Chronology of the Six Padarthas Described by Acharya Charaka, Thoughts and Reasoning: A Hypothetical Discussion

Article by Dr Raghuram Y.S. MD (Ay) & Dr Manasa S, B.A.M.S

Padarthas means anything which exists, can be named and conceptualized in the creation falls under the category of Padartha. It simply means – ‘objects of experience’. According to Vaisheshika school, Padarthas can be grossly classified into Bhava Padarthas (real existent things) & Abhava Padarthas (non-existent things).

According to Vaisheshika school, the Bhava Badarthas i.e. true existent things are six in number. They are called Shad Padarthas i.e. six substances. They are –

1. Dravya – substances
2. Guna – qualities
3. Karma – actions
4. Samanya – generality
5. Vishesha – particularity
6. Samavaya – inheritance

Ayurveda also has accepted the same six padarthas.

Acharya Charaka has given a different chronology of these six padarthas. In this article we will discuss Charaka’s chronology of Padarthas and a small hypothetical discussion on the possible reason for a different and unique chronology given by the Acharya.

Acharya Charaka’s unique chronology of Padarthas and possible reasons for the same

General and special qualities, matter and action.||28||
and knowing that combination, they followed the method prescribed in the Tantra
They found the utmost peace and life in a hurry (Cha.Su.1/28-29)

Acharya Charaka says that the revered sages visualized the six padarthas with their divine intuitive powers. They are –

1. Samanya – common, generality
2. Vishesha – specialty, particularity
3. Guna – qualities
4. Dravya – substances
5. Karma – actions
6. Samavaya – inseparability, inheritance

After thoroughly knowing these padarthas, the sages acted on the prescriptions as explained in the science. Due to this, they attained highest levels of well-being and an inexhaustible longevity of life.

Here, we can see that the chronology of padarthas given by Charaka is quite different and unique.

Related AIAPGET Questions

1. What is the right chronology of Padarthas mentioned by Acharya Charaka?
2. Dravya, Guna, Karma, Samanya, Vishesha and Samavaya
3. Samavaya, Vishesha, Samanya, Guna, Dravya and Karma
4. Samanya, Vishesha, Guna, Dravya, Karma and Samavaya
5. Dravya, Samanya, Vishesha, Guna, Karma and Samavaya

Years – c.

2. Acharya Charaka has enumerated the Shad Padarthas in –
3. Charaka Vimana Sthana Chapter 1
4. Charaka Sharira Sthana Chapter 1
5. Charaka Sutra Sthana Chapter 1
6. Charaka Kalpa Sthana Chapter 1

Years – c.

Probable Reasons (hypothetical discussion)

When we see the actual and most popular chronology, we understand that the Dravya has been mentioned first and given more importance in comparison to the other padarthas. Dravya means substance. It is the substance which is very important because it beholds the Gunas i.e. qualities or attributes and Karma i.e. the actions.

Ashraya-Ashrayi Relationship – Gunas and Karmas cannot independently exist and they need an abode to live. This ashraya or home for Gunas and Karmas is provided by Dravya. So, if there is a substance, it needs to have its qualities and actions embedded in it, bound together in an inseparable relationship. If Dravya is Ashraya i.e. residence, Gunas and Karmas are the Ashrayis i.e. dependents / residents.

The karmas and gunas cannot be separated from drava until and unless the dravya is destroyed. As discussed, that which binds the dravya with its gunas and karmas is an inseparable relationship. This inseparable relationship is yet another padartha called Samavayi, which is popularly put at the end of the list of padarthas i.e. the 6th padartha.

Samanya means ‘the rule of commonality’. It is used to increase or enhance the components, attributes, actions or features. Vishesha means ‘the rule of difference’. It is used to decrease or deplete the components, attributes, actions or features. Both these are mentioned as fourth and fifth padarthas. They form an integral part of Ayurveda Healing / Curing fundamentals. They also form the foundation principles for ‘Samya-Vaishamya’ Chikitsa Siddhanta i.e. treatment of diseases by applying the principles of commonality and differences. Samya and Vaishamya are also the words which are derived from Samanya and Vishesha and mean the same.

Why this unique chronology by Acharya Charaka?

When something is described in a chronology, we often get a doubt if it is a random classification in chronology without the intent of chronological presentation or if it is a classification in chronology with intent and clarity with a purpose of doing it. I guess it is the second case in this context, as is always with whatever has been presented in Charaka Samhita. Considering this, I will try to put in my interpretations of Acharya Charaka’s unique chronology of the shad padarthas.

Samanya and Vishesha come first in the Charaka’s chronology because they are the padarthas which are highly useful in treating diseases.

Samanya restores the body components which have been lost. The medicines, foods and activities we use in therapy in this context will have qualities similar to those components or attributes which have been lost in the body. For example, Masha or blackgram has qualities of Mamsa i.e. meat. So, it is used to restore the muscle bulk or strengthen the muscles. Herbs which have ushna – hot and tikshna – penetrating properties enhance Agni – digestive fire and hence correct metabolism, because they have properties similar to those of Agni and hence used as Deepana – fire enhancing herbs. Example – ginger, long pepper, black pepper, cumin seeds etc. The same Padartha can contribute towards pathology. For example, when kapha-increasing foods which are rich in cold and unctuous qualities are used in excess, they increase kapha and lead to kapha disorders. The remedy will be Vishesha – administration of ‘anti-kapha’ medicines, foods and therapies.

Vishesha on the other hand, acts opposite of Samanya. The medicines, foods and activities we use in therapy herein will have qualities opposite to those components or attributes which have increased in the body. Owing to these qualities this Padartha would act as depleting therapy in contrast to Samanya which acts as complementing / supplementing therapy. Example – hot foods and comforts are given to combat kapha increase or to treat ama and diseases caused due to ama. Hot foods and comforts have qualities opposite to those of kapha and ama. Remedies to the diseases which become part and parcel of treatment principles generally operate because of the Vishesha principle. This is the foundation for dosha and disease specific treatments (dosha pratyanika and vyadhi pratyanika chikitsa). Likewise, the same padartha can contribute towards pathology. For example, when foods or activities which are of opposite nature or qualities of those of tissues are taken, they destroy the tissues and lead to diseases and loss of strength and immunity. The remedy will be Samanya – administration of medicines, foods and therapies which would enhance the lost tissues – like Rasayana, Balya, Brimhana treatments.

Since Samanya and Vishesha principles form the bulk of treatment of Ayurveda, Acharya Charaka has included them at the top of ‘Padarth List’ in the chronology of Padarthas.

Gunas are placed third in the list of Padarthas. This is because, Samanya and Vishesha are dependent on the qualities contained in the dravya causing them.

Dravya is placed fourth in the list of Padarthas because it beholds the gunas which are responsible for the samanya or vishesha effect of the dravyas.

Karma is the action of dravya. The action of dravya happens in the form of samanya or vishesha owing to the gunas contained in the dravya. Therefore, Karma is placed fifth in the chronology of Padarthas.

Samavaya is coexistence. Everything happens when Dravya and the gunas and karma contained in them coexist and cooperate. This inseparable relationship between the mentioned padarthas is the basic foundation to understand the mode of action of anything used in the treatments. Therefore, Samanya, the binding substance, has been placed at the bottom of the list.

Just before concluding

Finally, this unique chronology of Padarthas by Acharya Charaka shows that the arrangement of padarthas in this order was not just to break the pattern but was to prioritize the list in accordance to what is needed for clinical practice and what fits where in the school of learning of Acharya Charaka. In fact, Acharya Charaka himself has given most patterns and chronologies to the divine Ayurveda Medical System which have been either followed as such or manipulated and differentially understood as per convenience in the later eras with the advancement and evolution of Ayurveda Shastra.

Dravya may be the most important Padartha but Acharya Charaka placed Samanya and Vishesha at the top and advocated the importance of the same, because he was a clinician and understanding these padarthas is very important for all physicians who are all set for Ayurveda way of clinical practice.