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In Padarthavijnana, the concept of Ayutasiddhavritti refers to a specific kind of relation or samavaya sambandha where two or more entities must co-exist to bring about a particular function or property.
The relation is such that the constituents do not retain their individual identity but function only when combined inseparably.
This relation is accepted as nitya (eternal) in nature, due to its inherent inseparability and mutual dependence.
MEANING OF AYUTASIDDHAVRITTI
Ayutasiddha means ‘not independently existing’.
Vritti means function or operation.
Thus, Ayutasiddhavritti refers to a functional relationship where the constituent parts cannot exist or function individually and must be present together.
CLASSICAL DEFINITION
According to Nyaya and Vaisheshika Darshanas, it is a form of samavaya sambandha that exists between inseparably combined entities.
It is described in relation to dravya, guna, and karma.
SANSKRIT REFERENCE
न ह्युत्पत्तिमन्तरेण सन्निपातेन विना च संयोगः संभवति
— Vaiśeṣika Sūtra 5/1/17
Meaning: Without combination (sannipata), union (samyoga) is not possible.
EXAMPLES OF AYUTASIDDHAVRITTI
Rūpa and varna (form and color) seen only when a dravya exists.
Indriya and indriyartha (sense organ and its object) function together only when combined.
Dhatusamyata (homeostasis of dosha, dhatu, mala) works as a collective, not independently.
Atma-manas-indriya-sannikarsa is required for jnana utpatti (knowledge generation).
ETERNAL NATURE OF AYUTASIDDHAVRITTI
The relation does not cease even if the individual parts cease to exist.
Though the components may be destructible, the type of relation is considered eternal as it is not created anew each time; it is inherent.
It remains unaltered and unchangeable like samavaya sambandha.
RELATIONSHIP TO OTHER PADARTHAS
Ayutasiddhavritti plays a key role in understanding how multiple padarthas contribute together to give rise to observable phenomena.
Used in Ayurvedic philosophy to explain composite functions like digestion (agnipaka), sensation (indriya vritti), immunity (ojas), and pranic integration.
AYUTASIDDHAVRITTI IN AYURVEDA
Tridosha, though separately described, always function in coordination—this is an ayutasiddha relation.
Sharira–Atma–Manas triad is an inseparable unit in explaining health and disease.
In treatment, dravya–guna–karma work together to produce effect—again reflecting ayutasiddhavritti.
Panchamahabhuta in sharira rachana and prakriti are other illustrations.
SANSKRIT SLOKA
त्रयमेव च शारीरं त्रयं च मनसः स्मृतम्।
मनःशरीरसंयोगात् प्रवृत्तिर्जायते ध्रुवा॥
— Charaka Samhita, Sutrasthana 1/56
Meaning: The combination of Atma, Mana, and Sharira forms the basis for all actions—this union is inseparable and thus a classical example of ayutasiddhavritti.
MODERN CORRELATION
Neurobiology: Conscious experience requires coordination of brain (manas), senses (indriya), and external stimulus (vishaya). No part can function alone.
Immunology: Immune response is a result of antigen-antibody complex formation—a case of functional integration.
Genetics: Phenotypic expression of a gene requires not just the gene but also the cellular environment.
Psychosomatic Medicine: Demonstrates interplay of mind and body—each does not act alone but together reflect ayutasiddha vritti.
Homeostasis: Regulation of temperature, pH, BP, etc., involve multiple systems working together—not in isolation.
DISTINCTION FROM YUTASIDDHAVRITTI
Yutasiddha: Entities retain individuality and their function when united (e.g., chair from wood).
Ayutasiddha: Entities lose individuality and function only when united (e.g., perception from mind-sense-object interaction).
IMPORTANCE IN PHILOSOPHY AND AYURVEDA
Helps in explaining compound actions, coordinated physiology, and holistic health concepts.
Emphasizes interdependence and unity of elements in life and health.
Aids in rational interpretation of drug action, treatment outcomes, and multi-system disease management.
