Padartha Vijnana means the science which deals with the substances in the universe, its relationship with the living being in terms of their properties, functions; methods of understanding them etc. Generally the subject Padartha Vigyan is considered as tough in the field of Ayurveda. But, it is the most useful subject than any other in Ayurveda. The topics dealt in it are the fundamental concepts of Ayurveda on which entire chikitsa stands. Understanding the elements in the universe is mandatory before studying the body. In this book, the subject matter is discussed with the help of different darśana and other shastras which are correlated with Ayurveda System. Hence this will be a good guide for the BAMS students; as it includes all the subject matters in according to the revised syllabus prescribed by NCISM, 2021. FOR MORE CONTACT THROUGH TELEGRAM CHANNEL @ayurvedonline " https://t.me/ayurvedonline ", Dr Saskhi Bhardwaj,BAMS,NDDY,MD(AYU.SAMHITA AND MAULIK SIDDHANTA,NIA,JAIPUR)

1. Date
Sāmānya vijnāneeyam
(General Concomitance)
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SIDDHANTA&SAMHITA

2. Date
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3. Introduction of concept of Sāmānya
According to Darshana and Ayurveda.
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4. ✤ The Sāmānya Viseşa Siddhānta is the fundamental, and very prominent
principle of āyurvedā in general and in particular in the treatment of
āyurvedā.
✤ The formation, development, vitiation, aggrevation, alleviation of Dosās,
Dhātus, Malas and the entire treatment is based on this Principle only.
Hence Caraka while describing the purpose of Ayurveda says that
✤ “dhātu Sāmānya kriya chokta tantrasya āsya pryojanam” ch/su 1
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5. ✤ Caraka in Rājayakṣmā Cikitsā states that by consuming the meat of the
animals which are fed on the animal meat, strength will be increased
because of Brihana Karma
✤ The meat of the animals fed on animal meat is identical with that of Māmsa
Dhātu of the patient's body.
✤ Hence the meat of the animals increases Māmsa Dhātu. This is based on
Sāmānya siddhānta.
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6. ✤ The Sāmānya is utilized not only in Roga Nidāna (Pathology) and Roga
Nivārana (Treatment) but also in the deliverence or Mokşā.
✤ Basing on Sāmānya siddhānta only the Principle of Loka Puruşa Samyatwā
was considered and established by Caraka.
( पुरुषोऽय लषक सयमितः)
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7. ✤ According to Sapta Padārthi causative factor for producing identical
knowledge and one exists in many is called Sāmānya Sāmānya means
Samana Dharma or general character.
✤ The Padārtha which causes growth or increase of everything at all times in
bhāvapadārthas such as Dravya (substance),Guna (attribute) and Karma
(action) is called Sāmānya
✤ Sāmānya brings about oneness.
✤ Sāmānya creates Tulyārthatā or a meaning peculiar of its own.
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8. According to Daršanas
✤ According to Daršanas Sāmānya gives the knowledge about Jati or Race.
✤ If the features and attributes avail able in Dravya are identical or similar in
nature, then it is called Sāmānya.
✤ E.g. In all the cows the feature cowness or Gotva is identical.. Hence it is
called cowness as human race is common in Humanbeings and Horseness
in Horses etc.
✤ The cognition of identical knowledge regarding the similarities in various
places and various things and times also called Sāmānya Jati.
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9. ✤ Keeping this in view Acāryas mentioned that as the feature of Sāmānya
““nityam anekānugatam sāmānyam”.
✤ Sāmānya exists in Dravya, Guna and Karma only.
✤ It never exists in Sāmānya.
✤ It never exists in Viseșa, as Visesa is quite contrary to Sāmānya
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10. Classification of Saamaanya
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11. ✤ Cakrapāņi the famous commentator of Caraka Samhitā described three
types of Sāmānya :-
(1) Dravya Sāmānya
(2) Guna Sāmānya
(3) Karma Sāmānya
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12. Dravya Sāmānya
✤ “sarvdā sarva bhāvanām sāmānyam vridhi kāranam” ch/su 1/44
✤ If both the substances are identical (similar) in nature it caus es for the increase.
✤ The Māmsa Dhātu of an individual is identical with that of the animal meat.
✤ Hence the intake of meat increases the Māmsa Dhātu or muscle tissue. In such a
way Blood increases blood in the body.
✤ Majjā increases Majjā Dhātu in the body and so on.
✤ As such, a substance causes for growth or increase of another similar or Sajātiya
Dravya.
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13. ✤ Smānya or Generic concomitance causes for growth in the Bhāva Padarthas
like Dravya, Guna and Karma always or forever in both Nityaga Kāla and
Avasthika Kāla.
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14. Guna Sāmānya
✤ “Sāmānyam ekatvakaram” ch/su1/45
✤ Because of oneness in nature Sāmānya causes increase.
✤ Some times eventhough the Dravyas are not identical with that of Dosas
and Dhātus of the body, they increase the Dosas, Dhātus and Malas because
of oneness in the attributes of the Dravyas and the attributes of Doșa, Dhātu
and Mala of the body.
✤ E.g. Though Milk and semen (Sukra) are not identical with each other,
when milk (kṣira) is consumed it increases the Sukra Dhatu as the attributes
of kşīra, Madhura and Sita etc. are identi cal with the attributes of Sukra.
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15. Karma Sāmānya
✤ “tulyārthā hi Sāmānyam” ch/su 1/45
✤ Caraka states that "Sāmānya creates Tulyārthatā” or a meaning peculiar of its own
✤ If increase is due to any action it is called Karma Sāmānya.E.g. Sitting at the same place
for a longer period increases Sthira Guna of kapha, as a result Kapha increases.
✤ In such a way the action swimming and Jumping increases Cala Guna of Vāta, as à result
Vāta increases.
✤ In such a way if an action performed, the quality in the body identical with that of the
action of the body is increased.
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16. 16
Sāmānya
Bhattar
Harish
Chandra
Ubhayavṛt
ti
Sāmānya
If
dravyatwa
or gunatwa
are existed
similarly,
identically
both in
vardhaka
and
vardhaneey
a Dravyas
it
Ekavṛtti
Sāmānya
Though
similarity
exists in any
one of the
posya or
posaka
Cakrapāņi
Dravya
Sāmānya
Guna
Sāmānya
Karma
Sāmānya
Tarka
Sangraha
Para
Sāmānya
it pervades
more space
it
Apara
Sāmānya.
pervades
less space
Parāpara
Sāmānya:
is pervasive
in between
the Para
and Apara
DrSakshi_Bhardwaj NIA,JAIPUR DEPT:MAULIK SIDDHANTA&SAMHITA

17. Practical application of sāmānya
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18. ✤ While describing the existence of Sămãnya it is said that Sāmānya resides
in Dravya, Guna and Karma.
✤ Sāmānya never resides in other than these three Padārthas. Sāmānya does
not reside in Sāmānya as Guna does not reside in Guna.
✤ If it is accepted that Sāmānya resides in Sāmānya it becomes defective by
Anavastha Dosa.
✤ As Sāmānya is always contrary to Viseșa, Sāmānya never resides in Višeşa.
Because op posite Padārthas can never reside with each other.
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19. ✤ Even though Samavāya is a Padartha, it is in the form of permanent relation
with Dravya, Guna and Karma and it is only one.
✤ Hence Sāmanya never exists in Samavāya.
✤ Sāmānya is the cause for increase of the identical attributes and actions but
not for their relation.
✤ As such Sāmānya exists in Dravya-Guna and Karma only.
✤ Hence the above mentioned three Padārthas are only the base for Sāmānya.
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20. Principles and examples in contemporary
sciences which will enhance understanding
the concept of Sāmānya
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21. ✤ Apara Sāmānya:e.g., The entire Human Race in the universe comes under
manusyatwa Jāti. But, if they are divided into, Indians, Americans etc., by
their nationality come under Apara Sāmānya.
✤ Para Sāmānya:e.g., Padarthatwa. All the categories (Padārthas) like Dravya
etc come under Para Sāmānya variety because six categories come under
padārthatwa.
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22. ✤ Ubhayavṛtti Sāmānya :E.g., िायस िायस वर्किम which means the animal meat
increases Māmsa Dhātu of an individual. The animal meat or Bahya Mām
sa is the (4) Nutrient and the bodily Mämsa Dhātu is the Nourisher (Posya ).
The Mamsatwa is identical both in Posya (Nourisher) and Poşaka
(Nutrient). Hence it is called Ubhaya Vṛtti Sämänya.
✤ Ekavṛtti Sämänya:Ghrta if consumed increases Jatharagni. There is no
similar ity at all between Ghṛta and Agni, even then Ghṛta increases
Jatharagni because of Prabhava or influence. It is included in the example of
Samanya as it is the cause for increase. The Ghṛtatwa exists in the Ghrta is
the cause for the increase of Jatharăgni. As negation of Ghṛtatwa Abhāva is
existed in Jatharagni it is called Eka Vṛtti Sämänya. As such running
increases Väta and sleeping increases kapha etc. come under Eka Vṛtti
Sämänya.
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23. Thank you
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