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Home , Paramanu, Prashastapada, Prayatna, Vaisheshika

Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(4), 245-251

Tenets of in

Review article

Archana I1*, Praveen Kumar A2, Mahesh Vyas3

1. Ph.D Scholar, Dept of Basic Principles, 2. Ph.D Scholar, Dept of Guna, 3. Associate professor, Dept of Basic Principles, I.P.G.T. & R. A., Gujarat Ayurveda University, Jamnagar

Abstract Ayurveda is the ancient science of life, which is developed by integrating various other systems of like philosophy, arts, literature and so on. In this regard the verse “Sarva Parishadamidam Shastram” told by Chakrapani, the commentator of Charaka Samhita, a great lexicon of Ayurveda much suits here. Even though Ayurveda is an applied science it incorporates the philosophical principles which are so modified that these principles have become Ayurvedic in and considered as Ayurvedic principles. Among the six orthodox schools of philosophy, Vaishishika system is also one and Ayurveda has taken the fundamental principles of this school of thought which are helpful in its applied aspects.

Key words: Philosophy, Vaisheshika, Ayurveda, Padartha (Category), Health

Introduction: the 25 elements (2), Vaisheshika consider The scope of philosophy is 6 Padarthas/categories (3) and so on. The extensive and wide spread. It includes all central premise of these Darshana is to the efforts to accomplish the total understand creation in total with the help knowledge i.e. the beginning, development of the Tatvas/elements and thereby getting and destruction of the . The eradication from all type of miseries (4). discussion of the same is the main subject are the root source of all the in all the branches of philosophy. knowledge. Thus even these philosophical There are totally six Asthik systems are also having the fundaments of Darshana/orthodox namely Veda. First credentials of Ayurveda are Sankhya, , , Vaisheshika, Purva found in the Vedas, the world's oldest meemansa and Uttara existing literature as it is the Upaveda of Meemansa/.(1) Each philosophy (5). The Vedic philosophies are describes its own principles by giving the result of the quests regarding the of various proofs and . For example life and creation. Ayurveda is a practical Sankhya mainly aim at understanding of incorporation of concepts of these important Vedic philosophical systems along with *Corresponding Author: excellent measures of health care. In the Archana I, philosophies we can see the fundamental Ph.D Scholar, principles of physical and metaphysical Dept of Basic Principles, I.P.G.T. & R. A., aspects of human body and the nature. But Gujarat Ayurveda University, Jamnagar; Ayurveda mainly aim in understanding of Mob: 09408564467 ; the treatment aspects through which man can attain health as it emphasis healthiness for Email: [email protected] attainment of the Purusharthas (6). For this

245 Published online in http://ijam.co.in ISSN: 0976-5921 Archana I et.al., Tenets of Vaisheshika philosophy in Ayurveda the main theme of Ayurveda is to analyze the things and then lays down that maintain the health of a healthy person and final liberation follows the right treating of the diseased (7). Thus philosophy understanding of things. His method is that presents fundamentals where as the science of generalization. According to him the contains applied aspects of these complete knowledge of an object in the fundamental principles. Ayurveda an universe can be obtained by its two applied and practical science is fully based qualities viz. Ashesha and Vishesha on these philosophical principles. The Jnana. Ashesha jnana refers to the fundamental principles of philosophy are the complete knowledge of the object starting concrete of Ayurveda for its practical from its beginning till its end if it is application. The theories explained by destructed along with its knowledge of Vaisheshika system are thus forms the basics presence. The Vishesha Jnana refers to the in Ayurveda with regard to the metaphysical specific knowledge or special knowledge concepts. Here is the brief description of the of that object. Thus by these two types of principles accepted by the Vaisheshika knowledge, an object can be understood philosophy along with its applicability in completely. The Sadharmya Vaidharmya Ayurvedic science. (positive and negative point) of an object is important to know about it. He says the Brief history of Vaisheshika Darshana: Veda are the instruments to attain is considered to be the the real knowledge of the object (10). founder of this Philosophy. He has been Maharsi Kanada in his 'Vaisheshika ' called by various names like Uluka, has tried to classify all the existing objects Kaashyapa, Kanabhuk. Thus this in to six Padarthas/Categories. He has philosophy is also called as Kanada done it in such a way that each and every Darshana/Uluka Darshana. As this object of this universe gets a place in one philosophy mainly emphasis on of these six Padarthas and nothing explanation of Vishesha (particular remains excluded from these. One who variety/individuality/specialty) of the wants to achieve the goal of objects it is called as Vaisheshika. The 'Nishreyasa/ultimate salvation' has to get total number of verses in Vaisheshika thorough knowledge of these six elements Sutra is 370 which have been divided into viz. Dravya/Objects, Guna/qualities, 10 chapters each of which is further /action, Samanya/generality, divided into 2 Ahnikas (parts) (8), (9). Visesha/specificity and Samavaya/inherence (11). Tenets of Vaisheshika philosophy: In this philosophy, the main Dravya: emphasis is on ‘Padarthas/Category’. Dravya is the one which can Nevertheless, Kanad has commenced perceive the action, the one which can his sacred treatise with ‘Dharmajignyasa’ change according to the action or one (inquiry into ) – “Athato Dharma which can produce other things. It is Vyakhyasmamah”. This is because in inhered with action and property. Kanada order to understand the true nature of divides them into nine classes- Prithvi substances, knowledge of Dharma is a (earth), Jala (water), Teja (light), Vayu fundamental prerequisite. Here Dharma (air), (ether), Kala (time), Dik means not any religion but it refers to (space), Atma (soul) and (mind). Nishreyasa siddhi –attainment of salvation These are the nine substances, each by Abhyudaya (knowledge in total). existing as an entity. There is no Understanding of the real nature of the substance, material or spiritual, outside object is called Dharma. Kanada, tries to these nine (12).

246 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(4), 245-251

are observed in many people or in many Guna: places are called Samanya. The qualities The second category is Guna or which are specific in some people or in quality. It resides in Dravya, (but still has its one place are considered as Vishesha. For own identity), itself having no quality example the people are commonly called (Guna), no any action or is different from as Manushya jati/Humanity. Here the word action (Karma) According to Kanada there Manushya/man denotes generality. In this are only 17 qualities and no more. These are Manushya Jati if we specify Jati, Roopa (color), (savor or taste), Gandha Kshatriya Jati etc then it is considered as (odor), Sparsha (tangibility), Sankhya Vishesha. To understand this Samanya and (number), Parimana (dimension), Prithkatva Vishesha of objects plays an (individuality), Samyoga (conjunction), important role (16), (17). Vibhaga (disjunction), Paratva (priority), Aparatva (posteriority), Buddhi (intellect), Samavaya: Sukha (pleasure), Dukha (pain), Ichha The sixth category explained by (desire), Dvesha (aversion) and Vaisheshika is Samavaya (Inherence). The (volition) (13) knowledge of “It is in that” is considered Later on the Bhashyakara as inherence. It is explained based on the added 7 more qualities to the existing like cause and effect theory. Here the effect Gurutva (gravity), Dravatva (fluidity), and cause are considered as Avayava – Sneha (viscidity), Sanskara (self- Avayavi (whole and its parts), Guna and productiveness), Adrushta [Dharma Karma in Dravya (quality and action in (merit) and Adharma (demerit)] and substance), Nitya Dravya and Vishesha Shabda (sound) (14). (universal in the particular) etc. Inherence is the state where the object cannot be separated without destroying one of them Karma/Action: (18). The one which depends on one

Dravya, devoid of any quality and does Paramanuvada (Theory of ): not require any others to produce Samyoga The view of the Vaisheshika (combination) and Vibhaga (separation) concerning creation is called atomism or etc actions is called as Karma. He Paramanuvada. Atomism postulates the mentioned 5 - Utkshepana cycle of creation and destruction of the (Elevation or throwing upwards), non-eternal or temporary substances of the Apakshepana (Depression or throwing universe. When the non eternal substances downwards), Akunchana (contraction), made into small pieces, at one point we Sanprasarana (dilatation) and Gamana cannot break them further. This (motion in general) (15). unbreakable part is considered as

Paramanu/Atom. All the elements in the Samanya and Vishesha: universe are having the Avayavas/fractions The fourth and fifth categories are and are continuously undergoing in the Samanya (generality) and Vishesha process of production and destruction. For (individuality) respectively. Both these are eg. Thread is the part of cloth; mud is the the matter of intellect and one expects part of pot and so on. These thread, mud Buddhi (Intellect) for the knowledge of etc are again made up of their own these both entities. fractions. Thus this series of partition The one which is present in many continues till that particular stage where is called Samanya and the specificity of there is no further splitting. That last that is called Vishesha. The qualities which proportion which is Sukshma (tiny),

247 Published online in http://ijam.co.in ISSN: 0976-5921 Archana I et.al., Tenets of Vaisheshika philosophy in Ayurveda

Indriyatita (which cannot be perceived), (smell) and Sparsha (tactile). "It is heat and Niravayava (not having any parts) and heat alone that can cause transformation in Nitya (eternal) is termed as “Paramanu respect of colour, taste, smell or physical (Atom)”. It is of four type’s viz. atom of characteristics of Paramanus. Stated in each earth, water, air and fire. This brief, the Vaisheshika School hold that Paramanu is eternal. "there is decomposition of homogeneous The combination of two Paramanu atoms, transformation of atomic qualities gives 1 Dvayanuka (dyad), three and finally their recombination, all occur Dvayanukas combine together to form one under influence of heat. Paramanu cannot Trayanuka/Trasarenu/ Truti/triads. The exist independently in nature (21). Paramanu is Nitya (eternal) while Dvayanuka is Anitya (non eternal). But Vaisheshika theories in Ayurveda: these both are having Anuparimana. When The initiation of Ayurveda itself it comes to Trasarenu it is starts with the explanation of Mahatparimanayukta and is seen. 4 Shatpadarthas (six categories) of Trasarenu combine together to form one Vaisheshika system as Shat Karanas (six Chaturanuka and this combination causes) for the maintainance of health and continues to produce the creation. curing of the disease but the order being Basically the Paramanu either (big or tiny) changed from that of Vaisheshika viz. is Nitya (eternal) and Nishkriya (no Samanya, Vishesha, Guna, Dravya, Karma movement). The cause for their movement and Samavaya (22). (Parispandana) is by the Adrushta Samanya: It is the cause for increase of all (accidental/natural). Vaisheshika says that the substances in all the time (23). It is the attraction of iron towards magnet, also considered that the one which cause flowing of liquid from bottom to top in a the oneness (24) and the similarity in the tree, the first movement of atom all are due objects is considered as Samanya (25). to Adrushta or by the Karma phala/deeds Vishesha: The one which is opposite to (19), (20). Samanya is the Vishesha (26). The one which causes decrease in the substances Peelupaka Vada/theory of Chemical (27) or the one which is the cause for change: separation is called Vishesha (28). To Peelupaka is an important concept differentiate one drug from the other, laid by . Peelu means Vishesha is helpful. Paramanu or atoms, and Paka means the Guna: It is the one which is inherent in Parinama (transformation). Hence substance and itself is not having any Peelupaka means occurrence of Pakaja actions (29). This explanation resembles Kriya (process of transformation) in atoms the definition of quality described by under the influence of Heat. The Vaisheshika system. Vaisheshika mentions Vaisheshikas note that Paramanus always totally 17 Gunas where as Ayurveda combine, separate and recombine under the accepted totally forty one qualities which influence of heat and light. The observed are very helpful for the maintenance of between one substance and health and treatment purpose of view (30). another, or in fact, between all substances in Dravya: Ayurveda defines as the regard to their colour, consistency, one in which the quality and actions are roughness, smoothness, etc., is held to be inhered (31). It resembles the definition of due to what is known as Pakabheda or subjects given by Vaisheshika. As like difference in chemical reactions. Thus Vaisheshika, Ayurveda too accepts the Peelupaka means the chemical change that of nine Karana Dravyas (objects occurs in Rupa (color), Rasa (taste), Gandha of creation) viz. Akasha (ether), Vayu (air),

248 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(4), 245-251

Teja (light), Jala (water), Prithvi (earth), (chemical change) of Vaisheshika. During Atma (soul), Mana (mind), Kala (time) the process of digestion, the Bhutagni and Dik (space) (32). Ayurveda further (heat of five elements) helps in the classifies the Dravya based on the digestion of food articles in to minute part Panchabhoutic configuration and that’s why we can find various classifications of and help in production of minute parts of drugs (33). the body which is nothing but Peelupaka Karma: The definition of Karma (action) (38). explained in Ayurveda is much similar to Discussion: that of Vaisheshika School of thought. In Vaisheshika, the complete Action is the one which is responsible for knowledge of the six categories is to Samyoga (Combination) – Vibhaga understand the creation there by attaining (separation) etc actions, which reside in the Salvation but in Ayurveda these are the the Dravya and do not need any other main cause for the effect which is nothing factor to do its work. The synonyms like but Dhatusaamya/harmony of body Kartavya/Karma/Kriya are given for it elements. Dhatusamya occur in the body, a (34). Karma (action) explained in part of creation. Thus in Ayurveda also the Vaisheshika is only five and is mainly help knowledge of elements is to understand in the explanation of the Srushti Prakriya the creation. If one has the complete (creation) but in Ayurveda, the term action knowledge of these six categories, he is referred mainly for any kind of be in healthy condition which is said to be treatment which helps in attainment the key for attaining all the Purusharthas equilibrium of the body (35). (deeds of human). However, in Ayurveda Samavaya: Ayurveda consider Samavaya the order of these elements is changed as the inseparable relation between two according to the treatment point of view things. The qualities like smell etc of ether because all the principles in Ayurveda etc five elements are inhered in them and mainly depend on the theory of Samanya cannot be separated. It is an eternal and Vishesha. Dhatuvaishamya relation. Where there is a drug, the action (Unequilibrium of the body tissues) is of and qualities are inherently present in it two types, it may be either Vruddhi (36). (increased) or Kshaya (decreased). Hence in the condition where there is decrease in Paramanu Vada/Atomic theory: the body constituents, one has to In Ayurveda, the reference of administer the drug and diets which are Paramanu Vada is found while explaining having Samana gunas (equal qualities) to the innumerability of body parts. them and when they get increase one has to give drugs and diet which are Viruddha According to atoms, the body parts are Gunayukta (opposite qualities). And it is innumerable as these atoms are also also necessary to maintain the state of innumerable, tiny and cannot be perceived those which are in equilibrium. Thus by naked eyes. The cause for combination keeping in mind the importance of and separation of these atoms are nothing Samanya & Vishesha starting from the but Vayu (wind), Karma (deeds) and reproduction till the end of life, gave first preference to these two Swabhava (nature) (37). categories by placing them first in the series of counting of Padarthas Peelupaka(chemical change): (categories). The digestive process explained in The qualities in Ayurveda are Ayurveda resembles to that of Peelupaka mainly used in treatment aspects but not to

249 Published online in http://ijam.co.in ISSN: 0976-5921 Archana I et.al., Tenets of Vaisheshika philosophy in Ayurveda explain the object of the creation as like Karma in Ayurveda. Samavaya (Inherent) that of Vaisheshika. For this reason it is very useful in treatment aspect. mainly stress upon the (heavy) etc Ayurveda mainly depends on the herbs twenty qualities and Paradi qualities. Any and herbal preparations. They have the drug in Ayurveda is administered for quality and action in them inherently. The treatment purpose either internally or mode of action of treatment is based on the externally after proper analysis of its qualities and the actions inherent in the qualities. Thus the Gurvadi qualities which drug used for it. Thus for the proper are also considered as Sharirika Gunas selection of the drug the knowledge of (qualities of physic) are given much Samavaya is must be known by the significant. The importance of Paradi physician. Even the theory of Paramanu qualities is found while administering the Vada and Peelupaka Vada are accepted in drugs, to assess its dose, while preparing Ayurveda based on the applied aspects of the drug etc. In Applied science the the system. Vaisheshika says Adrushta or relevance of the Karana Dravyas (causing the Karma is the cause for the combination factors) like (Unknown), Mahat or separation of atoms where as Ayurveda (intellect), Ahankara (ego) etc are not as agrees the affect of Vayu (air) and Karma vast as those of Karya Dravyas for this. (productive substances). Thus when we converse about the term Dravya Conclusion: (substance) in applied science it should be By various sources it can be considered as Karya Dravya not the concluded that the fundamental principles of Karana Dravya. These substances are Vaisheshika philosophy is also found in mostly deal with treatment being the Ayurveda in the form of applied aspects. emphasis as these are most important in These concepts are very much useful in treatment. The classification of substances attain the health and there by performing the in Vaisheshika stops at the level of Karana four kinds of deeds viz. Dharma (), Dravyas but Ayurveda further classifies (wealth), (gratification) and the substances from the combination and (emancipation). Vaisheshika system permutation of Mahabhutas and thus we mainly concerned the ultimate knowledge of have many types of classification of drugs six categories for attainment of deliverance like Chetana Dravya (mobile ), as by their complete knowledge, the Achetana Dravya (immobile matters); ignorance can be eradicated. The placement Sthavara (animal origin), Jangama (plant of these six categories by Ayurvedic sages is origin), Parthiva (earth origin); Ahara noteworthy as six causes for maintainance of Dravya (food articles), Oushadha Dravya health and curing the disease which shows (medicinal drugs), Jeevaniya (dugs which their revelation as a physician rather than a give life energy), Brumhaniya (drugs . which stouten) , Vidarigandhadi etc. Karma in Ayurveda mainly References: suggests any action which is initiated to 1. Baladev Upadhyayha, Bharatiya attain the equilibrium of the body parts. It Darshana, 1st edition, , is also called as Karya, Kriya, Kartavya, Sharada mandir, 2011; 16-17 Prayatna, Cheshta. The treatments like 2. Ibid, 267-271 Panchakarma (five purifying procedures), 3. Ibid, 223 Shadvidhopakrama (six fold treatment), 4. Ibid, 12-13 Dwividhopakrama (two fold treatment), 5. 5.Yadavji trikamji , editor. Ashtavidha Krama (eight types of Sushruta Samhita with surgical procedures) etc all are included as Nibandhasangraha commentary of

250 Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(4), 245-251

Dalhanacharya, Varanasi, Choukamba 18. Ibid, 236-238 Krishnadas Academy, 2004, 2 19. Ibid, 239- 242 6. Yadavji trikamji Acharya, editor, 20. Shriram Sharma, Vaisheshika Charaka Samhita with Ayurveda Darshana with Hindi commentary,1st Deepika commentary of ed. Bareli, Sansthan Chakrapanidatta, Varanasi, publishers, 1995, 133, 138 Choukamba Krishnadas Academy, 21. Dingari Lakshmanachary, 2006, 6 Ayurvedeeya Padartha Vijnana, 1st 7. Ibid, 187 edition, Hassan, Manju Screen and 8. Shriram Sharma, Vaisheshika Offset Printshop, 2005, 241 Darshana with Hindi commentary,1st 22. Yadavji trikamji Acharya, editor, ed. Bareli, Sankriti Sansthan Charaka Samhita with Ayurveda publishers, 1995, 4 Deepika commentary of 9. Baladev Upadhyayha, Bharatiya Chakrapanidatta, Varanasi, Darshana, 1st edition, Varanasi, Choukamba Krishnadas Academy, Sharada mandir, 2011; 214-215 2006, 7 10. 10.Shriram Sharma, Vaisheshika 23. Ibid, 9 Darshana with Hindi commentary,1st 24. Ibid, 10 ed. Bareli, Sankriti Sansthan 25. Ibid publishers, 1995, 4-6, 21, 41-42 26. Ibid 11. Ibid, 43 27. Ibid, 9 12. Ibid, 44, 50 28. Ibid, 9 13. Ibid, 45 29. Ibid, 13 14. Baladev Upadhyayha, Bharatiya 30. Ibid, 12 Darshana, 1st edition, Varanasi, 31. Ibid, 13 Sharada mandir, 2011; 231 32. Ibid, 11 15. Shriram Sharma, Vaisheshika 33. Ibid, 138 Darshana with Hindi commentary,1st 34. Ibid, 13 ed. Bareli, Sankriti Sansthan 35. Ibid, 14 publishers, 1995,51, 45 36. Ibid, 12 16. Ibid, 46, 57 37. Ibid, 339 17. Baladev Upadhyayha, Bharatiya 38. Lakshidhar Dwivedi, editor, Padarth Darshana, 1st edition, Varanasi, vijnana, 2nd ed. Varanasi, Choukamba Sharada mandir, 2011;234-236 Krishnadas academy, 2007, 483-484.

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