concept of sarira gunas archana a r

“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.



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




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




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


74

Table: 4:4 Relation of Katu Rasas with Pañcamahābhūta and


75

Table: 4:5 Relation of Tikta Rasas with Pañcamahābhūta and


76

Table: 4:6 Relation of Kasaya Rasas with Pañcamahābhūta and


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


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


• 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


• 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


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


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


• 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


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)

Concept of Guna


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

Concept of Guna


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 -

Concept of Guna


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.

Concept of Guna


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.

Concept of Guna


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.

Concept of Guna


• 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.

Concept of Guna


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.

Concept of Guna


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.

Concept of Guna


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.

Concept of Guna


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.

Concept of Sarira Gunas


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



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



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.



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



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



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



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



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.



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 )



• 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 )



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



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 )



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



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 )



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



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



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.



• 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



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



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



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.

S arira Gunas and fundamentals of Ayurveda


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



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)



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



• 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.



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.



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)



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



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



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.



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¤qÉ¶ÉsÉÉåÅÌlÉsÉÈ ॥ (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.



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.



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.



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,



• 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



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.



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.



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)



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



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



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)



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



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



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.

S arira Gunas and Dravyaguna


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



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.



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.



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.



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.



• 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



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.



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



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

_



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.



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.



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.



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.



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)



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.



• 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



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,



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.



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.

S arira Gunas and Nidana Pancaka


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



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



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.



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 )



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


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



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.



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



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.



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



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



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


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


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


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


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


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


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


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


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


• 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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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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