukti, Sakhyd, Samhyoga, Vibhaga, Pribaktwa,Parinama, Sariskara, Abhylsa, 135-141 Homogeneity and Heterogeneity of Atibutes 141 Homogeneity, Heterogeneity, 141-142 Awibutes Availabe in Various Dravyas 143Contents x Superiority of Auributes 144 Rasabhibhava, Viptka Kiranatwa, Safkhya Babulys, Prayoga Bahulya, Karma Bahulya, Visaya Bahulya, Rasdnugraha. 144-146 ‘Twenty four Adributes expounded in Nyaya, Vaiesika Pi- losophy 146 Chapter IV (Consideration of Action Karma NirGpanam 152-160 “Types of Karma 153, Lovkika Karma, Paraloukika Karma, Sat Pratyaya, Asat Pratyaya, 153-154 ‘Types of Action as per Nylya Philosophy 155 ‘Urksepana, Apaksepapa, Akueans, Prsirana, Gamana 155-157 Applied Study of Karma as per Ayurveda 157 Causative Factor for Sanyoga-Vibhaga, Karma, Related ‘0 Pmhivi, Karma, Related "Treatment 157-159 161-168 ‘Consideration of Genetic concomitance 161 (Characteristic Features of Stray 162 ‘Samanya as Jai 163 ‘Type of Samsnya 164 Dravya Stmanya, Guna Samanya, Karma Siménya 164- 165, Generie Concomitance 168, (Chapter VI Vigega Vijhan-Varient Factor 169-178 (Characteristic Features of Visesa 170 “Type of Variant Factors 172 Dravya Vigess, Guna Vigesa, Karma Visegs 172-177, ‘Vigesa as Distinguishing Factor, Vgesa as Variant Fac: welx Pada Vijna (Chapter VIE Samaviya Vifin-Consideration of Inseparable Concomi tance 179-183 (Characteristic Features of Inseparation 179 Applied Stady of Samavaya 182 (Chapter VIII [Abhava Vijadin-Consideration of Non-enistence . 184-188 CCharaceise features of Abhava 186 ‘Type of Abhava 185 Surnsargabhiva, Anyonyabhava 185-187 Paper Il, Part A Chapter 1 Pramina Niripapam-Epistemeology 189-209 Definition and Description 189 rama Laksanam, Synonyms, Pama, Prameya, Pramata and Prams 190-193 Non-valid knowledge 194 ‘Aprama, Smit, Bhan 194-198 Importance of Pramana 198 Divergent views regarding the Enumeration of Pramana 202 Independent and Dependent Pramdnas 207 Chapter IL Pratyaksa Pramana Nirdpanam-Consideration of Percep- tion 210-263 Pratyaksa Laksanaih 211, Procedure in occurence of Cogni- tion and its types 213 Process of knowledge 214 Process of Momentary knowledge 215, Process of Deter- minative knowledge 216 ‘Composition and Definition of Sense Organs 217, Classification, Division, Enumeration and Description of Indriyas 219Contents si nendiys, amends, Udhayendiya 220 Description f Sense Organs, Motor Organs and Both Sense and Moto Organs 220 Caksurindriya, Srotrendriya, Ghrapendriya, Rasanendriya, Saparknendriya 21, Karmendriy 22, Hasta 222, Pi, yu Uasta, Vagina 223, Ubhayendrya 224 India Vga Varna 25 Indiv Brouskatwam 226 Pata Patcaka Varoanan 229 Modes of Indy 232 “Thiteen Types of Means 232 Inportnce of Antabarnatays 736 Detrpion of Modes of Ieral Organ 235 Classification of Perception 257 ‘ivi Paya, Savikapa Prtyaigs 297, Looika Prayakya, Alookika Pratyaksa 238, Balya Loukika Prayaksa 239, GrahanajaPratyaksa Rasana Pratyak, Caigusa Pryaksa, TwaciPrtyelaa 239, Srvana Preys, AbhyantaraLookika Pays 240, Features and Types of Proximity 240 Sunyoea Sankara, Sanyokta Samaviya Saonikara 241, Samyukta Samavetn Samavaya Sanikarsa 242, Samavaya Samikaria, Sanavela Samvye Sankara 248, Viseyana Viesyathiva Soka 286, Sal Division of Ext-rdinary Perception 244 Siminya LaksanaPratysti Rn Laksna Pray 245, Yopa Lakson Pray 246 Concept of Proximity of Senses in Ayurveda 247 ‘yous, Hinayoga, Mihyayoga of Cakjrndriye: ‘Aiyogs. Hinayoga,Mithyayoga of Srorendya: Atyog, Hinayogs Mitysyoga of Ghrnendriy: Avogs, Hint yous Mitytyogs of Rsanendiya 248, Ayogs, Hinxii Padi Vijina yop, Mihyyoga of Spasanensiya 249 Seat of Vedand 289 ‘Causes for eradication of Ved 251 Process of Contact of Organs with ther objects 252 Knowledge of Perception though various types of Instr mens 284 Necestityof ther Mean of knowledge Insite of Perception 255 Causes of Non-Percepabily 256 "Ai Sannikara, Ai Vipraarsa, Avorn 257, Karapa Dou ‘ulya, Mano Anavasthina, Samnabhiare, Abhbhiva 288, Ai Soukgmya 259 Usity and Application of Perception in Ayurveda 259 Use of Paya in Daily Life 259 Prtyaksa Pramaoa as Cina! Methodology 260 Examination through: Cakgusa Paya, Sra Pratya- 54261, Sparkana Pratyaksa, GhrajaPratyaksa, Rosana 5 rays 261262 (Chapter It Anunnana Niropapari-Consideration of Inference 264-300 [Nature and Definition of Inference 268 Pakga 266, Sadhya, Het, VySpti 267, Drstana,Pakga Dharmas, ParamarS 268, Paar 269. Defiton of and Thvee Types of Clasiistion of Inference 2s per Cara 270 Porvavadanumina, Sepavadanumdna 271, Samdnyato ‘etinumina 272 Other Types of inference 272 Swrthinumtina 273 Paathanumana: Patina, Hew 274, Drtana, Upanaya, iguana 275 Consideration oa sign to Estblish the Fat 276Contens xii Anvaya Vijatreka Vyapti, Kevalanvayi 279, Kevala Vyatreki 280 ‘Types of Imference According to Nysya DarSana 280 ‘Types and Swartpg of Hetu 281 ‘Sad Hetu 281: Existence of the Pakya, Existence of Het ‘on Sapaksa, Absence in Vipaksa, Non-Existence of Con- ‘radictory Reason 282, Un-obstriction with other Praminas 283, Fallacy 283, Varieties of Fallacy 283 Discrepent Reason 284 Contradictory Reason 286 Opposable Reason 287 Pate Reason 288 CCarakas Ahets Kentical with Heewabhasa of Nysya 291 ‘Vyapsi Vimarsa 293 Drstinta Swaropa 294 ‘Confutaton or Disputaion 296 Importance of Tarka 297 “Tarka Bheda 298, Usiity or Implication of Inference in Ayurveda 298, Chapter 1V ‘ptopadeSa Pramina Nirapanam-Considseration of Verbal ‘Testimony 301-326 ‘Uiiliy of Authoritative Instruction in Ayurveda301 Different aspects of Examination trough Aptopadesa 303, Definition and Feature of Authoritative Instrction 308 Feature of Secred Book 367, Words ofthe divine origin 309, Nighantw 311 Definition of Word According to Tarka Sangraha 313 Verbal Testimony : Sriptures 313 Definition and Types of Words According to Caraka 314xiv Path Viana Loukika Saba, Vaidiki Sabda, Sadhsrapa Sabda 314, Destirtha, Adrstarha, Satya 315, Anna, Parama, Apta Brabmadi Prana, Loukika Apta Pranita 316 Power of the Wor Signifying the Particular Meaning 316 Abhidioeti 317, Lakgodvrt 318, Vyanjanavre Taipary- nya Vie 320 ‘Cause of the knowledge of Meaning of Sentence 321 ‘Akaunksa 321, Yogyata, Sannihi 322. Power of Apprehending the Meaning, Power of Determining the Meaning 323 \Vyakarana, Upamina 323, Kota, Aptavakya, Vyavahata 324, Vakya Sesa Vivi 325, Siddhapada Sannidhya 326. Chapter V ‘Yukti Pramanam-Consideration of Rational Application 327-333 Characteristic Features of Rational Application 327 Definition of Rational Application 238 ‘Consideration of Yuki as an Independent Pramana 330 Special Significance of Rational Application in Ayurveda 332 Chapter VI Upamina Pramagam-Conskderation of Anslogy 334-338 ‘Application and Usity of Analogy in Ayurveda 334 Upmana in Embriological Concept 337, Upamana in Ana- tomical Concept, Upamana in Physiology Concept, Upamana in Pathological Concept 337 Chapter VIL Anya Pramina yowledge 339-344 Presumption, Implied Meaning 339 Non-Exisence negation 240, Instrument of Sourse 3 Cestapramana, Remaining Factor 342 Thasa Pramna 343Contents w Paper tl, Part B (Chapter VIL Karyakarana Bhava-Consideration of the Theory of Cause and Effect 345-380 Various Views and Theovies Regarding the Concept of ‘Cause and Effect 345, Features of Karana and its Types 346 Samavayi Karapa, Asamavayi Karapa 347, Nimi Kirana 349 Importance ofthe Theory of Cause and Effet in Ayurveda 350 ‘Karana, Karana 350, Karya Yoni, Karya, Karya-Phala, Anubandha, Desa 351, Kala, Praveti, Upiya 352, Sannikarsa Nidana, Viprakarsa Nidana, Vyabbicari Heo, Pradhanika Hew 353, Satkarya Vada 354 Asadkarapa, Upadina Grahana 355, Sarva Sambhava Abhava, Sakabya Sokya Karana, Karana Bhava 356 sat Katya Vida 357 ‘Buddhi Bheda, Said Bheda, Kirya Bheda, Akira Bheda, Saknya Bheda 358 Paramanu Vida 359 ‘Ayurveda and Paramanu Vada 363 Vivara Vide 359) Kana Bhaigura Vada 365 ‘Swabhivoparama Vida 368 Parindma Vada 370 ‘Dharma Parinama, Laksapa Paria 372 Prupaka Vida 373, Pitharapaka Vala 374 ‘Anekanta Vide 377wi Padath Viana (Chapter 1X Srs{yutpatti Tatwa Nirdpagam-Cosmology and Cosmogony 381-432 Evolution of the Universe 381 Evolution of the Intellect fom Primordial Nature and Evolu- tion of Ego-from Intellect, Evolution of Eleven Indriyas, Five Suble Elements, Five {Gross Blements from Ego 385, Description and Clasifcation of Basic Elements 388 Prakrti 390, Na-Prakyc) Na-Vikri PrakqiVikrt Vik 391, Primordial Nature 391, Buddhi 393, Ahathkra 395 Description of Cosmology, Evolution as per Ayurveda 398 Deseription of Twenty Four Realms of Caraka 400 Description of Similarity nd Dissimilarity 401 Dissimilarites between Vyakta and Avyakta 401 ‘Similarities between Primordial and Emperical Soul 404 Ubhavapyansdi, Uphavapyananta, — Ubhavapyalinga, ‘Vohavapi Nityam, Ubhavapyanapara, Ubhava ca Sarva ata 405-406 Dissimilarites of Prat and Purusa 406 ‘Triguatmika, Bija Dharmini, Prasava Dharmini, “Madhyastha Dharmini 407-408 (Causative Factors in Juxta position of Prakt and Pura 409 Consideration of Triguna 411 Characteristic Feature of Saws, Raja and Tama 4-12 Characters of Satwa Guna 413, The Characters of Rajo Guna 413, The Characters of Tamo Guna 414, Mutual In- terdependence of Trigunis 416 Punarjanma-Establishment of Rebieh through Four Types of. Pramands 417 Pratyakga vidi, MBta Piyvadi, Swabhavavadi 418-419, Paraninmina vida, Yadrechavadi, 420, Prayaksa vidaContents vii ‘knandana 421, Mata Pi Vada Kangana, Swabhava Vida Kangana 422, Para Ninndna Vida Khandana, Yadrech ‘Vida Khangana 423 Esublishment of Rebich Theory through Caturvidha Pramins 423 ‘Through PratyaksaPramdna, Through Anumana, Through Aplopadesa, Through Yukti Pramina 423-425, Liberation or Deliverence 426 Inciting Factors For Moksa 427 Means of Attainment of Moka 428 Dissolution 430 Chapter X ‘Tantrayuktl Viphaniyam 433-472 Definition of Tantra Yukti (Maxim) 433, Unity of Maxims 434 ‘Aim or Purpose of Maxims 435 Number of Maxims 436 Exposition of Maxims 437 ‘Adhikarana 437, Yogs, Hewanha 438, Pada, Prades 439, Uddeta, Nirdeta, Vakya Sesa 440, Prayojana, ‘Upadesa, Apadeta 441, Ati dea, Arthapat 442, Nimaya, Prasaniga, Ekanta 443, Anckanta, Apavarga, Viparyaya 444, Purva Paksa, Vidhdna, Anumata Vyaihyina 445, Samméaya 446, Attaveksana, Andgativeksana, Swa Safa 4447, Onya, Samuceaya, NirdeSana 448, Nirvacana, Niyoga 449, Vikalpa, Pratyutsra, Uddhara 450, Sambhava 451 ‘Sapta Vidha Kalpans-Seven Devises 451 Pradhinasya Kalpand, Pradhtnena Kalpand, Guna Kalpana 452, Leta Kalpand, Vidya Kalpand, Bhaksya Kalpana 453, Aja Kalpana 454. ‘Sapadasa Tacchilya-SeventeenInclinaions 454 pvrdan Vinina ‘Tachilya 454, Avayava, Vira, Samipa, Bhayasts 485, Prakira, Gui Gupa Vibhava, Samsakat, Taddharmata 456, Shia, Tadardhyata, Sthacarya, Karma 457, Guna Nimita, Cestniminat, Mola Sasi, Tatsthyam 458 ka Vimsati Arhasaya-Twenty one Bases of Meaning 458 ‘Rai Lope, Madhya Lops, Anta Lopa 459, Ubhayapada, ‘Lopa, Adi Madhya Anta Lopa, Upadha Lopa 460, Varvo pajanana, Reiklista, Tanasila, Tantra Sanja 461, ‘Praka, Samdna Tantra Pratyaya, Para Tantra Pratyaya, ew Hetuka Dharina, Kaiya Ksrana Dharma 462, Adyanta Viparyaya, Sabdanyatwa, Pratyaya Dharma, Upanaya, Sambhava, Vibhava 463-464 “Taira Guna-Merts of Tents 464 ‘Catrdafa Tantra Dosa-Fouteen Defects of Tents 466 Aprasiddha,Sabda. 466, Duspraniam, Asatgatirtha, ‘Asukharohi Pada, Viruddha 467, Aivsita, AG Sanksipta, ‘Aprayojanam 468, Bhinna Krama, »Sandigdham, Punaruktam, Nigpramnam, Asaméptyarha, Anarthakamt 469, Vyahata 470 ‘Applied Study and Importance of Tantra Yukti ete, in “Ayurveda 470 Appendix 473.477Padartha Vijfiana Paper-I Part-A. ‘Chapter-I 1, Darsanika Prethabhomi of Padartha Vijaana Philosophical background of Padartha Vijiina "The meaning of Significance of the word DarSana and its com- prehensiveness and origin. Ayurveda based onthe fundamental sciences called "Darks- “Dartana’ Sabda is derived from the root “Dreyate’ oF “Dass, which means to se. ‘Drsyateanena iti Darkanai’, means hich see, looks or view or sights called Darna, Tt also means the eye, the mirror and the knowledge. Here the knowledge means philosophical knowledge Tn ancient mes the seers and sages were greatly enthusiastic about the origin of Srusi (creation), Tatwas (realms) of seus bout death, birth, re-birth, Moksa, etc. They want to know about the state ofthe body mind and soul afer death, ‘With that enthusiasm, with the suength of the tap, with the help of super powerful vision, they knew all the facts about the shove mentioned points and got answers and they included their Schools of thought in their sciences. These are called “Darkana’. Darganas include all forms of Sciences; Physical, mental, in- tellecual and spiritual. In olde days in Inia he students were bound to study all the DarSanas as apart of their general educa tion. Every student should compulsorily know about the subjects, vin-()Sabda vidya, (Grammer and literature), 2)Stpa vidya (Train2 Ph Viana ing in arts and crafts including mathematics) 3) Cikis8 vidya (Science of medicine). (4) Hews vidy (Logic and philosophy). (5) ‘Adyatma vidya (spiritual science). Without knowing the fanda- mental ofthe above sciences, on cannot get the complete knowl- dee Susruta says, “Ifa man stadies a single science or Sista he can never get the complete and real knowledge of medicine. ence Vaidya should know about the ali sciences and phios- ‘phy as possibe" ‘ee reread 3 frerara Rarey | eng Tk Fst Fe 11 BoE We 2, Darsanam Sankhya Sreni Vibhajanam ca (Number and Classification of Darsanas) Allthe Dasanas are the means or instruments of knowledge. arve Dasanahjanardha sighan All he Dasanas are born out of Upanisads which in turn are the pars ofthe Vedas. Some scholars sy that otal Daranas are 108 in number, and according to some the number of Daréanas is 300. In “Sarva Daréana Sira Saraba”, the author Midhavi- city mentioned the following fiteen DaSanas. He cluded the ‘VyakaranaSistra writen by Pint also in the Darans (1) Carva- ka 2) Bouddha (3) Jaina (4) Visstiwaita (5) Dvaita (6) Nakale- 0 (7) Saiva (8) Pratybhijia (9) RascSwara (10) Vsisesika (1D Nysya (12) Jimineeya (13) Panintya (14) SsAkhya (45) Yor aribaa Suri, the author of DarfanaSamuccaya mentioned six DarSnes, namely (1) Bouda Darsana (2) Naiyyika Darts na, 3) Saya Darsana, (4) Jana DarSana, (5) Vaiesika Daia- ra and 6) Saimintya DarSana,Darsanika Pry bmi of Pada Viana 3 Some other scholars accepted the following six Darsanas (1) Vedanta Daréana (2) Mimissa Dargana (laimint) (3) Stikhys Daréana (8) Youa DarSana (5) Naiyayika DarSana (6) Vaisesika Daréana, Inthe view of some aciryas (1) Vaibhasika (2) Souran- tika (3) YogicSra (4) Midhyamika (5) Jaina (6) Carvaka are the six Banya Daréana and Vedintadi six are called vadika Darsanas. ‘They mentioned tweleve Daranas totaly Classification of Daréanas ‘The Darfanas were classified into two main categories ‘They are Astka (Thestic) and Nastika (Atheistic) Darkanas. 1. Astika Darsanas ‘The Daranas which ave fit in the eternity of Vedas, and the existence of Vedas. Vedas are the Apauruseya, which have the ‘east the existence of Atma, Paramatma, Janna, Marana, Moksa and which believe thatthe body and soul are separate are men tioned as Astika Daréana, They believe the existence of Isvara (Goa), [SU] Name of | Name of | Name of | Name of Varia [Note Darsana| otra Karta|hagya Karts] kart 1. [Vaieska [Kania [Pasta Pada [apna [Datana {Arab or [butane 7 fSankiye [Rapa |Goodapada Viana [Darsana [its _|Parinamal @ |voss [Panta [Vyasa [Vij |ada IDasina ties Puna [simins [Sara Swim [kumi [Anja ‘Mims Braga [Kya a ernst Kwa |¥ide Darna !4 Pada i ‘The ollowing sx atthe Aska Danas (1) ay Da ‘ana of Kapila (2) Vabesia Darian of Kanda 3) Nyaya Dass 14 of Gastama (4) Yoga Dark of Patani (5) Parva Mimimss ‘of amit (6) Unara Mima oe Vedanta Daranaof Vyas, 2, Nistka Daréana ‘The Darsanas which are no having fithorstandardness of Vedas, punarjanma, Moksa, targa aka and Kwara (God), and “which believe tht there sno dilference between body and so are called Nstika Deans. They arte in namber, vz (1) C- ‘vka Darsana (2) Buoda Drsana (3) Jana Drgana Some scholars sy that Carvaka Darna completely Nis Ska Darna andthe other wo ae Astia-Nastika Darknas 3. Sat Darsanas-The six Darsanas ‘Though there are so many Daranas these six Asia Darkanas are having great ifucnce on the indian pilosophy. Hence inthis topic eloborate description i deat with six Aska Darsanas. 1. Stikhye Daréana ‘The Satya Darfana i sold as Upanisds: The author of this Dasanais“Kepila Mahar 1. Sikiya means knowledge. The main am of this Dar a is that ow the Parse gets Moksa withthe ep of complete ‘knowledge of mola Pak and Paramatma, Hence itis named as Sitka Darana 2 Some Actryas say that as he following twenty five Tat ‘vas of the universe were fit mentioned in this Darkan, because ofthis twenty five number iis calle Sénkhya Darkna. ‘The Anowiedge ofthese went ive Tatas i called as Tatwa Ina “The person who ges the complete knowledge ofthese Tatwas is eligible wo atin Moksa or final iteration. Without the Tatwa ‘nana one cannot get Moksa. 3 STH fs:Daséaika Pra bmi of Pada Vina 5 ‘The following are the twenty three Tatwas,vir-(1) Mahat (2) Ahura (3) Sabda (4 Sparta (5) Rapa (6) Rasa (7) Gancha {@)Srora (9) Caksu (10) Twak (11) Rasana (12) Grind (13) ak (14) Pant (15) Pada (16) Pay (17) Upastha (18) Manab (49) Akasa (20) Vayu (21) Teja (2) Ap (23) Prt, were created from Mota Pra or Avyalea. From Avyakta or Male-Prakt- Maha, Abana, Pac anmdras are formed. From Abaakira, "Beata Indiyas ae created and from tanmatrasPacamahibht- tas are created, Avyakia is called Pak tatwaas thas no creat or orerigin. The seven Tuas from Mabat to Pf tnmaras are known as ‘Prakt-vikt ttwas', beause they are created for ‘other Tatas and creator of oer Tatwas. The other site Tat ‘as, va- elven Indra, Pca BhOlas which are created by oh Tawa and are not capable of creating further Tatwas ar called only Viki “The twenty fifth ava, i, Parag is called ‘Na Pak na vik, because hei not crated by ay one or the crestor of sy ‘one with the conglomeration with Pura the Avyakta, which is jada rats te entre universe. ‘The StnkyeDarana aherwise known a Sa tnta,he science which teaches about sixty Pastas ‘The Saya Darna was divided into six chapters in 527 savas. Vistaabhikgu was the Varia kart and Goudapida was the commentator of Sathya Darina According to Sitktya Darsans, a perton gets Moka when bois devoid of ‘Dubhatraya’ viz. Adhytika dua, Aahib- houtika dua, Rabi daivika dubkha, AON Grea ster Fr ‘ser Yew, Sukiya posted “akira vad. Without Kara ra hee is no Kiya, Kara isthe anurpe or wansformaton of Kieana. Existence of Kiya in Kran before its manifestations called saya vida. Te mahadadi Twas are wansformed from tna Prk, 2, Avyaka6 Padi Vijing ‘Stnktya Darsana accepted three Pramanas, viz. Pratyakss, ‘Anumdna and Sabda. ‘They said that with the help ofthe above three Pramanas a person can get complete knowledge of prameya (the object). 2. ValGestka Darsana ‘The Vatesika Daréana was writen by kantda. Kanada was the son of Aulukya niahari of KaSyapa gtra, Hence Kanada was called “Aulukya', s0 also the Vaigesika Darsana as Aulukya Darna, ‘As Kanda satisfied Maheswara by eating Kapas (para- rmnus) he was popularly known as Kanida, Bhigavat Pada de- scribed him as “Kanabhuk’, which means one who feds on kanas Alcan recognise al the Padartas inthe sutight and ditfer- ‘entiate between two things. But ow oruldka recognises and dif ferentiates the Padarthas in night or darkness also, Hence itis called Aulukya Darsana. In Vaiseska Daréana Visesa Padartha was described specia- ly and specifically. Hence iis called Vaitesika Dardana Prafasta Pada wrote a commentary and Jagadesha Bhatach- ‘ajaas writen a Varta in which en adhydyas, twenty shaikas| ‘and 370 sora, are present Vaiesika Darkana accepts two Pramanas, vir-Pratyaks nd ‘Anumina Kanida describes six Padirthas, vi-Dravya (substance), ‘Guna (attribute oF quality), Karma (action), Samanya (generic ) (ei Appropriate memory 5) (si Appropriate meditation RE =) sina Daréana “The founder is Verhamdna Mahavira. I spreads the con- cept of nn-vilence (Abii parodia). Asis weep theexitence of Ama or sou tis caled Aka Darana. Its also called Nistka Dasa st doesnot accept existence ofthe cea trie Spank, According ain cnoep, ration and ee tor dont exe. Creation ha no beginning and ening. I coninius proces. Esvar or God is note instruments case for cretion. When Atma tains ptees, by reeaving fom ll miseries ofthe word atsins unending knowledge of Baya and {mtr Indep, happiness and supernatural powers. AS the soa cone tnunives i called Tn.6 Padsnh Vina ‘Ratna raya vi, appropriate devotion (HIE wf), appropri- se knowledge (#276 #7) and appropriate character (3 =f) is the cause for attaining Moksa Jains mentioned te following five as Padarthas, 1. Pudgata 2, Dhaema 3. Adharma 4. Akasa S.liva ‘These are also known as Paica astkiyss Jain philosophy does not accept any typeof animal torture ‘Though Buddhists also do not accept animal torture, they con- sume the animal meat, killed by others, but Jans never do tht Influence of DarSanas on Ayurveda ‘and Daréanas related to Ayurveda Generally al the DarSanas have influence on Ayurvedic the ‘ovis to some extent. The Darfanat-Sitkhya Vaitesika etc have their influence not only on Ayurveda but on all contemporialsci- ‘As all the DarGanas were written by the seers having equal knowledge of Ayurveda as well as Darfanas and atthe same time the theories of DarSanas were also influenced by Ayurveda Mainly the Tatwika Vivecana of Saakhya and Nyaya Daréanas sally influenced the theories of Ayurveda. Some scholars opine that some of the theories mentioned in Ayurveda were adopted from DarSanas and incorporated them in the same way in Ayurve és, Butitis not true. Though some concepts were adopted from ‘Sanktya and Nyaye Daréana, they were incorporated in accord ance with Ayurveda. For example, though Caraka has described the evolution theDarsanika Psa bhi of Pada Vina 9 ‘ory as that of from Sasikhya Darsana, he mentioned only 24 Tat- was, instead of 25 Tatwas. ‘Stknya DarSana states that Indriyas were born out of ‘Ahatara, Whereas in view of Caraka and Susrua Indriyas were ‘born out of Paca Mahi Bhotas. Thus they substantiate the Paf- a Bhoutka Siddhanta, ‘Though Caraka adopted Dravya and other categories (Pada tha) from Vaitesika Daréana, while classifying the Padirthas, he described them in a significant way. As such the topics were cor- ‘elated with that of various Daranas 1, Saikhya Dargana and Ayurveda ‘The following points confirm the relation between Séakhya argana and Ayurveda. 2) Description of Pramtna : Sankhya Darsana accepts and describes three Pramanas, vz, Pratyaksa, Anumna, Aptopadesa, Which are the means to acquire complete, relevant knowledge of an object. Caraka in Ayurveda states that a disease can be diag- noised withthe help ofthe above three Pramanas. ‘b)Prayojana Samatwa : Samkhya Darsana describes three varieties of miseries, viz. (1) Adhyatmika (2) Adhi daivika (3) ‘Adhi Bhoutka. The main purpose of Sankhya Darfanais that a person atains Moksa; if he is completely relieved from the above miseries, Sunkhya states the techniques fom relieving the above miseries and the techniques for attaining Moksa. AS such the ‘main purpose of Ayurveda s also Moksa. Ayurveda classified the diseases into thre types, viz, Adhyatmika diseases, Adhi Bhouti- ‘ea diseases, Adhi Daivika diseases. Ayurveda states that by re- Tieving from the tree types of diseases, one can attain Moksa. It escrbes the techniques from relieving the above three types of diseases. Thus the main purpose of Ayurveda and Stdkhya ‘DarSanais identical» Pada Vinina «© Tatwa Samanatwa (Equality of Tatwa): Basic compo- nents (Realms) or Tatwas for evolution are intial both in Ay- vurveda and Sankhya Dariana. In Saikhya Darfana 25 Tatwas were described, while in Ayurveda 24 Tatwas were described. In ‘Ayurveda the Purugatatwa was included in Prakr tatwa and thus mentioned as 24 Tatas, 4) Poruga Viveeana : Purusa was descriminated in Ayurve i, a well sin Skhya Dara, Susruta sated that'Bahuvast Puruse (purus are innumerable) while in Sahkhya Darfana also ‘mentioned as, Purusa Bahutwam Siddhan. ©) Parinama Vada : The Parinama vada (transformation theory) of evolution is identical both in Ayurveda and Sada Daréans, The 23 Tatwas are the transformation of Prakrttatwa. In Ayurveda tis tated thatthe Ras, Rakta, tc. Dtus are rans formed from each Dat 1 Satkarya Vida : Ayurveda adopted the theory of Satkirya fom Sakhya Durfana. Satkirya vida means, ‘Karya exits in Kirapa before its manifestation. Kérya is Anuropa of ‘Karana, without the existence of Karya in Kaan, that particular arya cannot be manifested. For Example- Tila taila (Katya) exists in Tila (Karan). Hence the Tila tila is produced from the Til. Inthe same way the Ghata (pot) is produced from the clay or mrtika. Both Ay. urveds and Siakhya Daréana state that sate produced from Sat, In Ayurveda also it is stated that Jwara (fever) is manifested from ‘wara Nidina only. Inthe same way all the diseases are manifest from thee respective Nina only. 1) Description of Trigunas: Satwo, Raja, Tamo gunas (the three aributes) which are also desribed in Ayurveda are identical to Dartanas.Darian Pata bhomi of Pada Vijitina a4 2. Ayurveda and Vaigesika Dargana ‘The Vaifesika Dardana firs of all described the Padarthas in oul. Significantly the Vigesa Padartha was described in an ex- clusive way. Hence tis called Vaisesika Dartana. Though direct, reference of Vaisesika Saba is not available in Caraka and Suseu- 1a itis understood that, some points were taken from Vaisesika Daréana. ‘Ayurveda also described the six Padarthas as in Vaitesika DDargana but classification of the Padarthas and thei order is en- rly diferent from Vaigesika Dargana. In Vaigesika Darsana the ‘Siminya Padirtha indicates the Jat or the race only, Whereas in ‘Ayurveda specially in view of Caraka, Samanya indicates the in creasing and decreasing of Dbdtus and maintenance of the normal cy of dosas. Hence the Samanya Padartha was classified as (1) Dravya Samanya (2) Guna Sémdnya (3) Karma Samdnya, in Car- ka Sarbits. Paramanu vada (Atomic theory) is on ofthe eminent theo- Fis in Vaiesika Darsana. According to this theory the compo- nent or constituent pat of every Padarta exists wit invariable ‘concomitance. Caraka accepted the existence of Paramanus in the body. He stated that the minute pars ofthe body ar innumerable and invisible, as they ae in paramanu form. Itcan be considered that the kana or cell mentioned in mod- ern science and the paramanu mentioned by Carakais identical. \Vaitesikas mentioned about the existence of Atma, but kept quiet about the existence of God or Iswara, while SuSruta states that Prakm is God. He compared Jatharagni with Kwara, ‘Though gunas or atributes are taken fom Vaitesika Darka- ‘a, Caraka added 17 more gunas and mentioned them as forty one in number. Caraka classified the Forty one gunas in Four2 Path Vijina \ypes, vz, (1) Vigesa gunas, 2) Karmanya Simanya guna, (3) Parsi Sanya gunas, (2) Adhyatmika gues, Vagbhata, the author of Asta Srhgraa added $ more altibutes or gunas vit, Dharma, Adharma, Satwa, Ra, Tama and mentioned them a5 46 in number. Nyiya Dargana and Ayurveda “Though the word Nyaya was not used in Ayurvedic treatises, CCaraka described the theories of Nylya Darkana in detail. Nyaya Daana gives importance to Pramanas, that too to Anumina pramina. Hence Nyaya Dasana is defined as 4: ad set = ‘According to Ayurveda the wily of Pramana is mostly in the diagnosis of the diseases and in eeatment. Pramnas were sdopted in Ayurveda fom NyBya Dark Ayurveda alo class fied Anuminapramana into thee, asin Nyiya Darkana. Tadvidy8 ‘samibasha, Sambhasha parishat, varieties of Parshas, Forty four ‘Vida margas, mode of discussion, et, topics were taken from Nyaya Dariana, The description of Navakarana Dravyas is also taken from Nyaya Darsana ‘The en ypes of Karya Abinivthi Ghatak, vz (1)Krana (2) Karana (3) Kaya yoni) Karya (5) Kya phala (6) Anuband- ha (7) Dea (8) Kala (9) Praveti (10) Upaya, ar also adopted from ‘Nylya Dasana ‘The Tantayukts which were described first of all in Nyaya Darsana were also adopted in Ayurveda. Ayurveda aso described the sinten Padirihas of Nya Darna in Vida mirgas. ‘Yoga Daréana and Ayurveda ‘The Praménas (Pratyaksa, Anuména, Aptopadets), nid, ‘Smt, Abhyisa, Ewara Samdnatwa, Astasidahis, viz, Anima, ‘Garima tc, were mentioned equally in both Ayurveda and Yogs Darfana. The statement 7: &: HATS, mentioned in Ayurve-Dissanka Praha bhi of Parts Vina 2 wopOURTC)Dissanika Pst bhai of Pada Viana(Chapter-It Dravya Vijiiana Consideration of Subject (Dravya) According to Vaisesika DarSana, Dravya isthe foremost Padi-tha among all the Padavthas. Vaieskas gave prime impor. tance to Dravya. According to ther view, the entire universe is full of Dravyas. The other Padarthas, vi, Guna, Karma are based on Dravya oly. Hence Dravya was given importance. Ayurveda also gave importance to Dravya Padartha. In its view the main purpose of the Ayurveda, i. swasthasya swasthya raksapa, Aturasyavikiraprasanana is depended on Akira dra- ‘yt and Augadha Dravyas only. Hence this chapter deals with Dravyas and their classifica Definition (Characteristic feature), Number and other Classification of Dravya In which the Guna and Karma are existed with invariable ‘oncommitance and whichis the uimate cause for Kiryais called as Dravya Dravyais the base for Guna and Karma, Mainly this the characteristic feature of Kirana Dravya, ‘enter a yon: ee A TSO aeS t In Vaiesia straits tated thatthe quality of the Dravya is ‘Samaviyi Kana for Guné and Karma. ‘Suruta also strengthens this view by mentioning ee fr TE WHY ST,Dravya Vinina a7 In Ayurveda, Dravya means both Kiran Dravya and Kaya Dravya. But in Dartanas only Karan Dravya is considered as Dravya By observing the above statement of Caraa it canbe con- cluded that Dravy is mainly having three qualities, viz, (1) (2) E(B) TE TC to Denys. eis notcaled as Davy, if any ofthe Lakgans do notes. tis notealed as Dravy because ofthe defaults demerits ofthe following, vz, (1) Avyip, 2) Atvypt (@) Asambhava. Hence Dravya should have the above thre Laka. [Nyfya Darna enumerates that which has the movement and which seks the transformation is called as Dravya, ef mot efter ee ft ‘Dravat means Gachhati If yatpratyaya is added to the Dhit-Dro, Dravya Sabde is derived. There are three meanings for Gat (1) ana 2) Gamans (3) Pap ‘Through which the Parinima Idina (knowledge of transfor- mation) occurs and Niantara Parindma pripti happens, that is called Davy According othe statement of Nya Darana, Dravati? ‘af ee fr x Because ofthe combination of the Anus (Atoms) ofthe four ‘hoes, vz, Prhv, Ap, Teo, Vayu, the Pthivy four Bhtas are in state of Mahat Paria. When destruction takes pace, then the Agu ae divided into their old state, ‘This change is of two ‘ypes (1) Samyogstmak Parinama @2) Viyogitmaka Paria. ence its called as Dravya [Aki Kila, Dik and Atma, even though they are Vibho, they intermingle withthe Caturbhotas and change int other Dra. ‘yas, Manis always having movement to get the knowledge of Sukha and Dubkha. Hence these ar als called as Dravyas.8 Padarh Vijaana Bhavamisra sates that, which is Asraya to Rasa, Guna, Vir, Viptka and Prabbiva is called Dravya. In his view small particles of Dravya is called Padartha. Whereas in Vaiesika ‘Dargana, Dravya is mentioned as one of the Padarthas Dravya Saikhyd : Number of Dravyas ‘According to Vaisesika Darfana, Kirikivali and Caraka, the umber of Dravyas are nine, via, Akasa, Vayu, Teja, Jala, Prhvi, Mana, Kal, Dik, Atma. cmeed ot errata ef er 1 tos eset ever rt fee a ef en ede at ser fied yr Koa afte ‘aed ret Ke: | Bead Say Kel, itera ‘ven though the Dravyas in the universe are innumerable, all the other Dravyas are formed through the above nine davyas; the above nine are called Karana Dravyas or basic components. fica Mab Bhotas are vial in the formation of other Drav- yas. By intermingling the Pacamahabhias in one another the ‘Sthola Dravyas or Gross elements are produced. Hence all the sthbla Dravyas inthe universe are called Pafcabhoutika, eat ar ary ae Other classification of Dravyas 1. Even though the Moola Dravyas are mentioned as nine in number they are sub divided as (1) Kirapa Dravya and 2) Karya Gravya. As te nine Dravyas ar the cause forthe creation of oth- ex Dravyas, they are called as Karana Dravyas. All he other Dra- vyas are Karya Dravyas, Kirana Dravyas are permanent whereas arya Dravyas are temporary. 2. Further the Dravyas ae classified into two, vz, Pratyaksa (which are pereivable through Iinendriyas) and ApratyakgaDravya Vinina 3» (which are not perceivable through Jiidnendriyas). These are oth- er wise called as Paramus. 3. Again hy are lassie to wo catagories, viz, Cetana rary and Acrtana Deavy. The Darya, wich ae bving o> tunatwa or movement called cetana Dravya ad which are not having movement called Actana Daya Acetanawa oF non- movement Cena or movement i expressed ough nda only. Hence the ceana Dravyas are ale Senda Dravys and ‘Aestans Dray ae called Nindriya Drayas or Jaa Davy. Caraka mentioned thm as i Roe ey A I, ae Ofte shove nine Davy, Aka, Kila Dik Kare Vib- Sarva vyipala or alpervasive. Mana isin orn Aqurupe in, Vayu ae farther lsd int ech (1) Par mina Rape, Nitya (2) Avayva Rapa, “The Para Rapa Dravas are permanent or iy where as Avayara Rpm Drange re teraporry o Ata. To ayers Ropa Dravyas are further divided into three types, viz, Sarira saint, Vigyn sna and ldign nj, ‘Cons Dravyas re psn clase into 40 ype (D Babiana cxtana (2) Amab cxtana (0 Babirantacetana ‘The Davyas which ate having movements both inerally and exerally ae called Bahra cetana Dravys, which ae clasiiedagain into fou types, vi, arya, Anda, Swed, abi Jarfyuje-Which ae bor out of placenta or Jaya ae caled Jan xample- Hunan beings, Animas«0 Padsnh Vinsna Andaja-Which are bor out of exgs. Example Birds, snakes, et: ‘Swedaja-Which are born out of sweat or swe. "Example: Yuka (Head lice) and other small creatures. ‘Udbhija-Which are born out of oil after breaking out the sil _Example- Frogs, Indragopa krimi, ee (2) Antab Cetana : “The Dravyas which have internal movement only ae known as Antah cetana Dravyas. They are again classified into four types, vi, vanaspat, vinaspat, vrudha, Ausadha, Vanaspati-One having only fruits (without flowers). “wehivett:” -zoqo { Example: Banyan tree, etc ‘Vanaspatya-One having both flowers and fruits. Example- (Coconut ee; ee pierre ete aye ¢ ‘Virudha-Creepers which spread withthe support ae called as virudha. Example- Guguci, ete vats ate: FARR t Ausadha-Those which die, when ther fruits are matured, oF ‘immediately after maturation of fruits. Example-Banana tre, one year erops like, wheat, te; shee SHRTETAT; eRe 1/0 ‘Acetana Dravyas are further classified into Prakrta and ksi (1) Paka are otherwise known as Bhouma’ those are min- als ike gol, silver, ete (@) Kesima Dravyas (or) Artificial Dravyas are innumerable as they are artificial CCaraka inthe 1st Chaper of Strasthina, classified Dravyas,Dravya Viana exqeaumou essen 63, EW srinesa o wonoyssree ee — PLriuii4 co os cong at aS a - n = vowa eke ntwap merce wo“4 Pada Viana ino tree types, viz, Dosa prasamana, Dhitu pradusana, Swastha a clasified the Dravyas into thre types vi Jangama (hose of animal eign), Audhbhia (hose of plant oi- in), Pacthiva (Metal) URE fee ery iors we, eyo In Ayurveda the Dravyas are further cased as (1) Aujad- tha Dravyas, 2) Ahira Dravyas ‘Auradha Dravyas are of importance in virys or potency. ‘Though they are consumed in smaller doses, the ae capable of, reducing the diseases. They cant be used in larger quantities. ‘Rhara Dravyas are of importance in Rasa and when they ae con- sumed they at as nutrients and can be consumed in large quanti Prthivi Lakgana and Bheda Prthivi- Definition and Divisions Inthe twa paramparaandin evolution process Ph isthe Jason and Sila Tama Dravya (Gross element). Sura sates that “at 3get YER", which means Prthvi is abundant in Tamo tuna. Because of Tamo guna, Prive Sthola Tama, most heavy Ctyanta guru and it covers al the other objects (Avarana). Definition : The Dravya which has Gandha Guoa wit in ‘atible elation is called a Pr “sage rae af Prhvi which has Gandia Guna is ‘orm out of Jala bho, “sage: Prt is bor out of ala bot ‘eu re 7=y eva yet”-Prthv has Rapa, Rasa, Gandha, ‘Sparta as qualities (abuts)Dravya Vitara 45 “The general quality of Pris Gandha, "74 yea”, which meas- in which Gandha Guna exists with Samavaya re ion, that Dravya is known as Pri. Even though Gandha Guna sexist in Jaa ec, itis with emporary (2M) relation. Division : (Priv Bhs) fe Remsen er wre er née | ee Pv is lassi as two types, vie, Nitya, Anita, in Tarka Sngraha. The paramanus of Niya Pri ae very minute and they arin Kirana Ropa Anitya Pt isa gross element and itis ‘tor out ofthe combination ofthe Priv params. Hence itis Kaya Ropa, This Ania RopaSthula Pri is present in Gaia (900, Pa (lot). This Pri is divided again imo Dryanu- Ripa and Maban Ropa “The Aniya Ropa Pris frher cased into 3 types, (1) Sia sania 2) India Sanja (3) Visayas Sarita Saijaka-The body of human beings, animals, birds and ote creatures come under his category. These are formed through Prhvi Taw, hence it is known as Sara sajtaks or Prhiva Sarr. Asti temporary or Anta, ths body is called as ‘Naswara. Atma experiences the Subha and duh through the ‘medium of his body only. Hence this body i called as Bhogay tana o Arma Indrya Saiiaka-The sense organ through which the at ib or Gana of Priv is perceived is known as Inia sai ka, The Ghvanendiya which exis in Nastnarabhaga and per- ccivs the Gandha Jana called as Indriys Safa ‘Vgaya saijiaka-Earihen matrls, suchas soi stones, te se known as Vigaya sank ‘Gupis or Attributes of Phot Phi bota has fourteen ateibuts, viz, Raps, Ras, Gand- ha, Spare, Sky, Parimina,Priakawa, Smyoga, Vibhga,46 Padarth Vitis Paratwa, Aparatwa, Gurotwa, Dravatwa, and Sarskira Jala Laksana and Bheda Jalam- Definition and Division ‘The general quality of Jala Bhota is cold touch. “the ‘BRIERE’, which means the Dravya which has cod touch or ‘ral with Samavaya relation, Though Seeta Guna is present in other substances, itis present in Sarhyoga relation, eeta Sparsa ‘resents with samavaya relation in Jla only. ln Manus its mentioned that Jala bhota which has the auibut of Rasa bor out of Tejo Bhat Susrata describes that water has abundant of Satwa Tamo gunas, "Bee FH AEST BT” Hence praksGakatwa the character- inti feature of satwaguna and downward movement ae present in Jala ‘5%: F4CH the characteristic feature of Tamo Guna exists in Jala bhota. Eventhough Prakakatwa exists in water the relation of Agni : Divisions: Like Pv; Jlais also of thee types, vz, aria setiika, riya saniaka and Vigaye saa, Sarira saijfiaka The lve bodies which ar residing inVar~ una Loka ae called as Sarirasaijiaka. These are also called for the experience of Sukha and Dublha to Auma. Hence these are also known as Bhogayatana of Atma. AS Pthv tava is more ex- ised in partiva Sarr, the Jliyatatwa is more in content in Jliya Sarra, Varuna loka isthe main habitat for Jala, Indriya sajiaka : The Rasanendrya which exist onthe Sihwagra bhiga, and perceives the Rasa Jina of Madhura, ete Rasa is called Indriya Sake, Vigaya sijaka : The water which is present inthe ses, rivers, lakes tis called as Visya safiiaka due toDravya Viana “ ‘There are four stages for water, viz, Ambls, marii, mara and Ap. (1) Ambha-The water whichis present above the sky is am- ha, (@) Marici-The water which exists between the Surya ‘mandala and Prthv is Marci Its influenced by the sun rays (@) Mara-The water on the surface ofthe earth lke sea wa- ter, river water, lake water, et. is Mara (6) Ap-The water under the earth is Ap. Itis also called as round water, ike well water, et. ‘The Jala of Paramesti Mandala in Soma roopa is called Am- bina. or Ama. This waters the foremost and minute stage of wa- ‘The following fourteen Gupas ae present in Jala. (1) ROpa (2) Rasa (3) Sparta (4) Dravarwa (5) Snehi (6) Saskhya (7) Par- mana (8) rihskewa (9) Samyoga (10) Vibhaga (11) Partwa (12) ‘Aparatwa (13) Gurutwa (14) Sarr, ‘Tejo Bhita Laksana and Bheda ‘Tejas- Definition and Division ‘Agni bhota was also given specific importance with Vayu and otber Bhasin Vedas and Upanigads. Agni is one of the most important Dravya inthe universe, The changes and transforma- tion in each and every objectin the universe are due to application of heat only. Because of Agni ba ony, the stages of transfor- mation take place in every objec. Agnitawa has pivotal roe in the nature aswell sin human beings also. In Ayurveda, especial- Ty in treatment de importance is given to Agni. The person who 's of Usoa in nature can be treated with fitala augaghas. Basing on ‘the Usna Praki the nature of aman being can be decided. All the usnas inthe universe are influenced by Usa tatwa only. PKs“ Pain Vina “The atibues Roa and Sparta ae preset in Agi BAB. is Spa is Ua and its Ropa is Bhaswara fla para Tanmiira is needed forthe fomation of Agui thats. ‘As motion is present in Vayu thi, ition kes place when Vayu is in motion. That ition gradually wansorms int js Inthe upmnigads alt itis sated that when obstution occurs in the movement of Vy, ani ops boost Moder view is alo the same. In Brith encyclopedia itis mentioned ht, notion, thats ated rodes eat, lsh, ‘magnetic power ad ight in diferent circumstances, Definition; The Dravya which has Usp Sparta with at rate elation invariable elton i Agni. ‘The geerlchrktersic feature of Agi is Una Spar ‘om weet “Tait Upanigd states that gu i born ut of Vi Bi a. i Saat opines that the predominance of Stwa and Rajat cagni "He ah ages” Vaiteska Darna menonshaTejsbas Rapa and Spars “aa we eaelery’ In Manu dharma Sista is stated that Agni which destructs Tamas or anchakra and in Bhaswara suka Rope is bor ot of fiction of Vayu. “Tefo guna Te following are he leven atuibutes of Tejo that, Ripa Ras, Say, Paria, Sartyog, Vibha parse se spare, davai shi, Tejo Beda : Like Phy and Jala bait, eo ht is also clasfed as Niya and Anty Nitya isin paramagu Rope. The ‘Anitya Rapa Teja i again classified as (1) Sart saiiaka (2) In- hiya sank ) Visayan sana,Daye Vina ° ‘Sacirasaijiaka : The Taijas bodies are ayoija. The gli tering grahas (planets), Naksuras (tar), etc inthe strya mandala weal the aja Sas, Indra sajfiaka : The fF which has the seat of neta and which perceives the knowledge of the atsibue of Tea i, Ropais called as ndiyasataka. ‘Vigayasuijaka : This is sub classified into four vz, Di va, Anda, Bhouma and Akar Dinya The eect ete. which are bor ou of Akata and water ae diva eas. Audarya : Agni which persis in stomach and digests the {ood is Audarya Teja whichis alo called Jarign Bhouma Agni whichis on earth is Bhoura agri. Bhouma ‘Teja blown out with the help of the fuel of Iadhana. ts also ‘non as Bhoatkagi Akaraja Teja: The lustre or brighnes of swara ata and oer minerals which are bor ou of mines are known as Aka- nie Vayu Bhata Laksana and Bheda ‘Vayu: Defation and Divisions ‘Vayu bhaais the causative factor fr all movements in all the iving beings. Hence Ayurveda describes it as Iswara "UU ‘Prue. Allthe motion are arested o stoped in the absence ‘of Vita, tis minute and alperasive (Vib) ‘Vata is the sou of all the dvyas inthe universe. Hence Susrta describes Vayu bhata as ‘wes wae fs ERR. All he objects ofthis universe have movement, The meaning of movements Saisana. Hence the Sarsirais define a "Wat ‘Haw’, Vita creates movement in all the objects from Anu to Sry and othe plants.Dravya Vina * Sarirasaijaka : The Tajasa bodies are aonija. The git tering grahas (plants), Nakgatras (tars), et inthe soya mandala areal the Tajza Sri Indriya sajiaka : The WYRE which has the seat of nea and which pereeives the knowledge ofthe attribute of Teja, ie, ops is called a Incriya sake ‘Visaya sajaka : This is sub classified ito four vz, Di ya, Audarya, Bhouma and Akar. Divya : The eletcity et. which ae born out of Akaka and water ae divya eas, ‘Audarya : Agni which persist in stomach and digests the food is Audarya Teja which locale Jtharagi ‘Bhouma : Agni which ison earths Bhouma age. Bhourna ‘Teja blown out withthe help of the fuel or Ina. It also known as Bhoutkagni. ‘Akaraja Teja: The lusture or brightness of swarn, raja and oer minerals which are born out of mines are known as Aka- ja Vayu Bhiita Laksana and Bheda ‘Vayu: Definition and Divisions ‘Vayu bina is the causative factor for all movements in all the living beings. Hence Ayurveda describes it as Iswara "8 SEER. All the motions are arested or stopped in the absence of Va, Its minute and alpervasve (Vibh. Vita is the soul ofall the dryyas in the universe. Hence Susruta describes Vayu bhota as See wef fee ERA All he objecs ofthis universe have movement. The meaning of ‘movement is Saisirana, Hence the Suisrais defined as ‘OC ‘ert’, Vata ereates movement in all the objects from Anu to Sarya and othe panes0 Padseh Vijsana ‘The Importance of Vata in Ayurveda ‘Vatais one ofthe Trdosas. It's most important among ‘he other Bhitas ofthe body ‘et ey eh eT TTT: sme ar we a He | ate “The Pita, kapha and malas, Dhatus excreta of the body ae lame ut ll the activities ofthe above are intated by Vata, ike ‘the movement of megha is due to outward Vayu. Respiration is also duet Vata, Hence Caraka,Suiruta and sages describe Vita withthe adjectives like sarvatma, viswakarma, vswarupa, et. (Caraka states hat "wT Definition: ‘Vayu bhnta has Anusoa Sita SparSe ‘age rte erie Ty ‘The Dravya which has Sparta without Ra is Vayu “ae cen ae ry “Taitriya upanisad says that Vay is born out of Asa ‘sar Ty “Manudharna Sasa describes that, during evolution Vayu is formed from Akasa, Susrua stats tht, 'vyu is abundant of Rajo guna! “cat et rg In Tarka Bhasya itis stated that,‘ ego her eg ‘weet, which means Vayu ha theatsibutes of Apakaja, Anusna Sparta ‘Vayu Bheda : Like Pri et, Vaya i also mainly divided 4s (1) Niya @) Anitya, The Anitya Ropa Vayu is further classi- fied into 3 types, vi, (1) Sircerastiaka, 2) Indrya sak (3) Visayasatiaka, Sarira saijiaka : The bodies which ae invisible and bornDravya Vina si cout of Vayu bhata and ayonija are called as Sarrasaijaka or vayaviya Sarr, Indriy saijtaka : The Sprtanentiya which exist inthe skin and perceives the knowledge of Sparais known as Indriya sake ‘Visaya saiiaka : All varieties of Vayu inthe atmosphere and peéna, apna, vying samna, Udina vits ofthe body are called as Vista sfiaka Attributes of Vayu : Vayu bhota has nine atibutes, viz, Spars, Sankhys, Parimina, phaktwa, Saryoga, Vibhiga, para ara vege ‘ere Sparka means Anusna Seta Spar Akasa Nirupana ‘RaaSa-Definition and division Allthe otber Bhots are bor ou of AksSa bot. tn the be- inning ofthe evolution process AkaSa is evolued from Sabda ‘Tanmara. In some purinas the evolution ofthe animals and oth er Bhotas was from Aka and they agin mingled with Akasa in the ending ‘Modem scientists also opine that, all the subjects ofthis universe are crested from negative and postive forces, i 2 ‘eer, 11 FATS andthe above two forces ar the transforma tion of Akasa ‘The Indian philosophers describe AkiSa as Bhivatmaka and minute twa. As the waves ae produced in clear water naturally, the sound waves in Aka at also prodoced naturally. The sound waves spread in fur directions, as AkiSa has no SparbaTanmatra, as areslt of ito obstruction wil be there. Definition : ‘The Dravye which has Sabda Guna with intimate invariable2 Padarth Viana ‘concommitance elation scaled as Aka, a eT ST ‘kaka means, Avakisa bhiga or hollow place, Hence itis alpevasive. (Characteristic features of ka Taitctya upaigad states that Akasa is manifested from ‘Ara Manu Dharma Stra also strengthens the above view Suiruta describes that AkaSais abundant of Satwa Guna ae HY TST Vaikesiks Dariona states thatthe atibutes of ther Boas ane not present in Akasa. "8 seen 3 Fe” In Taka Sangraha the characteristic featur of Aka is men- toned as, “the Akasa has Sasa Guna Its one and one only. tis [Nitya and Vibha alpervasiv). per STE, a Fg: fe” Attributes of Ria ‘kata as sx atibutes, via, Sabda, Saikya, Paimana, pate, Sarhyogs, Vibha. [As the knowledge of Sabda is perceived by Srotendriya, Srtrendriya is called as Indra sanfaka, and all the types of sounds are known as Visaya sana ‘Vayu and Akaéa Bhita Nirupan: Both Vayu and Akita ae amieta Dravyas. As they ae ama, they are formless and not visible. Even though they are not visible through cakyurindrya, the knowledge of Akaga and ‘Vayu canbe perceived through Srotrendtiya and Spartanendriya, Boh Sprsa ad Saba are the stibuts (gunas)andabways dependent on Dravyas only. ‘There is no independent existence for attributes without Dravya, Action takes place according 10Dray Vina 3 ‘Guna through the medium of Dravya. Hence the attributes Sabda, ‘parka should depend on any one of the nine Dravyas. AAnuspa Seta Sparta depends on Vayu. If we accept that ‘Anusaa Seta Sparsa depends on Priv, such type of Sparéa should have the quality of Gandha. But Gandha does nt exist in Sparka. According tothe statement," ew el”. Gandha depends only on Pribvi AS such i is impossible to state that Sparks does depend on Jala bhta and Tejo Bhota. Because Jala ‘scold and agni is hot. Moreover Jala and apni are the dependents of Rasa and Ripa respectively. Hence these two are not depend- cnt on each other. tn that stage, Priv, Jala eas are not Anusoa Seeta Dravyas. Hence the Vayu biti, the fourth one isthe de- pendent of anusna Seeta Sparsa.-In such a way the existence of ‘Amurta Vayu can be infeed Moreover Aka, Kaa, Dik and Atma are alpervasive. Hence they are not dependents of Anusa Sect Sparsa, Manaisin paramigu pa and invisible, The minute r paramany pa Mana cannot be touched, ‘The experience or knowledge of AmusnaSecta can be had through the twagingrya, that to through the medium of Vaya bra only. ‘This way, the knowledge of Vayu can be perceived through Sparsanendriya, whichis nt perceivabl through chaksuriniya ‘Akai, lke Vayu is also not caksusa Pratyaksa invisible) How the atsibutes Rapa, Rasa, Gandha, etc arc existed by depend- ing on anyone of the Dravyas; the Saba Guna also should depend ‘on any one ofthe Dravyas. Sabéa does not depend on Prthvibe- cause Gandha is not present in Sabda. As Ropa, Ras Sparta are ‘not present in Sabda, it cannot be accepted that Sabda depends on citer Jala, Vayu or Teja. It cannot be proved wih any pramana. In that way itcannot be proved with any one of the Pramdnas thatcy Padanh Vining Sebdais dependent on either Kala, Dik, Mana or Atma, Hence the ‘only thot, ie., Akasa is the dependent of Sabda. In such a way the existence of Aki&a is proved TaN Five Mahi Bhotas ‘The term Bhoia is derived from "| WOTAR, means- which ‘exists Gr which steal. As per he statement "wet a ga, asthey spread in all the movable animate) and immovable (inan- imate) objects ofthe universe, they are called as Maa Bhbtas. ‘The statement "a way Be TT ft =H’ continms the above According tothe statement of Muktval, "RRP FE {Pre TER, the object which has the specific quality of per- ceivabilty through extemal sense organs is known as Bhitatwa The Prinvi Jal, Teja, Vayu, Akia described above are in DDravya point of view. In Ayurveda these ae stated as Mababha- tas. Though the other philosophers accepted the Dravyas as pafctmahabhotas, in the view of Ayurvedic treatment, the Bhotas ‘havea special importance. Paca mahabhatasiddhnta has a spe- ial place in Ayurveda. Ths isa moulkasiddhinta (basic princi ple) on which he enie Ayurvedic, philosophy depends. Accord ing to Ayurveda all he Dravyas whether they are Avsadha Drav- yas o Ahira Dravyas, are Paice Bhoutika, rae the wtf ene aoe Bo All the Kary drvyas ofthe universe are produced from Paf- camahsbhotas. The prime aim of Ayurveda is, "RTeTet eTEL “BOR, ATT fer FETE’, is flilled through Pacamahsbho- tas. The weatmentis given to the living body (Srira in other ‘words al pars ofthe body are paicabhoutka. The Dravyas used for te treatment are also pafcabhoutika. The pupose of Ay- urvedic teatment cannot be achieved ifthe Sata and susadhasDravya Vina 35 sre not paicabhoutka Dosa, Dhitu, mala, ofthe body which ae pafeabhoutika are receptacles to the body and not perceivable through Pratyaksa pramana. The Bhoutikatwa ofthe Bhotas can be infered (Anumi- ‘a) through their Guna and Karma. Like wise, the Bhoutkatwa of other Davyas also can be inferred through their Guna and Karma ‘The Agneya tatwa of Taijasa Dravyas cannot be perceived through direct pereeption. Even though the aspatwa ofthe body will be increased when itis used internally Example-f the mustard (sarsapa) seeds which have Agneya Goya are used internally the Usnatwa in the body increases and «aha (burning sensation), ete are be produced. Hence it ean be in fered that sarsapa is Agneya Dravya through usnatwa Vidhi ven though different atibutes are present in each Maha: hota, if viewed with Bhoutika point all the mahabhitas are in equal state Allthe Dravyas are the products of Mahsbhatas. Hence the Dravyas contain one or more attributes of mahabhatas. One Dra ya may contain one mabibhuta in moce quantity, while another Dravyamay conatain the same mahsbhdtain eser quantity. Bas- ing on this principle, some atrbutes and actions of Dravyas are in more or lesser quantities. ‘Example : Even though Guduci and Candana elevates Pita, the Pita Stmakatwa quality of andana is more than that of Gugu- ci, eis because the rato of gtatwa of Jala bhta is more in ean- ana than that of Guduct ‘The general description of Putcamahabhitas i not available in Ayurveds, as their Soksma roopas are not visible through (Caksurindiya. Sthola swarupa of Bhotas are not the cause forthe production of Dravyas.56 Pads Vines ‘The Sina Bhutas, vz, Phy, Jala, Teja, Vayu, and Akasa, which are perecevable are the transformation of Bhoas. ‘The in- terminglng of sukgmabhitas into Sthola BhOts takes place. The realm or tata ofthe minute bhatas the eause forthe creation of| Krya Dravya, Moreover itis the asylum to the similar tributes and actions ofthe Dravya. Hence gross elements can not be con: sidered as Bhotas, Unmanifested elements are known as bhata snd manifesed as mahabhota. Generally they are called Pafca- ‘mahabtas. The realms of the bhuta are minute and they are per ceivable through the inference of attributes and actions. They are not perceivable through Cakyuringriya, RET FT TT Charasterestc Features and Attributes of Mahabhbtas Ayurveda mentioned the following Mahabhots, vi, kas, ‘ayo, Teja Jala and Pt mn a gti: fer we US EIU AI Hh —RoTEe La ‘kak, Vay, apni, Jala and Pini are known as five Bhotas and they ae unmanifesed. The atibues Sabda, Spars, ropa, Rasa, Gndha exist in Aka, Vayu, agri, Jala Pv respective. ly. Basing on hse atibuts the knowledge ofthe Bhits an be hud. These abuts ae available in these Bhatas ony. They are not availabe in any other place. Hence they are known as ‘Naisrgika guna. ‘The Naisargika auibues of Bhaas are availabe in other ‘Bhaas loin apakarya Opa, Cara describes that the atebutes of former Bhotsintermingle withthe later BhOus. This iscalled Bkotara Paiva Atego pe pdgmde ment ying: Hn Rome Ure According tothe above statement itcan be sai that Sada isDray Vina a present in Aka, while Sabda.Sparsa in Vayu, Sabds, Sparta, pain Tej, Sabda, Sparta, Ropa Rasa in Jala, Saba, Sparta, Rapa, Ras, Gandha in Phi bhbta respectively in Utkarsa and ‘Apakaya sate. {Asal the Tatwas combined with ll other Tatwas and due to parasparaanvgraha and paraspura anupravsa, ll the Tatwas are existed in all the Tatwas. Even though tis called with that paric- ular name basing on the rato ofthe particular Bhat Example : In Akssiya Dravya, the ratio of Aka bhota it ‘more han the ratio of aher Bhotas. Hence hat particular Dravya isnamed as Nabhasa Dravya Apart from the ‘above Naisargika gunas, Pacamahithatas contain specific atvibates and characteristic features also. ‘They depend on elemental (3) atbuts ‘According othe following statement of Caraka saree ard fe WTR 11 —RoMTO 3% Prin, ala, agi, Vayu, Aka contain the specifi atrbu- tes, viz, Kharatwa, dravatwa,calatwa, usnatwa,apratighitatwa,re- spectively. According to DarSanas-Sabda, Spars, etc are the ati butes of mahabhotas. Whereas in Ayurvedic treatment, the above specific tributes are more useful and important. Hence in Ayur- veda the Sabda and other are mentioned as natural characters and Kharatwa, ete ae the specific characters of manabhotas. II the specific ateibutes are percevable through Sparkanendriya or tak. ae nitty eae | ‘entire: wal fy wirade: 1) sours 1/32 ‘The presence and absence ofthe kharawdi gupas are per ceivable through Sparfanendriya only. Unobstrictiveness of ‘Akssa and obstructveness attribute of Akaéa are because of| sparsaendriya38 Padanh Vinana Example : While walking, by losing the eyes, if a person 2 in contact with any object, then he perceives the knowledge ‘of praighat; when the objects removed, he perceives apratight- tatiana. These two are because of Sparsanendriya, Thais Akasa (Gollow) or vaccum. Non obstruction isthe specific atibute of Akssa In that way he above specific attributes of five Bhotas are perceivable through Sparganendriya, Hence itis known that these ae Sparianendriya Pratyaksa. ‘Katyapa also confirms the same view: “resto arte, are ary a em ee: WE ots He stated ll the atributes as identical except of Pi. Sta= bitty is the specific atibute of Pahvi. Even though itis stated sthiratwa isthe specific atrbute of Pri itis nt acceptable as it is nt peceivable through Sparsanendriya and hence its not in- cluded inthe above group of atibutes, ‘Bhavamisra describes the atrbutes of Paicamahabhita as fotlows- ergs eau fered 6g fest yor, se ee rar TG: 1 ‘Akasa, Pri Jala, Vayu, Agni contain the atsibueslaghy, guru, snigadha,rukso, ukgnatwa respectively. In Bhiva PrakaS these are mentioned as naisrgika gunas of Pafcamahabhotas, which ae very prominent in the view of weat- ese Fee ‘The Attributes Satwa, Raja, Tama of Mahabhitas “Though the tibutes Sawa, Rj Tam are present in Pat camahatas, ach atibiueisredominentin ne pacar bha-Dravya Vina Ey ta, Satwa Gupais predominent in Akasa, while Rajain Vayu, Sat a Rao intejo Bhat, Sarva Tam in Jala Bots, amo in Pehvi bho Susruta also strengthens the same view by stating weg TT, TN AHL, Te, er -Bven hough Satwa, Rjo, Tamo gupas are existed in Paice ‘mahibhtts, one attribute or two are predominant in each Bh Because of this predominance the mahabhitas express ther iden- ty. ‘Due to the predominance of Satwa Guns, Aka isthe cause for prakasakatwa. The abundance of Rajon Vays the cause for robilty. The Satwa Rajo Guoa in agni is responsible for prakafakawa and mobility. Satwa Tamo Guna in water causes lari, prakitakatwa, gurutwa, concealing. As such te predom- ‘nance of Tamo Gupa in Prthvi causes for concealing. In such a ‘way all the Bhotas contain Satwa and other atibutes except ‘Akasa bata “Mahabhotas cannot perform any Katya (at) independently. ‘They are capable of performing the Ksrya through the medium of| ‘arya Dravyas only. Even though Akaés and other Bhotas are Dravyas, they ae comprehended as Kirana Dravyas only. ‘Basing onthe abundancy ofthe Mahabhatas the Kirya Dra- ‘yas perform their actions Alle Karya Dravyas contain nasarika guns, vz. Sabda, Sparta, etc. Vikesa gunas, vi, kharawa cc and the atributes Sat 2, Raja, Tama, Moreover al the Karya Dravya contain one of ‘more atibuts of guru, laghu ete. Wit the help of al these at- tsbuts al the Kirya Dravyas perform their Kryas Opposite qualities and activites do nt exit in any one of the Deavyas,o Padart Vintna Example : Where the laghu Guna exists there gura Guna does not exist, As such where the guru Guna exists laghu Guna doesnot exist. Example : While in Akufcane, prastrana does not tke place marys srahe, Wee Sega (Origin of Pafica mahabhdtas and their intermingling “The mahabbitas which have distinct characters and at tributes are of moolaprakrtimaya, The mahibhitas are the trans- formation of mola Pak As in the tansformation of mahat and _hankara, Sawa, Raja and Tamo Gupaae existed in ober Pac rmahabhatas also, Sthivara igamaomaka universe hasbeen ee- sted by the Pafcamahabhotas, which have the pans of Patca- rmahabhotas. The specific characters and attributes are present in Pafcamahabhotas as per the abundancy of the Satwa, Raja and “Tama, The guru, sthiatwa spatwa, dvatva, ee. gumas are present in the animate and inanimate Denys ‘This principle is apprehended in Ayurveda in view ofthe Susruta described bow the mahabhatas and their tributes and actions are lsd in Ayurvedic weatment as fllows. weree ht a orton, ta meme: et yom me | retethistetefetere afr reer ghee eq wenn fier ee 11 gee 2 In the evolution process of mabibhatas, the later biota is produced from the former bhota. Hence the attributes of the former Bhots are passed through or entered into the ater bhOta ‘According to this principle inthe evolution process Akaka is ‘created itselfin the beginning. Itis Nityaand Vibho, Sabda is theDravya Vina 6 nasargikaatribute of Aka, Hence the Sala is also Nitya or permanent, when AKiGais only present, Sbda also exis in it ‘According tothe statement SPER Ty, Vayu Bhat is bom ou of ‘kaa adit contin its masargika quality of Spars Sabda also passes into Vay bhtta, Further, according othe statement a ‘fe, agi bhuta is born out of Vayu bhata. Hence in agni bia ‘there exists atribute of ropa along with Sabda, Sparta of former ‘Bhoas. Further, according othe statement ‘Fe Jala hota is formed from agni and it contains naisargika atibute of Rasa slongwithagni atributes. Finally according tothe satement ‘eres: al, Pri is produced from Jala and contains the vaisrgka atibute Gandha alongwith Jala atvibuts Likewise one more attribute increases in the ater bhdta than that of former bhai. CCaraka strengthens the same view by stating: oes ae: ga yea ett et gigmge weet og EE 11 wets ze In schematic representation the intermingling of Pac rmahabhots is as fllows- (1) Akasa ~ Seda Tanmatrat Vayu = Seba Tammi Sparsa Tanmatra2 @)Agni = Sabda Tanmata.t Sparka Tanita apa Tanita? (hae = Sabda Tanta Sparta Tanmars- pa Tani Rasa Tanmaa2e Padainh Vijsina (SyProwi -— Sabda Tanmatat Sparke Tenmata-1 Rp Tanmara- Rasa Tanmatac Gana Tanmatae2 “The above principle isknown asthe principle of Trvtikara ‘As per this principle only Pb has all the naisargka at- tsibutes ofall the Bhatas. Aksa contains only Sabda Tanmata, ‘Vayu conan only Soba and Sparsa Tanna and oon “Ayurveda doesnot cep thi principle, because all the rae ‘yas according to ayurveda are pacabhoutika Heace all the hots should itemningle with other Bhots and contain the teibutes of al the mahabhtas Inthe Tertkarana sda the intermingling ofthe Bhotas sno aking place. ence Ayurveda adopts the pafctkaran sidhinta of Veds- sa Darna. Paficikarana Siddhanta According to his al th Bhs intrmingle with ther Bha- tas, This cated arate, ‘Toe Aka bhota enters inal the other four mahabhotas. Vayu bhaa passes tough all he four Bhoas. Like this all the ‘has intemingle wit ober BhOas. Gross cements are born out after intermingling wit ach oer ofthe Mababhaas. I the process Aksa ba contains 1/2 part andthe remaining Bhotas seein U/8h pats. In this way all the Whois ae produce. ‘The following schematic representation shows the above process clearly,Dravya Viana 6 ‘kdsa—Vayo Agni Jala Prin Peano vw 8B Ami 18 WB ee ee i im Prbvi BK Even though the Bholas ae intermingled with each other, the distinct atibues are expressed in the Dravyas. Suiruta strengthens the same view, by stating araeag afro ofits irq 2 et reg wel ory gute eqs 4 ta CB ck6 Padi Viana Probe Jala Tela ‘Aan ‘Agni Hass Joa Raia Vive Pav Jata 1 Akasa Vayu Tata awe Prhvi Pai aye Aaa Aga of ‘Akasa Va vy ata Tala Pav Pabvi Concept of Kala - Kala Nirupana, Kala (meantime) or Samaya. Apart from dafant, Kila has prominent role in Ayurveda, Ayurveda accepts that Kai also Dravya. Kala isthe ease forthe changes ofthe Dravyas, Asal the Karya Dravyas are produced through Kala Kaa isthe instru- ‘mental caus forthe production of KaryaDravyas. It is And, ‘nana and bas continuous mobil. Itcannot be aested even in space (Dik aso. All he ations mentioned in Ayurvedl depend ‘on Kala, The knowledge of Roga and its treatment is infered ‘trough Kala only. According to Ayurveda Kila produced tet. Origin of Kala Sabda (Kala Sabda utpatti) Kala Sada is derived from Ka Kara and A Karaf the word ala and lara of Lee Dh KA+A+LA=Kala Jaret re wea, aT Definition, characters, etymology of Kala ‘ase gen rr i oe:Dravya Vittna 6 As it gets together the entire objects in the universe, iis known as Kala a eA en TR HARTA: “GeO 2 ‘As ithas continuous mobility and it can not stop even a see- ‘ond, itis known as Kala renee rr mr HT GOH! ‘As the birth existence and death are depend on this, i is called as Kala ‘arte omer ty: re Wa WE fee: fa ows ‘As iis the cause for ast present and future, itis known as, Kala. Its omnipresent, lpervasve and eternal, Se fe a rade Seat wo Ferd a TH ae ahs fees GET TT Kala js God. It is created itself. It has neigher beginning, riddle, nor ending. Is the instrumental cause fr all he prod- ucts. Itisarecepacl tothe entire universe. Itearres away all the human beings near to death or towards death ceed rg wats sett ae: ae ‘As it takes away all the Ksya- Dravyas near to death or wards death itis defined as Kala apr rane ay af fre As tbrings Sukha and duhkha tothe entire living beings itis ‘called Kala, ‘According to Ayurveda Kalai a Dravys. Guna and Karma ‘ae existed with intimate relation in every Dravya. The action, ‘movement and the atvibuts paatwa aparatwa exist in Kala with ‘imate relation. Hence itis known as Dravya. Paratwa and ‘Aparatva is decided by Kala, Elder and younger, bigger and smaller, ee are decided by paratwa and aparatwa respectively, ‘which are the atibutes of Kala6 Pada Vijnana are mr attenfires iq Conditional divisions of Kala ven though Kala is stated as Eka Nitya, forthe usage itis vided into pas, present and future and Fer itis divided ito sana, Nimes, Dina, Misa, Ru, Ayana, Vara et. These dive sion rede the action or movement of he Sun. The above division ae not actual divisions. They are the limitations of Kala. But itis only one and one only. But forthe daily usage the Kal tows in sta sthan. vided by Sosrata a fol 1. Aksi Nimesa utterance time of lagh akgara 2.15 AkgiNimesa 3.30 Kast 4.20 Kala © T muhorta 5.30 Muharta | day and night 6.15 Ahoratra 1 pakya (Sukla and Krsoa) 7. 2paksa 1 mica 8. 2misa = 1Rtu 9.3Ru 1 ayana (Uteayana, Daksinayana) 10,2 ayana or 12 masa ~ | sarhvatsara H.Ssamwasara 1 yoga Kala Pradhinya in Ayurveda Importance of time in Ayurveda Ayurveda has given an important place to Kala. The crea- tion, existence and destruction depends on Kala. The production of Dosa, Dhatu, diseases, Sara Ksamatwa, manifestation ofthe iseases ete are particularly related with Rtu and other Kalas. Sugruta while mentioning the Sat Kriya Kalas has given ‘much more importance o Kala, The Sancaya, Prakopa, Pasar,Deavye Vina o Sthina Samsraya, Vyakti, Bheda of the disease are related with Kala, CCaraka described that Kala is transformation. “et: Fe TF” Caraka classified the Kala into two types, Nityaga and Avast, [Nityagakila is that which has mobility always. Tis sub clas- sified as year-Utardyana and Daksinayana. Sita, Usna, Vars, Vasant, et Sat Rts, etc and Chair, Vaisakha etc. twelve types. Avasthika Ropa Kala is otherwise known as Aturavastha Kala. Itindicaes the state of patient. The state ofthe disease, the state of Dosa, Dhatus, etc come under Avasthika Kala. The pre seribing of ausadha and ahira depend onthe sate ofthe age, Dosa, disease and the individual. In this way the Kala is seful in Ay- ueveda ‘While inducing medicines Kala has given importance. 10 ‘Ausadha sevana Kalas in Ayurveda areas follows .Abhakta = Empty stomach 2.Prighhakia Before diet 3. Adhobhakta After meals 4.Madhyabhakta- Inthe middle ofa meal S.Antarbhakia - In betiven two meals 6.Sabhakis = Along with meal 7.Samudga With each lumps 8. Muhurmuhuhu - —Prequently 9.Satgrsa After taking one or two lamps or Alongwith the lump 10,Grasantira = ‘In between two lumps. ‘Time for collection of herbs is also mentioned in Ayurveda. The time for collection of leaves, roots, fruits, lowers, ete were also described in detail6 Padath Vjnana \Vagbhaja describes thatthe Hina, Miya, Atiyoga of Kala, ‘atha, Karma are the causes for disease and samayoga causes eal state. Dik Nirupana Concept and description of space Space (Dik) has an important place ike other Dravyas. The place and existence of a subject can not be stated without space. \Vaitesika's view stat the copnition or Jnana ofa particular thing is tothe east or west, north of south, distant or nea ean be had from the Dik. Daly expression and routine work is to be para- lysed without Dik. Hence Dik has been given important pace. Defi ren wee fee ‘hel fet ire w" notte In Tarka Saigraha the definition is described as fllows- through which Dravya the cognition of pricyadi Dik is possible is «alld Dik, Dik is omni present, alpervasive and Nitya (eternal) 2 gaan ag tgter ats yet rae Reef rent meer, | ‘Accoeding to Muktavali-Dikis defined asthe Dravya which is the cause for geting the knowledge of distant place and near place. Eventhough tis one and only one itis divided into pricy i dis. Tiss also actual division. They are the limitations ike Kala. It is Nitya or permanent one. 3. Through which Dravya the cognition ofthat, this Dravya, isexited ata panicular distance from a particular Dravya and near {scaled as Dik. Bven though itis classified into various diks for daily usage, itis one and one only omni present. Even though fa person goes mile after mile in one direction he can not see the end ofthat parDray Vina ° tiular direction or Dik, Hence it canbe stated tht Dik is Nya Like Kala Dik is aso Pp alpervasve) Dik as Dravya ‘The activity provides knowledge of distance and nearness and the attributes, Sathya, Parimina, Pbaktva, Saiyoga, Vib- hha ae existed in Dik. Hence it is als called Dik. [As the elderly and younger is mentioned through Kala the Vaisesika Darfana—Prasastapia ‘Ayurveda 17 Gnas 4 Tarka Saigraha(24) 41, (45) 1. Ropa 1. Rapa 2. Rasa 2, Rasa 3.Gancha 3.Gandha 4, Sparta 4, Sparta 5. Saikhya 5. Sankhys, 6, Parimana 6, Parimana 7. Prakatva 17. Prtbakawva 8. Sarhyoga 8. Sanyoga 9. vibhiga 9. Vibhaga 10. Paratwa 10. Paratwa 11, Aparatwa 11 Aparatwa 12, Budahi 12, Budshi 13, Sukha 13, Sukha 14, Duka 14. Duka 15. tech 15 Techa 16. Dwesa 16. Dwesa 17 Prayaina 17, Prayatna 18, Gurutwau7 of Attributes (02 wh ing np ups an (iy) ovobipey st i F (99) wins wivety 0 Supso2oy Capen 1 Fup0oy rr rt—t—_=Tri—“(‘Etss F spaningy Supuosse slague yo voRmayEseLns Pada Vinson 19, Dravatwa 20. Sneha 21, Satskira 22, Dharma 23. Adharma 24, Sada Introduction to Gunas- Gundinim Paricaya 4. Vaiisika Gunas - Speci attributes of Mahabhata ‘These are five in number. They are: (1) Saba 2) Sparta (3) Rapa (4) Rasa and (5) Gandha, ‘A.Sabda sae mgt yor We: The atibute which is perceivable through Srotrendriya only iscalledSabda,Itsthe specific quality of Akasa, As Srotendr- yais predominant of AkiSabhota it perceives the knowledge of Sabda only. Sabda Ina cannot be perceived through any ofthe ‘other Indriyas. This Sabda i Ksanika. This Sabda is produced through (1) Sebda (2) Satyoga and 3) Vibha. Because of intermingling ofthe Bhotss, the atsbute Saba is generally available in ther Bhotas also. “Mahabhisya stats that “Sabdais that which is located in ‘tata, pereivable through rota and perceived propery through imtelect and revealed through specch” Origin and classification of Sabda : As slaeady stated Sabda is originate from Sabéa, Sarhyoga and Vibhaga. via fms rr mg Fe: Sabda produces through the conjunction of Bheri (Negara), anda ee. the disjunction ofthe venupava, and Sabda produced from Sabda through sound waves. By the above three types. theConsideration of Attributes n9 ‘Sabdais originated asthe above thee types are sound without var- ‘a (syllables) another one the savarna lakganatmaka Sabda (sound with vama is produced as follows. ‘Because ofthe conjunction of Atma, Mana and smi desire ‘outer the vargas like ka, ca, ta, pa ete occur. Due to that effort ‘the conjunction of Atma and Vayu takes place and action pro- duced in Vayu. Then Vayu passes upwards and reaches to kant (or vocal card) pradesa and with association of locally situated Pranavayu and utters the syllables or varna. The other type of Sabda which is described above produced and reaches to Sroren- riya by vichi Taraiga Nyaya. i.e. law of sound waves. Sabda neither reaches itself 0 sotra nor the Srotrendriya come near to Sabda. A sound wave produces a second wave, the second wave produces a third wave and so on. Likewise waves are formed one after another fom the Sabda which was formed from ARASa, and ‘generally itreaches through th sound waves tothe srotra. This is called vichi Taranga Nyaya, ‘Kadamba Mukula Nyda: All the petals ofa bud of kad- amb bloossom at once and spread to all the sides. Likewise the Sabda produced at one place reaches to srora from all the sides. Generally Sabda is of types viz. (1) Varna Laksanatmaka and @) Dhwani Laksanatmaka. Varna Laksoatmaka Sabda is classified into five groups. Viz "ka"varga "Ca" varga "Ta" Varga "Ta Varga and "Pa" Varga Dawanilaksanaimaka Sabda is prominent of tunes which contain Akar tunes. “The Subda produced from a conch, a kettle drum, a drum, or tran ete are called varna Rahita and are called as "Avaena Laksandtmaka Sabda,” ‘Varnatmaka is again of two types viz Sathaka and Nirartha- ka, The Varnatmaka Sabda which gives a meaning is called120 Padath Vaan sanhaka such ab Rama temple, Tree, Mountain, Varanasi ee. ‘which arin the nun frm and coming, going, aking et. rein the verbs frm. The Saba which dos not give any meaning is called as Nirrthaka Sabdas which sre used in daily usage Straka Sab is again classified into 2 ype. (deceptive) and Yathiriha (ed, False statements and statements without knowledge are own as Mithya Saba. They can ot sive any proper know!- cge. Hence they can not be considered as primanika (or) Ate thiative or) anthemic ‘The Yathirtha Sbdas can be considered as autentc. rop- knowledge will be possessed though the yatta Sabda, ence tis mentioned a were 5 ENC EE 1 Sabda ——— Vernttmaka Dhwanyatmaka (Bher, Mrudanga, Sankhs ete.) Sérthaka Nirarbaka thy Yathanha Mita 1B. Sparéa ‘The attribute peroeivable through Sparsanendriya is known 13s Sparsa. Sparsa is the specific quality of Vayu Mahsbhota, As “Twagindrya is predominant of Vayu Mahsbhata it can perceive the knowledge of Spara only. But not other auributes like Roa. ‘SparGa Guna present in Agni, Jala and Prthvl. Ths is of three ‘types viz. Usna Sparta (2) ita Sparéa and (3) Anusana sta Spark and ace available in Agni, Jala and Prinvt and Vayu respectively.Consideration of Attributes ra ‘Tse four are the receptde of three pes of Sparta. rks rife me: meted ge aerate te steal ster, eon mh MF: tte C.Ropa The atuibue pereivable though cakguindiya only is called a6 ROpa and isthe specific atiibute of Tejbhta. As Caksurndia is predominant of Teja it perceives the kno. ge of Ra only as Ripa isthe specifi atibueof Tejas, but noc other objects. This Rap Colour) exists in pv, ak and Aa Raa is of seven types vi. 1.N ‘tS. Kopila 6, Soka and 7. Ciavar, ‘The above seven ype of Tejas is available in Prt only. ‘Where a in Teja bright white variety (Bhaswara-Sukl) resides. Tn Jala the Pale white (AbRaswara sukl) colour finds. ‘The Rapa ised in sua, vidya, and Dipactss Bhawara salt tear a pet Ho ace ER re tl a ot D. Rasa: ‘The atebut apprehended ony by Rasanendsya is Rasa, tt tet peificatiibute of Jalamahabhta, As Raanendiy i pre- dominant of Jala Mababhota, it perceives only the atibut Ras, Jala and Petiv are the rocepacles of Rasa, Aka, Vayu and Tejas are instrumental eauses forthe manifestation or origin of Rasa and frit divisions ike Madhura Ama, Lavan, Kats, Tik- wand Kagaya Tes of six pes viz. (1) Madhura 2) Amla 2) Lavana (4) Kays (5) Tika (6) Kas nd al hese esi in Drava.Inas- Pita 3, Rakta 4 Har