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Klim Dyachkov
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Padartha Vijnana WORK


Krishna said the syllabus for padartha vijnana, available on the NCISM website, is actually meant to acquaint students with certain philosophical concepts that provide the basis for ayurvedic theories.




Padartha Vijnana


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Congratulations our I year BAMS Student Sakshi Kute for securing second prize in "Padartha vijnana -Chintana", State level Inter collegiate competition..Also congratulations to Aishwarya H and Smita mane for their nice presentation.


Charaka has listed padartha under the heading of tantra yukti. [Cha.Sa.Siddhi Sthana 12/41] Chakrapani has elaborated this concept as a means to understand the meaning of a single term or group of terms. He explains that the term Ayurveda is the combination of two terms Ayu and Veda. The meaning of Ayu is life, and Veda refers to science. [Chakrapani on Cha.Sa.Siddhi Sthana 12/41]


All padartha in the universe are classified as existent (bhava) or non-existent (abhava) termed as sat and asat, respectively. [Cha.Sa.Sutra Sthana 11] However, Charaka has not elaborated in detail regarding the abhava padartha in comparison to Vaisheshika philosophy. Hence it is not included among the six karana mentioned in the first chapter of Sutra Sthana.


The origin of the concept of shad padartha traces back to the period of the propagation of Ayurveda on the earth. The sages desirous of long life and concerned about the well-being of creatures, visualised the six padartha to achieve life's goals. This is considered as the results of the first research developed on the basis of experiential knowledge of sages. [Cha.Sa.Sutra Sthana 1/28] Both Charaka Samhita and Vaisheshika philosophy describe these six padartha, but with alterations in the sequence. Charaka Samhita being a medical texts focuses more on the clinical aspect of the concept. Hence there is mention of samanya-vishesha before the dravya. Vaisheshika philosophy states dravya as the foremost padartha. [Cha.Sa.Sutra Sthana 1/29] As equilibrium of body components (dhatusamya) is considered as the ultimate aim of Ayurveda, samanyavishesha principles have been given immense importance amongst the six padartha. The six padartha namely dravya (material substances), guna (attributes), karma (action), samanya (similarities), vishesha (dissimilarities) and samavaya (inseparable concomitance) are the tools to achieve the equilibrium of body components (dhatusamya).


There are innumerable padartha in the world having vast utility depending on their various action and application. [Su.Sa.Uttar Sthana 65/10][5] This imparts utility of every padartha or object in the universe for the purpose of therapeutics and application in daily practice.


Padartha is primarily used to clinically and theoretically evaluate the application of any context of any concept according to Ayurveda.[Dalhana on Su.Sa.Kalpa Sthana 8/141-143][5] While describing the syntactical excellence (vakyaprashansa) [Cha.Sa.Vimana Sthana 8/55] criteria termed as adhigatapadartha (comprehensible and understandable term). The panchamahabhuta, medicinal plants (aushadhi dravya), components of ayu namely shareera (body), indriya (sense organs), sattva (mind), atma (soul), their properties, actions are all one or another form of padartha. Hence are immensely important in the prevention and treatment of diseases, according to Ayurveda. [Cha.Sa.Sutra Sthana 1/26]


Padartha are causes (karana) for the occurrence of all the types of activities, especially equilibrium of components (dhatusamya) or the maintenance of health. [Cha.Sa.Sutra Sthana 1/53] These padartha are the basis on which the rationale of treatment of Ayurveda is executed and planned. Hence these are rightfully quoted as the cause of all the happenings in the universe. According to Ayurveda, it is the basis of cause-effect relationship (karya-karana bhava). [Cha.Sa.Sutra Sthana 1/137]


According to the western philosophy, padartha can be understood as a category or mode of apprehension to know reality. Aristotle has rightly described the ten categories that are similar to the concept of padartha in Ayurveda.[16] These can be enumerated as below:


6) In the article dealing with the importance of concept of disha in Ayurveda, Tanvi S et.al. have considered the disha amongst nine important causal elements (karana dravya) that have wide applicability in different fields of Ayurveda. The study of every padartha can be done using the methodology as depicted in the said review.[22] 041b061a72


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