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)
2. Concept and description
✤ Ayurveda has given due importance to Atma. Even though it is mentioned
as one of the Nava Karana Dravyas, it is the cause for producing
Cetanatwa in sendriya dravyas.
✤ In Ayurveda Atma is mentioned as Purușa. In determining Atma,
Ayurveda adopted Pramanas, like Pratyakṣa and Anumāna,
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
3. Etymological derivation
✤ “Atasā
tmya gamne”which has continuous motion always is called Ā
tmā
,
which in motion is cetan Ā
tmā
only in the universe has mobility. All the
other objects are acetan Ā
tmā
.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
4. Lakshana and qualities
✤ Atma is the seat of Jñana (knowledge). It is devoid of the Vikäräs, changes,
alterations viz, Janana, Marana, Astitwa, Viparita Pariņāma, Vṛddhi, Kṣaya;
it is omni present. It has no beginning and no destruction and is alper
vasive. When it is limited to the living bodies it is known as sen tient (a).
When it is devoid of or relieved from the limitations, it gets Moksa or
Kaivalya.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
5. Lakshana and qualities
✤ Atma is a Dravya. Jñana presents in Atma with Samavaya sambandha.
Atma perceives the knowledge of the objects which is first perceived
through Indriyas.
✤ Though Atma is a Dravya it cannot be perceived through Pañca
Jñanendriyas. It can be proved with the help of aptopadeśa or Anumana.
Some Nastikas opine that Sarira is Atma.
✤ Some opine that Indriyas accompanied with Mana perceive the knowledge
of an object, hence Mana is Atma.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
6. Lakshana and qualities
✤ Atma is eternal, undestructive, Nitya Dravya. Neither abhighäta nor
destruction takes place in Atma. Atma is (asraya) for the attributes, viz,
Buddhi, Sukha, Duhkha, Iccha, Dweșa, Prayatna, Dharma adharma,
Samskara etc. The above at tributes are not present in either Sarira, Indriya
or Mana. Hence Atma is an independent, individual Dravya, which is
distinct from
✤ Sarira, Indriya and Mana. The word 'Aham' is frequently and commonly
used by the people, it is actually used for Atma only.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
7. Division
✤ In the darśanik school of thought Atma is classified as (1) Jivātmā (2) Paramătmă.
✤ Jivätma: By existing in all the living bodies, the Jivätma is. the karta for all the activities and bhokta of the results of
all deeds through the medium of Sarira. Jivätma is the seat for Sukha, duḥkha, etc with invariable relation.
✤ He has limited powers and alpajña. Jivätma is the assylum for the adhyatmika attributes like Sukha, duḥkha etc.
✤ It is distinct in various bodies and alpervasive in the entire body.
✤ When it is moving in all the bodies while accompanying with Sarira, Indriya and Mana it is known as Jivätma
✤ As he is the kartā and bhoktā for all deeds, this Jivātma is eligible for both bandha and Mokşa.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
8. Division
✤ Paramǎtma: Paramatma is entirely different from Jivātma. He knows all the
things of the universe.
✤ He is having super powers, eternal and he is the seat of Jñana or knowledge.
✤ He is also called Iswara, Nitya, vyapaka and eka. As he is Rūpa, Rasa,
Gandha Sparsa rahita and is invisible.
✤ As he is atita from Sukha, Duḥkha, etc he is not perceivable through Mana
also. One can perceive the knowledge of the existence of Atma or Iswara
either through aptopadesa or Anumāna only.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
9. Division
Ø The Purusa or Atma is classified in Ayurveda into 3 types.
Ø Parama Atma or parama Purusa. (Supreme soul).
Ø Sthula cetana Sarira or Karma Purusa.
Ø Ativähika Purusa or (Sūkṣma Sarira Yukta Atma)
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
10. Paramātma: Absolute soul,
Ø Paramatma which is Caitanyavanta and Jñänavantă combines with the other realms
and causes for the creation, exist ence and destruction of the universe.
Ø Because of the past deeds it enters into the bodies of the dai va and manusya and
roaming. In such a way when it holds vari ous types of bodies it is called Jivātmā
instead of Paramātmā.
Ø The soul is eternal. But the knowledge depends on Atma is not eternal. It cannot be
said that when Jñana is Anitya the de pendent Atma is also Anitya.
Ø Caraka describes Paramätma as Avyakta, kṣetrajña, säśwata,Vibhu and avyaya.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
11. Ativähika Puruşa
Ø He remembers or recollects all the matters with the help of Mana, perceives
the knowledge of Darśana Sparśana, etc with the help of various
Jäänendriyas, performs various actions with the help of karmendriyas; He
is the cause for the creation of new phy siques.
Ø As he has all the above qualities he is otherwise called Hetu, Käraṇa,
Nimitta, Karma, Manta, Vedayata, Sprasta, Drsta, Ghrata, Srota, Rasayita,
Ganta, Šakşi, Vakta, Brahma, Kṣetrajña, Prabhava and srasta.
Ø He is also called Guni. He is called Bhūtātma, as he is the seat of Bhutas and
he is called Antarātmā as he is the seat of Indriyas and Mana.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
12. Rasi Puruşa
Ø In Ayurveda this Rasi Puruşa is called with various names, viz, samyogaja Puruşa, Jivātma,
rasi Puruşa, Karma Puruşa, cikit sadhikṛta Puruşa, etc. In Ayurveda "Cikitsa śastropayukta Pu
rusa", means rasi Purusa.
Ø The main purpose of Ayurveda is to treat the patient. Treatment can be given to the living
body only. but not to the dead body. Then only the body is called sacetana, when it combines
with Atma.
Ø If cetana is not present then body remains as the combination of pañcatmahābhūta only. As
the body is formed with the combination of the six Tatwas, i.e., Pañ camahabhūtas and Atma,
he is called as samyogaja Purușa. Treat ment is given to such gross body only and this gross
body is capa ble of getting treatment. So this is called as
'Cikitsa purusa' or 'Karma purusa
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
13. Samyogaja Puruşa or Şaddhatuka Puruşa
Ø Five gross elements and the soul together make a human being.
Ø The mind is presumed to be incorporated in the soul and the organs in the
gross elements.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
14. Significance
✤ According to Darśanas Atma was descriminated to attain mukti or kaivalya.
To liberate the Atma from Karma bandhanas, the real form of Atma was
substantiated in Darśanas.
✤ Whereas in ayurveda the Atma tatwa was described keeping in view of the
main aim of Ayurveda, i.e. protection of health of a healthy individual and
alleviation of the dosas or diseases of a pa tient.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
15. Significance
✤ Šarira without life is not useful for fulfilling the aim, i.e. swasthya rakṣaṇa
and rogopaŝamana.
✤ Treatment can not be given to mṛta Sarira in which the cetanatwa is absent.
✤ In such a way there is no importance to Atma without Sarira, Indriya and
Mana.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
16. Significance
✤ The main aim of ayurveda is to maintain swasthya with treatment to the
Sarira accompanied by Atma, Dharma, Artha, Kāmas are given more
importance in Ay urveda than Mokṣa.
✤ The dharma, artha, kāmas which are called as "Trivargas' are only
practicable in the body which is accompanied by Atma.
✤ As the prime objective for both Darśana and Ayurveda is liberation.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
17. Process of perception of knowledge
✤ Caraka while describing the process of perception, states that, Atma when
associated with the mind and sense organs will perceive the knowledge of the
objects.
✤ Such type of perception is purely mental in the beginning, afterwards the mind
ascertains the merits and demerits of the object then the intellect acts and it de
termines the knowledge.
✤ Basing on the determinative knowledge which is determined by Buddhi or intellect,
one can act or speak.
✤ Insane people can't act or speak in proper way as Buddhi determines. Because mind
can not control itself and control Indri yas. Hence they act or speak as their will.
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DrSakshi_Bhardwaj NIA,Jaipur Dept:Maulik Siddhanata
18. Process of perception of knowledge
✤ Atma when associates with the käraņas, viz, mind, intellect, sense, faculties only
can perceive the knowledge of the objects. If either the Indriyas and Mana are not
associated with the
✤ Atma, or Indriyas are defective then Ätma dosen't get perception.
✤ A person cannot see the image of himself in a mirror if the mirror is covered with
dust or in the water which is polluted. The same case is that with mind when it gets
efflicted.
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