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=== षट् पदार्थाः ॥ Shat padarthas ===

=== षट् पदार्थाः ॥ Shat padarthas ===

Vaisheshika darshana describes पदार्थाः। ‘[[Padarthas (पदार्थाः)|Padarthas]]’ for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as षट्‍पदार्थाः। ‘Shatpadartha’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (Similarity), Vishesha (Difference), Guna (Attribute), Dravya (Substance), Karma (Activity), Samavaya (Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>  

Vaisheshika darshana describes ‘[[Padarthas (पदार्थाः)|Padarthas]]’ (पदार्थाः।) for the first time. These padarthas are the elements or substances comprising the universe. They are 6 in number and all of them have been mentioned in Charaka Samhita as ‘Shatpadartha (षट्‍पदार्थाः।)’ but in a slightly different sequence relevant to the scope and subject of Ayurveda. They are Samanya (सामन्यम् Similarity), Vishesha (विशेषम् Difference), Guna (गुणाः Attribute), Dravya (द्रव्यम् Substance), Karma (कर्माणि Activity), Samavaya (समवायम् Association).<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Six_Basic_Principles_of_Knowledge Sootrasthanam])</ref>  

=== द्रव्यम् ॥ Dravyani ===

=== द्रव्यम् ॥ Dravyani ===

द्रव्यम्। Dravya is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are पन्चमहाभूतानि। 5 elements (Panchamahabhutas), [[Atman (आत्मन्)|आत्मन्। Atman]], मनस्। Manas, कालः। [[Kala (कालः)|Kala]] (Time) and दिशा। Disha (Orientation in space).  

Dravya (द्रव्यम्।) is one of the 6 padarthas mentioned above. Ayurveda describes same 9 Dravyas as described by Vaisheshika darshana. They are 5 elements (पन्चमहाभूतानि। Panchamahabhutas), [[Atman (आत्मन्)|Atman]] ([[Atman (आत्मन्)|आत्मन्।]]), Manas (मनस्।), [[Kala (कालः)|Kala]] (कालः।Time) and Disha (दिशा। Orientation in space).  

=== परमाणुवादः ॥ Paramanu vada ===

=== परमाणुवादः ॥ Paramanu vada ===

Vaisheshikas are the pioneers in proposing the concept of परमाणुः। Paramanu which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny अवयवाः। avayavas in Body as ‘Paramanu’ inspired from Vaisheshikas.  

Vaisheshikas are the pioneers in proposing the concept of Paramanu (परमाणुः।) which is regarded as the indestructible part of the substance. These extremely minute parts called Paramanu have also been mentioned in Ayurveda while describing the body constituents. Charaka Samhita refers the tiny avayavas (अवयवाः। ) in Body as ‘Paramanu’ inspired from Vaisheshikas. <blockquote>शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च|| (Char. Samh. 7.17)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sankhya_Sharira Shareersthanam Adhyaya 7 Sootram 17])</ref></blockquote><blockquote>śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||</blockquote>Meaning: The structures and components of body, if differentiated at micro level (paramanu bheda), are innumerable (aparisankhyeya) because of abundance (atibahuta), highly subtleness (atisukshma), and imperceptibility (atindriya). The conjoining or cell combination or unification (samyoga) and the split or cell division (vibhaga) of deha paramanu - both are caused by vayu and karmaswabhava.

 

शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च|| (Char. Samh. 7.17)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Sankhya_Sharira Shareersthanam Adhyaya 7 Sootram 17])</ref>

 

śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||  

 

Meaning: The structures and components of body, if differentiated at micro level (''paramanu bheda''), are innumerable (''aparisankhyeya'') because of abundance (''atibahuta''), highly subtleness (''atisukshma''), and imperceptibility(''atindriya''). The conjoining or cell combination or unification (''samyoga'') and the split or cell division (''vibhaga'') of ''deha paramanu'' - both are caused by ''vayu'' and ''karmaswabhava''.

=== पाकजोत्पत्ति सिद्धान्तम् ॥ Pakajotpatti siddhanta ===

=== पाकजोत्पत्ति सिद्धान्तम् ॥ Pakajotpatti siddhanta ===

Vaishehsikas support Asatkaryavada (असत्कार्यवादः), which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called पाकः। ‘Paka’ (ripening, cooking) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of विपाकः। Vipaka in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (dravya in context of Darshana) developed after going through the process of पाचनम्। Pachana (Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa- Guna) of Food or herb. This transformation in inherent properties of dravya mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.  

Vaishehsikas support Asatkaryavada (असत्कार्यवादः), which means that the effect does not pre-exist in its cause. The effect is a new beginning, a fresh creation. All physical things are produced by the multiple combinations of Paramanu (परमाणुः-s) commonly referred as atoms. Creation thus means, the combination of atoms in different proportions and destruction means dissolution of such combinations. The material cause of the universe is considered as the eternal atoms that are neither produced nor destroyed. It is only the atomic combinations which are produced and which get destroyed. {{Citation needed}}. To support this theory, Vaisheshikas (वैशेषिकाः) have accepted the Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तः।). In Pakajotpatti, it is stated that Paramanus of a Dravya, under the influence of the heat, undergo a process called ‘Paka’ (पाकः। ripening, cooking) and attain a different configuration of association leading to the development of a substance, with different properties than the source material. This concept is fundamental to the theory of Vipaka (विपाकः।) in Ayurveda. Vipaka is the taste (Property- Guna) of a Food or herb (substance) developed after going through the process of Pachana (पाचनम्। Digestion or metabolism taking place under the influence of Agni, a form of heat element inside the body). This Vipaka is different from the original taste (Rasa रसः।) of Food or herb. This transformation in inherent properties of substances mentioned in Ayurveda, is in line with the original ‘Pakajotpatti Siddhanta (पाकजोत्पत्ति सिद्धान्तम्)’ proposed by Vaisheshikas. Thus, Ayurveda has accepted theories within frame of reference of Ayurveda from various Darshanas and developed its own theories like 'Vipaka'.  

=== प्रमाणाः ॥ Pramanas ===

=== प्रमाणाः ॥ Pramanas ===

Ayurveda has accepted all 3 pramanas viz. प्रत्यक्षम्। Pratyaksha, अनुमानम्। Anumana and शब्दः। Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.  

Ayurveda has accepted all 3 pramanas viz. (प्रत्यक्षम्।) Pratyaksha, (अनुमानम्।) Anumana and (शब्दः।) Shabda as mentioned by Vaisheshikas. <blockquote>त्रिविधम् खलु रोगविषेशविज्ञानम् भवति- तद् यथा आप्तोपदेशः, प्रत्यक्षं, अनुमानं चेति।– (Char. Samh. Vima. 4.3) <ref name=":0" /></blockquote><blockquote>''trividham khalu rogaviṣeśavijñānam bhavati- tad yathā āptopadeśaḥ, pratyakṣaṁ, anumānaṁ ceti।''</blockquote>Meaning: There are 3 means to acquire knowledge about rogas (Diseases) viz.  

# आप्तोपदेशः॥ Aptopadesha   

# आप्तोपदेशः॥ Aptopadesha   

# प्रत्यक्षम्॥ Pratyaksha and  

# प्रत्यक्षम्॥ Pratyaksha and  

Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasizes the importance of use of Anumana pramana.<blockquote>प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति ॥ (Char. Samh. 11.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tistraishaniya_Adhyaya#Desire_of_other_world_after_death Sootrasthanam])</ref> </blockquote><blockquote>ppratyakṣaṁ hyalpam; analpamapratyakṣamasti ॥</blockquote>Meaning: The knowledge of the padarthas existing in this world which can be gained using Pratyksha pramana is limited or lesser than the knowledge that can be gained using Anumana pramana.

Acharya Charaka mentions that there are limitations in obtaining the knowledge of all the elements and process happening inside the body using 5 senses of a physician. Hence knowledge obtained through 5 senses is limited whereas the knowledge that can be obtained using the method of inference is huge. This emphasizes the importance of use of Anumana pramana.<blockquote>प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति ॥ (Char. Samh. 11.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tistraishaniya_Adhyaya#Desire_of_other_world_after_death Sootrasthanam])</ref> </blockquote><blockquote>ppratyakṣaṁ hyalpam; analpamapratyakṣamasti ॥</blockquote>Meaning: The knowledge of the padarthas existing in this world which can be gained using Pratyksha pramana is limited or lesser than the knowledge that can be gained using Anumana pramana.

While diagnosing and treating various diseases, Ayurveda advises a वैद्यः। Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), आप्तोपदेशः। Aaptopadesha and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana Pramana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of अग्निः। Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.

While diagnosing and treating various diseases, Ayurveda advises a (वैद्यः।) Vaidya to make use of his 5 senses to gain knowledge of the state of diseases and a diseased. In ancient times when the technology was not developed and the diagnosis was not done on the basis of laboratory reports, Pratyaksha (Direct perception), (आप्तोपदेशः।) Aaptopadesha and Anumana (Inference) were the only ways to assess and evaluate. Hence many important parameters of health were assessed on the basis of Anumana Pramana. Few examples of such evaluation include assessment of Strength of individual on the basis of his capacity to exercise, Assessment of strength of (अग्निः।) Agni (Indicative of digestive power in human body) on the basis of one's ability to digest certain types of foods etc. Thus, use of Anumana Pramana is considered crucial for diagnosis, assessment, evaluation and treatment in Ayurveda.

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

== न्यायदर्शनम् आयुर्वेदः च॥  Nyaya Darshana and Ayurveda ==

The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थ्परीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.  

The word ‘Nyaya’ (न्यायः) in Nyaya darshana is defined as, ‘Pramaanaihi artha parikshanam nyayam’ (प्रमाणैः अर्थपरीक्षणम् न्यायः।), which means that, the methods of investigating valid knowledge of anything with the use of [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] (प्रमाणाः) is called as Nyaya. [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]] are used as tools to assess and acquire the knowledge. Thus, it is clear that, Nyaya darshana lays greater emphasis on describing various Pramanas.  

'''प्रमाणाः ॥ Pramanas'''  

'''प्रमाणाः ॥ Pramanas'''