Padarth (पदार्थ)

Topic: Padarth (पदार्थ)
Subject: Padarth Vigyan Part-I
Chapter: Ayurveda Darshana Nirupana
Course: BAMS First year

Dear learner, welcome to Sanskrit gurukul. In this post about Padarth Vigyan notes, we will learn about Padarth. In this chapter of Ayurveda Darshan Nirupana we have already covered the following topics:

Padarth

In the following discussion, we will learn about the meaning and definition of padarth, its description, common principles of Padarth, and classification, division, and numbers of padarth in different Darshana and Bhava and Abhava padarth and Padarth according to Acharya Charak.

Pada–Nirukti (Derivation and description of Pada)

Padarth- Nirukti  (What is Padarth?)

The combination of two words forms the Padartha.
 ie. Pada + Artha = Padartha.
Pada is formed by the combination of Varna (letters) and possesses definite meaning and power and the things those received through Indriyas are called Artha, which means Panchendriya-artha or Panchendriya-vishaya.

Ex. : By Pronouncing the word “Ghata” the Pot is known. Charaka and Sushruta mentioned the Padartha as one of the Tantra-yuktis (Jnanayojana).

Description of Padarth

•   पदस्यार्थः पदार्थः I ( च.सि. 12.41)
  The knowledge or meaning of Pada (words) is known as Padartha.
• पदस्य पदयोः पदानां वाअर्थः पदार्थ । (सु.उ. 65.10)
  While pronouncing a word the meaning which is exhibited is the Padartha.
• योऽर्थोअभिहितः सूत्रे पदे वा स पदार्थः ।” (सु.उ. 65.10)
  The real knowledge of Pada or Sutra which is being perceived can be termed as Padartha.
• पदेनोच्चार्यमाणेन यद्वस्तु प्रतिपद्यते।
  तस्य पदस्य तद्वस्तु पदार्थ इति कीर्तिताः II (सु.उ. 65.10)
  While pronouncing a word the meaning which is exhibited is the Padartha.

Padarth Lakshna

 In Tarka Dipika, it is described that the nomenclature is the Padartha Samanya Lakshna.

Prasasta Pada mentioned three characteristic features of Padartha. He states that the six Padarthas are having three characteristic features commonly, viz,

• Astitwa
• Abhidheyatwa
• Jneyatwa.

• Astitwa (Existence): Every Padartha should have existed. There is no purpose without Astitwa. So every Padartha should have existed.
• Abhidheyatwa (Nomenclature): Every Padartha which exists should have its nomenclature. It is denoted with its specific name only.
• Jneyatwa (Knowability): The knowledge of every Padartha which is existed gets through its nomenclature only. Hence knowability is also one of the characteristic features of Padartha.

Division, Classification, and Number of Padarthas

There are as many Padarth as there are things in the world. Each philosophy has determined the division of substances and their number according to their own opinion.

Padarth according to Acharya Charak

Ayurveda follows the Vaishesika Darshana in the division and numbering of Padartha. Maharishi Charaka, following the Vaishesik Darshana, has divided the Padarth into two parts-

• Sat (Bhava) Padartha
• Asat (Abhava) Padartha

Sat or bhava padarth are those in which the feeling of being is found and asat (abhava) padarth are those in which the feeling of being is not found.

In Vaishesik Darshana, only the description of the Sat padarth is found. Which is six in number-

• Dravya (matter)
• Guna (Quality)
• Karma  (Mobility – Action)
• Samanya (Generality or Aggravating factor)
•  Vishesha (Particularity or depleting factor)
•  Samavaya (Co-existence)

According to Navya Nyaya, there are two types of  Padartha – Bhava Padartha and Abhava  Padartha. In addition to the above-mentioned bhava  Padartha, Navya Nyaya has considered Abhava  Padartha as the seventh Padartha, but Vaishesh has not considered the Abhava  Padartha.

Bhava  Padartha

Following are the six, which are being briefly described-

• Dravya – This is the eternal feeling substance, which is the basis of action and quality and is the cause of other active substances. Example- Atoms of earth, water, fast, etc.
• Guna– The eternal substance which is self-glorifying and inactive, living in the shelter of dravya due to equivalence. Example- form, rasa, number, department, etc.
• Karma – The substance that is expressed in the form of action or change by being subject to matter is called karma. Example- Upward, downward, variance, etc.
• Samanya – That is the substance, due to its presence, all the things that come under a caste are called by the same name. Example: Humanity
• Vishesha – The substance found in the atoms of earth, water, fast, and air, due to which there is a different understanding of their existence, it is called Vishesha (special).
• Samvaya – Such a relation found between two already combined objects which cannot be broken in any situation, is called Samvaya. Example- the relation between fire and flammability, the relation between water and coolness.

Abhava Padartha

The absence or absence of something is called Abhava.

Types of Abhava (absence)

There are two types of Abhava –

• Sansarg bhava ( anti-contagion)
• Anyonyabhava (non-mutuality)

• Sansarg bhava -. It has the following three differences.
  • Pragabhava – The absence of anything before its origin is called Pragabhava. Example- the absence of the pitcher before it is made.
  • Pradhvansabhava- The absence of something after its destruction is called Pradhvansabhava. For example, the lack of a pitcher after the pot is destroyed.
  • Aityantabhav – The complete absence of anything is called Aityantabhav. For example, lack of coolness in the fire.
• Anyonyabhava – The mutual difference between two things or the absence of an identifiable relationship between them is called Anyonyabhava. For example, a cow is not a horse, a chair is not a table.

Notes:

• If there is no Pragabhava, then all things will be eternal.
• If there is no Pradhwamsabhava, then all things will become continual.
• If there is no Atyantabhava, then all things will be everywhere.
• If there is no Anyonyabhava, then all things will be identical.

Padarth according to other Darshana

The Shad Karana/Padartha (Six Causative factors) of Charaka.

The Padartha Vijnana in Charaka Samhita commences with the description of the Shad-Karana which is the shad-Padartha narrated by the Vaisheika Darshana. According to their utility in Ayurveda, Charaka replaces the term Padartha with the Karana/cause and also alters the sequence.

The sequence of the Vaisheika Darshana viz. Dravya, Guna, Karma, Samanya, vishesha and the Samanaya has been altered in Charaka Samhita as Samanya, Vishesa, Guna, Dravya, Karma and Samavaya.

This sequence is significant because it shows the utility of these six causative factors in Ayurveda. The Samanya and Vishesa are placed before the other Padartha as they are the causative factor for the increase and decrease i.e. loss of equilibrium of the body constituents of the Dosha, dhatu, and mala which in fact is the cause of the disease that demands Ayurvedic interference.

These six causative factors or the Karana are called so because they bring about the effect/Karya which is the dhatusamya/health. To elaborate further, it is mandatory to understand the trisootra Ayurveda. The Charaka Samhita quotes the trisootra Ayurveda as-

Commentator Chakrapani is of the opinion that all that is said in Ayurveda can be incorporated under the umbrella of trisootra Ayurveda. This trisootra becomes relevant and utilizable through these Shad-Karana (Causative factors). The hetu (cause of the health/disease), limga (signs and symptoms of health/ disease), and the aushada (food/diet and the medicine), three depend on the six causative factors. Without these six causative factors, none of the triads can act.

Both the objectives of Ayurveda are achieved through a judicious application of these six causative factors. The proper/valid application of these factors produces health while the improper utilization of the same causes diseases.

The treatments of the diseases also expect the appropriate application of these factors only. So, we conclude that it is these six factors that when used in a judicious manner produce the health while their inappropriate use leads to the disease expecting the Ayurvedic treatment procedure which again depends on these causative factors. Thus, the six causative factors, or the shad-padartha are the essential factors affecting health, disease, and treatment.

पदार्थ

पदार्थ शब्द की व्युत्पत्ति

पदार्थ शब्द दो शब्दों से बना है – पद + अर्थ। 
पद = शब्द या अक्षर 
अर्थ = शब्द से ज्ञात होने वाली वस्तु या विषय

परिभाषा

• आचार्य चरक के अनुसार
  “पदस्यार्थः पदार्थ ” 
  पद के अर्थ को पदार्थ कहते है।
• सप्तपदार्थी के अनुसार
  प्रमितिविषयाः पदार्थः।
  यथार्थ ज्ञान के विषय को पदार्थ कहते है।
• सुश्रुत संहिता के अनुसार
  योऽर्थोअभिहितः सूत्रे पदे वा स पदार्थः ।”
  सूत्र या पद से जो अर्थ अभिहित होता है उसे पदार्थ कहते है।

पदार्थ के लक्षण

वैशेषिक दर्शन के अनुसार पदार्थ के तीन लक्षण बताये गये है- 

• सत्ता या अस्तित्व 
• ज्ञेयत्व
• अभिधेयत्व

अस्तित्व: पदार्थ का सबसे पहली विशेषता है – उसका अस्तित्व, उसकी सत्ता, उसके होने का भाव। जो होगा उसी के सम्बन्ध में कुछ कहा जा सकता है। जो है ही नहीं उसको जानने या उसकी चर्चा करने का कोई प्रश्न ही नहीं है।

ज्ञेयत्व: यह पदार्थ की दूसरी विशेषता है। ज्ञेय उसे कहते है जिसे जाना जा सके अर्थात् जिसका ज्ञान प्राप्त किया जा सके। जो यथार्थ ज्ञान का विषय हो, प्रमाण का विषय हो उसे पदार्थ कहते है। 

अभिधेयत्व: यह पदार्थ की तीसरी विशेषता है। पदार्थ को एसा होना चाहिये जिसे कोई संज्ञा या नाम प्रदान किया जा सके।

पदार्थों का विभाजन एवं संख्या

संसार में जितनी वस्तुएँ हैं उतने पदार्थ है। प्रत्येक दर्शन ने अपने अपने मतानुसार पदार्थों का विभाजन एवं उनकी संख्या का निर्धारण किया है।

आयुर्वेद के अनुसार

आयुर्वेद वैशेषिक दर्शन का अनुसरण पदार्थों के विभाजन एवं संख्या निर्धारण में करता है। महर्षि चरक ने वैशेषिक दर्शन का अनुसरण करते हुए पदार्थों को दो भागों में विभाजित किया है-

• सत् (भाव) पदार्थ 
• असत् (अभाव) पदार्थ

सत् या भाव पदार्थ वे हैं जिनमें होने का भाव पाया जाये और असत् या अभाव पदार्थ वे हैं जिनमें ना होने का भाव पाया जाये। 

वैशेषिक दर्शन में केवल सत् पदार्थों का ही वर्णन प्राप्त होता है। जो की संख्या में छ: है- 

• द्रव्य 
• गुण 
• कर्म
• सामान्य 
• विशेष 
• समवाय

नव्यन्याय के अनुसार पदार्थ दो प्रकार के होते हैं- भाव पदार्थ और अभाव पदार्थ। नव्यन्याय ने उपरोक्त छः भाव पदार्थ के अतिरिक्त अभाव पदार्थ सातवाँ पदार्थ माना है, किन्तु वैशेषिक अभाव को नहीं माना है।

भावपदार्थ

निम्नलिखित छः है, जिनका संक्षेप में वर्णन दिया जा रहा है—

• द्रव्य— यह नित्य भाव पदार्थ होता है, जो क्रिया और गुण का आधार तथा अन्यान्य कार्य-द्रव्यों का समवायिकारण होता है। उदाहरण- पृथ्वी, जल, तेज, आदि के परमाणु। 
• गुण— समवायसम्बन्ध से द्रव्य के आश्रय में रहने वाला वह नित्य पदार्थ जो स्वयं गुणगान और निष्क्रिय होता है। उदाहरण—रूप, रस, संख्या, विभाग आदि। 
• कर्म— द्रव्य के अधीन रहकर क्रिया या परिवर्तन के रूप में व्यक्त होने वाले पदार्थ को कर्म कहते है। उदाहरण— ऊध्रवगमन, अधोगमन, प्रसरण आदि। 
• सामान्य— वह पदार्थ है, ज़िसकी उपस्थित के कारण एक जाति के अन्तर्गत आने वाली सभी वस्तुओं को एक ही नाम से पुकारा जाता है। उदाहरण— मनुष्यत्वः 
• विशेष— पृथ्वी, जल, तेज, और वायु के परमाणुओं में पाया जाने वाला पदार्थ जिसकी वजह से उनके अस्तित्व का अलग-अलग बोध होता है, विशेष कहलाता है। 
• समवाय— पहले से संयुक्त दो वस्तुओं के बीच पाया जाने वाला ऐसा सम्बन्ध जिसे किसी भी स्थिति में तोड़ा न जा सके, समवाय कहलाता है। उदाहरण— अग्नि और दाहकता का सम्बन्ध, जल और शीतलता का सम्बन्ध। 

अभाव पदार्थ 

किसी वस्तु का न होना या उसकी अनुपस्थिति- अभाव कहलाती है। 

अभाव के भेद— 

अभाव के दो भेद होते है-

• संसर्गाभाव 
• अन्योन्याभाव

• संसर्गाभाव— इसका अर्थ हैं संसर्ग विरोधी अभाव। इसके निम्न तीन भेद है। 
  • प्रागभाव— किसी भी वस्तु की उत्पत्ति होने से पहले उसका अभाव प्रागभाव कहलाता है। उदाहरण— घड़े के बनने से पहले उसका न होना या उसका अभाव। 
  • प्रध्वंसाभाव— किसी वस्तु के नष्ट या समाप्त हो जाने के बाद होने वाला उसका अभाव प्रध्वंसाभाव कहलाता है। जैसे- घड़े के नष्ट हो जाने के बाद घड़े का अभाव। 
  • अत्यन्ताभाव— किसी भी वस्तु का पूर्ण अभाव अत्यन्ताभाव कहलाता है। जैसे- अग्नि में शीतलता का अभाव। 
• अन्योन्याभाव— दो वस्तुओं की पारस्परिक भिन्नता अथवा उनमें तादात्म्य सम्बन्ध का अभाव अन्योन्याभाव कहलाता है। जैसे— गाय-घोड़ा नहीं है, कुर्सी-मेज़ नहीं है। 

टिप्पणियाँ

• यदि प्रागभाव न हो तो सभी वस्तुएँ अनादि हो जायेगी। 
• यदि प्रध्वंसाभाव न हो तो सभी वस्तुएँ नित्य हो जायेगी। 
• यदि अत्यन्ताभाव न हो तो सभी वस्तुएँ सर्वत्र हो जायेगी। 
• यदि अन्योन्याभाव न हो तो सभी वस्तुएँ अभिन्न हो जायेगी। 

अन्य दर्शन

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