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Concept of Sarira Gunas
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“A STUDY ON SARIRA GUNAS AND ITS APPLICATION”
DISSERTATION SUBMITTED TO
RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES,
BANGALORE, KARNATAKA
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF
AYURVEDA VACHASPATI [M.D (Ay)]
IN
AYURVEDA SIDDHANTA
By
DR. ARCHANA.A.R
UNDER THE SUPERVISION OF
Co-Guide: Guide:
Dr. Raghavendra Udupa. MD (Ay) Dr. J.Ganapathi Bhat. MD (Ay)
DEPARTMENT OF POST GRADUATE STUDIES IN ĀYURVEDA
SIDDHANTA ALVA’S AYURVEDA MEDICAL COLLEGE
MOODBIDRI – 574227 2009
ALVA’S AYURVEDA MEDICAL COLLEGE
DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA
DECLARATION
I hereby declare that this dissertation entitled “A study on Sarira Gunas
and its application” is a bonafide and genuine research work carried out by me
under the guidance of Prof. Dr. J. Ganapathi Bhat. MD. (Ay). Department of
Post Graduate Studies in Ayurveda Siddhanta, Alva’s Ayurveda Medical College,
Moodbidri.
Date : 24-11-2009
Place : Moodbidri
Dr. Archana A.R
III Year M.D. (Ay)
Dept. of P.G. Studies in Ayurveda Siddhanta Alva’s Ayurveda Medical College
Moodbidri 574227.
ALVA’S AYURVEDA MEDICAL COLLEGE
DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA.
CERTIFICATE
This is to certify that the dissertation entitled “A study on Sarira Gunas and
its application ” submitted by Dr.Archana.A R in partial fulfillment for the degree of Ayurveda Vachaspati (M.D). in Ayurveda Siddhanta, of Rajiv Gandhi University of Health Sciences, Bangalore, is a record of research work done by her during the period of her study in this institute, under my guidance and supervision and the dissertation has not previously formed the basis to the award of any degree, diploma, or fellowship or other similar titles.
I am recommending this dissertation for the above degree to the University for the Approval.
Co-Guide: Dr.Raghavendra Udupa
M.D. (Ay) Assistant Professor and HOD , Dept. of P.G Studies in Ayurveda- Siddhanta, Alva’s Ayurveda Medical College Moodbidri 574227
Guide:
Dr.J.Ganapathi Bhat M.D.(Ay) Professor, Dept. of P.G Studies in Ayurveda- Siddhanta, Alva’s Ayurveda Medical College Moodbidri 574227
Date: 24-11-2009 Place: Moodbidri
ALVA’S AYURVEDA MEDICAL COLLEGE
DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA.
CERTIFICATE
This is to certify that the dissertation entitled “A study on Sarira Gunas
and its application” is a bonafide research work done by Dr. Archana A.R
under the guidance of Prof. Dr. J. Ganapathi Bhat M.D. (Ayu) in partial
fulfillment of the requirement for the award of the degree in Ayurveda
Vachaspati (M.D.) in Ayurveda Siddhanta, of Rajiv Gandhi University of Health
Sciences, Bangalore, Karnataka
Date: 24-11-2009 Place: Moodbidri
Dr. RAGHAVENDRA UDUPA M.D.(Ay) Assistant Professor and H.O.D.,
Dept. of P.G Studies in Ayurveda Siddhanta,
Alva’s Ayurveda Medical College Moodbidri 574227
ALVA’S AYURVEDA MEDICAL COLLEGE
DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA.
ENDORSEMENT
This is to certify that the dissertation entitle “A study on Sarira Gunas and
its application” is a bonafide research work done by Dr. Archana A.R. under
the guidance of Prof. Dr. J.Ganapathi Bhat M.D. (Ayu) Department of Post
Graduate Studies in Ayurveda Siddhanta, Alva’s Ayurveda Medical College,
Moodbidri.
Prof. Suresh Negalaguli M.D. (Ay)
Dean, PG Studies Alva’s Ayurveda Medical College
Moodbidri 574227 Dakshina Kannada (Dist)
Prof. Lakshmeesh Upadhya M.D. (Ay) Principal,
Alva’s Ayurveda Medical College Moodbidri 574227
Dakshina Kannada (Dist)
Date : 24-11-2009
Place : Moodbidri
COPYRIGHT
I here by declare that the Rajiv Gandhi University of Health Sciences,
Karnataka shall have the rights to preserve, use and disseminate this
dissertation in print or electronic format for academic/research purpose.
Date: 24-11-2009
Place: Moodbidri
Rajiv Gandhi University of Health Sciences, Karnataka
Dr. Archana A.R. III Year M.D. (Ay)
Dept. of P.G. Studies in Ayurveda Siddhanta Alva’s Ayurveda Medical College
Moodbidri 574227
ACKNOWLEDGEMENT
I solicit my deep and profound sense of respect to my rewarded guide
Dr. J. Ganapathi Bhat, M.D (Ay), Professor, Department of P.G. Studies in
Āyurveda Siddhanta for his advice, motivational inspiration and ever
encouraging constant indefeasible guidance extended towards me throughout
this dissertation work
I sincerely express my deep sense of gratitude to my teacher and co-
guide, Dr. Raghavendra Udupa. M.D (Ay), Asst. Professor, and HOD,
Department of P.G.Studies in Āyurveda Siddantha for the magnitude of his
dynamic guidance throughout the study.
I offer my special thanks to Dr. Mohan Alva, Chairman, Alvas
Education Foundation for providing me an opportunity in his esteemed
institution for Post Graduation studies.
I wish to offer my sincere thanks to Prof. Dr. Suresh Negalaguli,
Dean of Post Graduation studies, and Prof. Dr. Lakshmeeesh Upadhya,
Principal, Alvas Ayuveda Medical College, for their encouragement and
support.
I am grateful to all my respected teachers of Department of PG Studies
in Āyurveda Siddhanta Dr. Prasanna Aithal M.D. (Ay), Dr. Srikala BAMS.
& Mr. Sathyanarayana Bhat. A MA (San) Alva’s Ayurveda Medical
College, Moodbidri for their advice and inspiration.
I render my sincere thanks to Dr. Ravi Rao. S., M.D (Ay), Dept of
P.G.Studies in Dravyaguna Vijnana, Alva’s Ayurveda Medical College,
Moodbidri for his suggestions during my dissertation work.
I specially owe my sincere thanks to all the staff of our college for their
valuable help during this study.
Words are not sufficient when I express my gratitude to my batch
mates Dr.Anupama and Dr.Rinsana KP who were with me in each and every
step of my work and this work is a part of their gentle hearts. And I thankfully
recollect the co operation of my juniors.
I am extremely thankful to my friend Dr. Vishnumaya for her friendly
help and co-operation right throughout my Dissertation work.
I feel grateful from the bottom of my heart to my parents who have
given me solace and moral support in my days of hardship.
I would like to extend my gratitude to all my well-wishers who directly
or indirectly helped me in completing this dissertation work.
Above all I am ever indebted to Lord Almighty.
Dr.ARCHANA AR
CONTENTS
Page No.
I
1. Abbreviations
2. Key for translation
3. List of tables
4. Abstract
II
1. Introduction……………………………………….……….1
2. Objectives………………………………….……….………6
3. Literary review
A. Concept of Guṇa………………….……….…………..7
B. Concept of Śarīra Guṇas…………………….………..20
4. Śarīra Guṇas and fundamentals of Āyurveda…….………….41
5. Śarīra Guṇas and Dravyaguṇa vijñāna………………………64
6. Śarīra Guṇas and Nidāna pañcaka…..……………………….83
7. Śarīra Guṇas and Upakrama……..……………………..........88
8. Discussion…………………...……………………………...95
9. Conclusion………………………………………..………..113
10. Summary……………………………………………….....117
11. Bibliography………………………………………………120
ABBREVATION
A.H Astanga Hridaya
A.S Astanga Sangraha.
B.P Bhava Prakasa
Ca. Charaka Samhita
Ci Chikitsa sthana.
Ck Cakrapani
Ni Nidanasthana
PMB Pancamahabhutas
Sa Sarirasthana
Su Sutrastha
Su. Susruta Samhita
Sl.No. Serial Number.
Vi Vimanasthana
KEYS FOR TRANSLATION
अ – a औ - au ज - ja द - da ल - la
आ - ā अ – ṃ झ - jha ध - dha व - va
इ - i अः – ḥ ञ - ña न - na श - śa
ई – ī क – ka ट – ṭa प - pa ष - ṣa
उ – u ख - kha ठ - ṭha फ - pha स - sa
ऊ - ū ग – ga ड - ḍa ब - ba ह - ha
ऋ – ṛ घ - gha ढ - ḍha भ - bha - kṣa
ए – e ङ - ṅa ण - ṇa म - ma - tra
ऐ – ai च - ca त – ta य - ya
ओ - o छ - cha थ - tha र - ra
LIST OF TABLES
Table No. List of Tables Page.No.
Table:2:A:1 Guṇa classification in Āyurveda 16
Table:2 A: 2 Additional Guṇas by A.S 16
Table: 2: B:1 Number of Śarīra Guṇas according to different texts 21-22
Table: 2: B:2 Variation in the pairs of Guṇas 23-24
Table: 3:1 Gurvādi Guṇas and their Mahābhautika Dominancy 43
Table: 3:2 Pañcamahābhūta and predominant Guṇas 44
Table: 3:3 Guṇas for assessing Prakṛti 46
Table: 3:4 Relation between Kapha and Vata Prakrti 47
Table: 3:5 Relation between Śleṣma and Pitta Prakṛti 47-48
Table: 3:6 Relation between Pitta and Vāta Prakṛti 48
Table: 3:7 Relation between Vāta Guṇa and Ākāsa and
Vāyavya Guṇas
54
Table: 3: 8 Relation between Pitta Guṇas and Agni Guṇas 55
Table: 3:9 Relation between Kapha Guṇas and Pṛthvi and Jala
Guṇas
55
Table: 3:10 Relation between Vāta Guṇas, Vāta vitiating Guṇas
and Cikitsa
56
Table: 3:11 Mātṛja Avayavas according to Caraka and Suśruta 61
Table: 3:12 Pitṛja Avayavas according to Caraka and Suśruta 61
Table: 3:13 Pañcamahābhūta and Guṇa relation in Dhātus 62
Table : 3:14 Śarīra Dhātus and Guṇa relationship 63
Table : 4:1 Relation of Madhura Rasas with Pañcamahābhūta
and Guṇas and its effect
72
Table: 4:2 Relation of Amla Rasas with Pañcamahābhūta and
Guṇas and its effect
73
Table: 4:3 Relation of Lavana Rasas with Pañcamahābhūta and
Guṇas and its effect
74
Table: 4:4 Relation of Katu Rasas with Pañcamahābhūta and
Guṇas and its effect
75
Table: 4:5 Relation of Tikta Rasas with Pañcamahābhūta and
Guṇas and its effect
76
Table: 4:6 Relation of Kasaya Rasas with Pañcamahābhūta and
Guṇas and its effect
77
Table: 4:7 Relation between Vīrya and Pañcamahābhūtas 79-80
Table: 4: 8 Vīrya and its action 80-81
Table: 5:1 Ṛtu and Guṇa relation and its effect on Doṣas 85
Table: 6:1 Guna of Dravya used in Sadvidhopakrama 90
Table: 6:2 Relation between Ṣadvidhopakramas and PMB 92
Table: 6:3 Guṇas of Bṛṃhaṇa and Lañghana Dravyas 93
Table: 7:1 Pañcamahābhūta, Guṇa and Rasa relation. 106
Table: 7:2 Upakrama and Pañcamahābhūta relation 111
ABSTRACT
Title: A Study on Śarīra Guṇas and its Application
Each and every Dravya present in this universe have some specific properties
by which their recognition by nomenclature and function with characteristics are
determined. The Guṇa is related with Dravya with Samavāya relationship, Guṇa exist
till the Dravya keeps its existence. Similarly Dravya is also related to Guṇa. As till
one Dravya have its own properties that can be used in required form. If the Dravya
has no such specific properties then it has no value. Hence Guṇas stand on priority.
To change the state of Dravya (substance), it is required to modify the property or
energy of that particular Dravya, which is called as Guṇa.
Among the fourty one Guṇas Śarīra Guṇas plays major role in the clinical
practice. Ācāryas has given direct references regarding the Śarīra Guṇas only in few
contexts and various other applications are scattered in the literatures. Here in this
study the objectives are to compile and analyze various scattered references regarding
the Śarīra Guṇas in various Āyurvedic literatures.
The study concludes that even though Ācāryas had given prime importance to
Dravya, the Dravya has got identity based only on the Guṇas. Among the 44 Guṇas
Śarīra Guṇa plays the major role, all the other fundamentals are explained on the basis
of these Śarīra Guṇas.
Key words: Guṇa, Śarīra Guṇa, Pañcamahābhūta, Doṣa, Dhātu, Dravya, Rasa, Vīrya,
Cikitsa etc.
Introduction
Dept. Of P G Studies in Āyurveda Siddhanta, AAMC Page 1
“द घ पीवरदोद डः क प ीवोऽ ण णः।
यामल त णः वी सौवाभरण भ षतः॥
पीतवासा महोर कः सम म णक डलः ।
ि न ध कि चत कशा तः सभग सह व मः ॥
अमता पण कलश व वलय भ षतः ।
सवौभगतः सा ात व णोरशाश स भवः ॥
ध व तर र त यात आयव दः ग यभाग ।“
( ीम भागवत ८/८/३२-३५)
yurveda is a sacred principle of rule or commandments
which guides us about all the aspects of life. It is not only
a system of treatment. Āyurveda includes the prevention and treatment of the disease.
Āyurveda is such a knowledge that indicates the appropriate and inappropriate, happy
or sorrowful conditions of living beings, what is auspicious or inauspicious for
longevity as well as good measures of life itself. It also refers a vision to understand
the secret and hidden physical and mental factors of the life. Living body is a
combination of conscious and unconscious matter. To understand living organisms,
study of both the factors is essential. All philosophical concepts useful to health and
disease, pain and pleasure have been described in Āyurvedic literatures.
A
Introduction
Dept. Of P G Studies in Āyurveda Siddhanta, AAMC Page 2
Ācārya Caraka describes six Kāraṇas in Ca S Sūtrasthāna first chapter, i.e.
Sāmānya, Viśeṣa, Guṇa, Dravya, Karma and Samavāya which is also described by
different Darśanas and they call these as the Padārthas i.e. Dravya, Guṇa, Karma,
Sāmānya, Viśeṣa and Samavāya. Guṇa is one by which any person accepts a drug or
any matter.
Each and every Dravya present in this universe have some specific properties
(Guṇa). The Dravyas are named and recognized by the Guṇa present in it. Ācārya
Nāgārjuna says that the Guṇa is more important than others due to the causes of
Rasānugraha, Rasābhibhava, Saṃkhya Bāhulya, Vipāka Kāranatwa, Proyogabāhulya,
Upadeśa, Apadeśa and Anumāna.
The Guṇa is related with Dravya through Samavāya Sambandha, Guṇa exist
till the Dravya keeps its existence. In the same way, Dravya is also related to Guṇa
because, till one Dravya has its own properties that can be used in required form. If
the Dravya has no such specific properties then it has no value or no identification.
Hence Guṇa stand on priority.
In Āyurvedic texts mainly two types of Guṇa are explained i.e. Saṃsiddhika
and Naimittika. Saṃsiddhika are those Guṇa which cannot be changed by any
physical, chemical or environmental conditions e.g. Naisargika Guṇa of
Pañcamahābhūtas like
• खर व चलो ण व भजला नल तजसाम ।
The Khara Guṇa of Pṛthvi, Drava Guṇa of Jala, Cala Guṇa of Vāyu, Uṣṇa
Guṇa of Agni are unchangeable. Naimittika Guṇa are those Guṇa which can
be changed as per need by either physical, Chemical or environmental
conditions
.
Introduction
Dept. Of P G Studies in Āyurveda Siddhanta, AAMC Page 3
• स कारो ह गना तरादानम यत ॥
E.g. Guru Guṇa of rice gets changed into Laghu Guṇa by Agni Saṃyoga.
• स व आ मा शर र च यमतत द डवत ।
लोकः त त सयोगात त सव त तम ॥ (च.स 1/46)
The unique contribution of Āyurveda to the living being in general and human
being in particular is its ultimate understanding of the living being (Puruṣa) in its
entirety as conglomeration of the Satva, Ātma and Pañcamahābhūtatmaka Śarīra.
Āyurveda considers Āyu as Nityaga, which indicates that continuous changes
are taking place in both Śarīra (Doṣa, Dhātu, Mala) and Manas (Satva, Raja, Tama).
These changes may be either normal or abnormal. These are the resultant of changes
or vitiation i.e. either increase or decrease of Guṇas. The Ātmarūpas of the Doṣas,
which are responsible for both the physiological and pathological changes, these are
explained in terms of Guṇas only, such as –
• रौ य श य लाघव वस व तरमत वम ।
अनवि थत व च इ त वायोरा म पा ण ॥ (च.स 20/12)
In case of Cikitsa, Carakācārya advised to use the drugs having opposite
Guṇas for the treatment of curable diseases.
• वपर तगणः दशमा ाकालोपपा दताः ।
भषजः व नवत त वकाराः स यस ताः ॥ (च.स 1/62)
Ācāraya Suśruta mentioned that the Guṇas present in the drugs and the body is
one and the same, hence the drugs having these Guṇas are responsible for the
normalcy and Abnormalcy of the body constituents. i.e.
Introduction
Dept. Of P G Studies in Āyurveda Siddhanta, AAMC Page 4
• गणाः य उ ा यष शर रष अ प त तथा ।
थानव यः त मात द हना यहतकाः ॥ (स.स 41/12)
From the above description it is evident that Guṇa is having the central role in
understanding the physiology, pathology and the therapeutic applications of the drugs.
Describing the Dravya it has been said that the action (karma) and the attribute
(Guṇa) are available in it and it is a combinative cause (Samavāyī Kārana). Dravya is
receptacle for Guṇa and Guṇa is supported by Dravya. Dravya is asylum for Guṇa.
Guṇa is depended upon Dravya. Hence Dravya and Guṇa are called as Ādhāra,
Ādheya, and Āśraya, Āśrayī respectively. Guṇa reveals the value of the Dravya.
All the Dravyas in the universe are having Guṇa. Hence the knowledge of
Guṇa is a must. In Āyurveda, the knowledge of Guṇa is useful for the protection of
health, as well as treatment of the diseases.
Basing on the attributes of Doṣa, Dhātu and mala only the disease and healthy
state is examined. By inducing the Dravyas having similar qualities aggravation of
Dhātus takes place, where Dhātu Sāmyata occurs by the consumption of Dravyas with
dissimilar qualities.
To attain the normalcy of health, one should use the Āhāra Dravyas and Ouṣadha
Dravyas accordingly.
Hence the knowledge of the Guṇa and karma of various Dravyas is most essential.
In Āyurveda, the Guṇas are described keeping in view of their efficiency or
influence on the body. Modern scientists or materialists comprehended only the
Bhautika Guṇas as Guṇas. Nyāya and Vaiśeṣika Darśanas describe Guṇa keeping in
Introduction
Dept. Of P G Studies in Āyurveda Siddhanta, AAMC Page 5
view of the characteristic features of Guṇa of outside the body only. The Guṇa is
apprehended both in Darśanas and Āyurveda in a distinct way.
Knowledge of any subject starts from philosophy, but then travels through
science and ends into philosophy again. Science is nothing but the practical approach
to philosophy. However, practical utility of Āyurvedic principles can be explained on
the basis of Pañcamahābhūtas only as “Kāraṇānurūpam Kāryam Utpadhyate.” All that
is in the effect will be present in the cause, and vice versa, that which is not present in
the cause will not come in the effect. The concept of Guṇa is one of the most
important subjects of Āyurveda. Guṇa is the potential energy of Dravya executed in
the form of Karma and hence it is of utmost importance in Cikitsa too.
Objectives
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 6
OBJECTIVES
v Compiling the informations regarding Guṇa from various Āyurvedic
literatures and Darśanas.
v Understanding the relevance of the application Śarīra Guṇas with respect to
fundamentals of Āyurveda including Dravyaguṇa Vijñāna.
v Understanding the relevance of the application of Śarīra Guṇas in Roga with
regards to Nidāna Pañcaka
v Understanding the relevance of the application of Śarīra Guṇas in Cikitsa with
regards to Upakramas.
Concept of Guna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 7
araka Saṃhita explains Guṇa as one among the Kāraṇas of Āyurveda.
• सामा य च वशष च गणान या ण कम च ।
समवाय च तत ञा वा त ो व धमाि थता: ॥ (Ca. Sū. 1/28)
Āyurveda as well as Philosophers accepted this as the basic unit of the Śrṣṭi.
Description of object or substance requires some particular characters, some idea,
some individuality etc., without which the Dravya has no survival, which is termed as
Guṇa. So Guṇa differentiate the characteristics of any substance and gives the
existence also. The Mahā Guṇa i.e Satva, Raja and Tama are the prime force, from
where the universe evolves, further human beings are also evolved from the same.
Dravya and Guṇa both have a Samavāyī relationship in which Guṇa reside in Dravya
and have secondary place to it. Guṇa are devoid of karma and are non inheriting
causes for the Kārya of Dravya.
To change the Dravya to a highly potent state the Guṇa in it has to be potentiated.
C
Concept of Guna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 8
• यपोषण त गणपोषणन ल यत, गणपोषण यपोषणम तरा कत मश य वात ॥
(Ca. Ci. 15/14 Ck.)
Dravya and Guṇa nourish similar Dravya and Guṇa, According to the
Sāmānya Viśeṣa Siddhānta. The Pārthivādi Dravyas nourish Dhātu, Doṣa and Mala,
while Guṇa such as Gandha (smell), Rūkṣa, Uṣṇa, guru etc. nourish similar Guṇa in
the body. By nourishment of Guṇa that of Dravya is also get nourished. It is to be
understood as without nourishing Guṇa it is not possible to nourish Dravya.
Some sort of energy is required to alter one Guṇa to another. In body this force
is called as Agni. As when heat is given to water it becomes hot water, more increase
of heat converts into Gas. Reduction of heat energy converts the water into Ice. The
same phenomenon pertains in the body. So it is described as
• अनन गणजननमवाि ननो यत, न यजननम ॥
(Ca. Chi. 15/13 Ck.)
Dravyas are digested by Bhūtāgnis, the manifest result is that they acquire the
specific properties and that is why it is said that properties rather than substance are
produced. So the properties are developed by Agni not by substance. The applied
aspects show the Guṇa has some independent existence with its Dravya. A detail
study on Guṇa is required to establish the aspect.
Etymology:
The word Guṇa is derived from the root Gun+ Ac Pratyaya which means to invite.
• ग यतऽ धानथनाम यतऽप त धानन त गणा: ॥ (श.क. )
It means the feature of Dravya by which one gets attracted or invited towards it. This
is the etymology of word Guṇa.
गण – आम ण
Concept of Guna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 9
Vācaspatyam describes, the Guṇa is used in the meaning of invitation. In other
words the Dravya is attracting to others for its property.
According to Amarakośa,
Guṇa is being devoid of properties and action that which identifies itself with
Dravyas. That which is not the product of synthesis (Saṃyoga – Janya) and that
which is instrumental (Asamavāyī) is of different class is Guṇa.
From these descriptions it can be concluded that the term Guṇa used in
different contexts according to the references of the particular treatise. The number
also varies according to the use like three, six, fourteen etc. So the meaning can be
summarized as follows:
1. A property (good or bad)
2. Merit, virtue, excellence, eminence
3. A single thread or string, thread, string, rope, cord.
4. The bow string
5. The string of a musical instrument
6. A sinew
7. A property, characteristic or property of all substances one of the seven categories
of Padārthas of the Vaiśeṣika (The number of these properties is 24).
8. An ingredient or constituent of nature, any one of the three properties belonging to
all created things;
9. The number ‘three’ derived from the three properties.
10. The chord of an arch (in geom.).
11. An organ of sense
12. Leaving, abandonment.
13. A multiplies co-efficient (in maths)
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Guṇa in Darśanas
When we see the world around us, we find that the cause is always subtler
than the effect. For e.g. Seeds are finer than the tree. Therefore according to Sāṃkhya
system of philosophy Prakṛti is the first and the ultimate cause for all gross and subtle
objects. Prakṛti is both, the material and the efficient cause of the physical world.
Being the ultimate cause, Prakṛti itself is uncaused, eternal and all pervading and
being the subtle and finest. Prakṛti is the non self and is devoid of consciousness and
hence can only manifest itself as the various objects of experience of the Puruṣa, the
self Prakṛti is constituted of three Guṇas, namely Satva, Rajas and Tamas. Prakṛti is
an organic unity in which the three Guṇas are in a dynamic equilibrium.
• स वरज तमसा सा याव था क तः ॥ (सा.का १५)
On account of homogenous, non mechanical organic unity of Prakṛti, the
Guṇas cannot be separated and the Prakṛti cannot be decomposed into the individual
Guṇas. The evolution of Prakṛti results in twenty three different kinds of objects. The
first among these are Mahat or Buddhi, which is the base of all our intellectual modes.
From Mahat the Ahaṃkara arises. From Ahaṃkara two sets of objects are produced.
The first consists of the five sense organs, five motor organs and mind and the second
is comprised of five subtle elements (Pañca Tanmātra) and five gross elements (Pañca
Mahābhūta). Thus forms the Dravyas and these Dravyas give Āśraya to various
Guṇas. Here we can say that the Sarva Sṛṣtis are formed out of the Satva, Raja and
Tamo Guṇayukta Prakṛti.
Vaiśeṣika philosophy also accepts a similar type of view. Even these
Darśanakāras accepts Dravya gives Āśraya to the Guṇas. They say Dravyas are of two
types Kārya- Dravyas and Kārana Dravyas. Here Kārya Dravyas are Nitya and
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Kārana Dravyas are Anitya, as the Kārya Dravyas are Nitya the Guṇas of such
Dravyas are also Nitya and Kārana Dravya Guṇas are Anitya. Similar explanations
are given in Caraka Saṃhita also
• समवयोऽपथ भावो भ याद ना गणम तः ।
स न यो य ह य न त ा नयतो गणाः || (च.स.१/५०)
Āyurveda accepts generally the Sāṃkhya view of evolution with minute changes.
Suśruta describes the root cause of universe as Avyakta. In Caraka Saṃhita also the
Avyakta is mentioned as combination of Prakṛti and Puruṣa. We can say that the Guṇa
is also originated from the Mūla Prakṛti.
Everyone has got a sense of curiosity about the aim of the life. The idea of
overcoming from worldly miseries has kept engaged the philosophers, scientists and
scholars in all ages. They have searched and presented the paths to overcome the
miseries and pain. For permanent and sure relief from the miseries, the real
knowledge of the world is the only way. The sciences as well as art where all the
matters related to the life are explained and discussed in the philosophies.
Philosophies present the fundamentals, where the science and technology presents the
applied aspects of these fundamental principles. Āyurveda being the practical and
applied science is fully based on the philosophical concepts. The concept of Guṇa is
also one among the fundamental principles.
Guṇa in Sāṃkhya Darśana
The Sāṃkhya school of thought does not regard the Guṇa as abstract
properties. Guṇas are considered as real entities or ultimate and irreducible subtle
substance, although they do not have their own independent existence. Thus Guṇas -
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are manners or modes in which substance exist, act or react. In this sense, Guṇas are
secondary i. e Apradhāna.
All things in the world (Mental processes as well as material things) are
manifestations of Guṇas but the Guṇas themselves are not available for secondary
apprehension. Only Prajña reveals the real nature of Guṇas. These Guṇas are grouped
into three categories according to major manifestation of the substances, ie Satva,
Rajas and Tamas.
These Guṇas combine in varying properties due to which variety in things and
their modes of manifestations occur. Prakṛti is a perfect balance of these Guṇas but
when they go away from equilibrium they begin grouping themselves in accordance
with the modes of manifestations in varying proportions. This is described by
Sāṃkhya as the evolution. The Guṇas function like strands of rope. They are
responsible for the intricate web of existence of life; they project themselves and bind
the Puruṣa. They are also capable of withdrawing and thus liberating the Puruṣa.
Guṇa in Vaiśeṣika Darśana
First and foremost definition for Guṇa is explained by the Vaiśeṣikakārās.
• या यी चागणवान इ यत नल णम ॥ ( व.द.भ मक )
• या ययगणवान सयोग वभाग वनप : कारण गणः ॥ (व.द.अ.१/२६)
Vaiśeṣika considers the Guṇa as a category of Padārtha but is different from
Dravya. The definition of Guṇa according to Vaiśeṣika is as follows. Guṇas resides in
Dravya and have secondary place to it. They are themselves devoid of action and are
non-inheriting causes for the Kāryas of Dravya.
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Guṇa in other Darśanas
In Nyāya Darśana similar explanations as Vaiśeṣika are seen in the context of
Guṇa. Jaina Darśana explains Guṇas as Paryāya of Dravya, which means Guṇa is
residing in Dravya. Bauddha Darśana explains Guṇa as ल ण समह. Even in modern
philosophies similar explanations are seen about the Guṇas like, while substance is
capable of existing independently by itself, quality or Guṇa cannot exist. It abides in
substance and has itself no qualities.
In Āyurveda Padārtha Vijñāna, the philosophical aspects of the Guṇa are
acceptable. While differentiating from other substances as it is Manas, it is atman, it is
Vāyu and it is Jala etc., are recognized only on the ground of qualities. Though the
philosophical concepts of Āyurveda is generally based on Vaiśeṣika, Sāṃkhya and
Nyāya systems, but in various references Āyurvedic scholars have over ruled the
concepts of these systems.
The Darśanas Śāstras had referred the term Guṇa to explain certain
philosophical concepts. Āyurveda maintains a similarity of views with Sāṃkhya and
Vaiśeṣika Darśanas in the context of its philosophical position, keeping the principle
of the concept of Guṇa constant. Āyurveda has described it using new connotation so
that it becomes useful for the fulfillment of its clinical practice. It is also to be noted
here that the description of Guṇas by Darśanas are given in the philosophical point of
view with the ultimate aim of Mokṣa. But Āyurveda has described this concept to
fulfill its own aim in the context of Āyu & Health, ie. Dhātu Sāmya Darśana Śāstras
give prime importance to the Triguṇas, which is the Mūla for Sarva Sṛṣṭi, the other
Gunas supports the Sṛṣṭi and to attain Mokṣa.
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Āyurvedic Concept of Guṇa
Āyurveda is an ancient science and it accepts the views of contemporary
sciences. Āyurveda is also considered as a Darśana as the ultimate aim of Āyurveda
too is to attain Mokṣa. Here the concepts of Guṇa also have been accepted from
various Darśanas with some changes for the explanation of treatment aspects. Ācārya
Caraka in Sūtrasthāna first chapter itself the definition for Guṇa has been given, and
he considers Guṇa as a Karana, while the Dārśanikas included Guṇa among the
Padārthas.
• समवायी त न ः कारण गणः (च.स.१/५१)
It means, Guṇa possesses inseparable relationship and it is devoid of action.
In Vaiśeṣika Darśana the Guṇa has been defined as that is dependent on Dravya it is
Nirguṇa irrespective of Saṃyoga and Vibhāga. Ācārya Caraka is the only person who
said Guṇa as Kārana. Gangādhara also explained Guṇa as Samavāyi Kāraṇa, but there
are explanations available Guṇa as Asamavāyi Kāraṇa from Kaṇāda.
Carakācārya has not included Satva, Rajas and Tamas as Guṇas. Ācārya
Vāgbhaṭa included these three Guṇas under the name Mahāguṇas.
• स व रज तम त यो ो ा महागणाः ॥ (अ.स.स१/३९)
Caraka mentioned only 41 Guṇas and Ācārya Vāgbhaṭa added 3 more and thus total
no of Guṇas are 44 in number. Out of the 44 Guṇas Śarīra Guṇas plays the major role
in clinical aspects. To attain the Dhātu Sāmya the opposite Guṇas to that of the
causative factors are given. In Caraka Śārirasthāna the Dhātu relation with the Āhāra-
rasas are mentioned, that is the Dhātus inside the body are increased by the habitual
intake of Āhāra with similar attributes.
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• धातवः पनः शार रा: समानगणः समानगणभ य वा अ याहार वकारर य यमानः
व ा नवि त, ास त वपर तगणः वपर तगणभ य वा अ याहारर य यमान: ॥
(च.शा.६/९)
Ācārya Suśruta had given importance to the practical utility and gave
explanations in terms of their Karma.
• कम भ वन मयत नाना या यगणाः ॥ (स.स ४६/५१३)
Hemādri commenting on A.H. Sūtrasthāna explained all the Guṇas with
precised and more appropriate terms.
Dravya is giving Āśraya to Guṇa and Karma and Dravya is given prime
importance in all the references, but the identity of the Dravya is its Guṇa. The drug
may exist in different forms; the Guṇa determines or name the drug in different
stages. These all explanations reveal the importance of Guṇa and which can be
considered as the prime among the Dravya and Guṇa.
Guna Saṃkhya
There are differences of opinion in "Guṇa Sāṃkhya”. The numbers of Guṇas
are grouped in different ways in every Saṃhitas and Darsanakāras according to their
utility. Nāgārjuna is the authority who believes that Guṇas are infinite in numbers.
(Viśvalakṣan a Guṇa- Ras.Vai.1/168). Cakrapāni though the follower of the same
concept (Asaṇkheyatva Guṇānām: Ca. Chi. 24 Chakra.) classified 41 Guṇa described
by Caraka for the better understanding as –
• साथा गवा दयो ब ः य ा ता परादयः । गणाः ो ाः ॥ (च.स १)
Apart from this Ācārya Vāgbhaṭa mentioned Satva - Raja – Tama as
Mahāguṇas.
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स व रजः तमः च इ त य: ो ाः महगणाः ॥ (अ.स.स १)
The 41 Gunas mentioned by Acarya Caraka are given in the Chart below
Vaiseṣika Sāmānya Ātma Parādi
Sabda Guru – Laghu Buddhi Para
Sparsa Manda – Tīkṣṇa Such Apart
Rūpa Sīta- Uṣṇa Duḥkha Yukti
Rasa Snigdha – Rūkṣa Iccha Sāñkhya
Gandha Slakṣṇa - Khara Dvēṣa Samyoga
Sāndra – Drava Prayatna Vibhāga
Mrudu – Katina Pṛthaktva
Sthira – Sara Parināma
Sukṣma – Sthūla Samskāra
Visada - Pichila Abhyāsa
Table 2:A:1 Guṇa classification in Āyurveda
Aṣtānga Sangrahakāra has added five more Guṇas to the above list. Those are
included in two headings that is Mahāguṇas and Nimitta Guṇas.
Mahāguṇas Nimitta Guṇa
Satva Dharma
Rajas Adharma
Tamas
Table1:2 A: 2 Additional Guṇas by A.S
Here Rajas and Tamas are considered as Mano Doṣas.
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Sāmānya Guṇas
These are otherwise known as Karmaṇya Sāmānya Guṇas. Gangādhara the
commentator of Carka Samhita mentioned that as Śarīra Guṇas.
After using the drugs in the body all the minute actions of that drug are based
on the guans only. Hence these are called Karmaṇya Sāmānya Guṇas. Generally as
they are available in the Pṛthvi and other Bhūtas, they are called Sāmānya Guṇas or
general qualities. As they are useful significantly to the body these are called Śarīrika
Guṇas.
These are 20 in number;
In rasa Vaiśeṣika sutra, Bhadanta Nāgārjuna has mentioned only 10 Karmaṇya
Sāmānya Guṇas. Those are Śīta, Uṣṇa, Snigdha, Rūkṣa, Viśada, Picchila, Mṛdu,
Tīkṣṇa, Guru and Laghu.
All the Sāmānya Guṇas are useful in the treatment as well as for protection of
health. All the Dravyas possess any of the 20 guans. Basing on the Guṇas only the
Dravyas perform their activities in the body.
Guru Laghu etc guans are naturally available in the Dravya. The Guruta of
Māṣa and Laghutva of Mudga are natural. Hence they are called ass Prakṛti Guṇas.
The natural Guṇas in some Dravyās changed due to Pāka or Saṃskāra.
Because of Saṃskāra also the new attributes in the Dravya will be produced. For eg.
When Guru Guṇa Yukta rice is fried it turns to Laghu Guṇa Yukta Lāja, and
depending on the Guṇa the naming are also changed after the Saṃskāra.
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Vaiśeṣika Guṇas
• महाभता न खवायरि नरापः त तथा
द पश च प च रसॊ ग ध त णाः ॥ (च शा)
• अथा दादयऒ ञया गॊचरा वषया गणा॥ (च शा ५) • प चि याथा ः द पश प रस ग धाः ॥ (च स ७)
The specific attributes of panchamahabhutas viz. Śabda, Sparśa, Rūpa, Rasa and
Gandha are considered as Vaiseṣika guans or Viśeṣa guans. Each Jñānendriya
perceives the knowledge of the specific Guṇas of each Mahābhūta which is
predominant in it. Because of the predominance of Ākaṣa Bhūta Srotrendriya gets the
knowledge of Śabda only which is the attribute of Akāśa. Similar with the other
Jñānedriya also. In this way the specific Indriya perceives the knowledge of the
attribute of specific Mahabhūta. Hence these attributes are also called Artha, Jñeya,
Viṣaya, Gocara etc.
Ātma Guṇas
• इ छा षः सख दःखम य तना ध तः ।
ब धः म तरहकारॊ: ल गा न परमा मन: ।\ ( च शा१/८२)
As per the statement of Cakrapāṇi,
• आ मन अ धक य इ त अ या मनः ।
The attributes related to Ātma or soul is called Ādhyātmika Guṇas or Ātma
Guṇas.The attribute Buddhi, Sukha, Duḥkha, Iccha, Dveṣa and Prayatna present in
Ātma are called as Ātma guans. Though the attributes i.e. Smruti, Chetana, Druti, and
Ahaṃkāra are also of the attribute of the soul, they are included in budhi, because
they are various stages of Buddhi.
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Parādi Guṇas
• परापर व य स या सयॊग ऎव च।
वभाग पथ व च प रमाणमथा प च॥
स कारॊऽ यास इ य त गणा ञ या: परादयः।
स यपायाि क साया ल ण तात च मह ॥ (च स २६/२९-३०) These attributes are also called general qualities. But these are entirely
different from Karmaṇya Samānya Guṇas. They are Para, Apart etc.
Without proper and complete knowledge of the above attributes a Vaidya
cannot give proper treatment.
Guṇa mentioned in Darśanas
The number of Guṇas enumerated by Nyāya and Vaiśeṣika schools has
described twenty four Guṇas. They are,
• परसग ध पश स याप रमाणपथ वसयोग वभाग पर वापर व ग व व व
नह श दब सखद:ख छा ष य धमा धम स कारा त व श तगणा:॥ (व.द.)
Rūpa, Rasa, Gandha, Sparśa, Saṃkhyā, Parimāṇa, Pṛthaktva, Saṃyoga,
Vibhāga, Paratva, Aparatva, Buddhi, Sukha, Duḥkha, Icchā, Dveṣa, Prayatna.
Praśastāpāda, a commentator of Vaiśeṣika Sūtra, had added 7 more Guṇas, to make
the total of Guṇas to make the total of 24. Guṇatva, Dravatva, Sneha, Saṃskāra,
Dharma, Adharma, Śabda. The number of Guṇas differs from one philosophy to
another. Āyurveda has described on the basis of treatment and Nyāya- Vaiśeṣika is
having a purely philosophical view.
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rugs and dietetic substances are used to eradicate the diseases
from the body and Manas and to keep them fit. These can be
used internally and externally. These drugs possess attributes.
Twenty attributes are distinguished for their special medicinal utility by Āyurvedic
scholars. Guru attributes stands first in this list so they are recognized as Guru + Ādi
(etc) Gurvādi. They are described in pairs, for example, Guru and Laghu, Śīta and
Uṣṇa, so are recognized as Dvandva Guṇas. They are generally available in five
elements so they are called Sāmānya attributes, contrary to five special attributes of
Mahabhūtas, viz – Śabda, Sparśa, Rūpa, Rasa and Gandha. Due to their special action
in the treatment, Bhadanta Nāgārjuna has called these attributes as Karmanya Guṇas
and Kaviraj Gañgādhara has called these as Śarīra Guṇas.
Though the philosophical concepts accepted in Āyurveda represents the
Vaiśeṣika and Sāṃkhya systems, but when and where it was essential, Āyurvedic
scholars over ruled it in reference with its utility. Generally speaking the physical
qualities, as they are experienced by the sense organs are recognized as qualities or
D
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attributes. For example stone gold etc substances are heave and cotton, wood etc are
items should be taken as Laghu one. But in Āyurveda meaning of these qualities are
to be understood as the result of the drug etc. used and its effect on the body. For
example Mudga are claimed as Laghu as they are digested easily and create e sense of
lightness in the body while Māsha are recognized as guru due to delayed digestion
and feeling of heaviness in the body. This division of attributes is very useful in the
medicinal point of view.
Gurvādi Guṇas are mainly 20 in number and are otherwise known as Śarīra
Guṇas. These 20 are arranged in 10 pairs. Each pair consists of two Guṇas which have
opposite qualities to each other. E.g. Guru - Laghu; Śīta – Uṣṇa etc.
Bhadanta Nāgārjuna quoted that there are 10 potential Guṇas (Viśiṣta
Sāmarthya Saṃpanna Guṇas) out of these tem Guṇas, again Viśada and Picchila are
left out to denote Aṣtavidha Vīryas.
On review of literatures we come across a common view between Caraka,
Vṛdha Vāgbhata and Laghu Vāgbhata. But Suśruta and Bhāvamiśra have expressed
some different view. Suśruta divided 20 qualities into two categories. The first group
consists of potential Guṇas of Bhadanta Nāgārjuna and the second group consists of
remaining 10 Guṇas.
No Caraka Suśruta A.
Saṇgraha
A. Hṛdaya Rasa
Vaiśeṣika
Bhāvamiśra
1. Guru Guru Guru Guru Guru Guru
2. Laghu Laghu Laghu Laghu Laghu Laghu
3. Śīta Śīta Śīta Śīta Śīta Śīta
4. Uṣṇa Uṣṇa Uṣṇa Uṣṇa Uṣṇa Uṣṇa
5. Snigdha Snigdha Snigdha Snigdha Snigdha Snigdha
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6. Rūkṣa Rūkṣa Rūkṣa Rūkṣa Rūkṣa Rūkṣa
7. Manda Manda Manda Manda Manda
8. Tīkṣna Tīkṣna Tīkṣna Tīkṣna Tīkṣna Tīkṣna
9. Picchila Picchila Picchila Picchila Picchila Picchila
10. Viśada Viśada Viśada Viśada Viśada Viśada
11. Sthūla Sthūla Sthūla Sthūla Sthūla
12. Sukṣma Sukṣma Sukṣma Sukṣma Sukṣma
13. Mṛdu Mṛdu Mṛdu Mṛdu Mṛdu Mṛdu
14. Katina Katina Katina
15. Slakṣna Slakṣna Slakṣna Slakṣna Slakṣna
16. Khara Karkaśa Khara Khara Karkaśa
17. Sthira Sthira Sthira Sthira
18. Sara Sara Sara Sara Sara
19. Sāndra Sāndra Sāndra Sāndra Śuṣka
20. Drava Drava Drava Drava Drava
21. Sugandha
22. Durgandha
Table 2: B: 1-Number of Śarīra Guṇas according to different texts
Another important feature of Suśrutas view is that certain properties
mentioned in the earlier texts are replaced with new properties. They are:
Drava – Sandra
Slakṣna – Khara
Sugandha – Durgandha
Sara – Manda
Āśukāri – Sukṣma
Apart from these, Mṛdu and Tīkṣṇa are mentioned in place of Manda – Tīkṣna.
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A. Manda Guṇa is expressed in terms of penetrating power by Caraka while
Suśruta describes it in terms of velocity. Similarly, Mṛdu Guṇa is related to
consistency of Dravya according to Caraka but Suśruta describes it in terms of
penetrating power.
B. Ācāraya Caraka considers opponent of Sara as Sthira (i.e. static / having
zero velocity). But Suśruta considers Manda (having low velocity) opposite to Sara.
C. In case of the opponents of Ślakṣṇa i.e. Khara by Caraka and Karkaśa by
Suśruta. Ācharyas differ in naming concept, but the basic idea behind it remains the
same. At the same time, it should be noted that Ācāraya Suśruta has used the word
Khara in the description of Rūkṣa Guṇa.
D. Sugandha and Durgandha these two Guṇas from Suśrutas list are concerned
with personal interests / tests. They may also be considered either under Sārtha Guṇas
as Gandha or under the Adhyātma Guṇas as Buddhi or Sukha-Dukha.
E. In Suśrutas list Sukṣma is solitary Guṇa and Sthūla is considered as feature
of Sāndra, while Caraka has considered these two in paired manner.
Sl. No Caraka Suśruta Vāgbhata
1. Guru- Laghu Guru - Laghu Guru – Laghu
2. Śīta – Uṣṇa Śīta – Uṣṇa Śīta – Uṣṇa
3. Snigdha – Rūkṣa Snigdha – Rūkṣa Snigdha – Rūkṣa
4. Sthira – Sara Mṛdu – Tīkṣna Manda – Tīkṣna
5. Mṛdu – Katina Manda- Sara Sthira – Cala
6. Viśada – Picchila Sugandha – Durgandha Mṛdu – Katina
7. Slakṣna- Khara Viśada- Picchila Viśada – Picchila
8. Sthūla – Sukṣma Slakṣna – Karkaśa Slakṣna – Khara
9. Sandra – Drava Sthūla – Sukṣma Sthūla – Sukṣma
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10. Manda – Tīkṣna Sandra – Drava Sandra – Drava.
11. *Vyavāyi, Vikāsi &
Āśukāri
Table: 2: B: 2-Variation in the pairs of Guṇas
One more thing to be noticed here is the Guṇas, where the difference of
opinion stands between Ācārayas are more concerned with physical properties.
Ācāraya Suśruta has divided the list of twenty Guṇas in two parts. At the end of first
part (after the explanation of ten Guṇas) – he says the ten Guṇas are described with
their Karmas and now remaining ten Guṇas will be described. Here he has not used
the word ‘with Karmas’ from the above discussion it is observed that controversy lies
with these Guṇas only. Hence it can be said that difference of opinion is more about
the Guṇas, which indicate physical properties.
The next thing to be noted is that Ācāraya Suśrutas list of Guṇas shows more
than twenty Guṇas. He has described four solitary, unpaired Guṇas namely Vyavāyi,
Vikāsi, Āśukāri and Sukṣma. All these four Guṇas are catabolic in nature and related
with the Gati, after description of these four Guṇas Suśruta again quotes the number
of Guṇas to be twenty.
Aṣṭāñga Saṇgrahakāra considers Vyavāyi and Vikāsi as types of Sara and
Tīkṣṇa Guṇas respectively. Many commentators have tried to cope up with the idea
regarding number of Guṇas to be as twenty.
Caraka - Ca. Ci. (24 / 36)
Dal. Su. Su. 46 / 514, 524
Haranchandra 46 / 514, 524
Hemadri A. H. Su. 1/8
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The explanation can be suggested as follows – Suśruta has used the Pratyaya
(Suffixes) ‘Vat’ and ‘Yatha’ in the description of Slakṣna and Karkaśa respectively by
means of which Slakṣna can be included in Picchila, similarly Karkaśa can be
considered in Viśada. Lastly, it should be kept in mind that it is not a rule that
numbers of Guṇas are twenty. Though the Ācāraya have summed up the number of
Guṇas to be twenty, many other Guṇas are found scattered throughout the Saṃhita.
While describing the concept of Doṣa, Ācāraya have described different Guṇas at
various places within the Saṃhita (e.g. the Guṇas of Vāta described in Ca. Su. 1/59,
Ca. Vi. 8/98). Here some scholars opine that actually these excess Guṇas are not new,
the Guṇas from the original twenty units in various proportions and combinations.
Thus the original twenty only give different manifestations. These manifestations are
termed as new Guṇas.
The term Guṇa always denotes a specific potential of the Dravya and because
of this specific potentiality the Dravya becomes capable of performing a biological
event.
Relation between Paired Guṇas
Though there is a lot of difference in number and naming of Guṇas among
Ācāraya the paired pattern of description is almost the same. Ācāraya have used the
words Viparīta, Viparyaya etc. in case of these paired Gurvādi Guṇas. As such the
relation between them is vivid and no chance remains for dilemma of any benefit of
doubt? Hence one may not understand the purpose of raising any questions about it.
But there are few references whose underlying meaning can create confusion in this
regard.
Ācāraya Chakrapāṇi while commenting on Ca. Su. 14 / 20-24 says – the word
Arūkṣa does not indicate Snigdhata. It shows absence of Rūkṣata only. In other words
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the things, which are not Rūkṣa, do not mean Snigdhata necessarily. This shows that
the two Guṇas exist separately and are not related to each other. But in Ca. Su. 5/5 he
makes totally opposite statement, says the word Aguru means Laghuta only. So the
problem becomes complicated.
Detail explanations for each and every Guṇas are very much essential in this
context. For better understanding the paired Guṇas can be explained together. Suśruta,
Bhāvamiśra, and Vāgbhaṭa had explained the Guṇas one as the opposite to the other.
• ग म द हमि न ध ण सा मदि थराः।
गणाः सस मा वशदः वश त सा वपय यः ॥ (अ.स.स १)
Guru and Laghu
Both of these attributes are contrary and relative to each other. One substance
may be heavier than other and the same may be lighter to the second one. The light
food articles as well as drugs are predominant in the qualities of air and fire elements
and heavy one in earth and water elements. Therefore according to their qualities, the
light articles of food, being stimulant of appetite and by nature are considered to be
less harmful even if taken in excess of the prescribed quantity. So they are thought to
be conductive to good health.
On the other hand, heavy articles of food, being by nature, suppressors of
appetite, are exceedingly harmful if taken in excess unless there is a strong power of
digestion and metabolism achieved by physical exercise.
According to modern dietetics, the pulses of Mudga and Māṣa are equally rich
in protein and generally there is no considerable difference is noted. But practically
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differences in the digestion between these two pulses are seen as Mudga bears Laghu
Guṇa while Māṣa bears Guru Guṇa.
According to Bhāvamiśra, the substance bearing the attribute of heaviness
decreases Vāta Doṣa and increases Kapha Doṣa, nourishes tissues and are delayed
digested. On the other hand lightness decreases Kapha Doṣa, nourishes tissues and is
easily digested and are thought to be highly regimen diets.
According to Suśruta the Guru Guṇa provides lassitude or depression of mind,
increases tissues excreta and provides nourishment and strength. While lightness
scrape the tissues and provokes wound healing.
• सादोपलप बलकत तप ण ब हणः ॥ स स ४६
• लघ त वपर तः यात लखनॊ रॊपण तथा ॥ स स ४६
Hemādri commenting on A.H Sūtrasthāna explains these Guṇas in the similar way,
• य य ब हण कम ण श : ग : ॥ (Hemādri A.H.Su)
• लघन लघः॥ (Hemādri.A.H Su)
Bhāvaprakāśa also gives similar explanation on the context of Śarīra Guṇa,
• ग : वातहर प मकत चरपा क च॥
• लघ प य पर ॊ कफ न शी पा क च॥ (B.P)
The quantity of food to be taken by an individual depends upon the power of
digestion and metabolism. The heavy and light nature of food articles must be taken
in consideration. After having taken food one should never take such heavy food
articles like pastries etc. the regular use of heavy food articles have be contraindicated
by Caraka.
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Heaviness of food articles can be converted into lightness and vice versa is the
process of preparation. For example the Vrīhi type of corn and Saktu are heavy and
light respectively in their natural state. But when fried, Vrīhi becomes light. Similarly
Saktu becomes heavy when boiled on fire so as to form a cake of bolus form.
Heaviness and lightness of food articles is to be considered mostly for weak, indolent,
unhealthy and tender individuals. For those who have strong power of digestion, who
are pot- bellied and accustomed to hard labor, heaviness and lightness of food articles
does not matter much. Thus guru and Laghu attribute have their significant value in
Āyurvedic medicine.
Śīta and Uṣṇa Guṇa
These are the attributes experienced by touching sensation and are contrary to
each another. The articles which reduce the body temperature are called Śīta. The
articles having quality of coldness produce delightness and constipation or obstruction
and reduce faintness, burning sensation, sweating and thirst are of cold.
• ादनः त भन: शीतॊ म छा त वद दाह िजत । (स स)
• शीत त ादनः त भी म छा त वद दाहनत ॥ (भा )
• त भन हमः॥ (हमा )
Sandal wood is the example which having cold attributes. The actions of
hotness are against cold as it increases, faintness burning sensation and thirst and
helps in proper digestion. Citraka can be taken as the example.
• उ ण त वपर त: यात पाचन || (स स)
• वदन उ णः॥ (हमा )
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• उ णॊ भव त शीत य वपर त पाचनः॥ (भा )
Cold attribute is inhibited in air and water elements and sweet, bitter and
astringent tastes. Hot attribute is available in Agni Mahābhūta and sour salt and
pungent tastes. The cold articles with their constipating activity check vomiting,
diarrhea and bleeding and obstruct the speed of circulating liquids in the body. Due to
these qualities and actions, persons get good health and strength in cold seasons and
places.
Contrary to these actions, Uṣṇatva increases sedation, vomiting, diarrhoea and
bleeding speed and helps in digestion and metabolism of the diet and tissues and
suppuration process of ulcers and distress the individuals. Uṣṇatva increases Pitta
Doṣa and decreases Vāta and Kapha Doṣa while cold decreases Pitta Doṣa. These are
available in drugs as well as dietic articles. Hot drugs when come in the direct contact
of a tissue increase local blood circulation or irritate the circulatory centre in brain,
resulting increased blood circulation and pressure and digestion. Cold items diminish
these factors and the indigestion material is produced in addition. Local use of
irritants and sedatives are also practically help in treatment.
Snigdha and Rūkṣa
The term Snehana is used for lubricating, greasing, unctuousness and in the
sense of attachment.
• नह माद वकत ि न धॊ बलवण कर तथा॥ ( स स )
• ि न ध वातहर मकार व य बलावह ।| ( भा )
• लदन ि न ध:॥ ( हम )
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According to Vaiśeṣika system, it is special attribute of water and helps to
make lump, ball or tablet etc of powdered material or creates the conditions of
collectiveness. By which quality of the drugs or diets increase and produces the
softness and soothingness in the body is known as Snigdha or soothing. These articles
promote and nourish tissues, alleviate Vāta Doṣa and aggravate Kapha Doṣa. Ghṛta
and oils can be quoted as examples. Contrary to this, items produce and increase
roughness, dryness and hardness in the body tissue due to Rūkṣa Guṇa. Rūkṣa articles
alleviate Kapha Doṣa and aggravate Vāta Doṣa. Barley can be quoted as example.
• सामीरणकर पर कफहर मतम ॥ (भा )
• त वपर तः या वशषात त भन: खरः ॥ (स स)
• शॊषण ः|| (हम )
Manda and Tīkṣna
Drugs and diets which produce depression in the body consist of quality of
Mandata or dullness. The dullness is predominated by Pṛthvi and Jala Mahābhūtas. It
alleviates Pitta and aggravates Kapha Doṣa. Gudūci is the example consists of the
attribute of dullness. It acts slowly.
• म दः सकल काय ष शथीलॊऽ पॊऽ प क यत॥ (भा )
• शमन म दः॥( हमा )
• म दॊ या ाकरः मतः । (स स)
• या ाकर इ त शर र था यक वा दह य या ा वत न करॊ त॥ (Dalhaṇa)
Contrary to it the sharpness articles produce and increase burning sensation,
suppuration and discharges sweats and discharge from suppuration etc. Jaipala can be
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quoted as example of Tīkṣna drug. Generally these alleviate Vāta and Kapha Doṣa
and aggravate Pitta Doṣa. Tīkṣna drugs are predominant by Agni elements.
Tīkṣṇa drugs consist of high alkaline and acidic values. By irritating the
tissues, they induce burning and suppuration etc. alkaline material deteriorates the
capillary fluid by action of osmosis and the discharges are increased. In intestine this
activity produce purgation, while in urinary system as diuretic, in respiratory system
as expectoration and in skin perspiration is induced through this process. Externally
used drugs consisting of sharpness acts as counter irritants and the pain and
inflammation is reduced. Thus this quality of drugs in extensively utilized in the field
of treatment and medicine.
• दाह पाककरः ती णः ावणॊ… (स स)
• शॊधन ती णः ॥ (हमा )
• ती ण प कर ायॊ लखन कफवातकत ॥ (भा. )
Sthira and Sara Guṇa
In this pair Suśruta has used Manda attribute with Sara, while the
commentator of Aṣtāñga Hṛdaya has used the Cala Guṇa contrary to Sthira Guṇa. The
Caraka Saṃhita has used the pair as Sthira and Sara. Term Sthira means stable or
immovable. Due to that quality any drug or diet stable Vāta and stool and checks it to
be passed through lower passage is called Sthira.
• ि थरॊ वातमल त भी। (भा )
• धारण ि थरः ।( हम )
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Contrary to it the attribute which instigate or stimulates Vāta and stool to be
passed through lower passage is called Sara or Cala attribute. Sthira attribute provides
immobility and stability to tissues. It is predominated by Pṛthvi element and found in
Madhura, Tikta and Kaṣāya Rasas. It provides hindrance and obstruction to tissue
flow resulting constipation. Jaipala is the example of this Guṇa.
Contrary to these actions, Sara attribute is predominant with Agni Mahābhūta
and remains in the drugs and other articles having Amla, Lavana and Katu tastes. It
increases the mobility of the tissues, relieves obstruction of the passage and helps in
passing out the stool and flatus. It is most useful in Śodhana Cikitsa. Āragvadha can
be held as its example.
• सरॊऽनलॊमनः ॊ ॊ ॥ (स स)
• .... सर: तषा वत कः ॥ (भा )
• सर गण- वात मल वत नः।
• रण चलः ॥ ( हमा )
Action of Sara Guṇa.-
Food material is digested and absorbed by intestine. But few articles remain
unobserved and increase the bulk of material present in intestine, resulting pressure
and increasing the peristaltic movements. This process helps in passing the fecal
material from the body. Fibrous vegetables etc and few drugs like liquid paraffin etc
act through this process.
Few alkaline articles are not quickly absorbed by nature and increase the
peristaltic movements and fecal material is excreted from the body. Magnesium
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sulphate etc act on this theory. On the other hand few drugs like calomen, irritate the
intestine mucosa and purgative effect is developed. Few other drugs instigate the
nervous control of the intestine. Laxative and purgative drugs do carminative function
also and few drugs are carminative especially as Hiñgu.
Sthira drugs act contrary to these actions as opium etc decreases intestinal
movements while intestinal astringents like Tanic acid etc perform the same function
by decreasing and obstructing the intestinal discharges.
Mṛdu and Kaṭina
Caraka and Vāgbhata have accepted Mṛdu and Katina as contrary to each
other. While Suśruta describes Mṛdu as contrary to Tīkṣna Guṇa. Mṛdu Guṇa provides
softness to any limited part as well as to the whole body. Against to it the articles
having Katina Guṇa harden the particular part or the whole body.
Soft attribute is predominated by Ākāśa and Jala Mahābhūta and persists in
Lavana rasa. Use of the articles having Mṛdu Guṇa develops tenderness and softness
of the tissues. Muscle tissue spleen and liver etc organs are supposed to be softer and
bone cartilage etc are harder one. In different diseases and with the use of drugs and
diets the condition may be changed and the liver etc may be harder than normal and
the bones etc may be softer. Castor oil is the example of Mṛdu Guṇa.
• मदर यथा ॥ (स स)
• दा ण वपर तः – अदाह पाककरॊ ावणॊ मदः ॊ ः॥
• थन मदः। (हमा )
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As already described and accepted the Dvandva Guṇa are comparative and
contrary to each other. The drugs and diets having Katina Guṇa are predominated by
Pṛthvi Mahābhūta. This Guṇa increases tissue material and dries the tissue excreta
resulting the hardness of the organs. Pravāla and Mukta etc are the drugs having
Katina Guṇa.
Generally Āyurvedic description of Mṛdu and Katina Guṇas indicates the diets
and drugs which provide the required result by internal use. Those produce softness
by external uses which are not described here. But in modern pharmacopoeia the
required action of softness achieved by the external use of same articles. These
articles are called as emollients, wax, paraffin , animal fats, glycerin, and oils etc
produce emollient action by external use and they do other actions while used
internally.
• ढन क ठनः|| (हमा )
Viśada and Picchila Guṇa
The Guṇa by which drugs and diets contain the power of maintaining Prāṇa,
strengthens body, helps in joining the broken bone are called Picchila or sliminess.
These articles have thread like qualities as in blood coagulation factors and increase
Kapha Doṣa. It softens the body tissues and has a nature to make a covering on skin or
mucous membrane. Picchila substances are predominated by Jala Mahābhūta. Milk
and milk cream are the examples of Picchila Guṇa.
Due to quality of sliminess the circulatory channels are obstructed and a
feeling of heaviness is felt. This is called Abhiṣyandi or demulcent action. Curd and
Maṃsa are examples of Abhiṣyandi articles. The terms Abhiṣyandi and Anabhisyandi
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are somehow related to Picchila and Viśada Guṇas. The meat of the watery animals
possesses most demulcent action.
• लपन पि छल इ त । (हमा )
• पि छलॊ जीवनॊ ब यः स धानः मलॊ ग ः ॥(स स)
• स धानॊ – भ न य
• पि छल त तलॊ ब यः स धान: मलॊ ग ः ॥(भा )
The Viśada Guṇa is contrary to Picchila, it opens the circulatory channels and
clears the mucal cover. It consists of washing like action and helps in wound healing
and alleviates Kapha Doṣa. Kṣāra is the example for Viśada Guṇa. These articles
possess Anabhiṣyandi action.
• वशदः त वण ।
• वशदः वमलः ।
• ामन वशदः ॥ (हमा )
• वसदॊ वपर तॊऽ मात लदाचषण रॊपणः ॥ (स स)
Slakṣna and Khara
Caraka has used Khara in the pair with Slakṣna but Suśruta has used the term
Karkaśa in this pair. Smooth and comfortable touch without greasy material and even
hard is called Slakṣna. Its actions are like the actions of Picchila and Karkaśa Guṇa
possess the activities like the activities of Viśada Guṇa. The only difference between
Picchila and Slakṣna is the Picchila substance possesses the Snigdha Guṇa, but
Slakṣna Guṇa is available in those articles which are not oily and even hard. Slakṣna
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Guṇa has the activity of wound healing, tissue increasing and promotes excretas.
Rubbed and smooth surfaces of the stones, metals and gems etc are the examples of
Slakṣna Guṇa which is one of the qualities of Kapha Doṣa.
• ण नह वनाऽ प यात क ठनॊऽ प ह च कण : ॥ (भा )
• णः पि छलवत ञ यः॥ (स स)
Contrary to smoothness the Karkaśa Guṇa is uncomfortable or rough in
touching. It scraps the upper layer of wound and skin etc. the stalk of lotus is the
example of Khara Guṇa. It is one of the Guṇa of Vāyu and aggravates Vāta Doṣa.
Sthūla and Sukṣma Guṇa
The quality of a drug or diet obstructs the Srotas is called Sthūla Guṇa. It
recollects and nourishes the tissues and Kaphaja factors in the body. Sthūla Guṇa is
utilized in nourishing therapy or Bṛṃhaṇa. The bulkiness of the body can be increased
by taking over nourished diets carefree life and by over sleeping. Paste prepared from
Māṣa etc is the examples of Sthūla Guṇa.
• थलः थौ यकरॊ दह ॊतसा अवरॊधकत ॥ (भा )
• सवरण थलः ॥ (हमा )
Contrary to bulkiness, minuteness, or subtility is an attribute which enters in
different channels and opens them. It is the Guṇa of Vāyu, Agni, Ākāśa Mahābhūtas
and alleviates Kapha and aggravates Vāta, helps in digestion and dries up the
excretas. Alcohol is the example of article having Sukṣma Guṇa. Caraka indicates this
Guṇa to be available in the drugs useful for Laṅghana therapy, Svedana therapy and
Staṃbhana therapy.
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• स म त सौ यात स मष ॊतस अनसर: मत:॥ (स स)
• दह य स मि छ ष वश ात स म उ यत ।| (भा )
• ववरण स मः ।| (हमा )
The bulkiness and minuteness of a drug affect the Srotases of the body. The
term Srotases has been used for the Annavaha, Mūtravaha, Udakavaha etc for
different organs which carry the substances from one place to another place. Renal
tubules and ducts connected with hormonal system also can be accepted as Srotas.
When the quick action of these channels are required the drugs having Sukṣma Guṇas
are used, the clear the obstruction and increase the speed of the circulation. The
Sukṣma has been described as which consists of the power of displaying, expressing,
unfolding and opening and the drugs or diets having such power are known as
Sukṣma. When these actions are required the drugs having Sukṣma Guṇa are used.
On the contrary Sthūla Guṇa provides obstruction and controls the speed of
body channels and when these actions are required the drugs having Sthūla Guṇas are
used. When the same drug is used having bulk particles, it effects slowly. For e.g.
when green chilly is taken with articles, the pungentness is somehow less due to the
bulkiness associated with water element. When the same is used in fine powder form,
the pungentness increases and when a dry little piece of the same is burned in fire, due
to its minuteness the pungency is capable to effect so many persons collectively as it
will produce burning sensation in eyes and can be inhaled by nasal orifices.
The Jeevana and nourishing drugs in Yajña, use of collyrium through eyes and
the Dhūmapāna are used as they act on the theory on Sukṣma Guṇa. drugs inhaled or
having Āsava Ariṣṭa effect quickly. The minuteness of different metals are increased
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and improved with the help of fire, when they are processed with fire, for one, ten
hundred and thousand times are called Ekaputi , Dasa puti, Sata puti and Sahasra puti
Bhasmas minuteness of the processed drug increases its efficacy.
Sāndra and Drava
A quality which induced wetness in the body and tendency to spread over the
body is considered as liquidity. on the contrary, drugs and diets which decreases the
wetness of the body and produce dryness in known as Sandra Guṇa.
According to Vaiśeṣika Darśana the flowing of the liquid results from fluidity
or liquidity. For the phenomenon of fluidity it can be understood that by the mutual
conjunction of the drops of water fallen on earth, a large body of water in the form of
stream is produced. The flowing and distant progression which takes place in it, is
produced from fluidity as it is known combinative cause, and from gravity as its
efficient cause, in water drops which are its combinative causes Drava Guṇa remains
in Jala, Teja and Pṛthvi Mahābhūta and has two types, ie Saṃsidhika and Naimittika
Saṃsidhika Dravatva is special Guṇa of Jala while the Naimittika Guṇa results
with the conjunction of heat with Ghṛta, gold etc and melts them.
• वः लदनः ॥
• व: लदकरॊ या प ॥ (भा )
• वलॊढन वः॥ (हमा )
Sāndrata of drugs and diets have purifying, soothing, calming and cheering
actions called as Prasādana. It nourishes the tissues. Dalhaṇa and Bhāvamiśra have
used the word Śuṣka in the place of Sandra in this pair of Guṇa and these articles have
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lower capacity to enter the channels and nourish and strengthen the body. It is the
quality of Pṛthvi Mahābhūta butter and milk cream are its eg. Drava Guṇa is contrary
to Sāndra or Śuṣka Guṇa. It spreads quickly in body, helps to increase the liquid
Dhātus as Rasas etc and liquid excretas as Mūtra and sveda etc. Kṣīra and jala are e.g.
of Drava Guṇa. It is the quality of Pitta Doṣa.
• सा : थलः या ब धकारक:॥ (स स )
• ... श कः त पर तकः ॥ (भा )
• सादन सा ः ॥ (हमा )
Medicinal utility of Gurvādi Guṇas.
Gurvādi Guṇas are also called as Dvandva Guṇas. The word Dvandva means a
group of two or a pair as Ram and Lakṣman and Śīta and Rama. This type of
abridgement of formation of compound words is called Dvandva Samāsa. The word
Dvandva also means a couple of opposite conditions or qualities such as happiness or
sorrow, cold and hot, etc. a quarrel or fight, a duel, when a man is in doubts of having
two opposite lines of thinking, he is internally doubtful. In duel or fight in war and
even in election etc the two opposite candidates try to defeat the other one.
When Āyurvedic references are considered, all the above mentioned meanings
are generally accepted. The twins or pair such as Śīta and Uṣṇa. Laghu and guru etc
possesses the qualities which are against to each other and they have a nature to defeat
and condemn the actions of the drugs having of the opposite Guṇa. For e.g. the drugs
and diets having heavy attributed provide and increase the heaviness of the tissues and
body. While the drugs and diets having Laghu Guṇa are prescribed to decrease the
symptoms increased due to heaviness produced by Guru Guṇa. These Guṇas are
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commonly available in body tissues and Doṣas so they are called Śarīra Guṇas. They
also remain in drugs and diets which are useful in eradicating the diseases and to
maintain the body.
The very object of Āyurveda is the maintenance of the equilibrium of tissue
elements. Sāmānya is always the cause of augmentation of all the beings where as the
Viśeṣa is the diminution provided both applied. It is considerable that drugs and diets
having which attributes will be beneficial to an individual. The body which is
maintained in the state of equilibrium represents the conglomeration of factors
derived from 5 Mahābhūtas. When Dhātus in the body of an individual become
discordant then there is disease or destruction of the body. Any article which increases
a particular Dhātu is also responsible for the decrease of the Dhātu of opposite Guṇa.
For e.g. Milk increases Kapha and Śukra and simultaneously increase Vāta
Doṣa which is of opposite Guṇa. At the same time cows urine and Kapha Doṣa both
are liquid in consistence; still cow’s urine reduces Kapha because of its opposite
Guṇas like pungentness hot and roughness etc. Tridoṣa theory the famous doctrine of
Āyurvedic treatment is based on Guṇa. Vāta which is Rūkṣa seta Laghu Khara. Cala,
Viśada etc is reclined by drugs and diets having opposite qualities, same in case of
Pitta and Kapha Doṣas.
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s a science the Indian systems are undoubtedly scientific; their
general principles and theories are quiet rational and scientific.
In so far as Śarīra is concerned the authors of all the ancient
medical classics have described it as the basis of life and animation and that, it is
composed of substances belonging to the Pañcamahābhūta, in their several
affectations, combined in different modes, under specific conditions to compose the
different basic structural and functional factors of the body – Saptadhātus, Tridoṣas
and Malas.
Śarīra Guṇas and Pañcamahābhūta
The Pañcamahābhūta are the fundamental basis on which the world is created.
The Pañcamahābhūta Siddhānta is a Sarvatantra Siddhānta. It has but a very meager
difference of opinions on Utpatti in the Dārśanika philosophies. The ancient scientists
on the basis of their observations, derivations and perceptions deducted factors which
influenced the functioning of the body. They realized that humans, animals and all
living beings formed a rational, simultaneous pattern, interwoven with all natural
elements and forces on earth and in the universe with mutual beneficial interactions.
This coherence codified into the five basic elements, the Pañcamahābhūtas.
A
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This Siddhānta is fundamental in the understanding of the theories of
Āyurveda viz. Garbhavikāsvāda, Tridoşavāda, Tulyayonitva of Indriya, Rasavāda,
Guņakarmavāda, Specificity of Dravya & their classification. All the Padārthas in
Sŗşţi are Bhautika, they could be either Cetana or Acetana & they are cognised by
Sabdādi Viśeşa guņa or Gurvādi sāmānya guņa.
• सव य पा चभौ तकमि म नथ त चतनवदचतन च ।
त य गणाः श दादयो गवा दय ॥ (च.स २६/१०)
The Bhutās are the building blocks of the universe and the man. The
Şaddhātvātmaka Purūşa emerged out of the Saṃyoga of these Penta-elements is
called the Cikitsādhikṛta Puruṣa, which will get vitiated or maintain its
Dhātusāmyāvstha with the help of the Āhāra, the Rasas, the Guṇas provided by the
same Penta-elements from the external environment to the Tridoṣas, the Dhātus & the
Malas of this Cikitsādhikŗta Puruṣa. These Penta-elements forms the nexus of all the
above mentioned entities. Hence when they are in optimum, health prevails and when
vitiated disturbs the whole body’s symphony so as to invite disease condition
(C.Śā.6/4). Hence undoubtedly they make the basis of diagnosis, and correction of
pathological conditions.
Suśrutācārya hence has emphasised;
• भत यो ह पर य मा नि त च ता च कि सत ॥ (स.शा.१/१४)
The Guṇas are said to be the potential energies of the Dravya. As Suśruta says,
• कम भ वनमीय त नाना या या गणाः ॥ (su.su.46)
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The fundamental units of these Dravyas are the Pañcamahābhūtas. Hence each
of these guņas can be attributed a specific Mahābhautic configuration. Wherein
Suśruta has quoted the application of Guṇas through the Bhautika perspective.
Here Dalhaņa has explained Dravyahetuka means Pāñcabhautika Dravya. A
direct reference of Mahābhautika dominance in Guṇas is available in (C.Su.5)
Cakrapāṇi has further elaborated its application as: At the Mahābhūta level Guṇas are
present in subtle and unmanifested form. Only after Parasparānupraveśa &
Pancīkaraṇa they attain their manifested form. Therefore we can say that each Guṇa
has specific Mahābhautika configuration. When a Dravya is showing dominancy in
Mahābhūtas having that specific configuration, than that particular Guṇa dominancy
is exhibited by the Dravya.
Sl.No Guṇa and Pañcamahābhūtas Sl.No Guṇa and Pañcamahābhūtas
1. Guru - Pṛthvi + Ap 11. Laghu -Ākāśa + Vāyu + Agni
2. Manda -Pṛthvi + Ap 12. Tīkṣṇa –Agni
3. Śīta -Ap 13. Uṣṇa –Agni
4. Snigdha –Ap 14. Rūkṣa -Vāyu + Agni + Pṛthvi
5. Ślakṣṇa -Ākāśa 15. Khara -Pṛthvi+ Agni + Vāyu
6. Sāndra – Pṛthvi 16. Drava –Ap
7. Mṛdu -Ākāśa + Ap 17. Kaṭhina –Pṛthvi
8. Sthira –Pṛthvi 18. Sara –Ap
9. Sūkṣma -Ākāśa + Vāyu + Agni 19. Sthūla –Pṛthvi
10. Viśada -Pṛthvi + Vāyu + Ākāśa
+ Agni
20. Picchila –Ap
Table: 3:1- Gurvādi Guṇas and their Mahābhautika Dominancy
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• Specific Guṇas of Mahābhūtas Guṇas are,
Caraka has given the specific Guṇas of Mahābhūtas which are also called as
Sārtha Guṇas as;
Ākāśa – Śabda, Vāyu – Sparśa, Agni – Rūpa,
Āpa – Rasa, Pŗthvi – Gandha (C. Śā.1/26).
• Specific Linga of mahābhūtas are,
Caraka (C.Śā 1/29) & Kāśyapa (Śā.1/3) has given the Liñga of each Mahābhūtas as;
Pŗthvi – Khara. Āpa – Drava, Agni – Uṣṇa,
Vāyu – Cala Ākāśa – Apratighāta.
Suśrutācārya also illustrates Guṇas, specific to each Bhūta in (Su.su.41),
Mahābhūta Specific Characteristics
प ि व अप तजः वाय आकाश
ग व उ ण लघ मद
खर ि न ध ती ण शीत लघ
क ठन शीत स म स म
म द म द लघ खर ण
ि थर मद वशद
वशद पि छल खर स म
सा वशद
थल
Table:3:2- Pañcamahābhūta and predominant Guṇas
Based on the presence of these particular Guṇas in a drug it can be identified
as Pārthiva, Ākāśīya, Vāyavya, Āgneya or Āpya.
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Śarīra Guṇas and Dēhaprakṛti
Dēha Prakṛti is considered as state of aggravation of Vāta Pitta or Kapha
during the formation of embryo. Based on the predominance of one, two or Three
Doṣas the Prakṛti is termed as Ēkadoṣaja Prakṛti, Dvidoṣaja Prakṛti and Sama Pitta
Vāta and Kapha Prakṛti. Out of these seven varieties the last variety is considered as
superior as it is devoid of any disorders and Ēka Doṣaja Prakṛti is always prone to
disorders (ca.su 7/39-40)
In the Caraka Saṃhita Vimāna Sthāna 6th chapter 15th Sloka, it is further stated
that Ēka Doṣaja Prakṛti are considered as Ātura, but these are considered as Anātura
(healthy state) by other scholars. Hence one should protect the normal state of Doṣa
Prakṛti (vitiated state of Doṣa since beginning) by considering the state of Agni,
administration of medicines and various activities.(Ca vi.6/14) which are having
opposite qualities.
To follow above said rule one has to consider the concept of Sarīra Guṇa. In
Vimāna Sthāna 8th chapter before giving the explanation of Dēha Prakṛti different
qualities of Vāta Pitta and Kapha are explained and certain features related to each
Guṇa is explained. For eg. Kapha Doṣa has Snigdha Guṇa hence Kapha Prakṛti
Puruṣa is having Snigdhāñga (unctuous body parts) similarly for each Guṇa different
anatomical and functional featrures are explained. It can be explained as
follows.(Ca.vi.8/15-18)
In the context of Dēha Prakṛti Kapha Doṣa has 12 qualities, Pitta Doṣa has half
of the Kapha qualities (6) and Vāta Doṣa has 8 qualities. It can be presented as
follows.
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Slēṣma Pitta Vāta
Snigdha
Slakṣṇa
Mṛdu
Sandra Drava
Manda Tīkṣṇa
Stimita
Guru Laghu
Sīta Uṣṇa Sīta
Madhura Visṛa Cala
Sara Amla Bahu
Vijjala Kaṭuka Sighra
Acha Parus a
Visada
Table .3:3- Guṇas for assessing Prakṛti
It is interesting to note that out of Vimśati Śarīra Guṇas Ślēṣma has 8 qualities,
Pitta has only 2 qualities where as in Vāta Prakṛti 3 Sarīra Guṇas are observed. Out of
these Sarīra Guṇas Kapha Prakṛti and Vāta Prakṛti differ in terms of Guru- Laghu,
Snigdha- Rūkṣa, that is Kapha Prakṛti has Guru and Snigdha qualities, where as Vāta
Prakṛti has Rūkṣa and Laghu Guṇa. Slēṣma and Pitta are different on the basis of
Manda- Tīkṣṇa, Sīta- Uṣṇa Guṇas i.e. Slēṣma is, Manda ans sits, where as Pitta is
Tīkṣṇa and Uṣṇa. Similarly in the comparison of Pitta and Vāta Prakṛti Pitta has Uṣṇa
Guṇa and Vāta has set a Guṇa. (differs by one quality)
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As stated earlier the features of Dēha Prakṛti are explained on the basis of
Sarīra Guṇa. Hence we have to see the features of Dēha Prakṛti on the basis of Śarīra
Guṇa. It can be listed as follows.
Kapha Prakṛti and Vāta Prakṛti
Kapha Prakṛti Vāta Prakṛti
Snigdha → unctuous body parts
Rūkṣa → body is Rūkṣa, emaciated and
small body
Guru → proper and firm gait Laghu → light and quick – gait
activities
intake of food
speech
Table: 3:4- Relation between Kapha and Vāta Prakṛti
By above chart one can see the variation in the features of Prakṛti. Though
Snigdha and Rūkṣa are the opposite Guṇas the features are not exactly opposite.
Similarly in terms of Guru and Laghu Uṣṇa, Laghu Guṇa has more features other than
gait. This suggests that though the qualities of Vāta and Ślēṣma are opposite the
feature sin the Dēha Prakṛti are different (not only opposite). Another interesting fact
is both Ślēṣma and Vāta Prakṛti have Śīta Guṇa, but their features are dissimilar.
Kapha Prakṛti and Pitta Prakṛti
Ślēṣma Prakṛti Pitta Prakṛti
Manda →slow – activities
Intake of food
Speech
Tīkṣṇa → good courage
Good Agni
Intake of large quantity of -
food and drinks
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repeated intake of food
intolerance to difficulty
Śīta →less – hunger
Thirst
Feeling of heat
Sweating
Uṣṇa →intolerance to heat
Face with Uṣṇa Guṇa
Delicate and fair body
More moles on the body
Increased hunger and thirst
Premature baldness, wrinkles-
and graying of hair
Table: 3:5- Relation between Śleṣma and Pitta Prakṛti
Here also one can observe the variation in the symptom though the qualities
are opposite. For eg. Manda Guṇa does not exhibit any features related to quality of
food and drinks and speech in Kapha Prakṛti and all these features observed in Pitta
Prakṛti due to Tīkṣṇa Guṇa. Similarly features related to hair follicles different forms
of moles on the body are due to Uṣṇa Guṇa in Pitta Prakṛti and no such features are
observed in the Ślēṣma Prakṛti due to Śīta Guṇa.
Pitta Prakṛti and Vāta Prakṛti
Pitta Prakṛti Vāta Prakṛti
Uṣṇa →intolerance to heat
Face with Uṣṇa Guṇa
Delicate and fair body
More moles on the body
Increased hunger and thirst
Premature baldness, wrinkles-
and graying of hair
Delicate and less body hairs
Śīta →intolerance to cold
Repeated feeling of – cold
Tremors
Stiffness
Table:3:6- Relation between Pitta and Vāta Prakṛti
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We can observe intolerance to heat in Pitta Prakṛti and intolerance to cold in
Vāta Prakṛti. Other than this opposite features the features are explained in a different
way that is, no explanation of features of hair follicles, that is the Vāta Prakṛti.
Thus the features of Dēha Prakṛti are dependent on the concept of Guṇa and
we cannot expect exactly opposite features when two Guṇas are opposite to each
other. This suggests that the Guṇas are playing different role depending on the Prakṛti
of a person.
Utility of knowledge of Guṇa in Dēha Prakṛti
As stated earlier Caraka Saṃhita explains the concept of Prakṛti on the basis
of Sarīra Guṇa. The knowledge of Śarīra Guṇa is essential in the maintenance of
normal state of Doṣa. As stated earlier the Ēka Doṣaja Prakṛti are considered as
Sadātura( always prone to disorders) and Ēka Doṣaja Prakṛti persons should be
managed with the administration of the opposite Guṇas in the form of food, activities
ane medicines and in the person of Sama Prakṛti all the 6 Rasas should be
administered in a proper way.
• वपर तगण तषा व थव व ध ह तः ।
समसव रस सा य समधातोः श यत ॥ (Ca.su 7/41)
• तषा म त सदातराणा वातलाद नाम । वपर तगणो वाता दगत रौ या द वपर त
नहा द गण इ यथ : ॥(Ca.su 7/41 Ck )
Thus the knowledge of Śarīra Guṇas can be effectively utilized in the context
of Dēha Prakṛti. For that purpose a physician should identify the different Guṇas
present in the Dēha Prakṛti on the basis of Guṇa Dēha Prakṛti is assessed and the
opposite Guṇa is administered to maintain the healthy state of the body.
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Śarīra Guṇas and Doṣa
Doṣas have got varied qualities. The identification of Doṣas helps in
determining the Doṣic nature of various illnesses. Knowledge of these Guṇas helps to
understand their functions in normalcy. Clinically, the change in the state of Doṣas
can be maintained by the appropriate use of Āhāra, Auṣadha and Vihāra which
maintain equilibrium of the deranged Doṣa Guṇas. In short these Guṇas are
expressive of the Tridoṣas. The normalcy or abnormalcy of these Doṣas are identified
through the increase or decrease of the particular Doṣas.
Vāta Guṇas
Ã¤É sÉbÉÑ zÉÏiÉ SÉÂhÉ ZÉU ÌuÉzÉSÈ wÉÌQûqÉå uÉÉiÉaÉÑhÉÉ pÉuÉÎliÉ || (cÉ.xÉÔ.1)
iÉ§É Ã¤É sÉbÉÑ zÉÏiÉ ZÉUÈ xÉÔ¤qɶÉsÉÉåÅÌlÉsÉÈ ॥ (अ.स.स-१) Rūkṣa is the quality opposite to Snigdha Guṇa and having the property of
Śoṣaṇa. This Guṇa is indicative of predominance of Vāyu Mahābhūta. The narration
of this Guṇa is mostly to signify the importance of Snēhana Karma for the
pacification of Vāta Ragas.
The Darśanas explains the Vāta Guṇa have got Anuṣṇa Sīta Guṇa. I.e. Neither
Uṣṇa nor Śīta the attribution of Śīta Guṇa for Vāta is to emphasise the clinical point
where the aggravation of Vāyu is alleviated be the application of Uṣṇa therapies.
Gayadāsa says that the Śīta is the property of Vāta when it is not associated
with any other Doṣas and Anuṣṇa Sīta is the Guṇa of Vāta in Yogavāhi Avastha.
Increased Śīta Guṇa will result in Staṃbhana. The increased Śīta and Rūkṣa
Guṇas in combination will lead to the Kopa of Vāta Doṣa.
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Laghu is another quality of Vāta. The state of Agni is reflective of this Guṇa.
The Agni Sandhukṣaṇa property of Vāta is bestowed by this Guṇa.
Sukṣma is the quality which enables Vāta to traverse through the minutest
channels.
The term Cala is interpreted as one which is always in motion which implies
that Vāta keeps the dynamic systems in function. Both Sukṣma and Cala Guṇa
attribute Vāta to initiate and control the functions in the most subtle level.
Viśada is commented to be clear or pure. This implies the role played by Vāta
in preventing the system from the excess accumulation of Mahābhūta Dravyas like
Kleda, Āma etc.
Khara refers to the roughness of the body.
Dāruṇa has been explained as Cala Guṇa by some scholars, but some others
take it as Katina.
Unlike other 2 Doṣas Vāta is in Amūrttāvastha and in its aggravated condition
it is only clinically inferred.
Pitta Guṇas
स नहम ण ती ण च वम ल सर कट । (च.स)
प स नह ती णो ण लघ व सर व ॥ ( अ.स.स)
Īṣat Snigdham refers to the functional association of Snigdha Guṇa in Agni
Vyāpāra. The slightly unctuous nature of Pita is suggestive of the fact that though
Tīkṣṇa Guṇa is the foremost quality, it cannot carry out its functions in the absence of
Snigdha.
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Uṣṇa is opposite to Sita Guṇa and has the property of bringing about
perspiration. Predominance of Agni Mahābhūta is inferred from the Guṇas. Tīkṣṇa is
the quality that bestows quick actions. It refers to the ability of Pita to perform various
transformative functions in the body and mind.
Drava is the quality substrated in Āpya and it is contrary to Āndra which
means that it is in the dispersed form, this brings about Praklēdana in the body.
Sara is the quality suggestive of pervading nature and expulsion of the Mala. It
is the quality of bringing about Virēcana and Anulomana.
Visṛa, Pūti, or Āmagandha is indicative of changes from normal smell as
evidence in suppuration.
Laghu is the quality referred to the lightness of the body, the nature of which
inferred through the state of Agni. It is essential for the ideal functioning of Agni as
against the Guru Guṇa which hampers it.
Kapha Guṇas
ि न ध शीत ग म द णो म नः ि थरः कफः ॥ (A.S.Su 1)
Guru Guṇa brings about nourishment to the body. It is reflective of predominance of
Pṛthvi and Jala Mahābhūta. The quality that bestows softness and laxity is Mṛdu.
Snigdha is the unctuous quality which brings about Snēha, Mardava, Bala, and
Varna in the body.
Sthira is opposite to Cala and it is the indicative of Pṛthvi Mahābhūta. It refers
to the role of Kapha in bestowing the structural basis.
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Picchila is the slimy quality which is compared to Babula Niryāsa or ripe
Sleṣmataka Phala. It is the quality opposite to Visada and is having the property of
adherence. Mṛtsna is a modified Pichila Guṇa and refers to smooth slimy touch
similar to that of pressingripe fruit.
Slakṣṇa is the quality opposite to Khara and is characterised by smoothness,
this brings about properties similar to that of Pichila Guṇa. Sara is a quality
suggestive of pervasive nature. Sandra is the quality which attributes density. Manda
is the quality contrary to Tīkṣṇa and thus responsible for bringing about delayed
action.
Dosa – pancamahaBhūtas - Guṇas
The body is derived from five Mahabhūtas and still it is said the cause of
generation of the body is Vata, Pitta and Kapha.
• वात प मणा व दह स भव हतवः ॥ (स.स २१)
Pañcamahābhūta theory explains that any disturbance in the normal
proportion of the five Bhūtas which go to make up the whole body constitutes a
disease. But a change in this proportion may takes place in a infinite no of ways,
causing an infinite variety of diseases. On the other hand there is an infinite variety
of Pañcamahābhoutik matter is different from the other. So it is certain that we can
select a particular kind of matter to get rid of a particular kind of disease; because,
for any abnormal proportion of five Bhūtas in the body we can find out a particular
substance in which the proportion of the Bhūtas is just the opposite. And these
Pancamahābhūtas are the Mūla Kāraṇa for the formation of Doṣa Dhātu and Malas,
which are the pillars of the body. These inturn can be appreciated only through their
respective Guṇas. Ācāryas has explained,
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• वा वाकाशा या वायः अ नयम प म अ भः प ि व या लषमा ॥ अ.स. स.२०/२
The literary derivation of these words also highlights the dominant
Mahābhūta. Therefore Vāta is that which is responsible for movement and
Gandhaprasāraņa. It is responsible for maintenance of temperature and Dahana or
digestion which is a function of Agni Mahābhūta. It is responsible for Śleṣaṇa or
Snehana which is a function of Jala, also its Nirukti also highlights its relation with
Jala Mahābhūta.
वात – वा ग तगधनयोः वाय ।
प – तप सताप ।
म – ि ष आ ल गन मा ।
From these above derivations we can conclude the importance of Guṇas ie.
Vāta has Cala (gati) and Gandha Guṇa, Pitta has Uṣṇa Guṇa (tapa) and Kapha has
Ślakṣṇa Guṇa. The other Guṇas pertaining to Doṣas and respective Mahābhūtas are
as follows.
Vata Guṇa Vayu Mahābhūtas Ākāśa Mahābhūtas
लघ मद
लघ शीत लघ
शीत स म
दा ण / ती ण खर ण
खर वशद
वशद स म
चल
Table:3:7- Relation between Vāta Guṇa and Ākāsa and Vāyavya Guṇas
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Pitta Guṇas Agni Mahābhūta Guṇa
स नह उ ण
ती ण ती ण
उ ण स म
लघ लघ
व
सर खर
व वशद
Table: 3: 8- Relation between Pitta Guṇas and Agni Guṇas
Kapha Guṇa Ap Mahābhūtas Guṇa Prthvi Mahābhūtas Guṇa
ि न ध व ग
शीत ि न ध खर
ग शीत क ठन
म द म द म द
ण मद ि थर
म नः पि छल वशद
ि थरा थल
Table:3:9- Relation between Kapha Guṇas and Pṛthvi and Jala Guṇas
This gives a clear cut evidence of inter dependence of Doṣa with their respective
Pañcamahābhūtas and Guṇa.
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A thorough screening of various Āyurvedic literatures reveals that the order in
which the properties of Doṣas mentioned has got some importance and relation with
the properties of Nidānas and the drugs and therapies used for the Doṣa Upakrama.
For eg.
गण नदान च क स
ि न ध
लघ लघ ग
शीत शीत उ ण
दा ण / ती ण दा ण / ती ण मद
खर खर ण
वशद वशद पि छल
चल घन
Table: 3:10-Relation between Vāta Guṇas, Vāta vitiating Guṇas and Cikitsa
Here the properties of Vāta Doṣa are explained in a particular order and in
Vātavyādhi Nidānas Ācāryas have followed the similar order and in explaining the
Cikitsa aspect the opposite Guṇas are mentioned in the similar pattern. In case of
Vāta Doṣa the first Guṇa mentioned is Rūkṣa, in Nidāna of Vāta Vyādhi also Rūkṣa
Guṇātmaka Nidānas are given prime importance. In the treatment aspect of Vāta
Vyādhi, Snigdha Upacāras are mentioned at first., which is the antagonistic Guṇa to
Rūkṣa.
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Śarīra Guṇas and Dhātus
The word Dhātu is derived from the verb Dhrī, which means to support.
• प ष धारणात धात:॥ (च .च.शा१\३)
• दधती त धातवः॥
• दधती त धातवॊ रसर मासादयः ॥ (ड.स.शा ४/५)
• शर र धारण पॊषण हतः रस र ा द पः ॥ (स.स.१४/२०)
All these references state that Dhātus are the one which supports the body and they
are Rasa-raktādis.
According to certain other references Vātādis are also considered or names as Dhātus
only. (A.S.Su.10/74)
• रसादयः रसधातवः त रस र मास मदॊऽि थ म जा श ा ण ॥
Total no of Dhātus are said as,
• स भः दहधातारॊ धातवॊ....॥
दह धातार means दह धारकाः, there are 7 Dhātus which supports the body.
Those are,
..रस र मास मदॊऽि थ म जा श ा ण॥
The order of formation of Dhātus is,
रसा ततॊ मास मासा मदः ततॊऽि थ च।
अ नॊ म जा तत: श श ा दभ ः सादनः॥ (च. च.१५/१६)
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च पा ण explains the order as,
रसा सादज, ततॊ र ा मास सादज, मासा मदः सादज.....॥
(च on च. च.१५/१६) Likewise from the Prasāda Bhāga of the preceding Dhātus the succeeding Dhātus are
formed in an order as,
Rasaà Rakta à Māṁsa à Mēda à Asthi à Majja à Śukra à Garbha.
Relation between Dhātu Utpatti and Āhāra
• व वधम शत पीत ल ढ खा दत ज तॊ ह तम तर।
अि न स ध तबलन यथा वनॊ मणा स यि वप यमान ॥
कालवदनवि थत सव धात पाकमनपहत सव धात ममा त ॊतः ।
कवल शर रमपचय बलवण सखायषा यॊजय त शर र धतन ।।
ऊज य त च, धातवॊ ह धा वाहाराः क तमनवत त ॥
(च.स २८/३)
Being stimulated by the Antarāgni the Bhūtāgnis digest the various types of
wholesome eatables, drinks etc and these digests the respective food particles. During
the digestion from Āhāra Prasāda and Kiṭṭa are formed. Kiṭṭa part nourishes the Malas
etc and the Prasāda part gives nourishment to the Rasādi Sapta Dhātus.
The essence as well as refuse of food after digestion having remained in their
own quality, maintain the normalcy of tissue elements, ie. Sāra and Kiṭṭa Bhāga of
Dhātus. Due to certain causes, the tissue elements which are pure products may
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undergo decrease or increase. They can be brought to normalcy by the digestive
product of food that is taken in increased or decreased quality.
These nourished Dhātus gives nourishment to the Upadhātus. The Upadhātus are,
• रसात त य ततॊ र असजः क डराः सराः ।
मासा वसा वचः ष च मदसः नाय स भवः(स धयः) ॥
(च. च १५/२७)
• रस – त य, आत व
• र – क डराः, सरा
• मास – वसा, वचः
• मदस: - नाय
* According to Cakrapāṇi Kaṇdara is considered as Sthūla Snāyu and
according to Suśruta Kaṇdara is Sthūla Sira.
• त य शषतः थल ि थर म त म ग खर क ठनम ग नखाि थ द त मास चम वच ः कश म लॊम क डरा द तत पा थ व ग धॊ ाण च, य वसरम दि न ध मद पि छल रस धर वसाकफ प म वदा द तदा य रसॊ रसन च, यत प म मा च यॊ या च भा: शर र तत सव मा नय प दश न च ; यद वास ासॊ मष नमषाक चन सारणगमन रणधारणा द त ायवीय पश ः पश न च ; य व यद यत महाि त चाण न ॊता स तदा तर श दः ॊ च; यत यॊ तत धान ब धम न ।इ त शर रावयवस या यथा थलभदनावयवान न द ा ॥ (च.शा.७/१६)
Sarva Dravyas are Pāñcabhautika and its same in case of Avayavas
too. Even all Avayavas including Dhātus, Malas, are also Pāñcabhoutika and
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particular organs are formed due to the predominance of particular
Mahābhūtas. So as explained by Caraka in Śarīrasthāna, the Pṛthvi
Mahābhūta predominant organs are Sthūla, Sthira, Guru, Khara, Katina.
Guṇayukta Añgās, which are having form like Nakha, Asthi, Danta, Māṃsa,
Carma, Varca, Keśa, Śmaśru, Loma etc.
Ap Mahābhūta predominant organs are Sara, Manda, Snigdha, Mṛdu,
Picchila Guṇayukta and those are like Rasa, Rudhira, Vasa, Kapha, Pitta,
Mūtra, Sveda etc. Agni Mahābhūta predominant organs are Uṣṇa Guṇayukta
and they are like Pitta etc. Vāyu Mahābhūta predominant are phenomenon like
Ucvāsa, Niśvāsa, Prasarṇa, Ākuñjana etc Sparśanendriya etc. Ākāśa
Mahābhūta predominant are factors Mahat- Aṇu Srotas etc. Here in this
context Rasa, Rakta, Maṃsa, Asthi are only mentioned.
As here the Guṇas like Sthira, Khara, and Kaṭina etc are Pārthiva and
Sara Mṛdu are Āpya. Other organs or Dhātus which has got these Guṇas can
be included in that as in the Śloka only few organs or Dhātus which has got
such properties are mentioned and it is said as Ādis and which means even
others can be included in this.
Mātṛja Avayavas
While explaining the development of organs Ācāryas has explained certain
organs as Mātr ja and certain organs as Pitr ja.
...त था – वक च लॊ हत च मास च मद ना भ दय च यक च ल हा च व कौ च बि त प रषाधान चामाशय प वाशय उ रगद चाधरगद च ा च थला च वपा च वपावहन च त ( मतजा न)॥
(Su Sa. 4/33)
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Dhātu/upadhātu Avayava
Caraka Tvak(rasa),Rakta,Māṃsa,meda Nābhi, Hṛdaya, :loma,
Yakṛt, Plīha, Vṛkka,
Basti, Āntra, Āmāśaya,
Guda.
Suśruta Māṃsa, Rakta, Meda, Majja Hṛt, Nābhi, Plīha, Āntra,
Guda.
Table.3:11-Mātṛja Avayavas according to Caraka and Suśruta
Pitṛja Avayavas:
....कश म नखलॊम द त अि थ सरा नय धम यः श च त ( पतजा न)॥ (च शा ३/७)
According to Suśruta,
गभ य कश म लॊमाि थ नख द त सरा नाय धम न रतः भती न ि थरा ण
पतजा न॥ (स शा ४/३३)
Dhātu/ upadhātu Avayavas
Caraka Asthi, sira, Snāyu, Śukra
Mala-kesa, Śmaśru, Nakha,
Loma, Danta
Dhamani
Suśruta -do-
Table:3:12- Pitṛja Avayavas according to Caraka and Suśruta
Here it is given that all the Sthira Avayavas are considered as Pitṛja Avayavas.
Mātṛja avayavas are formed out of Pāka occurring in Māṃsa, Meda, Rakta etc
Dhātus and so that all these organs has got Mṛdu nature and all these are Āpya
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Mahābhūta predominant and the Pitṛja Avayavas are Sthira in nature and all those are
formed due to the Pṛthvi Mahābhūta predominance.
The Dhātus like Meda, Majja, and Śukra are not included in this but as all
these Dhātus has got Drava Guṇa or Snigdha Guṇa or Sara Guṇa predominance
considering its form all these can be included in the Ādi word mentioned in Āpya
Mahābhūtas and which can be interpreted from the explanation given below.
Mahābhūta Guṇa Dhātu/upadhātu
Pṛthvi Sthūla
Sthira
Guru
Khara
Kaṭina
Asthi, Māṃsa
Ap Sara
Manda
Snigdha
Mṛdu
Picchila
Rasa
Rudhira
Teja Uṣṇa
Vāyu
Ākāśa
Table:3:13- Pañcamahābhūta and Guṇa relation in Dhātus
Here Guṇas and Dhātus are explained only for the Pṛthvi and Ap Mahabhūtas
and the Guṇa Ūṣma is given for Agni which is similar to Uṣṇa. And the Agni ie the
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Ūṣma or Uṣṇa is necessary for the Pāka or the formation of all these Dhātus and Agni
Mahābhūtas is included in all the Dhātu and organs.
In the same way the Vāyu Mahābhūtas does the Dhāraṇa and Ākāśa creates
space between the Dhātus, in this way all the five Mahābhūtas plays role in the
formation of all the Dhātus and Avayavas.
From the Pāñcabhoutic Āhāra the Dhātus are formed and these Dhātus does
the Dhāraṇa of the Śarīra. The term Dhātu plays both physiological and anatomical
roles in the Śarīra. Dhātus are considered as Dravyas and this also gives Adhiṣṭāna for
various Guṇas. The predominant Guṇas of the Dhātus can be listed as below:
Śarīra Dhātus Guṇas
Rasa Drava
Rakta Drava
Māṃsa Sthira, Ślakṣṇa
Meda Slakṣna, Snigdha
Asthi Khara
Majja Snigdha, Mṛdu
Śukra Snigdha, Picchila, Drava
Table :3:14- Śarīra Dhātus and Guṇa relationship
All these Dhātus are Āpya and Pārthiva but, role of AgniMahābhūtas is seen in
all the Dhātus as it is formed out of the Pāka by respective Bhūtāgnis and Dhātvagnis.
All the Dhātus has got one or other form and all these are formed from the
combination of Pañcamahāhūtas with the predominance of various Guṇas. So that
these Dhātus, Avayavas etc has got different forms and shaped and has got different
names and functions.
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yurveda deals with the preventive and curative aspects.
Svasthavṛtta and Sadvṛtta will cover the preventive
aspects of body and mind respectively while Śodhana and Śamana drugs are used in
the management of different diseases. Except few exceptions the preventive aspects
are covered by Adravya Cikitsa and curative aspects are mainly covered by Dravya
Cikitsa. Dravya Guṇa deals with Kārya Dravyas like Harītaki, Aśvagandha, Guggulu,
Vaca etc. there are some basic concepts considered in this branch like Dravya, Guṇa,
Rasa, Vīrya etc. Dravyas are one among the Catuṣpādas.
Śarīra Guṇas are Siddhānta coming under this branch, as the Loka Puruṣa
Sāyma Siddhānta is applied through this, i.e. the properties seen in the Śarīra and the
properties of the drugs are similar and these similar or dissimilar properties are used
for maintenance of the decreased or increased Doṣas.
Ā
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Śarīra Guṇas and Dravya
Dravya is like a fabric material and its properties and action are like the yarn
of the fabric. Bhadanta Nāgārjuna defined Dravya as the site of operation for the
activities of Rasa, Guṇa, Vīrya, Vipāka and Karma.
• यमा य ल ण प चानाम ॥ (र.व)
• भा य – रसाद ना प चाना भताना यदा यभत त यम ॥
From the references of definition of Guṇa and Dravya itself we can say that
the Guṇa is residing in the Dravya and it has got inseparable relation.
• य ा ताः कम गणाः कारण समवायी यत । त य….. ॥ (च.स.१)
• समवयी त न ः कारण गणः ॥ (च.स १)
The difference between the Dravya and Guṇa is that the former is the seat of
both Guṇa and Karma while the latter is not.
• य गणकमा यः, गण त गणकमा ना यः इ त यतो भदः ॥ (योग नाथ)
The origin of Dravya and Guṇa is simile to Agni and Dhūma respectively. The
former can yield the later but vice versa is not possible. Guṇa has got its genesis
simultaneously with the Dravya but not separately. Their relationship is compared
with Deha/ Śarīra and Dhina/ Ātma.
The Dravya is stable in nature but not the constituents like Guṇa etc.
considering this stability the Dravya is said to be superior to the Guṇa.
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The theory of Guṇa in Āyurveda is very extensive and it covers all the
physical, chemical, biophysical, biochemical characteristics. Gurvādi Guṇas are
mainly concerned with biophysical and biochemical part. The relation between
Dravya and Guṇa remains a point of concern here, as they are having Āśrayāśrayī
Saṃbandha.
Both the Dravya and Guṇa are Padārthas; these are the different functional
units of a single system. Out of them Dravya comes in depiction earlier than Guṇa
and the very next instant Guṇas get expressed themselves.
• थम णो प न य नग णम , अन तरो प मान सगणम ॥
(च. च.१३/३१ च )
• यद प नमा य थम ण नग ण, तद प तीय णाव यभा वगणव या
त ोग वा णवदव त म त यम ॥ (च.स १/५१ च )
For the expression of Guṇa it needs a base and Dravya fulfills that, and
thus we can say Dravya and Guṇa are accompanying to each other.
The detail descriptions about Guṇa and Dravya in Āyurvedic literatures
represent the superiority of Dravya. This supremacy is explained only on the fact
that the Dravya is giving Āśraya to the Guṇa. In Cikitsa Guṇa has got more
importance than that of Dravya, as administration of opposite Guṇa is done in
Cikitsa.
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Śarīra Guṇas and Karma
Guṇa and Karma takes shelter in Dravya. This can be understood from the
references of definitions of Dravya and Karma itself.
• य ा ताः कम गणाः कारण मवायी यत । त य ॥ (च.स १)
सयोग च वभाग च कारण यमा तम ।
• कत य य या कम कम ना यदप त ॥ (च.स १)
As the Guṇa is inactive in nature, it cannot perform association or dissociation
reaction like Karma. This is the significant difference between Karma and Guṇa.
However both Guṇa and Karma will have inherent relationship with the Dravya.
Under Dravya Guṇa Śāstra we come across several drug actions based upon Guṇa.
Suśruta considered that the effect of Guṇa can be assessed with the help of
Anumāna Pramāṇa. In Suśruta Saṃhita Sūtrasthāna before explaining the Śarīra
Guṇas Ācārya has mentioned,
• कम भ त अनमीय त नाना या या गणाः ॥ (स स ४६/५१४)
While giving definitions for each and every Śarīra Guṇas Ācāryas explained it
in terms of the Karma produced by the particular Guṇas. For e.g. Snigdha Guṇa is
defined as that which gives Mārdava, Balakara, Varṇakara etc. when a drug is
administered if it gives the above said properties it can be said to be with Snigdha
Guṇa. Thus as Guṇa is inactive in nature the Guṇas present in a Dravya can be
identified only with the help of the Karma resulted.
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Śarīra Guṇas and Rasas
Āyurveda explains the theory of tastes to understand the theory of
Pañcamahābhūta and Tridoṣa Siddhānta. As the existence of Pañcamahābhūta is
perceived only through their taste (ca.su.26/40) we have to depend on the theory of
taste for proper application of medicine and food. Similarly we can get explanation
regarding the quality (Guṇa) and actions (karma) of each Rasa. Thus Rasas are
derived from Pañcamahābhūtas and Guṇa and karma are dependent of Rasa.
According to Caraka Saṃhita Sūtrasthāna 26/43 each Rasas have got three
attributes i.e.
• Madhura with Snigdha, Śīta and Guru Guṇa
• Amla with Laghu, Uṣṇa and Snigdha Guṇa
• Lavana with Guru, Snigdha and Uṣṇa Guṇa
• Kaṭu with Laghu, Uṣṇa and Rūkṣa Guṇas
• Tikta with Rūkṣa, Śīta and Laghu Guṇas and
• Kaṣāya with Rūkṣa, Śīta and Guru Guṇas.
According to Jalpakalpataru,
Madhurādi are formed due to the Nyūna, Adhika and Madhya combination of
Guru, Laghu, Snigdha, Śīta, Uṣṇa and Rūkṣa Guṇas.
In Caraka Saṃhita Sūtrasthāna 26/53-56 Ācārya has explained the gradation
of qualities in each Rasas.
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• रौ यात कषायॊ ाणा उ मॊ म यमॊ कटः।
त ॊ अवर: तथा उ णाना उ ण वात लवणः परः ॥
म यॊ अ लः कटकः च अ य ि न धाना मधर: पर: ।।
Rūkṣa Guṇa is seen in highest degree in Kaṣāya, Madhyama in Kaṭu and
Avara in Tikta Rasa. Similarly, Snigdha Guṇa is Uttama in Madhura Rasa,
Madhyama in Amla Rasa and Avara in Lavana Rasa. Uṣṇa Guṇa is Uttama in Lavana
Rasa, Madhyama in Amla Rasa and Avara in Kaṭu Rasa. Śīta Guṇa is Uttama in
Madhura Rasa, Madhyama in Kaṣāya Rasa and Avara in Tikta Rasa. Laghu Guṇa is
Uttama in Tikta Rasa, Madhyama in Kaṭu Rasa and Avara in Amla Rasa. Guru Guṇa
is Uttama in Madhura Rasa, Madhyama in Kaṣāya Rasa and Avara in Lavana Rasa.
Caraka Saṃhita has 120 chapters and there are 30 chapters in the first section
of Caraka Saṃhita( Sūtrasthāna).these 30 chapters are divided into 7 sections and
each section has 4 chapters has specific nomenclature which suggests specific
purpose of the author. For eg: the first Catuṣka of Sūtrasthāna is Bheṣaja Catuṣka, it
has Dīrghan Jīvitīya , Apāmārga Taṇdulīya, Ārgvadhīya and sad Virecana Śataśṛtīya
as four chapters. All these chapters are for selection of medicine. First chapter
explains about medicines like 16 roots, 8 urine, 8 milk, etc. in the second chapter
drugs of Śiro Virecana, Anuvāsana, Vamana, Virecana are explained. Third chapter
explains about list of drugs for external application and in the last chapter of first Pāda
500 drugs are explained in 50 groups depending on the common action among 10
drugs.
Similarly the last Catuṣka of Sūtrasthāna which is known as Annapāna
Catuṣka has similar methodology the four chapters of last Catuṣka have explanation
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 70
of food in the form of their Rasa, Guṇa, Karma, Vīrya, Vipāka and Prabhāva. The 25th
Chapter (Ātreya Bhadrakāpīya) explains food as origin of human body. In 26th chapter
the fundamentals of food such as Pañcamahābhūta, Rasa, Guṇa, Karma, Vīrya,
Vipāka and Prabhāva are explained. The third chapter of the last Catuṣka (Annapāna-
Vidhi) has lengthy explanation of 12 groups of food sources. (Dvādaśa Āhāra-
Varga).Here also the food substances are explained on the basis of their Rasa, Vīrya,
Vipāka and Prabhāva. The last chapter of the last Catuṣka is known as Vividhāśita-
pītīya. It explains about normalcy and abnormal state of the body, tissue elements on
the basis of proper and improper food. Hence the study of Annapāna Catuṣka provides
complete picture of the food.
As stated earlier the 26th chapter (Ātreya Bhadrakāpīya) the fundamentals of
Rasa, Guṇa etc are explained. Here the concept of Guṇa is utilized to explain
Pañcamahābhūtātmaka Dravya, 6 Rasas. Hence it would be better to explain these
theories with the help of Rasa- Guṇa theory.
In the beginning of 26th chapter of Caraka Saṃhita Sūtrasthāna it is stated that
each Mahābhūta is having some qualities (Śarīra Guṇa) and when those qualities are
present in that Mahābhūta it are having specific functions (ca.su.26/11). For Pṛthvi
Mahābhūta 9 qualities are explained. Jala Mahābhūta is having 7 qualities. Agni
Mahābhūta contains 7 qualities and there are 7 qualities for Vāyu Mahābhūta and for
Ākāśa Mahābhūta there are only 5 Śarīra Guṇas. Though these are the Śarīra Guṇas in
this context only 6 Śarīra Guṇas such as Guru, Laghu, Uṣṇa, Śīta, Snigdha and Rūkṣa
Guṇas are considered as there was a postulation stating that these 6 Guṇas are nothing
but 6 Rasa. (Ca. Sū 26/8). Based on this assumption i.e. These 6 Guṇas are important,
every Rasa is studied and analysed.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 71
Six qualities and Pañcamahābhūta
Here the relation between each Mahābhūta and qualities such as Guru, Laghu,
Snigdha, Rūkṣa, Uṣṇa and Śīta is illustrated. (Ca. Sū 26/11)
• Pṛthvi Mahābhūta – Guru
• Jala Mahābhūta - Snigdha Śīta
• Agni Mahābhūta – Uṣṇa Rūkṣa
• Vāyu Mahābhūta – Laghu, Śīta. Rūkṣa
• Ākāśa Mahābhūta – Laghu
By the above observation it can be understood that the qualities of Pṛthvi
Mahābhūta and Ākāśa Mahābhūta are entirely opposite in terms of 6 qualities. Jala
and Vāyu Mahābhūta are having Śīta Guṇa as common Guṇa. Jala Mahābhūta and
Agni Mahābhūta have the opposite qualities i.e. Snigdha and Śīta Guṇa in Jala and
Rūkṣa and Uṣṇa Guṇa in Agni Mahābhūta.
Relation of each Rasas with Pañcamahābhūta and Guṇas and its effect
Madhura Rasa
Madhura Rasa made up of Pṛthvi and Jala Mahābhūta s which has got Guru
Snigdha and Śīta Guṇas. Finally the Rasa has got three Guṇas i.e. Snigdha, Śīta and
Guru Guṇas according to Caraka sutra 26/43.
Madhura Rasa is Vāta Śāmaka and Śleṣma Varddhaka. Vāta has got Rūkṣa, Śīta and
Laghu Guṇa and which is opposite to Vāta Doṣa except Śīta and so that it decreases
Vāta. Śleṣma has got Snigdha, Śīta and Guru Guṇa which is similar to that of
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 72
Madhura Rasa and so that it increases the Śleṣma Doṣa. Madhura Rasa is Sarva Dhātu
Varddhaka ie. रस धर मास मदॊऽि थ म जौजश अ भवध नः ॥
Table:4:1-Relation of Madhura Rasas with Pañcamahābhūta and Guṇas and its effect
Amla Rasa
Amla Rasa is made up of Pṛthvi and Agni Mahābhūta .As mentioned in Caraka
Saṃhita Sūtrasthāna 6/40 the base of formation of Rasas are Pṛthvi and Jala Mahābhūta,
so here in Amla Rasa Pṛthvi Mahābhūta and Agni Mahābhūta are predominant and but
Jala Mahābhūta are also seen. So while considering the Pañcamahābhūta constitutions
Jala is added to Pṛthvi and Agni. The Guṇas of Pṛthvi and Agni and Jala are Guru, Uṣṇa,
Laghu, Rūkṣa, Snigdha and Śīta. In Caraka Saṃhita Sūtrasthāna 26/43 the Guṇas of Amla
Rasa are mentioned as Laghu, Uṣṇa and Snigdha Guṇas. Here Snigdha Guṇa is adopted
from the Jala Mahābhūta.
Amla Rasa decreases Vāta Doṣa and increases Pitta and Kapha Doṣas. Amla has
got predominant Pṛthvi Mahābhūta which has got downward movement and so that it
leads to Vāta Anulomana thus decreases Vāta Doṣa. Uṣṇata and Laghuta of Amla Rasa
Rasa PMB PMB
Guṇa
Rasa
Guṇa
Relation
with Doṣa
Relation
with
Dhātu
Relation
with
mala
Madhura Pṛthvi
Jala
Guru
Snigdha
Śīta
Guru
Snigdha
Śīta
Vāta
Kapha
Sarvadhātu
varddhana
_
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 73
increases the Pitta Doṣa as it has got similar qualities and Snigdhata of Kapha Doṣa
increases the Kapha Doṣa. Overuse of Amla Rasa leads to Rakta Dūṣaṇa and Māṃsa
Vidāha. As Pitta and Rakta has got Āśraya Āśrayī Saṃbandha Amla Rasa aggravates
Pitta and indirectly it does the Rakta Dūṣaṇa.
Rasa PMB
PMB
Guṇa
Rasa
Guṇa
Relation
with Doṣa
Relation with
Dhātu
Relation
with
mala
Amla
Pṛthvi
Agni
Jala
Guru
Uṣṇa
Laghu
Rūkṣa
Snigdha
Śīta
Laghu
Uṣṇa
Snigdha
Vāta
Pitta
Kapha
Rakta Dūṣaṇa
Māṃsa -Vidāha
Table:4:2-Relation of Amla Rasas with Pañcamahābhūta and Guṇas and its effect
Lavana Rasa
Lavana Rasa is composed of Jala and Agni Mahābhūta and as Jala is also a
base for Rasa formation Pṛthvi is added to it.
Guṇas of these Mahābhūtas among the six Guṇas are Snigdha, Śīta, Uṣṇa,
Laghu, Rūkṣa and Guru. As mentioned in Ca. Sū 26/43 the Guṇas of Rasas are Guru,
Snigdha and Uṣṇa. Among these Guru Guṇa is from Pṛthvi Mahābhūta.
Lavana Rasa is Vāta Śāmaka, Pitta and Kapha Varddhaka. Guru, Snigdha,
Uṣṇa Guṇas are opposite to Vāta. So it reduces Vāta and which are similar to Kapha
so it increases Kapha. Uṣṇa Guṇa of Lavana Rasa acts upon Pitta Doṣa.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 74
It increases Rakta Dhātu because of Āśrayáśrayī Saṃbandha of Pitta Doṣa
with Rakta.
Rasa PMB PMB
Guṇa
Rasa
Guṇa
Relation
with Doṣa
Relation
with
Dhātu
Relation
with
mala
Lavaṇa
Jala
Agni
Pṛthvi
Snigdha
Śīta
Uṣṇa
Laghu
Rūkṣa
Guru
Guru
Snigdha
Uṣṇa
Vāta
Pitta
Kapha
Rakta
Table:4:3-Relation of Lavaṇa Rasas with Pañcamahābhūta and Guṇas and its effect
Kaṭu Rasa
It is composed of Vāyu, Agni Mahābhūtas. The basic Bhūtas i.e. Pṛthvi and
Jala Mahābhūta s then the Guṇas are Laghu, Śīta, Rūkṣa, Uṣṇa, Guru and Snigdha.
The Guṇas of Rasa are Laghu, Uṣṇa and Rūkṣa. Kaṭu Rasa is the only Rasa in
which the basic Bhautika Guṇas are absent.
Kaṭu Rasa is Vāta Varddhaka, Pitta Varddhaka and Kapha Śāmaka. It has got
similar Guṇas with vats and dissimilar Guṇas with Kapha so it decreases Kapha and
increases Vāta. Laghuta and Uṣṇata of Kaṭu Rasa increase the Pitta Doṣa.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 75
Rasa PMB PMB
Guṇas
Rasa
Guṇas
Relation
with Doṣa
Relation
with
Dhātu
Relation
with mala
Kaṭu
Vāyu
Agni
Pṛthvi
Jala
Laghu
Śīta
Rūkṣa
Uṣṇa
Laghu
Rūkṣa
Guru
Snigdha
Śīta
Laghu
Uṣṇa
Rūkṣa
Vāta
Kapha
Pitta
Table: 4: 4-Relation of Kaṭu Rasas with Pañcamahābhūta and Guṇas and its effect
Tikta Rasa
Tikta Rasa composed of Vāyu, Ākāśa Mahābhūta s and basic Mahābūtas
Pṛthvi and Jala added to it. The Guṇas of Mahābhūta s are Laghu. Śīta, Rūkṣa, Guru,
Snigdha.
The Guṇas of Rasa is Rūkṣa, Śīta and Laghu. Śīta Guṇa is from both Vāyu and
Jala Mahābhūta s.
Tikta Rasa results in the increase of Vāta and decrease of Pitta and Kapha.
Rūkṣa and Laghu Guṇas results in the decrease of Kapha, Rūkṣa Śīta and Laghu Guṇa
increases Vāta and Śīta and Rūkṣa Guṇa decreases Pitta.
This Rasa results in the Śoṣaṇa of the Dhātus due to its Rūkṣa Guṇa.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 76
Rasa PMB PMB
Guṇa
Rasa
Guṇa
Relation
with Doṣa
Relation
with
Dhātu
Relation
with mala
Tikta
Vāyu
Ākāśa
Pṛthvi
Jala
Laghu
Śīta
Rūkṣa
Laghu
Guru
Snigdha
Śīta
Rūkṣa
Śīta
Laghu
Vāta
Kapha
Pitta
Dhātu
Śoṣaṇa
Table: 4: 5-Relation of Tikta Rasas with Pañcamahābhūta and Guṇas and its effect
Kaṣāya Rasa
It is composed of Vāyu and Pṛthvi Mahābhūta s, and Jala Mahābhūta is added to it.
Mahābhūta properties are Laghu, Śīta, Rūkṣa, Guru, Snigdha and Śīta. Rasa Guṇas
are Rūkṣa, Śīta and Guru, among these Śīta from Vāyu and Jala Mahābhūta s.
Kaṣāya Rasa is Vāta Varddhaka, Kapha Śāmaka and Pitta Śāmaka. Rūkṣa, Śīta
and Guru Guṇa increases Vāta, Rūkṣa Guṇa decreases Kapha and Rūkṣa Śīta Guṇas
decreases Pitta. This Rasa results in Mūtra Purīṣa Avagṛhṇana due to its Rūkṣa Śīta
Guṇas.
The Guru Guṇa is adopted from the Pṛthvi Mahābhūta, The Śīta Guṇa is
adopted from the Jala Mahābhūta, which is the base for production of Rasas and
Rūkṣa Guṇa from the Vāyu Mahābhūta.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 77
Rasa PMB PMB
Guṇa
Rasa
Guṇa
Relation
with Doṣa
Relation
with
Dhātu
Relation
with mala
Kaṣāya
Vāyu
Pṛthvi
Jala
Śīta
Laghu
Rūkṣa
Guru
Snigdha
Śīta
Rūkṣa
Śīta
Guru
Vāta
Pitta
Kapha
Purīṣa
Mūtra
Avagṛhṇana
Table: 4: 6-Relation of Kaṣāya Rasas with Pañcamahābhūta and Guṇas and its effect
The administrations of similar or dissimilar Guṇas are done for either decrease
or increase of the Doṣas. A group of three Guṇas are named as single Guṇa, thus the
frequently used Guṇas are made into permutations and combinations based on the
Pañcamahābhūtas and named as Rasa for easy administration.
Śarīra Guṇas and Vīrya
The term Vīrya is derived from the Sanskrit root ‘Vir’ which means powerful
or potent. Its equivalent is potency in modern pharmacology. Potency is the word
derived from Latin term ‘Potentia’ meaning that strength of a medicine or strength or
force or power.
Ācārya Caraka explains Vīrya as,
• यन कव ि त त ीय म । (च.स २६/४१) • वीय त यन या यत या
नावीय क त कि च सवा - वीय कता या ।। (च.स २६/६५)
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 78
I.e. Vīrya is characterized by the drug action. Because all types of drug actions
are under the control of Vīrya only. Caraka precisely quoted Vīrya as the factor which
will perform the pharmacological action. This is the main characteristic of Vīrya.
Ācārya Suśruta and Vāgbhata also give similar explanations. They explain
Vīrya as the most potent qualities of a drug. Other ordinary qualities cannot be treated
as Vīrya.
• गवा ा वीय म य त श म तोऽ यथा गणाः ।
पर साम य ह न वात गणा एवतर गणाः ॥ (अ.स.स १७)
वय is explained on two headings Śaktirūpa Vīrya Vāda and Guṇa Rūpa
Vīrya Vāda. Aṣṭavidha Vīrya and Dvividha Vīrya are explained in the heading Guṇa
Rūpa Vīrya Vāda.
According to the Aṣṭavidha Vīrya Vāda, among the 20 Guṇas amplified
potency is seen in only 8 Guṇas those are, Guru, Laghu, Śīta, Uṣṇa, Snigdha, Rūkṣa,
Mṛdu. and Tīkṣna.
Ācārya Vāgbhata mentioned five points in support of this Vīrya Vāda, those are,
• Samagra Guṇa Saratva – among the 20 Guṇas, the commonly seen Guṇa in
Dravyas are these 8.
• Śakti Utkṛṣṭata – considering other Guṇas, these 8 Guṇas has got more
potency
• Vyavahāra Mukhyata- these 8 Guṇas have more important in utility compared
to other qualities.
• Bāhulyata – the predominant rasa in all the Dravyas are one among these 8.
S arira Gunas and Dravyaguna
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 79
• Upayōgita – in treatment also the most commonly administered Guṇas in
Śarīra are these 8.
• गवा द वव वीया या तना वध त व य त ।
सम गणसारष श य कष वव त ष
यवहाराय म य वा ब हनाद प ॥ (अ. .स.९/१९)
Ācārya Suśruta mentioned Viśada and Picchila instead of guru and Laghu
Vīrya. Cakrapāni and Dalhaṇa commenting on this says that Suśruta has explained
guru and Laghu as Vipāka so he has mentioned Picchila and Viśada as Vīrya, and
there is no much difference in the action of Viśada and Picchila Guṇa.
According to Dvividha Vīrya Vāda, the universe is made of Pañca
Mahābhūtas and all the Dravyas are predominant with Agni and soma Guṇa, so they
consider only two Vīryas i.e. Śīta and Uṣṇa.
Here the predominant property or the potent property leads to the karma.
Ācāryas explains that the action done by either rasa or Vipāka the potent Guṇa present
in the Dravya is the main cause for the result and which is considered as the Vīrya.
Pañcabhautikatva of Vīrya
Vīrya Pañcamahābhūta
Tīkṣna Agni and Vāyu
Uṣṇa Agni
Guru Jala and Pṛthvi
Śīta Jala and Vāyu
Snigdha Jala and Pṛthvi
S arira Gunas and Dravyaguna
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Mṛdu Jala and Ākāśa
Rūkṣa Vāyu and Agni
Laghu Agni, Ākāśa, and Vāyu
Picchila Jala
Viśada Pṛthvi and Vāyu
Table:4:7-Relation between Vīrya and Pañcamahābhūtas
Suśruta elaborately discussed regarding the type of perception of different
Vīryas. They are:
• Mṛdu, seta and Uṣṇa Vīryas – Sparśa Grāhya
• Picchila and Viśada – Cakṣu and Sparśa Grāhya
• Snigdha and ruksha – Cakṣu Grāhya
• Tīkṣna Vīrya – Mukha Duḥkhopādāna
Even though these are the methods explained to identify the Vīrya, as Vīrya is
considered as potent Guṇa the method of perception of the Guṇa is from the resultant
karma. Here also the Vīrya of a drug can be identified from the karma
Various effects and functions of eight Vīryas are tabulated below-
Sl.
No:
Vīrya Effect on Doṣa Systemic effects
1. Uṣṇa Vātahara, Kaphahara, Pitta
–Varddhaka
Dīpana, Pācana, Dāha janana,
Mūrcchana, Svedana, Vamana,
Virecana, Vilayana,Bhrama-
Tṛṣṇā janana, Aśupāka, Avṛṣya
2. Śīta Pittahara, Vāta-Kapha Prahlādana, Viṣyandana,
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Varddhaka Sthirīkaraṇa, Prasādana,
Kledana, Jīvanīya, Sthaṃbhana,
Rakta prasādana, Balyam
3. Snigdha Vātahara, Kapha Varddhaka Snehana, Bṛṃhaṇa, Santarpaṇa,
Vājīkaraṇa, Vayasthāpana
4. Rūkṣa Vāta Varddhaka, Kapha –
Pitta hara
San grahan a, Pīdana, virūkṣaṇa,
Rōpaṇa
5. Guru Kapha Varddhaka, Vāta
hara
Upalepana, Bṛṃhaṇa, Balya
6. Laghu Kapha hara, Vāta
Varddhaka
Lekhana, Laṅghana, Dhātu
Kṣaya
7. Mṛdu Pitta- hara Rakta - prasādana, Māṃsa
prasādana
8. Tīkṣna Kapha- hara Sañgrāhi, Ācūṣaṇa, Avadaraṇa,
Sravaṇa.
9. Viśada Kapha- hara Kledācūṣaṇa, Virūkṣaṇa,
Uparohaṇa
10. Picchila Kapha Varddhaka Upalepana, Pūraṇa, Bṛṃhaṇa,
Vājīkaraṇa
Table: 4: 8- Vīrya and its action
From these explanations we can understand that the Vīryas are also said to be
the Guṇas of a Dravya. And these are explained for the easy understanding and also
for concising the 20 Guṇas. The most potent Gunas among the twenty Gunas are
considered as the Viryas.
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Śarīra Guṇas and Vipāka
The end product of a Dravya which is the outcome of digestion or metabolism
is known as Vipāka. It is believed that Vipāka is the biotransformative phase of Rasa.
• पाकः पचन याणा व परसयोः पराव ः ।
सा च व पा तर वन रसा तर वन ॥ (ग गाधर)
• व श ः जरण न ाकाल रस वशष य पाकः ादभा वः वपाकः ॥ ( श तापाद)
As the Vipāka is mentioned as the transformative phase of Rasa, the Guṇa
relation for the Vipāka can also be mentioned in terms of Rasa itself. The Āhāra is
said to be Rasa predominant and this Āhāra undergoes digestion. The breakage of the
food articles in the process of digestion leads to the formation of Vāta, Pitta and
Kapha depending on the predominance of the Rasa during the process of digestion.
When the Madhura Rasa is predominant Kapha is produced and this stage is said to be
Madhura Pāka, and in the next stage Amla Rasa is predominant and Pitta is produced
and this stage is called as Amla Pāka and when the Kaṭu Rasa is predominant the Vāta
is produced and this stage is called Kaṭu Pāka.
The predominance of these Rasas results in particular actions, depending on its
action on the Doṣas. Here too the Guṇas are acting indirectly in terms of the
predominant Rasa. For e.g. If a drug has got Madhura Vipāka, the actions will be
same as that of the Madhura Rasa, due to the presence of guru Guṇa.
Here also we can say that the term Vipāka is mentioned for the easy
explanation of the Guṇa present in the particular Dravya during the process of
digestion.
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oga Parīkṣa Mārgas are the methods through which various
stages of the disease are examined and recognized in particular.
The Vyādhi Jñāna Upāyās are said to be five in no: those are,
Nidāna – Etiological factors.
Pūrvarūpa – Prodromal symptoms
Rūpa – Clinical manifestations
Upaśaya – Relieving factors
Saṃprāpti – Pathogenesis.
These five tools together or separately are useful for the diagnosis of a disease.
I.e. methods to get knowledge about a disease.
Nidāna Sevana results in the Doṣa vitiation; this further vitiates the Dhātus,
and thus vitiated Dhātu results in the Sroto Vaiguṇya and this result in the complete
manifestation of a disease. So for the correct diagnosis of a disease all these five tools
plays role, here the major role is played by the Rūpa/ Lakṣaṇa. After the diagnosis the
treatment administered is on the basis of Saṃprāpti as disease is cured only after the
R
S arira Gunas and Nidana Pancaka
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 84
Saṃprāpti Vighatana is attained. Guṇa plays a major role in the manifestation of
diseases and treatment.
Nidāna Sevana may be of Āhāraja or Vihāraja. This Nidāna results in the
aggravation or reduction in the Doṣic level. When these Nidānas provides similar
qualities of Doṣa it attains Vṛdhi and when dissimilar qualities are consumed it results
in the reduction.
• ः शीतो लघ: स म लोऽथ वशदः खर: ।
वपर त गण यमा तः स शा य त ॥ (च.स १/५९)
As explained by Ācārya Suśruta,
• गणा य उ ा यष शर र व प त तथा ।
थानव ि यः त मात द हना यहतकाः ॥ (स.स.४१/१२)
The Guṇas present in the drugs and the body is one and the same, and these
Guṇas are responsible for the increase, decrease maintenance of the equilibrium of the
physiological factors of the Śarīra. The Nidāna can only help in the diagnosis disease
just by identifying the Guṇa of the Nidāna either Āhāraja or Viharaja.
In A.H Sūtrasthāna it is explained that,
• कलाथ कम णा योगो ह न म या तमा कः ।
स य योग वञयो रोगारो यककारणम ॥ (अ. .स.१/२०)
Kāla refers to the time. The importance of this etiological factor lies in the fact that
the effect of time is natural and unavoidable. Each Doṣa attains Caya, Prakopa and
Praśama in particular seasons which is inevitable. Similarly, the changes during the
S arira Gunas and Nidana Pancaka
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 85
stages of Bala, Yauvana, and Vṛdhāvastha are also certain occur. Even though
disequilibrium in the state of health can occur also in Samyagyoga of Kāla, it can be
prevented by following the seasonal and day to day regimen recommended in
Svastavṛtta. So Ācāryas has mentioned the Āhāra and Vihāras with the following
qualities are to be followed in particular Ṛtus.
Rtu Guṇa Doṣic changes
Śiśra Snigdha, Uṣṇa Kapha Caya
Vasanta Rūkṣa, Uṣṇa Kapha Prakopa
Grīṣma Snigdha, Śīta Vāta Caya, Kapha Praśama
Varṣa Snigdha, Uṣṇa Pitta Caya, Vāta Prakopa
Śarat Rūkṣa, Śīta Vāta Praśama, Pitta Prakopa
Hemanta Snigdha, Uṣṇa Pitta Praśama
Table:5:1-Ṛtu and Guṇa relation and its effect on Doṣas
The Artha is considered as Indriyas and here the Nidānas mentioned are
mainly resulting in anatomical deformity. Prajñāparādha is another main Nidāna and
here all the other Kāyika, Vācika and Mānasika Nidānas are included.
The symptoms which are not expressed clearly are called as prodromal
symptoms
(Pūrvarūpa) and the completely manifested symptoms are called as Rūpa. In the
context of its relation with Śarīra Guṇa Pūravrūpa and Rūpa doesn’t make much
difference. Sthāna Saṃśraya takes place in the Pūrvarūpa Avastha and the Doṣa
Dūṣya Sammūrcchana takes place in the Rūpavastha. In both the cases the Doṣa
vitiation is manifested and in Pūrvarūpa Avastha it is not much clearly exhibited, but
in Rūpāvastha it is fully manifested.
S arira Gunas and Nidana Pancaka
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 86
The Lakṣaṇas are produced depending upon the Doṣic vitiation either its
Vṛddhi or Kṣaya and which Dhātu is affected and the site of Doṣa Dūṣya
Sammūrcchana, i.e. the type of Sroto Duṣṭi. Considering all these factors each and
every diseases are said to be of various types for e.g. Vātaja, Pittaja etc. here
depending on the properties undergone Vṛddhi or Kṣaya the diseases are named.
Śarīra Guṇas plays a major role in the Upaśaya and Anupaśaya. When a
patient is relieved of symptoms and feels comfortable by the diet, daily regimen and
medicine, then these relieving factors are called Upaśaya. As against this, the
aggravating factors are called Anupaśaya. This is not considered as the exact
treatment procedure. This is also considered as a tool to diagnose the disease. When a
particular diet, regimen or medicine is given if the disease subsides or aggravates it is
easy to identify the correct involvement of the Doṣas. Here too the diagnosis is based
on the property of the diet, regimen or the drug administered.
Upaśaya has been done in different ways one among them is Hetu Viparīta, here the
Viparīta Guṇa of the Hetu is administered,
• हत वपर तमौषध, यथा शीतकफ वर श य ण भषजम ॥ (च. न.१/१०
च )
Usage of Śunṭhi against ŚītaKaphajvara due to its Uṣṇata. Here the Hetu of the
Vyādhi was Śīta Guṇa, Viparīta to that Uṣṇa Guṇayukta drug is administered.
Snigdha Āhāra is the Nidāna for Kaphaja Jvara and in that condition Rūkṣa Āhāras
are given. In another classification, Hetu Viparītārthakāri the similar qualities are
given. For eg.
• यथा प यमान प धान शोथ वदा ह अ नम ॥ (च. न १/१० च )
S arira Gunas and Nidana Pancaka
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 87
The predominant Guṇa of Pitta Doṣa is Uṣṇa and Uṣṇa is again administered in
the Pittaja Śotha for the early suppuration of the Śotha.
As long as the Doṣas, Dhātus and Malas are in normal state there is no disease
occurs. The etiological factors disturb this normal functioning and manifest as a
disease. The changes which take place in the body from initiation of etiological
factors to the manifestation of symptoms are collectively called as Saṃprāpti. The
complete knowledge of Saṃprāpti of a disease is very much essential for its diagnosis
and treatment. The main cause for the manifestation of disease is Doṣa Duṣṭi and it is
due to the Guṇas of Nidāna and even the treatment i.e. the Saṃprāpti Vighaṭana is
attained by the Guṇas of the drugs administered.
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 88
he aim of Āyurveda is to give guidelines for
maintenance and promotion of health as well as for
prevention and treatment of diseases. Its purpose in
other words is to describe all the methods and means for constantly maintaining a
balanced state of Vāta, Pitta and Kapha, i.e. maintenance of homeostasis of the body.
The restoration of health and prevention of relapse are the objectives of therapeutics.
In Amarakośa Cikitsa is explained as त य, Caraka explained Cikitsa as धात
सा याथा , Suśruta explained it as नदान प रवज न; the measures calculated to the
removal of causative factors are Cikitsa. But Caraka gave detailed explanation for this
as; the mere removal of the causative factors may not always results in the complete
removal of the disease because the effects of the disease may still continue to be
operative. Hence Cikitsa aims not only at the radical removal of the causative factors
of the disease but also at the restoration of the Doṣa equilibrium (Ca,Sū 9/5)
T
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 89
According to Āyurveda different classifications of the Cikitsa are mentioned.
In A.S and A.H while explaining the Doṣas in the Sūtrasthāna one chapter is
dedicated for the explanation of Doṣa Upakramas. As explained the Mūla Kāraṇa for
the disease are Doṣa Duṣti and Cikitsa is attained by bringing back the vitiated Doṣas
to normalcy. The Doṣa Upakramas plays a major role. The Upakramas may be of
Śodhana type or Śamana type and it’s the physician’s Yukti to apply which method
analyzing the level of Doṣic vitiation. Ācārya Carka has explained 6 therapies through
which the treatment is administered.
Ṣadvidhopakramas are,
• ल घन हण काल ण नहन तथा ।
वदन त भन चव जानीत यः स व भषक ॥ (च.स.२२\४)
Lañghana (reducing therapy), Bṛṃhaṇa (nourishing therapy), Rūkṣaṇa (drying
therapy), Snehana (oleation), Svedana (fomentation), Staṃbhana (astringent therapy).
Ācārya Caraka has explained in detail about the definition, administration methods etc
of all these 6 therapies in Ca. Sū. 22.
Even though Cikitsas are Dravya bhūta and Adravya bhūta the results are
obtained from the properties of the Upakrama administered. So Ācāraya explained the
drugs to be used for each and every Upakramas in terms of its Guṇa. The drug
selection is an important task in Cikitsa. The Doṣic vitiation is analyzed and the
considering the properties of the Doṣas the Upakramas are selected. The Dravya and
Doṣas are identified with the help of Guṇa itself, so in case of Upakramas also for
easy understanding and administration the Upakramas are explained in terms of
Guṇas.
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 90
Guṇa of Dravyas used for each Karmas are –
Sl.No
. ब हण लघन नहन ण त भन वदन
१ ग लघ व - शीत उ ण
२ शीत उ ण स म - म द ती ण
३ मद क ठन सर ि थर मद
४ ि न ध ि न ध ण
५ बहल/घन पि छल वशद ि न ध/
६ थल स म ग लघ स म स म
७ पि छल वशद शीतल उ ण व व
८ म द ती ण म द ती ण ि थर सर/ि थर
९ ि थर सर मद क ठन लघ ग
१० ण खर खर पि छल
Table:6:1-Guṇas of Dravyas used in Ṣadvidhopakramas
The first Guṇa mentioned for each Upakramas are as follows
Laṅghana – Laghu
Bṛṃhaṇa – Guru
Snehana – Drava
Rūkṣaṇa – Rūkṣa
Svedana – Uṣṇa
Staṃbhana – Śīta
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 91
While mentioning the properties of Doṣas in first chapter of Sūtrasthāna, Vāta
is the Doṣa mentioned first and also among the Guṇas Rūkṣa is mentioned first.
Chakrapāṇi comments on this says that,
• धान वा अ वायॊर भधानम । ाद ना याय वा अ भधान, तन
दा णादयॊऽ प गण बॊध याः, व च वायव धक, नह सा य वा वायॊः
अतॊ व अ अ भ हतम ॥ (च. स १/५९)
Here he says which Guṇa has got more importance that is mentioned first.
And also while commenting on the quotation,
• रौ य खर व वश य कया त त णम ।(च.स २२)
Chakrapāṇi says,
• रौ य म यादौ, रौ यमव धान बॊध य खर व वश त तदनगत ॥
Here too which Guṇa has got more importance has been mentioned first.
So in the same way the Guṇas mentioned first among the properties of
Dravyas used for specific Upakramas has got some importance.
There is an exception in this arrangement while considering the Snehana
karma we may expect Snigdha Guṇa as the first mentioned but in case of Snehana
karma the importance is given to the Drava Guṇa.
From the definition of Drava Guṇa we can understand that Drava is the Guṇa
which is Kledakara and it is Vyāpi. And the Snehana karma is that which induces
Sneha Viṣyandana that is Śarīrasya Sneha Vilayana. And the Snigdha Guṇa is
Mārdavakara and Kledakāri.
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 92
The Drava Guṇa has got Sukṣma Bhāva and gets diffused very easily, and
does the Sneha Viṣyandana than that of the Snigdha Guṇa so that Drava Guṇa is first
mentioned among the Guṇas of Snehana Karma.
Ṣadvidhopakramas and Pañcamahābhūta
Pṛthvi Ap Teja Vāyu Ākāśa
Bṛṃhaṇa Guru, Sthira,
Bahala,
Sthūla
Śīta, Picchila,
Mṛdu
Snigdha
Manda
Śīta
Laṅghana Khara, Katina Uṣṇa, Laghu
Tīkṣna
Viśada
Rūkṣa
Laghu
Khara
Rūkṣa
Sūkṣma
Snehana Guru Drava, Sara,
Snigdha
Picchila
Śīta,Manda,
Mṛdu
Sūkṣma
Rūkṣaṇa Khara, sthira
Katina
Rūkṣa,
Laghu,
Tīkṣna, Uṣna
Viśada
Rūkṣa
Laghu
Khara
Staṃbhan
a
Sthira Śīta, Manda
Mṛdu, Slakṣna
Drava
Rūkṣa,
Laghu
Śīta Rūkṣa
Laghu
Sūkṣma
Svedana Sthira, guru Sara, Drava Uṣna, Tīkṣna
Snigdha,
Rūkṣa
Rūkṣa Sūkṣma
Table:6:2-Relation between Ṣadvidhopakramas and PMB
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 93
The Pañcamahābhūtas are the basic unit of the Sṛṣṭi. The Pāñcabhautic
constitutions of these Upakramas can be explained with the help of Bhautic Guṇa
constitution and the Guṇa constitution of all the Upakramas.
Among the 6 Karmas, Bṛṃhaṇa Karma is opposite to Laṅghana, Snehana
Karma is opposite to Rūkṣaṇa and Svedana is opposite to that of Staṃbhana. This can
be explained by the analysis of the Guṇas of Dravyas used for the particular Karmas,
and also the Pañcamahābhūta predominance.
For E.g.
Bṛṃhaṇa Laṅghana
Guru Laghu
Śīta Uṣna
Mṛdu Katina
Snigdha Rūkṣa
Bahala/Ghana
Sthūla Sūkṣma
Picchila Visada
Manda Tīkṣna
Sthira Sara
Slakṣana Khara
Table:6:3- Guṇas of Bṛṃhaṇa and Lañghana Dravyas
In AS and AH the Upakramas are simplified in two, that is Santarpaṇa
(Bṛṃhaṇa) and Apatarpaṇa (Lañghana). In the classification of the Vyādhi, the
diseases are explained to b of two types only i.e. either Santarpaṇotha or
S arira Gunas and Upakrama
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 94
Apatarpaṇotha . considering this the Cikitsa is also explained as either Santarpaṇa or
Apatarpaṇa. Drava, guru, Śīta and Snigdha are the Guṇas of Dravyas which is used in
Santarpaṇa and Laghu, Rūkṣa and Uṣṇa are the Guṇas used for Apatarpaṇa. Here the
Bṛṃhaṇa, Snehana, and Staṃbhana are included in Santarpaṇa and Lañghana,
Svedana and Rūkṣaṇa are included in Apatarpaṇa. So further Ācāryas concised the
Ṣadvidhopakramas to Dvividhopakramas for the easy explanation. Though there is
permutation and combination of Upakrama therapies, number of Upakrama therapies
will not exceed six, like the number of Doṣas as three (Ca.Sū 22/43).
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 95
panaya (discussion) is the prior step to Nigamana
(conclusion). Upanaya is a process of reexamining owns
self. It forms a base for Nigamana. In ancient research
methodology this concept is followed. In Caraka Saṃhita Sūtrasthāna while
explaining Siddhānta Ācārya has clearly mentioned without discussion one cannot
reach conclusion (हत भ साध य वा था य त). In this study the discussion has
divided into two sections,
• Discussion on conceptual study
• Discussion on relation of Śarīra Guṇas with various entities.
Conceptual Study
The word Guṇa is very much familiar to all. It communicate variety of meanings such
as quality, property, and secondary, strands of the rope, bow string, thread
deliberations, merits etc. This word is derived from the root ‘Guṇ’ which means to
invite. Different sciences have used this word according to their contexts to denote
various entities. The Darśana Śāstras have referred to the term Guṇa to explain certain
philosophical concepts with the help of Guṇas. The Hetu, Liñga, Auṣadha Skandha of
Āyurveda has also been described in terms of Guṇas.
U
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 96
Though Āyurveda keeps similarity of view with Sāṃkhya and Vaiśeṣika
Darśana, the description of the concept of Guṇa differs somewhat. Āyurveda has
provided new implications to every Guṇa so that they become useful in clinical
practice.
Coming to Āyurvedīya concept of Guṇas, Caraka’s view seems closer to
Darśana Śāstras. Ācārya Caraka has listed 41 Guṇas in which three Guṇas are added
later on by Ācārya Vāgbhaṭa out of these 44 Guṇas 20 Gurvādi / Śarīra Guṇas are of
utmost importance in the fulfillment of aim of Āyurveda. The practical utility of these
Guṇas are stressed by Ācārya Suśruta. Commentator Hemādri is the first person to put
forward the definition of Guṇa in specific form.
Regarding Dravya and Guṇa relation, it can be said that though both these
Padārthas have their own identity, Samavāya Saṃbandha between them is equally
important. Both of them are supplementary to each other. Hence full importance
cannot be attributed to any of them. In any Dravya, Guṇas are expressed after various
interactions taking place from the Tanmātra stage of the constituting Mahābhūtas of
that particular Dravya. Śarīrastha Agni plays a major role in the execution of Guṇas in
the body. Dik and Kala also affect the Guṇas as well. It can be suggested that Agni
and Vāyu Mahābhūta in turn govern these interactions mainly as they are said to
perform functions like Pariṇāma i.e. transformations and arrangement. Number of
Gurvādi Guṇas 20 is not a rule, though Ācāryas differ in pairing or naming of these
20 Guṇas.
The detailed study of Snigdha Guṇa reveals that translations and correlations
are not possible in case of terminological words. Concept of Guṇa is peculiarity of
Āyurveda. Hence it should be understood on the basis of Āyurvedīya principles
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 97
strictly. Saṃskāra is a process of superimposing / inhibiting different Guṇas on a
Dravya. After the Saṃskāra it can be said that the original Dravya changed as:
i) Saṃskāra changes the Pāñcabhautic constitution of Dravya.
ii) Due to superimposition, Dravya acquires new Guṇas and as such it performs
different functions than the original Dravya.
iii) If it is assumed that Dravya is not changing then the Dravya will try to reject new
Guṇas and regain its original nature. But this never occurs practically. Ghṛta is the
only Dravya, which does Anuvartana of Saṃskāra. This means it enhances Guṇas of
Saṃskāra Dravya without interfering in its own Guṇas. Yogavāhi Dravyas like Vāyu,
Madhu, Taila carry Guṇas of Saṃskāra Dravya at the cost of their own Guṇas Being
such a unique concept it is not used in practice to that much extent. The only possible
reason behind this is the subjective nature of the concept. Parādi Guṇas are the
examples of Āyurvedīya biostatistics. Objectivity is a need of present era as it can
provide common platform for communication of knowledge. This may also prove first
step towards Āyurvedīya pathological laboratory investigators and standardizations of
Āyurvedīya drugs, which will give more perfection in Cikitsa. The concept of Guṇa in
Āyurveda is very broad and it covers physicochemical, physio -pharmacological of
Dravya.
Śarīra Guṇas & Mahābhūta:
The twenty four Guṇas described by Nyāya Darśana, though accepted by
Āyurveda, but still had to explain twenty of its own called Gurvādi Guṇas. The reason
behind a separate mention could be that these Guṇas are vital in understanding the
Sāmya and Vaiṣamya in relation to the Śarīra Doṣa, Dhātu & Mala. So they are the
Guṇas which are actually assessed & used during Cikitsa hence are called
Cikitsopayogi Guṇas.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 98
In Mahabharata Śāntiparva Adhyāya detailed description of Bhūtas and its
Guṇas are mentioned.
भमः थय ग व च का ट य सवाथा ता ।
ग धो ग व श सघातः थापनाध तः ॥
आपा नहो रसः लदो व व नह सौ यत ।
िज ा व य दन चा प भौमाना यण तथा ॥
अ नद घ ष ता यो त तापः पाकः काशनम ।
शोको रागो लघ त य सतत च ऊ व गा मता ॥
वायोरनीयम पश श द थान वत ता ।
बल शौय च मो च कम च ाअ तामयः ॥
आकाश य गणः श द या प व छ ता प चम ।
अना यमनाल बम य म वकारता ।
अ तघा तता चव भताना वकती न च ॥ (म.भा.शा.२५५) Along with Bhautika Guṇa Mānasika Guṇas are also mentioned in
Mahabharata. We can infer that these Bhūtas are the building blocks for Śarīra. A
person who has Pṛthvi Mahābhūta dominance will be courageous, and his Śarīra is
Sthira Guru and Kaṭhina Guṇa Yukta Those who have Ap Mahābhūta dominance
will be calm and centered and Śarīra is predominant with Sneha Kleda Viṣyanda and
Drava Guṇa. Agni Mahābhūta dominant person will be grief stricken and feverish
and Śarīra is Laghu and Tīkṣna Guṇa Yukta. Vāyu dominant person will be strong
and independent with Cala Guṇa of Śarīra. Here a doubt arises whether above
attributed Guṇa is because of individual Bhūtas or combination of Bhūtas.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 99
Ācārya Kaviraj has clearly opined in this regard that Gurvādi Guṇa lies
dormant in specific Mahābhūta and becomes active in Pañca Mahābhautic Dravya.
That is the Guṇa after Bhūtantara Anupraveśa becomes active in combined state of
Mahābhūtas. Specific Guṇas becomes expressed in their specific Mahābhūtas. For eg.
Khara Guṇa lies dormant in Ākāśa Tanmātra, but in its Kāraṇa Avastha or combined
form it becomes active and results in Śabdādi Guṇa. It can be concluded that when
specific Bhūtas Viśiṣṭa Guṇas becomes dormant it cannot be cognized through
respective indriyas.
Śarīra Guṇas and Dehaprakṛti
At the time of conception, i.e. at the time of conjunction of the Śukra, Śoṇita,
and Jīva, according as one or other Doṣa predominates in the Śukra and Ārtava, the
child acquires its own peculiar Prakṛti, that is to say its constitutional nature both
physical and mental.
All the Āyurveda Ācāryas explained about the Prakṛti concept and which
plays a major role in Āyurveda. Only Ācārya Caraka has explained the Mānasika and
Śārīrika bhavas of a person depending upon the Guṇas. Vāta Prakṛti person is
dominated with Rūkṣa, Laghu, Cala etc Guṇas and the other features of this person
are depended upon this Guṇa.
The Doṣas are invisible and they are said to be present by its properties. For
eg. Rūkṣa Guṇa represents Vāta Doṣa, Vāta Doṣa as such a matter is not visible as an
anatomical structure. So Ācārya Caraka while explaining Prakṛti also these method is
followed. For eg. The Snigdha Añga of a Kapha Prakṛti person is due to the Sneha
Guṇa predominance.
The Prakṛti can be said to be formed according to the predominance of Guṇa
present in Śukra and Sonita during the conjunction.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 100
Śarīra Guṇas and Doṣa
For the purpose of Āyurveda, all substances have been taken to be
Pāñcabhoutika. Pitta is nothing but a combination of five bhūtas, the Agni bhūta
predominating or Tejo Swarūpa according to Gangādhara commentary of C .S su
1.56. Similarly Kapha or Śleṣma Doṣa is also a combination of 5 bhūtas the Jala bhūta
predominating or soma Pradhāna according to Gangadhara commentary of C .S su
1.56. The Vāyu of the body is, of course, is the Vāyu bhūta predominating. We come
to conclusion, therefore, that although Pitta and Kapha are called by separate names-
because by association with other substances in the body they get new forms, they are
nothing but transformations of Tejas and Ap respectively and so must be included in
the Tejas and Ap Bhūtas. Vāyu also, as we have seen must be included in Bhūta
Vāyu, which is also one of the constituents of the body. In short, Vāta Pitta and Kapha
of the body are particular forms of the Pañcamahābhūtas.
Sarva Dravyas are Pāñcabhoutika and in Śarīra these Pañcamahābhūtas are
expressed in terms of Doasas. The Pāñcabhoutik nature of a drvays is identified
through its Guṇas. Vāta Doṣa is formed out of the predominance of Vāyu and Ākāśa
Mahābhūtas . In the vitiation of Vāta Doṣa the drugs which are predominant of karana
bhūtas of Vāta Doṣas are administered. And these drugs are identified on the basis of
their particular Guṇas.
Commenting on Ca. su.1/59 – 61 Cakrapāni opines that, the Guṇas of Vāta are
explained starting with Rūkṣa,
• इ या द, धा वात अ वायोर भधानम ॥
Here the Rūkṣa has been given the prime importance followed by Śīta Laghu
etc. we can infer from this that Rūkṣatva is the major cause for Vāta Vṛdhi. The line
of treatment for Vāta is starting with Snehana which is the opposite quality of Rūkṣa.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 101
In Ca. su Ācārya gives detailed explanations of Karana and Kārya of
Āyurveda. Dhātu Sāmya is the Kārya of Āyurveda. Śarīra and Manas are the abode
for Vyādhi, Tridoṣas, Rajas and Tamas are the Nidānas for the Vyādhi respectively.
These Tridoṣas are explained in terms of Guṇas, as the Doṣas are physiological
factors of Śarīra and they are not visible. They can only be perceived or understood by
their exhibited properties.
The first treatment principle explained in Ca. S is in Sūtrasthāna in the
context of Doṣas.
Here Guṇas are the main tool for understanding a disease and its treatment.
• वपर त गण यमा तः स शा य त ॥
व च वायाव धक, नहसा य वा ायोः ॥( च.स. १/५९ च ) The above quotation clearly substantiates this concept. The predominat Guṇa
of Vāta Doṣa ie. Rūkṣatva can be counter acted by its opposite Guṇa i.e.Snigdha.
Based on samanya visesha sidhantha the opposite Guṇas are indicated for the
treatment of diseases.
Śarīra Guṇas and Dhātu
As such direct references for the predominance of Guṇas in the Dhātus are not
available in the classics. The Dhātus can be said as both anatomical and physiological
factors of Śarīra. The Dhātus are nourished one after the other from Rasa to Śukra and
Āhāra Rasa is the source for the nourishment of all the Dhātus.
As mentioned earlier the Dhātus are formed out of the Prasāda bhāva of the
preceding Dhātus, not only Dhātus, Upadhātus and Dhātu Malās are also formed in
the same cycle.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 102
The formations of Dhātus are mentioned in Caraka Saṃhita in a question
answer form.
• रसा वस शात कथ दहऽ भजायत ।
रस य च ह राजॊऽि त स कथ या त र ाम ॥ (च. च.१५/२३)
रस has not got any colour and from which how the coloured Rakta is formed? this
question has been asked to Ātreya Punarvasu by Agniveśa.
And its answered as,
• तजॊ रसाना सव षा मनजाना यद यत ।
प ॊ मणः सराग ण रसॊ र वम छ त ॥ (च. च १५/२८) Due to the paaka of Rasa by Pitta ushmana it gets the colour and becomes Rakta.
The next question is that,
• वात र ात ि थर मास कथ तत जायत नणाम ॥ (च. च १५/२३)
How Sthira Māṃsa is formed from Drava Guṇayukta Rakta. And it has been
answered as,
• वा व बतजसा र म मणा चा भसयतम ।
ि थरता ा य मास यात वो णा प वमव तत ॥(च. च १५/२९) Drava Rakta becomes Sthira Māṃsa again by the Pāka with Agni.
• वधातॊः ि थरा मासान मदसः स भवः कथम ।(च. च १५/२४)
The next question was that how Drava Medas is produced from Sthira Māṃsa.
The answer is that,
• वतजॊऽ ब गणॊ मदॊऽ भजायत ।(च. च १५/३०)
Here too Medas is formed by the Agni Pāka.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 103
• णा या मासमदा या खर व कथमि थष।(च. च १५/२४)
How Khara Asthi is formed out of slakshna Māṃsa and meda was the next question
asked by Agnivesa, an atreya answered,
• प ि व अि न अ नलाद ना सघातः वॊ मणा कतः
खर व करॊ य य जायत ऽि थ ततॊ नणा ॥(च. च १५/३१)
Here too Agni Pāka is the causative factor for the formation of Khara Guṇayukta
Asthi.
The next question was,
• खरषवि थष म जा च कन ि न धॊ मद तथा ॥(च. च १५/२५)
How Snigdha Guṇa yukta Majja is formed out of Khara Asthi.Atreya answered,
• करॊ त त सौ शय म अ ना म य समीरणः।
मदस ता न पय त न हॊ म जा ततः मतः ||(च. च १५/३२)
Sushiras are formed in the Asthis due to the action of vat and which has been filled by
Medas nd results in the formation of Majja.
• म ज प रणाम न य द श वत त ।(च. च १५/२५)
The next question was how Śukra is formed from the Majja.Atreya explained,
त मा म जस यः न हः श सजायत ततः॥(च. च १५/३२)
Śukra is formed from the snehamsa of Majja. The properties of Śukra are explained
in the Vājīkaraṇa aAdhyāya of Cikitsasthāna in Ca.S.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 104
Śarīra Guṇas and Dravyaguṇa Śāstra
Guṇa or property of matter is not single. Matter is always Pañcabhautic hence
bears more than one property as a rule. These properties can be perceived by mode of
action as explained by Ācārya Suśruta.
According Bhāvaprakāśa:
• गणाना एव एकल णावरोधो नाि त।
त मात एव एतषा अत य वक ण ल ण व एव ल ण इ त॥
ल णल तष अल णल त वात इ त ॥( भा. )
Function is result of Guṇa. This function is in fact carried out by efforts of
matter and property since both are having Samavāyi Saṃbandha. However absence of
property in matter turns matter to be meaningless.
Prime importance of Dravya is not because of its being Āśraya but also due to
its activeness as being Āśraya of Karma. Karma and Guṇa are passive not only
because they are dependent on Dravya but also due to their dormancy.
Commenting on Rasa Vaiśeṣika the Bhāṣyakāra has told the Guṇa is having
different copious properties i.e. group of Lakṣaṇas. The other units like Dravya, Rasa,
Vīrya, Vipāka restricted to only one Lakṣaṇa. The properties of Dravya are to be
protected by Śabda, Sparśa etc. The properties of Rasas are to be accepted by Rasana.
The property of Vīrya is Kārmukatā or efficacy and the property of Vipāka is
Parināma or the result, but there are no fixed principles for Guṇa. Likewise, Śīta and
Uṣṇa Guṇa are perceived by Sparśa Indriya, Snigdha Rūkṣa either by Cakṣu Indriya
or with Sparśa Indriya or by both.
Ācārya Suśruta explains Guṇa on the basis of karma as the Guṇas are
identified through the karmas. According to Ca.S Sūtrasthāna the Pārthivādi Dravyas
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 105
are explained on the basis of Guṇas and it is said that the Pārthiva Dravya results in
particular karma due to the presence of particular Guṇas.
Guṇa is a single entity like Dravya but it resides in Dravya with an inseparable
bond. Both of these entities possess all the features of Padārtha i.e Astitva,
Abhidheyatva and Jneyatva. Actually these Padārthas are required for a range of
reactions that are taking place in the universe. All of them have a specific role in these
reactions. Thus the Padārthas keep their own individuality. That is only the feature
Astitva attributed to them it doesn’t mean mere existence.
When the change of Guṇas takes place the (Dravya) also changes. In a matter
the changes can be expressed by chemically or physically. Guṇa can be termed as
physical, chemical, biophysical, biochemical changes of Dravya. The taste of unripe
fruit is different to ripe one in Rasa, Guṇa and Karma etc. When the chemical changes
go on the fruit became ripe and the properties or Guṇa also vary. Similarly a lot of
chemical changes going on in our body in our day today life style, which are nothing,
only the changes of Guṇa.
In (Ca.su.26/40) it is stated that every Rasa is formed due to predominance of two
Mahābhūtas. It is listed here.
• Madhura Rasa – Pṛthvi and Jala
• Amla Rasa- Pṛthvi and Agni
• Lavana Rasa- Agni and Jala
• Kaṭu Rasa – Vāyu and Agni
• Tikta Rasa – Vāyu and Ākāśa
• Kaṣāya Rasa – Pṛthvi and Vāyu.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 106
By the above table it can be inferred that Madhura Rasa it has the qualities of
Pṛthvi Mahābhūta ie Guru and Jala Mahābhūta (Snigdha, Śīta) there is also a direct
reference regarding the qualities of Madhura Rasa ( ca.su 26/430)
• त मधरो रसः ि न धशीतोग ॥ Ca.su 26/431
Similarly arrangement of Guṇas can be observed in Tikta Rasa. But condition is
not similar in the other Rasa. There are variation among Guṇas of Pañcamahābhūta
and that of Rasa. It can be explained with the help of table
Rasa PMB Guṇa Ca.su.26/43
Amla Pṛthvi
Agni
Guru
Uṣṇa
Rūkṣa
Laghu
Uṣṇa
Snigdha
Lavana(combination
of opposite Guṇas)
Agni
Jala
Uṣṇa
Rūkṣa
Snigdha
Śīta
Guru
Snigdha
Uṣṇa
Kaṭu Vāyu
Agni
Laghu
Śīta
Rūkṣa
Uṣṇa
Rūkṣa
Laghu
Uṣṇa
Rūkṣa
Kaṣāya Pṛthvi
Vāyu
Guru
Laghu
Śīta
Rūkṣa
Rūkṣa
Śīta
ALaghu
Table:7:1: Pañcamahābhūta, Guṇa and Rasa relation.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 107
Slight modifications of Guṇas are observed in Kaṭu Rasa and Kaṣāya Rasa. In
Amla Rasa there are two modifications of Guṇa ie Guru Guṇa is converted into Laghu
Guṇa and Rūkṣa Guṇa is converted into Snigdha Guṇa. Lavana Rasa is combination
of two Mahābhūtas with opposite qualities, hence shows changes in Guṇas ie. Guru
Guṇa is observed in the last column which is not seen in the third column.
This knowledge of Guṇas in each Rasa can be utilized in the treatment
principles. For eg. Madhura Rasa and Tikta Rasa shows no variation in terms of Guṇa
(have the qualities of respective Mahābhūta) absence of Guṇa variation suggests
stability of Rasa. Hence we use the Āhāra Dravya which is predominantly of Madhura
Rasa. Similarly Tikta Rasa is widely used in the treatment of many disorders. An
example for the use of Tikta Rasa is explained in the last Catuṣka of Caraka Saṃhita
in the treatment of Asthi Praoṣaja Vikāra.
There is no much difference between the Rasas and the Vīryas. Ācārya have
explained 10 Guṇas in different heading called Vīrya considering the potency of those
Rasas. The effect of those Vīryas on Doṣas and its Karmas are same as that of the
Rasas. These 10 Guṇas has got maximum potency, and these are the Guṇas more
frequently seen in the Doṣas and the Dravyas. Considering these points those 10
Guṇas are grouped under the heading Vīrya.
During the process of digestion the Doṣas are formed out of three Rasas. That
is Vāta from Kaṭu Rasa, Pitta from Amla Rasa and Kapha from Madhura Rasa. These
are Vāta from the Laghu and Uṣṇa Guṇa of Kaṭu Rasa, Pitta from Uṣṇa and Laghu
Guṇa of Amla Rasa and Kapha from Snigdha, Śīta and Guru Guṇa of Madhura Rasa.
Here too the Doṣa formation is from the particular Guṇas. As the stages of formation
of Doṣas are during the Pāka the term Vipāka has been given.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 108
Śarīra Guṇas and Nidāna Pañcaka
As explained by the Ācāryas the Roga has to be diagnosed first before deciding the
diseases.
• रोगमादौ पर त तदन तरमौषधम ।
तत: कम भषक प ात ञानपव समाचरत ॥ (अ.स.स २३/२३)
Even if the disease is not named the complete analysis of the Doṣic variation is
very much necessary for the further procedures. The Nidāna Pañcakas has got not
only diagnostic importance, its important n case of therapeutics and also in prognosis.
Nidāna Parivarjana is said to be the first line of treatment and these Nidānas are
resulting in the Doṣic vitiation depending on its properties. In case of Pūrvarūpas and
Rūpa the diagnosis of the disease in a specific manner is possible by the Guṇas. If the
Rūkṣa Guṇa is predominant the disease can be said as that of Vāta Doṣa
predominance, if Snigdha Guṇa is dominant then the disease will be of Kapha Doṣa
and Uṣṇa Guṇa is due to Pitta Doṣa.
When it is difficult to diagnose a disease due to obscure or mysterious
manifestations, then the use of relieving or aggravating factors helps to conclude the
diagnosis. This trial of treatment is used when the symptoms are not clear or less in
number or similar to any other disease. E.g. in obstructive jaundice the medicine
Trikaṭu Curna will give relief. But if it is not an obstructive jaundice then that
symptoms will increase due to its Uṣṇa and Tīkṣna property of the medicine.
In case of Saṃprāpti the Guṇa plays major role in the assessment of Vikalpa
Saṃprāpti.
When two or three provocated Doṣas are involved in pathogenesis their
symptoms are produced. The different characters are reflected in the symptoms
according to the level of provocationof Doṣas. The Doṣas having greater degree of
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 109
provocation more symptoms are seen. The Doṣas may get provocated by all the
characters of them or by only one character.
e.g. Vāta has Rūkṣa, Śīta, Laghu qualities. The peas possess all these
qualities, so by eating peas all these qualities of Vāta gets provocated. Sugar cane
increases Vāta by Rūkṣa and Śīta qualities, Hiñgu increases Pitta by its Uṣṇa and
Tīkṣna qualities, sweet and milk increases Kapha by Śīta Guṇa.
• यो यो यन यावता चाशन त य समानः तनव तावता चाशन स शन स त य-
व कारणम ॥(अ.स.स.१, इ द)
The qualities of food articles increase the similar qualities of Vāta, Pitta and
Kapha. From the Nidāna Sevana the particular Guṇa aggravated can be analyzed in
this way. So the how many Guṇas might have increased and depending on this the
opposite Guṇa can be administered particularly for the aggravated Guṇa.
Śarīra Guṇas and Ṣadvidhopakramas
Upakramas are the methods of administration of Cikitsa. The Upakramas if used or
adopted in appropriate conditions with judicious discretion considering dose, time,
season, etc. would alleviate all disease; but when applied defectively they would
aggravate the conditions produce complications.
Depending on involvement of Tridoṣa, these Upakramas may require to be
used in combinations and the physician has to be very selective and appropriate in
recognizing the condition and advising the procedure accordingly.
As the diseases are formed due to Doṣa Saṃsarga in most of the diseases the
Upakramas are administered as a combination. That is Bṛṃhaṇa and Snehana,
Laṅghana and Svedana etc.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 110
Here we decide the combination of Upakramas depending upon the properties
of the Doṣa vitiated and the Dravyas used for it.
For e.g.: In case of Vātaroga
The treatments given are Snehana and Svedana. The Nidānas of Vātarogas are
Mārgāvarana and Dhātu Kṣaya. Vāta has got Chala property and Sūkṣma etc in
Snehana and Svedana too these Guṇas are seen and it is told that Samāna Guṇa results
in Vṛdhi. But, Snehana Pūrva Svedana results in the Śamana of Vātaroga.
The Guṇas of Snehana and Svedana Dravyas brings the Śākhagata Doṣas to
the Koṣta. In Mārgāvarana these Guṇas facilitate the further normal Sarana of Vāta by
removing the Āvaraṇa.
In Dhātukṣaya these Guṇas helps in the removal of the Duṣta Doṣas and
further Bṛṃhaṇa is administered for the proper nourishment.
The Laṅghana therapy is also administered in case of Vātavikāra in Śiśira Ṛtu.
Here Vātavikāra due to Mārgāvarana and to remove this Āvaraṇa Laṅghana therapy is
administered. (Cha.su.22/24).
Bṛṃhaṇa therapy is administered in the Vātavikāra occurring due to the
Dhātukṣaya. (Cha.chi 28/104-105)
The pāñcabhoutic predominance of these Upakramas are identified in terms of the
properties. The properties of Pārthivādi Dravyas when compared with the properties
of the Dravyas indicated for the various Upakramas the Pañcamahābhūta
predominance of the Upakramas can be concludes as given in the Table.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 111
Upakramas Pañcamahābhūta
Laṅghana Teja + Vāyu
Bṛṃhaṇa Ap +Pṛthvi
Rūkṣaṇa Teja + Vāyu
Snehana Ap + Pṛthvi
Svedana Teja + Jala + Vāyu
Staṃbhana Ap + Vāyu
Table: 7:2-Upakrama and Pañcamahābhūta relation
From this chart we can conclude that the Snehana and Staṃbhana are Pṛthvi
and Ap Mahābhūta predominant. Laṅghana, Rūkṣaṇa and Svedana are Agni and Vāyu
Mahābhūta predominant.
Vāgbhata Ācāryas consised the Ṣadvidhopakramas into Dvividha considering
all these ponts. In Santarpanotha Vyādhis there will be predominance of Pṛthvi and
Ap Mahābhūta and in Apatarpanotha Vyādhis there is predominance of Agni and
Vāyu Mahābhūtas. When we analyse the previous chart the Pṛthvi and Ap Mahābhūta
predominant Upakramas are grouped into one and termed as Santarpana therapy and
Upakramas with Teja and Vāyu Mahābhūtas are grouped under Apatarpana therapy.
Here the calculations are done based upon the Guṇa predominance in Doṣa, Vyādhi,
and Dravya used for the Upakrama, and this is concised on the basis of predominance
of Pañca Mahābhūta, here too the predominance is calculated with the help of Guṇa.
The Doṣas are identified by the Guṇas exhibited, whether it is in Vṛdhi, Kṣaya
or Samāvastha. The Upakramas are administered to make it into Samāvastha. The
therapy administered to be either for the increase or decrease of the particular Doṣa.
Discussion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 112
Lañghana karma is predominant with Laghu Guṇa which is opposite to Kapha
and similar to Vāta so this can be administered for increase of Vāta and decrease of
Kapha according to the Vyādhi. Bṛṃhaṇa Karma is predominant with Guru Guṇa
which is opposite to Vāta and similar to Kapha. In this way the 6 Upakramas does the
either increase or decrease of Doṣas and the further classification of Upakramas is not
necessary and it can be restricted to 6.
Conclusion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 113
v Āyurveda considers Guṇa as a separate Siddhānta. Even though the views of
Darśanas with regard to Guṇas are accepted, in Āyurveda the importance is
given to the treatment.
v The Guṇas are created from Mūla Prakṛti, the transformation from one stage to
another takes place and the Guṇa is revealed only after the pāñcabhoutic
Dravya is formed.
v Dravya and Guṇa (Padārtha) have their own identity, but Samavāya
Saṃbandha between them is more important. Dravya is necessary for the
expression of Guṇas where as Guṇas are important for functioning of Dravya.
v Out of these forty-four Guṇas, twenty Gurvādi Guṇas are of utmost
importance in applied clinical science for the concept of Hetu-Liñga and
Auṣadha Skandha.
v Loka Puruṣa Sāmya of Āyurveda are mainly to be understood in terms of
Gurvādi Guṇas
Conclusion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 114
v The Guṇas explained by the Dārsanikas are purely depending upon the
philosophical aspects. Āyurveda even though accepts the philosophical view
gave importance to clinical aspects.
v The Gurvādi Guṇas are the specific classification only mentioned in
Āyurvedic classics.
v The number of Gurvādi Guṇas enlisted by Ācārya is same i.e. 20. Out of these,
10 Guṇas are described by all Ācāryas in 5 pairs. These Guṇas are having
following features-
1. Essential of all Guṇas
2. Maximum potency
3. More important in practice.
4. Frequently used
v Sugandha and Durgandha these two Guṇas from Śuśruta list are concerned
with personal interests / tests. They may also be considered either under Sārtha
Guṇas as Gandha or under the Adhyātmā Guṇas as Buddhi or Sukha-Dukha.
v Though the Ācāryas have summed up the number of Guṇas to be twenty,
many other Guṇas are found scattered throughout the Saṃhitā.
v While describing the concept of Doṣa, Ācāryas have described different Guṇas
at various places within the Saṃhitās (e.g. the Guṇas of Vāta described in
Ca.Sū. 1/59, Ca. Vi. 8/98). Here some scholars opine that actually these excess
Guṇas are not new. The Guṇas are from the original twenty units in various
proportions and combinations.
v Though the number of Guṇas varies the term Guṇa always denotes a specific
potentiality of the Dravya and because of this specific potentiality the Dravya
becomes capable of performing a biological event.
Conclusion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 115
v Sarva Dravya are Pañcabhautika, the predominance of Pañchabhūtas are
identified only through the Guṇas exhibited by a Dravya.
v Ācāraya Carka is the only person who explained the characters of different
Prakṛtis in terms of Guṇas.
v The Guṇas exhibited in person is not similar to that of its definitions due to
permutations and combinations of various other factors in the Śarīra.
v The only way to understand the normalcy and abnormalcy of Doṣas are the
Guṇas.
v The Dhātus of satire are predominant with Drava, and Snigdha Guṇa along
with other Guṇas.
v Nidāna of Doṣa vitiation may be either due to a single Guṇa or a combination
of Guṇas.
v Depending on the Aṃśāṃśa Vikalpa of vitiation in the Guṇas the Doṣa
vitiation is analyzed and the disease is said to be Vātika, Paittika or Kaphaja.
v Upaśaya is not only done with Viparīta Guṇa, Viparītārthakāri Guṇa is also
administered.
v Depending on the similarity in the Guṇas of the Dravyas used the
Ṣadvidhopakramas are simplified to Dvividhopakramas.
v Depending on the Doṣa Guṇas vitiated either single or combinations of the
therapies are administered.
v Dravya is given prime importance in Dravya Guṇa Śāstra, which has got
individuality only with the help of Guṇas residing in it.
v The Dravyas are said to be useful in one or other way depending upon the
Guṇas present in it.
Conclusion
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 116
v Both Guṇa and Karma has got inseparable concomitance with the Dravya, as
the Guṇa is Niśceṣṭa its importance is revealed through the Karma.
v Rasa is also called as Guṇa; one Guṇa cannot reside in another one. For easy
explanation of the predominant Guṇas in a group the term Rasas are used.
v All the 20 Guṇas are not used frequently and some Guṇas has got similar
actions also, so the most potent and frequently used Guṇas are termed as
Vīryas.
v The term Guṇa includes all other entities like Rasa, Vīrya Vipāka etc. and for
the explanation of its action in various levels the different naming have been
done.
Summary
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 117
uṇa is one among the Sat Karan Padārthas according to
Āyurveda. The concept of Guṇa occupies a preeminent place
in fulfilling the aims of Āyurveda. The particular work on
Guṇa entitled ‘Study on Śarīra Guṇa and its application’ is a
sincere attempt to throw some further light on the concept of Guṇa particularly the
Śarīra Guṇas, which comprises of mainly 5 chapters namely Conceptual study, Śarīra
Guṇa and fundamentals of Āyurveda, Śarīra Guṇa and Dravya Guṇa Śāstra, Śarīra
Guṇa and Nidāna Pañcaka, Śarīra Guṇa and Upakrama.
Conceptual Study
This study comprises of two parts, concept of Guṇa in General and concept of
Śarīra Guṇas. After etymology the Guṇa explanations mentioned in various
Āyurvedic text books and Darśanas are dealt with. The dual natures of the Guṇas are
dealt in the next session. The Āyurveda Ācāryas restricted the Śarīra Guṇas to twenty
in number but it is not a rule as such. There are differences in the naming of Guṇas.
Concept of Sarira Guṇa is peculiarity of Āyurveda. Hence it should be understood on
the basis of Āyurvediya principles strictly. Saṃskāra is a process of superimposing /
G
Summary
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 118
inhibiting different Guṇas on a Dravya. After the Saṃskāra it can be said that the
original Dravya changed.
Guṇa relation with other entities of Āyurveda
Āyurveda deals with the life in all aspects. There are several basic
fundamental principles on which this therapeutic principle is build up, which includes
Pañcamahābhūta, Tridoṣa, Sapta Dhātu, Prakṛti, etc. Sarva Dravyas in the universe are
made up of Pañcamahābhūtas. The Dravyas even though Pāñcabhoutic will be
predominant with one Bhūta, and this is analyzed by the presence of certain Guṇas in
that Dravya.
Tridoṣas are the units from which the Śarīra is framed out. Vāta, Pitta and
Kapha are the representations of Pañcamahābhūtas in the Śarīra. These Doṣas are not
visible as such; the normalcy and abnormalcy of these Doṣas in the Śarīra are
exhibited only in the form of Guṇas.
Dhātus are the building blocks of Śarīra. In Saṃhitas there is no direct
mentioning of the Guṇa predominance in each Dhātus. From the explanations of
formation of Dhātus the predominance of Guṇas can be assumed.
Ācāraya Caraka is the only person who explained the characteristics of people
with Vāta, Pitta or Kapha on the basis of Guṇas of particular Doṣas. These
characteristics do not have much similarity with the action of those Guṇas mentioned
in its definitions.
Dravya Guṇa Śāstra is considered as separate branch of Āyurveda by recent
Ācāryas. Dravya, Guṇa, Karma, Rasa, Vīrya, Vipāka etc are the basic concepts
explained in this Śāstra. Dravya is given prime importance in this by the Ācāryas.
Guṇa and karma are residing in Dravya, it has got Samavāyi Saṃbandha. The Guṇa is
analyzed from the resultant karma. Rasa is considered as Guṇa itself. One Guṇa
Summary
Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 119
cannot reside in another Guṇa. Here the Rasas are the Guṇas itself, for easy
explanations three Guṇas in a group are named as one Rasa.
Guṇa relation with Nidāna Pañcaka and Upakramas
Roga should be diagnosed first before deciding the treatment. Doṣa vitiation is
the main reason for the Roga. These vitiations may be either Vṛddhi or Kṣaya of the
Doṣas. The Vṛddhi is exhibited by the increase of the Guṇas pertaining to the
particular Doṣa and Kṣaya of the Doṣa is exhibited by the sluggishness of the Guṇas
pertaining to the particular Doṣa. In case of difficulties in the diagnosis of the
diseases, Upaśaya and Anupaśaya are administered. It is administered for the clear cut
diagnosis of the diseases.
Upakramas are the methods of administration of Cikitsa. The Upakramas are
explained in terms of the properties of the drugs have to be used for the particular
Karma. Considering the similarity in the properties of the Dravyas and the
Pañcamahābhūta predominance the Ṣadvidha Upakramas are concised to Dvividha
Upakramas.
The concept of Guṇa plays a major role in Āyurveda and Darśanas. Darśanas
deals with the pure philosophical aspects of Guṇa. Āyurveda deals with treatment
principles and the classification of Guṇas are also based upon this. Śarīra Guṇas are
the specific classification given by Āyurveda Ācāryas. Based on Loka Puruṣa Sāmya
Siddhānta, Sāmānya Viśeṣa Siddhānta and Kārya Kāraṇa Sidhānta this Guṇas are
administered in the Śarīra for the fulfillment of the Aim of Āyurveda.
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Dept. Of PG Studies in Āyurveda Siddhanta, AAMC Page 120
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