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    Textbook of Ayurveda Part 3

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    50 Ansichten7 Seiten

    Textbook of Ayurveda Part 3

    Hochgeladen von

    pawansol
    Textbook of Ayurveda Part 3

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    © All Rights Reserved
    Als PDF herunterladen oder online auf Scribd lesen
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    tCh. 9-N;aaya Vaiseshika}: - Viseshay. : —at Thus ‘Heat’: (Tejas) Kaala (time) and: Bik _ (space) are therefore rightly included in. Dravyas. (substances) because . they Possess certain- ‘anas (qualities). a : 3. KARMA, 3. Karma - (Action) is the ‘third category. It is divided itito five kinds — (1) Utkshepanain- upward movement, (3) Aakunchanam-contraction (4) Pragaa> ranam - dilatation 6) Gamanagamanam -- motion in general.” . ns) -4.SAMAANYA, | . Samaanya-The fourth category Samaanya (Community), is:‘the source of our notion of gems, It usually devotes qualities comtion' to matiy objects. This is also called Jaati. Samaanya is-of two kinds, (1) the higher or genus (Para) a and @® lower or species (Apara). 5, VISESHA. o Visesha - (Particularity) denotes single or simple ‘objects devoid af community, These are Soul, Time, Place and Adkaasa, and also Atoms in their“ultimate form. This Visesha is the cistin- guishing feature of the Vaiseshika Philosophy.’ Its theory and doctrine is that all substances are composed . of countless minute invisible atoms, from’the. combinations of which all forms of substances, physical and mental, arise and from the operation. of which all phenomena take place ‘These combinations of the ultimate atoms are paerely. temporary -and are subject fo change. 25: Aayureda Sikshaa-Philosophical Background [VA See 9 destruction and alteration, so far as the . combi- uations are concerned, but the individual atoms, of course, cau neither be destroyed nor changed nor altered in their nature. ‘These atoms of Kanaada are similar to the corpuscles, Ions or Electrons of the modern western scieuce. ‘ 6 SAMAVAAYA- 6. Samavaaya - The sixth category or, Padaardha of Vaiseshika is Samavaaya- (Co- joherence or inseparable commection }. It denotes the connection of things that in their nature must be connected as long as they exist, as the yarn and the cloth, of which it is made. This inseparable union of Kanaada is rather of an abstract nature. Examples of Samavaaya are’ the parts and the whole, the quality and the object which possesses the quality, action and the agent, atoms and substance, subject and object ete - ( Vaiseshika Sut. Ch. 1-11). In all these instances there is an inseparable connection between the members of each pair, 7 ABHAAVA, . Abhaava- A seventh Padaardha called Abhaava (Negation or non-existence) was added by later Vaiseshikas. The six categories men- tioned above are ‘Bhaavas' (existing ideas) and {he eeventh is the negation of all these six, If . you have no ‘Abbaava’, you cannot get the knows: ledge of that which is not a thing. Example:— the knowledge that there is no pot. . . Abhaava is divided into two kinds:— ° Samsargaabhaava and Anyonyaabhaava. I. Samsargaabhaava is again ‘of three kinds!— (1) Praagabhaava-(Negation which has no beginning but has an end). A (2) Pradhvamsaabhaava - (Negation with @ beginning but no end) and (3) Atyantaabhaava-absolute negation. (1) Praagabhaava is the negation of a thing antecedent to origination (i.e.,) before it existed. The negation of a pot before the pot ismade, The negation ceases to exist as soon as the pot is made. It is therefore said to be without a beginning and with an end. [2] Pradhvamsaabhav - The negation of a thing after the thing is destroyed. The absence of a pot when the pot is broken. The negation is represented by the pieces of the broken pot. Pradhvamsaabhaava is negation subsequent to origination of a thing. It has a beginning but with no end. It begins as soon as the pot is broken aud there is no end of ‘this Abhaava. (3) Atyantaabhaava - (Absolute negation) means negation always. Example:- The con of a barren woman, the horns of the hare. These things never existed and never shall exist. This is without beginning aud without end. The above three Abhaayas are included in D4 Aayurveda Sikshaa~Philosophical Background V.1 Sec. 2 Samsargaabhaava. . Il, Anyonyaabhaaya-(Negation of identity) isonly of one kind. In two things that exist one of these things does not exist in the other’ In pot (Ghata), there is no existence of cloth (Pata) and vice versa. Scope of Vaiseshika Darsana. The scope of the Vaiseshika Dursena isthe ‘acquisition of correct knowledge of the reality of pain and its’ removal; “Charama Dukha Dhwamsa Lakshano Mokshah Jaayali’’ (Tarka Sangrala Deepika in Telugu P. 137) Pain may be due to internal causes or external causes. Some kinds of pain may be removed by the Vaidya temporarily or even ,permanently but the pain caused by fear of death can be removed only by correct knowledge of the Supreme Being. Whoever wishes to escape from the reality of pain and whoever wishes to know the means of such escap2—should learn that the knowledge of the Supreme Being is the true means of such escape, We have the authority of the Vedas for this statement, Swetaaswatara Upanishad VI-20 says:- “When men shall roll up the sky as a piece of leather “Then shall there be an end of pain, without the knowledge of Siva” (Deva), “Yada Charmavat Aakaasam Veshtayishyanti Maanavaah Tadaa Sivam (Devan) Avijnaaya diukkhasyaante bhavishayati” . That means that without the knowledge of God, destruction of pain is not possible. Knowledge of God is obtained by Sravana, Manana, and Bhaavana~heering, thought aud reflection of God. True Vaiseshika Siddhaanta is that Dukkha (pain) will be removed by correct knowl-dge of the six Padaardhaas (Categories). . . Thought (Manzna) depends upon inference (Anunaana), inferences depends upon Vyaapti (Universal proposition) and th: knowledge of Vyaapti depends upon the right understanding (Ch, 2-Nydaya !Vaiseshikey ' " Seope' of Vaiseshika 5 of’ the' six Padaetdhus (Categoties)." Hebce the saint Kanonda éstnblishes the’ -six -catégories in’ his tenfold treatise called Vaiseshika' Sutras,‘ Kanaada: is also called by another synonym = *Kanabhaksha’ mwhich means ‘one who feeds on Keriaas or atoms. ‘ According to the Vaiseshika,' all objective knowledge consists'in the perception of things in their three categories: it'e. Dravya, Gana ‘or Karmii} Of the three other categories Saamaanya tbides in Dravya, Guna and Karma, Saamaanya js of two kinds I. the Higher of Genus and 2 the Lower or Species.’ Visesha abides in - the’ nine efernal’ substances, (Dravyes). The sixth tategory is coherenbe by which the parts of certain inseparable things are’ held “together ‘in their respective « places, as quality and: the ‘objeét qualified "(Guna-Gs anti), on Saamaarya or cofnmunity ds been defined as the source of? our notion ‘of genus, Caati), ‘Saameanya usually denotes quillities common to’ many objetts and, in its' highest degree’ it expresses ‘only’ _esistened (Satta), a property commén to all Bhavaas. fo* ‘Category i is h term eniployed in the science of Logie and is ‘defined a as one of the highest ‘ classes to which the objects ‘of ‘knowledge or thoughit ‘¢ ‘can bé" reduced and by which they can ‘be arranged in a ‘system; an ultimate ‘conception. The term “implies something absolute i in nature, and not hypothetical or relative” or ‘adinitting of ‘exception; something final. Aristotle ‘made’ fen categories viz. 1 Substance (Draws) 2. Quantity (Parimaana), 3. Quality (Guna), 4, Relation (a kind of Samavaaya). 5. “Action, (Karma), 6. Passion (a guna of the mind). 7. Time (Kaala), 8. Place’ (Dik),'9. Situation (Sthili- a condition of the mind or plice) 10. “Habit, (Saatntyata), This. eschool of philosophers distributed all the objects of sar thoughts and ideas into the above genera or. classes whereas Kanarda,divided them’into six categories viz., Dretya Guna, Karma; Saamaanyo, Visesha, and Samavaa'a ond distributed everything in‘the tyorld into these six gfoups,.- . + 26: Aayurveda Sikshaa-Philogophical Background [V1 Seeu2 , -->-Spamaanya'enables different-things to, be denoted by ‘one, namie. ‘Saamaanya meka tvakaram “ (Cha, Sut. 1~45), Saamaa+ nya is that (dNarma) which makes many things into one. Saamaa- nya is elways responsible for increase of the bhaavas concerned whereas Visesha is respousible for decrease of the same, In ~a case where Sdamaanya'and visesha bhavas (they may be Dravyas, Gunas, or Karmas)' come together’ in exactly equal ' proportions, there is neither increase nor decréase.' This is called the restora; tion.'of pravritti or + equilibrium. (Pravritti_ rubhayasya. Che. 144. tid) : ‘or example, when we see a number of cows, each indi. ‘vidual cow is denoted by the word cow. But when we are dealing with a number of cows and a number of other animals, having distinguishing properties from -the cows, we recognise the Gotwa (cowness) and speak of the class of cows as:bovine. Similarly when we see a number of horses, we recognise the Aswatwa (Horseness) i.e. the Dharma or properties common to all horses and classify them into the Equine class. But when we have to group the cows and horses together, we denote the greater group by the Animal class of Jantutwa and animalness is their common dharma, In this manner the grouping may go on by classifying all Bhaavas (Dravyas, Guras, and Karmias) into Jarger or smaller groups or orders, genuses and species according 40 their common dharmas(individual peculiarities or factors). -The larger grouping is denoted by Para Saamaatya and the smaller grotping Ly Apara Samtaanya. The largest grouping of ull Drawyas, Gunzs and Karaas ends in only one group denoted by the word ‘Satla i, e. existence. Saamtaa nya is thus classified into , two hinds viz. Para Saamaanya and Apara Samaanya. Para signifies distant or greater groups and Apara neater or smaller groups, Whereas Saamaanya is responsible for increase of the number of the constituents of each group, Visesha is responsible for decrease in the number of the constituent parts. : “ Saatiaanyam Vriddhi Kearanam, HAraSaheluluc, Viseshascha, Prosritli rabhayasyatu. ° ' (Se. ‘1-44, Ibid)... : e hypothesis: of things ji jerensing» by ‘addition of ‘similar’ things “and ‘decreasing bythe addition: of dissimilag/things ‘arid’ of the- “restoration | : guilibrium: by». the i ‘and’ dissimilar dhings in-‘exact -!proportions “is: ome cof

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