Basic Principle Of Ayurveda Pdf

Principles of fasting recognized in the classics of Ayurveda. Introduction All medicinal frameworks on the planet recognize the advantages of fasting in different ways. The other important principle governing the basic physiology of Ayurveda is Agni. Ayurveda believes that any disturbance in digestion and metabolism leads to the formation of toxins (Ama), which give rise to diseases. Agni governs this disturbance of digestion and metabolism.

Principles of Ayurveda

Introduction

About Ayurveda

Salient Features of Ayurveda

Astanga Ayurveda

Basic Principles of Ayurveda

--The PanchaMahabhutas

--The TriGunas

--The TriDosas

--The SaptaDhatus

--The TriMalas

--The TrayodosaAgni

Ayurveda (the science of life) is one of the branches of vedas. It is regarded as upaveda of rigveda or atharva-veda but,really speaking,it is a stream of the knowledge coming down from generation to generation since eternity parallel to the vedic literature that is why its emergence has been said to be from the creator (Brahma) himself prior to the creation.It is called eternal because nobody knows when it was not there. All this shows its long tradition and deep attachment to the Indian culture.

Ayurveda ‘the Science of Life’ is a holistic system of medicine from India, which evolved from Brahma sages of Ancient India some 3000-5000 years ago.The principles and philosophy of Ayurveda view man as a complex whole, including our external and internal environments.The principles are derived from universal laws of nature that have changed little through time. With subjective, objective, and intuitive approaches to gaining knowledge, incorporated with a deep understanding of the unseen intelligence of the universe.The practices of Ayurveda have withstood the test of time.

Ayurveda defines life ‘Ayuh’ as the intelligent coordination of our four parts, the soul,the mind, the senses, and the body, with the totality of nature and the cosmos.Health is not just a state of the body. We interact with the seasons, planetary changes of the earth, and moon, other planets, as well as orbiting relationships within our lives, our loved ones and friends, co-workers etc. We affect and are affected by every other animate and inanimate thing in existence. Bringing all of this into balance is the key to living healthy.

In Ayurveda the whole life’s journey is considered to be sacred.

Definition of Ayurveda

Ayurasmin vidyate----------------------------------------------------------. [S.S.-I/15]

Ayurveda is that which deals with Ayuh(life) or promotes life-span

Ayurveda is that which deals with good, bad, happy and unhappy life, its promoters and non-promoters, span and nature

Sarirendriyasatvatmasamyogo dhari jivitam------------------------------------------------. [C.S.-I/42]

Definition of Ayuh(Life)

Satvamatma sariram ca trayamaitattridandavat-----------------------------.[C.S.-I/46]

Mind, self and body – these three make a tripod on which the living world stands.That(living body)is Purusa(person),sentient and its location is Ayurveda.

Definition of Sarira(Body)

The science of Ayurveda has simplified the organizational layout of the human body into three basic components, Dosa(Body Humours), Dhatu (Tissue) and Mala (Impurities).

Dosadhatumalamulam hi sariram----------------------------------------.[S.S.-XV/3]

Body is originally composed of dosas, dhatus and malas and as such try to comprehend their characters being delivered hereafter.

Pancamahabhootasaririsamayah-------------------------------------.[S.S.-I/22]In this scripture , Purusa is defined as combination of the five great elements and consciousness.

The Ayurvedic philosophy says that an individual is bundle of 'spirit',desirous of expressing itself,uses subjective consciousness or Satva to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body,created from the five(Panca) great (maha) eternal elements (bhutas) together called thePancamahabhutas –which arise from Tamas.The entire science of Ayurveda is based on the “five great elements” (Pancamahabhuta) theory.The sense organs then using Rajas to project from the body into the external world to experience their objects. The body becoming the vehicle of mind, for gratification of senses.

The Bhutas combine into 'tridosas' or bioenergetic forces that govern and determine our health or physical condition. While the three gunas (Rajas; or activity, Tamas or inertia and Satva , which balances the first two) or psychic forces determine our mental and spiritual health.Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being.

Definition of Health

Samadosah samagnisca samadhatumalakriyah --------------------------------.[S. S.-XV/ 41]

One whose Dosas, Agni and function of Dhatu and Malas are in the state of equilibrium and who has cheerful mind, intellect and sense organs is termed as “Svastha” (Healthy).

It is to be said that:

Prayojanam casya svasthasya svasthyaraksanamatursya vikaraprasamanam ca….[C.S.-XXX/26]

Aim of Ayurveda

The objective of Ayurveda is to protect health of the body and to alleviate disorders in the diseased.

Dharmarthakamamoksanamarogyam-------------------------------------------------------.[C.S.-I/16]

Disease-free condition is the best source of virtue, wealth, gratification and emancipation while the disease is destroyer of this source , welfare and life itself

Subject Matter of Ayurveda

Hetulingaousadhgyanam svasthaturaparayanam-------------------------------------------.[C.S.-I/24]

Ayurveda provides knowledge of aetiology,symptomatology and therapeutics, best way for both the healthy and the sick,tri-aphormismic, continuing since time immemorial and virtuous which was first known to Brahma the creator.

Hitahitam sukham dukhamayustasya hitahitam-------------------------------------------.[C.S.-I/41]

‘Ayuh’ means the conjunction of body , sense organs, mind and self and is known by the synonyms dhari, jivita, nityaga and anubandha.

There are several aspects of this system of medicine which distinguish it from other approaches to health care:

1.Ayurveda describes three fundamental universal energies which regulate all natural processes on both the macrocosmic and microcosmic levels.That is, the same energies which produce effects in the various galaxies and star systems are operating at the level of the human physiology--in our own physiology. These three universal energies are known as the Tridosa.

2.Ayurveda is a complete medical system which recognizes that ultimately all intelligence and wisdom flows from one Absolute source (Paramatma).Health manifests by the grace of the Absolute, acting through the laws of Nature (Prakriti).Ayurveda assists Nature by promoting harmony between the individual and Nature by living a life of balance according to her laws.

3.It focuses on establishing and maintaining balance of the life energies within us,rather than focusing on individual symptoms.

4.It recognizes the unique constitutional differences of all individuals and therefore recommends different regimens for different types of people. Although two people may appear to have the same outward symptoms, their energetic constitutions may be very different and therefore call for very different remedies.

5.Finally, the ancient Ayurvedic physicians realized the need for preserving the alliance of the mind and body and offers mankind tools for remembering and nurturing the subtler aspects of our humanity. Ayurveda seeks to heal the fragmentation and disorder of the mind-body complex and restore wholeness and harmony to all people.

6.To balance the elements and the doshas of the body and the senses, there are many treatments, therapies, and exercises available. To balance the elements of the mind, meditations, mantra, and exercises are often used. Massage and rasayana treatments, along with visualization, pranic breathing, and other practices,allow personal access to intuition, and the innate knowledge of the soul.

7.Ayurveda believes five basic elements Pancamahabhutas (space,air,fire,water and earth) manifest in the human body as three basic humours known as tridosas(Vata,Pitta and Kapha). These three govern creation,maintenance and destruction of bodily tissues as well as the assimilation and elimination.Each person is born with a unique combination of these dosas which decides their basic constitution called Prakruti.Understanding of each person's Prakruti for deciding their personal diet and exercise pattern, supplements and medicinal herbs,cleansing and rebuilding therapies that is right for them are among the chief methods, Ayurveda employs for the maintenance and restoration of health.

Ayurveda has Eight divisions such as-

Tasyayurvedasyaanyastauh ------------------------------------------------.[C. S.-XXX/28 ]

Kayacikitsa(Medicine),Salakya(dealing with disease of supra-clavicular region- ENT. & Optha.),Salyapahartrka(dealing with extraction of foreign bodies- Surgery) ,Visa- gara–vairodhika-prasaman(dealing with alleviation of poison, artificial poison and toxic symptoms due to in take of antagonistic substance – Toxicology ),Bhuta Vidhya(dealing with spririt or organisms- Psychiatry Medicine ),Kaumarabhrtya (Pediatrics ),Rasayana(dealing with promotive measures – Rejuvenates ) and Vajikarana ( dealing with aphrodisiacs-Aphrodisiac)

Viz.

1.Kayacikitsa (Medicine)

2.Salakya (Ent. &Optha.)

3.Salya (Surgery)

4.Visa Vigyan (Toxicology)

5.Bhuta Vidya (Psychiatry Medicine)

6.Kaumarabhrtya(Pediatrics)

7.Rasayana (Rejuvenates)

8.Vajikarana (Aphrodisiac)

These can be classified as follows :

Promoting Health	Curatives / Treatment of diseases
Rasayana	Kaya cikitsa
Vajikarana	Salya
Salakya
Kaumarbhritya
Agadatantra
Bhutavidya

A number of treatise were composed on each branch making all of them full fledged specialities, but at the same time keeping room for inter-disciplinary approach and coordination. Two specialities developed to greater extent making two distinct schools. One, the school of medicine and the other the school of surgery.The former was known as Kaya Cikitsa, Atreya or Punarvasu sampradaya.The latter as Salya or Dhanvantari sampradaya. Although all the eight branches of ayurveda have been described in each Brahatrai (three big compendiums) , each emphasizes on one or two specialities:

Kaya-cikitsa	Caraka samhita, Astanga Hridaya Astanga samgrha, Susruta uttara tantra.
Shalya tantra	Susruta samhita, Astanga Samgrha
Shalakya tantra	Susruta samhita, Astanga samgrha, Nimitantra
Kaumarbhritya	Kasyapa samhita, Astanga samgrha, caraka samhita, susruta samhita
Rasayana	Caraka samhita, susruta samhita, Astanga samgrha
Vajikarana	Caraka samhita, susruta samhita, Astanga samgrha
Agada Tantra	susruta samhita, caraka samhita
Bhuta Vidya	Astanga samgrha, Kasyapa Samhita, caraka samhita

Basic Principles of Ayurveda comprise of :

1.The TriGunas-

Three Fundamental universal energies : viz - Satva ,Rajas and Tamas

2.The PancaMahabhutas -

Five basic elements viz.-Akasha (Space),Vayu (Air),Teja or Agni(Fire),Jala(Water) and Prithvi (Earth)

3.The TriDosas -

Three Body Humours viz.-Vata,Pitta and Kapha

4.The SaptaDhatus -

Seven types of body tissues :viz.- Rasa (fluid) Dhatu, Rakta(blood)Dhatu, Mamsa Dhatu,Meda(fat)Dhatu,Asthi Dhatu,Majja Dhatu and Sukra Dhatu

5.The TrayodosaAgni -

Thirteen types of digestive fires : viz.-Jatharagni (gastric fire), SaptaDhatvagni and PancaBhutagni

6.The TriMalas -

Three types of Body Wastes :viz.-Purisa (faeces),Mutra (urine) and Sveda (sweat)

“Mahabhutani kham vayuragnirapah ksitistatha !

sabdah sparsasca rupam ca raso gandhasca tadgunah !!”[C.SA.- I/27]

The five mahabhutas are Akasa,Vayu, Agni,Ap or jala and Prthivi . viz – Sound,Touch,Vision, Taste,and Smell are their properties respectively .

According to Ayurveda everything in Universe is composed of the Pancamahabhutas – Akasa Space), Vayu (Air), Teja or Agni(Fire),Jala(Water)and Prithvi (Earth).Omnipresent,they are mixed in an infinite variety of relative proportions such that each form of matter is distinctly unique. Although each element has a range of attributes, only some get evident in particular situations. Constantly changing and interacting with each other, they create a situation of dynamic flux that keeps the world going.

In a simple,single living cell for example the earth element predominates by giving structure to the cell.The water element is present in the cytoplasm or the liquid within the cell membrane.The fire element regulates the metabolic processes regulating the cell.While the air element predominates the gases therein. The space occupied by the cell denoting the Akasa.

In the case of a complex, multi-cellular organism as a human being for instance,akasa corresponds to spaces within the body (mouth, nostrils, abdomen etc.); vayu denotes the movement (essentially muscular also nervous system ); agni controls the functioning of enzymes (intelligence, digestive system, metabolism); jala is in all body fluids (as plasma, saliva, digestive juices); and prithvi manifests itself in the solid structure of the body (bones, teeth, flesh, hair et al)

The Pancamahabhutas therefore serve as the foundation of all diagnosis & treatment modalities in Ayurveda and has served as a most valuable theory for physicians to detect and treat illness of the body and mind successfully.

The relationship Pancamahabhutas with Sense organs, its Properties and Actions are as follows :-

Panca Mahabhutas	Sense Organs	Sensory Faculty	Properties	Actions
Space	Ears	Sound	*Creates natural void in the body ,* No distinct taste	*Produces softness,lightness and porosity
Air	Skin	Touch	*Light, clear and dry.*Governs inhalation, exhalation,opening and closing of eyelids, extension and contraction of joints, locomotion and other motor functions. *slightly bitter taste	*Creates dryness,lightness and emaciation.
Fire	Eyes	Visual(Sight)	*Rough & bright,*Controls temperature and luster of body colour.*Pungent taste.	*Helps in digestion ,maturation,improves eye sight
Water	Tongue	Taste	*Cold, heavy fluid,*Slimy, fat and sweat by nature *Sweet & astringent,sour & saline taste.	*Imparts glossiness.*Enhances fluid content & purgative *Acts as nutrient, emollient and purgative.
Earth	Nose	Smell	*Heavy, immobile, compact & rough.*Controls organs as teeth, nails, flesh,skin, tendons & muscles.*Sweet taste.	*Increases firmness & strength of the body nutrient,emollient and purgative

The three gunas Satva,Rajas and Tamas- are the three essential components or energies of the mind.Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas.

Trividham khalu satvam-suddham, rajasam,tamsamiti----------------------.[C.SA.-IV/36]

The psyche is of three types –Pure or Satva, Rajas and Tamasa

While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti.In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders.

Satva characterised by lightness,consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge.Rajas ,the most active of the gunas,has motion and stimulation as its characteristics.All desires,wishes,ambitions and fickle-mindedness are a result of the same.While Tamas is characterised by heaviness and resistance.It produces disturbances in the process of perception and activities of the mind.Delusion,false knowledge,laziness,apathy, sleep and drowsiness are due to it.

Rajas and Tamas as with the dosas, can be unbalanced by stress and negative desires as kama (lust),irshya (malice),moha (delusion and hallucination),lobha (greed),cinta (anxiety),bhaya (fear) and krodha(anger).Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual.

Satvika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution.:-

Satvika Subtype Qualities
Brahma	Free from passion, anger, greed, ignorance or jealousy,possessing knowledge and the power of discrimination.	star constellation body type
Arsa	Excellent memory, purity,love and self-control,excellent intellectual frame of mind,free from pride, ego, ignorance, greed or anger.Possessing the power of understanding and retention.
Aindra	Devotion to sacred books, study rituals and oblations.Devotion to virtuous acts,far- sightedness and courage. Authoritative behaviour and speech.Able to perform sacred rituals.
Yamya	Free from mean and conflicting desires and acts.Having initiative, excellent memory and leadership. Free from emotional binds,hatred,ignorance and envy.The capacity for timely action.
Varuna	Free from mean acts. Exhibition of emotion in proper place. Observance of religious rights.
Kubera	Courage, patience, and hatred of impure thoughts.Liking for virtuous acts and purity. Pleasure in recreation.
Gandharva	Possession of wealth, attendants and luxuries. Expertise in poetry,stories and epics.Fondness for dancing singing and music.Takes pleasure in perfumes, garlands and flowers.Full of passion.

Rajasikas are vulnerable to temptations, are very human in their character and approach to life.:-

Rajasika Subtype Qualities
Asura	Indulgence in self-praise, bravery, cruelty,envy and ruthlessness. Terrifying appearance.	Vulnerable body type
Raksasa	Excessive sleep and indolence.Envious disposition.Constant anger, intolerance,and cruel behaviour.Gluttonous habits.
Paisaca	Unclean habits.Cowardly,with a terrifying disposition.Gluttonous habits.Fondness for the opposite sex.Abnormal diet and regimen.
Sarpa	Sharp reactions. Excessive indolence.Frequent fearful disposition.Brave or cowardly attitude depending on situations.
Praita	Excessive desire for food.Envious character.Excessive greediness and actions without discrimination.
Sakuna	Full of passion. Unsteadiness, ruthlessness,and excessive attitude for food.

A dominant Vata ensures that Tamasika individuals are the most down to earth,concerned about fundamental questions of practical existence, specially when confronted by more spiritual and less physical issues.:-

Tamasika Subtype Qualities
Pasava	Lack of intelligence, forbidding dispositions, envious nature.Excessive sexual indulgence and sleep.	Life enjoyable body type Please enable cookies in your browser to get the full Trove experience. You can try selecting from a similar category, click on the author's name, or use the search box above to find your book. Download ajay yadav anaesthesia pdf free pdf. Skip to content Skip to search.We did a search for other books with a similar title, however there were no matches. Click on the cover image above to read some pages of this book!
Matsya	Unsteadiness, constant passion, and cowardice. Excessive desire for water intake.
Banaspatya	Indolence.Excessive indulgence in food.Deficiency of intellectual faculties.

“Vayuh pittam kaphasceti trayo dosah samasatah !!”[A.S.-I/11]

Vata, Pitta and Kapha are three name of tridosas -Vata(air),Pitta(bile)and Kapha(Phlegm) means more than literal.Dosas are basically three different forms of energy.

The Tridosas (tri meaning three and dosas being the basic physical energies) are the primary and essential factors of the human body that govern our entire physical structure and function. Derived from the Pancamahabhutas, each dosa which like the elements cannot be detected with our senses but their qualities can be – is a combination of any two of the five bhutas with the predominance of one.Called Vata, Pitta and Kapha in Sanskrit, these three are responsible for all the physiological and psychological processes within the body and mind – dynamic forces that determine growth and decay. Every physical characteristic, mental capacity and the emotional tendency of a human being can therefore be explained in terms of the tridosas.

Most of the physical phenomena ascribed to the nervous system by modern physiology for example,can be identified with Vata.Just as the entire chemical process operating in the human body can be attributed to Pitta, including enzymes, hormones and the complete nutritional system. And the activities of the skeletal and the anabolic system, actually the entire physical volume of an organism, can be considered as Kapha.

The relation between Tri-Dosas and Panca-Mahabhutas with respect to their Guna and Karma(Properties and Functions) as follows :

Vata (Vayu and Akash)	Pitta (Agni and Jal)	Kapha (Jal and Prithvi)
Light	Light	Heavy
Cold	Hot	Cold
Dry	Oily	Oily
Rough	Sharp	Slow
Subtle	Liquid	Slimy
Mobile	Sour	Dense
Clear	Pungent	Soft
Dispersing	-	-
Erratic	-	-
Astringent	-	-

Nourishment of these seven body tisuues takes place in sequential manner with original material provided by digested food material.

Rasa provides contentment and saturation and nourishes blood, blood generates clarity in complexion,nourish muscles and sustains life ; muscles strengthen the body and nourishes medas( fat),medas gives rise to unctuous materials , sweat and firmness and nourishes asthi (bones),asthi support the body and nourish marrow; provides function,strength,nourishes semen and fills up bones; semen provides valour,discharge , pleasure, physical strength ,exhilaration and is meant for reproduction or seed .

The Sapta(seven) Dhatus (tissues) elements form the pillars of the body that form the means of nourishment and growth while providing support to the body as well as the mind.

Rasa (fluid)Dhatu –Derived from the digested food, it nourishes each and every tissue and cell of the body and is analogous to the plasma.

Rakta (blood) Dhatu - Regarded as the basis of life, it is analogous to the circulating blood cells. It not only nourishes the body tissues, but provides physical strength and colour to the body.

Mamsa Dhatu – The muscle tissue, its main function is to provide physical strength and support for the meda dhatu.

Meda (fat)Dhatu – Consists of adipose tissue providing support to asthi dhatu.It also lubricates the body.

Asthi Dhatu – Comprising of bone tissues, including cartilages, its main function is to give nourishment to the majja dhatu and provide support to the mamsa dhatu.

Majja Dhatu– Denoting the yellow and red bone marrow tissue, its main function is to fill up the asthi and to oleate the body.

Shukra Dhatu – The main aim of this reproductive tissue is to help reproduction and strengthen the body.

Since the dhatus support and derive energy from each other, affecting one can influence others. For instance, interference in the manufacture of the plasma affects the quality of the blood, which in turn effects the muscle. Each tissue type has its own agni,which determines metabolic changes in the tissues and forms by-products,which are either used in the body or excreted. Menstural periods for example are a by-product of rasa.The tissues are also governed by the three dosas,and any imbalance in them also causes imbalances in dhatus.Heavy periods therefore can also be caused by the effects of the excess of Kapha on plasma.

Mala mutra sakrtsvedadayo api ca--------------------------------------------.[A.S.-I/20]

Malas are the various waste products of food and the dhatus produced during the normal digestive and metabolical process.The three primary malas being Purisa(faeces),Mutra (urine) and Sveda (sweat).Ayurveda clearly states that only a balanced condition of dosas, dhatus and malas is arogya (good health or disease free condition) and their imbalance is the cause of ill health or disease.

Purisa is the waste left back after nutrients of digested food have been absorbed in the small intestine. While water and salt are absorbed in the large intestine,the residue now converted into solid faeces,leaves the body.The consistency of the faeces depends both on gastrointestinal mobility and nature of diet.

The tridosas must be in balance to ensure normal evacuation.Pitta and kapha help digestion and vata governs the mobility throughout the process. Any discrepancy or imbalance between these can lead to various symptoms of abdominal heaviness or pain, flatulence, constipation or diarrohea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back pain, asthma, bronchitis as well as stomach ulcers and irritable bowels.

Mutra is derived during the course of biological processes within the human body. The first stage of urine formation begins in the large intestine where fluids are absorbed into the system. The entire urinary system (kidneys, uterus, bladder and urethra) takes part in the formation and elimination of urine, regulating the fluid balance in our body and also maintaining blood pressure. Any imbalance of increased or decreased urine,may result in disorders such as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.

Sveda is the third primary mala, and it occurs as a waste product during the synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body temperature and helps to regulate the electrolytic balance. The channels responsible for bringing the sweat to skin surface are known as sveda vaha srotas.It is essential that normal formation and flow of sweat takes place as otherwise it may lead to skin infections,itching/burning sensation over the body, loss of fluid balance and reduced body temperature.

The biological fire that governs metabolism,agni encompasses all the changes in the body and mind from the dense to the more subtle. Such changes include the digestion and absorption of food,cellular transformations, assimilation of sensory perceptions and mental and emotional experiences.Agni therefore covers whole sequences of chemical interactions and changes in the body and mind. Digestive abilities being related to the strength of agni

Agni and pitta are closely connected. While both are hot and light,agni is subtle and dry.The heat energy to help digestion contained by pitta is agni.Pitta is therefore the container and agni the content.Agni is acidic in nature and stimulates digestion.It is subtly related to the movement of vata.In every tissue and cell agni is present and is necessary for maintaining the nutrition and auto-immune mechanism. By destroying micro-organisms, foreign bacteria and toxins in the stomach and the intestines.

A balanced agni therefore is vital for health. The strength of the body to resist disease and also its physical strength are directly related to its heat energy determining the metabolic processes of the body. Disturbances of Agni are usually the chief causes of disease.

As per Ayurveda there are thirteen types of Agni in the body. The most important of them is the Jatharagni,the gastric fire, responsible for digestion of food eaten by correlating hydrochloric acid in the stomach and the digestive enzymes and juices secreted into the stomach, duodenum and the small intestines. If digestive agni is low and the capacity is impaired, one may experience pain, discomfort, feeling of heaviness or gases gurgling, constipation or loose stools.

Other Agni are:

SaptaDhatvagni and PancaBhutagni

How to CiteclosePublication Historyclose

A. Kumar¹*, S. D. Dubey¹, S. Prakas¹ and P. Singh²

¹Department of Dravyaguna, Institute of Medical Science, B.H.U., Varanasi - 05 India.

²BAMS, B.H.U. India.

Abstract

The existence of medicine shows its prehistoric antiquity. The knowledge regarding medicinal value of plants has been collected in a course of several centuries. The acceptability of alternatives medicine particularly the herbal medicine has now become a critical need of time. In this articles fundamental of Dravyaguna (Ayurvedic Pharmacology) has been taken in accounts so that one can understand the action of various drugs properly. It is the time when Ayurvedic concept should be proved on modern parameters. Ayurvedic pharmacology is being dealt with these terms- Rasa (taste), Guna (Properties), Virya (active principles), Vipak (Biotransformation) and Prabhav (Specific action).

Keywords

Dravyaguna; Rasa; Virya; alternative medicine

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Copy the following to cite this article: Kumar A, Dubey S. D, Prakas S, Singh P. Principle of Dravyaguna (Ayurvedic Pharmacology). Biomed Pharmacol J 2011;4(1)

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Introduction

The word ‘Dravyaguna’ means the science dealing with propertries and actions of drugs. This is counterpart of modern pharmacology. It would be necessary, at first, to understand the fundamentals of Ayurveda in general before one can grasp the concepts of Dravyaguna.

Panchabhutas (Akasha, Vayu, Agni, Jala and Prithivi) are regarded as physico-chemical basis of the material objects. When life evolved, out of these five, three came forward to control and regulate the biological functions. These three (Vata, Pitta, Kapha) are known as tridhatu (tridosha in pathological state) having specific functions of Vikshepa (movement). Adana (assimilation) and Visarga (growth) respectively.

Primarily based on this fundamental background, the following concepts were developed to explain the drug action.

Dravya (Substance-drug & diet) 2. Guna (Property)

Rasa (Taste) 4. Vipaka (Final transformation)

Virya (Potency) 6. Prabhava (Specific potency)

Karma (Action )

Dravya

‘Dravya’ means drug in this context. It is the substratum of properties and actions. Drug was studied extensively and in ensively in ancient times. In Rigveda, we find the ‘Oshadhisukta’ (Hymns on herbs) dealing with nature and classification of drugs. Caraka has classified drugs from various angles, e.g. according to source, effect on doshas, composition, properties, actions, etc. Marvelous piece in the Charaka-Samhita is the description of fifty groups of drugs according to their main action. Similar classification is found in the Sushruta-Samhita where thirty-seven groups of drugs are defined according to their effect and therapeutic uses. In this connection, two broad propositions are established

There is no substance which can not be used as drug.

All drugs are composed of five bhutas.

Gunas

Guna (quality or property) is defined as that which is inherently existent in substance and is non-inherent cause (of its effect). Gunas are fourty one in number and are classified into four groups-somatic, psychic, physical and applicative.

They are further elaborated as follows:

Somatic, also known as gurvadi, are twenty in number which can be arranged in pairs one opposite to the other such as-

Guru – Heavy 2. Laghu – Light 3. Shita – Cold

Ushna – Hot 5. Snigdha – Unctuous 6. Ruksha – Rough

Manda – Dull 8. Tikshna – Sharp 9. Shlakshna – Smooth

1 Khara – Course 11. Sandra – Solid 12. Drava – Liquid

Mridu – Soft 14. Kathina – Hard 15. Sthira – Stable

Sara – Unstable 17. Sukshma – Minute 18. Sthula – Gross

Vishada – Non slimy 20. Pichhila – Slimy

Psychic qualiteis : – These are six in number such as ichcha (desire), dvesha (aversion), sukha (pleasure), duhkha (pain), prayatna (will) and buddhi (determinative intellect).

Physical or material qualities : – These are five in numbers such as shabda (sound), sparsha (touch), rupa (vision), rasa (taste) and gandha (smell). They are specific objects (artha or vishaya) of five sensory organs.

Applicatory or paradi gunas are ten such as –

1- Paratva 2- Aparatva 3- Yukti

4- Sankhya 5- Samyoga 6- Vibhaga

7- Prithaktva 8- Parimana 9- Samskara

10- Abhyasa

Paratva is wholesomeness while aparatva is unwholesomeness.

Yukti is rational and effective combination of multiple factors.

Sankhya is accurate marking.

Samyoga is non-eternal combination of two or more factors.

Vibhaga is viyoga (disjunction), vibhakti (excision) and bhagasho graham (division).

Prithaktva is separateness or difference in terms of place, time, class and individuals.

Parimana is estimation in terms of measurement or weight.

Samskara is processing for refinement.

Abhyasa is constant use or practice.

Rasa

Rasa is the object of gustatory sense organ and is located in dravya.

Rasa is manifested by permutation and combination of bhutas in dravya and as such is dependent on it. On the other hand, from rasa one can infer the particular bhautika composition of the dravya generally. Thus, though subjective it is a reliable means for the same. Charaka says that ap and priathivi are material cause of rasa in its origin while the other three bhutas serve as instrumental cause in their variations. Commentators on the basis of double ‘cha’ interpret that ap and Prithivi too act as agents in variation and the other three bhutas also in origin.

Rasa is perceived through nipata (contact with the gustatory sense organ).

Thus rasa is known from perception and also from inference on the basis of its characters such as effect on salivation etc.

Rasas are six in number – madhura (sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter) and kashaya (astringent).

Madhura Rasa pacifies vata and pitta and increases kapha, promotes strength and helps excretions on the other hand if this is used excessively it causes disorders like prameha etc. While its non use may cause disorders due to aggravation of vata and pitta.

As said above, madhura rasa has effects on dosha, dhatu and mala. Effect of dravyas and gunas on dosha, dhatu and mala should be examined carefully.

Amla Rasa increases kapha and pitta and pacifies vata, decreases semen, is carminative, appetizer and digestive. By excessive use, it causes amlapitta (acid gastritis) etc. and its non-intake may cause agnimandya (diminution of digestive fire) etc.

Dipana-pachana effects are due to its action on agni. That is why due to non-use it leads to loss of appetite etc.

Lavana Rasa increases kapha and pitta while pacifies vata, destroys semen, is carminative, appetizer, digestive and moistening. Used in excess it vitiates blood and causes oedema etc and if not used loss of appetite etc and vatika disorders take place ‘Vishyandi’ (moistening) is the specific feature of salt.

Katu Rasa increases vata and pitta while decreases kapha, destroys semen, checks (movements of) wind, stool and urine and stimulates digestive fire. If used excessively it generates disorders caused by vata and pitta and if not used at all disorders caused by kapha arise. Due to aggravation of vata it causes constipation and obstruction in urine. Due to igneous nature it stimulates digestive fire.

Tikta Rasa pacifies kapha and pitta while increases vata, is absorbent and cleans channels. If used in excess vatika disorders and if not used kaphaja, pittaja and raktaja disorders arise. Due to predominance of vayu in its nature it absorbs moisture and also rasa etc dhatus by roughness.

Kashaya pacifies kapha and pitta while increases vata, along with checking and depressing digestive fire. By excessive use it causes vatika disorders etc. and by non-use kaphaja and pittaja disorders and loss of dhatus take place. Stambhana (checking) effect of kashaya is specific due to its shita and parithiva nature and because of this leads to loss of appetite. That is why it is prescribed in diarrhoea and not in grahaniroga where appetizers are required.

Vipaka

‘Vipaka’ is the term for final transformed state of drugs after digestion. In most cases, the rasas pass on as such and there is no change in their nature but in certain cases there is a definite change with consequent different vipaka which determines the future course and action of the drug. For instance, Shunthi (dry ginger) is pungent (katu) in taste but is transformed in madhura vipaka which determines its action on that basis.

It is of three types according to taste and effect on doshas – madhura (sweet), amla (sour) and katu (pungent) and two types according to properties-guru (heavy) and laghu (light).

Charaka has describes three types of vipaka according to the rasa emerged at the completion of digestion and the effect on three doshas Sushruta has criticized this view and has held that because of being only two groups of five bhutas-guru and laghu-there can be only two vipaka- guru and laghu. When there is predominance of Prithivi and jala it is guru and in that of the other three bhutas it laghu. Guru is madhura and laghu is katu including amla-vipaka. Thus the views of Charaka and Sushruta, apparently contradictory, can be synthesized.

Madhura vipaka increases kapha and semen and helps excretions. Amla vipaka increases pitta, decreases semen and is carminative. Katu, vipaka increases vata, decreases semen and is constipative.

According to Charaka’s view actions of the three types of vipaka have been said as vipaka is inferred from actions and thus the knowledge of action is essential for knowing the type of vipaka. Here actions of three types of vipaka are described on dosha, dhatu and mala. Madhura, amla and katu increase kapha, pitta and vata respectively. Madhura promotes semen while the other two decrease it. Katu vipaka obstruct the excretion of faeces and urine while the other two promote it. The knowledge of vipaka from the increase of doshas is evident and so from that of semen. If some drug is carminative the vipaka may be either madhura or amla which can be further differentiated by their action on semen. If it promotes semen it is madhura otherwise amla. In the same way, if some drug decreases semen its vipaka can be decided by its action on mala, if it carminates it would be amla otherwise katu.

Vipaka is chief as the fate (or further course) of the substance depends thereon.

The ingested substances produce good or bad effects according to vipaka. It is only after final transformation that substances exert accordingly wholesome or unwholesome effect on body.

Virya

Virya is shakti (power or potency) which is the means of action (of a substance).

Shakti (power or potency) is nature of virya and means of action its purpose. That is why charaka has said – Virya is that by which drug acts as instrument. Again he has established logically the cause-effect relationship between virya and karma on the law of agreement in presesence (anvaya) and absence (vyatireka) by saying that none can act without virya and all actions are caused by virya. Sushruta also says – virya is chief as drug action depends thereon. Thus drug is the active agent, virya is the instrument and pacification of dosha etc action. Hence the definition of virya may be laid down as ‘the quality of substance which is instrumental in the action caused by dravya’ as stated by Vopadeva in his Prakasha commentary on the Siddhamantra (of Keshava)

In common practice, grossly it is represented by the active fraction of drug which is the concentrated essence of the five bhutas (comprising) the substance.

The power is located inherently in the active drug, there also it is concentrated in a particular portion having essence of panchabhuta and known as active fraction. Thus the active fraction of a drug is the particular substratum of the power as stated by Shivadasha in his commentary on Dravyaguna – virya is power which is in the form of the concentrated essence of five bhutas.

Prabhava (Specific Power)

This specific power is based on the specific nature (bhautika composition) and exerts specific action. It is known from the specific nature initiated by specific combination (of bhutas) as said by Vriddha Vagbhata that prabhava is Svabhava (nature) exceeding all. This specific nature leads to specific action like emesis, purgation etc.

For instance, the specific natural composition comprising of the specific bhautika composition of the active fraction of danti causes specific action e.g. purgation whereas chitraka devoid of it does not possess that power. Some dividing power as of two types based on explicable and inexplicable actions say that the power behind explicable action is virya while that causing inexplicable one is prabhava. This is not correct because in scripture power is said as of two types according to generality or specificity. General power is known as virya while the specific one is prabhava. This has been stated by Charaka clearly as follows ‘where there is similarity of rasa, virya and vipaka but specific difference in action it may be taken as caused by prabhava. Vagbhata also follows the same line – ‘The specific action in spite of similarity in rasa etc is caused by prabhava’. In these definitions there is no mention of explicable or inexplicable. Wherever there is some case like that it can be included in prabhava because of its specific action as has been said by Charaka in case of wearing of gems. Here the word ‘achintya’ has been used in the context of wearing of gems and not as a part of the definition of prabhava.

Karma (Action)

Karma (action) is defined as that which is the cause of conjunction and disjunction, characterized by movement (or activity) and located in dravya.

Karma is instrumental cause in conjunction and disjunction, these cannot take place without karma. The word ‘kriya-lakshanam’ means that which is indicated by movement as said by Charaka-‘karma is movement initiated by conscious will’. It may be elaborated further as follows- In living organs or tissues response caused by conscious will, a quality of self, in the form of movements is karma. For instance, danti, on ingestion, stimulates movements in living intestines resulting in purgative action. In emesis etc. also the similar phenomena are observed. Like guna, karma is also located in dravya. Charaka defines karma as follows – ‘karma is that which is the cause of conjunction and disjunction, is located in dravya and does not require any other factor as its cause. Karma does not require any other karma for its operation as it has been said in the Vaisheshikasutra that karma is not caused by karma. Chakrapanidatta has explained it as follows – dravya, though cause in conjunction and disjunction, when created requires karma for its above activity whereas karma when emerged operates immediately without requiring any other cause (like dravya). In Ayurvedic parlance karma means performance of desirable measures such as panchakarma.

Inter-relation of basic principles of Dravyaguna in mode of drug action

Before intering the drug action following points must be kept in mind because they are basic fundaments :

Concept of Loka-purusha-samya (macrocosm-microcosma-continuum)

Properties are similar in substances and the body and as such normally, increase and decrease in the body are caused by substances.

The internal prana strength of the person combined with the qualities of external prama sustains by non-antagonism the body made of five bhutas.

Expernal prana – diet, agneya, saumya, vayavya, dravyas, day, night, air, sound, touch, sight, taste and smell.

Following principles affect the drug action

In general drug possessing madhrua rasa, will have madhura vipaka and shita virya. Similarly amla rasa will have amla vipaka, ushna virya and katurasa will have katu vipaka and ushna virya. Drug possessing lavana rasa, will have madhuara vipaka and usna virya. But drugs containing tikta and kashaya rasa possess katu vipaka and shita virya.

Naturally when rasa etc. are of in equal strength, rasa is subdued by vipaka, both by virya and all by prabhava

In case the rasa etc. are of unequal strength, the potent overcomes the weaker one, which is governed by the rule of nature as the stronger overpowers the weaker in case of incompatible combination.

Even incase of inequality of strength rasa etc. performs their own action due to their inherent property.

Conclusion

Rasa (Taste of Substance) Guna (Properties) Vipaka (Final Transformation) Virya (Active Principle) and Prabhava are properties which reside in dravya which exerts action on this basis. While exploiting the drug action one has to keep in mind all these factors considering their relative strength. Rasa is the basic thing which is overpowered by Vipaka which again is subdued by virya and prabhava stands above all.

References

1. Acharya J.T., Charaka Samhita of Agnivesha (with ‘Ayurveda Dipika’ commentary by Cakrapanidatta), Chaukhamba Surbharati Prakashan, Varanasi, 2000.
2. Acharya J.T. & Acharya N.R. Sushuruta Samhita of Sushruta (with) ‘Nibandhasangraha’ commentary by Dalhana), Chaukhamba Surbharati Prakashan, Varanasi, 2003.
3. Sharma S.P. Ashtanga Samgraha of Vrddha Vagbhata, (with Sasilekha’ commentary by Indu), Chowkhanmba Sanskrit Series Office, Varanasi, 2006.
4. Paradakar H.S., Astanga hrdayam of Vagbhats, (with commentaries ‘Sarvangasundard’ of Arunadatta & ‘Ayurvedarasayana’ of Hemadri), Chaukhamba Orientalia, Varanasi, 2005.

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