padartha nirupana.pdf

pdartha vigyana
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DrSakshi_Bhardwaj NIA,JAIPUR DEPT:MAULIK SIDDHANTA&SAMHITA

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Definition of Padārtha
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The Sanskrit word Padartha means any material substance. It
denotes any material substance.
Scientifically the meaning of Padartha is quite different.
Vijñāna means special knowledge.
So Padărtha Vi jñāna means a specialized knowledge of all
knowable objects.
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Vaiseșika and sankhya state that an object denoted by a word
(pada) is known as Padārtha.
Whatever knowable is described by a certain word.
Hence all knowable things are described by words and hence are
called Padārthas.
All the substances, their qualities, actions, species and mutual
relations and even the negation of all these are mentioned as
Padārthas.
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In Tatwa Bhasa{book for language} it is mentioned that the group
of Varnas (syl lables) is called pada.
The meaning of pada is called Padārtha.
Which explains specific meaning of a varna or group of var nas is
called as Pada.
Further, Suśruta states that the meaning of Padas in sūtra or śloka
is called Padārtha.
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Suśruta in Uttaratantra states that the meaning of one word, two
words and more than two words is called Padārtha.
Further, Suśruta states that the meaning of Padas in sūtra or śloka
is called Padārtha.
(Su/Ut64)
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Padārtha Lakṣaṇas
In Tarka dipikā it is described that nomenclature is the Padartha
Sämänya Lakṣaṇa.
Prasasta Pada mentioned three characteristic features for Padartha.
He states that the six Padarthas are having three charac teristic
features commonly, viz, (1) Astitwa (2) Abhidheyatwa (3) Jñeyatwa.
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(1) Astitwa (Existence) : Every Padārtha should have exist ence.
There is no purpose without Astitwa. So every Padārtha should
have existence.
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(2) Abhidheyatwa (Nomenclature) :Every Padārtha which exists
should have its nomenclature. It is denoted with its specif ic name only.
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(3) Jñeyatwa (Knowability) :The knowledge of every Padartha which
is existed gets through its nomenclature only. Hence knowability is
also one of the characteristic features of Padārtha.
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Classification and Number of
Padārthas
In Vaiseșika Darsana Padarthas were classified six in num ber,
(1) Dravya
(2) Guna
(3) Karma
(4) Sämänya
(5) Visesa
(6) Samavāya.
Later, in Sapta padarthi they added Abhäva as sev enth Padārtha.
Navya Nyāya Darśana also accepted the above seven as Padārthas.
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Padārthas
In the Nyaya Darśana of Gautam a total of sixteen Padārthas were
mentioned
(1) Pramāṇa (9) Nirnaya
(2) Prameya (10) Vada
(3) Samsaya (11) Jalpa
(4) Prayojana (12) Vitanda
(5) Dṛṣṭānta (13) Hetwābhāsa
(6) Siddhanta (14) Chala
(7) Avayava (15) Jāti
(8) Tarka (16) Nigrahasthana.
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Padārthas
Jaina Darśana also stated seven Padarthas.
They are entirely different from the Padarthas of Vaiseșika Darśana.
(1) Asrava
(2) Bandha
(3) Savara
(4) Nirjara
(5) Mokṣa
(6) Jiva
(7) Ajiva.
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Padārthas
According to Sānkhya Darsana the twenty five basic compo nents
(Realms) or Tatwas of the evolution are the Padārthas.
Yoga Darsana added Iswara as Padartha to the above 25,thus 26.
Vyāsa described Padārthas are two in number, viz (1) Atma Padārtha
(2) Anātma Padārtha.
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Existent or Being Padārtha (bhāva
Padārtha) and
Non-existent or Non Being (abhāva
Padārtha)
Padartha as per Caraka's View
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bhāva Padārtha & abhāva Padārtha
Caraka mentioned the Padārthas as bhāva Padārtha & abhāva Padārtha
In Tisraishaneeyadhyāya of Sūtra Sthana 11 Caraka states that there are
only two Padarthas in the universe, that are, sat and Asat.
They are also known as bhāva Padārtha( existent) & abhāva Padārtha
(non existent).
Even though Caraka mentioned the above two as Padarthas in that
particular context, he accepted Bhava Padārthas only.
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bhāva Padārtha
The Padārtha which has existence is called as Bhāva Padārtha.
Cakrapāņi while commenting on 'Bhāva' states that, "anu bhavanti sattam
anubhavantiti bhāvah" means the Padārthas which are existed and which give
some knowledge about them are called as Bhava padarthas.
Such type of Bhava Padarthas are innumerable in the universe.
Ayurveda mentions the following six, (1) Samanya (2) Vise șa (3) Dravya (4)
Guna (5) Karma and (6) Samavaya, as Bhava Padārthas.
All the other Padārthas come under these six Padarthas.
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abhāva Padārtha
Non existent or non-being. Abhāva is quite contrary to Bhava.
The Padartha which is non existent and which does not give any
knowledge is called as Abhäva.
Cakrapāņi states it as Asat Padartha.
Ayurveda did not ac cept Abhāva as a Padartha.
In Suśruta's view the Padārthas are innumerable. Ayurveda accepts
Bhava Padārthas only.
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abhāva Padārtha
Since Abhäva can not produce any Karya. Manifestation of the
diseases and treatment of the diseases can be carried out with Bhāva
Padārtha only.
Hence Abhāva Padartha is not accepted in Ayurveda.
The similar and dissmilar qualities are existed in Bhava Padartha only.
Hence Ayurveda accepts only Bhava Padārthas.
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Padārtha
In another context Ayurvedists state that the Padārthas are of Four
types,
Sātmya (Hita or whole some
Asātmya (un wholesome- Ahita)
Sajatiya (nutrients)
Vijäteeya (Emaciants).
But these are not considered as Padārthas.
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Utility and Aim of Ayurvedic
Padārtha Vijñāna
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Utility and Aim Padārtha Vijñāna
Strong foundation is important for the longevity of a house.
As such if the roots of a tree are strong, its life span also will be
increased.
Like that the entire knowledge of science depends on Moola
Siddhantas or fundamental principles only.
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Ayurvediya Padartha vijñāna is the basic knowledge of Ay urveda.
All the topics related to Darsanas are depended on Ay urvediya
Padartha Vijñāna.
The principles of treatment and other theories mentioned in
Ayurveda are also based on Padārtha Vijñā na.
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Strong foundation is important for the longevity of a house.
As such if the roots of a tree are strong, its life span also will be
increased.
Like that the entire knowledge of science depends on Moola
Siddhantas or fundamental principles only.
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According to the definition “mulena sambandhah maulikah” the things
re lated to the root is called as Moulika.
The meaning of Moola is root.
The word 'BASIC' is derived from the Greek word 'BASIO",
which means root.
Hence it is named as basic principle or Mouli ka Siddhanta.
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Without acquiring the knowledge of Ayurvediya Padartha vijñān a
person cannot get the knowledge of Ayurveda and its principles.
Knowledge of Anatomy, physiology, Biochemistry, physics,
chemistry etc., is essential to learn modern medicine.
Likewise knowledge of Ayurvediya Padārtha vijñān is most es sential
for an Ayurvedic student to understand the principles of Ayurveda.
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Ayurvediya Padartha Vijñāna gives importance not only to Ayurvedic
treatment but also to the principles: Ayurvedic Kriya Śārīra, Racanā
Śārīra, Dravya Guna, Swastha vṛtta, Rasayana Vājikaraṇa etc.
Proper methodology of examination of a patient and the dis eases are
also explained eloborately in Ayurveda.
The theories like Trdoṣa, Pañcamahābhūta, Saptadhātu,
manifestation of the diseases, the causes for Dosa vaisamya, Cikitsă
Siddhanta are de scribed eloborately in Ayurveda.
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According to the Sankhya school of thought, Kärya is born out of
Kāraṇa, Karya is not existed without Kāraṇa. Mahadādi Tatwas are
evoluted from the cause Moola Prakṛti.
According to Ayurvedic school of thought it is mentioned that Şat
Padārthas, viz, Samanya, etc are the causative factors for the disease
(Kārya). Mithyahāra Vihara is the causative factor for the vitiation of
dosas.
The effect Dhātu samya is the Karya, and it is the main purpose of
Ayurveda.
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The ideal treatment of medicine is that which when properly
administered simultaneously bring both the reduced and increased
Dhatus to their normal state by reducing the increased ones and
increasing the reduced ones.
This is depended on the Sāmanya Visesa Siddhānta of Padārtha
Vi jñāna.
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The eloborate knowledge of pramă, prameya, pramata, pramāṇa will
be possessed easily through Ayurvediya Padārtha Vijñān.
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padartha nirupana.pdf

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