easy and scientific explanation of toughest topics of Ayurvedic Anatomy. aim to explore more hidden knowledge in Ayurveda sutras or sloka. comparatively study both Ayurveda and modern medical science. the topic are explore in such a way to help in understanding both heath care professions peoples and general public.
Knowlegde is of two types Pratyaksha and Apratyaksha.
After Pratyaksha Pramana, Anumana Pramana has been explained.
Both the Asthika Darshana and Ayurveda Shastra has given importance to this Anumana Pramana.
Charvaka Darshana has not considered it as Pramana.
It is considered as a discrete means of knowledge.
snayu are rope like fibrous structures which help to binds together the mamsa, asthi & medas in joints & different structures of the body and maintain the body postures by providing weight carrying capacity.
Introduction to Ayurveda & Padartha VijnanaUmapati Baragi
As knowledge of Anatomy, Physiology, Biochemistry, Physics and Chemistry etc. are essential to learn Modern Medicine. Likewise knowledge of Ayurvediya Padartha Vijnana is most essential for an Ayurvedic student to understand the Principles of Ayurveda and its hidden treasure. Ayurvediya Padartha Vijnana is the basic knowledge of Ayurveda.
easy and scientific explanation of toughest topics of Ayurvedic Anatomy. aim to explore more hidden knowledge in Ayurveda sutras or sloka. comparatively study both Ayurveda and modern medical science. the topic are explore in such a way to help in understanding both heath care professions peoples and general public.
Knowlegde is of two types Pratyaksha and Apratyaksha.
After Pratyaksha Pramana, Anumana Pramana has been explained.
Both the Asthika Darshana and Ayurveda Shastra has given importance to this Anumana Pramana.
Charvaka Darshana has not considered it as Pramana.
It is considered as a discrete means of knowledge.
snayu are rope like fibrous structures which help to binds together the mamsa, asthi & medas in joints & different structures of the body and maintain the body postures by providing weight carrying capacity.
Introduction to Ayurveda & Padartha VijnanaUmapati Baragi
As knowledge of Anatomy, Physiology, Biochemistry, Physics and Chemistry etc. are essential to learn Modern Medicine. Likewise knowledge of Ayurvediya Padartha Vijnana is most essential for an Ayurvedic student to understand the Principles of Ayurveda and its hidden treasure. Ayurvediya Padartha Vijnana is the basic knowledge of Ayurveda.
Indian Philosophy is classified into two schools, respectively Orthodox (Astika) and Heterodox (Nastika). This slide file is detailing the Orthodox schools and their features.
Charaka Sutra Maala (Link between Adhyaya to Adhyaya ) help us to Understand the pattern of contents in Samhita.
•The pattern of adhyaayaa’s is as such that the underlying sutra (principle/ Link) is intact.
•Such link can be seen between an adhyaaya & the adhyaaya immediately next to it.
Upadhatu refers to the secondary tissues or organs in Ayurveda. They are derived from the primary tissues known as Dhatus. The Upadhatu are formed as a result of the transformation and metabolism of the Dhatus. They play important roles in various physiological functions and contribute to overall health.Each Upadhatu has its own specific functions and significance in maintaining overall health and well-being according to Ayurvedic principles.
According to the dualistic Samkhya system, the self-intelligent purusa and the nonintelligent prakriti are two distinct fundamental principles. Purusas are many but prakriti is one.
The nature of purusa is consciousness pure and simple and possesses changelessness. Prakriti is the
origin of all psychical and physical elements, is altogether devoid of consciousness and is subject to
change in the proximity of purusa. The Samkhya, to a large extent, forms the philosophical basis of
Yoga as a method of self-realization. In the Samkhya-Yog view, all psychical and physical objects
from mahat to karmendriyas are successively evolved transformations (parinama) of prakriti.
Thus, there are twenty-four categories of objects, including prakriti. The first and finest product
of prakriti is mahat also called buddhi-satva, the pure mind-stuff in which the principle of sattva is
predominant. It is transparent and pervasive in nature. Purusa, being reflected in mahat is identified
with it and both take up the characteristics of each other because of this association.
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)
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)
Durga saptasati. Durga and her powers- bySri Sadguru SivapremanandajiMulavarg Foundation
Durga saptasati. Durga and her powers- bySri Sadguru Sivapremanandaji
For more details, Please visit:
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Ethanol (CH3CH2OH), or beverage alcohol, is a two-carbon alcohol
that is rapidly distributed in the body and brain. Ethanol alters many
neurochemical systems and has rewarding and addictive properties. It
is the oldest recreational drug and likely contributes to more morbidity,
mortality, and public health costs than all illicit drugs combined. The
5th edition of the Diagnostic and Statistical Manual of Mental Disorders
(DSM-5) integrates alcohol abuse and alcohol dependence into a single
disorder called alcohol use disorder (AUD), with mild, moderate,
and severe subclassifications (American Psychiatric Association, 2013).
In the DSM-5, all types of substance abuse and dependence have been
combined into a single substance use disorder (SUD) on a continuum
from mild to severe. A diagnosis of AUD requires that at least two of
the 11 DSM-5 behaviors be present within a 12-month period (mild
AUD: 2–3 criteria; moderate AUD: 4–5 criteria; severe AUD: 6–11 criteria).
The four main behavioral effects of AUD are impaired control over
drinking, negative social consequences, risky use, and altered physiological
effects (tolerance, withdrawal). This chapter presents an overview
of the prevalence and harmful consequences of AUD in the U.S.,
the systemic nature of the disease, neurocircuitry and stages of AUD,
comorbidities, fetal alcohol spectrum disorders, genetic risk factors, and
pharmacotherapies for AUD.
- Video recording of this lecture in English language: https://youtu.be/lK81BzxMqdo
- Video recording of this lecture in Arabic language: https://youtu.be/Ve4P0COk9OI
- Link to download the book free: https://nephrotube.blogspot.com/p/nephrotube-nephrology-books.html
- Link to NephroTube website: www.NephroTube.com
- Link to NephroTube social media accounts: https://nephrotube.blogspot.com/p/join-nephrotube-on-social-media.html
Flu Vaccine Alert in Bangalore Karnatakaaddon Scans
As flu season approaches, health officials in Bangalore, Karnataka, are urging residents to get their flu vaccinations. The seasonal flu, while common, can lead to severe health complications, particularly for vulnerable populations such as young children, the elderly, and those with underlying health conditions.
Dr. Vidisha Kumari, a leading epidemiologist in Bangalore, emphasizes the importance of getting vaccinated. "The flu vaccine is our best defense against the influenza virus. It not only protects individuals but also helps prevent the spread of the virus in our communities," he says.
This year, the flu season is expected to coincide with a potential increase in other respiratory illnesses. The Karnataka Health Department has launched an awareness campaign highlighting the significance of flu vaccinations. They have set up multiple vaccination centers across Bangalore, making it convenient for residents to receive their shots.
To encourage widespread vaccination, the government is also collaborating with local schools, workplaces, and community centers to facilitate vaccination drives. Special attention is being given to ensuring that the vaccine is accessible to all, including marginalized communities who may have limited access to healthcare.
Residents are reminded that the flu vaccine is safe and effective. Common side effects are mild and may include soreness at the injection site, mild fever, or muscle aches. These side effects are generally short-lived and far less severe than the flu itself.
Healthcare providers are also stressing the importance of continuing COVID-19 precautions. Wearing masks, practicing good hand hygiene, and maintaining social distancing are still crucial, especially in crowded places.
Protect yourself and your loved ones by getting vaccinated. Together, we can help keep Bangalore healthy and safe this flu season. For more information on vaccination centers and schedules, residents can visit the Karnataka Health Department’s official website or follow their social media pages.
Stay informed, stay safe, and get your flu shot today!
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Tom Selleck Health: A Comprehensive Look at the Iconic Actor’s Wellness Journeygreendigital
Tom Selleck, an enduring figure in Hollywood. has captivated audiences for decades with his rugged charm, iconic moustache. and memorable roles in television and film. From his breakout role as Thomas Magnum in Magnum P.I. to his current portrayal of Frank Reagan in Blue Bloods. Selleck's career has spanned over 50 years. But beyond his professional achievements. fans have often been curious about Tom Selleck Health. especially as he has aged in the public eye.
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Introduction
Many have been interested in Tom Selleck health. not only because of his enduring presence on screen but also because of the challenges. and lifestyle choices he has faced and made over the years. This article delves into the various aspects of Tom Selleck health. exploring his fitness regimen, diet, mental health. and the challenges he has encountered as he ages. We'll look at how he maintains his well-being. the health issues he has faced, and his approach to ageing .
Early Life and Career
Childhood and Athletic Beginnings
Tom Selleck was born on January 29, 1945, in Detroit, Michigan, and grew up in Sherman Oaks, California. From an early age, he was involved in sports, particularly basketball. which played a significant role in his physical development. His athletic pursuits continued into college. where he attended the University of Southern California (USC) on a basketball scholarship. This early involvement in sports laid a strong foundation for his physical health and disciplined lifestyle.
Transition to Acting
Selleck's transition from an athlete to an actor came with its physical demands. His first significant role in "Magnum P.I." required him to perform various stunts and maintain a fit appearance. This role, which he played from 1980 to 1988. necessitated a rigorous fitness routine to meet the show's demands. setting the stage for his long-term commitment to health and wellness.
Fitness Regimen
Workout Routine
Tom Selleck health and fitness regimen has evolved. adapting to his changing roles and age. During his "Magnum, P.I." days. Selleck's workouts were intense and focused on building and maintaining muscle mass. His routine included weightlifting, cardiovascular exercises. and specific training for the stunts he performed on the show.
Selleck adjusted his fitness routine as he aged to suit his body's needs. Today, his workouts focus on maintaining flexibility, strength, and cardiovascular health. He incorporates low-impact exercises such as swimming, walking, and light weightlifting. This balanced approach helps him stay fit without putting undue strain on his joints and muscles.
Importance of Flexibility and Mobility
In recent years, Selleck has emphasized the importance of flexibility and mobility in his fitness regimen. Understanding the natural decline in muscle mass and joint flexibility with age. he includes stretching and yoga in his routine. These practices help prevent injuries, improve posture, and maintain mobilit
Acute scrotum is a general term referring to an emergency condition affecting the contents or the wall of the scrotum.
There are a number of conditions that present acutely, predominantly with pain and/or swelling
A careful and detailed history and examination, and in some cases, investigations allow differentiation between these diagnoses. A prompt diagnosis is essential as the patient may require urgent surgical intervention
Testicular torsion refers to twisting of the spermatic cord, causing ischaemia of the testicle.
Testicular torsion results from inadequate fixation of the testis to the tunica vaginalis producing ischemia from reduced arterial inflow and venous outflow obstruction.
The prevalence of testicular torsion in adult patients hospitalized with acute scrotal pain is approximately 25 to 50 percent
These simplified slides by Dr. Sidra Arshad present an overview of the non-respiratory functions of the respiratory tract.
Learning objectives:
1. Enlist the non-respiratory functions of the respiratory tract
2. Briefly explain how these functions are carried out
3. Discuss the significance of dead space
4. Differentiate between minute ventilation and alveolar ventilation
5. Describe the cough and sneeze reflexes
Study Resources:
1. Chapter 39, Guyton and Hall Textbook of Medical Physiology, 14th edition
2. Chapter 34, Ganong’s Review of Medical Physiology, 26th edition
3. Chapter 17, Human Physiology by Lauralee Sherwood, 9th edition
4. Non-respiratory functions of the lungs https://academic.oup.com/bjaed/article/13/3/98/278874
Lung Cancer: Artificial Intelligence, Synergetics, Complex System Analysis, S...Oleg Kshivets
RESULTS: Overall life span (LS) was 2252.1±1742.5 days and cumulative 5-year survival (5YS) reached 73.2%, 10 years – 64.8%, 20 years – 42.5%. 513 LCP lived more than 5 years (LS=3124.6±1525.6 days), 148 LCP – more than 10 years (LS=5054.4±1504.1 days).199 LCP died because of LC (LS=562.7±374.5 days). 5YS of LCP after bi/lobectomies was significantly superior in comparison with LCP after pneumonectomies (78.1% vs.63.7%, P=0.00001 by log-rank test). AT significantly improved 5YS (66.3% vs. 34.8%) (P=0.00000 by log-rank test) only for LCP with N1-2. Cox modeling displayed that 5YS of LCP significantly depended on: phase transition (PT) early-invasive LC in terms of synergetics, PT N0—N12, cell ratio factors (ratio between cancer cells- CC and blood cells subpopulations), G1-3, histology, glucose, AT, blood cell circuit, prothrombin index, heparin tolerance, recalcification time (P=0.000-0.038). Neural networks, genetic algorithm selection and bootstrap simulation revealed relationships between 5YS and PT early-invasive LC (rank=1), PT N0—N12 (rank=2), thrombocytes/CC (3), erythrocytes/CC (4), eosinophils/CC (5), healthy cells/CC (6), lymphocytes/CC (7), segmented neutrophils/CC (8), stick neutrophils/CC (9), monocytes/CC (10); leucocytes/CC (11). Correct prediction of 5YS was 100% by neural networks computing (area under ROC curve=1.0; error=0.0).
CONCLUSIONS: 5YS of LCP after radical procedures significantly depended on: 1) PT early-invasive cancer; 2) PT N0--N12; 3) cell ratio factors; 4) blood cell circuit; 5) biochemical factors; 6) hemostasis system; 7) AT; 8) LC characteristics; 9) LC cell dynamics; 10) surgery type: lobectomy/pneumonectomy; 11) anthropometric data. Optimal diagnosis and treatment strategies for LC are: 1) screening and early detection of LC; 2) availability of experienced thoracic surgeons because of complexity of radical procedures; 3) aggressive en block surgery and adequate lymph node dissection for completeness; 4) precise prediction; 5) adjuvant chemoimmunoradiotherapy for LCP with unfavorable prognosis.
Explore natural remedies for syphilis treatment in Singapore. Discover alternative therapies, herbal remedies, and lifestyle changes that may complement conventional treatments. Learn about holistic approaches to managing syphilis symptoms and supporting overall health.
Pulmonary Thromboembolism - etilogy, types, medical- Surgical and nursing man...VarunMahajani
Disruption of blood supply to lung alveoli due to blockage of one or more pulmonary blood vessels is called as Pulmonary thromboembolism. In this presentation we will discuss its causes, types and its management in depth.
Pulmonary Thromboembolism - etilogy, types, medical- Surgical and nursing man...
Karya karan bbhava siddhant
1.
2. Karya Karana Bhava Siddhant
Dr. Ashwini A. Nimbal
M.D.(Ayurveda Siddhant)
Associate Professor, Dept. of Kriya Shareera
BLDEA’s AVS Ayurveda Mahavidyalaya
Vijayapur
4. Introduction
Equal importance has been given for Karya Karana Vada
both in Ayurveda and Darshanas.
Ayurveda gives clinical importance to Karya Karan bhava
Siddhant,
In Disease Manifestation:
Mithya Ahara, Vihara which is the Nidan or Hetu is the
Karana for the Manifestion of the disease (Karya).
In the treatment of the Disease:
Oushadha Dravyas, following the daily and seasonal
regimen etc. are the causative factors or Karan for the
alleviation of the disease (Karya).
• The union of Shukra and Shonit is the Karana and the
orgin of Garbha is the Karya.
5. In Ayurveda as such various examples are available to
substantiate the theory of Karya and Karana.
Many theories and concepts are described both in
Ayurveda and Darshna to substatiate the theory of
Karya karan bhava.
Satkarya vada/ Parinama Vada
Asatkaryavada/ Arambhavada
Paramanu vada
Vivarta Vada
Kashanabhangur Vada
Peelu Paka
Pithar Paka
Anekanta Vada
6. Karya :
According to Shabda Kalpa Druma
Karya –Karya means to be made / done / practiced /
performed, It is an effect , result, purpose. etc.
Kaarana:
According to Shabda Kalpa Druma
It is nothing but a cause, reason / the cause of any
thing / it is an instrument, means, motive, principle.
• Bhava:
becoming, being, existing, occurring, appearing,
turning or translation in to continuance.
• Hence Karya Karana Bhava states that Karya is
going to manifest from the Karan and without
Karan, Karya never manifests.
7. Karana Swarupa and Bheda:
कार्योत्पादकत्वं कारणत्वम ्। सप्तपदार्थि
Acc. To. Sapta padarthi producing or manifesting
nature is the Karantva.
कार्यिस्र्य निर्यनत पूवि वृत्त्त कारणं । त.सं.
Inevtable existance prior to Karya is Karan.
कार्यं प्राग्भाव प्रनतर्योर्ि । त.सं
Karya is the counter correlative of its own
antecedent non existent
8. .
Hence Clay and Threads are Karana for Pot and Cloth.
By which the Karya takes place is the Karan and the
Karan Phala is Karya.
• Avyaktavastha of Karya is Karana
• Vyaktavastha of Karana is Karya.
9. Karana Bheda:
कारणं त्रिववधं समवार्यासमवार्य निर्यनत भेदात ् । त.सं
There are three types of Karana
समवायि कारण : ( Upadana Karan)
Inherent or Intimate Cause
असमवायि कारण : Non Inherent or Non Intimate
Cause
यिममत्त कारण : Instrumental Cause
10. समवायि कारण : ( Upadana Karan) Inherent or Intimate Cause
य़त ् समवेतं कािं उत्पध्िते तत ् समवायि कारणम् ।
This Karan is very important in the production or
manifestation of Karya.
The inseperable union with which the Karya is
produced.
Mrittika
Vastra Tantu
Ghata
11. Destruction of Karya takes place due to the destruction
of its Upadana Karana.
Dravya is the Samavayi Karana of Guna.
Though the other causes like potter, Wearver etc. will
leave the Karya after its production but the Mrittika and
Tantu exit in Ghata and Pata respectively until their
destruction. Hence the cause which is not segregate until
the destruction is called Samavayi Karana.
12. असमवायि कारण : Non Inherent or Non Intimate Cause
कािेण कारणेि ् वा सह एकास्ममन्िर्थे समवेतत्वे सयत
ित्कारणं तद् असमवायि कारणम् ।
It has been stated that the Karana which is inseperably
united with the same object either with the Karya or with
the Karana is Asamvayi Karana.
Eg. Samyoga of Tantu produces Vastra and Varna of the Tantu
produces the colourful cloth. If Tantus are not united in an
orderly manner Vastra is never produced.
Hence the Samyoga of Tantu and the Varna of the Tantu to
Vastra is the Asamavayi Karana.
13. samyoga of Kapala Dwaya makes the Ghata..
Here Kapala Dwaya Samyoga and Varna of the
Ghata are the Asamavayi Karanas.
14. यिममत्त कारण : Instrumental Cause
तदुभर्य भभन्िं निभमत्त कारणं र्यथा तुररमेवाददकं पटस्र्य ।
• It is different from Samavayi and Asamvayi Karanas
and it helps the Samavayi and Asamavayi Karana in the
production of Karya.
•After production of Karya these Karanas detach from
Karya.
Eg.
15. Utility of Karya Karana Bhava in Ayurveda:
In the whole context of Ayurveda, the Triskandha
doctrine is based upon the Kaarya Kaarana Bhava
Siddhanta.
Right from Srusti utpatti to evolvement of human being
to Rogotpatti, at each and every event Kaarya Kaarana
Bhava Siddhanta can be found and explained in Ayurveda.
In the field of Nidana.
In the field of Chikitsa
In Samanya and Vishesha Siddhanta.
In the Srusti Utpatti Krama
16. 1. vitiation of Doosha (Dosha Vaishamya)
This is samavayi Karana for Vyadhi Utpatti
2. Vitiated Dosha get combined with Dushya (Dosha
Dushya Sammurchana) this is Asamavayi
Karana for Vyadhi Utpatti
3. Mithya Ahara and Vihara is the Nimitta Karana
which is one of the cause for the Vitiation of
Dosha .
Vyadhi Utpatti is the Karya.
18. Karya KaranaVada in Samanya-Visesha Siddhanta
Samanya, Visesha are two prime important factors in Chikitsa, on the basis of
which the drug basically acts.
The Samanya is the cause for the Vruddhi in the body elements.
Visesha is the substance which brings “Hrasa” in the body elements.
Out of the three types of Samanya, Visesa, practically Gunasamanya and
Gunavisesha are observed and used.
Samanya
Vishesha
Karana
Dugda,
Ghruta
Madhura,
Shita, manda
Karya
Shukra
vruddhi
Pittashamana
19. Satkarya Vada – Theory of Causation
This theory has propounded by Sankhya
Darshana.
There is no difference between Karya and Karana
i.e. Existance of Karya in Karana before its
manifestation.
This is also known as Parinama Vada because
Karya is nothing but subsequent stage of Karana.
Here Sat means which exists. Satkarya means which
exists prior to the production. Satkarya Vada means
“The theory of existence of Karya in Karana” before its
manifestation.
20. Milk Process of Churning Butter
Eg.though butter is alwys existedd in milk, but it is not
visisble. Butter is produced by churning the milk.
Hence there is no basic difference between Karana and
Karya. This is the Theory of Satkaryavada
21. Which ever exists prior to its creation or
manifestation is called Sat and it is proved
by following five fold arguments,
Asadakaranat
Upadanagrahanat
Sarva Sambhava Abhavat
Saktasya Shakya Karanat
Karana Bhavat
22. Asadakaranat:
Asat means non existant, Karana means cause for
production. Hence Assat Akarant means Non existent is
not produced.
But not By
Sand
By Oil seeds only we can
extract oil
23. Similarly the Tattvas such as Mahat etc.
which are produced from Avyakta as these
are already hidden in Avyakta.
Srushti Utpatti Krama
24. Upadana Grahanat: Inherent Cause
To produce a particular Karya its inherent
cause only can produce.
To Pproduce curd
it needs milk
But not by,
For Tila Tail
It needs only
Seeds of Tila
Simillarly,
25. Sarva Sambhava Abhavat
Every thing can not be produced from every
thing. A particular thing is produced from a
particular Karana. Neither gold is produced
from silver nor milk is from water. The
Samavayi is only taken into consideration.
26. Saktasya Shakya Karanat-
An effective cause only can produce an
effective Karya.
Eg. Ghata is produced from Mratika but not
fromTantu.
Even a wise and able gold smith is not capable
of making a gold ornament from iron.
27. Karana Bhavat –Existence of Karana
It is generally observed that features of
Karana are invariably transferred into Karya.
Yava is produced only from Yava seed and
Suka Dhanya is produced from Suka Dhanya.
If Karya is not existed in Karan then even
Suka Dhnya can also produce Yava. But it is
not true.
28. As regards the above reasons, Sankhya
Darshana deals that Karya exist before
its manifestation.
Karya is nothing but another state or
form of Karana i.e. Karana get transform
into Karya.
Eg. Mrittika after transformation
becomes a Ghata, Tantus if properly
arranged becomes as Vastra.
Hence according to Sankhya Darshana
Karan and Karya are identical.
Ayurveda accepts Sat Karya Vada.
29. Parinamavada (Theory of Transformation)
This Vada is also postulated by Sankhya
philosophers.
Parinama means change or transformation. When
an object change its original form and
transformed into anther form is called Parinama.
This is also called Rupatantara or Vikara.
Eg. When milk is fermented it changes into curd.
And also water when cooled and it changes into
solid and becomes ice.
Basing on this Parinama Vada they described the
evolution process of the universe i.e.
transformation of Mulaprakuti into the Vikrutis
like Mahat etc. is the Srushti.
32. The change of former Dhatu into later Dhatu is based
on Parinama.
The transformation and end product of consumed
Ahara, after digestion with the association of Jatharagni
is calleddVipaka.
Appearance of Shukra in the body after the Puberty.
This Parinama is of two fold,
Dharma Parinama and Lakshana Parinama
If the transformation in an object takes place in its
attributes and in form is called Dharma Pariinama.
The food consumed is transformed into Ahara
Rasa and Rasa into Rakta and so on.
Here the change takes place in both attributes
and in the form of the object.
33. Contrary to Dharma Parinama, if the
transformation takes place in the form (Shape)
of the object but not in the attributes is called
Lakshana Parinama.
Sushruta states that nature and influence of time
also cause for the change in the human body.
CreamMilk
34. Asatkarya vada - Theory of Non Existent
It is propounded by Nyaya and Vaisheshik
Darshana
It is quite opposite to SatkaryaVada.
This is also called as Arambha Vada because
according to their opinion Karya does not exist in
its Karana before its manifestation.
Acc. To. Nyaya and Vaisheshik Darshana every Karya
is entirely different from its Samavaya Karana as for
the production of Karya its Nimitta Karanas are
also essential.
Hence it is not proper that Karya itself exist in the
Karana from the begning.
35. This Theory is strengthen by the following
causes,
Buddhi Bhedha (Difference in knowledge)
Sanjnya Bhedha ( Difference in nomenclature)
Karya Bheda (Difference in action or actively)
Akara Bheda ( Difference in number)
Sankhya Bheda (Difference in number)
36. According to this theory, Karya does not
exist prior to its Production.
Ayurveda Did not accept Asat Karya Vada.
As the Main aim of Ayurveda is “Swasthsya
Swasthya Rakshanam Aturasya Vikara
Prasshamanam” can not be fulfilled in the
absence of SatkaryaVada.
37. VivartaVada
Vi –Viruddha Vartana –Vyavahara
Vivarta means manifestation of Mithya Gyan
(unreal or false knowledge).
‘ViruddhamVartanam vyavarah itiVivartanam’
AdvaityaVedant Darshana postulates this view.
According to this theory Karana never changing
into Karya as in Parinama Vada, Karana is to be
imagined as Karya.
Eg. Rajjusarpa Bhranti: illusive knowledge of rope as
snake in the dim light.
38. In Vedant Darshana it has been stated that,
“Bhrahma Satyam Jagan Mithya” i.e. Bhramha
only is real and the entire universe is
illusionary, and because of Mayashakti, the
entire universe looks like real.
Brahma is the Karana and Universe is the
Karya which is the illusionary state of Karana
i.e. Brahma.
Ayurveda did not accept or support Vivarta
Vada.
39. ParamanuVada:
It is postulated by Vaisheshik Darshana.
According to this theory all the Dravyas in the
universe have any one of the following four
dimensions viz. 1) Anu/ Paramanu
2) Mahat
3) Hraswa
4) Dirgha
• Akasha is the Drvya which is of Mahat Parinam.
• Prathvi, Aap, Teja and Vayu are of the Anu Parinam.
• 1/6th part of the Dhulikana which we can see in the
sun beam entering through the window is called
Paramanu or Atom
40. Acc. To Vaisheshik Darshana, Paramanu is
Niravayava (which has no parts), Antyavayava
and Achakshusha (Invisible).
It says that the little mote seen in the sun
beam coming through the window is a visible
matter, so it is also made of particles. The little
mote is called Trasarenu, Trayanuka and Truti.
This Trasarenu is made up of three
Dwayanukas. Dwayanukas is made up of two
Paramanu and Paramanu is the least particle
and it is Nitya (eternal) and neither visisble nor
divisible.
41. Dwayanuka –Combination of 2 Paramanu = 2
Trayanuka – Combination of 3 Dwayanuka- 2x3 = 6
Chaturnuka -Combination of 4 Trayanuka – 6x 4
=24
Panchanuka – combination of 5 Chaturanuka –
5x24=120
from Dwayanuka onwards are Karya Dravyas as they
are visible in nature.
The Paramanus are the basic components in the
Manifestation of matter.
Acc. To Vaisheshik Darshana every Karya Dravya is a
combination of the group of specific Paramanu. The
Paramanus of each and every Karya Dravya are separate
from one another.
42. Modern scientists also states that the entire
evolution and universe is full of atoms.
They opines that the atoms which are the
causative factors for evolution are devisible
and non eternal. But the view of indian
philosophers is that atoms are eternal and
indivisible.
Modern science accepts Paramanus as
Panchabhoutika whereasVaisheshika
Darshana opines that Paramanus are only
cause for production of Mahabhuta.
43. Paramanuvada in Ayurveda:
Charaka acceptedd ParamanuVada of
Vaisheshika Darshana. Acharya Charaka says
that,
शरीरावर्यावास्तु परमाणु भेदेिापररसंख्र्येर्या:
भवत्न्त । च.शा.७/९७
The bodily parts are innumerable.Vayu is the
cause for the conjunction and disjunction of
the Paramau.
• AcharyaVagbhata also strengthen the view
Charka and accepted the existance of
Paramanus by stating,
• रक्तजा जन्तवोअणव: सौक्ष्म्र्यात ् के र्चदशििा: ॥
अ.हृ.नि.
44. Kshana BhanguraVada(Theory of
Impermanence)
It is an important theory of Bouddha
Darshana.
According to this theory everything of this
universre is not static and eternal. Instead
everything is momentary.
Everything is produced in the first moment
and exist in second moment and get destruct
in the next moment.
Bouddhist accepted the production of new
thing in every moment.
45. Bouddha Darshana further states that some
cause is there for creation or production of
matter. But there is no such cause for its
destruction. Destruction is natural. The
human life is also momentry like a bubble of
water “Jeevitam Budbudam Prayam,” which
lasts only for a moment.
The objects produced get changes in every
moment very fastly, which can not be visible.
Hence it looks like as it is in previous form.
But it is not true. The production, existence
and destruction of all the objects is a
continuous process forever.
46. Acharya Charaka accepted
Kshanabhanguravada and based on this
theory he framed another theory i.e
Swabhavoparamavada which is identical
with Kshanabhanguravada. Swabhava
means natural and Uparama means
destruction of an object. Cause is existed
for production but there is no cause for
destuction.
“eÉÉrÉliÉå WåûiÉÑ uÉæwÉqrÉÉiÉç ÌuÉwÉqÉÉ
SåWûkÉÉiÉuÉ: |
WåûiÉÑxÉÉqrÉÉiÉç xÉqÉÉxiÉåwÉÉÇ xuÉpÉÉuÉÉå
mÉUqÉ: xÉSÉ ||”
(cÉ.xÉÔ.16/27)
47. Acharya Charaka also states that increase and
decrease of Dhatus of the body takes place
continuously forever because of Samanya ,
Vishesha Siddhanta.
There is a cause for production of Bhava
Padarthas, but there is no cause for the
destruction.
Ahara Rasa is the cause for the production of
Rasadi Dhatu. But there is no such cause for
their destruction. Destruction takes place
naturally.
Madhur,Amla Lavana decreases Vata Dosha
but these also simultaneously increases
Dosha and Dhatus which are identical with
them naturally.
48. In Charaka Samhita,the quotation of Shareera is,
“zÉÏrÉïiÉå AlÉålÉ CÌiÉ zÉUÏUqÉç ||” .
The Shareera undergoes destruction every
fraction of second i.e. the wear and tear
phenomena goes for ever in the body.
Ahara is the cause for the wear phenomena but
the tear phenomena i.e. Uparama (destruction) is
natural.
If it is seen scientifically, it can be concluded
briefly that the wear and tear phenomena goes on
forever in the body. Eg. R.B.C’s in the blood
which is produced through the food , gets
destructed naturally in one hundred twenty days.
This theory of modern science is identical with
Swabhavoparama Vada
49. The shareera undergoes destruction every
fraction of second, so Ayurveda given more
importance to Paripalana of the Shareera to
attain the Purusharthas.
Production of Dhatu is by Ahara, it is
transformed into new Dhatu is by destruction
of old Dhatu, it is common physiology for
growth or change of structure (infant to old), it
is supported by Swabhavoparamvada
50. Pilu PakaVada (Molecular Combustion) and
Pithar PakaVada (Combustion of Mass)
Peelu paka –Vaisheshika Darshan
and Pithar Paka – Nyaya Darshana
These theories are relatedd to Paka Kriya.
Peelu – Paramanu or Atom
Pithar – the Karya Dravyass which are
manifested with the combination of
Paramanus or Pilu.
Paka – Transformation of the Dravyas due to
application of specific temperature of heat.
51. Pilu PakaVada:
• Occurrence of Pakaja Kriya in Pilu (paramau) by
the influence of heat or light.
• Here chemical changes takes place in Rupa,
Rasa, Gandha and Sparsha.
• Paramanu can not exist independently in
nature.
The Pilu Paka vada occurs in 3 phases,
• Decomposition of material into molecules
(Anu).
• Decomposition of molecules into atoms
(Paramanu)
• Recombination of atoms (Paramanu) in new
relation or in form.
52. The raw or un backed pot after Pilu Paka
Kriya or Pakaja Kriya becomes red and hard.
Paka Kriya
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The green, sour , hard unripened mango after
Paka Kriya becomes sweet , yellow and soft.
.
53. Destruction or decomposition of
macromolecules of pot, mango into Anu in
first phase, decomposition of Anu into
Paramanu is the second phase, the Paka
Kriya occurs and changes are brought in the
Paramanu and then the atoms combine to
give the changes into new form object is the
third phase.
The process of breaking down and
reproduction takes place very quickly which
is impossible to notice with visual
perception.
54. Pithar Paka:
• Naiyayikas opines that change due to Paka
takes place in the Pithar (Pind/Mass)only but
not at the Paramanu level.
• Indirectly Pilu Paka and Pithar are applied in
Ayurveda in the Ahara Paka or in Dhatu
Poshan Krama,
• Jatharagni unites with Ahara and digest the
Ahara is sthula Paka or Pithar Paka and when
it is subjected to Bhutagni components of
Ahara gets digested at Paramanu level and as a
result changes into components of the body
through which all the tissues are nourished in
the body is Pilu Paka.
55. When basic components of Shadrasas of
i.e. the lump of Ahara when subjected to
Jatharagni it forms into Ahara Rasa is
Pithar Paka.
Ahara undergo Pilu Paka then Kapha,
Pitta andVata are formed respectively.
56. Anekantvada:
Except Jain Philosophers and Ayurvedists, no other
Darshana discussed about Anekanta Vada.
Acharya Sushruta considered Anekantvada as
Tantrayukti but Acharya Charaka considered it as
not only as Tantrayukti but also he accepted it as one
of the siddhant.
Every objects has many qualities of its own but
these qualities of the objects should be observed
from various directions but shall not be given
importance to a particular quality or some quality or
all qualities.
57. In Ayurveda Acharya Charaka explained
Anekantvada as accepting or adopting others
arguments.
Eg. When it is said that the attribute of Vata is
Chala is Ekantvada and the argument that Vata
has the other qualities like Sukshma, Ruksha,
Laghu, Sheeta, Khara is Anekantvada.