Veerya

Veerya (also spelled as Virya) means potency or active components. The ayurvedic pharmacological principles include five factors, viz. rasa (taste), guna (qualities), veerya (potency), vipaka (post-digestive effect), and prabhava (significant effect). These are commonly known as rasa-panchaka or dravyagat pancha padartha. Veerya is one of the crucial factors in constituting the pharmacology of drug. In pharmacology, as per Ayurveda, the word Veerya [SAT Code- F.22] is envisaged as the potential factor of the drug by which it performs specific actions in the body. This broad term is employed to explain lesser or greater potential drug factors concerning different processes and procedures to achieve the desired effect in the body.

Contributors

Section/Chapter/topic	Concepts/Veerya
Authors	Bhojani M. K. 1, Joglekar Aishwarya 2, Joshi Sumedh 3
Reviewer	Basisht G.4,
Editor	Deole Y.S.5
Affiliations	1 Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India 2 Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India 3Department of Dravyaguna, All India Institute of Ayurveda, New Delhi, India 4 Rheumatologist, Orlando, Florida, U.S.A. 5 Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India
Correspondence emails	meera.samhita@aiia.gov.in, carakasamhita@gmail.com
Publisher	Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication:	Febraury 04, 2023
DOI	10.47468/CSNE.2023.e01.s09.127

Etymology 

The term ‘Veerya’ is derived from the grammatical Sanskrit root ‘Veer’ or ‘Vri’ meaning ‘Vikranti’ or specific power to express vigour, strength etc. Monnier Williams dictionary mentions veerya means vigour, strength, power; heroism, prowess, valour, fortitude, courage, firmness; virile energy, virility; dignity, consequence; splendour, lustre, vigour, energy and virility. It also synonymous with terms like shukra dhatu (reproductive components including semen, virility), param dhatu (ultimate dhatu, nectar of all the dhatu), shakti (potency), dravya karma (drug action), prabhava, parakrama (valour or courage) as termed in Vachaspatyam.

Synonyms 

Shakti, prabhava, samarthya ^{[Dalhana on Su.Sa.Sutra Sthana 40/1]} bala, and gunotkarsha ^{[Chakrapani on Su.Sa. Sutra Sthana .40/3]}

Characteristics 

Dravya is classified into two types: rasa pradhana (dominated by rasa) and veerya- pradhana (dominated by veerya). ^{[Chakrapani on Cha.Sa. Sutra Sthana 2/17]} The dietary items (ahara dravya) are considered rasa pradhana, while medicines (aushadha) are deemed to be veerya pradhana. The aushadha are again divided into three types based on veerya, namely mild (mrudu veerya), moderate (madhyama veerya) and sharply acting (teekshna veerya) ^{[Chakrapani on Cha.Sa. Sutra Sthana 2/17]}. This can be summarised in the table given below:

Table 1: Three types of Dravya based on veerya

Veerya wise classification	Examples	Matra (dose) to be used
Teekshna veerya	Shunthyadi (herbs like Shunthi- Zingiber offincinale)	Karsha (12 grams)
Madhyama veerya	Bilva-agnimanthadi (herbs like Bilva- Aegle marmelos and Agnimantha- Premna serratifolia etc.)	Ardhapala (24 grams)
Mridu veerya	Amalakadi (herbs like Amalaki- Phyllanthus emblica)	Pala (48 grams)

Table 2: Opinions of various authors regarding the concept of veerya

Sr. No	Author name	Opinion	Reference
1.	Charak	Considers chintya (explainable) and achintya (unexplainable) veerya.	Cha. Sa. Sutra Sthana 26/70
		Defines veerya as the potency or power of the drug through which it performs its work or action	Cha.Sa. Sutra Sthana.26/65
2.	Sushruta	Denoted veerya as the generator of a drug action	Su.Sa. Sutra Sthana.40/3
3.	Dalhana	Karma (action) that cannot be performed by dravya, rasa, guna, or vipaka is veerya. Veerya is activity potential or karyashakti of dravya.	Dalhana on Su.Sa. Sutra Sthana.40/3
4.	Chakrapani	The term veerya is meant for all rasa, guna, vipaka, or prabhava of a dravya	Chakrapani on Cha.Sa. Sutra Sthana 26/64-65
		Divides the veerya into chintya and achintya, where the latter can be termed as the prabhava of a particular dravya.	Chakrapani on Su.Sa. Sutra Sthana.40/5
5.	Arundatta	The prominence of ushna guna will lead to development of ushna veerya, while sheeta guna prominence results in sheeta veerya.	Arundatta on A.H. Sutra Sthana.1/17
6.	Hemadri	The digestion and metabolism (kayagnipaka) leads to the development of eight guna, amongst which sheeta and ushna are considered the most dominant termed as ushna and sheeta veerya. It is termed as shakti arising from the transformation of guna.	Hemadri on A.H. Sutra Sthana.1/17
7.	Shivdas Sen	Veerya is the the most supreme and nectar part (atishaya sara bhaga) of the panchamahabhuta, further dividing it into chintya and achintya.	Shivadas Sen on Su.Sa. Sutra Sthana.40/5
8.	Bhavamishra	Bhavamishra has clearly differentiated the veerya from prabhava. He quotes the prabhava as shakti of the drug.	Bhavamisra, Bhavaprakasha with commentary by Dr Bulusu Sitaram, Mishra-Prakarana, Poorvakhanda, Shloka Number 161, Volume 1, Reprinted 2015, Chaukhamba Orientalia, Varanasi Page No. 117
9.	Acharya Yadavji Trikamji	Interprets veerya as the active principle of the drug.	Acharya Yadavaji Trikamji, DravyaGuna Vidnyanam, Poorvardha,Published by Nirnay Sagar Press, Bombay Page no 249-277
10.	Prof P.V.Sharma	The active principle is also a dravya and veerya being a  type of guna cannot be equated with active principle	PV Sharma, DravyaGuna vijnana, Vol I, Chaukhambha Bharti Academy, Varanasi, Edition year 2013, Page no 263-278
11. 13.	Prof. C. Dwarkanath	The term veerya conveys the idea of energy. The energy of a body is its capacity for doing work and the measure of energy is work. Energy may be potential or kinetic,2 where the sheeta veerya can be considered as potential energy, while ushna veerya as kinetic energy.	Veerya A general principle of drug action [Ayusoft] 2

Thus in order to summarize various forms of veerya can be depicted in following figure-

Types of veerya

Charak and Sushruta Samhita mention the eight types (ashtavidha) and two types (dwividha veerya) of veerya. However, emphasis is given on the two types (dwividha veerya) [Cha.Sa. Sutra Sthana 26/64, Su.Sa. Sutra Sthana 40/5]. Other types can be considered as chintya-achintya and sahaja-kritama as mentioned in the previous point.

Eight types (ashtavidha veerya vaada)

Ashtavidha veerya or eight types of veerya are as below:

1. Guru (heaviness)
2. Laghu (lightness)
3. Snigdha (unctuousness)
4. Ruksha (dryness)
5. Teekshna (piercing, sharp)
6. Manda (slowness, mildness)
7. Sheeta (coldness)
8. Ushna (hotness). [Cha.Sa. Sutra Sthana 26/64]

These are considered as eight representatives of twenty gurvadi guna mentioned in the Samhita. These are also termed as guna possessing veerya like properties or guna named as veerya i.e. veeryakhya guna. Sushruta Samhita mentions the vishada and pichchhila guna in place of guru and laghu guna while stating the veerya. [Su.Sa. Sutra Sthana 40/5]
The rationale behind ashtavidha veerya vaada can be discussed as given in the table below [Arunadatta on A.H. Sutra Sthana 9] :

Table 3: Rationale behind eight important potencies

Reason	Explanation
Samagra Guna Saarataa (Stability after metabolism)	Eight guna remain constant and unchanged during the process of digestion It can be considered as relatively stable compared to other gurvadi gunas.
Shaktyutkarshata (High potency of action)	Are highly potent in their actions More predominantly active than other gurvadi guna.
Vyavahaara mukhyatva (More practical utility)	Most commonly put into practice than the rest of 12 guna. Are more commonly mentioned in Ayurveda texts than other gunas Have more practical utility
Bahulyataa dravya	More frequently mentioned in Ayurveda texts.

The effect of eight potencies (ashtavidha veerya) on dosha, probably contributing to systemic effects / therapeutic effects, can be described in the table below. These can be determined through the karma of dravya possessing the particular guna- (Su.Sa. Sutra Sthana 46/515-524)

Table 4. Effect of eight veerya on dosha and body systems

Sr. No	Veerya	Effect on doshas	Systemic effects
1.	Ushna (hot)	Vata hara Kapha hara Pitta vardhaka	Deepana (~appetizer), pachana (~digestive), dahajanana (~causes burning sensation), murchhana (~cause fainting),  swedana (~induce perspiration) , vamanakarak (induce emesis), virechana (~purgative), vilayana (~escharotic),  bhramakaraka (~induce giddiness), trushnajanana (~induce thirst), aashupaaka (~cause quicker digestion and suppuration),  avrushya (~reduces fertile strength)
2.	Sheeta (cold)	Pitta hara Vata kapha vardhaka	Prahlaadana (~soothing) , vishyandana (~secretogogue) , sthirikarana (~stabilizer),  kledana (~moistening) , jeevaniya (~enhance life expectancy) , stambhana (~styptic), raktaprasadana (~enhances quality of rakta dhatu), balyam (~giving strength)
3.	Snigdha (unctuous)	Vata hara kapha vardhaka	Snehana (~sudation), brimhana (~increases mass) , santarpana (~nourishing), vajikarana (~aphrodisiac),  vayasthaapana (~increase viability)
4.	Ruksha (dryness)	Vata vardhaka,  kapha pittahara	Samgrahana (~astringent), peedana (~cause obscuration) , virookshana (~causing dryness), ropana (~cause healing)
5.	Guru (heaviness)	Kapha vardhaka vatahara	Upalepana (~cause act of smearing) , brimhana (~nourishing), balya (~strengthening)
6.	Laghu (lightness)	Kaphahara vatavardhaka	Lekhana (~cause scrapping), langhana (~cause lightness), dhatu kshaya (~ destruction of dhatus)
7.	Mridu (softness)	Pittahara	Rakta and mamsa prasaadana (enhances the quality of rakta and mamsa dhatu)
8.	Teeksna (sharpness)	Kaphahara	Sangraahi (astringent), aachushana (~absorbs unwanted secretions) , avadarana (~cause tearing), stravana (~secretogogue)
9.	Vishada (cleansing)	Kaphahara	Kledachooshana (~absorbs moisture), virookshana (~cause dryness), uparohana (~cause healing)
10.	Pichchila (slimy)	Kaphavardhaka	Upalepana (~cause act of smearing), Purana (~cause healing), brumhana (~increases mass), Samsleshara (~avoids binding to the dhatus), vajikarana (~aphrodisiac)

Table 4: Assessment of eight potencies (ashtavidha veerya) [Su.Sa. Sutra Sthana 41/11]

Type of veerya	Panchamahabhoota prominence	Method of assessment
Sheeta	Ambu (Jala)	Sparshagrahya (~assessed by touch)
Ushna	Agni	Sparshagrahya (~assessed by touch)
Snigdha	Prithvi + Ambu	Chakshugrahya(~assessed by visionary sense)
Ruksha	Vayu	Chakshugrahya (~assessed by visionary sense)
Mrudu	Jala + Aakasha	Sparshagrahya (~Assessed by touch)
Tikshna	Agni	Mukha dukhotpeedanat (~assessed by the effect on buccal mucosa)
Picchila	Jala	Chakshu+sparshagrahya (~assessed by visionary sense and touch)
Vishada	Prithvi + Vayu (Kshiti-sameerana)	Chakshu+Sparshagrahya (~assessed by visionary sense and touch)

The assessment of the gurvadi guna as type of veerya can be studied through the effect they depict on the metabolism of body and body tissues. Qualitative assessment through the means of questionnaires or interviews is more commonly done recently. Amongst the 20 guna, snigdha (unctuous) and ruksha (dryness) guna are more extensively studied. For instance, sneha guna is assessed by determining the presence of snidghata or oiliness or unctuousness of skin and the contrary for ruksha guna. Biochemical parameters like lipid profile are also used to determine the sneha guna in the body. Similaly the cell line studies are conducted to study the snigdhata in terms of adipocytic and anti-adipocytic activity in herbs like Terminalia belerica. The different tools and instruments like glossometer, and sudometer can be used in the assessment of snigdha and ruksha guna. The assessment of basic panchabhoutika structure can also help in assessment of guna. The organoleptic assessment can also help in determining the general quality of dravya. However, there is immense scope for creating more evidence to prove the veerya in gurvadi guna.

Two main types of veerya (dwividha veerya vaada)

Most of the scholars accepted two types of veerya (the dwividha veerya vaada). The hot and cold are considered as two main contrasting energies responsible for carrying out various functions in body. These can be equated to soma and agni i.e. the moon and the sun in the universe. These also represent the concept of Yin and Yang as put forth by traditional Chinese medicine. The three dosha are either considered to sheeta (kapha , vata dosha) or ushna (pitta dosha) in nature. The approach of ayurveda regarding two types of veerya can be summarised as below:
1. Although all the dravya are panchabhautika in nature they can either be divided as ushna (hot) or sheeta (cold) based on the dominancy of ushna and sheeta guna [A.H. Sutra Sthana .9/17, Indu commentary on A.S. Sutra Sthana 1/26]
These can be considered the most suitable types of veerya which can also be equated to karya-karana hetu according to ayurveda. These two are best representatives of the dual energy i.e. heat and cold in the universe and hence rightly termed as dwividha veerya.[ A.H. Sutra Sthana 9/17]
There are two other types of veerya: kritrima (artificial) and sahaja (inherent) veerya. Shivadas sen quotes the example of the heaviness of black gram (masha) and lightness of green gram (mudga) for inherent veerya (sahaja veerya), while that of lightness of puffed paddy (laja) to explain the aritificial veerya (kritrima veerya). [Chakrapani on Cha.Sa. Sutra Sthana 26/66 Shivadas Sen commentary on Cha.Sa. Sutra Sthana 26/65]

Different theories pertaining to concept of veerya (veeryavada)

1. Action-based potency (karma veerya vaada):
   The potency of a dravya is observed according to its major pharmacotherapeutic actions. [Bhadanta Naagaarjuna in Rasavaisheshika] Certain veerya such as emetic (Chhardaneeya veerya), carminative (Anulomana veerya) etc. are described. Fifteen types of Veerya are described by Acharya Nimi.
2. Quality-based potencies (Guna Veerya Vaada or Shakti Veerya Vaada):
   The quality based action (Guna Veerya Vaada or Shakti Veerya Vaada) is as described above.
3. Substance (dravya veerya vaada):
   Veerya is a special power of dravya that is capable of performing actions.[Shivadasa Sen] The ability of rasa, vipaka, or prabhava to perform any action is termed veerya. However, dravya and veerya are different as veerya resides in dravya. [Shivadas Sen commentary on Cha.Sa. Sutra Sthana 26/64-65]
4. Paribhashika veerya vaada:
   The two types and eight types of veerya (dwividha veeryavada and ashtavida veerya vada) are considered under the heading of paribhashika veerya vada. It is mentioned by Charak and Vagbhata.

Determination of veerya (veerya upalabdhi)

The veerya can be determined by two means: nipatat (immediately after coming in contact with the tongue) and adhivasat (after proper digestion and assimilation in the body). [Cha.Sa. Sutra Sthana 26/66] For example, the potency of meat of animals in marshy area (anupa mamsa) can be determined after porper digestion and metabolism (jatharagnipaaka) i.e. adhivasat. The potency of black pepper (maricha) is determined immediately after it comes in contact with the tongue. Similarly, the hot potency (ushna veerya) of maricha can be determined after the process of digestion when signs like appetite stimulation (deepana) and burning (daha) are observed. [Chakrapani on Cha.Sa. Sutra Sthana 26/66]
Veerya can be determined through inference (anumana pramana) and direct perception (pratyaksa pramana). For instance, the cold potency (sheeta veerya) of rock salt (saindhava lavana) and hot potency (ushna veerya) of marshy animal’s meat (anupa mamsa) can be determined by inference (anumana pramana). The sharp potency (tikshna veerya) of Rajika (brown mustard) can be determined by olfactory perception (ghrana pariksha) as per direct perception. Similarly, the qualities like sharp (teekshna) and soft (mridu) can be determined through the visual perception and tactile perception (chakshu and sparsha pariksha respectively. [Chakrapani on Cha.Sa. Sutra Sthana 26/66]

General rules with exceptions regarding the determination of veerya (veerya nirdhaarana samanya siddhaanta and apavada)

Ayurveda has termed the general rules regarding the relation and determining veerya of any dravya based on its rasa (taste) and vipaka (post digestive effect). This can be equated to the basis of the panchabhautika constitution of the dravya. However, this rule has a few exceptions due to the variable panchabhautika configuration. More research studies can be carried out to further validate these concepts.
The general rule states that a substance of madhura  rasa (sweet in taste) and madhura  vipaka most commonly possesses  sheeta  veerya. The sour substance (amla) in rasa and vipaka is generally hot (ushna) in veerya. Similarly, dravya with pungent (katu) rasa and vipaka is hot (ushna) in veerya. [Cha.Sa. Sutra Sthana 26/45]
In this category usually by assessing rasa of a dravya (rasa-upadeshena), one can conclude the veerya of that particular dravya. [Cha.Sa. Sutra Sthana 26/46] Thus, the variation in vipaka or veerya of a dravya can result in variation of its karma and guna (properties) despite the quality of rasa. [Cha.Sa. Sutra Sthana 26/46] The following table the general rule and the exception with examples are mentioned as below:

Table 4: Generalised rule for determination of veerya

Rasa Samaanya Siddhanta (taste)	Vipaka (post digestive effect)	Resultant Veerya	Example
Madhura rasa	Madhura vipaka	Sheeta veerya	Paya (~milk) [Cha.Sa. Sutra Sthana 26/47] Ghrita (~ghee) [Cha.Sa. Sutra Sthana 26/47]
Amla rasa	Amla vipaka	Ushna veerya	Amrataka (Spondias mangifera), Kapittha (Feronia limonia) [A.H. Sutra Sthana 9]
Katu rasa	Katu vipaka	Ushna veerya	Chavya (Piper chaba) [Cha.Sa. Sutra Sthana 26/47] Chitraka (Plumbago zeylanica) [Cha.Sa. Sutra Sthana 26/47]

Veerya can lead to the variation in actions (karma) of two dravya having similar rasa or vipaka. It is also observed that in exceptional cases, veerya may not be following rasa.² Thus, there are few exceptions to the rules mentioned above, as given in the table below. [Cha.Sa. Sutra Sthana 26/48-49]

Table: Exceptions to generalized rule for determination of veerya

Dravya	Rasa	Veerya
Anupa mamsa	Madhura	Ushna
Amalaki (~Emblica officinalis)	Amla	Sheeta
Saindhava lavana (~common salt)	Lavana	Anushna
Guduchi (~ Tinospora cordifolia)	Tikta	Ushna
Maha panchamoola	Kashaya, Tikta	Ushna

Thus the dravya whose rasa- vipaka- veerya are following the panchamahabhuta prominence and follow the general rule are termed as ‘Samana pratyayarabdha dravya’. That dravya which have contrasting or opposing rasa vipaka veerya are termed as ‘Vichitra pratyayarabhdha dravya’. [Arundatta on A.H. Sutra Sthana 9/27-28] The peculiar action performed by dravya irrespective of its rasa-vipaka- veerya is termed as prabhava. [Cha.Sa. Sutra Sthana 26/67] This helps differentiate the veerya from prabhava and exceptions to the general action of veerya.

Superiority of veerya

Principles of drug action in ayurveda can be summarized in case of equality of strength. Vipaka overpowers rasa, veerya overpowers rasa. Vipaka and prabhava are considered to be competitive among all these three. [Cha.Sa. Sutra Sthana .26/68-72] [A.H. Sutra Sthana 9/25] These factors act by overpowering and defeating one another. For instance, the hot potency (ushna veerya) of buffalo meat (mahisha mamsa) dominates the sweet taste and sweet post-digestive effect leading to the vitiation of pitta dosha. [Arundatta on A.H. Sutra Sthana 9/25] When there is a combination of antagonistic characteristics (viruddha guna), the dominant factor will overpower the weak one (Bhuyasa Alpam Avajiyate) [Cha.Sa.Vimana Sthana 1/14] For instance, the guru, snigdha guna of milk (ksheera) dominates over its sheeta veerya resulting in vata shamana. [Arundatta on A.H. Sutra Sthana 9/24]

Reasons for superiority of veerya: [Su.Sa. Sutra Sthana 40/5]

1. Pharmaco therapeutic actions (aushadhakarma karaka):
   The actions of drugs are brought about by their potency.
2. Overpowering taste (rasabhibhava):
   Veerya suppresses the action of rasa and performs its own function owing to its overpowering property. ² Examples are as below:
   1. Brihat Panchamoola (Bilva- Aegle marmelos , Agnimanth- Premna mucronata var. latifolia, Shyonak- Oroxylum indicum, Kashmari- Gmelina arborea, Patala- Stereospermum suaveolens) of tikta rasa alleviate vata due to their ushna veerya.
   2. Kulaththa (Dolicos biflorus) (kashaya rasa) and palandu (katu rasa) also alleviate vata due to snigdha veerya.
   3. Ikshu (Saccharum officinarum), though has madhura rasa, increases vata due to sheeta veerya.
   4. Kakamachi (Solanum nigrum) (tikta rasa), matsya (madhura) increase pitta due to their ushna veerya.
   5. Moolaka (Raphanus sativus) (katu) increases kapha due to its snigdha veerya.
   6. Kapiththa (Limonia accidissima) (amla rasa) and madhu (madhura) alleviate kapha due to their ruksha veerya.
   7. If vata dosha alleviating rasa (madhura–amla–lavana) possess ruksha–laghu–sheeta guna, they do not pacify vata.
   8. If pitta dosha alleviating rasa (kashaya–tikta–madhura) possess teekshna–ushna laghu gunas, they do not pacify pitta.
   9. If the kapha dosha alleviating rasa (katu–tikta–kashaya) possess snigdha–guru–sheeta guna, they cannot pacify kapha.
3. Authenticity or authoritative statement (agama):
   The Acharya or Aapta consider veerya as the most superior principle of drug action (Rasa Vaisheshika). Hence it should be considered as supreme amongst all according to agama Pramana (authoritative statement).

These are the probable reasons given for the superiority of the veerya over rasadi panchaka. We can imply these into clinical practices, for establishment of veerya of an extra-pharmacopeia drug.

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