Published online in http://ijam.co.in ISSN: 0976-5921 International Journal of Ayurvedic Medicine, 2013, 4(4), 245-251 Tenets of Vaisheshika philosophy in Ayurveda Review article Archana I1*, Praveen Kumar A2, Mahesh Vyas3 1. Ph.D Scholar, Dept of Basic Principles, 2. Ph.D Scholar, Dept of Dravya 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 knowledge 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 nature 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 universe. The eradication from all type of miseries (4). discussion of the same is the main subject Vedas are the root source of all the matter 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 philosophies namely Veda. First credentials of Ayurveda are Sankhya, Yoga, Nyaya, Vaisheshika, Purva found in the Vedas, the world's oldest meemansa and Uttara existing literature as it is the Upaveda of Meemansa/Vedanta.(1) Each philosophy Atharvaveda (5). The Vedic philosophies are describes its own principles by giving the result of the quests regarding the truth of various proofs and logics. 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 reason 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 being an universe can be obtained by its two applied and practical science is fully based qualities viz. Ashesha Jnana 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 sutras are the instruments to attain Kanada is considered to be the the real knowledge of the object (10). founder of this Philosophy. He has been Maharsi Kanada in his 'Vaisheshika Sutra' 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 Karma/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, Rishi Kanad has commenced perceive the action, the one which can his sacred treatise with ‘Dharmajignyasa’ change according to the action or one (inquiry into Dharma) – “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), Akasha (ether), Kala (time), Dik means not any religion but it refers to (space), Atma (soul) and Manas (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 Brahman Jati, Roopa (color), Rasa (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 Buddhi 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 Prayatna Vaisheshika is Samavaya (Inherence). The (volition) (13) knowledge of “It is in that” is considered Later on the Bhashyakara Prashastapada 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 Atomism): 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 types of Karma - 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