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concept of Kshanabhanguravada and its application in Ayurveda by Dr. Ashwini A. Nimbal

explained the concept of Kshanbhangura vada of bhouddha Darshana and attempt to show its application in ayurveda

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concept of Kshanabhanguravada and its application in Ayurveda by Dr. Ashwini A. Nimbal

  1. 1. 11
  2. 2. 22 By,By, Dr.Ashwini A. NimbalDr.Ashwini A. Nimbal Associate Professor Dept. of KriyaAssociate Professor Dept. of Kriya ShareeraShareera BLDEA’s AVS Ayurveda MahavidyalayaBLDEA’s AVS Ayurveda Mahavidyalaya VijayapurVijayapur CONCEPT OFCONCEPT OF KSHANABHANGURAVADA & ITSKSHANABHANGURAVADA & ITS APPLICATIONS IN AYURVEDAAPPLICATIONS IN AYURVEDA
  3. 3. 33 ContentsContents  IntroductionIntroduction  Review of literatureReview of literature  DerivationDerivation  DefinitionDefinition  ExplanationsExplanations  ApplicationsApplications  DiscussionDiscussion  ConclusionConclusion  BibliographyBibliography
  4. 4. 44 IntroductionIntroduction Equal importance has been given for Karya Karanavada both in AyurvedaEqual importance has been given for Karya Karanavada both in Ayurveda and Darshana. Without Karana, Karya never be produced. It is quiteand Darshana. Without Karana, Karya never be produced. It is quite natural that Karya is produced from Karana only. The causes whichnatural that Karya is produced from Karana only. The causes which manifest the diseases are known as Hetu or Nidana. Without Hetu diseasesmanifest the diseases are known as Hetu or Nidana. Without Hetu diseases never manifest. Alleviation of the diseases is known as Karya. Ausadhanever manifest. Alleviation of the diseases is known as Karya. Ausadha Dravyas are the causative factors for the effect i.e. alleviation of theDravyas are the causative factors for the effect i.e. alleviation of the diseases. By following the daily and seasonal regimen etc healthydiseases. By following the daily and seasonal regimen etc healthy regulations causes the effect i.e. healthy state. The union of Shukra andregulations causes the effect i.e. healthy state. The union of Shukra and Shonita is the Karana and origin of Garbha is Karya. A number of theoriesShonita is the Karana and origin of Garbha is Karya. A number of theories are described by both in Darshanas and Ayurveda to substantiate theare described by both in Darshanas and Ayurveda to substantiate the theory of Karya and Karana, one among them is Kshanabhangura Vada.theory of Karya and Karana, one among them is Kshanabhangura Vada.
  5. 5. 55 DerivationDerivation The kshanabhanguravada comprises threeThe kshanabhanguravada comprises three words . They are ,words . They are ,  ¤ÉhÉ: ¤ÉhÉç –uÉkÉå +AcÉ |ç¤ÉhÉ: ¤ÉhÉç –uÉkÉå +AcÉ |ç (zÉ.Mü.SìÓ)(zÉ.Mü.SìÓ)  pÉ…ÓûÇUç: pÉleÉç +bÉÑUcÉçpÉ…ÓûÇUç: pÉleÉç +bÉÑUcÉç +MÑüiuÉcÉç | (zÉ.Mü.SìÓ)+MÑüiuÉcÉç | (zÉ.Mü.SìÓ)  uÉÉS: uÉSè +bÉcÉç | (zÉ.Mü.SìÓ)uÉÉS: uÉSè +bÉcÉç | (zÉ.Mü.SìÓ) The word is Kshana is derived fromThe word is Kshana is derived from Kshana Vadhe and Ach Pratyaya, theKshana Vadhe and Ach Pratyaya, the word Bhangura is derived from Bhan andword Bhangura is derived from Bhan and
  6. 6. 66 DefinitionDefinition  ¤ÉhÉ pÉ…ÓûÇUç¤ÉhÉ pÉ…ÓûÇUç:: ¤ÉhÉqÉç mÉëÉmrɤÉhÉqÉç mÉëÉmrÉ pÉ…ÓûÇUç|pÉ…ÓûÇUç| ¤ÉhÉqÉɧÉåhɤÉhÉqÉɧÉåhÉ ÌuÉlÉÉzÉzÉÉÍsÉÌlÉ “rÉÌS mÉÑlÉUÍxÉÌuÉlÉÉzÉzÉÉÍsÉÌlÉ “rÉÌS mÉÑlÉUÍxÉ ÌMüqÉÌmÉÌMüqÉÌmÉ lÉÉWûqÉÉxrÉSqÉÎxiÉ ÌMüγcÉSÌmÉlÉÉWûqÉÉxrÉSqÉÎxiÉ ÌMüγcÉSÌmÉ uÉxiÉÑ ÎxjÉUÇ,ÌuɵÉqÉåuÉ ¤ÉhÉ pÉ…uÉxiÉÑ ÎxjÉUÇ,ÌuɵÉqÉåuÉ ¤ÉhÉ pÉ… ÓûÇUqÉ ||ÓûÇUqÉ || (uÉÉcÉxmÉirÉqÉ)(uÉÉcÉxmÉirÉqÉ) All objects in the universe or VishvaAll objects in the universe or Vishva undergoes destruction in every fraction ofundergoes destruction in every fraction of second i.e. Kshanabhangura.second i.e. Kshanabhangura.
  7. 7. 77 The theory of kshanabhangura vada or theory ofThe theory of kshanabhangura vada or theory of impermanence is an important theory of Bouddhaimpermanence is an important theory of Bouddha Darshana. According to this theory everything of thisDarshana. According to this theory everything of this universe is not static and eternal. Instead, every things isuniverse is not static and eternal. Instead, every things is momentary. Every thing will be destructed in a moment.momentary. Every thing will be destructed in a moment. Every thing is produced in the first moment and exists inEvery thing is produced in the first moment and exists in second moment and gets destructed in the next moment.second moment and gets destructed in the next moment. Similarly all the matters get changes in every moment.Similarly all the matters get changes in every moment. They opine that Vartamana is never related to Bhuta andThey opine that Vartamana is never related to Bhuta and Bhavishya. The object existed at a particular place andBhavishya. The object existed at a particular place and time gets destructed at the same time. Yadruccha controlstime gets destructed at the same time. Yadruccha controls the activities of Karana and Karya. Mutual and actualthe activities of Karana and Karya. Mutual and actual relation never exists between two moments. Thus in therelation never exists between two moments. Thus in the view of Bouddha philosophy , the existence of Dravya isview of Bouddha philosophy , the existence of Dravya is momentary. Hence this is called Kshabhangura Vada.momentary. Hence this is called Kshabhangura Vada.
  8. 8. 88  Bouddha Darshana further states that some causeBouddha Darshana further states that some cause is there for creation or production of matter. Butis there for creation or production of matter. But there is no such cause for its destruction.there is no such cause for its destruction. Destruction is natural. The human life is alsoDestruction is natural. The human life is also momentary like a bubble of watermomentary like a bubble of water ((eÉÏÌuÉiÉÇeÉÏÌuÉiÉÇ oÉÑSoÉÑS mÉëÉrÉqÉç),oÉÑSoÉÑS mÉëÉrÉqÉç), which is lasts only awhich is lasts only a moment.moment.  The objects produced get changes in everyThe objects produced get changes in every moment very fastly , which can not be visible.moment very fastly , which can not be visible. Hence it looks like as it is in previous form. But it isHence it looks like as it is in previous form. But it is not true.not true.  All the objects created in this universe areAll the objects created in this universe are momentary. Each object is distinct from anothermomentary. Each object is distinct from another object.object.
  9. 9. 99 The production, existence andThe production, existence and destruction of all the objects is a continuousdestruction of all the objects is a continuous process forever. It is understandable thatprocess forever. It is understandable that the present object is the same as the formerthe present object is the same as the former object, even though the former object isobject, even though the former object is destructed and a new object is produced. Indestructed and a new object is produced. In such a way in every second moment thesuch a way in every second moment the same object which is identical with thesame object which is identical with the former object is produced. In future alsoformer object is produced. In future also same will be produced identically with thesame will be produced identically with the past.past.
  10. 10. 1010  As they are Niratma Vadins , they did notAs they are Niratma Vadins , they did not accept the Atma Tattva.They opine thataccept the Atma Tattva.They opine that Atma is neither Karta nor Bhokta. But theAtma is neither Karta nor Bhokta. But the production, existence and destruction of theproduction, existence and destruction of the components of the body/universe continuescomponents of the body/universe continues forever through the identical knowledge offorever through the identical knowledge of the past object occurred.the past object occurred. ¤ÉÍhÉMüÉ: xÉuÉïxÉÇxMüÉUÉ CÌiɤÉÍhÉMüÉ: xÉuÉïxÉÇxMüÉUÉ CÌiÉ rÉÉ uÉÉxÉlÉ ÎxjÉU|rÉÉ uÉÉxÉlÉ ÎxjÉU| xÉ qÉÉaÉï CÌiÉ ÌuÉelÉårÉ: xÉ cÉxÉ qÉÉaÉï CÌiÉ ÌuÉelÉårÉ: xÉ cÉ qÉÉå¤ÉÉå AÍpÉkÉÏrÉiÉå ||qÉÉå¤ÉÉå AÍpÉkÉÏrÉiÉå || (xÉ.S.xÉÇ)(xÉ.S.xÉÇ)  all the Samkaras are considered asall the Samkaras are considered as
  11. 11. 1111 ApplicationsApplications Acharya Caraka while describing theAcharya Caraka while describing the opinions of some scholars aboutopinions of some scholars about Kshanabhanguravada states as follows.Kshanabhanguravada states as follows. ““lÉ iÉå iÉixÉSìÓzÉÉÇxioÉçÇlrÉålÉ iÉå iÉixÉSìÓzÉÉÇxioÉçÇlrÉå mÉÉUÇmÉrÉïxÉqÉÑÎijÉiÉÉ: |mÉÉUÇmÉrÉïxÉqÉÑÎijÉiÉÉ: | xÉÉÂmrÉɱå iÉ LuÉåÌiÉxÉÉÂmrÉɱå iÉ LuÉåÌiÉ ÌlÉÌSïzrÉåliÉå lÉuÉ lÉuÉÉ: ||ÌlÉÌSïzrÉåliÉå lÉuÉ lÉuÉÉ: || pÉÉuÉÉxiÉåwÉÉÇ xÉqÉÑSrÉÉåpÉÉuÉÉxiÉåwÉÉÇ xÉqÉÑSrÉÉå ÌlÉUÏzÉ: xÉiuÉxÉÇlrÉMü |ÌlÉUÏzÉ: xÉiuÉxÉÇlrÉMü |
  12. 12. 1212 The existent padarthas of the universe doThe existent padarthas of the universe do not exist forever. Because of the chiannot exist forever. Because of the chian process they produce in the first moment,process they produce in the first moment, existed in second moment and destructed inexisted in second moment and destructed in the third moment. In that place newer andthe third moment. In that place newer and newer Bhava Padarthas are produced, whichnewer Bhava Padarthas are produced, which are identical with Bhava Padarathas. Hence itare identical with Bhava Padarathas. Hence it is understood that the former Bhavais understood that the former Bhava Padarthas is still existed. As such the processPadarthas is still existed. As such the process of production,existence and destruction in theof production,existence and destruction in the first,second and third moments respectivelyfirst,second and third moments respectively without obstruction.without obstruction.
  13. 13. 1313 Acharya Charaka acceptedAcharya Charaka accepted Kshanabhanguravada and based on thisKshanabhanguravada and based on this theory he framed another theory i.etheory he framed another theory i.e Swabhavoparamavada which is identicalSwabhavoparamavada which is identical with Kshanabhanguravada. Swabhavawith Kshanabhanguravada. Swabhava means natural and Uparama meansmeans natural and Uparama means destruction of an object. Cause is existeddestruction of an object. Cause is existed for production but there is no cause forfor production but there is no cause for destuction.destuction. ““eÉÉrÉliÉå WåûiÉÑ uÉæwÉqrÉÉiÉçeÉÉrÉliÉå WåûiÉÑ uÉæwÉqrÉÉiÉç ÌuÉwÉqÉÉ SåWûkÉÉiÉuÉ: |ÌuÉwÉqÉÉ SåWûkÉÉiÉuÉ: | WåûiÉÑxÉÉqrÉÉiÉçWåûiÉÑxÉÉqrÉÉiÉç
  14. 14. 1414 If the equilibrium of the causative factorsIf the equilibrium of the causative factors is disturbed, then it causes imbalance ofis disturbed, then it causes imbalance of Dhatus of the body. Conversely theDhatus of the body. Conversely the maintenance of the formers equilibriummaintenance of the formers equilibrium maintains the latters balance. However, themaintains the latters balance. However, the Dhatus come to normal state automaticallyDhatus come to normal state automatically irrespective of any external causativeirrespective of any external causative factors; that is to say both imbalancedfactors; that is to say both imbalanced Dhatus tend to fade away immediately afterDhatus tend to fade away immediately after they are caused. Increase and decrease ofthey are caused. Increase and decrease of Dhatus of the body take place continuouslyDhatus of the body take place continuously forever.forever.
  15. 15. 1515 In Charaka Samhita,the quotation ofIn Charaka Samhita,the quotation of Shareera is,Shareera is, ““zÉÏrÉïiÉå AlÉålÉ CÌiÉzÉÏrÉïiÉå AlÉålÉ CÌiÉ zÉUÏUqÉç ||”zÉUÏUqÉç ||” .. The Shareera undergoes destructionThe Shareera undergoes destruction every fraction of second.every fraction of second.
  16. 16. 1616  The definition of Ayu is,The definition of Ayu is, zÉUÏUåÎlSìrÉxÉiuÉÉiqÉxÉÇrÉÉåaÉÉåzÉUÏUåÎlSìrÉxÉiuÉÉiqÉxÉÇrÉÉåaÉÉå kÉÉËU eÉÏÌuÉiÉqÉç |kÉÉËU eÉÏÌuÉiÉqÉç | ÌlÉirÉaÉxcÉÉlÉÑoÉlkɶÉÌlÉirÉaÉxcÉÉlÉÑoÉlkÉ¶É mÉrÉÉïrÉãUÉrÉÑÂcrÉiÉå ||mÉrÉÉïrÉãUÉrÉÑÂcrÉiÉå || (cÉ.xÉÔ.1/42)(cÉ.xÉÔ.1/42) cÉ¢ümÉÍhÉ; ÌlÉirÉaÉ:-ÌlÉirÉqÉçcÉ¢ümÉÍhÉ; ÌlÉirÉaÉ:-ÌlÉirÉqÉç zÉUÏUxrÉ ¤ÉÍhÉMüiuÉålÉzÉUÏUxrÉ ¤ÉÍhÉMüiuÉålÉ aÉcNûiÉÏÌiÉaÉcNûiÉÏÌiÉ ÌlÉirÉaÉ: |ÌlÉirÉaÉ: | The combination of Shareera, Indriya,The combination of Shareera, Indriya, Sattva, Atma is called as Ayu. The
  17. 17. 1717 DiscussionDiscussion  The term Kshanabanguravada itselfThe term Kshanabanguravada itself indicates the inner meaning i.e each andindicates the inner meaning i.e each and every object in this universe undergoesevery object in this universe undergoes destruction in every fraction of second.destruction in every fraction of second.  According to this theory the Chetana fromAccording to this theory the Chetana from Chetana, human being from human beingChetana, human being from human being and cow from cow are produced forever,and cow from cow are produced forever, but Ayurveda dealt that by thebut Ayurveda dealt that by the combination of Prakruti and Purashacombination of Prakruti and Purasha Srushti occurs.Srushti occurs.
  18. 18. 1818  As they are Niratma Vadins. They opine thatAs they are Niratma Vadins. They opine that Atma is neither Karta nor Bhokta. But theAtma is neither Karta nor Bhokta. But the production, existence and destruction of theproduction, existence and destruction of the components of the body/universe continuescomponents of the body/universe continues forever through the identical knowledge offorever through the identical knowledge of the past object occurred. But according tothe past object occurred. But according to Ayurveda Shatra Atma is Nitya and it doesAyurveda Shatra Atma is Nitya and it does not go destruction. After the Marana ofnot go destruction. After the Marana of Purusha Atma leaves the body and entersPurusha Atma leaves the body and enters into the another body.into the another body.  Charaka described theCharaka described the Swabavoparamavada which is identical withSwabavoparamavada which is identical with
  19. 19. 1919  The shareera undergoes destruction everyThe shareera undergoes destruction every fraction of second,so Ayurveda given morefraction of second,so Ayurveda given more imporatence to Paripalana of the Shareeraimporatence to Paripalana of the Shareera to attain the Purusharthas.to attain the Purusharthas.  If it is seen scientifically,it can be concludedIf it is seen scientifically,it can be concluded briefly that the wear and tear phenominabriefly that the wear and tear phenomina goes on forever in the body. The R.B.C’s ingoes on forever in the body. The R.B.C’s in the blood which is produced through thethe blood which is produced through the food ,gets destructed naturally in onefood ,gets destructed naturally in one hundred twenty days.hundred twenty days.
  20. 20. 2020 ConclusionConclusion  To establish the relation between KaryaTo establish the relation between Karya and Karana both Ayurveda Shastra andand Karana both Ayurveda Shastra and Darshana Shatra have their theories.Darshana Shatra have their theories.  The application of Kshanabanguravada isThe application of Kshanabanguravada is limited for Ayurvedic principals.limited for Ayurvedic principals.  It is one of the great contribution ofIt is one of the great contribution of Bouddha Darshana to prove Karya andBouddha Darshana to prove Karya and Karana.Karana.
  21. 21. 2121 BibliographyBibliography  Charaka SamhitaCharaka Samhita  Sarva darshana sangrahaSarva darshana sangraha  Bharateeya darshanaBharateeya darshana  Padartha vijnanaPadartha vijnana  ShabdakalpadrumaShabdakalpadruma  VachaspaVachaspatyamtyam  Ayurvediya shabdakoshaAyurvediya shabdakosha
  22. 22. 2222 Thank youThank you

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