Padartha Vijnana means the science which deals with the substances in the universe, its relationship with the living being in terms of their properties, functions; methods of understanding them etc. Generally the subject Padartha Vigyan is considered as tough in the field of Ayurveda. But, it is the most useful subject than any other in Ayurveda. The topics dealt in it are the fundamental concepts of Ayurveda on which entire chikitsa stands. Understanding the elements in the universe is mandatory before studying the body. In this book, the subject matter is discussed with the help of different darśana and other shastras which are correlated with Ayurveda System. Hence this will be a good guide for the BAMS students; as it includes all the subject matters in according to the revised syllabus prescribed by NCISM, 2021. FOR MORE CONTACT THROUGH TELEGRAM CHANNEL @ayurvedonline " https://t.me/ayurvedonline ", Dr Saskhi Bhardwaj,BAMS,NDDY,MD(AYU.SAMHITA AND MAULIK SIDDHANTA,NIA,JAIPUR)

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4.  Though Ayurveda did not accept Abhāva as a Padārtha in some contexts
Caraka described about Sat and Asat (existent and non-existent) things in
the universe, where the Abhāva Padārtha is also described.
 Neither Nyaya Daršana nor Vaišesika Darśana ac cepted Abhāva as a
Padartha. As already stated latter Ācāryas who wrote commentaries,
included and described Abhāva as the Seventh Padārtha.
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6.  Abhāva is mainly of two fold viz
 1. Samsargabhāva (Absence of some thing in some thing else)
 2. Anyonyabhāva (one thing is not another thing or mutual negation)
 Some opined that Abhāva is of two fold
 1. Pratyakṣa Abhava
 2. Atindriya Abhāva.
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7. Non existence (absence) of some thing in some thing else iscalled Samsarga
Abhāva.It is further divided into three types
1. Pragbhāva (Antecedent Negation)
2. Pradhvansā bhāava (Non-existence after destruction)
3. atayantābhāava(Absolute negation or absolute non-existence in all the
three times).
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8.  Pragbhava(Antecedent Negation)
 It indicates the Past tense of negation. It has no begin ning but has an
end.
 Before the manifestation, the Karya is absent for ever.
 Hence it has no beginning but after the production of Karya this
negation ends.
 Hence it has an end.
 e.g., Before the menifestation of Ghata negation of Ghata exists for a long
time. But when once the Ghata is produced, thisnegation is destructed. Hence
this negation has an end.
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9.  Pradhvansā bhāva (Non-existence after destruction)
 The negation of an effect after its destruction is called Pradhvamsābhāva or
negation after destruction.
 This negation is produced but never ends (destructed).
 As this Abhāva is produced and has a beginning it is called Sādi, and as it is
undestructable and has no end it is called Ananta.
 The cognition of the destruction of Ghata occurs with this negation.
 E.g., Cognition of Ghatabhāva after destruction of Ghata. It indicates the non
existence in future.
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10.  Atayantābhāava(Absolute negation or absolute non-existence in all the
three times
 This type of negation exists in all the three times viz past, present and future;
having which ascertains or reflects counter correlative delimited by relation
or connection.
 It is eternal.
 They never correlate with each other. Hence it is called as absolute negation.
 E.g., Rüpa does not exist in Vāyu Bhūta. Neither in past, present nor in future rupa
does exist in Vāyu.
 With this negation the non-existence of an object is not established; but non-
correlation in between two things is proved.
 Vāyu and Rûpa are two separate Padarthas.
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11.  That which ascertains or reflects counter correlative as delimited by the
relation of identity is reciprocal or mutual negation.
 e.g. Ghata is not Pața.
 Like Atyantabhāva this has also no beginning and no ending.
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15.  The cognition of Bhāva Padārtha occurs naturally.
 Cognition of Ghata is naturaly through Ghata.
 Whereas the non-existent knowledge of Ghata is not natural, but through
Ghata only.
 Which means cognition of non-existence of Ghata depends on Ghata.
 Until and unless cognition of Ghata occurs, cognition of non-existence of
Ghata also does not arise.
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17.  Even though Abhāva is an important Padārtha in Dārśanik view, there is
no significant utility of Abhāva in Ayurveda.
1. Human body is Pañcabhautika.
 The pañcabhautika Drav yas are utilized for keeping the body in Healthy
condition and for giving treatment.
 All the Dravyas are Padarthas.
 Treatment is impossible without Dravya.
 Hence the purpose of Ayurveda also does not fulfil by Abhāva. The absence of
diseases is health and absence of health is disease.
 Either of the states mentioned above are existed for ever.
2. Ayurvedic scholars accepted Satkāryavāda.
 Hence Abhă va is not acceptd by Ayurveda as it is Asat.
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18. 3. According to Darśanas Guna is not present in the Dravyas in the first
moment of its production.
 It exists from the next moment onwards.
 But according Ayurveda the Guna exists in the Dravya from the moment of its
formation.
4. Abhāva Padārtha is an imaginary one.
 Hence there is nouse of it.
5. The cognition of non-existence of a thing happens if its cognition already
occurs.
 But without existence non existence is not there.
 Knowledge of non-existence depends on the knowledge of existence.
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