The document discusses the Ayurvedic concept of Samanya (general or universal). It defines Samanya as properties or characteristics that are common to a class or category of objects. Samanya brings objects into one group under a common name, while Vishesha (specific or particular) distinguishes between individual objects.
Samanya exists in three categories - Dravya (substance), Guna (quality), and Karma (action). It is eternal, singular, and found in all objects simultaneously. Samanya can cause augmentation or increase of Doshas and Dhatus. However, this requires other facilitating factors and Samanya alone is not sufficient. The document outlines different types of Samanya based on the categories it
Kala refers to time or period in Ayurveda. It is considered one of the nine Karana Dravyas or causative factors. Kala is described as eternal, all-pervading and responsible for past, present and future applications. It is responsible for changes in creation, maturation of tissues, and directing living beings towards life and death. Kala is divided into various units from nimesha to samvatsara and governs all physiological and pathological processes according to these time periods. Understanding Kala and its impact on drug shelf life, treatment protocols, disease management and progression is essential for Ayurvedic physicians.
This document discusses the concept of Paradi Gunas or essential qualities described in Charaka Samhita for achieving success in treatment. The 10 Paradi Gunas are listed as superiority, planning, numbers, combination, separation, distinguishing factors, measuring, processing, and practice. Each quality is explained in detail providing examples. The Paradi Gunas play an important role in diagnosis, treatment planning, medicine preparation, and ensuring success of treatment according to Ayurvedic principles. Understanding and applying these qualities properly is essential for effective healthcare according to Charaka.
A strong foundation is essential to build an house and 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 Basic Fundamental Principles only.
Vipaka comes under the five concepts under the study of a dravya (Rasapanchakas). In Ayurveda the digestion & metabolism of any substance is explained in two stages:
Avasthapaka
Nishtapaka
Avasthapaka is the first phase considered as digestion.
In charaka the word “prapaka” is used as the synonym for avasthapaka.
Nishtapka or Vipaka is the second phase and considered as metabolism.
Commentators of Astanga Sangraha & Astanga HrudayaSachin Bagali
This document discusses the key commentators of the classical Ayurvedic texts Astanga Sangraha and Astanga Hrudaya. It outlines the three major commentators: Arunadutta from the 12th-13th century AD who wrote "Sarvangasundari" on Astanga Hrudaya; Hemadri from the 13th-14th century AD who wrote "Ayurveda Rasayana" on Astanga Hrudaya; and Indu from the 9th-10th century AD who wrote "Sasilekha" on Astanga Sangraha. It provides brief biographical details and contextual information about each commentator's work and contribution to interpreting and
1. Karma refers to the inherent property of a drug that is responsible for its therapeutic action and physiological effects in the body.
2. Drug karma can be classified in various ways including by the organ or system affected, the dosha pacified or aggravated, the action performed such as cleansing, nourishing, or lightening.
3. Some examples of specific karmas described are deepana, pachana, shodhana, shaman, anulomana, bhedana, and rasayana. Each karma is characterized by the doshas, tissues, or parts of the body it acts on and the gunas or elements that predominate in the drug.
the concept of virya gives the knowledge of potency of drugs it is well explained by Virya. the action of the drugs depends on the potency presents in it.
Kala refers to time or period in Ayurveda. It is considered one of the nine Karana Dravyas or causative factors. Kala is described as eternal, all-pervading and responsible for past, present and future applications. It is responsible for changes in creation, maturation of tissues, and directing living beings towards life and death. Kala is divided into various units from nimesha to samvatsara and governs all physiological and pathological processes according to these time periods. Understanding Kala and its impact on drug shelf life, treatment protocols, disease management and progression is essential for Ayurvedic physicians.
This document discusses the concept of Paradi Gunas or essential qualities described in Charaka Samhita for achieving success in treatment. The 10 Paradi Gunas are listed as superiority, planning, numbers, combination, separation, distinguishing factors, measuring, processing, and practice. Each quality is explained in detail providing examples. The Paradi Gunas play an important role in diagnosis, treatment planning, medicine preparation, and ensuring success of treatment according to Ayurvedic principles. Understanding and applying these qualities properly is essential for effective healthcare according to Charaka.
A strong foundation is essential to build an house and 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 Basic Fundamental Principles only.
Vipaka comes under the five concepts under the study of a dravya (Rasapanchakas). In Ayurveda the digestion & metabolism of any substance is explained in two stages:
Avasthapaka
Nishtapaka
Avasthapaka is the first phase considered as digestion.
In charaka the word “prapaka” is used as the synonym for avasthapaka.
Nishtapka or Vipaka is the second phase and considered as metabolism.
Commentators of Astanga Sangraha & Astanga HrudayaSachin Bagali
This document discusses the key commentators of the classical Ayurvedic texts Astanga Sangraha and Astanga Hrudaya. It outlines the three major commentators: Arunadutta from the 12th-13th century AD who wrote "Sarvangasundari" on Astanga Hrudaya; Hemadri from the 13th-14th century AD who wrote "Ayurveda Rasayana" on Astanga Hrudaya; and Indu from the 9th-10th century AD who wrote "Sasilekha" on Astanga Sangraha. It provides brief biographical details and contextual information about each commentator's work and contribution to interpreting and
1. Karma refers to the inherent property of a drug that is responsible for its therapeutic action and physiological effects in the body.
2. Drug karma can be classified in various ways including by the organ or system affected, the dosha pacified or aggravated, the action performed such as cleansing, nourishing, or lightening.
3. Some examples of specific karmas described are deepana, pachana, shodhana, shaman, anulomana, bhedana, and rasayana. Each karma is characterized by the doshas, tissues, or parts of the body it acts on and the gunas or elements that predominate in the drug.
the concept of virya gives the knowledge of potency of drugs it is well explained by Virya. the action of the drugs depends on the potency presents in it.
This document discusses the Ayurvedic concept of Karya Karana Bhava or the theory of causation. It begins by defining key terms like karya (effect), karana (cause), and bhava (becoming) and explains how karya is manifested from karana. It then describes the different types of causes in Ayurveda - samavayi (inherent), asamavayi (non-inherent), and nimitta (instrumental). The utility of this theory in understanding disease manifestation and treatment is highlighted. Various philosophies of causation from Ayurveda and other schools of thought like Satkarya vada, Parinamav
Paradi Gunas are essential factors for successful treatment according to Charaka Samhita. The 10 Paradi Gunas are: superiority, inferiority, planning, numbers, combination, separation, distinguishing factors, measuring, processing, and practice. Understanding these qualities helps in diagnosis, treatment planning, drug identification and preparation, dosing, and achieving the desired treatment outcomes through repeated practice. Proper comprehension and application of Paradi Gunas is necessary for effective healthcare according to classical Ayurveda texts.
This document discusses the 20 Guruvadi Gunas or qualities described in Ayurveda. It defines each Guna, provides examples, and explains their properties and effects on the doshas. The Gunas influence qualities like heaviness, coldness, oiliness, roughness, and more. Knowing the Gunas is important for understanding the nature and uses of herbs, foods and other substances. It also helps determine which qualities or combinations would be beneficial for different health conditions or body types.
Samavaya is the 6th Padartha or category of existence according to Ayurveda. It refers to the inseparable, eternal relationship between substances that are dependent on each other. For example, the relationship between qualities (gunas) and the substances they inhere in (guni), between actions/effects (karmas) and the substances they originate from, and between parts and wholes. This relationship ensures qualities and actions are permanently rooted in substances. Samavaya is important in Ayurveda as it allows physicians to identify appropriate treatments based on the inherent qualities and actions of substances.
in ayurvedic pharmacology some drugs have action according to their aura. this aura treat patients in various aspects eg wearing of jems and different stones
This document discusses various anatomical terms used in Ayurveda classics including snayu, jala, mamsa-rajju, kandara, kurcha, sevani, sanghata, and simanta. It provides definitions and explanations of these terms as well as details on their number, location, and importance. Key points include that snayu are string-like fibrous structures that bind tissues in the body, jala form a network at joints, and kandara are large snayus. The document aims to clarify anatomical terminology for understanding Ayurvedic texts.
Classification of Dravya in Charaka Samhitasenbinay
Charaka Samhita (CS) is one of the most referred & oldest Ayurvedic treatises. Dravyaguna (DGV) is one of the branches of Ayurveda, which deals with dravya (plants & other substances used as drugs & diets) with their guna (properties & actions) as to their beneficial or non-beneficial effects to healthy & disease condition. This presentation is highlighting the classification of such dravya in Charaka Samhita.
Dik refers to the ten directions in Ayurveda - the four cardinal directions (east, west, north, south), the four intermediate directions (northeast, northwest, southwest, southeast), and up and down. Dik is considered an eternal, omnipresent, and fundamental dravya (substance) in Ayurveda due to its qualities and effects. The directions impact activities like collecting herbs, sleeping, receiving treatment, and plant growth. Certain Ayurvedic procedures also involve directional movements.
This document discusses five important commentators of the Charaka Samhita, a classical Ayurvedic text:
1. Bhattara harischandra wrote the "Charakanyasa" commentary in the 4th century AD. Only parts of it still exist.
2. Jejjata wrote the "Nirantarapada Vyakhya" commentary in the 6th century AD. Parts also still exist.
3. Chakrapani wrote the famous "Ayurveda Dipika" commentary in the 11th century AD, which is still available in full.
4. Gangadhara wrote the "Jalpakalpataru" commentary in the 19
The document discusses the Sira (veins) according to Ayurvedic classics like Charak Samhita, Sushruta Samhita and Vagbhata. It defines Sira as structures that carry substances from one place to another. It describes the development of Sira from Vata dosha along with other factors. There are said to be 700 total Sira in the body, originating from the essence of Rakta and connecting to the umbilicus. The 10 Moola Sira are specifically connected to the heart and transport essence to all body parts. Sira have a branching structure like veins in a leaf. The relationship between Sira and the umbilicus is also explained, with
This document discusses the concept of guna according to Ayurveda and Vaisesika philosophy. It defines guna as an inherent property that resides in substances and attracts people towards them. According to Ayurveda and Charaka Samhita, there are 41 types of guna categorized into sartha (sense objects), gurvadi (physical properties), paradi (general properties), and atma (self properties). Chakrapanidatta classifies guna into 3 categories - sartha, gurvadi, and paradi/atma. Vaisesika philosophy describes 24 types of guna divided into sartha, paradi, and others including gurutva,
The document discusses the three classical Ayurvedic texts known as Laghutrayee - Bhavaprakasha by Bhavamishra, Sharangadhara Samhita by Sharangadhara, and Madhava Nidana by Madhavakara.
It provides background information on the authors of each text such as their time period, home region, and notable works. For each text, it summarizes their key contributions such as the number of chapters and medical topics covered in Bhavaprakasha and Sharangadhara Samhita, and Madhavakara's systematic explanation of diseases in Madhava Nidana. The document also lists some important commentators of Sharangadhara
1) Ayurveda is defined as the science of life that provides knowledge about healthy and elongated life. It is based on the union of the body, senses, mind, and soul.
2) The key principles of Ayurveda are established through extensive observation and study of nature. They include the three doshas (Vata, Pitta, Kapha), seven dhatus, balance of the three gunas, and treatment based on the six rasas and properties of herbs and foods.
3) Ayurveda views health as essential for achieving life's goals, and disease as an obstacle to that. Its goal is to understand the causes of imbalance and help restore equilibrium in the body
This document discusses the concepts of Karya (effect) and Karana (cause) in Ayurveda. It defines Karya as something produced that did not previously exist, and Karana as that which is essential for the production of the Karya. There are three types of Karana: Samavayi (inherent), Asamavayi (non-inherent but essential) and Nimitta (supportive). The Satkarya vada philosophy believes the Karya already exists in the Karana in an unmanifested form. It provides arguments like "asat cannot be produced" to establish this. There are two interpretations of Satkarya vada -
1. Tantra Yukti refers to the logical methods used to connect sentences and clarify hidden meanings in ancient medical texts.
2. Tantra Yukti involves two components - Vaakya Yojana which arranges sentences meaningfully, and Artha Yojana which appropriates obscured meanings.
3. Understanding Tantra Yukti is essential for properly comprehending the ancient medical treatises, yet some texts placed their explanations of Tantra Yukti at the end rather than the beginning.
This document discusses two theories of chemical and physical changes from Vaisheshika and Nyaya schools of philosophy:
1. Peelupaka Vada proposes that chemical changes occur at the atomic (paramanu) level, involving decomposition of molecules into atoms, decomposition of atoms, and recombination of atoms into new forms. This explains processes like baking a pot or ripening a mango.
2. Pitharapaka Vada, according to Nyaya, is that physical changes occur at the molecular (pithara) level without atomic destruction or reconstruction. For example, baking a pot changes its color and properties but not its underlying atomic structure.
Both theories are relevant for explaining digestion in
1) Ayurveda can be considered an independent philosophy or "darshana" as it aims to achieve the goals of darshanas like moksha through health and prevention of suffering.
2) While the main focus of other darshanas is the soul, Ayurveda's main focus is on the body, senses, and soul as health of all three is required for moksha.
3) Principles of Ayurveda can be correlated with concepts from other darshana philosophies like Sankhya and Yoga darshana. Darshanas help provide a better understanding of Ayurvedic concepts.
This document summarizes three important commentators of the Sushruta Samhita: Dalhana, Gayadas, and Haranachandra. It provides details about each commentator such as the time period they lived in, the names and availability of their commentaries, biographical details, and their contributions to Ayurveda.
Upamana refers to the process of gaining knowledge about something unknown by comparing it to something known. There are four stages to gaining knowledge through upamana: 1) coming across the unknown object, 2) recollecting prior knowledge of a comparison, 3) seeing similarities between the objects, 4) reaching a conclusion about the unknown object. Upamana is considered an independent source of knowledge in Nyaya philosophy because the knowledge is not based on direct perception or inference. Ayurveda utilizes upamana in diagnosing diseases and identifying herbs by comparing clinical features or characteristics to known objects.
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)
This document discusses the Ayurvedic concept of Karya Karana Bhava or the theory of causation. It begins by defining key terms like karya (effect), karana (cause), and bhava (becoming) and explains how karya is manifested from karana. It then describes the different types of causes in Ayurveda - samavayi (inherent), asamavayi (non-inherent), and nimitta (instrumental). The utility of this theory in understanding disease manifestation and treatment is highlighted. Various philosophies of causation from Ayurveda and other schools of thought like Satkarya vada, Parinamav
Paradi Gunas are essential factors for successful treatment according to Charaka Samhita. The 10 Paradi Gunas are: superiority, inferiority, planning, numbers, combination, separation, distinguishing factors, measuring, processing, and practice. Understanding these qualities helps in diagnosis, treatment planning, drug identification and preparation, dosing, and achieving the desired treatment outcomes through repeated practice. Proper comprehension and application of Paradi Gunas is necessary for effective healthcare according to classical Ayurveda texts.
This document discusses the 20 Guruvadi Gunas or qualities described in Ayurveda. It defines each Guna, provides examples, and explains their properties and effects on the doshas. The Gunas influence qualities like heaviness, coldness, oiliness, roughness, and more. Knowing the Gunas is important for understanding the nature and uses of herbs, foods and other substances. It also helps determine which qualities or combinations would be beneficial for different health conditions or body types.
Samavaya is the 6th Padartha or category of existence according to Ayurveda. It refers to the inseparable, eternal relationship between substances that are dependent on each other. For example, the relationship between qualities (gunas) and the substances they inhere in (guni), between actions/effects (karmas) and the substances they originate from, and between parts and wholes. This relationship ensures qualities and actions are permanently rooted in substances. Samavaya is important in Ayurveda as it allows physicians to identify appropriate treatments based on the inherent qualities and actions of substances.
in ayurvedic pharmacology some drugs have action according to their aura. this aura treat patients in various aspects eg wearing of jems and different stones
This document discusses various anatomical terms used in Ayurveda classics including snayu, jala, mamsa-rajju, kandara, kurcha, sevani, sanghata, and simanta. It provides definitions and explanations of these terms as well as details on their number, location, and importance. Key points include that snayu are string-like fibrous structures that bind tissues in the body, jala form a network at joints, and kandara are large snayus. The document aims to clarify anatomical terminology for understanding Ayurvedic texts.
Classification of Dravya in Charaka Samhitasenbinay
Charaka Samhita (CS) is one of the most referred & oldest Ayurvedic treatises. Dravyaguna (DGV) is one of the branches of Ayurveda, which deals with dravya (plants & other substances used as drugs & diets) with their guna (properties & actions) as to their beneficial or non-beneficial effects to healthy & disease condition. This presentation is highlighting the classification of such dravya in Charaka Samhita.
Dik refers to the ten directions in Ayurveda - the four cardinal directions (east, west, north, south), the four intermediate directions (northeast, northwest, southwest, southeast), and up and down. Dik is considered an eternal, omnipresent, and fundamental dravya (substance) in Ayurveda due to its qualities and effects. The directions impact activities like collecting herbs, sleeping, receiving treatment, and plant growth. Certain Ayurvedic procedures also involve directional movements.
This document discusses five important commentators of the Charaka Samhita, a classical Ayurvedic text:
1. Bhattara harischandra wrote the "Charakanyasa" commentary in the 4th century AD. Only parts of it still exist.
2. Jejjata wrote the "Nirantarapada Vyakhya" commentary in the 6th century AD. Parts also still exist.
3. Chakrapani wrote the famous "Ayurveda Dipika" commentary in the 11th century AD, which is still available in full.
4. Gangadhara wrote the "Jalpakalpataru" commentary in the 19
The document discusses the Sira (veins) according to Ayurvedic classics like Charak Samhita, Sushruta Samhita and Vagbhata. It defines Sira as structures that carry substances from one place to another. It describes the development of Sira from Vata dosha along with other factors. There are said to be 700 total Sira in the body, originating from the essence of Rakta and connecting to the umbilicus. The 10 Moola Sira are specifically connected to the heart and transport essence to all body parts. Sira have a branching structure like veins in a leaf. The relationship between Sira and the umbilicus is also explained, with
This document discusses the concept of guna according to Ayurveda and Vaisesika philosophy. It defines guna as an inherent property that resides in substances and attracts people towards them. According to Ayurveda and Charaka Samhita, there are 41 types of guna categorized into sartha (sense objects), gurvadi (physical properties), paradi (general properties), and atma (self properties). Chakrapanidatta classifies guna into 3 categories - sartha, gurvadi, and paradi/atma. Vaisesika philosophy describes 24 types of guna divided into sartha, paradi, and others including gurutva,
The document discusses the three classical Ayurvedic texts known as Laghutrayee - Bhavaprakasha by Bhavamishra, Sharangadhara Samhita by Sharangadhara, and Madhava Nidana by Madhavakara.
It provides background information on the authors of each text such as their time period, home region, and notable works. For each text, it summarizes their key contributions such as the number of chapters and medical topics covered in Bhavaprakasha and Sharangadhara Samhita, and Madhavakara's systematic explanation of diseases in Madhava Nidana. The document also lists some important commentators of Sharangadhara
1) Ayurveda is defined as the science of life that provides knowledge about healthy and elongated life. It is based on the union of the body, senses, mind, and soul.
2) The key principles of Ayurveda are established through extensive observation and study of nature. They include the three doshas (Vata, Pitta, Kapha), seven dhatus, balance of the three gunas, and treatment based on the six rasas and properties of herbs and foods.
3) Ayurveda views health as essential for achieving life's goals, and disease as an obstacle to that. Its goal is to understand the causes of imbalance and help restore equilibrium in the body
This document discusses the concepts of Karya (effect) and Karana (cause) in Ayurveda. It defines Karya as something produced that did not previously exist, and Karana as that which is essential for the production of the Karya. There are three types of Karana: Samavayi (inherent), Asamavayi (non-inherent but essential) and Nimitta (supportive). The Satkarya vada philosophy believes the Karya already exists in the Karana in an unmanifested form. It provides arguments like "asat cannot be produced" to establish this. There are two interpretations of Satkarya vada -
1. Tantra Yukti refers to the logical methods used to connect sentences and clarify hidden meanings in ancient medical texts.
2. Tantra Yukti involves two components - Vaakya Yojana which arranges sentences meaningfully, and Artha Yojana which appropriates obscured meanings.
3. Understanding Tantra Yukti is essential for properly comprehending the ancient medical treatises, yet some texts placed their explanations of Tantra Yukti at the end rather than the beginning.
This document discusses two theories of chemical and physical changes from Vaisheshika and Nyaya schools of philosophy:
1. Peelupaka Vada proposes that chemical changes occur at the atomic (paramanu) level, involving decomposition of molecules into atoms, decomposition of atoms, and recombination of atoms into new forms. This explains processes like baking a pot or ripening a mango.
2. Pitharapaka Vada, according to Nyaya, is that physical changes occur at the molecular (pithara) level without atomic destruction or reconstruction. For example, baking a pot changes its color and properties but not its underlying atomic structure.
Both theories are relevant for explaining digestion in
1) Ayurveda can be considered an independent philosophy or "darshana" as it aims to achieve the goals of darshanas like moksha through health and prevention of suffering.
2) While the main focus of other darshanas is the soul, Ayurveda's main focus is on the body, senses, and soul as health of all three is required for moksha.
3) Principles of Ayurveda can be correlated with concepts from other darshana philosophies like Sankhya and Yoga darshana. Darshanas help provide a better understanding of Ayurvedic concepts.
This document summarizes three important commentators of the Sushruta Samhita: Dalhana, Gayadas, and Haranachandra. It provides details about each commentator such as the time period they lived in, the names and availability of their commentaries, biographical details, and their contributions to Ayurveda.
Upamana refers to the process of gaining knowledge about something unknown by comparing it to something known. There are four stages to gaining knowledge through upamana: 1) coming across the unknown object, 2) recollecting prior knowledge of a comparison, 3) seeing similarities between the objects, 4) reaching a conclusion about the unknown object. Upamana is considered an independent source of knowledge in Nyaya philosophy because the knowledge is not based on direct perception or inference. Ayurveda utilizes upamana in diagnosing diseases and identifying herbs by comparing clinical features or characteristics to known objects.
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)
Asatmya with hypersensitivity reaction etc.pptxShivaniBorele1
Asatmya refers to substances that are not suitable for the body and can interfere with physiological processes or disturb homeostasis. Factors like improper diet, substances of abuse, or hypersensitivity reactions can all lead to asatmya. Hypersensitivity refers to abnormal immune responses that can cause issues like allergies, autoimmune diseases, or transplant rejection. The document goes on to describe the four main types of hypersensitivity reactions, their underlying mechanisms, and some examples of clinical presentations for types 1 and 2. Autoimmunity is also discussed briefly but no details are provided.
This document provides an overview of Ayurveda, the traditional health science of India. It discusses that Ayurveda is one of the oldest medical systems, treating the whole person including body, mind and soul. The key concepts and principles of Ayurveda are explained, including the three doshas (biological elements), tissues, waste products, digestion and more. Diagnosis and treatment approaches like panchakarma are summarized. Overall, the document presents Ayurveda as a holistic medical system that focuses on balance, health promotion and treating the whole person.
The document discusses the concept of Viśeṣa (specificity or distinction) in Ayurveda. It states that Viśeṣa, like Samanya, is a fundamental principle in Ayurveda. Manifestation and alleviation of diseases and maintenance of health are based on the distinct properties of substances, qualities and actions, which are called Viśeṣa Padarthas. The purpose of Ayurveda, maintaining tissue balance, is fulfilled through Viśeṣa Padarthas. Viśeṣa exists in substances, qualities, and actions and plays an important role in treatment by reducing aggravated doshas, tissues, etc. through opposing forces based on
The document discusses the Ayurvedic theory of Panchmahabhutas, or the five great elements - Prithvi, Jala, Agni, Vayu, and Akash. It explains that according to Ayurveda, everything in the universe is composed of these five elements. The human body and foods are also Panchmahabhautic in nature. An imbalance in these elements can lead to disease. Clinical applications include treating a vitiated element by administering drugs and foods that have opposing properties of the afflicted element. The concept of Panchmahabhutas forms the basis of understanding physiology, pathology, and pharmacokinetics in Ayurveda.
This slideshow presents an introduction to the oldest medical system in the World- Ayurveda. I have tried to offer a story of Ayurveda that, like its name (Ayu-Life and Veda-Knowledge) would give anyone an understanding of the fundamental principles, necessary to make the best use of their life and health.
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)
You must have heard that drinking warm water with 3-4 drops of lemon juice every morning can aid in weight loss!
Yes. You can start your weight loss journey with a drill as simple as this. Along with weight loss, it also helps detoxify your digestive system and restore lost fluids to rehydrate your body.
Basic principle of ayurvedic system unit IIswetakamboj
The document provides an overview of the basic principles of Ayurveda, Siddha, Unani, and Homeopathy systems of medicine. It discusses the key concepts in each system such as the Panchamahabhutas (five elements) and Tridosha theory in Ayurveda, Triguna and treatment methods in Siddha, humoral theory and diagnosis in Unani, and the principles of similars and minimum dose in Homeopathy. It also describes some common Ayurvedic formulations like Asavas, Aristas, Vati, Ghutika, Churna, Leha, and Bhasma and explains their preparation methods.
This document discusses the concept of bhaishajya kaala or the proper time for drug administration according to Ayurveda. It describes the various timings that are mentioned in classical Ayurvedic texts for administering medicines, including abhakta, pragbhakta, madhyambhakta, etc. It provides details on the indications and contraindications of each timing. Chronotherapy, which coordinates biological rhythms with medical treatment, is also briefly discussed. Overall, the document emphasizes the importance of considering the proper time for administering drugs according to a person's individual condition and doshas.
Ayurveda is an ancient Indian medical system that focuses on prevention, longevity and overall well-being. It views health as a balance between the mind, body and spirit. The origins of Ayurveda can be traced back to ancient Indian scriptures called the Vedas. It developed over thousands of years with early classical works by Sushruta and Charaka. Ayurveda employs natural remedies like herbs, minerals, diet and lifestyle practices to treat illnesses. Some key concepts include the doshas (Vata, Pitta, Kapha), balancing the doshas through diet and lifestyle, and viewing health as a dynamic balance within people and between people and their environment.
This document discusses Vajikarana, a branch of Ayurveda focused on enhancing sexual health and fertility. It describes how Vajikarana aims to strengthen reproductive tissues, increase semen count and sperm motility. The document outlines seasonal considerations for sexual activity according to Ayurveda. It provides details on preparations and therapies mentioned in classical texts to address various sexual issues like erectile dysfunction or infertility. The role of purification therapies before beginning Vajikarana treatments is also highlighted.
Ayurveda is an ancient Indian system of medicine that treats the individual as a whole. It believes that health results from a balance between the body, mind and soul. When this equilibrium is disturbed, disease can occur. The document discusses Ayurvedic principles like the three doshas (Vata, Pitta, Kapha), use of herbs and natural remedies to restore balance and focus on prevention over curing symptoms alone. It highlights how Ayurveda takes a holistic approach compared to Western medicine.
1) Ayurveda can help explain why different yoga poses make people feel calm or agitated. According to Ayurveda, different people require different yoga practices based on their individual constitution and current imbalances.
2) A woman who felt nervous and had chronic neck pain learned through Ayurveda that the poses she was practicing aggravated her subtle energies. She modified her practice with poses better suited to her constitution and eliminated her issues.
3) Ayurveda and yoga are intertwined, both aiming to balance the body and mind. Ayurveda teaches diet and lifestyle practices while yoga is a practical means to this end through asana practice and meditation.
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.
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Sthaulya chikitsa other than oral administrationRaghu Ramudu
This document discusses non-oral management options for obesity according to Ayurveda. It describes treatments like enemas using herbs that are hot, unctuous and sharp to reduce fat. Other options mentioned include oil massages with medicated oils, intake of herbs like guduchi and haritaki, and administration of herbal formulations like Takrarista. Specific procedures discussed in more detail include ruksha udvartana or dry massage, lekhana basti or reducing enema, and nasya or nasal administration of oils. The document also briefly references bloodletting as another potential treatment for obesity.
Ayurveda is an ancient Indian system of medicine and philosophy that originated over 5,000 years ago. It is based on concepts from the Vedas and Upanishads and incorporates teachings from practices like yoga and Buddhism. The philosophy sees the human being as an integration of body, mind, and spirit and aims to achieve balance through practices like herbal remedies, massage, meditation and a balanced lifestyle. It views illness as an imbalance that can be corrected by making adjustments in diet, behavior and other daily habits according to individual constitution and seasonal changes.
This document discusses the treatment of swelling and outlines the three stages of swelling - Ama, Pachyamana, and Pakva. It describes the features of each stage. It also lists the qualities needed in a surgeon and outlines 15 types of bandages used to treat different areas of the body. The bandages include techniques like Kosha, Swastika, Muttoli, and others that are used on specific joints, body parts, and wound areas.
This document describes the characteristics and proper use of surgical instruments and bloodletting techniques in Ayurvedic medicine. It details the types of instruments used, their ideal features, as well as contraindications. Various bloodletting methods like leech therapy, cupping, and incisions are outlined, noting when each is most appropriate based on the dosha involved. Precise procedures are provided for applying leeches, inducing them to vomit blood, and post-care for both the leeches and patients. The document aims to guide practitioners in safely and effectively using medical tools and techniques.
The document provides information on diagnosing and treating various medical conditions. It discusses diagnosing foreign bodies in the skin through signs like discoloration or sensations like pain after massage. It also lists the types of nasal therapy (nasya), methods of sweat therapy without fire (niragni sweda), timing for nasal drops (pratimarsha nasya kala), and properties of purified blood (shuddha rakta lakshana). The document contains questions and answers on various Ayurvedic medical topics like the functions of different treatments, dosages, types of procedures, qualities of substances, and characteristics of healthy and diseased states.
This document provides treatment guidelines for increased Vata, Pitta, and Kapha (doshas) according to Ayurvedic principles. It recommends oleation therapies, mild purification procedures, and foods with soothing tastes to treat Vata imbalance. For Pitta, it suggests consuming ghee, bitter and astringent foods, and residing in cooling environments. Kapha treatment involves strong vomiting and purging, dry massage, exercises, and pungent/bitter foods. It also discusses treating multiple dosha imbalances and managing doshas that have spread or combined with toxins (Ama).
The document discusses natural urges that should not be suppressed in order to maintain health, including flatus, cough, feces, heavy breathing, urine, yawning, sneezing, tears, thirst, vomiting, hunger, sleep, eructation, and semen. Suppressing these urges can lead to vata disorders and various diseases. The document then lists each natural urge and describes associated symptoms and recommended treatments that result from suppressing each urge. All diseases can be caused by forcibly discharging or suppressing natural urges, as this leads to vata aggravation. Treatment focuses on clearing and calming vata.
This document discusses the concept of Abhava or non-existence according to various schools of Indian philosophy including Nyaya and Vaisheshika. It defines Abhava as that which depends on its opponent for knowledge and whose existence is negation. There are several types of Abhava including Sansargabhava (temporary non-existence), Pragabhava (non-existence prior to production), Pradhvansabhava (non-existence after destruction), Atyantabhava (absolute and eternal non-existence of one thing in another), and Anyonyabhava (mutual exclusion between two different things). Ayurveda also recognizes Abhava in terms of the absence of disease
Dik (direction) is considered the ninth Karana Dravya (causative substance) in Ayurveda. It is eternal and exists everywhere. Direction determines concepts like far and near. There are 10 main directions based on position relative to the sun. Direction is important in Ayurveda, influencing factors like wind effects, drug collection and efficacy, ritual positioning, and disease pathogenesis. Various Ayurvedic procedures incorporate directional orientation. Direction plays a key role in many aspects of theoretical and applied Ayurveda.
Osteoporosis - Definition , Evaluation and Management .pdfJim Jacob Roy
Osteoporosis is an increasing cause of morbidity among the elderly.
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Birth period, socioeconomical status, nutritional and intrauterine environment are the factors influencing low birth weight
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8 Surprising Reasons To Meditate 40 Minutes A Day That Can Change Your Life.pptxHolistified Wellness
We’re talking about Vedic Meditation, a form of meditation that has been around for at least 5,000 years. Back then, the people who lived in the Indus Valley, now known as India and Pakistan, practised meditation as a fundamental part of daily life. This knowledge that has given us yoga and Ayurveda, was known as Veda, hence the name Vedic. And though there are some written records, the practice has been passed down verbally from generation to generation.
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DECLARATION OF HELSINKI - History and principlesanaghabharat01
This SlideShare presentation provides a comprehensive overview of the Declaration of Helsinki, a foundational document outlining ethical guidelines for conducting medical research involving human subjects.
Lecture 6 -- Memory 2015.pptlearning occurs when a stimulus (unconditioned st...AyushGadhvi1
learning occurs when a stimulus (unconditioned stimulus) eliciting a response (unconditioned response) • is paired with another stimulus (conditioned stimulus)
2. Acharya Charaka has described six causative factors for
the treatment that are also called Shad Padartha.
सामान्यं च विशेषं च गुणान् द्रव्याणण कमम च ||
समिायं च तज्ज्ञात्िा तन्रोक्तं विधिमा्थितता |
Ch.Su.1
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Dr. Abdeli Bhadarva
3. • We are familiar with the fact that different things of a
certain kind are denoted by the same term. For
example, all Haritaki, irrespective of their differences
are referred by the same term “Haritaki”.
• It is generally believed that the reason why we use
the same term to refer to different objects of a
certain variety is that all these objects have some
property in common. Thus the term Haritaki is the
general name, since it does not refer to this or that
Haritaki, but to Haritaki in general.
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4. • According to Vaisheshika Darshan, the various objects under
consideration possess a certain common essence and such a
common essence is known as the ‘Universal’ or ‘General’.
• Samanya is one of the six categories and have been placed on
the first place by Charaka. It is noteworthy that while counting
Padartha, Charak has altered the Vaisheshika arrangement of
counting categories.
• The properties which are peculiar to a class and distinguish it
from all others, or to say the essential characteristics of a
species, as Gotva and Ashwatva etc. of cows and horses etc. is
known as Samanya.
• When we find the same attributes in many substances we call it
general or Samanya.
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5. • One which exists commonly in all the objects and brings them into
one group with a common name, is Samanya. e.g. Humanness. It is
found in all human beings. Ghatatva exists in all pots.
• There is some similarity on the basis of which Ahara varga is
classified. Like Gorasa varga, Taila varga, Ikshu varga etc.
• Same thing occurs in Mahakashya. E.g. Deepaniya, Bhedaniya, Stanya
janana. In each Mahakashaya, action of the drug is similar.
• Charak has classified the drugs on the basis of some similarity which
is action of drug. Like Deepaniya, Bhedaniya, Stanya janana etc.
• Same concept is applied in the classified in the classification of
diseases.
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6. सिमदा सिमभािानां सामान्यं िृद्धिकारणम् | Ch.Su.1/44
It is always the cause of augmentations of all the beings.
सामान्यमेकत्िकरं
It brings about the sense of oneness.
तुल्यातमता हि सामान्यं
It carries a sense of similitude.
Samanya exists in three Padartha i.e. Dravya, Guna, Karma.
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Samanya
Dr. Abdeli Bhadarva
7. • ननत्यमेक
ं अनेकानुगतं सामान्यं। द्रव्यगुणकममिृवि। Ta.Sa.
• ननत्यत्िे सनत अनेकानुगतं सामान्यं। Nya.Da.
Characteristics:
1. Nitya: Samanya is eternal. Ghtatava , Patatva etc. are never
destroyed even after the pot is broken or the cloth is torn.
2. Ekam: It is one. Ghatatva existing in one pot and the other is
the same and only one. It will not differ from pot to pot.
3. Anekanugatam: It exists in all objects of all kind at the same
time. Ghatatva although only one exists in all the pots at the
same time.
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8. • Samanya does not exists in substances, which are only one in
number like Disha and Kala. It resides in three Padartha, i.e.
Dravya, Guna, Karma and does not exist in the remaining
Padartha i.e. Samanya, Vishesha, Samavaya, Abhava.
• In Ayurved, Samanya is one that increases or aggravates Dosha
and Dhatu.
• Augmentation is the effect of generic concomitance taken with
special reference to Ayurveda.
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9. • It is not that Samanya will always cause
augmentation; it will do so only in the absence
of inhibiting factors. Amalaki do not cause
Pitta Vruddhi even though it is Amla rasa
because there is presence of Sheeta Veerya
(the inhibiting factor of Pitta vruddhi).
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10. • When it is said that Samanya has got the
potentiality for causing augmentation, it does not
mean that this alone would cause augmentation.
That is to say the Samanya is one of the
augmenting factors.
• Thus, sometimes, even the influence of altogether
dissimilar objects causes augmentation.
• For example, even though the ghee is altogether
dissimilar to Buddhi (intellect) and Agni, it causes
augmentation in both of them due to its specific
action.
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Dr. Abdeli Bhadarva
11. • Vata also is augmented by Chinta (mental
strain).
• Similarly empirical augmentation of semen is
caused even by Sankalp (passion) and external
application of aphrodisiac drugs on both legs.
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12. • Samanya in fact consists of two factors viz. the sense of oneness
and similitude while the variant factor a sense of separation and
dissimilitude. Thus even though the time and space differ, the
meaning of the word “cow” remains the same. This shows that
there is something which does not change despite other exterior
changes. This is what we mean when we say that Samanya brings
about the sense of oneness.
• This sense of oneness is not only applicable to material objects.
This is directly or indirectly related to action and quality one who
cooks may not always be the same person but he is designated
as a cook. so also, whiteness relating to a flower is not exactly the
same as the one relating to a cloth. But by virtue of the qualitative
generic concomitance, both are regarded as one and the same.
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13. Types of Samanya
1. Dravya Samanya- सिमदा सिमभािानां सामान्यं िृद्धिकारणम ् |
2. Guna Samanya- - सामान्यमेकत्िकरं,
3. Karma Samanya- तुल्यातमता हि सामान्यं
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Dr. Abdeli Bhadarva
14. Dravya Samanya
• The similarity visualized in substances represents this type.
• Dravya samanya is found in Dravyas of the same type or category.
Mamsa dhatu in human body and Mamsa of the other animals have
Samanata or commonality. So, if a person eats meat animal meat,
Mamsa dhatu will improve.
• Rakta of different human being is similar, so blood transfusion is
advised to improve Rakta Dhatu. Increasement in Mamsa by eaten
flesh is the example of this type.
• Mamsa vruddhi by Mamsa, Meda by Meda, Asthi by Tarunasthi,
Garbha by eggs. Iron deficiency anemia- iron, scurvy- vit.C,
Dehydration- oral/ parenteral rehydration.
• BT (blood transfusion) in blood loss, platelet concentrate
transfusion in thrombocytopenia.
• Glucose in Hypoglycemia etc.
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15. Guna Samanya
• It exists in Guna of same type.
• Here, Jatigata samanya (similarity) is not found in between
Dravya which is used and for it is used. But the qualities
are same of both Dravya.
• Guna of Ghee and Milk are similar to Shukra Dhatu. So,
they are used for the increase of Shukra in Shukra Kshaya.
• Vata Kshaya: use of Yava, Kalaya, Chanak (Ruksha).
• Kapha Kshaya: use of milk, ghee etc. (Snigdha)
• Pitta Kshaya: Marich etc.
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16. In treatment we can use:
• Vata kshaya- Dravya which have qualities of Laghu,
Sheeta, Ruksha e.g. Kalaya, Chanak, Yava.
• Kapha kshaya- Dravya which have qualities of Guru,
Snigdha, Sheeta e.g. Dadhi, Guda, Kshira.
• Pitta kshaya- Dravya which have qualities of Ushna,
Tikshna etc. e.g. Chavya, Chitrak etc.
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Dr. Abdeli Bhadarva
17. Karma Samanya
• Though similarity and oneness of Dravya and Guna is not
available, the common result of the actions belongs to this
type of group.
• Continuous sitting etc. doesn’t belong to Kapha group, but
Kapha dosha is increased by these activities.
• Vata vruddhi - due to running and swimming, fear.
• Pitta vruddhi - due to Krodha (anger), Atapa (sun rays).
• Kapha vruddhi - due to sedentary lifestyle, day sleep etc.
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Dr. Abdeli Bhadarva
18. According to Bhattar Harichandra: 3
types
1. Atyant Samanya - सिमदा सिमभािानां सामान्यं िृद्धिकारणम् |
2. Madhya Samanya- सामान्यमेकत्िकरं
3. Ekadesha Samanya- तुल्यातमता हि सामान्यं
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Dr. Abdeli Bhadarva
19. तद्द्विवििं परापरभेदात ्। परं सिा, अपरं द्रव्यत्िाहद॥
Ta.Sa.
1. Para samanya: wide or more extensive, which remains
in more. E.g. Satta
2. Apara samanya: remaining lesser; less extensive. E.g.
Ghatatva, Patatva.
3. Para-Apara samanya: It is more extensive compared to
Apara and less extensive compared to Para samanya.
E.g. Dravyatva.
• Ghatatva < Dravyatva < Satta
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Dr. Abdeli Bhadarva
20. Types based on different methods
A. Ubhaya vrutti Samanya: this type is
applicable where there is similarity in both
ends means in nourishing agent (Poshaka)
and the thing which is to be nourished
(Poshya).
Exa. The flesh element (Mamsa dhatu) grow
more by the intake of flesh (animal meat).
Here flesh having its dual entity, is the
example of Ubhayavrutti Samanya.
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21. B. Eka vrutti Samanya: where the nourishment or incensement
of particular tissue or element is not based on the dual end
common similarity, the single ended Samanya is applicable.
E.g. Use of Ghrita increases Agni and running increases Vata
Dosha. Here the actions of taking Ghrita and running have no
similarity with Agni and Vata Dosha, thus these are the
examples of single ended generic concomitance (Eka vrutti
Samanya).
another example: Asya increases Kapha.
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Dr. Abdeli Bhadarva
22. Vishesha
• Vishesha Padarth is just opposite to Samanya
padarth.
• Samanya shows the similarity in the different things,
where as Vishesha shows the difference between
many objects.
• Samanya brings different objects into one group
where as Vishesha differentiates one from the other.
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Dr. Abdeli Bhadarva
23. • All the objects in the universe look similar to
each other and also differ from each other.
Objects of the same class possess similar
qualities & differ from objects of different
class. Objects of the same class also differ
from each other.
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Dr. Abdeli Bhadarva
24. Vishesha:
ह्रासिेतुविमशेषश्च
Vishesha is the cause of diminution of all
beings for all the time
विशेषथितु पृतक्त्िकृ त्|
Vishesha is that padartha which
distinguishes one from the other.
विशेषथितु विपयमय
Vishesha carries sense of dissimilitude.
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Dr. Abdeli Bhadarva
25. Types of Vishesha: Like samanya, Vishesha too
is of three types.
1. Dravya Vishesha- ह्रासिेतुविमशेषश्च
2. Guna Vishesha- विशेषथितु पृतक्त्िकृ त ्|
3. Karma Vishesha- विशेषथितु विपयमय
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Dr. Abdeli Bhadarva
26. Dravya Vishesha
• It exists in substances with opposite
characters.
• E.g. Mamsa & Asthi are two substances with
two opposite characters. If a person suffering
from Mamsa Vruddhi- use of kapardika, Shukti
etc.
• Meda vruddhi- Haritaki, Panchmula etc.
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Dr. Abdeli Bhadarva
27. Guna Vishesha
• If the substance of opposite character is used
for decrement of substance.
• Vata vruddhi- use of Taila
• Pitta vruddhi- use of Ghrita
• Kapha vruddhi- use of Madhu
• Meda Vruddhi- use of Madhu, Yava.
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Dr. Abdeli Bhadarva
28. Karma Vishesha
• The use of action which is contrary to
substance that is increased.
E.g.
• Meda vruddhi- Ratri Jagaran
• Vata vruddhi- Rest
• Kapha vruddhi- exercise
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Dr. Abdeli Bhadarva
29. Samanya Vishesha
Always the cause of augmentations of
all the beings
Always the cause of diminution of all
the beings
Brings about the sense of oneness Brings about the sense of separation
Carries a sense of similitude
(generality)
Carries a sense of dissimilitude
(particularity)
one Numerous
Exists in many objects Exists in only one object
Expresses a class Expresses an individual separately.
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Dr. Abdeli Bhadarva
30. Utility of Samanya Vishesha
For one who wants to remain healthy they
are advised to take Desha, kala, atma giuna
Viparita Ahara Vihara sevana.
• Desha Viparita: anupa- ruksha; Jangala-
Snigdha
• Kala Viparita: Ritu charya is prescribed.
• Atma Viparita: Krusha- Mamsa rasa etc.
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31. िाति पुन शारीरा समानगुण समान
गुणभूनयष्ठिामऽप्यािारविकाररभ्यथियमानिृमद्धिं प्राप्नुि्न्त, ह्रासं तु
विपरीतगुणविमपरीत गुणभूनयष्ठिामऽप्यािाररभ्यथियमान || Ch.Sha.6/9
• Dhatu of the body get increased by the prolonged use of the
food substances having similar or mostly similar properties
while they get decreased by that of the food substances having
contrary or mostly contrary properties.
समानगुणाभ्यासो हि िातूनां िृद्धिकारणममनत || Ch.Su.12
• Prolonged use of similar properties is the cause of increase in
Dhatu.
प्रकोपणविपयमयो हि िातूनां प्रशमकारणममनत || Ch.Su.12
• Opposite to vitiating ( factors ) is the cause of pacification of
Dhatu.
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33. • तेषु ये गुरिथिते गुरुमभरािारविकारगुणरभ्यथियमानराप्याय्यन्ते,
लघिश्च ह्रस्न्त; लघिथितु लघुमभराप्याय्यन्ते, गुरिश्च ह्रस्न्त
| एिमेि सिमिातुगुणानां सामान्ययोगाद्िृद्धि , विपयमयाद्रास |
Ch.Sha.6
• The constituents having heaviness are increased by the
prolonged use of heavy food items while those having
lightness are decreased. On the other hand, the lightness is
increased by the light food items and the heaviness is
decreased. In this way all properties of the constituents are
increased by the use of similar substances and decreased
by that of the contrary ones.
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Dr. Abdeli Bhadarva
34. • तथिमान्मांसमाप्याय्यते मांसेन भूयथितरमन्येभ्य
शरीरिातुभ्य , तता लोहितं लोहितेन, मेदो मेदसा,
िसा िसया, अ्थित तरुणाथि्ना, मज्ज्जा मज्ज्ञा, शुक्र
ं
शुक्र
े ण, गभमथित्िामगभेण || Ch.Sha.6/10
• Hence, flesh is increased more in comparison with
the other Dhatu by (the use of flesh), similarly,
blood by blood, fat by fat, muscle-fat by muscle-
fat, bone by cartilage, bone marrow by bone
marrow, semen by semen and foetus by immature
foetus (egg).
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Dr. Abdeli Bhadarva
35. • In Shukra Kshaya: Madhura, Snigdha, Sheeta Dravya should
be taken for increment of Shukra.
• For obesity: Dravya, Guna & Karma which are opposite to
Kapha meda.
– Laghu & Ruksha Dravya
– Karma like Ratri jagaran, exercise, coitus etc.
• Vata Kshaya- Dravya which have qualities of
Laghu, Sheeta, Ruksha e.g. Yava, Kalaya.
• Kapha Kshaya- Dravya which have qualities of
Guru, Snigdha, Sheeta e.g. Dadhi, Guda.
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Dr. Abdeli Bhadarva
37. rqY;kFkZrk fg lkekU;a
• Vata, Pitta and Kapha of the body is compared
with Soma, Surya (the Sun) and Anila (wind)
of outside the body.
• Loka Purusha Samya siddhanta is based upon
Samanya theory.
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Dr. Abdeli Bhadarva
38. Utility
1. Sanshoshan:
If Dosha is increased in extensive amount there is a need of
Shodhan for elimination of Dosha from body. like Vamana or
Virechana.
2. Sanshaman:
Vishesha Dravya, Guna, Karma are applied if there is
Doshadi Vruddhi in moderate or lesser amount.
3. Preparation of drug:
In any formulation preparation, to increase potency,
Bhavana of same drug is given.
4. Selection of drug:
opposite qualities of drug is selected as per Dosha Vruddhi
which decrease Dosha.
Similar qualities of drug is selected as per Dosha Kshaya
which increase Dosha.
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Dr. Abdeli Bhadarva
39. • The applicability of this principle of Samanya and Vishesha is still
true and acceptable even today and even in modern medicine too.
• Patients of dehydration are prescribed to take saline or glucose
infusions and in conditions where severe lack of blood is
diagnosed, BT is applied. It is just the practical application of the
theory as established In Sushruta Samhita.
• In different deficiency diseases
– Beri Beri- Vit. B1
– Scurvy- Vit. C.
– Hypokalemia- deficiency of potassium
are based on Samanya theory and thus it is highly useful in medical
field.
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Dr. Abdeli Bhadarva
40. Exception
• Ghrita- Guru, Sheeta, Manda, even
though it increases Agni which has its
opposite quality.
• Amalaki- Amla rasa, even though it
decreases Pitta.
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Dr. Abdeli Bhadarva
41. • प्रिृविरुभयथिय तु || Ch. Su.1/44
• उभयथिय सामान्यथिय विशेषथिय च, प्रिृवि प्रितमनं शरीरेणामभसम्बन्ि
इनत याित्; एिम्भूता प्रिृवि िातुसामान्यविशेषयोिृमद्धिह्रासे
कारणममत्यतम | Chakrapani
• उभय= Both Samanya & Vishesha.
• प्रिृवि = applied to body.
• Samanya & Vishesha are the cause of increment & decrement
respectively if they are introduced to body.
• If they are not applied to body, they can not increase or decrease any
Dhatu. With application of Samanya & Vishesha, physician maintain
the equilibrium of Dosha, Dhatu & Mala, so called health. If They
used for prolonged period even though equilibrium is established, it
again causes imbalance (Dhatu Vaishamya).
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Dr. Abdeli Bhadarva
42. • Samanya & Vishesh works together in the body even though
use of any one. If only Samanya is consumed for a long period
it causes Vrduddhi and Dhatu vaishamya.
• If only Vishesha is consumed for a long period it causes Hrasa
and Dhatu vaishamya.
• So, Samanya & Vishesha are consumed appropriately, it
causes Dhatusamya and health.
• If one uses Guru Dravya Continuously, it causes increment of
Guruta in the body & with the same dravya decrement of
Laghuta in the body as Guruta increases in the body.
• If one uses Snigdha Dravya Continuously, it causes increment
of Snigdhata in the body & with the same dravya decrement
of Rukshata in the body as Snigdhata increases in the body.
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Dr. Abdeli Bhadarva
43. • Mutually contrary Dhatus undergo increase and decrease
simultaneously, because that which causes increase of a
Dhatu, decreases the other Dhatu possessing contrary
properties. Hence the properly administered therapy brings
back the decreased as well as the increased Dhatu to the state
of equilibrium by reducing the increased ones and increasing
the diminished ones.
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Dr. Abdeli Bhadarva