Changes

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

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

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 ।

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 ।

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

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" />

  [[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" />

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

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

=== द्रव्याणि ॥ Dravya - Substance ===

=== द्रव्याणि ॥ Dravya - Substance ===

* 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.

* 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.

* Causal substances are considered to be independent and permanent.

* Causal substances are considered to be independent and permanent.

=== गुणाः ॥ Gunas - Qualities ===

=== गुणाः ॥ Gunas - 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" />

* 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.

* 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 (viscidity); Dharma (merit or virtue); Adharma (demerit or non-virtue); Samskara (tendency); Shabda (sound).<ref name=":7">https://www.academia.edu/35628324/Vai%C5%9Besika_Darshana_The_Vedic_Atomic_Theory</ref>

* 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.

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

=== सामान्यम् ॥ Samanya - Generality ===

=== सामान्यम् ॥ Samanya - Generality ===

* सामान्यविशेष इति बुद्ध्यपेक्षम् । वैशेषिक-१,२.३ । भावोऽनुवृत्तेरेव हेतुत्वात् सामान्यमेव । वैशेषिक-१,२.४। sāmānyaviśēṣa iti buddhyapēkṣam | vaiśēṣika-1,2.3 | bhāvō’nuvr̥ttērēva hētutvāt sāmānyamēva | vaiśēṣika-1,2.4|<ref name=":5" />

* सामान्यविशेष इति बुद्ध्यपेक्षम् । वैशेषिक-१,२.३ । भावोऽनुवृत्तेरेव हेतुत्वात् सामान्यमेव । वैशेषिक-१,२.४। sāmānyaviśēṣa iti buddhyapēkṣam | vaiśēṣika-1,2.3 | bhāvō’nuvr̥ttērēva hētutvāt sāmānyamēva | vaiśēṣika-1,2.4|<ref name=":5" />

* Generality (सामान्यम्) and Particularity (विशेष) are dependent on buddhi (intellect) and are relative to understanding.  

* Generality (सामान्यम्) and Particularity (विशेष) are dependent on buddhi (intellect) and are relative to understanding. Existence is a general term as it is the cause for a thing from the beginning and proved by inference from the Vaiseshika sutra 1.2.4.<ref name=":8" />

* नित्यं एकम् अनेकानुगतं सामान्यम् । nityaṁ ēkam anēkānugataṁ sāmānyam | (Tarka Sangraha) According to Tarka Sangraha, Samanya is ''nitya (eternal)'' and ''one'' (characteristic) ''which resides in many'', eg., ghatatva (potness) patatva, gotva (cowness), manushyatva (humanness).<ref name=":8">Kovvuri, Ramachandra Rao (2000) ''Vaisesika Darsana of Sage Kanada'' (English Translation with Notes) Visakhapatnam: Andhra University Press</ref>

* नित्यं एकम् अनेकानुगतं सामान्यम् । nityaṁ ēkam anēkānugataṁ sāmānyam | (Tarka Sangraha) According to Tarka Sangraha, Samanya is ''nitya (eternal)'' and ''one'' (characteristic) ''which resides in many'', eg., ghatatva (potness) patatva, gotva (cowness), manushyatva (humanness).<ref name=":8">Kovvuri, Ramachandra Rao (2000) ''Vaisesika Darsana of Sage Kanada'' (English Translation with Notes) Visakhapatnam: Andhra University Press</ref>

* सामान्यं नाम समानो धर्मः । अनुवृत्ति प्रत्यय हेतुः एकमनेक समवेतं सामान्यम् ॥ sāmānyaṁ nāma samānō dharmaḥ | anuvr̥tti pratyaya hētuḥ ēkamanēka samavētaṁ sāmānyam || (Sapta Padarthi) According to Sapta Padarthi, Samanya means Samana Dharma. The causative factor for producing identical knowledge and one exists in many is called Samanya.<ref name=":8" />

* सामान्यं नाम समानो धर्मः । अनुवृत्ति प्रत्यय हेतुः एकमनेक समवेतं सामान्यम् ॥ sāmānyaṁ nāma samānō dharmaḥ | anuvr̥tti pratyaya hētuḥ ēkamanēka samavētaṁ sāmānyam || (Sapta Padarthi) According to Sapta Padarthi, Samanya means Samana Dharma. The causative factor for producing identical knowledge and one exists in many is called Samanya.<ref name=":8" />

=== विशेष ॥ Visesha - Particularity ===

=== विशेष ॥ Visesha - Particularity ===

* Existence is a general term as it is the cause for a thing from the beginning and proved by inference from the Vaiseshika sutra 1.2.4.<ref name=":8" /> Viśesa or uniqueness is also a characteristic by which a thing can be distinguished from other things. Generality and uniqueness are conceptually opposite to each other, but both are required to identify things. Since all things exist, their existence is a general characteristic.<ref name=":7" />

* Viśesa or uniqueness is also a characteristic by which a thing can be distinguished from other things. Generality and uniqueness are conceptually opposite to each other, but both are required to identify things. Since all things exist, their existence is a general characteristic.<ref name=":7" />

* नित्यद्रव्यवृत्तयो विशेषास्त्वनन्ता एव॥ nityadravyavr̥ttayō viśēṣāstvanantā ēva|| (Tarka Sangraha) It states that uniqueness or particularity which resides in eternal innumerable things is called visesha.

* नित्यद्रव्यवृत्तयो विशेषास्त्वनन्ता एव॥ nityadravyavr̥ttayō viśēṣāstvanantā ēva|| (Tarka Sangraha) It states that uniqueness or particularity which resides in eternal innumerable things is called visesha.

* नित्यद्रव्यवृत्तयो व्यावर्तका विशेषाः॥ nityadravyavr̥ttayō vyāvartakā viśēṣāḥ|| Visesha, according to Tarka Sangraha distinguishes a thing from the others (व्यावर्तका). Discrimination is the cause of inference of distinction from others. Particularity exists in the atoms or ''aṇus (अणु)'' of Prthvi, Jala, Tejas, Vayu and in the nitya dravayas like Akasha, Kala, Dik, Atma and Manas. Vaiseshika derives its name because of the invention of Visesha Padartha.<ref name=":1" />

* नित्यद्रव्यवृत्तयो व्यावर्तका विशेषाः॥ nityadravyavr̥ttayō vyāvartakā viśēṣāḥ|| Visesha, according to Tarka Sangraha distinguishes a thing from the others (व्यावर्तका). Discrimination is the cause of inference of distinction from others. Particularity exists in the atoms or ''aṇus (अणु)'' of Prthvi, Jala, Tejas, Vayu and in the nitya dravayas like Akasha, Kala, Dik, Atma and Manas. Vaiseshika derives its name because of the invention of Visesha Padartha.<ref name=":1" />

* इहेदमिति यतः कार्यकारणयोः स समवायः । वैशेषिक-७,२.२६ । ihēdamiti yataḥ kāryakāraṇayōḥ sa samavāyaḥ | vaiśēṣika-7,2.26 |<ref name=":5" />

* इहेदमिति यतः कार्यकारणयोः स समवायः । वैशेषिक-७,२.२६ । ihēdamiti yataḥ kāryakāraṇayōḥ sa samavāyaḥ | vaiśēṣika-7,2.26 |<ref name=":5" />

* Maharshi Kanada defined inherence as the relationship between the cause and its effects whereby the one is cognized as residing in the other. Thus when the relation is withdrawn, both the things cease to exist.

* Maharshi Kanada defined inherence as the relationship between the cause and its effects whereby the one is cognized as residing in the other. Thus when the relation is withdrawn, both the things cease to exist.

* Samāvāya or inherence is a key concept of Maharshi Kanada which etymologically means an 'intimate union' between two things which are rendered inseparable so that they cannot be separated without themselves being destroyed.

* Samāvāya or inherence is a key concept of Maharshi Kanada which etymologically means an 'intimate union' between two things which are rendered inseparable so that they cannot be separated without themselves being destroyed.<ref name=":7" />

* The relation which binds a substance and its qualities, a whole and its parts, motion, and the object in motion, individual and universe, cause and effect, is that of Samāvāya or inherence. Inherence is distinguished from conjunction that the two things conjoined can be separated apart.

* The relation which binds a substance and its qualities, a whole and its parts, motion, and the object in motion, individual and universe, cause and effect, is that of Samāvāya or inherence. Inherence is distinguished from conjunction that the two things conjoined can be separated apart.

* Inherence is found to exist in five places:- Quality inherent in substance Movement inherent in substance Universal or class inherent in the individuals of substance, quality or movement  Particularity inherent in eternal substances.  Avayavin (whole) inherent in parts

* Inherence is found to exist in five places:- <ref name=":7" />

** Quality is inherent in a substance

** Movement is inherent in a substance

** Universal or class is inherent in the individuals of substance, quality or movement   

** Particularity is inherent in eternal substances.   

** Avayavin (whole) is inherent in parts  

* Like generality and uniqueness, inherence is also the product of intellect (buddhi-apeksam)

* Like generality and uniqueness, inherence is also the product of intellect (buddhi-apeksam)

=== अभावः ॥ Abhava - Negation ===

=== अभावः ॥ Abhava - Negation ===

The Vaisesika believes that that object exists independently and knowledge about the object is not the object itself, it is different from the object known. Similarly, knowledge of negation points to an object which is negated, and is different from that object. For example, non-existence of a jar before its creation or after its destruction is reality and that reality is abhava. Like other realities, the negative reality abhava is also produces knowledge. According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.  

The Vaisesika believes that an object exists independently and knowledge about the object is not the object itself, it is different from the object known. Similarly, knowledge of negation points to an object which is negated, and is different from that object. For example, non-existence of a jar before its creation or after its destruction is reality and that reality is abhava. Like other realities, the negative reality abhava is also produces knowledge.<ref name=":7" /> According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.  

# Pragabhava - Prior Non-existence, i.e., absence before something comes into existence

# Pragabhava - Prior Non-existence, i.e., absence before something comes into existence

# Atyanta Abhava - Eternal non-existence, i.e., something that never exists

# Atyanta Abhava - Eternal non-existence, i.e., something that never exists

# Anyonya Abhava - Mutual non-existence. Absence depending on another.  

# Anyonya Abhava - Mutual non-existence. Absence depending on another.  

== षड्पदार्थाः ॥ Six Categories as per Ayurveda ==

== षड्पदार्थाः ॥ Six Categories as per Ayurveda ==

Padartha refers to the fundamental categories or entities of words that convey meaning. Padartha holds a central role in Ayurveda, being considered the cause for various activities, especially in dhatusamya (maintaining the equilibrium of bodily components) and preserving health. As mentioned in Charak Samhita, Padartha serves as the foundation on which the entire rationale of Ayurvedic treatment is built and executed.<ref name=":3" />

Padartha refers to the fundamental categories or entities of words that convey meaning. Padartha holds a central role in Ayurveda, being considered the cause for various activities, especially in dhatusamya (maintaining the equilibrium of bodily components) and preserving health. As mentioned in Charak Samhita, Padartha serves as the foundation on which the entire rationale of Ayurvedic treatment is built and executed.<ref name=":3" /> Amongst the various schools of Indian Philosophies, the Vaiseshika Darshana enjoys a place of pride as it has contributed a lot to the formation and enrichment of the Ayurveda code of health maintenance and eradication of disease.

Amongst the various schools of Indian Philosophies, the Vaiseshika Darshana enjoys a place of pride as it has contributed a lot to the formation and enrichment of the Ayurveda code of health maintenance and eradication of disease. The six categories of Vaisheshika termed as six causative factors in Ayurveda form the base of Ayurvedic diagnosis and treatment. The diet and medicine are categorized under the Dravya (Substance) which is the abode of the Guna (Quality/Attribute) and Karma (Action). The selection of the substances in the form of diet and medicine depends on the quality they possess. This is indeed the base of its action. The potency of a drug depends on the quality it possesses. The other three categories of the Samanya (Similitude/Generality), Vishesha (Distinctiveness/Peculiarity) and Samavaya (Inherence) helps in the choice of diet and medicine. The Samanya (Similitude/Generality) and Vishesha (Distinctiveness/Peculiarity) are the cause of increase and decrease of entities respectively. The judicious combination of the Samanya and Vishesha maintain the homogeneity of the body. Similarly in the treatment also, the depleted entities are nourished by the intake of the substances that increase the depleted while the increased entities are controlled by the use of Vishesha. The use of oil in the management of Vata is based on the concept of Vishesha as the oil is unctuous which pacifies the dry Vata. The gain in the weight of body is due to the Kapha while the loss of weight symbolizes the increase in Vata. In the case of dehydration, the lost water is replenished by the intravenous fluids which are an excellent example of the Samanya.<ref>Dadu, Vaibhav. ''Philosophical Tenets of Vaiseshika and the Fundamentals of Ayurveda.'' World Journal of Pharmaceutical Research. Vol 5, 2;521-529 (2016)</ref>

The six categories of Vaisheshika (excluding Abhava) termed as six causative factors in Ayurveda form the base of Ayurvedic diagnosis and treatment. The diet and medicine are categorized under the Dravya (Substance) which is the abode of the Guna (Quality/Attribute) and Karma (Action). The selection of the substances in the form of diet and medicine depends on the quality they possess. This is indeed the base of its action. The potency of a drug depends on the quality it possesses. The other three categories of the Samanya (Similitude/Generality), Vishesha (Distinctiveness/Peculiarity) and Samavaya (Inherence) helps in the choice of diet and medicine. The Samanya (Similitude/Generality) and Vishesha (Distinctiveness/Peculiarity) are the cause of increase and decrease of entities respectively. The judicious combination of the Samanya and Vishesha maintain the homogeneity of the body. Similarly in the treatment also, the depleted entities are nourished by the intake of the substances that increase the depleted while the increased entities are controlled by the use of Vishesha. The use of oil in the management of Vata is based on the concept of Vishesha as the oil is unctuous which pacifies the dry Vata. The gain in the weight of body is due to the Kapha while the loss of weight symbolizes the increase in Vata. In the case of dehydration, the lost water is replenished by the intravenous fluids which are an excellent example of the Samanya.<ref>Dadu, Vaibhav. ''Philosophical Tenets of Vaiseshika and the Fundamentals of Ayurveda.'' World Journal of Pharmaceutical Research. Vol 5, 2;521-529 (2016)</ref> Shad Padarthas are useful to maintain [[Svasthya (स्वास्थ्यम्)|svasthya]] or healthy state and to cure diseases. They are the causative factors for Dhatu Vaishamya as well as saamya.

{| class="wikitable"

{| class="wikitable"

|+Ayurveda Padartha (Six ontological categories of an object)<ref name=":3">Devanand Upadhyay, B.K. Dwibedy. ''Padartha in Ayurveda: A comprehensive study of fundamental concepts and categories.'' Jour. of Ayurveda & Holistic Medicine, Vol.-XI, Issue-VIII (August 2023).</ref>

|+Ayurveda Padarthas (Six ontological categories of an object)<ref name=":3">Devanand Upadhyay, B.K. Dwibedy. ''Padartha in Ayurveda: A comprehensive study of fundamental concepts and categories.'' Jour. of Ayurveda & Holistic Medicine, Vol.-XI, Issue-VIII (August 2023).</ref>

!Padartha

!Padartha

!Contemporary term

!Contemporary term

* '''Bhati Siddha''': This category encompasses '''Samanya (universal), Vishesha (particular), and Samavaya''' '''(inherence)'''. These Padartha possess an inferential or indirect existence and cannot be physically demonstrated. They are also known as 'ashrayeePadartha,' as they depend on other factors for their existence.

* '''Bhati Siddha''': This category encompasses '''Samanya (universal), Vishesha (particular), and Samavaya''' '''(inherence)'''. These Padartha possess an inferential or indirect existence and cannot be physically demonstrated. They are also known as 'ashrayeePadartha,' as they depend on other factors for their existence.

* '''Satta Siddha''': This category includes '''Dravya (substance), Guna (quality), and Karma (action)'''. These Padartha possess a direct existence and can be proved or demonstrated. They are also known as 'ashraya Padartha,' as they form the foundation or basis for other aspects.

* '''Satta Siddha''': This category includes '''Dravya (substance), Guna (quality), and Karma (action)'''. These Padartha possess a direct existence and can be proved or demonstrated. They are also known as 'ashraya Padartha,' as they form the foundation or basis for other aspects.

Padartha are causes (karana) for the occurrence of all the types of activities, especiallyequilibrium of components (dhatusamya) or the maintenance of health. [Cha.Sa.Sutra Sthana 1/53] These padartha are the basis on which the rationale of treatment of  Ayurveda is executed and planned. Hence these are rightfully quoted as the cause of all the happenings in the universe. According to Ayurveda, it is the basis of cause-effect relationship (karya-karana bhava).[Cha.Sa.Sutra Sthana 1/137]

 

=== Importance of Padartha Vijnana in Ayurveda ===

The panchamahabhuta, medicinal plants (aushadhi dravya), components of ayu namely shareera (body), indriya (senseorgans), sattva (mind), atma (soul), their properties, actions are all one or another form of padartha. Hence are immensely important in the prevention and treatment of diseases, according to Ayurveda. [Cha.Sa.Sutra Sthana 1/26]<ref name=":2" />

 

Padarthas are the causes (karana) for the occurrence of all the types of activities, especially equilibrium of components (dhatusamya) or the maintenance of health. [Cha.Sa.Sutra Sthana 1/53] These padarthas are the basis on which the rationale of treatment of  Ayurveda is executed and planned. Hence these are rightfully quoted as the cause of all the happenings in the universe. According to Ayurveda, it is the basis of cause-effect relationship (karya-karana bhava). [Cha.Sa.Sutra Sthana 1/137]<ref name=":2" />

 

 

 

 

 

== References ==

== References ==

<references />

<references />

[[Category:Darshanas]]

[[Category:Darshanas]]