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. 33
ContentsContents
IntroductionIntroduction
Review of literatureReview of literature
DerivationDerivation
DefinitionDefinition
ExplanationsExplanations
ApplicationsApplications
DiscussionDiscussion
ConclusionConclusion
BibliographyBibliography
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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 1616
The definition of Ayu is,The definition of Ayu is,
zÉUÏUåÎlSìrÉxÉiuÉÉiqÉxÉÇrÉÉåaÉÉåzÉUÏUåÎlSìrÉxÉiuÉÉiqÉxÉÇrÉÉåaÉÉå
kÉÉËU eÉÏÌuÉiÉqÉç |kÉÉËU eÉÏÌuÉiÉqÉç |
ÌlÉirÉaÉxcÉÉlÉÑoÉlkɶÉÌlÉirÉaÉxcÉÉlÉÑoÉlkɶÉ
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. 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. 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. 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. 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.
