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Padartha

Article · May 2022

DOI: 10.47468/CSNE.2022.e01.s09.099

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Aishwarya Joglekar Meera Bhojani

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Padartha
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Padartha means an object or meaning derived through an aphorism (sutra) or a term (pada). It is
described as an entity that reflects the meaning of one, two, or many words. Ayurveda follows
Vaisheshika's philosophy while describing padartha for disease prevention and treatment. It does
not include non-existence (abhava). Sankhya and Vaisheshika state that any object denoted by a
word ‘(pada)’ is termed as ‘padartha’. Therefore, all the substances, qualities, actions, specialities,
mutual relations, and negations fall under ‘Padartha’.[K.V.L Narasimhacharyulu, Padartha Vijnana
p.29][1] It is thus the group of alphabets that has the power to denote the meaning of any
object.[2] The padartha vijnana is a particular branch incorporated by Ayurveda and philosophical
sciences to obtain specialized knowledge of all knowable objects. Padartha are described as
entities that exist (astitvam), are knowable (jneyatvam), and are denoted with a name
(abhidheyatva). [SAT A.115] Padartha translates as substance or matter in the perspective of
contemporary science. However, the substance is a material that possesses physical properties. It
is the matter or material entity having definite characteristics.[3] However, Ayurveda explores the
entity of padartha as a broad term. It refers to every entity with a specific derived and applied
meaning in the diagnosis and treatment of diseases. This article describes the concept of
padartha according to Ayurveda and its utilities.

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Contributors
Section/Chapter Concepts/Padartha
Authors Bhojani M. K. 1, Joglekar A. A.2
Reviewers Jamdade Y.3 Basisht G.4
Editor Deole Y.S.5
1
Department of Sharira Kriya, All India Institute of Ayurveda, New Delhi, India

2Department
of Samhita Siddhant, All India Institute of Ayurveda, New Delhi,
India

3
Department of Samhita Siddhant, College of Ayurveda and Research Centre,
Affiliations
Nigdi, Pune, India

4
Rheumatologist, Orlando, Florida, USA

5
Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and
Research, New Vallabh Vidyanagar, Gujarat, India

Correspondence meera.samhita@aiia.gov.in,
emails
carakasamhita@gmail.com
Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar,
Publisher
India
Date of first
May 27, 2022
publication:
DOI 10.47468/CSNE.2022.e01.s09.099

Derivation and meaning

The term ‘padartha’ comprises two terms namely ‘Pada’ and ‘Artha’. Pada refers to any object, a
word or an inflected word or the stem of a noun in the middle cases, and before some taddhitas
(derivative noun or an affix forming nouns from other nouns)[Monnier Williams dictionary][4], a
portion of a verse, quarter, or line of a stanza, pretext or part or portion of subject.[4]

The term 'artha’ refers to aim, purpose or meaning.[Monnier Williams dictionary][4] Thus, the
term ‘Padartha’ denotes the meaning of any specific term. Padartha corresponds to a thing,
material, man, object, purpose. He also explains it as category, subject, and predicament.
[Monnier Williams dictionary][4]

Charaka has listed padartha under the heading of tantra yukti. [Cha.Sa.Siddhi Sthana 12/41]
Chakrapani has elaborated this concept as a means to understand the meaning of a single term

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or group of terms. He explains that the term Ayurveda is the combination of two terms Ayu and
Veda. The meaning of Ayu is life, and Veda refers to science. [Chakrapani on Cha.Sa.Siddhi Sthana
12/41]

The meaning of one word, two words, and more than two words is collectively called as
’padartha’. [Su.Sa.Uttara Sthana 65/10][5] It denotes the word's exact meaning that is understood
after relating it with previous or subsequent words in the context or sentence. For instance, when
the word ‘vedotpatti’ is mentioned in the first chapter of 'Sutra Sthana of Sushruta Samhita, the
term ‘Veda’ is understood as Ayurveda and not Rigveda or Atharvaveda as context of the word is
related to Ayurveda.

According to Saptapadarthi, all the knowable things are termed as padartha. [K.V.L
Narasimhacharyulu, Padartha Vijnana p.29][1]

Characteristics of padartha
Prashashtapada, a commentator on Sankhya philosophy describes three main characteristics of
padartha as below:

1. Independent existence (Astittva)

2. Which can be named (Abhidheyatwa)

3. Which can be known or comprehended (Dneyatva)[6]

Classification of padartha
All padartha in the universe are classified as existent (bhava) or non-existent (abhava) termed as
sat and asat, respectively. [Cha.Sa.Sutra Sthana 11] However, Charaka has not elaborated in detail
regarding the abhava padartha in comparison to Vaisheshika philosophy. Hence it is not included
among the six karana mentioned in the first chapter of Sutra Sthana.

The six padartha are divided into two categories as below [Chakrapani on Cha.Sa.Sutra Sthana 1]

a) Bhati Siddha: Samanya, Vishesha, Samavaya., These are inferential or possess indirect
existence. These cannot be physically demonstrated. These are also known as ‘ashrayeepadartha’
(which take abode of others).

b) Satta Siddha: Dravya, Guna, Karma. These are padartha that possess direct existence. These
can be proved or demonstrated. These are also known as ‘ashraya padartha’ (which give abode
to others).

The classification and number of padartha according to a different school of thoughts can be
summarised in the table given below:[7]
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Table 1: Classification of padartha as per different schools

Number
of Author Name of padartha
padartha

1 Shankaracharya[8] Bramha

Charaka [Cha.Sa.Sutra
2 Bhava Padartha, Abhava Padartha
Sthana 11/17]

Chakrapani [Chakrapani
on Cha.Sa.Sutra Sthana Satta Siddha, Asatta/Bhati Siddha
11/17]

Bhavaprakasha[9] Dravyagata 5 Padartha- Dravya, Rasa, Guna, Vipaka, Shakti

Vedanta [K.V.L
Narasimhacharyulu,
Atma, Anatma
Padartha Vijnana p.13,
34][1]

Ramanuja
3 Chitta, Achitta, Ishwar
Nimbakacharya[10]

5 Kumaril Bhatt[10] Dravya, Guna, Karma, Samanya, Abhava

Bramha, Dharmivishesha, Dharmavishesha,

Murari Mishra[10]
Aadharvishesha, Pradeshavishesha

Vaisheshika.[11] Charaka
(does not directly
Dravya, Guna, Karma, Samanya, Vishesha, Samavaya
mention these as
padartha)

7 Jain Darshana[7] Ashrava, Bandha, Sanvara, Nirjara, Moksha, Jeeva, Ajeeva

Navya Nyaya
Dravya, Guna, Karma, Samanya, Vishesha, Samvaya,
Darshana[12],
Abhava
Saptapadarthi

Dravya, Guna, Karma, Samanya, Vishesha, Samavaya,

8 Prabhakar Mimans
Shakti, Sadrishya, Sankhya

Madhavacharya [K.V.L
Narasimhacharyulu, Dravya, Guna, Karma, Samanya, Vishesha, Vishita, Anshi,
10
Padartha Vijnana p.13, Shadrisha, Shakti, Abhava
34][1]

16 Nyaya [13] Pramana, Prameya, Sanshaya, Prayojana, Drishtant,

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Siddhanta, Avayava, Tarka, Nirnaya, Vaada, Jalpa, Vitanda,

Hetvabhasa, Jaati, Chala, Nigrahasthana

Basic realms or components of the evolution of the

25 Sankhya [14] universe, namely the Avyakta, Purusha, Mahat, Ahankara,
Tanmatra, Ekadasha Indriya, Panchamahabhuta

25 components put forth by sankhya along with Ishwar

26 Yoga [15]
component

Shad (six) padartha theory

The origin of the concept of shad padartha traces back to the period of the propagation of
Ayurveda on the earth. The sages desirous of long life and concerned about the well-being of
creatures, visualised the six padartha to achieve life's goals. This is considered as the results of
the first research developed on the basis of experiential knowledge of sages. [Cha.Sa.Sutra
Sthana 1/28] Both Charaka Samhita and Vaisheshika philosophy describe these six padartha, but
with alterations in the sequence. Charaka Samhita being a medical texts focuses more on the
clinical aspect of the concept. Hence there is mention of samanya-vishesha before the dravya.
Vaisheshika philosophy states dravya as the foremost padartha. [Cha.Sa.Sutra Sthana 1/29] As
equilibrium of body components (dhatusamya) is considered as the ultimate aim of Ayurveda,
samanyavishesha principles have been given immense importance amongst the six padartha. The
six padartha namely dravya (material substances), guna (attributes), karma (action), samanya
(similarities), vishesha (dissimilarities) and samavaya (inseparable concomitance) are the tools to
achieve the equilibrium of body components (dhatusamya).

Padartha- a type of tantra yukti

Tantra yukti are tools to decipher and understand the texts. These are cannons of exposition
meant for a deep understanding of concepts in the text. Padartha is described as one of the 36
types of tantra yukti. [Chakrapani on Cha.Sa.Siddhi Sthana 12/41-45] It is intended for any object
or word's specific or technical meaning. [Cha.Sa.Siddhi Sthana 12/41-45] For instance, the
meaning of Kashaya in the context of Ayurveda pharmacology is referred to as a type of rasa
(taste) or a type of clothing worn by the student or five types of forms of medicines
(panchavidha kashaya kalpana)

Padartha- Infinite and innumerable entity

There are innumerable padartha in the world having vast utility depending on their various
action and application. [Su.Sa.Uttar Sthana 65/10][5] This imparts utility of every padartha or

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object in the universe for the purpose of therapeutics and application in daily practice.

Importance of concept of padartha

Padartha is primarily used to clinically and theoretically evaluate the application of any context of
any concept according to Ayurveda.[Dalhana on Su.Sa.Kalpa Sthana 8/141-143][5] While
describing the syntactical excellence (vakyaprashansa) [Cha.Sa.Vimana Sthana 8/55] criteria
termed as adhigatapadartha (comprehensible and understandable term). The panchamahabhuta,
medicinal plants (aushadhi dravya), components of ayu namely shareera (body), indriya (sense
organs), sattva (mind), atma (soul), their properties, actions are all one or another form of
padartha. Hence are immensely important in the prevention and treatment of diseases,
according to Ayurveda. [Cha.Sa.Sutra Sthana 1/26]

Padartha as cause for all the actions

Padartha are causes (karana) for the occurrence of all the types of activities, especially
equilibrium of components (dhatusamya) or the maintenance of health. [Cha.Sa.Sutra Sthana
1/53] These padartha are the basis on which the rationale of treatment of Ayurveda is executed
and planned. Hence these are rightfully quoted as the cause of all the happenings in the
universe. According to Ayurveda, it is the basis of cause-effect relationship (karya-karana bhava).
[Cha.Sa.Sutra Sthana 1/137]

Padartha, according to western philosophy

According to the western philosophy, padartha can be understood as a category or mode of
apprehension to know reality. Aristotle has rightly described the ten categories that are similar to
the concept of padartha in Ayurveda.[16] These can be enumerated as below:

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Table 2: Aristotle's classification and corresponding correlations

Sr. No. Latin English

1 Substantia Substance (dravya)

2 Quantitas Quantity (parimana )

3 Qualitas Quality (guna)

4 Relatio Relation (samavaya)

5 Ube Place, Sthana (desha)

6 Quanto Time (kala)

7 Habitas Condition (prakara)

8 Situs Situation

9 Actio Activity (karma)

10 Passio Inactivity

Research works
1) Upadhyaya D., Dwivedi B.K. have described the clinical application of the shadapardatha with
special reference to samanyavaada (theory of samanya padartha).[17]

2) Vaibhav Dadu explained the interrelationship between Vaisheshika philosophy and six
categories of padartha.[18]

3) Dadu V.et.al. have conducted an extensive review of shadpadartha as mentioned in the

Jalpakalpataru commentary of Gangadhar Roy.[19]

4) Archana I et.al. have explained the shadpadarth as a vital aspect of the similarity between
Vaisheshika philosophy and Ayurveda along with their utility in present scenario.[20]

5) Sonam Jain, Rani Singh in their article on the applied aspect of Karma in Ayurveda, have stated
Karma as an important constituent amongst the Shad Padartha or Shat Karana and its application
in understanding the basic concepts of Ayurveda.[21]

6) In the article dealing with the importance of concept of disha in Ayurveda, Tanvi S et.al. have
considered the disha amongst nine important causal elements (karana dravya) that have wide
applicability in different fields of Ayurveda. The study of every padartha can be done using the
methodology as depicted in the said review.[22]

Related Chapters

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6/15/22, 1:38 PM Padartha

Deerghanjiviteeya Adhyaya, Uttar Basti Siddhi, Ayurveda, Kaarya Kaarana Siddhanta, Samanya
Vishesha Siddhanta, Dravya, Guna, Karma, Disha,Samavaya,Abhava

Send us your suggestions and feedback on this page.

References

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2015, Chaukhamba Krishnadas Academy, Varanasi.

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