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)

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DrSakshi_Bhardwaj NIA,Jaipur Dept.MAULIK_SIDDHANTA

2.  The inseparable relation between Pṛthvi etc Dravyas
and their attributes are called Samavaya or inseparable
concomitance.
 Whereever Dravya exists attribute is always present
there. In the above statement Caraka substantiates the
view of Kanāda the pro-founder of Vaiseșika Darsana.
 According to Tarka Sangraha, inseparable
concomitance or Samavaya is the eternal relation,
exists in an inseparable pair; when between two things,
one thing, as long as it is not destroyed exists in the
other thing only, they are known as inseparable pairs.
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3.  Ayurveda has also accepted Samavāya as an
independent and significant Padartha.
 The main Ayurvedic Principle regarding treatment is
that the medicines either herbal or mineral is used de
pending on their attribtues of either herbal or mineral
drugs.
 Basing on this only the vaidya decides to prescribe the
particular medicines in particular diseases.
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4.  For example the relation between a part and the whole ,
quality and qualified motion and the moving object;
Race and the individual; and particular and the eternal
substance is called Samaväya Sambandha.
 The inseparable concomitance between the Adhar and
Adheya or receptacle and dependable is called
Samavaya. It is eternal even though the Samavayi
Dravya is destroyed, the Samavāya never be destroyed.
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5.  If the things are united with each other permanently
for ever that is called inseparable, or eternal or Nitya
relation.
 In this the relation between things can not be
separated under any circum stances.
 As it is quite natural, it can not be controlled by
external actions. Hence such relation can neither be
separated nor can be destructed with any effort.e.g.,
 1. The relation between Guna and Karma with Dravya.
 2. The relation between Tantu and Pata.
 3. The relation between Part and the whole.
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6.  The mutual relation between Dravyas is non-eternal .
 Hence it can be separated at any time.
 In non-eternal relation the Dravyas in the beginning exist
independently in two separate units.
 After conjugation also they maintain their in dependancy
as it was.
 Hence they can be separated at any time very easily, with
simple effort.
 They can be united and controlled in an easy way.
 Such relation is artificial but not natural.
 Ex.:
 1. The relation between the Pen and Paper; and theChalk and
black board, while writing
 2. The relation between the object and the Eyes while seeing
an object.
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7.  The relation between Pen and Paper will be discarded
after completion of writing.
 Likewise this the relation between the Eyes and the
Book also discards. Such relation is completely on
individual's control.
 As an individual one may write or may not similarly
the relation between Ghata and Cakşurindriya is
continued until the Person has contact with that
object.
 If the Ghata is removed from that place or if the
individual is looking at another object, such relation is
separated.
 In this way the non-external relation can be controlled
through a number of efforts (activities).
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10.  If one's existence and destruction depends on other's
existence and destruction, one's destruction com
pletely depends on another's destruction, such type of
Padārtha's are called Ayuta Siddha Padārthas..
 e.g., (1) The relation between the Part and the Whole.
 2. The relation between the action and substance which
hasan action
 3. The relation between quality and qualified
 4. The relation between Race and Individual
 5. The mutual relation between Visesa and the eternal
sub stance
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DrSakshi_Bhardwaj NIA,Jaipur Dept.MAULIK_SIDDHANTA

11.  The relation between Tantu and Vastra is also of
samavāya Sambandha.
 Here the Tantus are the parts and Vastra is the whole.
 Tantus are the independent of Vastra, but vastra is not
independent of tantus.
 Which means vastra is dependent on Tantu. Hence
one is dependent and the other is receptacle.
 The whole is receptacle while the parts are dependent.
 The Guna is the receptacle and Guņi is the dependent.
 Race is the receptacle where as individual is dependent.
 Eternal Dravya is receptacle and Višeșa is depend ent.
In this way all the Samavaya Padarthas are Ayuta
Siddha Padārthas or receptacles and dependants.
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