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Padarthas (Samskrit : पदार्थाः) or entities (substances) relate to categories of matter, or substance in general. Darshana shastras however, describe that whatever is knowable is denoted by a certain word and whose true knowledge of leads to attainment of the [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]]. Nyaya Darshana begins with Gautama's exposition of the nature of an entity or substance which belongs to the one of the sixteen categories. Vaiseshika also propounds the similar concept of Padarthas but vary in the number of categories accepted viz., six.

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Padarthas (Samskrit : पदार्थाः) or entities (substances) relate to categories of matter, or substance in general. Darshana shastras however, describe that whatever is knowable is denoted by a certain word and whose true knowledge of leads to attainment of the [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]]. Nyaya Darshana begins with Gautama's exposition of the nature of an entity or substance which belongs to the one of the sixteen categories. Vaiseshika also propounds the similar concept of Padarthas but vary in the number of categories accepted viz., six.

== परिचयः॥ Introduction ==

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== षोडशपदार्थाः ॥ Sixteen Categories as per Nyaya Siddhanta ==

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Nyaya expounds the shodasha padarthas or sixteen entities, the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref>

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Nyaya expounds the shodasha padarthas or sixteen entities, the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref>

pramāṇapramēyasaṁśayaprayōjanadr̥ṣṭāntasiddhāntāvayavatarkanirṇayavādajalpavitaṇḍāhētvābhāsacchalajātinigrahasthānānāṁ tatvajñānānniḥśrēyasādhigamaḥ ॥1॥ {padārthōddēśasūtram} (Nyaya. Sutr. 1.1.1)</blockquote>They are as discussed as follows with reference to pages 22-30 of Mm. Sri. Ganganatha Jha's translation<ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref> and pages 294-296 of Dr. Surendranath Dasgupta's books on Indian Philosophy (Volume 1)<ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>.

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== षड्पदार्थाः ॥ Six Categories as per Vaiseshika Siddhanta ==

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[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s ~~view of the~~ physical ~~world~~ comprises the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter. Vaiseshika models the physical world in terms of the eternal atoms as the ultimate building blocks of the Universe - Atomic theory which continued till 18th century. While Nyaya concerns itself with epistemology or the earls of acquisition of valid knowledge, Vaiseshika concerns itself with the ontological aspects- or the constituents of the Universe itself. This is the fundamental difference between Nyaya and Vaiseshika darshanas which were merged historically. Sankhya also deals with the fundamental categories (as they arise in the space of mind) and therefore has some correspondence with Vaiseshika (in the physical world).<ref>Prabhu, C. S. R. (2014) ''The Physics of Vaiseshika'' Tirupati: Sri Venkateswara Vedic University.</ref>

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[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]'s physical worldview comprises of the fundamental entities (Matter, Energy, Space and Time), their interactions through various forces (gravitation, electricity, magnetism, etc.), various types of motion in various states of matter.

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Vaiseshika models the physical world in terms of the eternal atoms as the ultimate building blocks of the Universe - Atomic theory which continued till 18th century. While Nyaya concerns itself with epistemology or the earls of acquisition of valid knowledge, Vaiseshika concerns itself with the ontological aspects- or the constituents of the Universe itself. This is the fundamental difference between Nyaya and Vaiseshika darshanas which were merged historically. Sankhya also deals with the fundamental categories (as they arise in the space of mind) and therefore has some correspondence with Vaiseshika (in the physical world).<ref>Prabhu, C. S. R. (2014) ''The Physics of Vaiseshika'' Tirupati: Sri Venkateswara Vedic University.</ref>

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In Vaiseshika Darshana, Visesha Padarthas were described specially and specifically. Hence it is called Vaiseshika Darshana. Maharshi Kanada, the author of Vaiseshika Darshana, describes six Padarthas namely, <blockquote>धर्मविशेष प्रसूतात् द्रव्यगुणकर्मसामान्य विशेषसमवायानां पदार्थानां साधर्म्यवैधर्म्याभ्यां तत्त्वज्ञानान्निःश्रेयसम् । वैशेषिक-१,१.४ ।

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dharmaviśēṣa prasūtāt dravyaguṇakarmasāmānya viśēṣasamavāyānāṁ padārthānāṁ sādharmyavaidharmyābhyāṁ tattvajñānānniḥśrēyasam | vaiśēṣika-1,1.4 |</blockquote>

[[Dravya (द्रव्यम्)|Dravya]] (Substance), Guna (Attribute or Quality), Karma (Action), Samanya (Generality), Visesha (Particularity), Samavaya (Inherence) are the six padarthas whose knowledge leads to [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]].<ref name=":1" />

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Padarthas are classified into Bhava (positive entities) and Abhava (negative entities) in Vaiseshika. A brief introduction each of the six categories is given below.

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[[File:Summary of Padarthas in Nyaya Vaiseshika.png|right|frameless|494x494px|Enumeration of Nyaya-Vaiseshika Padarthas]]

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All knowledge necessarily points to an object of knowledge and is called a padartha. Padarthas are classified into Bhava (being, positive entities) and Abhava (non-being, negative entities) in Vaiseshika. Six categories come under bhava and the seventh is abhava. The seven categories enumerated in Vaisesika sutras are subsumed under the 4th category of (objects of cognition) prameya by later thinkers like Kesava Misra as seen from his Tarkabhasa and is presented in the adjacent table.<ref>Rejita, C. (2015) ''The Nature of Body and Soul in Nyaya Philosophy.'' University of Kerala, Thiruvanantapuram (Chap. 2, p.99)</ref>

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A brief introduction each of the six categories is given below.

=== द्रव्याणि ॥ Dravya - Substance ===

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'''Vaiseshika darshana defines nine Dravyas or Substances.''' They are causal in nature, hence called Karana Dravyas. Karya Dravyas are innumerable effect substances, produced by the combinations of Karana dravyas.

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'''Vaiseshika darshana defines nine Dravyas or Substances.''' They are causal in nature, hence called Karana Dravyas. Karya Dravyas are innumerable effect substances, produced by the combinations of Karana dravyas. These nine dravyas include material as well as spiritual substances. The Vaisesika philosophy is pluralistic and realistic but not materialistic since it admits spiritual substances (Atman).

* पृथिव्यापस्तेजो वायुराकाशं कालो दिगात्मा मन इति द्रव्याणि । वैशेषिक-१,१.५ । pr̥thivyāpastējō vāyurākāśaṁ kālō digātmā mana iti dravyāṇi | vaiśēṣika-1,1.5 |<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Vaiseshika Sutras]</ref>

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* The first five are the [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchabhutas]] (the five elements), Dik (direction), Kala (time) take care of spatial dimensions. Atman and Manas give life to organisms.

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* The first five are the [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchabhutas]] (the five elements), Dik (direction), [[Kala (कालः)|Kala]] (time) take care of spatial dimensions. Atman and Manas give life to organisms.

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* Akasha, Dik, Kala and Atman are all-pervading and eternal. Atoms, Manas and Atman are infinite in number (hence Vaiseshika is pluralistic). Akasha, Dik and Kala are one each.<ref name=":10">https://egyankosh.ac.in/bitstream/123456789/34659/1/Unit-1.pdf</ref>

* Causal substances are considered to be independent and permanent.

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* Dravya or substance is defined as the substratum where actions and qualities subsist.

* Knowledge of Dravya and others leads to Abhyudaya and [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]].

=== गुणाः ॥ Gunas - Qualities ===

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'''Guna or quality/attribute are seventeen in number as enumerated by Maharshi Kanada.''' [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas or Qualities]] is a unique characteristic dependent on the substance or dravya. It cannot exist independently. Quality cannot possess another quality. It is inherent and static in the substance and cannot be separated, just as sweetness can never be separated from sugar as long as sugar exists.

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'''Guna or quality/attribute are seventeen in number as enumerated by Maharshi Kanada.''' [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas or Qualities]] is a unique characteristic dependent on the substance or dravya. It cannot exist independently. Quality cannot possess another quality. A quality, therefore, is different from both substance and action. It is inherent and static in the substance and cannot be separated, just as sweetness can never be separated from sugar as long as sugar exists. The qualities are therefore called objective entities. They are not necessarily eternal. They include both material and mental qualities.

* रुपरसगन्धस्पर्शाः संख्याः परिमाणानि पृथक्त्वं संयोगविभागौ परत्वापरत्वे बुद्धयः सुखदुःखे इच्छाद्वेषौ प्रयत्नाश्च गुणाः । वैशेषिक-१,१.६ । ruparasagandhasparśāḥ saṁkhyāḥ parimāṇāni pr̥thaktvaṁ saṁyōgavibhāgau paratvāparatvē buddhayaḥ sukhaduḥkhē icchādvēṣau prayatnāśca guṇāḥ | vaiśēṣika-1,1.6 |<ref name=":5" />

* Rūpa (Colour), Rasa (Taste), Gandha (Smell), Sparśa (Touch), Saṅkhyā (Number), Parimāṇa (Dimension), Pṛthakatva (Distinctiveness), Saṃyoga (Conjunction), Vibhāga (Disjunction), Paratva (Priority), Aparatva (Posteriority), Buddhi (Knowledge), Sukha (Pleasure), Dukha (Pain), Icchā (Desire), Dveṣa (Aversion), Prayatna (Effort) are Gunas.

* Prasatapada, the 4th century scholar who greatly elaborated on Vaisesika Sutra, added seven more, namely, Gurutva (heaviness); Dravatva (fluidity); Sneha (softness, stickiness or viscidity); Dharma (merit or virtue); Adharma (demerit or non-virtue); Samskara (tendency, trait, habit); Shabda (sound or signal).<ref name=":7">https://www.academia.edu/35628324/Vai%C5%9Besika_Darshana_The_Vedic_Atomic_Theory</ref>

* Ayurveda Acharya Charaka added 17 gunas to gurutva, dravatva and Sneha, making the Qualities as 20 which are most important in practical Ayurveda.

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* Smell is the quality of earth; taste of water; color of fire; touch of air; and sound of ether. Cognition, pleasure, pain, desire, aversion, volition are the mental qualities which inhere in the self.<ref name=":10" />

=== कर्माणि॥ Karmas - Actions ===

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Recognizing [[Karma (कर्म)|Karma]] or action as a category of reality was a special feature of Vaisesika philosophy. Like the quality or guna, Karma or action also cannot exist on its own. It can exist only in relation to a substance or dravya. However, there is a difference, while quality is a static property of dravya, action is a dynamic property. '''Maharshi Kanada recognized only five types of actions.''' They are,

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Recognizing [[Karma (कर्म)|Karma]] or action as a category of reality was a special feature of Vaisesika philosophy. Like the quality or guna, Karma or action belongs to and inheres in a substance and also cannot exist on its own. It can exist only in relation to a substance or dravya. However, there is a difference, while quality is a static property of dravya, action is a dynamic and transient property. Unlike a quality, an action is the cause of conjunction and disjunction. '''Maharshi Kanada recognized only five types of actions.''' They are,

* उत्क्षेपणमवक्षेपणं आकुञ्चनं प्रसारणं गमनमिति कर्माणि । वैशेषिक-१,१.७ । utkṣēpaṇamavakṣēpaṇaṁ ākuñcanaṁ prasāraṇaṁ gamanamiti karmāṇi | vaiśēṣika-1,1.7 |<ref name=":5" />

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|Samanya

|Generality

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|

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|Samanya indicates Jati or race. Gotva or cowness in all cows is identical, it is nitya and indestructible.

−

|

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|Samanya indicates the increase in Dosha, Dhatu, Mala and its utility in the maintenance of normal health. Samanya is of three types - Dravya, Guna and Karma Samanya.

|-

|Vishesha

|Particularity

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|

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|Particularity resides in the atoms of Prthvi, Jala, Teja and Vayu, Akasha, Kala, Dik, Atma, Manas.

−

|

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|Atulya visesha is one that distinguishes a thing from the other. Visesha is the cause for diminution or decrease. The objects which do not act similarly are distinguished from each other.

|-

|Dravya

|Matter /Substance

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|~~Only~~ Karana Dravya

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|Karana Dravya alone are dravyas

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|Karya and Karana Dravyas, Bhavamishra states, ' that which is aashraya to Rasa, Guna, Virya, Vipaaka and Prabhava is called Dravya.

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|Karya and Karana Dravyas are both dravyas. Bhavamishra states, - that which is aashraya to Rasa, Guna, Virya, Vipaaka and Prabhava is called Dravya.

|-

|Guna

|Property, Quality or trait

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|

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|Gunas are characteristic of the dravya/substance in a peripheral view.

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|

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|Gunas are described based on their efficiency or influence on the human body. Sushruta states that gunas of various dravyas are inferred through their actions after consuming them, i.e., Dravyas - hence an internal view.

|-

|Karma

|Action

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|

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|Action is of the nature of motion or movement. Five types of action - Utkshepana, Apakshepana, Akunchana, Prasarana, and Gamana.

−

|

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|Karma here is three-fold: 1. Causative factor for samyoga-vibhaga action or movement 2. Karma related to pravrtti 3. Karma related to treatment

|-

|Samavaya

|Inherence

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|

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|Samavaya is the inseparable relation between dravyas and their attributes.

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|

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|Ayurveda accepts the same view as Vaiseshika. The concomitance between the part and whole, guna and karma with dravya is eternal and cannot be separated under any circumstance.

|}

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=== ~~Dravyas As per~~ Ayurveda ===

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=== Padarthas in Ayurveda ===

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According to Ayurveda, all dravyas in the universe and the body is Panchabhoutika, i.e., originates or made up of the Panchabhutas. The Doshas, Malas etc., and the organs are all Paanchabhoutika. All dravyas have a specific composition of panchamahabhuta with an appropriate combination and separation (samyoga and vibhaga). There is a dominance of a particular mahabhuta. This defines them as akashiya (akasha dominant), vayavya (vayu dominant), agneya (agni dominant), apya (apa dominant) and parthiva (prithvi dominant).<ref name=":1" /><ref name=":9">https://www.carakasamhitaonline.com/index.php?title=Dravya#cite_note-Susruta-3</ref>

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[[File:Ayurveda Dravyas.png|right|frameless|433x433px|Classification of Dravyas in Ayurveda]]

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'''Dravyas''': Dravya is that in which both Guna and Karma exist with invariable concomitance and is the ultimate cause for Karya according to Acharya Charaka.<blockquote>यत्राश्रिताः कर्मगुणाः कारणं समवायि यत् । तद्रव्यं – yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat | tadravyaṁ – Char. Samh. 1</blockquote>Acharya Sushruta strengthens this view stating -<blockquote>द्रव्य लक्षणं तु क्रिया गुणवत् समवायी कारणम् ॥ dravya lakṣaṇaṁ tu kriyā guṇavat samavāyī kāraṇam ||</blockquote>According to Ayurveda, all dravyas in the universe and the body is Panchabhoutika, i.e., originates or made up of the Panchabhutas. The Doshas, Malas etc., and the organs are all Paanchabhoutika. All dravyas have a specific composition of panchamahabhuta with an appropriate combination and separation (samyoga and vibhaga). There is a dominance of a particular mahabhuta. This defines them as akashiya (akasha dominant), vayavya (vayu dominant), agneya (agni dominant), apya (apa dominant) and parthiva (prithvi dominant).<ref name=":1" /><ref name=":9">[https://www.carakasamhitaonline.com/index.php?title=Dravya#cite_note-Susruta-3 M.K. Bhojani, Rani Durga, Ankur kumar Tanwar, "Dravya" in Charak Samhita New Edition, ed.by Y.S. Deole, page 230, (Jamnagar:CSRTSDC,2020), https://www.carakasamhitaonline.com/index.php?title=Dravya&oldid=44626 (accessed November 9, 2024).]</ref>

Dravyas are divided into two viz., Ahara and Aushadha Dravyas. They both have six tastes, viz, madhura, amla, lavana, katu, tikta and kashaya. Dravyas have gunas also; accompanied with the gunas Dravyas act on the body accordingly.<ref name=":9" />

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'''Gunas''': Charaka states <blockquote>समवायीतु निश्चेष्टः कारणं गुणः । samavāyītu niścēṣṭaḥ kāraṇaṁ guṇaḥ | (Char. Samh. 1/51) </blockquote>Guna is based on Dravya and depends on it. Dravya and Guna have the Adhara-Adheya, ashraya-ashrayee relationship. Since Guna reveals the significance of Dravya, it is called Viseshana. Guna depends on dravya, and reveals its speciality, thus it is Gaouna or secondary.

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A total of 41 gunas are explained in Ayurveda. They are classified under the following headings [Cha.Sa.Sutra Sthana 1/49]<ref>Y.S. Deole, E.G. Aneesh, "Guna" in Charak Samhita New Edition, ed.by G. Basisht, page 152, (Jamnagar:CSRTSDC,2020), <nowiki>https://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Guna&oldid=44627</nowiki> (accessed November 9, 2024).</ref>

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* Physical properties (sharira guna): These are 20 in number. They are termed as Śārīrika Guṇas or Gurvādi Guṇas (Biological Qualities) and they form the main group of qualities in the action of drugs. All these are useful in the treatment as well as for protection of health.

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{| class="wikitable"

+

|S. No

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|Quality

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|Biological Action

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|-

+

|1.

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|Guru (Heavy)

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|Bṛṃhaṇa (Nourishing)

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|-

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|2.

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|Laghu (Light)

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|Laṅghana (Reducing)

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|-

+

|3.

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|Manda (Dull)

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|Śamana (Pacifying)

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|-

+

|4.

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|Tīkṣṇa (Sharp)

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|Śodhana (Purifying)

+

|-

+

|5.

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|Śīta (Cold)

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|Stambhana (Coagulating)

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|-

+

|6.

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|Uṣṇa (Hot)

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|Svedana (Sweat causing)

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|-

+

|7.

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|Snigdha (Unctuous)

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|Kledana (Soaking)

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|-

+

|8.

+

|Rūksa (Dry)

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|Śoṣaṇa (Dehydrating)

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|-

+

|9.

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|Ślakṣṇa (Smooth)

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|Ropana (Healing)

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|-

+

|10.

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|Khara (Rough)

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|Lekhana (Scarifying)

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|-

+

|11.

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|Sāndra (Viscid)

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|Prasādana (Supplementing)

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|-

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|12.

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|Drava (Liquid)

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|Viloḍana (Stirring)

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|-

+

|13.

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|Mṛdu (Soft)

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|Ślathana (Loosening)

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|-

+

|14.

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|Kaṭhina (Hard)

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|Dṛḍhī-karaṇa (Hardening)

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|-

+

|15.

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|Sthira (Stable)

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|Dhāraṇa (Stabilizing)

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|-

+

|16.

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|Sara (Flowing)

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|Preraṇa (Mobilizing)

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|-

+

|17.

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|Sūkṣma (Subtle)

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|VIvaraṇa (Penetrating)

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|-

+

|18.

+

|Sthūla (Gross)

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|Saṃvaraṇa (Obstructing)

+

|-

+

|19.

+

|Viśada (Clear)

+

|Ślathana (Clarifying)

+

|-

+

|20.

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|Picchila (Sticky)

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|Lepana (Smearing)

+

|}

+

* General properties (samanya gunas): These are 10 in number. They are also called Parādi-Guṇas (Para-pharmacological qualities). They modify the action of Gurvādi Guṇas.

+

{| class="wikitable"

+

|S.No

+

|Quality

+

|Description

+

|-

+

|1.

+

|Paratva (Priority)

+

|Conducive to success of treatment compared to another drug/patient in terms of Deśa (geographical area), Kāla (season), Pāka (processing), Vīrya (Potency), Māna (quantity), Vayas (period), Rasa (taste), etc.

+

|-

+

|2.

+

|Aparatva (Posteriority)

+

|inferior for treatment compared to another drug/patient in above parameters.

+

|-

+

|3.

+

|Yukti (Application)

+

|proper and planned application of drug; processing, combination of drugs

+

|-

+

|4.

+

|Saṅkhyā (Number)

+

|all aspects involving number such as dose, frequency, quantity, etc.

+

|-

+

|5.

+

|Saṃyoga (Conjunction)

+

|combination of medicines may modify their action compared to individual

+

|-

+

|6.

+

|Vibhāga (Disjunction/Division)

+

|medicines in divided dose or divided ingredients can alter its action

+

|-

+

|7.

+

|Pṛthakatva (Distinctiveness)

+

|medicines sometimes need separate administration for optimum results

+

|-

+

|8.

+

|Parimāṇa (Measurement)

+

|dose of medicine, quantity of different materials like enema liquid, size of surgical incision, etc.

+

|-

+

|9.

+

|Saṃskāra (Pharmaceutical modification)

+

|modifying qualities of a drug through various processes

+

|-

+

|10.

+

|Abhyāsa (Practice)

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|inducing a habit through continuous use of a food/drug - this can alter the action of medicine in the body. E.g. drug resistance by continuous intake of a particular medicine

+

|}

+

* Spiritual properties (atma gunas): These are 06 in number. They are qualities specific to Atman only.

+

{| class="wikitable"

+

|S.No

+

|Quality

+

|Description

+

|-

+

|1.

+

|Buddhi (Cognitive knowledge)

+

|Any feature is validated when recognized by the Ātman through the Mind. Though cognition (e.g. this is a bird) happens with the help of the mind, it is completed only when Ātman recognizes it. Hence cognition is ultimately attributed to Ātman.

+

|-

+

|2.

+

|Sukha (Pleasure)

+

|A feeling of agreeability and happiness when a desire is achieved. The association of the sense organs with the desired object, internally recognized by the mind and ultimately by Atman, qualified by Dharma, brings about a happy state.

+

|-

+

|3.

+

|Dukha (Pain)

+

|Universally recognized by all, Dukha is the opposite of Sukha, a feeling of disagreeability and unhappiness characterized by the association of sense organs with an undesirable object, qualified by Adharma.

+

|-

+

|4.

+

|Icchā (Desire)

+

|Synonym of Kama, it is the intense longing for a particular object, leads to Sukha when achieved and Dukha when not achieved. It is eight fold - Kama, Abhilasha, Raga, Sankalpa, Karunya, Vairagyam, Upadha, Bhavam.

+

|-

+

|5.

+

|Dveṣa (Aversion)

+

|It is typically a particular displeasure towards an object, characterized by negative feeling most notably a burning sensation, and happens subsequent to pain.

+

|-

+

|6.

+

|Prayatna (Effort)

+

|It involves the initiation of action.

+

|}

+

* Properties of objects of senses (indriyartha/vishishta guna): These are 05 in number. They are the innate qualities of the Panchabhutas.

+

** Śabda (Sound)

+

** Sparśa (Touch)

+

** Rūpa (Colour)

+

** Rasa (Taste)

+

** Gandha (Smell)

+

Features of gunas can be summarized as

+

# Guna depends on dravya

+

# It does not contain other gunas and karma

+

# By itself it is not in a form of action

+

# It produces other similar gunas

+

# It is not related to Samyoga (conjunction) and Vibhaga (disjunction)

+

# A padartha which possesses the gunatva jati is called Guna

+

'''Action''': [[Karma (कर्म)|Karma]] (action) resides in the substratum dravya, with samavaya relationship. [Cha.Sa.Sutra Sthana 1/52] It is devoid of gunas and is the independent cause for conjunction and disjunction at a time. It does not require any other factor.<ref name=":1" />

+

Karma is broadly classified in two types:

+

# Adhyatmika or Paralaukika karma denoting those deeds having metaphysical or invisible effect. They include dharmik activities such as yajna, homa, bali, dana etc.

+

# Laukika karma denoting the deeds having a physical or visible effect. Ut-kṣepaṇa (Upward movement), Ava-kṣepaṇa (Downward movement), Ākuñcana (Contraction or flexion), Prasāraṇa (Expansion or extension), Gamana (Other movements like bhramana, rechana etc)

+

Karma in Ayurveda is three fold.<ref name=":1" />

+

# '''Causative factor for samyoga-vibhaga action or movement''': Here karma is further of two types- Effort which is cause of action (eg: When Atman combines with Raja and Tamas the process of evolution begins) and Action as the cause for conjunction and disjunction (conjunction of Atman, Manas, Indriya and Object is required for the process of cognition to take place else it does not occur)

+

# '''Karma related to Pravrtti''': Beginning of treatment is Pravrtti. The four limbs of treatment include the assemblage of Vaidya, Dravya, Upasthata, and Rogi which gives rise to Pravrtti.

+

# '''Karma related to treatment:''' Treatment is otherwise called Karma or Kriya. Based on this the living body is called Karma Purusha, as he is the seat of all actions.

+

'''सामान्यम् ॥ Samanya''': The padartha which causes growth or increase of every thing at all times in bhavapadarthas such as Dravya, Guna and Karma is called Samanya. It brings about oneness or ekatva. Samanya is tulyarthatha or equivalence.<blockquote>सर्वदा सर्व भवानां सामान्यं वृद्धि कारणम् ॥ सामान्यं एकत्वकरम् । तुलयार्थताहि सामान्यम् ॥ sarvadā sarva bhavānāṁ sāmānyaṁ vr̥ddhi kāraṇam || sāmānyaṁ ēkatvakaram | tulayārthatāhi sāmānyam || (Char. Sutr. Sthan. 1.44-45)</blockquote>Samanya is three-fold.

+

# '''Dravya samanyata''' - If both substances are identical (similar) in nature is causes for the increase (sajatiya dravya). Mamsa dhatu of an individual is identical to that of animal meat. Hence the intake of meat increases Mamsa dhatu. Generic concomitance causes for growth in the Bhavapadarthas like Dravya, Guna and Karma always.

+

# '''Guna samanyata''' - Because of oneness in nature Samanya causes increase. Even though the dravyas are not identical, due to oneness of the their attributes, Doshas, Dhatus and Malas increase.

+

# '''Karma samanyata''' - If the increase is due to any action it is called karma samanya. Sitting for long hours increases Sthira guna or Kapha, hence kapha in the body increases. Swimming and jumping increases Chala guna or Vata, as a result bodily vata increases.

+

'''विशेष ॥ Visesha''': Samanya and visesha are fundamental principles in Ayurveda. Manifestation, alleviation of the diseases and for maintenance of health, the distinctness of dravya, guna and karma are all based on visesha padartha only. Viseshatva means atulyartharva (unequivalence) in Ayurveda. Ex - Body becomes plump because of Mamsa and thin because of Vata. So mamsa is distinct from Vata.<ref name=":1" /><blockquote>ह्रास हेतुर्विशेषश्च। विशेषस्तु पृथक्त्वकृत्। विशेषस्तु विपर्ययः॥ hrāsa hēturviśēṣaśca| viśēṣastu pr̥thaktvakr̥t| viśēṣastu viparyayaḥ|| (Char. Sutr. Stana. 1.44-45)</blockquote>Features of Visesha

+

* Visesha causes dimunition.

+

* It distinguishes one from the other (thus contrary to Samanya)

+

* Exists in every object in inherent manner (samavayi relation)

+

* It is devoid of race

+

* Cause for dimunition in all the bhavapadarthas - dravya, guna and karma.

+

Like samanya, visesha is also three-fold. Dravya, guna and karma visesha.

+

'''समवायः ॥ Samavaya''': According to Tarkasangraha, inseparable concomitance or samavaya is an eternal relationship. The relation between a part and the whole (Avayava and Avayavi), quantity and qualified (guna and guni), motion and the moving object (kriya and kriyavanta), race/jati and individual (jati and vyakti) is called samavaya sambandha.<ref name=":1" />

== References ==

[[Category:Darshanas]]

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