Vada

Vada
Dr. Abdeli Bhadarva Page 1
Vada
Karya- Karana
 Karya is manifested from Karana and without Karana, Karya never manifests.
Karana/ Cause:
 कार्यस्र् ननर्त ऩूर्यर्ती कारणम ्। Ta.Sa.
Karya is which exists essentially before production.
 कार्ोत्ऩादकत्र्ं कारणम ्। Saptapadarthi
Karana is that which produces Karya.
 तत्र कारणं नाम तद् र्त ्करोनत, स एर् हेत्, स कताय || Ch.Vi.8/69
Karana (doer) is that who does an action, he is the cause and agent.
 कारणं भिषक् - Ch.Vi.8/84
In the field of treatment, Karta is Physician.
The physician serves as the causative factor for the achievement of the object i.e.
Dhatu samya.
E.g. Mud is Karan for pot.
Dosha vaishamya is Karan for Disease
अन्र्थाभसद्धिशून्र्स्र् ननर्ता ऩूर्यर्नतयता।
कारणत्र्ं िर्ेत्तस्र्……………..॥ Karikavali
Ananyathasiddha:
 The things which are not directly related to Karyotpatti are Anyathasiddha and which
are directly related to Karyotpatti are Ananyathasiddha.
 The factor should be one without which Karya cannot be formed.
 It should be such a factor which cannot be replaced.
Niyatatva:
 Whenever the Karya exist the Karana should exist invariably without any exception.
 If Prameha is considered there is vitiation of Kapha is Karana for it. Without it
Prameha cannot be produced.
Purvavartitva:
 It should be existent before the production of Karya.
 Purvabhava = happening before.
 The universe is full of events. And these events take place constantly but all events
cannot be considered as Karana. The most important factor that exists just before
Karya is called Karana.
 E.g. as per Taitariyopanishad, Jala is a Karana of Pruthvi.
Characteristics of Karana:
 Exists before Karya
 Fixed (cannot be replaced)
 Responsible for production of Karya.

Vada
Types of Karana:
There are three types of Karana:
1. Samavayi Karana
2. Asamavayi Karana
3. Nimitta Karana
1. Samavayi Karana:
यत्कारणमऩृथग्भवति ित्समवातयकारणम ् | यथा,-िन्िवः ऩटस्य | Arunadatta
 The cause which cannot be separated from effect (Karya) is Samavayi Karana. E.g.
thread for cloth.
र्त्समर्ेतं कार्यमत्ऩद्यिे तत्समर्ानर्कारणम ् | यथा िन्िवः ऩटस्य ऩटश्च स्वगिरुऩादेः।
Ta.Sa.
 Karana which has an inseparable relation (Samavaya relation) with Karya means it is
present before Karya and remains till the Karya exists.
काययस्य योतनः समवातयकारणं कायययोतनः| Chakrapani
 The earth constitutes the concomitant cause of Pot. The Pot is nothing but the earth
transformed. So a cause transforms itself into an effect. This is considered to be the
origin of action.
2. Asamavayi Karana:
कार्ेण कारणेन र्ा सह एकस्स्मन्नथे समर्ेिं सि ्कारणम ्असमर्ानर् कारणम ्। यथा िन्िु संयोगः
ऩटस्य िन्िुरुऩं ऩटरुऩस्य॥ Ta.Sa.
 This is a Karana that is not Samavayi Karana but its existence is very much necessary
for the Karya. This factor will have an inseparable relation either with Karana or
Karya. Karya cannot come into existence unless this factor is associated either with
Karana or Karya.
e.g. Cloth: Tantu Sanyoga,
Purusha: Panch Mahabhuta & Atma sanyoga
Roga: Dosha- Dushya sanyoga
 If we take the example of cloth, thread is the Samavayi Karana for a cloth and cloth is
a Karya. Thread should be woven in a particular pattern to turn itself into a cloth. This
pattern is essential and inseparable from Karya, the cloth. So, the necessary weaving
pattern of the yarn is the Asamavayi Karana for a cloth.
3. Nimitta Karana:
तदिर्भिन्नं कारणं ननभमत्तकारणम ्”- Ta.Sa.
 Different from both (Samavayi & Asamavayi Karana).
 The remaining essential causes other than these two are called Nimitta Karana.
 Supportive cause for the production of Karya.
 E.g. Ghata: Potter, wheel, stick
Pata: Machines, weaver
Roga: Apathya Ahara Vihara

Vada
 Only Samavayi and Asamavayi Karana are not sufficient for the Karya. There should
be a doer or Karta and he need some equipment to produce Karya. The Doer and the
other equipments are called „Nimitta Karana‟.
Karya (Effect):
कायं प्रागभावप्रतियोगग। Ta.Sa.
 The things that which were not present before and produced afterwards.
o कार्ं त तद्र्स्र्ाभिननर्वयस्त्तमभिसन्धार् कताय प्रर्तयते || Ch.Vi.8/72
 Karya (act) is that with the object of performing which the doer proceeds.
 E.g. Pot, table or any disease etc.
o कार्ं धातसाम्र्ं - Ch.Vi.8/84
 In the field of treatment, Karya is Dhatusamya.
Satkarya vada
 Follower: Sankhya Darshana, Vedanta Darshana
 There are three words: Sat + Karya + Vada.
 Sat = existence
 Karya = effect (product)
 Vada = theory
 So, this theory which believes that Karya always remains in Karana in Avyakta
(invisible) form before its production. And once the Karya is over it takes a visible
form.
 Karya exists in Karana before it comes into real existence.
 E.g. oil exist in Erand seed in an invisible form. After crushing the seed, it becomes
visible in the form of oil.
Neem tree exist in the Neem Seed and comes out of it in a fertile land during
appropriate season.
Establishment of Satkaryavada:
 Sankhya Darshana gives following arguments to prove this theory.
असदकरणादऩादानग्रहणात ्सर्यसम्िर्ािार्ात ्।
शक्तस्र् शक्र्करणात ्कारणािार्ाच्च सत्कार्यम ्॥ Sa.Ka.
1. Asatkaranat:
 Asat (non existent) cannot be produced or created.
 Asat means which do not exist.
 A thing (Karya) cannot be produced if it is not present in Karana.
 Karya is produced only when it is present in Karana.
 Just as oil cannot be produced from sand. Oil (karya) is not present in sand
(Karana).
 But from Tila seed oil can be produced because oil (Karya) remains in unmanifested
form in seed (Karana).

Vada
 Ushnata cannot be produced by Amalaki/Ghee because it is not present in such
Karana.
2. Upadan grahanat
 For the production of a thing, a particular substance is used.
 E.g. for the production of curd, milk is used.
 Upadan = material cause.
 For each Karya, there is a need of appropriate cause (Karana).
 To get a particular result, one must have to collect proper Karana for the production.
 If you want to make a statue, you need a stone not a milk.
 If you want to produce a pot, you need mud.
 If you want to do Pitta vruddhi, you need Ushna, Tikshna Dravya like, Marich etc.
3. Sarva Sambhavaabhavat
 From every Karana (cause), every Karya (product) cannot be made or produced.
 Everything cannot be produced from everything.
4. Shaktasya Shakyakaranat
 Only potential Karana (cause) can produce a possible Karya (product).
 A Karya can be resulted by a potential cause only.
 Each and every Karana possesses a particular potential to produce a specific Karya.
 Erand has potential to produce castor oil, so it produces it.
 Rasna has potential to cause Vata Shamana.
5. Karanabhavat
 Karana and Karya are two different forms of one (same) thing.
 Karana and Karya are not different from each other.
 Karya is just transformation form invisible (Karana) to visible form.
 Karana is transformed into Karya.
 Karya: Avyakta in Karana (after production Vyakta)
 Until a carving a statue, the material is known as a stone. Once the Karya is over it
is called Statue.
 The Karana form is called clay until a pot (Karya) is made.
 Other view is that the characteristics of Karya are same as from which it is made.
 Like Bhallatak oil will have same characteristics as of Bhallatak fruit.
 There are two different interpretations of Satkarya vada: these are Parinama vada, and
Vivarta vada.
 According to Parinam vada, the transformation of Karana into Karya is real.
Satkarya
Vada
Parinam
Vada
Vivarta
vada

Vada
 According to Vivarta vada, the transformation of Karana into Karya is not real but
apparent.
Parinama vada
 Parinama = Transformation, conversion, Change
 It is based upon Karya Karana vada.
 According to this theory, Karana becomes Karya by transformation or changing
itself.
 When the Karana is transformed into Karya, Karya is the Parinama (transformation)
of that Karana.
 Like, Milk is transformed into curd. Now, curd is the Parinam (transformation) of
milk.
 It is also called Vikara or „Tattvika Anyatha Pratiti‟.
 Sankhya Darshan consider this theory in relation to Srushti utpatti (evolution).
Avyakta is the root cause of Surshti (Karya). Surshti is the Parinam of Avyakta.
 Parinama or transformation takes place in two ways:
1. Dharma Parinama
2. Lakshana Parinama
1. Dharma Parinama: If the change takes place in the qualities of Karana, it is called
as „Dharma Parinama‟.
E.g. Anna rasa transforms into Rasa Dhatu, Rasa Dhatu into Rakta and so on.
Here, the change is in their Guna.
Dadhi converted in Takra
2. Lakshana Parinama: In this type of transformation, the Karana retain its qualities
and changes its form or shape.
E.g. Milk transforms itself into butter, both have the same qualities but the change is
only in their external appearance.
Water and Ice, both have the similar qualities but the change in their appearance
(form).
Another example: Triguna of Prakriti retains in all transformation of it.
 Parinama vada in Ayurevd:
 In Ayurved, this theory has been accepted in different context.
Examples
1. जाठरेणास्ननना र्ोगाद्र्ददेनत रसान्तरम ्|
रसानां ऩररणामान्ते स द्धर्ऩाक इनत स्मवत्| A.H.Su.9/20
The transformation of six taste takes place into three final taste (Vipaka).
2. रसाद्रक्िं ििो मांसं मांसान्मेदस्ििोऽस्स्थ च|
अस््नो मज्जा ििः शुक्रं शुक्राद्गभयः प्रसादजः|| Ch.Chi.15/16
The nutrient fluid is changed into seven Dhatu one by one.
3. स्रोतांभस खल ऩररणाममाऩद्र्मानानां धातूनामभिर्ाहीनन िर्न्त्र्र्नाथेन || Ch.Vi.5/3
Srotas are defined as transporting passages of Dhatu undergoing transformation.

Vada
4. The Panchmahabhuta are the result of the transformation of Prakriti (Ahankara).
5. बालानामद्धऩ र्र्् ऩररणामाच्छक्रप्रादिायर्ो िर्नत।
As the result of maturity in young age, the semen is produced in the body
which was not present in childhood.
According to this theory, the evolution is the result of different action.
6. स्र्िार्मीश्र्रं कालं र्दृच्छां ननर्नतं तथा |
ऩररणामं च मन्र्न्ते प्रकव नतं ऩवथदभशयन् || Su.Sha.1/11
Sushruta describes Parinama vada in the view of evolution of universe.
 Kala = Parinama
 Every transformation or change required some time. From rasa Dhatu to Shukra dhatu
needs 30 days.
 Parinama as a Nidana.
Vivarta vada
 Sankhya defends Parinam vada, where as Adwait vedanta upholds Vivarta vada.
 Vivarta = Illusion (Bhrama), Unreal or false knowledge.
 According to this vada,Change from Karana to Karya is not real but apparent.
 When any substance without leaving its entity, project itself as another substance, is
known as Vivarta or Adhyasa.
 When we see a rope and assume that it is a snake – it is called illusion. There is
neither a snake in front of us nor the rope is transformed into a snake but it is our false
perception of the rope.
 Karana never changes in Karya, as in Parinama Vada, Karana is to be imagined as
Karya.
– Illusive knowledge of rope as snake.
– Doubtful knowledge whether a man or a tree.
 In the above two statements, neither the rope changes into snake nor the tree changes
in a man. The imagination of snake in rope and man in tree is an illusion. In such a
way the cognition of illusionary knowledge without any change in the form of object
is a false knowledge.
 When a cause produces an effect, it undergoes no real change either in substance or in
its form. The changes of form that we observe are only apparent (illusive/ virtual)
changes and known as Vivarta vada.
 In the same way this universe is not Sat. we perceive it as Sat, which is not real. It is
known as „Maya‟ or illusion.
 If Universe is Karya, Brahma is Karana for it. But universe is not real, it is illusion
(Asat). Universe is apparent form of Brahma.
 Brahma is the Karana and it is real (Sat).
 This universe is created by „Sat‟ but its transformation is not real.
 Brahma is eternal and Sat (real) while Universe is not eternal and Asat (unreal).

Vada
 The gold in necklace and ring are the same, the change in the form is not real but only
in appearance. As in this example, Karya is not real transformation of Karana.
 It is also called, as Adwaita Vada because Brahma and universe are one and same
expressed in two different forms.
Vivarta vada in Ayurved:
 Sometimes Vaidya feels illusion in field of treatment. if the patient has Guru
Vyadhita, we assume him as Laghu Vyadhita or vice versa- it is termed as illusion.
 Vaidya may get confuse when more than one diseases have similar signs and
symptoms.
 Acharya Charak describes a mental condition i.e. Atattvabhinivesha. In this, the
predominant Raja & Tama influence the intellect and aggravated Dosha disturb the
function of Mana. In this disease, Patient cannot get the real knowledge and he always
get illusive knowledge.
Asatkaryavada
 It is just opposite to Satkaryavada.
 Synonym: Arambhavada
 The word „Arambha‟ means beginning. As Karya is the new beginning according to
Asatkarya vada, it is also known as „Arambha vada‟.
 Nyaya Darshana and Vaisheshika Darshana accepts this theory.
 There are the words: A+ Sat + Karya + Vada.
– A, here indicates absence
– Sat = existence
– Karya = effect (product)
– Vada = theory
 According to this Vada, Karya doesn‟t exist before its production.
 Karya is the new beginning. It is the new production or creation from Karana which
does not exist in Karana.
Arguments in support of Asatkarya vada:
 If Karya exist before its production, then what is the purpose of the production?
 If Karya exist before its production, then what is the difference between Karana and
Karya?
 If Karya already present in Karana, then what is need of Nimitta Karana or Karta in
the production of Karya?
o E.g. if pot exist in the clay, there should not be any need for a potter.
 If Karya remains in Karana, both should fulfill the same purpose. E.g. clay and pot
are not serving the same purpose. To collect or store the water, we have to use a pot,
not the clay.
 If Karya remains in Karana, why both should have different name? they can be
identified with similar name. Karya and Karana should be one and & the same
without any difference. But there are two different names, like pot and clay; thread &
cloth etc.

Vada
 We can clearly see the difference in the forms of Karya & Karana.
 Karana and Karya may also differ in number. E.g. Karana i.e. the fruits of Haritaki,
Bibhitaki, Amalaki are more in number while the Karya i.e. Triphala Churna is a
single entity. Hence difference in number arises.
Arguments in oppose of Asatkarya vada:
 Nimitta Karana is required to bring the invisible form to visible form.
 Two names are given only to distinguish between the visible and invisible (Vyakta &
Avyakta) forms.
 When there is a change in the shapes of Karana and Karya, naturally they serve
different purposes.
 A change in the form of unavoidable when invisible form becomes visible. It does not
indicate these two are different objects with separate existence.
Asatkaryavada in Ayurveda:
1. Vikruti Vishama samaveta:
e.g. equal quantity of honey and ghee, Viruddha Ahara
Honey and Ghee as separate Dravya they are beneficial, but if they are consumed in
equal quantity it becomes a poison for the body. In this example, poisonous property
which is never exist in their Karana but it is a new quality that enters in Karya (mixture of
Honey & Ghee).
2. Sanskara: with different kind of Sanskara process, the Guna and Karma are modified
which were never present before.
e.g. Vatsanabha- Visha- after Sanskara it is used as medicine.
Dadhi- Shothakara. Takra (made after churning curd)- Shothahara
3. Process of disease manifestation:
In Tridoshaja Vyadhi, such symptoms arise which were never present in separate
Dosha (Karana).
In this way, it can be said that Sanyoga of such substances make a new thing which is
not present in their root cause. And this is called Asatkarya vada.
Paramanu Vada
 Follower: Nyaya & Vaisheshika Darshana
 It is the basic causative factor for the creation.
 Minutest, indivisible particle- Paramanu
 ऩरमाणत्र्ं ऩररमाणर्ान ऩरमाण्। र्ै. द.
 The supreme or the last minute particle of the creation can be defined as Paramanu.
 The last particle of a substance which cannot be further divided is called Paramanu.
Its further division is not possible, so it is mentioned as Niravayava (indivisible) and
it is not perishable, so eternal one.
 The substances viz. Pruthvi, Jala, Teja and Vayu are supposed to be eternal when they
are in the atomic stage (Paramanu Rupa).
 According to this Vada, the atoms of four Mahabhuta except Akasha do the creation.
At the time of Pralaya, the whole universe disintegrates again into atomic form.

Vada
Definition:
Sharangdhara -
जालान्तरगते िानौ र्त ्सूक्ष्मं दृश्र्ते रज्।
तस्र् त्त्रंशतमो िाग् ऩरमाणरुच्र्ते बधै्॥ शा. ऩू. १/१६
 1/ 30th part of Raja (dust particle) - Paramanu
जालान्तरगते िानौ र्त ्सूक्ष्मं दृश्र्ते रज्।
तस्र् षष्तत्ठतमो िाग् ऩरमाणररनत उच्र्ते॥ Swami Omanand
 1/ 6th part of Raja (dust particle) – Paramanu
 The dust particle seen flying in the beam of sun rays coming in the room through a
small whole of window posses 6 atoms (trasarenu) according to Swani Omanand and
30 atoms according to Sharangdhara Samhita.
Characteristics of Paramanu:
 Eternal
 Indivisible
 Minutest
 Numerous
 Beyond sensory perception (Atindriya)
Sthula Dravya Utpattti from Paramanu:
 The combination of two Paramanu is called Dwayanuka and combined three such
Dwayanuka produces a Trayanuka or Trasarenu. Four Trasarenu combined are called
Chaturanuka and combination of five Chaturanuka is Panchanuka and it continues to
become sthula Dravya.
Parmanu
Sthula Dravya
Dwayanuka= 1×2=2
Trasarenu= 2×3=6
Chaturanuka=6×4= 24
Visible
state
Invisible
state
Continues ………..
 Vaisheshika Philosophy recognizes God as the creator of the universe. Very much like
Sankhya, the Vaisheshika mentions that every creation is followed by destruction and
every destruction by creation.

Vada
 Part of the function of God as creator to impart motion to atoms which usually lack
motion. That is, after the destruction of the world the primordial atoms remains in a
state of rest and inactivity and the next creation does not start until God sets the atoms
in motion. This act is done by the wish of God.
 Both the Sankhya and Vaisheshika systems accept the universe to be Panchbhautika.
 All the wordly substances contain most minute factors in their origination. Sankhya
describes these minute and subtle factors as Tanmatra as they are inferred from the
basic visible elements. As per Vaisheshika, Paramanu are also not visible as they are
Atindriya.
Paramanu in Ayurved:
 As already described Sharangdhara mentions Paramanu as the least small particle of
the substances and defined it as 30th
part of visible floating dust particle in the
sunbeam entering in the room.
 शरीरार्र्र्ास्त ऩरमाणिेदेनाऩररसङ्ख्र्ेर्ा िर्स्न्त, अनतबहत्र्ादनतसौक्ष्म्र्ादतीस्न्िर्त्र्ाच्च | तेषां
संर्ोगद्धर्िागे ऩरमाणूनां कारणं र्ार्् कमयस्र्िार्श्च || Ch.Sha.7/17
 Charak defines it as the minutest unit of the body as clearly says that the smallest unit
into which all organs of the body are divided are known as Paramanu and they cannot
be counted because
 Paramanu are extremely numerous
 Paramanu are extremely subtle
 Paramanu are beyond sensory perception.
 Vayu and specific nature of results of the past action associated with these Paramanu
are responsible for their union & disjunction.
 Sthula Avayava is formed from particular Paramanu. Organs are developed by
Sanyoga & Vibhaga of Paramanu. If this Paramanu gets any deformity, developing
organs also deformed. Production of hereditary disease is based upon this theory
 Mana has been defined to have the quality of Anutva so it can also not be reached
with sensory organs.
 Conclusion: The descriptions clears Sankhya, Vaisheshika and Ayurvedic
philosophers accept Paramanu as the minutest unit of the universe as well as of the
body. They are beyond the reach sensory perception and combination of these
Paramanu is responsible for the creation of the gross universe and body organs.
Kshanabhangura Vada
 It is one of the important doctrines of Buddhist.
 Kshana= a fraction of a second
 Bhangura= destructed
 Kshana Bhangura = destroyed in a moment.
 According to this theory, all the worldly substances are destroyed within moment and
cannot exist for more than a fraction of a second.
 This is a continuous process without a break.
Each substance exists only for transient period.

Vada
a. उत्ऩन्न- Production
b. स्स्थत- Existence
c. द्धर्नाश- Destruction
All the substance in the
universe is not static or eternal but
momentary. The world is
transferring very fast in time and
space.
 The existent Padarth of the
universe do not exist forever.
Because of the chain process they
produce in the first moment,
existed in second moment &
destructed in the third moment. In
that place newer and newer Bhava
Padartha are produced, which are
identical with the former Bhava
Padarth.
 Hence, it is understood that
the former Bhava padartha are
still exist. As such the process of
production, existence &
destruction goes on in the first,
second and third moments
respectively without any break.

 The Karana Dravyas
destroys immediately after producing the Karya Dravya and in the next moment this
Karya becomes Karana for the next Karya. So, nothing in this world is permanent.
What we are now are not we were a second before. Like this, the existence of
anything in the universe is restricted to a fraction of a second only.
 For example, the wave in the ocean destroys soon after it appears and the another new
wave takes its place. In the same way different factors are destroyed soon and the new
one is developed.
 Charak presents this theory describing that there is no permanent entities as such.
They appear to be so because they are similar. As a matter of fact, they are produced a
fresh each time, consequently.
 By the continuous process of transformation other similar new products are evolved
which are not in the original identity but because of similarity are taken as the same.
The combination of these transient (short lived) entities without any master is the
living being. So, Atma is neither the doer nor the enjoyer (of the action). This is the
view held by certain scholars (Buddhist etc.).

Vada
 The above paragraph refers to the theory of momentary existence as propounded by
Buddhists. According to them, different living beings are nothing but the combination
of the various momentary phases of consciousness etc., bound with the chains (of
momentary causality).
 According to them (i.e. the propounders of the above theory, viz. Buddhists who do
not believe in the existence of a permanent entity (as Soul). The results of action
performed by one would be enjoyed by some other similar (momentary entities).
 Living beings are driven to perform action in the hope of enjoying the fruits.
 In case the above view is accepted, one who performs an act would not be in a
position to enjoy the fruits of his action; some others would enjoy them. Thus the only
encouragement for ones indulgence in action would be at risk and it would be difficult
to explain the relationship between a doer and his action if a permanent entity as soul
is not accepted.
 Even when a cook cooks food for his master, the former has something personal (i.e.
salary and other facilities) benefits in due.
 Physical elements get destroyed at a rate faster than the twinkling of eye; those
destroyed do not come back to their original form again and the result of the deeds
(like Yajna) of one individual is not enjoyed by another individual.
 The learned ones are therefore accepts that there is a permanent entity known as
Purusha who is the causative factor for the action as well as for the enjoyment of its
fruits.
 Body cells are destroyed continuously and produce new one which are similar to
them. For example cell of the eye of a person aged about 50 years are not the same
which were at the age of 5 years, but the knowledge acquired at the age of five years
(childhood) remains lifelong with person. Such examples prove that at least two
entities remain in the body one of is temporary and the other is permanent nature.
 It proves that there is the existence of a permanent entity known as a Purusha apart
from the transient physical manifestations.
Pakaja Guna:
 Paka = heat
 Guna that come because of the contact with heat are called „Pakaja Guna‟.
 Pakaja Guna is related to the Prithvi Mahabhuta.
 There are 4 types of atoms or Paramanu- Parthiva, Jaliya, Taijasa & Vayaviya.
Peelupaaka Vaada
 Peelu means an atom (Paramaanu).
 Follower: Vaisheshika Darshan
 Two atoms combine together to form a “Dvyanuka”. Three “Dvyanukaas” combine
together and form “Tryanuka”. Four „Tryanukaas‟ combine to form “Chaturanuka”.
Since the atoms are mathematically the smallest entities, they have no sides. When

Vada
one atom joins the other, they become one gain, and thus they enlarge, and become
“Tryanuka, Chaturanuka,” Panchanuka, etc.
 The whole world consisting of buildings, trees, mountains, stars, and everything else,
is formed by different combinations of these atomic bodies. The differentiation in the
colour and consistency, roughness or smoothness etc, of different substances like pots
and cloths is due to what is called “Paakabheda”- difference in chemical
combination.
 For example, according to the Vaiseshika system, when a pot is baked, changes take
place in its constitution just as they take place when cooking food.
 When these changes take place by the conjunction of fire, the substances which form
the clay are reduced down to their “Dvyanuka” stage. Then the “Dvyanuka” stage is
also destroyed. The atoms constituting the “Dvyanuka” separate and recombine into a
“Dvyanuka” possessing different properties such as colour, touch etc.,
Stage:2. Re construction
Creation of bonds between new Atoms (Changed)
A new pot (colour etc. changed)
Changed new atoms
Newjarproduced
Stage:1. Destruction
Pot (Jar) + Fire
Activation of atoms (movement)
Breakage of bonds between Atoms
Paramanu Avastha (sanyoga destruction)
Atoms + Fire
Changes at Paramanu level
Oldjardestroyed

Vada
 Thus, in these moments the dark and unbaked clay pot is converted into the red and
baked pot. This transformation is caused by what is called “Peelupaaka”- chemical
change in the atoms of the original substance. This is recording to Vaiseshika
doctrine.
 Thus the Vaiseshika hold that when a jar is baked, the old black jar is destroyed, its
several compounds of two atoms, being destroyed; the action of the fire then produces
the red color in the separate atoms, and joining these into new compounds, eventually
produces a new red jar.
 Our eye cannot detect the change of the jars due to the exceeding quickness of the
steps. The followers of the Nyaya maintain that the fire penetrates into the different
compounds of two or more atoms, and produces its effects on these compounds, and
thereby changes not the jar but its color etc. The jar is still the same jar, it is red but
not black.
Pitharapaaka (Physical change)
 Synonym: Pinda paka vada
 Pithara means a pot.
 Follower: Nyaya System
 According to the Nyaaya system, it is considered that the transformation of one
substance into another takes place by a physical change in the molecules. The pot
when it is baked, changes its colour and other qualities without giving up its
molecular structure. Since it is considered that the changes take place in the pot itself
and not in the atoms, this theory is called „Pittharapaaka Vaada‟.
 The pot is the same as the one that is baked. It did not lose its identity. The different
constituents or Pithara need not undergo destruction, but they undergo a
transformation.
 A Pithara (molecule) consists of two or more atoms. There are numerous pithara (or
molecules) in the pot. Since every one of the particles, which constitute the pot, is
black, the pot appears to be black in the beginning. These particles change their color
into red when it is baked. And there are also other changes like roughness in their
properties.
 The Nyaya system says that whatever changes are said to take place in the molecule
only and that there is no need for the destruction of the molecules into their Atomic
constitution. Both in the first and the second arrangement, the atoms are the same but
they have only changed their chemical or physical character.
 According to these scholars this change is an external one & physical in nature.
In Ayurved:
 Pilupaka- At Bhutagni level
 Pithara paka- At Jatharagni and Dhatvagni level

Vada
Anekanta vada
 Jain Scholars propose this Vada.
 Contrary to Ekanta vada and denotes uncertainty.
 A different kind of opinion for the same subject. In Ayurved, at various places,
different opinions of different Acharya are quoted on the same topic, but at last in
that discussion, one single opinion is finalized.
 Ch.Su.25 – Purush Amaya Vinischaya- Origin of Purusha and Roga
 Ch.Su.26- Rasa Vinischaya- Number of Rasa
 Ch.Sha.6- Garbha Avayava utpatti
 Ch.Si.11- Best drug for Vamana
 Sometimes it is said in one statement that it is true and in other statement it is not
true is Anekanta. In this type of statements, the person is not sure on one particular
point.
 क्र्चचत्तथा क्र्चचदन्र्थेनत र्् सोऽनेकान्त्। स उ ६५/२२
 It has been explained with Tantrayukti.
 The professionals should be fully aware of either way possibility and be ready for
its results.
 To accept the supremacy of Dravya, Guna, Virya and Vipaka on different places
is the example of Anekantavada.
Example:
1. Veerya -2, 8, 15
2. Kloma- Pharynx, gall bladder, trachea etc.
3. Place of Mana- Shira, Hridaya
4. Prabhava
5. Time of death fixed or uncertain
6. Sushruta: causative factors for Srushti Utpatti
 According to This Vada, one thing can be viewed in different ways. Each view
may seem to be correct individually. It is not right to stick any single view, as it
will restrict the development of new ideas.
 This Vada gives way to new ideas.
Food
Nabhsagni
Parthivagni
ApyagniAgneyagni
Vayaviyagni
Bhutagni paka
Rasa Rakta Mamsa Meda Asthi Majja Shukra
Ahara
Jatharagni
Sara
+ Kitta
Dhatvagni paka
Jatharagni paka

Vada
 According to it, it is better to take the help of different views to explain any theory
or fact.
Swabhavoparama Vada
 Follower: Acharya Charak
 There are two words: स्र्िार् + उऩरम
 Swabhava: Nature (Prakriti – inherent property)
 Uparama: Destruction, death, ceasing (द्धर्नाश)
स्र्िार्ात ्द्धर्नाशकारणननरऩेऺादऩरमो द्धर्नाश् स्र्िार्ोऩरम्| Chakrapani
 When the existing factors are destroyed naturally (without any external cause), the
doctrine is known as Swabhavoparama.
जायन्िे हेिुवैषम्याद्ववषमा देहधािवः|
हेिुसाम्याि ्समास्िेषां स्वभावोऩरमः सदा|| Ch.Su.16/27
 The Dhatus of the body get into disequilibrium due to disturbance in the
equilibrium of the causative factors and conversely, maintenance of equilibrium of
the causative factors causes equilibrium of Dhatu.
 However, the Dhatu come to normalcy automatically irrespective of any external
causative factors, that is to say the unbalanced and balanced Dhatu tend to fade
away immediately after they are caused.
प्रवृस्त्िहेिुभायवानां न तनरोधेऽस्स्ि कारणम ्|
के गचत्ित्रावऩ मन्यन्िे हेिुं हेिोरवियनम्|| Ch.Su.16/28
 प्रर्वस्त्तहेत् उत्ऩस्त्तहेतिायर्ानामस्स्त, ननरोधे द्धर्नाशे हेतिायर्ानां कारणं नास्स्त-
Chakrapani
 तत्राद्धऩ द्धर्नाशेऽद्धऩ, हेतं कारणं, हेतोरर्तयनभमनत उत्ऩादकहेतोरिार्ं - Chakrapani
 There is a causative factor for the manifestation of beings, but no causative factor
as such exists for their total destruction. So, it can be said that destruction of
beings is automatic.
 For example, the flame of the lamp requires a cause that is oil, cotton and match
box etc. for the starting and continuance, but it does not need any cause as such
for its extinction which is automatic, thus all being are produced in first moment
due to certain causative factors but they perish in the very second moment
automatically, without caring for any causative factor.
 So, if this view is accepted, the disturbance of equilibrium caused in the Dhatu by
certain causative factors will be automatically done away without the help of any
therapeutic measures.
It creates question mark about the utility of medical science that,
 If disease can be cured automatically then what are the necessities of a qualified
physicians?

Vada
 For what are those imbalanced Dhatu are brought to normalcy by physician?
 What after all treatment amount to?
 What it is prescribed for?
 When the purpose for which the treatment is prescribed, is automatically cured,
what is the use of any treatment at all.
Answer:
 The causative factors for destruction of beings cannot be comprehended (not
because they are incomprehensible but) because such factors do not exist at all.
This is on the analogy of time. Time is always in the process of quick movement,
it automatically goes on going and destroying itself & doesn‟t need any other
cause for destroying such is the cause of destruction of all beings and all the
things die which are produced and no causative factor for destruction of a being is
required.
 Physician only try to maintain the equilibrium of Dhatu & by this phenomenon the
disease perishes automatically.
 Thus the practicability of theory of automatic destruction i.e. Swabhavoparam
vada is accepted and applied in Ayurved.
Swabhava vada
 Swabhava = nature
 स्र्िार्मीश्र्रं कालं र्दृच्छां ननर्नतं तथा |
ऩररणामं च मन्र्न्ते प्रकव नतं ऩवथदभशयन् || Su.Sha.1/11
 Followers of this theory believe that it is Swabhava which causes evolution of this
universe.
 Dalhan: “क् कण्टकानाां प्रकरोति िैक्ष्णण्यां, चित्रां विचित्रां मृगऩक्षिणाां ि| माधुययममिौ,
कटुिाां मरीिे, स्िभािि् सियममदां प्रिृत्िम्”- इति|
 The hotness of fire, upward going tendency of flame, sharpness & acuteness of
thorn, different colors of birds & animals, sweetness of sugarcane and Katu taste
of Marich etc. events become only by nature.
तत्र प्रकव नतरुच्र्ते स्र्िार्ो र््, स ऩनराहारौषधिव्र्ाणां स्र्ािाद्धर्को गर्ायददगणर्ोग्;
तद्र्थामाषमद्गर्ो्, शूकरैणर्ोश्च | Ch.Vi.1/22(1)
 It indicates the nature of substance i.e. inherent attributes (heaviness etc.) of drug
& diet. Mudga, Ena- Laghu; Masha, Shukara- Guru.
स्र्िार्ाल्लघर्ो मद्गास्तथा लार्कद्धऩञ्जला् |
स्र्िार्ाद्गरर्ो माषा र्राहमदहषास्तथा || Ch.Su.27/336
 It is the nature which makes Mudga, Lava etc. Laghu & Masha, Varaha, Mahisha
Guru.
अङ्खगप्रत्र्ङ्खगननर्वयस्त्त् स्र्िार्ादेर् जार्ते | Su.Sha.3/36

Vada
सस्न्नर्ेश् शरीराणां दन्तानां ऩतनोद्गमौ।
तलेष्तर्सम्िर्ो र्श्च रोम्णामेतत ्स्र्िार्त्॥ Su.Sha.2
 The creation & development of different organs in the womb is natural. Dentition
& falling of teeth, absence of hair in palm and sole occurs due to nature.
 According to him, Lakshana of Atma & Panchmahabuta are also due to nature.
Their conjunction and disjunction (responsible for birth and death respectively)
depend upon the causation of action (of Atma).
िार्हेत् स्र्िार्स्त व्र्ाधीनां ऩरुषस्र् च | खरिर्चलोष्तणत्र्ं तेजोन्तानां र्थैर् दह ||
Ch.Su.25/21
 Swabhava (Nature), is the cause of the manifestation of the person as well as
diseases as it endows the (Bhutas) ending with Tejas (Pruthvi, Aap, Vayu, Tejas)
with the properties of roughness, liquidity, mobility and hotness respectively.

Vada

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