Concept of Parmanuvada and its Utility

Vasu Singh; Pooja Singh; Harish Chandra Kushwaha; Sandeep Dewedi

Concept of Parmanuvada and its Utility

Singh V.^1*, Singh P.², Chandra Kushwaha H.³, Dewedi S.⁴

DOI:

^1* Vasu Singh, Post Graduate Scholar, Dept. of Samhita Siddhanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

² Pooja Singh, Assistant Professor, Dept. of Agad tantra, Ankerite Ayurvedic Medical College and hospital, Lucknow, Uttar Pradesh, India.

³ Harish Chandra Kushwaha, Associate Professor, Dept. of Samhita Siddhanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

⁴ Sandeep Dewedi, Associate Professor, Dept. of Samhita Siddhanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

Ayurveda is a scientific discipline and it had been developed by the ancient ages based on their great clinical observations and successive testing. For its proper application and understanding various philosophical concept have been taken by our Acharya as they form the fundamental principles of Ayurvedic science. When we go through the subject deeply in Ayurveda science, we find the effect of Bhartiya Darshana on it. According to the Vaisheshika Darshana, all objects of the universe are composed of atoms of earth, water, air and fire. Hence, the vision of the Vaisheshika Darshana about creation is called Atomism or Paramanuvada. The atomic theory of the Vaisheshika explains that part of the world which is non eternal, i.e., subject to origin and destruction in time. The eternal constituents of the universe, namely the four kinds of atoms and five substances of Akas, space, time and soul. So, the atomic theory explains the order of creation and destruction of these non-eternal object. The description of Paramanuvada in Vaisheshika Darshana is mainly for the clarification of the Srishti Utpatti. But the explanation of Acharya Charaka is based on the medicinal point of view. The Samyoga and Viyoga of these Parmanu is mainly due to Vayu, Karma and Swabhava. In this article importance of Paramaanuvada, as given in Vaisheshika Darshana has been made and attempted to search and understanding the subjects where Paramaanuvada is applied and can be applicable in Ayurveda.

Keywords: Bhartiya Darshana, Ayurveda, Vaisheshika Darshana, Parmanuvada

Corresponding Author	How to Cite this Article	To Browse
Vasu Singh, Post Graduate Scholar, Dept. of Samhita Siddhanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India. Email:	Vasu Singh, Pooja Singh, Harish Chandra Kushwaha, Sandeep Dewedi, Concept of Parmanuvada and its Utility. J Ayu Int Med Sci. 2022;7(9):161-164. Available From https://www.jaims.in/jaims/article/view/2090

Introduction

The word Parmanu denotes the sense of most distance, last one, highest, best, most excellent, chief and prominent etc. meanings and in this reference, all are to be considered.^[1] Parmanu (atom) is the chief, distance and most prominent object in the universe. The supreme or the last-minute particle of the creation can be defined as a quality which denotes the measurements (Parimana) as minuteness. The last particle of a substance which cannot be further divided is called Parmanu (atom). Its further division is not possible, so it is mentioned as Niravayava and it is not perishable so eternal one. The substance viz. Prithvi, Jala, Vayu and Tejas are supposed to be eternal when they are in their atomic stage (Parmanurupa). The combination of two Parmanus is called Dvayanuka and combined three such Dvayanukas produces a Tryanuka or Trasarenu. Four Trasarenu combined are called Chaturnuka and combination of five Chaturnuka is called Panchnuka or Mahat. The dust particle seen flying in the beam of sun rays coming in the room through in small whole of the window passes Six atoms (Trasarenus)according to Swami Omanand and 30 (atoms)^[2] Panchanukas according to Sharangdhara Samhita.^[3]

Vaisheshika philosophy recognise God as the creator of the universe. Very much like the Samkhya philosophy, the Vaisheshika mentioned that every creation is followed by destruction by creation. Part of the function of God as creator is to impart motion to atoms which usually lack motion. That is, after the destruction of the world the primordial atoms remains in the state of rest and inactivity and the next creation does not start until God sets the atoms in motion. This act is done by the wish of God.

Review of Literature

Both the Samkhya and Vaisheshika syatems accept the universe to be Panchabhautika (made from five basic physical elements). All the worldly substances contain most minute factors in their origination. Samkhyya describes these minutes and subtle factors as Tanmatra as they are inferred from the basic visible elements.^[4] Vaisheshika Parmanus are also not visible as they are Atindriya (not perceivable to senses).

Parmanu as described in Srimad Bhagwata

Srimadabhagavata, as other Puranas deals with the description of the origin and destruction of the world. Describing the Parmanu, it describes that the existing categories are called sat and last part of these sat Padarthas, which is not deal the creative stage and which remains even the active condition of the substance is not available, which is immortal and indestructible, is known as Parmanu.^[5]

Parmanu and Charaka Samhita

As already described Acharya Sharangdhara has described Parmanu as the least small particle of the substances and defined it as 30nth part of visible floating dust particle in the sun beam entering in the room.^[6] Acharya Charaka defines it as the minuet’s unit in to which all organs of the body are divided are known as Parmanus and they cannot be counted because-

Parmanus are extremely numerus.

Parmanus are extremely subtle.

Parmanus are beyond sensory perception.

Vayu and the specific nature of the results of the past action associated with these Parmanu are responsible for their union and disjunction.^[7] Manas has been defined to have the quality of Anutva so it can also not be reached with the sensory organ.^[8]

Avayava and Avayavi (The part and the whole)

It is clear that total universe and the nature (Prakriti) is composed with small particles. The different particles which compose the article are told parts or Avayava and the composition is known as Avayavi mentions the whole. Knowledge of this theory is very usefull with Ayurvedic point of view. For example, Shadang Sharir denotes that the body is composed with six parts. In these references, all the components of the body viz. head, trunk, and arms etc. are considered to be the parts or member or ingredient (Avayava) and whole body can be known as Avayavi. Triphala, Dashmula etc. are the formulations, which are composed with separate articles. The individual components for example Haritaki (Terminalia chebula) will be considered as parts (Avayava) and the compound as whole (Avayavi). The result of ingredients may appear in two methods.

A. Prakriti Sama Samavaya

The qualities of the ingredients appear in the whole. For example, a cloth woven from white and black threads wear the colour of its ingredients. It is also called Prakriti Anuguna theory.

B. Prakriti Ananuguna or Prakriti Visama Samavaya

The attribute of whole differs from its ingredients. For examples white colour lime (Chuna) and yellow turmeric powder (Haldi) when mixed together create a new reddish materials which differ from the original colours of the ingredients.

Both the knowledge of attributes of ingredients and the whole are equally essential and useful specially with Ayurvedic references. For example the qualities and actions of Trifla 0The combination of three Dravyas) viz. Haritaki (T. chebula), Vibhitaka (T. bellerica) and Amalaki (E. officinale) is essential with the knowledge of each ingredient separately.^[9]

Discussion

Bhartiya Darshana and Ayurveda are contemporary to each other, so the Siddhanta described in both systems are alike to some extent, but due to difference of aim these are described in different manner. Parmanuvada is one such concept, which is given by Vaisheshika Darshana but adopted in Ayurveda with Some changes.

According to the Vaisheshika thinkers, all composite objects of the universe are composed of the atoms of earth, water, air and fire. Hence the view of the Vaisheshika concerning creation is called atomism or Paramanuvada. Both the Samkhya and Vaisheshika systems accept the universe to be Panchabhautika.

All the worldly substances contain most minute factors in their origination. Samkhya explained these minute and subtle factors as Tanmatras as they are inferred from the basic invisible elements. Vaisheshika Parmanus are also not visible as they are Atindriya. Vaisheshika Darshana also recognize God as the creator of the universe. Very much like the Samkhya, the Vaisheshika mentions that every creation is followed by destruction and every destruction by creation. Part of the function of the God as creator to impart motion to atoms which usually lack motion.

Parmanuas explained in Srimadbhagvata that the existing categories are called sat and the last part of these Sat Padarthas, which is not deal the creative stage and which remains even the active condition of the substance is not available, which is immortal and indestructible, is known as Parmanu.

Acharya Charaka defines it as the minutes unites of the body and say clearly that the smallest unit into which all organs of the body are divided are known as Parmanus in Charaka Sharira chapter-7 and Mana has been also defined the quality of Anutva in Charaka Sharira chapter-One. The Parmanu-Vada according to Ayurveda is not only applicable to the creation of the universe and its demolition but represents the Utpatti, Sthiti and Laya of every existing particle. No Karma can occur without Samyoga and Vibhaga. Every physiological and pahological process in the Sharira occurs due to Samyoga and Vibhaga. At the time of Samprapti, Samyoga occurs at Parmanu level of Nidana, i.e., Ahara with the Sharira after it undergoes Vibhaga with extennal enviroment, after the sanchaya of Dosha their Vibhaga from their Sthana and their Samyoga with Dushya to cause disease. The Parmanu of Aushadhi has to undergoes Samyoga with the Dosha and Dushya in the Sharira to cure the diseases. During this mechanism Vibhaga also occurs parallel to the Samyoga. For example, during Panchkarma, Vibhaga of Doshas occurs from the sharira after the Aushadhi comes in Samyoga with Sharira.

The explanation clears that Samkhya, Vaisheshika and Ayurvedic philosophers accept the Parmanuas the minutest unit of the universe as well as of the body. They are beyond the reach of the sensory perception and union of these Parmanus is responsible for the creation of gross universe and body organs. So, Parmanuvada concept is extensively accepted in Ayurveda.

Conclusion

Paramanuvada is a special concept, given by Vaisheshika with respect to Sristi-Utpatti. Acharya Charaka mentioned this concept while defining the minutes unites of the body and say clearly that the smallest unit into which all organs of the body are divided are known as Parmanus in Charaka Sharira chapter-7 and Mana has been also defined the quality of Anutva in Charaka Sharira chapter-1.

The review article also marks the effect of Paramanuvada on medicinal point of view. Dravya (Material) only can influence us because of their properties. The properties of composite substance reflect those of their molecules which are determined not only by those of the atoms that compose them but also the way or method in which they integrated in substances. Particularly, the properties implicit in the elemental substances which are denominate as the Karana or cause, become fulfilment in the Karya or effect, i.e., the material which arise as a result of the amalgamation and permutation of Paramanus. This is established on the principle, “the properties that exist in the causative factor are seen to be demonstrating in the resultant factor.”

Reference

1. Prof.Dr.Yogesh Chandra Mishra, Basic Principles of Ayurveda Padartha Vijnana. Chaukhambha Sanskrit Sansthan Varanasi, 2016, Chapter-16, Page-472.

2. Prof.Dr.Yogesh Chandra Mishra, Basic Principles of Ayurveda Padartha Vijnana. Chaukhambha Sanskrit Sansthan Varanasi, 2016, Chapter-16, Page-472.

3. Dr. Smt. Shailaja Srivastava, Sharngadhara Samhita of Acharya Sharangadhara Jiwanprada Hindi Commentary, Chaukhambha Orientalia Varanasi, 2013. Page-6

4. Iswar krishna Gupta, Samkhya Karika, Sahitya Bhandar Ratirama Publisher, Meratha, Edition 1999, Sutra-24-25, Page-126.

5. Prof.Dr.Yogesh Chandra Mishra, Basic Principles of Ayurveda Padartha Vijnana. Chaukhambha Sanskrit Sansthan Varanasi,2016, Chapter-16, Page-473.

6. Dr. Smt. Shailaja Srivastava, Sharngadhara Samhita of Acharya Sharangadhara Jiwanprada Hindi Commentary, Chaukhambha Orientalia Varanasi, 2013. Page-6-7

7. Dr.P.V.Tewari, Charaka Samhita English Translation Of Text With Ayurveda Dipika Commentary Of Chakrapani Datta Purvardha Chaukhambha Vishvabharati Varanasi, 2018, Sharira Sthana Chapter-7,Shloka-17,Page-461.

8. Pandit Kashinatha Sashtri, Dr.Gorakhnatha Chaturvedi, Charaka Samhita Part-1, Edition 2011 Vidyotini Hindi Commentary Chaukhambha Vishvabharati Varanasi, 2011, Sharira Sthana Chapter-1,Shloka-19,Page-804.

9. Prof.Dr.Yogesh Chandra Mishra, Basic Principles of Ayurveda Padartha Vijnana. Chaukhambha Sanskrit Sansthan Varanasi,2016, Chapter-16, Page-474-475

Manuscript Received	Review Round 1	Review Round 2	Review Round 3	Accepted
2022-08-29	2022-08-31	2022-09-07	2022-09-14	2022-09-21
Conflict of Interest	Funding	Ethical Approval	Plagiarism X-checker	Note
Nil	Nil	Yes	18%

Review Article

Parmanuvada

Journal of Ayurveda and Integrated Medical Sciences