Padartha Vigyan- I :Pada: Padamchavarnasamuham - Group of letters

Shaktam padam - Which has capacity to tell the meaning.

Paribhasha: Shaktah saabhiprayo varno varnasamooh va padam - Group of letters having the capacity to tell
the meaning is called 'Pada'.

Padartha: Padyate gamyate yenarthah sa padarthah the media through which meaning of a word is
understood is called padartha.
Lakshana: Padasya padyoh padanam va arthah sa padarthah - meaning of one two or many words is called
padartha.
Pramiti vishayah padarthah- The subject of knowledge is padartha.
Shannamapi padarthanam asthitva abhideyatva jneyatwani - 6 padarthas have existance, name and
knowledge.
Padartha swarupa: 1. Sat (Bhava Padartha)- which has existence 2. Asat (Abhava)- which has non existance.
Modern: Solid, Liquid, Gas.
Pada Padartha sambandha: 1. Tadatmya sambandha 2. Vachya vachaka sambandha 3. Sanketa roopa
samavaya 4. Lakshanatmaka sambamndha 5. Vyanjanatmaka Sambandha 6. Tatparya rupa sambandha.
Classification:
A) Acc to charak: 1. Sat 2. Asat
B) Acc. To Sushrut: Infinite.
C)Acc. Vaisheshik: (6)- Dravya, Guna, Karma, Samanya, Vishesha, Samavaya.
D) Acc. To Karikavali: (2)- Bhava, Abhava
E) Acc. To Sankhya : 25 16 Vikara, 8 Prakruti, Purusha.
F) Acc.To Yoga: 26 25 as above + Ishwar
G) Acc to Vedanta : 2- Atma rupa, Anatma rupa
H) Acc. To Mimansa : 8- Dravya, Guna, Karma, Samanya,Paratantrata, Shakti, Sadrushya, Sankhya.
I) Acc. To Ayurveda: 6- Dravya, Guna, Karma, Samanya, Vishesha, Samavaya
J) Acc. To Nyaya: 16: Pramana, Prameya, Samshaya, Prayojana, Drishtanta, Siddanta, avayava, Tarka, Nirnaya,
Vada, Jalpa, Vitanda, Hetvabhas, Chala, Jati, Nigraha sthana.
Padartha Sadharmya: All 6 padarthas have Asthitva, Jneyatva & abhideyatva. All 6 padarthas have anekata &
samavayata in common. Nirgunatva & Nishkriyatva exists in guna, karma, samany, vishesha and samavaya.
Dravya, guna, karma have sambandha & samanya, vishesha have dharmadharma kartatva sadharmya.

Padartha Vaidharmya: Guna and karma exists in Dravya but not vice versa. There is difference in padartha
samkhya like guna 41, Karma 5 and dravya 9.

Padartha Lakshana Dosha: 3: Avyapti, Ati vyapti, Asambhava.

2. Dravya Vigyaniyam

Definition:dhru+yat = Dravya Dravya can be defined as the padartha which

liquifies (Dravati), flows (Gati) and undergoes changes throgh union and division.

Lakshana:
1. The substance in which Guna and Karma resides with inseperable relation
2. Guna and karma are known as Ashrayee of Dravya and Dravya is Ashraya for guna and karma.
3. The substance which attains change is dravya
4. Dravya possesses kriya and guna with samavayi karana.

Classification:
As per Karya Karana : 2 Karya dravaya and Karana dravya
As per origin: 3 Jangama, Bhauma, Audbhida
As per usage: 2 Aushadha, Ahara
As per Taste: 6 Madhura skanda, Amla skanda, Lavana Skanda, Katu Skanda, Tikta Skanda, Kashaya Skanda
As per effect: 3 Dosha Shamaka, Dhatu Shamaka, Swasthya karaka.

Karya Dravya: Which take part in the formation of body.

Types: Chetana and Achetana

Chetana Dravya: Which is having Indriya, and Life ex: Humans, Animals etc.

Achetana Dravya: Which doesn't have indriya and life. Ex: wood, stone etc.
Chetana dravyas (2) Antaschetana and Bahirantaschetana

Antaschetana or Sthavara: These can feel internal feelings such as sukha dukha etc but cannot express and also
cannot oppose the attack. Ex: Plants
Types: Vanaspati (which give fruits without flower) Vanaspatya (which gives fruit after flowering) Virudha
(Creepers) Aushadhi (reproduction once in life time)

Bahirantasschetana or Jangama: Feelings or consciousness is felt external and internal level

Types: Jarayuja (Origin from placenta), Andaja (Origin from egg), Swedaja (origin from sweat), Audbhija ( origin
from earth)

Achetana: Khanija and kritrima

Karana Dravya: Responsible for the production of innumerable karya dravyas.

Types: 9 Akasha, Vayu, Teja, Jala, Pruthvi, Atma, Mana, Dik, Kala.
Among these Vayu, Teja, Jala, Pruthvi are anitya (Temporary) in karya roopa. Others are nitya (Permanant). These
are responsible for production of Moorta and Amoorta dravya of universe. Pancha mahabhoota give physical body,
Atma gives chetana, Mana gives activating capacity, Kala and Dik are responsible for transformation.
Tamas as 10 thKarana dravya:Meemansakara and Vedanta darshana accepted it as dravya but Nyaya and
Vaisheshika have not accepted. Tamas conatins Neela Krishanvarna(Guna) and Gati (Karma) hence it is a
dravya.
But Ayurveda as of Nyaya and Vaisheshika doesn't accept it because it doesn't have dravyatwa, no adhistana, no
independent existence. It has anitya utpatti and Nasha. Guna and Karma of tamas are not real, objects are not
visualised in darkness. It is abhava of Tejas or Prakasha.

Pancha Mahabhutas:

Prithvi

Jala

Tejas

Vayu

Akasha

Utpatti

From Jala

From Tejas

From Vayu

From Akasha

From Atma

Property

Tamo bahula

Satwa Tamo
bahula

Satwa bahula

Rajo bahula

Satwa bahula

Classification

1. Nitya 2. Anitya( Shariira Sanjnaka, Indriya Sanjnaka, Vishaya Sanjnaka)

Sharira
Snajnaka

1. Yonija
Ayonija (residesin Present in Aditya
(Jarayuja,
Varuna loka)
Loka
Andaja)2.
Ayonija
(Swedaja,
Audbhija)

Prana, Apana,
Vyana, Udana,
Samana

Indriya
Sanjnaka

Ghranendriya

Rasanendriya

Chakshurendriya

Sparshanendriya Shrotrendriya

Vishaya
Sanjnaka

1.
Amba,2.
Mareecha,3.
Mara,4.
Apa

1.

Bhouma2.
Divya3.
Udarya4.
Akaraja

All types of
Shabda

Gunas

14

14

11

Samanya
Gunas

Sankhya,
Parinama,
Prithakatwa,
Samyoga,
Vibhaga,
Paratwa,
Aparatwa,
Samskar,

Sankhya,
Parinama,
Prithakatwa,
Samyoga,
Vibhaga, Paratwa,
Aparatwa,
Samskar,
Dravatwa,

Sankhya,
Parinama,
Prithakatwa,
Samyoga,
Vibhaga,
Paratwa,
Aparatwa,
Samskar,

Sankhya,
Parinama,
Prithakatwa,
Samyoga,
Vibhaga,
Paratwa,
Aparatwa,
Samskar

Sankhya,
Parinama,
Prithakatwa,
Samyoga,
Vibhaga

Dravatwa,
Gurutwa

Gurutwa

Dravatwa

Vishesha
Guna

Gandha, Roopa,
Rasa, Sparsha

Roopa, Rasa,
Sparsha,
Snehatwa

Roopa. Sparsha

Sparsha

Shabda

Swaroopa

Varna: Many
coloursRasa: all
6 Rasas

Varna: Shukla

Varna: Shukla

Rasa: madhura

Sparsha: Ushana

Bhava

Gandha: 2 types Sparsha:

Sheetala
Sparsha:
Anushna Sheeta Dravatva:
Sansiddika

Dravatwa:
Naimittika

Gandha,
Ghranendriya,
Gourava,
Sthairya,
Murtitva

Roopa, Darshana, Sparsha,

Prakasha, Paka,
Sparshanendriya,
Ushnata
Rookshata,
Indriya prerana,
Dhatu
sancharana

Sneha, Kleda,
Mardava

Shabda,
Srotrendriya,
Laghu,
Sookshma,
Viveka

Shat Rasa Mahabhutas:

Madhura: Pruthvi + Jala
Amla: Agni + Pruthvi
Lavana: Jala + Tejas
Katu: Agni + Vayu
Tikta: Vayu + Akasha
Kashaya: Vayu + Prithvi

Panchikaran or Mahabhuta parasparanupravesha:

Mahabhoototpatti starts from Akash and previous bhutas, so all gunas are also carried & associated with uttara
bhuta. It is known as bhutanupravesha.
Sarva dravya panchabhutikatwam, hence pradhana guna will be 50% and rest 4 bhutas present each 12.5%.

Mahabhuta Guna:
Akasha: Shabda only
Vayu: Shabda Sparsha
Teja: Shabda- Sparsha- Roopa
Jala: Shabda- Sparsha- Roopa- Rasa
Prithvi: Shabda- Sparsha- Roopa- Rasa Gandha

Kala: Kala is also Amruta as Akasha, It is unique, eternal and exists everywhere.
Kala Shabda Utpatti: Ka (kara)+li(dhatu)= Kala
Lakshana:
Janyanam janakaha Kalo jagatam ashrayo mataha - The one which is producer and shelter for all the matters of
universe
Sankalayathi kalayati va bhutani it kalah - produces and compiles creatures
Kala punaha parinamamuchyate - main cause behind change or transformation.
Guna:(5)- Sankhya, Parinama, Samyoga, Vibhaga, Prithakatwa
Kala Bheda: Acc. To Charaka: 2- Samvatsaradi and Avasthiki
15 Akshi nimesha 1 Kashta
30 Kashta- 1 Kala
20. 1Kala- 1 Muhurta
30 Muhurta- 1 Aharnishi
15 Aharnishi- 1 Paksha
2 Paksha- 1 Masa
12 Masa- 1 Samvatsara
2 Masa- 1 Rutu
3 Rutu- 1 Ayana
2 Ayana- 1 Varsha

5 Varsha- 1 Yuga

Importance of Kala in Ayurveda:

1.Dinacharya, rutucharya depends on kala
2.Doshadi sanachaya depends on kala
3.Aushadha sevana depends on kala
4.Vanoushadi samgrahana and samrakshana depends on kala
5.Vibhinna roga kala
6.Roga sadhyasadhyata depends on kala

Atma:Ata satatya gamane means constantly moving.

Atma should consist of following characteristics-Apnoti (existing in all padarthas), adatte (considering all
padarthaunder its own swarupa), Atti vishayani (enjoying subjects of enjoyment) and Santata bhava (never
lasting existence).
Gunas: (14) : Sparsha, Sankhya, Primana, Samyoga, Vibhaga, Prithakatwa,Paratatwa, Apara tatwa, Vega,
Buddhi, Sukha, Dukha, Iccha, Dwesha.
Lakshanas:Jnanadi karanam Atma Shelter of knowledge is atma
Atma jna who knows everything.
Atmatwabhi sambhavan atma having intimate relationship with atmatwa jati.
Atma is the seat for Indriyadi Karana and is Karta.
Types:
1.Acc. To Tarka Samgraha Jeevatma, Paramatma
2.Acc. To Kanada Jeeva, Ishwar
3.Purusha Panchaka- Bhutatma, Indriyatma, Pradhanatma, Jeevatma, Paramatma.
4.Acc. To Ayurveda Shuddha purusha (chetana), Ashuddha Purusha
5.Acc. To Nyaya Darshana Jeevatma, Ishwar
6.Paramatma, Sukshma sharer yukta atma, Sthoola chetana yukta sharer (Karma purusha)
Paramatma:
Tatreshwar sarvajnaha paramatma ek eva sukha dukhadi rahitah
Ishwar is the supreme soul who knows everything. He is the only one & is free from sukha dukhadi vikaras.
Prabhavo na hayanaditwat abhidiyate paramatmanah He doesnt have any cause & beginning.
Sukshma Shareerayukta Atma:
This is the invisible form of jeevatma. It has only 17 factors acc. To Sankhya darshana and 18 acc to Sankhya
Karika.
17 tatwas are buddhi, ekadasha indriya & Karika pancha tanmatra.
18 th tatwa: Ahamkara.
This subtle shareera is the karana behind production of karma purusha and exists from beginning of creation up to
pralaya.
Its transmigration from one body to another is called as Dehantargamana.
Purusha:
Purnatwat purusha Purush is the one exists in complete universe.
Chetanadhaturapyeka smrutaha purusha sanjnaka- Chetana dhatu alone is also known as Purusha.
Types: 1. Shuddha purusha 2. Ashuddha purusha (8)
1.Dwi dhatvatmaka purusha Shareer, Atma
2.Tri dhatvatmaka purusha Tridoshatmaka purusha
3.Pancha dhatmatvaka purusha Pancha mahabhutas
4.Shad dhatwtmak purush Pancha bhutas, Atma
5.Trayodasha dhatvatmaka 3 dosha+7 dhatu+ 3 Mala
6.Saptadasha dhatvatmaka 10 indriya+ 5 bhutas+Mana+ Atma
7.Chturvimshati dhatvatmak Mana, 10 indriya + 5 indriya+ 8 Prakruti
8.Pancha vimshati Dhatvatmaka- All above + Atma
Rashi Purusha: Its a group of several factors. 24 tatwatmak purusha cantaining buddhi. Indriiya, Manas, Artha
etc.
Samyoga Purusha:Formed by union of tatvas. It exists when Raja and tama are predominant. It becomes a free
individual when satva increases and Raja and tama decreases.
Karma purusha:Karma swadhikrihata purusha karmapurusha The purusha who undergoes and performs karma
is called as karma purusha. He is Chikitsadikrita purusha.
Atma sthan: Hridaya is the seat of atma by sushruta.
Atma utpatti:Paramatma is Anadi, but Jeevatma is produced due to karmaphala earned by actions performed acc
to moha, iccha & dwesha.


Manas:
Def: Manyate jneyaate anena iti manaha That through which knowledge is perceived is called mana. It is
responsible for manana karma.
Syn: Chitta, Chetana, Hrid, Manas, Satva.
Lakshana:
Sukha dukhadyupalabdhi sadhanam indriyam manaha -Through which sukha dukha etc can be perceived.
Lakshanam mmanaso jnanasyabhavo bhavaeva cha Presence or absence of jnana is lakshana of mana.
Mano vyakaranakmakam By which descriptive knowledge is perceived is mana.
Guna: 1. Anutwa 2. Ekatwa.
Due toanutva guna manas is capable of changing subjects frequently.
Due to ekatwa guna, it is capable of perceiving only one vishaya at one time.
Nyayas: 1. Shatapatra suchi nyaya 2. Alata chakra Nyaya 3. Deergha shashkuli nyaya
Trigunas:Satwa, Rajas, Tamas
8 gunas : Sankhya, Samyoga, Vibhaga, Parimana, Prithakatwa, Paratwa, Aparatwa, Vega
Manovishaya:Chintya, Vicharya, Oohya, Dhyeya, Sankalpya
Mano Karma: Indriyabhigraha, Mano nigraha, Ooha, vichara
Mano vritti:Krodha, Shoka, Bhaya, Vishada, irshya, Abhyasa, Dainya, Matsarya, Kama, Lobha
Mana swaroopa:Anu, Atindriya, Ubhayendriya, Connecting Atma & indriya, Ahankarika, Bhoutika
Mana adhisthan: Acc. To Charak: Hriday, Acc. To Bhela :Mastishka, others :sarva shareera
Types: A) Satwa, Rajas, Tamas
B) Antar mana- Bahir mana
C) Acc. To karya karana (Yoga vasishta) Jagruta, Swapna, Sushupti

Disha:
Dravya by which nearness or farness is understood is called as Disha.
Syn: Dik, Disha, Kakubha, Kasta, Harita etc.
Lakshana: It is the cause behind the business of purva, paschima etc. It is unique omnipresent (exists
everywhere) and eternal. It is proved through daishika paratwa and aparatwa.
Guna: Sankhya, prithakatwa, Parimana, Samyoga, Vibhaga.
Types: 4 types: Purva, Paschima, Uttara and Dakshina
6 types: Above + Urdhva and Adha
8 types: Purva, Paschima, Uttara and Dakshina, Agneya, Nairutya, Vayuvya, Eshanya
10 Types: Above + Urdhva and Adha

3. Guna Vigyaniyam

Nirukti: Guna amantrane- By which people attracted towards it there by towards dravya is called Guna
Lakshana: Guna reside in dravya with samavaya sambandha and is different from Karma. It is Nirguna,
Nischetana and cause for samyoga and vibhaga.
Types:
Acc. To Karikavali: 5: Moorta Guna, Amoorta Guna, Moortamoorta Guna, Anekashrita guna, Eka vritti guna.
Acc. To Charak (41): Sartha Guna (5), Gurvadi guna (20) Buddhi Praytnadi guna (6), Paradi guna (10)
Adhyatma guna: (6) Sukha, Dukha, Iccha, Dwesha, Prayatna, Buddhi
Buddhi Smruti, Chetana, Dhruti, Ahankara
Gurvadi guna: (Sharirika Guna):
Acc to Charak (20): Guru-Laghu, Sheeta- Ushna, Snigdha-Ruksha, Manda Teekshna, Sthira-Sara, MruduKathina, Visada-Picchila, Slakshna-Khara, Sthoola-Sookshma, Sandra- drava
Acc to Nagarjuna (10)- Sheeta- Ushna, Snigdha-rooksha, Visad- Pichila, Guru-Laghu, Mrudu-Teekshna. First 8
gunas excpet Mrudud and Teekshna are considered as Veerya also.
Acc. to Sushruta: extra gunas- Vyavayi, Vikashi, Sugandha, Durgandha, Ashukari
Paradi gunas:(10)-Para, Apara, Yukti, Sankhya, Samyoga, Vibhaga, Prithakatwa, Parimana, Samskara, Abhyasa.
Vishishta gunas: 5- Shabda, Sparsha, Roopa, Rasa, Gandha
Guru:The one which causes Bruhmana. Jala and prithvi adhikya, Responsible for Patana karma.
Actions: Sada, Upalepa, Tarpana, Bruhmana, Bala karaka, Vata hara and Kapha karak
Laghu: Which causes langhana. Causes lekhana, Ropana, Kapha nashaka, Vata karaka, Shighra paki and is best
pathya.
Sheeta: It does sthambana, Trush, Pitta and Daha nashaka, Alhada kara, Jala bhutadhikya, Vata kapha karaka,
Pitta hara.

Ushna: Agni bhutadhikya, Sheeta nashaka, Sweda janaka, Deepaka, Pachaka, Murcha, Trusha and Daha karaka,
Vata kapha hara, Pitta karaka.
Teekshna:Agnibhutadhikya, Causes shodhana, fast acting, Pittakara, Kapha vata hara, Daha, Paka, Lekhana and
Srava Kara.
Manda: Slow acting, does shamana of doshas, Kapha kara, Pitta hara, Prithvi and Jala bhutadhikya
Sthira: Does dharana, Vata and mala sthambhana, Prithvi bhutadhikya, kapha kara.
Sara: Gives prerana to Vata and Mala, Vata kara.
Mrudu: Brings shithilata in deha, Kapha kara, Vata, Pitta hara, Jala and Akasha bhutadhikya.
Kathina: Gives dridhata, Vata kara, Prithvi bhutadhikya.
Visada: Does Kshalana in deha, Vata vardhaka, Lekhana, Vruna ropana, Prithvi, Akasha, Teja, Vayu bhutadhikya.
Picchila:Does lepana karma, Kapha kara, Balya, Jeevaniya, Jala bhuthadhikya, Tantula, Sandhana karaka
Snigdha: Causes snigdhata, Mardavata, kledata, Vata hara, kapha karaka, increases dhatu, bala,varna,
Jalabhutadhikya.
Rooksha:Causes Shoshana, Vata vriddhikara, Kapha hara, Sthambhaka.
Shlakshna: Smooth to touch, does Ropana, Kapha kara, Charak: Akasha bhutadhikya, Nagarjuna: Agni
bhtadhikya, Sushruta: Jala bhutadhikya.
Khara: Vatakara, Dhatu hrasa kara,Vayu bhutadhikya
Sookshma: Does vivarana, enters all sukshma srotas and keeps them open, Agni, vayu, Akasha bhutadhikya.
Sthoola: Does samvarana, sthoulya kara, srotorodhakara, Prithvi bahuladhikya
Drava:Kledakara, does vilodhana, Jala bhutadhikya
Sandra: Does prasadana, bandha karaka, dhatu vridhi kara.
Vyavayi: First gets absorbed without getting digested. Spreads all over body. After spreading get digested. Vayu
akasha bhutadhikya
Vikashi: First spreads all over body, separates oja and dhatu, causes shithilata of sandhi.
Sugandha: Sukha kara, Ruchi kara, Sukshma, Mrudu.
Durgandha: causes Hrullas, Aruchi
Ashukari:Spreads in the body very fastly.

Para: Means pradhanata, which is best in the class.

Apara:Which is least importance.
Yukti:Proper planning is Yukti. It is very important from treatment of view.
Sankhya: Numbers are important for calculation, counting etc.
Samyoga: Sambamndha of one dravya with another is called Samyoga.
Types:
Dwandwa karmaja: If 2 dravya are present in samyoga & both are equally active.
Sarva karmaja: If more than 2 dravya are present in samyoga & all are active.
Eka karmaja: In this type of samyoga only one way action is taking place.
Vibhaga: Separating a dravya from a group of dravya is Vibhaga.
Vibhakti: Making small fragments of one dravya.
Viyoga: When 2 or more dravya separate from their union.
Bhagaso graha: Grouping of dravyas ex Ahara varga as shaka varga, Shami dhanya..
Prithakatva: A specific character which separates it from rest dravya is called Prithakatva.
Asamyoga: When samyoga can never happen it is Asamyoga
Vailakshana: The two specific gunas of two separate dravyas
Aneka: Uniqueness in its own calss by which it is identified.
Parimana:Guna responsible for measurement of weights and heights.
Dairghya mana: To measure length and height
Gurutva mana: To measure weights.
Samskara: By which character of a dravya changes is called Samskara.
Abhyasa: Satata kriya is Abhyas.

Guna pradhanyata:
1.Rasabhibhava: Guna stronger than rasa.
2.Rasanugraha: Rasa karma depends on Vipaka and Vipaka depends on Guna
3.Sankhya bahulya
4.Prayoga Bahulya
5.Karma Bahulya
6.Vishaya Bahulya
7.Upadesha: it has been explained in all arsha granthas.
8.Apadesha: Dravya is identified with guna only.

9.Anumana: By guna, Karma can be guessed.

4. Karma Vigyaniyam
Def: Kri Vikshepe
Dravyashrita karma.
Syn: Kartavya, Kriya,Praytna, Pravrutti, Cheshta, Chikitsa etc.
Lakshana: Karma resides in Dravya, it is guna rahita and cause for samyoga and Vibhaga.
Types: 2: Laukika, Adhyatmika
Laukika karma: 5: Utkshepana, Apakshepana, Akunchana, Prasarana, Gamana
Adhyatmika karma: Preventive and Curative therapy.

5. Samanya Vigyaniyam
One which exists commonly in all objects & brings them in to one group under a common name is Samanya.
Lakshana:
1. Tulyarthahi Samanyam - one which says about similarity is samanya
2. Sarvada sarva bhavanam samanyam vriddhi karanam - One which causes increase in padartha is samanya.
3. Having similar chararctristics of a group (Jati samanya)
4. Samanyam ekatwa karam- It is cause for increase or vriddhi.
5. Which cause uniformity is samanya.
Types:
Parapara: 3 Parasamanya, apara samanya, Parapara samanya.
Acc. To charaka: (3)-Dravya samanya, Guna samanya, Karma samanya.
Acc. To Bhattar harichandra: 3: Atyanta samanya (Dravya, guna and karma samanya), Madhya (any 2), Ekadesha
(only one).
Others: 2: Ubhayavritti Samanya, Ekavritti samanya.

6. Vishesha Vigyaniyam
Def:The padartha which tells about the difference between two objects is called Vishesha.
Lakshana:
Visheshastu Viparyayah - Vishesha will be different or opposite.
Vishesha is nitya, and exists in nitya dravya by samvaya sambandha
Visheshastu prithakatwakrit- Vishesha causes specification.
Hrasa heturvisheshascha - It is the cause for decrease.
Types:
Acc. To Charak: 1. Dravya Vishesha, Guna Vishesha, Karma Vishesha.

Chakrapani : Pravruttirubhayastu ubhayasya samanyasya visheshasya- Bye the use of Samanya and vishesha
at a time samana dhatu increases by samany dravya and vishesha dhatu decreases vishista.

7. Samavaya Viyaniyam
Def: The inseperable relationship between 2 things is known as samavaya.
Lakshana:
1. Where 2 things are in adhara adheya bhava then this kind of relationship is samavaya.
2. The relation ship between Dravya nd its guna and karma is samavaya.
3. The kind of relation between karya and karana is samavaya.
4. Ayuta (inseperable) sambandha between things is samavaya.

8. Abhava Vigyaniyam
Def: Na bhavo abhavah - Absence of anything is Abhava.
Lakshanas:
1. That which doesnot exist is known as Abhava.
2. That which does not have samavaya sambandha is known as Abhava.
3. Absence of the thing which can be known by pramana is Abhava.
Types: 2: Sansargabhava, Anyonyabhava.
Sansargabhava:One thing which is present and gives ashray to another thing. The absence of that another thing
with respect to that one thing is sansaragabhav and is of 3 types: Pragbhava, Pradhvansabhava, Atyantabhava
Pragbhava: The absence of thing before its creation is known as pragbhava. Its anadi.
Pradhwansabhava: The abscense of a thing after its destruction. It is saadi but anant.
Atyantabhava: The abhava in all 3 kala (forever). It is anadi ananta.
Anyonyabhava: The absence of a thing in other, where there is no tadatmya sambandha between them. It is anadi

and ananta.

Padartha Vigyan- II :-

Praman/ Pariksha Vigyaniyam (Epistemology)

1.Pariksha nirupana (means of getting knowledge)

Pramana:The sadhana or the media for perception of true knowledge is known as
pramana.
Lakshana: The cause for Arthopalabdhi is known as Pramana. The most essential cause, in
the presence of which, we get yathartha jnana is called Pramana.
Prama: Acquiring the knowledge of a thing in its original form is called as pramana.
Aprama: The mithya gyana or ayathartha gyana or ayathartha anubhava which is opposite
to prama is called aprama.
Prameya: The things known or experienced by pramana are known as prameya.
Types:
Acc. To Nyaya: 12 Atma, Shareera, Indriya, Artha, Buddhi, Mana, Pravrutti, Dosha,
Pretyabhava, Phala, Dukha, Apavarga.
Acc. To Vaisheshika 6- shad Padartha.
Acc. To Sankhya 25- Pancha vimshati tatwa.
Acc. To Ayurveda Tridosha, Pancha mahabhuta, sapta dhatu etc.
Pramata: The one who experiences the yathartha jnana of jneya padartha with the help of
pramana is known as pramata. The one who acquires the knowledge of any subject is
called Pramata.
Types of prama: Pratyaksha, Anumiti, Upamiti, Shabda
Buddhi bheda: Smriti, Anubhava
Smriti: The knowledge which originates due to samskara is called as Smriti. Recollection
of the things which are observed, heard and experienced is known as smriti.
Types: 2 Yathartha, Ayathartha
Smriti karana: 8: Nimitta karana, Roopa grahana, Sadrushya roopa grahana, saviparyaya,
Satvanubandha, Abhyasa, Jnana yoga, Punah shruta.
Anubhava:Experience of a thing in its real form is Yathatha anubhava.
Types:4- Pratyaksha, Anumiti, Upamiti, Shabda
Experience of a thing in its absence is Ayathartha anubhava.
Types: 3- Samshaya, Tarka, Viparyaya.
Samshaya: considering (doubting) more than one possibility in a single entity.
Tarka:Tarka is the imagination or logic done.
Viparyaya:Viparyaya means false knowledge or illusion.
Bhranti: Anything which is in its original rupa but yet imagining of any other or second
thing which is not present is bhranti.
Pramana Sankhya:
Types
Darshana
Pramana
Ekavidha
Charvaka
Pratyaksha
Dwividha
Vaisheshika, Jaina, Bouddha Pratyaksha, Anumana
Trividha
Charak
Pratyaksha, Anuman,
Aptopadesha
Chaturvidha
Nyaya, Sushruta
Pratyaksha, Anuman,
Aptopadesha, Upamana

Charaka
Pratyaksha, Anuman,
Aptopadesha, Yukti
Panchavidha
Prabhakara
Pratyaksha, Anuman,
Aptopadesha, Upamana,
Arthapatti
Shadvidha
Bhatta mimansa, Vedanti
Above 5 + Anupalabdhi
Ashtavidha
Pauranika
Above 6 + Sambhava,
Aitihya
Navavidha
Tantrika
Above 8 + Cheshta
Dashavidha
Anya
Abhove 9+Parishesha

All pramanas in 3 Pramanas :

1. Upamana, Arthapatti, Abhava and Sambhava in Pratyaksha and Anumana

2. Cheshta in Anumana
3. Aitihya in Aptopadesha.
Hence 3 pramanas acc. To Ayurveda: Pratyaksha, Anumana, Aptopadesha

2 types of pramana: Swatah, Paratah

Swatah: Praman which are self certified & doesnt require any other proof
Paratah: Pramanas requiring other proofs to certify self.
Importance: All ayurveda principals proved on the basis of pramana. For sat and asat
jnana of world, to study Adhyatmmika and Adhibhoutika, to understand the punaarjanma,
for trikalika jnana of bhava and abhava padartha, for satyasatyata grahyagrahyata, for
confirmation of true knowledge, for rogi and roga pariksha and also for chikitsa saphalata,
for knowledge of srushti pramanas required.

2. Aptopdesha pariksha/ pramana nirupana (Authoritative instruction/ spiritual

testimony)

Def: Aptopadesha or Apta vachahana is Tarka rahita yathartha jnana.

Apta: The one free from Rajo and Tamo dosha having tapo jnana, trikala jnana and
yathartha jnana, and is unquestionable and speaks the truth.
Use: It is the first pramana acc to Charak. It is not only means of knowledge but source of
knowledge. It is base for ther pramanas. Apratyaksha draya jnana is possible only by
aptopadesha.

Shabda pramana: Shabda percieved through shravanendriya. Apta vakya is known as

shabda.
Types: 2 Dwanyatmaka, Varnatmaka (Sarthaka, Nirarthaka)
4 Drushtartha (The meaning can be realised directly), Adrushta(Not realizesd directly),
Satya (trutha) and Anruta (False or unreal)
Shabdartha Bodhaka vritti: 4- Abhida, Lakshana, Vyanhana, Tatparyakhya
1. Abhida: Words which express its meaning clearly, correctly.
2. Lakshana: It is way of understanding the words or sentences by considering their
lakshana.
Types: Shuddha, Gouni
3. Vyanjana vritti: Understanding the abhida type of sentence followed by Lakshana in
opposite sense 1. Shabda vyanjana 2. Artha vyanjana
4. Tatparya vritti: Selecting word meaning as per context.

Vakya swaroopa: Vakya is combination of pada.

Vakyartha jnana hetu: Vakya must possess Akanksha, yogyata and sannidhi for proper
shabda bodha or artha bodha.
1. Akanksha: It can be explained as expectation of some other words by a word to express
a particular meaning. The inter relation of words with complete and correct presentation is
known as Akanksha.
2. Yogyata: The words which are used should be meaningful, but not contradictory.
3. Sannidhi: Pronouncing the words with proper gaping without more delay or pause.

Shaktigraha: The instrument used to get the particular meaning of the word is known as
Shaktigraha. They are (9)- Vyakarana, Upamana, Sannidhya, Kosha, Apta vakya,
Vyavahara, vakya vishesha, Artha vivarana, Sidda pada.

Agama Pramana: This is explained by Sushruta. The shastra or veda is known as Agama,
hence aptopadesh is known as Agama.
Shastra Lakshana: Shastra guides the people to perform shubha, ashubha karma. It
possesses goodha tatwa and brahma tatwa. Shastra are written by apta. It removes
illiteracy, darkness and presents the bright true knowledge.
Nighantu: The nighantu are books or the collection of different words with its
meanings.Nigam means Goodartha bodhaka.

3. Pratyaksha pariksha/ pramana nirupana (direct observation or perception):

Pratyaksha means which is seen. It includes all panchendriyas.

Lakshana: The knowledge acquired by the combination of indriyas and their artha is
Pratyaksha.
The knowledge percieved by the combination of indriya with artha which is avyapadesha,
avyabhichari and vyavasayatmaka.
The buddhi which percieves the confirmed knowledge by the presence of Atma, indriya,
mana and artha is known as Pratyaksha.
Jnanotpatti prakara:When atma combines with mans, mans with indriyas, indriyas with
their respective arthas the jnanotpatti takes place.

Indriyas: That which is known by Atma made by atma and that which acts as pathway
for the knowledge and functioning is called indriya.
Classification: 1. Jnanendriya: Ears, Skin, Eyes, Tongue, Nose
2.Karmendriyas: Vani (speech), Pada (Legs), Hasta (hands), Payu (Anus), Upastha
(reproductive organ)
3.3. Manas.
Panchapanchaka: Acc. To Charaka janendriya, its dravya, adhishtana, artha, and budhi
are collectively called panchaka and group of such five panchakas termed as pancha
panchaka.
Indriya bhoutikatwa: Shrotrendriya- Akasha, Sparshanendriya- Vayu, ChakshurendriyaAgni, Rasanendriya- Jala, Ghranendriya- Pruthvi.
Trayodasha karana: Bahya Karanas - 5 Jnanendriyas, 5 Karmendriyas,
Antah Karanas - Mahan (Buddhi), Ahankara and Mana.
Importance of Antah Karanas: They can perform their functions independently, while as
bahya karanas depend on Manas. Antah karanas has the capacity to recollect the
knowledge from the past , present and to think about the future. They can take self
decision and gives definite knowledge.
Antahkaran vrittis: Manas: Sankalpa, Buddhi Adhyavasaya, Ahankara- Smarana
ClassificationPratyaksha
Nirvikalpak

Savikalpaka

Loukika

Bahya

Panchendriya

Aloukika

Abhyantara
Atma

Manas

Samanya
lakshana

Jnana
Lakshana

Yogaja

1. Yukta
2. Yunjana

1. Swapna

2. Smriti
3.
Pratyabhijna

Sannikarsha: The relation between indriya and vishaya is sannikarsha.

Types: 6:1. Sanyogaja: The temporary conntact between indriya and artha.
2. Samyukta samavaya: In this along with the object its Swaroopa is understood.
3. Samyukta samaveta samavay: Here along with object, its swaroopa and jati is also
percieved.
4. Samavaya: This occurs with shrotrendriya only. Sound is percieved.
5. Samaveta samavaya: By this along with sound its nature is also percieved.
6. Visheshya visheshanabhava: This is abhava sannikarsha. Through this particular object
is percieved by considering the absence of its visheshana.

Vedana Adhishtana: The body, mind and indriyas are adhistana for vedana except
keshagra, romagra, nakhagra, anna mala, mutra and gunas.
Vedana nivrutti hetus: Yoga and Moksha.


Indriya Prapyakaritwa: The selective mode of perception of respective objects by indriyas is
known as Indriya prapyakarita. Except Chakshurendriya rest 4 exists in their place and
vishaya should reach their place.

Pratyaksha Badhakas: 8: Factors obstructing the perception of an object.

1.Ati doorat: objects of far distance
2.Ati samipyat: objects very near to eye
3.Indryaghat: defect or weakness of indriyas
4.Mano anavasthat: absense of mano indriya sannikarsha
5.Saukshmyat: Minute objects
6.Vyavadhanat: objects covered with opaque thing
7.Abhibhavat: Samllaer objects dominated by greater object.
8.Samanabhiharat: Object mixed with similar other objects

Importance: Direct perception is needed for examination of diseases and patient. Selection
of medicine, purification and processing etc done by direct perception. Inspection, palpation
and interrogation of patient done by Pratyaksha pramana. Mental feelings of patient
percieved throgh Pratyaksha pramana. It is the base for other pramanas.

4. Anumana pariksha/pramana nirupanam (inference)

Def: The word Anumana is derived from Anu upasarga, Ma upadhatu and Lut pratyaya. The
knowledge percieved later, based on previopus pratyaksha jnana and aptopadesha is
known as Anumana.
Lakshana:
1. The karana or sadhana of Anumiti jnana is Anumana
2. The yukti associated with tarka is known as Anumana
3. The Anumana is pratyaksha purvaka
Types:
Bhoota, Vartamana And Bhavishyat kala.
Acc. To charak: 1. Karyat karana anumana (Inference from pasta), 2. Karanat karya
anumana ( Inference of future) 3. Na karya na karana ( Inference of present)
Acc. To Tarka Samgraha: 1. Swatah anumana (personal inference) 2. Pararthanumana
(Propagation of anumana to the others by panchavayava vaakya)
Acc. To Nyaya: 1. Purvavat Anumana (Anagata kalika inference of future) 2. Sheshavat
Anumana( Gata kalika- inference of past) 3. Saamanyati hetu( inference of present)
Panchavayava vaakya: 1. Pratijna (Proposition), 2. Hetu (Reasoning) 3. Udaharana
(Example) 4. Upanaya (Assertion) 5. Nigamana (Conclusion)
Linga Paramarsha: It is the essential fact or karana for both swarthanumana and
pararthanumana. Hence it is also considered as Anumana (Karana for anumiti)
Linga bheda: 1. Anvaya vyatireki 2. Kevala vyatireki 3. Kevala anvayi.
Hetu: By which the existence of sadhya is proved that factor is known as hetu. It is major
component of vyapti and paksha dharmata.
Sad hetu: The hetu containing 1. Paksha satwa 2. Sapaksha satwa 3. Vipaksha asatwa 4.
Abhaditwa 5. Asat pratipakshatwa.
Hetwabhasa: The hetu with errors but appears as hetu is Hetwabhasa or Asad hetu or
dushta hetu.
Types: Acc. To Tarka sangraha: 5
1. Savyabhichara: Sadharana, Asadharana, Anupa smhari
2. Viruddha
3. Satpratipaksha
4. Asiddha : Ashrayasiddha, Swarupasiddha, Vyapatwasiddha,
5. Badhita

Vyapti: The inseparable relation between sadhya and hetu is vyapti.

Types: 2- Anvaya vyapti, Vyatireka vyapti

Tarka: Tarka is an attempt to know the unknown things with proper reasoning and
justification.
Types: 5- Pramana badhita, Atmashraya, Anyonyashraya, Chakraka, Anavastha

Significance: Uddesha Knowing the name of the thing, Lakshna knowing the dharma of
the thing, Pariksha to decide whether lakshana is right or wrong.

Use of Anumana: In roga and rogi pariksha, to get trikalika jnana, smriti, krodha, mada,
moha, lobha etc, to explain punaarjanma, to understand unknown disease.

5. Yukti pariksha/ pramana (epistemology of reasoning)

Def: Yukti means proper planning, reasoning. Yukti is the buddhi vishesha needed for
perception of the compound knowledge of the multi reasons. It gives knowledge of triakala
and trivarga.
Lakshana: It is jnana yojana, karya yojana. It is yogiki kalpana, It is bahu karana janya
sadhya jnanam.
Use: Only Charaka accepted Yukti as pramana in roga and rogi pariksha. It is having great
role in clarification of punaarjanma, karma phala, Atma paramatma, Moksha etc.

6. Upamana pramana nirupanam(analogy)

Def: The knowledge obtained through similarity or resemblance is known as Upamana and
is karan for upamiti.
Lakshana: Enlightening the features of an un manifested thing with a familiar/manifested
thing based on similarities is known as upamana.
Types: 3:
1. Sadrishya: Getting knowledge by comparison of similar things.
2. Vaidrishya: Attaining knowledge throgh specific qualities between the objects.
3. Asadharan dharma: Attaining knowledge of unknown object through comparing
charactristic features or specialities.
Uses: To identify unknown things based on resembalnce, grouping different objects, to
establish loka purusha samyata, In deciding treatment, diagnosis and mithyahara vihara
upamana pramana is very helpful.

Arthapatti pramana:Through which apart from direct meaning of the sentence, its
implied meaning is also grasped.
Types: Shruta arthapatti, Drista arthapatti

Anupalabdhi pramana: Perception of Abhava jnana is known as Anupalabdhi.

Itihasa Pramana: It describes the different modes of the society starting from the past
to present.

Sambhava Pramana: Knowing other relevant matter while describing a thing or disease is
sambhava.

Cheshta Pramana: Knowing the mental ability of a person by his bodily activities.

Parishesha Pramana: The anishta vastu parityaga is known as parishesha.

Padartha Vigyan- II :1.2 Ayurveda darshana nirupana

Darshana: Drush Dhatu + lut pratyaya Darshana ( The science that gives accurate knowledge about any
particular object or Padartha is termed as Drashana)
Syn: Tatwa Shastra, Anveshikhi
Nirukti: Drishyate anena iti darshanam - The general meaning of Drashana is to see or to look at or
understanding the real nature of world. The real meaning of Darshana is to obtain knowledge of Srushti utpadak,
dharak and rachanatmaka tatwas.
Evolution: Originated in vaidika kala, (Golden ear of Darshana's)
Omnipresence (Vyapakata): The kshetra, Vyapti or field of Darshana is very wide and deep, because it is
compiled knowledge of different shastra and theorotical experiences of different sages (sarva shastra- sarva tantra
sarva sangraha) Brahma vidya or Atharva vidya (Meta physics) adhyatma vidya or chitta vidya (Epistermology),
Tarka vidya or Nyaya vidya (logic) etc. express the vyapakatwa of darshana.
Uses: To know secrets, to get real knowledge of universe, to find causes of miseries, To know paralaukika karma,
atma vidya, to get rid of miseries from Ihaloka, helps asatya and ayana harana, promotes satya sakshatkar.
Causes of Dukha(Dukha traya): Adhyatmika, Adi daivika, Adi bhoutika
Classification of Darshana: 1. Bharatiya2. Paschimatya
Bharatiya Darshana (9) : Astika (6) Nastika (3)
Astika darshana: Belives inIshwara, Paraloka, Punarjanma, Fate, separate entity of soul from body and
authenticity or validity of vedas.
#

Darshana

Pravartaka

Adhara

Vaisheshika

Kanada

Paramanu vada, Padartha

Nyaya

Goutama

Anveshiki tarka

Sankhya

Kapila

Tatwa vishleshana

Yoga

Patanjali

Tatwa samshleshana

Purva mimansa

Jaimini

Karma kanda, Yajna anushthan

Uttara Mimansa

Vyasa

Brahma chintana

Nastika Darshana: . Doesn't belive in Ishwara, Paraloka, Punarjanma, Fate, separate entity of soul from body and
authenticity or validity of vedas.
#

Darshana

Pravartaka

Adhara

Charvaka

Charvak

Bhoutik vada

Jaina

Mahavira

Syadvada

Bouddha

Buddha

Kshanabhangurvada

7. Karya- Karan siddhanta nirupanam (cause and effect theory)

Def: That which independently does karya is Karana.

Types:
1. Samavayi Karana- Which has inherent relation with karya and karana.
2. Asamavayi Karana: Which has inherent relation either with karya or with karana.
3. Nimitta Karana: Which is different from Karya and Karana.

Karya: The kriya performed by the karta is known as Karya.

Use: It is useful in treatment aspect as Rogotpatti, pancha nidana, garbha vikruti etc.

Karya-Karana vada:
Satkarya vada: This believes existance of Karya in Karana. It can be explained by following 5 factors:
1. Asad karana: Sat cannot be existent from Asat.
2. Upadana Grahana: For production of special karya special karana is selected.
3. Sarva Sambhava Bhavat: All karya is not possible through any karana.
4. Shaktasya shakya Karanat: The karya nirmana is done by that karana which have capacity to produce it.
5. Karanabhavat: Karya and karana are same, But karya is formed in vyakta roopa & karana in Avyakta roopa.


Types of Satkaryavada: 2:
A) Parinama vada: Conversion of particular karana in to karya Dharma Parinama, Lakshana parinama.
B) Vivarta Vada: Means false belief. It gives mithya jnana.

Asatkarya vada: This tells that there is no existence of karana before origin of Karya.

Kshanabhangura vada:This says that every substance has existence only only for a moment. sarwam
Kshanikam kshanikam

Anekantavada: Different authors give different opinion.

Peelu paka: Peelu means paramanu. Change in paramanu or chemical change is Peelu paka. It depends on 1.
Nature of substance 2. Intensity and qualities of Agni 3. Upajati of Tejas paramanu and vilakshana samyoga of
Tejas.

Pitahr paka: Physical changes.

8. Srishti-nirupanam

Ayurveda explains srushti utpatti based on Sankhya and Vaisheshika darshana.

Acc toSushrutaall Sthavara and Jangama are originated have specific Moolakarana is known as Moolaprakruti or
Avyakta tatwa.

Avyakta Mahan Ahankara Satvika -11 Indriyas

- Rajasika 5 Tanmatra 5 Mahabhutas
- Tamasika

Vyakta From Mahat till Pancha mahabhuta

Avyakta Mula prakruti and atma.

Vyakta: Having avayava, depends on avyakta, having a cause behind its production, anitya, avyapi, sakriya,
sheltered in many tatwas.
Avyakta: Not having avayava, independent, doesnt have any cause, eternal, sarvavyapi, nishkriya, ekashrita.

Srushti or pralaya nirupana: The mula prakruti is trigunatmaka.

Padarthas: Jada Prakruti + Chetana prakruti Srushti
Avyakta Mula prakruti or pradhana
Mahat- Buddhi

Anyonyashraya of Satwa, Raja, Tama:

These are having paraspara ashrit bhava in each other. They influence each other. They suppress each other. They
combine together to create the universe even though they are different from each other.

Triguna swaroopa:
Satwa: Laghu, Prakashaka, preetikara, Dharmika, Dheera, Jnana karaka
Raja: Laghu, Pravartaka, Dwesha kara, Himsa, Krodha, Chanchala, Pravritti
Tama: Guru, Niyamaka, Moha kara, Adharmika, Alasi, Karyavarodhaka.

Srushti karma acc to Charaka:

Avyakta Mahan Ahankara- Tanmatra- Maha bhoota- 11 Indriya

Prakruti:It is only Karana to others and not karya of anything.

Vikruti:Only karya not Karana
Prakruti-Vikruti: Both karya and karana
Neither prakruti nor vikruti: Neither Karya nor Karana.

Prakruti Purusha Sadharmyata: Anadi, ananta, Alinga, Nitya,Para, Sarva vyapat, alone not capable to cause
srishti. Prakruti+Srishti.
Prakruti Purusha Vaidharmya :

#
1
2
3
4
5
6
7
8
9
10

Prakruti
Eka
Achetana
Karta
Trigunatmaka
Beeja dharmi
Prasava dharmi
Amadhyasta dharmi
Vikar sahita
Parinamakari
Its Prakruti

Purusha
Aneka
Chetana
Akarta
Aguna
Abeeja Dharmi
Aprasava Dharmi
Madhyasta dharmi
Nirvikar
Aparinamakari
Neither Prakruti nor vikruti

Punarjanma:
3 eshana: 1. Praneshana 2. Dhaneshana 3. Paralokeshana.
Paralokeshana means after death based on his karma a person attains either moksha or sadgati. The sadgati
means taking birth in a good family which proves punarjanma.

It can be proved by Pratyaksha, aptopadesha, Anumana, and Yukti.

9.Shastrartha Bodhaka

Tantra yukti: The word Tantra means a science or a scientific treatise. Yukti means technique or method.
Tantrayukti means the methodology used in writing a scientific treatise.
Use: To contradict the statement made by opponents and to establish ones own views. To expose the meanings of
words which remain hidden, explained or partly explained. To grasp the contents fully with all the meaning.

Types: 36.
1.Adhikarana: The important subject dealt with.
2.Yoga: Bringing scattered words together.
3.Hetwarthha:If a statement is made in a particular content the same is applicable in other contents also.
4.Padartha: Meaning of words
5.Pradesha: Place
6.Uddesha: A brief statement or main idea in short.
7.Nirdesha: Explains in detail.
8.Vakya shesha: Words needed to be supplied, to complete a sentence.
9.Prayojana: Main idea of a particular science
10. Upadesha: Advice
11. Apadesha: Pointing out a definite & indispensable cause for an effect.
12. Atidesha: applyingknowledge of one place to another.
13. Arthapatti: Deriving another implied meaning from outspoken statement.
14. Nirnaya: means coming to a conclusion on establishing an idea.
15. Prasanga: these are statements made once in the earlier chapters being repeated in other required chapters
16. Ekanta: means accurate statement.
17. Anekanta: It is opposite of ekanta.
18. Apawarga: These are the statements giving exceptions to the general rules.
19. Viparyaya: It is drawing opposite statements which are valid.
20. Purvapaksha: Statements that can raise objections or questions come under this.
21. Vidhana: Proper management of subjects in an orderly manner.
22. Anumata: These are the statements which are accepted byeveryone.
23. Vykhyana: It is detailed explanation.
24. Samshaya: These are indefinite statement.
25. Atita vekshana: The places which require reference from earlier chapters.
26. Anagata vekshana:The places which require reference from next chapters.
27. Swasajna: Expression.
28. Vikalpa: Alternative
29. Pratyutsara: It is cleaning contradictions & bringing single opinion.
30. Uoohya
31. Sauchchaya
32. Nidarshana
33. Nirvachana

34. Sanniyoga
35. Uddhara: These are statements reaffirmed after detailed discussion.
36. Sambhava: Those statement denote the relationship between 2 things.

Tantra dosha:15: Aprasidha shabda, Dushpranita, Asangatartha, Amukharohi, Viruddha, Ati vistrata, Ati
sankshipta, Aprayojana, Bhinna karma, Sandigdha, Punarukta, Nishpramana, Asamaptakshara, Anarthaka, Vyahata.