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Properties of kapha dosha & treatment: The properties of kapha are guru [heavy], sheeta [cool], mrudu [soft], snigdha [unctuous], madhura [sweet], sthira [stable/immobile] and pichchil [slimy]. This is subsided by (the drugs and substances having) opposite properties. [verse 61]
Properties of kapha dosha & treatment: The properties of kapha are guru [heavy], sheeta [cool], mrudu [soft], snigdha [unctuous], madhura [sweet], sthira [stable/immobile] and pichchil [slimy]. This is subsided by (the drugs and substances having) opposite properties. [verse 61]
o Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like desha, matra and kala. Desha is place of birth and residence of person. Matra [dose] should be decided as per the strength of patient, stage of disease, severity of disease and agni. In kala, the season of precipitation of disease and time of administration of drug should be considered. These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]
o Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like desha, matra and kala. Desha is place of birth and residence of person. Matra [dose] should be decided as per the strength of patient, stage of disease, severity of disease and agni. In kala, the season of precipitation of disease and time of administration of drug should be considered. These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]
* Rasa [taste sensations]: Rasa is the object of rasana (gustatory sense organ). Its basic material constituents are aap and prithvi. The variation in manifestation of six tastes like Sweet, sour, salty, pungent, bitter and astringent is due to combination of other three mahabhuta like akasha, vayu and tejas. [verse 64]
* In vata disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate vata dosha.
* In pitta disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate pitta dosha.
* In kapha disorders, those with astringent, pungent and bitter should be used. Remaining three tastes like sweet, sour and salty vitiate kapha dosha.
* These tastes are useful in specific diseases because their basic constituents are opposite to the basic constituents of respective dosha. [verse 65-66]
Shadrasa
Shadrasa
(six tastes) Panchabhautic composition Biological impact
(six tastes) Panchabhautic composition Biological impact
* All the material substances are classified into three categories: (1) Pacifiers of dosha, (2) those which vitiate dhatu and (3) those maintaining health.[Verse 67]
Vidhi Vimarsha:
===Vidhi Vimarsha:===
* Threefold method of learning Ayurveda- Ayurveda can be understood completely and effectively by gaining the threefold knowledge of hetu (cause), linga (symptoms) and aushadha(remedies). Charaka samhita explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of Ayurveda.
Six categories- A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realised that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as padartha by vaisheshika darshana. But Ayurveda terms them as karana(cause), with dhatusamya(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per Sushruta Samhita the duty of a vaidya(physician) is to maintain or restore health, can be executed in three ways-
Six categories- A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of Ayurveda, when the sages observed the world, they realised that from the perspective of Ayurveda (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as padartha by vaisheshika darshana. But Ayurveda terms them as karana(cause), with dhatusamya(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per Sushruta Samhita the duty of a vaidya(physician) is to maintain or restore health, can be executed in three ways-
1. By augmenting the body constituents which are depleted, to normal level.
1. By augmenting the body constituents which are depleted, to normal level.
It may appear that the concepts of samanya etc. are philosophical. But Ayurveda applies these concepts in practice.
It may appear that the concepts of samanya etc. are philosophical. But Ayurveda applies these concepts in practice.
Out of these six categories, dravya, guna and karma truely exist. Samanya, vishesha and samavaya doesn’t exist in the external world. They exist because we understand them. .
Out of these six categories, dravya, guna and karma truely exist. Samanya, vishesha and samavaya doesn’t exist in the external world. They exist because we understand them. .
* Definition of Ayurveda- Here four types of ayu(life) are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a karmic consideration of one’s actions that could impact one’s life after death as well. Details of these are described in Sutra Sthana, Chapter 30. Ayurveda describes factors beneficial and non beneficial for all these four types of life. Ayurveda also describes ayu pramana (the span of life). This is described in two ways. In the 8th chapter of Sutra sthana, guidelines to understand signs to predict longevity in new born babies are described. Methods like dashavidha pareeksha (ten point examination) also help in understanding the life span of a person. On the other hand, the section ‘Indriya Sthana’ helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. Ayurveda also describes about ayu itself i.e. definition and understanding about what is Ayu(life).
* Definition of Ayu [Life] and its synonyms- Ayurveda discusses about ‘Ayu’ which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of indriya (sense organs), mana(mind) and atma(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as paramanu (cell). The knowledge of ayu is explained by keeping such a living body in view.
Ayurveda accepts separate existence of indriya (sense organs). Indriya are made up of the five mahabhutas. Each indriya is composed of portions of all five mahabhutas, with predominance of one of them. Accepting separate existence of indriya and understanding their composition as made up of mahabhutas is a significant concept philosophically, and also having important practical applications. Each indriya operates with the help of certain organs and structures called as adhishthana (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as adhishthana. There is separate existence of indriya, which is very subtle and therefore invisible. Since all these are made up of mahabhutas, with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of mahabhutas. Subtle portion from food nourishes indriyas, and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to adhishthana like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to indriya. But with acceptance of indriya and understanding their composition by mahabhutas provides scope to treat conditions not only pertaining to adhishthana, but also indriya.
Ayurveda accepts separate existence of indriya (sense organs). Indriya are made up of the five mahabhutas. Each indriya is composed of portions of all five mahabhutas, with predominance of one of them. Accepting separate existence of indriya and understanding their composition as made up of mahabhutas is a significant concept philosophically, and also having important practical applications. Each indriya operates with the help of certain organs and structures called as adhishthana (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as adhishthana. There is separate existence of indriya, which is very subtle and therefore invisible. Since all these are made up of mahabhutas, with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of mahabhutas. Subtle portion from food nourishes indriyas, and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to adhishthana like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to indriya. But with acceptance of indriya and understanding their composition by mahabhutas provides scope to treat conditions not only pertaining to adhishthana, but also indriya.
Similarly accepting separate existence of mana (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, Ayurveda provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. Buddhi (intelligence), smriti (memory) etc. are attributes of atma. By accepting separate existence of atma, they can be better understood and treated to improve.
Similarly accepting separate existence of mana (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, Ayurveda provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. Buddhi (intelligence), smriti (memory) etc. are attributes of atma. By accepting separate existence of atma, they can be better understood and treated to improve.
Atma along with the subtle indriyas and mana when enters in the union of sperm and ovum, ayu(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that atma has not entered in that union. The conjugation of four factors i.e. the body and atma which enters in it with indriya and mana, continues till death. At the time of death, atma along with indriya and mana leaves the body. When atma realises that it is distinct from the body, indriya and mana, it gets moksha (emancipation).
Atma along with the subtle indriyas and mana when enters in the union of sperm and ovum, ayu(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per Ayurveda, it can be understood that atma has not entered in that union. The conjugation of four factors i.e. the body and atma which enters in it with indriya and mana, continues till death. At the time of death, atma along with indriya and mana leaves the body. When atma realises that it is distinct from the body, indriya and mana, it gets moksha (emancipation).
Synonyms of Ayu(life) -
====Synonyms of Ayu(life)====
Ayu is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about Ayu. The synonym dhari (the support) indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like healing of wounds. As soon as there is disjunction of these factors, death occurs, the decomposition of the body starts. Jeevitam (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sensient nature. This is lost as soon as there is disjunction. Nityaga (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. Anubandha (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at it’s beginning point with the previous life, and at the end point, with the next life.
Ayu is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about Ayu. The synonym dhari (the support) indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like healing of wounds. As soon as there is disjunction of these factors, death occurs, the decomposition of the body starts. Jeevitam (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sensient nature. This is lost as soon as there is disjunction. Nityaga (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. Anubandha (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at it’s beginning point with the previous life, and at the end point, with the next life.
* Superiority of Ayurveda over other vedas: Certain branches of veda like Dhanurveda (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like upanishada and aranyaka are beneficial for the life after death. But Ayurveda is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
* Theory of samanya and vishesha- Samanya and vishesha are pertaining to dravya, guna and karma. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emmited by that pen reaches the eyes. This sensation is conducted to the centre in the brain through indriya (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. Mind processes the information and analyses it, based on which the buddhi (intelligence), which is an attribute of the atma (soul), takes decision about the nature of the object and on whether it is beneficial or not. This process is called as jnanotpatti (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ekatva (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ‘samanya’ which helps us to understand similarity (samanyam ekatvakaram). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ‘vishesha’ due to which we understood the dissimilarity, distinction (prithaktvakrit). This is the brief essence of the principle of ‘Samanya-vishesha’. This concept is also found in vaisheshika darshana (a school of Indian philosophy). Many other schools of philosophy have discussed it, but Ayurveda has applied this concept in practice.
* Continuous use of dravya, guna or karma which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar dravya, guna and karma, result in the decrease of them/ e.g. eating meat of animals causes increase in the content of mussle tissue in the human body (dravya samanya). But not only this, eating of other food articles like masha (black gram) also results in increase of muscle tissue. This happens because the properties present in masha like guru, picchila, sthira etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (guna samanya). Also activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (Karma samanya).
* These effects on the body of dravya, guna and karma having samanya and vishesha can be exerted only when they are applied directly to the body (pravrittih ubhayasya). Also when we use any dravya, guna or karma, samanya and vishesha both come to action, with respect to different body constituents. E.g. Maricha (black pepper) decreases kapha and vata, but at the same time it increases pitta. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (ubhayasya pravrittih). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.
* Basic elements- All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of atma (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atma is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle Indriya present internally. It is significant to note that it was known to ancient Indians, and also to Ayurvedic physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the sourse for interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where these five categories originate? There must be five sources from which they originated- the five mahabhuutas. Bhoota means anything which exists or anything which has evolved. Since everything evolved from these five (pancha), they are referred as maha (great) bhoota(element). Mahabhutas exist in purest unconjugated, further indivisible forms termed as tanmatra, at the beginning of the evolution of the universe. But they conjugate with each other by specific procedures to form mahabhutas and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five mahabhutas. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five mahabhutas is immensely important to understand Ayurveda. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five mahabhouotas by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex- chief of Atomic Commission of India Dr. Raja Ramanna presented a paper on ‘Chit-Achit and Ishwar’.
* The composition of human body, is studied in terms of mahabhutas. Dosha- dhatu and mala, which are the most important body constituents, are also composed of mahabhutas. Every object in the present universe is composed of mahabhutas, therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their panchabhautika composition. In manufacturing of drugs also one has to understand the changes in terms of mahabhutas. Thus the concept of five mahabhutas is a core fundamental concept is applicable in every field of Ayurveda.
* All the activities in the living body are possible only in the presence of atma (soul). Also they are always in relation to dik (Orientation in space) and kala (season). The concept of space-time resembles with the concept of dik-kala. Therefore atma- dik and kala are considered as nimitta karana (incidental cause) for every activity.
* Guna [basic properties/qualities] and karma [actions]- Guna in Ayurveda are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as guru(heavy) not as per its mass or weight. But by its property to augment body tissues. Ruksha (dry) is that which dessicates.
* Out of the 41 guna mentioned here, shabda (sound), sparsha (touch), rupa (appearance- shape, colour, etc.), rasa (taste), gandha (smell) are termed as ‘artha’, because they are the objects of senses. They are specialised characteristics of particular mahabhutas. Guru etc. guna are in the form of 10 pairs of opposite characteristics. These are the guna present in the tissues of living body, therefore they are called as shareera (pertaining to body) guna. They are also present in the food articles and drugs. They manifest in an object, because of specific composition of mahabhutas. Therefore, they are termed as bhautika (pertaining to bhutas). Ichcha (desire), buddhi (including intellect, power of resolution, memory, awareness, sense of ego), dvesha (hatred), sukha (pleasure), dukkha (pain), and prayatna (effort) are six guna that are termed as atma guna (attributes of soul). Para and ten other properties are very much important in formulating treatment, hence termed as chikitsya guna.
* Atma (soul) is ubiquitous. Prayatna (effort) is described as an attribute of atma. An action is initiated in the presence of atma. It is said that the attribute prayatna (effort) provides initiation for the action. The term karma is also used in different other sense elsewhere. E.g. it refers to panchakarma (five specific therapies for purification of the body) and poorvakarma (previous deeds of a person). To differentiate the term karma here, the word cheshtitam is used. By using the word, it is clarified that here this word is used in the sense of movements.
* Samavaya (Inseparable concomitance)- Samavaya is the inherent inseparable concomitance of prithvi etc. (dravya) with their guṇas (properties) and karma (actions). This relationship is inseperable, because dravya and guna-karma evolve together. If a dravya is destroyed, guna-karma can’t exist and vice a versa. Dravya, guna-karma evolveand get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a dravya exists, it’s never devoid of guna-karma. In this sense, it is said that samavaya is eternal. Out of the six categories of existants, dravya, guna and karma actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, samavaya is the base of existance for everything. [ verse 50]
Rasa [taste sensations]: Every dravya in the present universe is composed of specific mode of conjugation of all five mahabhutas. Rasa (taste) is a specialized property of apa mahabhuta. When apa mahabhuta is in tanmatra (purest unconjugated form) state, it does not possess taste. When it comes in contact with prithvi, the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three mahabhuta like akasha, vayu and tejas. [verse 64] Although the term rasa apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having madhura rasa, it’s expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess madhura rasa.
* Dosha- The present universe is composed of five mahabhutas. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five mahabhutas form three groups. Functions of prithvi and apa are complementary to each other and they work together. Same way akasha and vayu form a group. Agni keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as visarga(producing/creating), adana(reducing/taking away) and vikshepa(moving). These activities are performed by the group of prithvi- apa, agni and akasha-vayu respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are Soma (or Chandra or Moon)- Soorya (or Agni or Sun) and Anila (or Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of Soma-Surya-Anila. They are called as kapha, pitta and vata respectively. They are called as the three doshas. Ayurveda studies and understands all the normal and abnormal activities in the human body in terms of the three doshas. This system of three doshas, is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three doshas i.e. Tridosha is very much important to understand Ayurveda.
Rasa [taste sensations]: Every dravya in the present universe is composed of specific mode of conjugation of all five mahabhutas. Rasa (taste) is a specialized property of apa mahabhuta. When apa mahabhuta is in tanmatra (purest unconjugated form) state, it does not possess taste. When it comes in contact with prithvi, the taste is formed. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three mahabhuta like akasha, vayu and tejas. [verse 64]
Although the term rasa apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having madhura rasa, it’s expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess madhura rasa.
Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, dharma (righteousness or rules to lead a virtuous life), artha (wealth), kama (desires or enjoyments), and moksha (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. Dharma is a set of rules or guidelines for good personal life and also for the whole society. Absence of dharma would only result in anarchy and violence. Therefore, dharma is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice a versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of moksha (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between dharma, artha and kama in order to attain moksha.
Four objectives of life: What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, dharma (righteousness or rules to lead a virtuous life), artha (wealth), kama (desires or enjoyments), and moksha (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. Dharma is a set of rules or guidelines for good personal life and also for the whole society. Absence of dharma would only result in anarchy and violence. Therefore, dharma is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice a versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of moksha (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between dharma, artha and kama in order to attain moksha.
* Classification of drugs based on prabhava:
Rasa, guna, veerya and vipaka are important properties present in a dravya. They can be identified by specific methods. But due to specific arrangements of mahabhutas, which causes specific transformations, a dravya is possessing unique property termed as prabhava. Mahabhutas being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So prabhava is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on prabhava also various classifications are possible. Here a gross classification based on three most important effects of prabhava is mentioned.
Rasa, guna, veerya and vipaka are important properties present in a dravya. They can be identified by specific methods. But due to specific arrangements of mahabhutas, which causes specific transformations, a dravya is possessing unique property termed as prabhava. Mahabhutas being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So prabhava is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on prabhava also various classifications are possible. Here a gross classification based on three most important effects of prabhava is mentioned.
* Dosha prashamana (dosha pacifying): Dosha prashamana are the drugs which bring back the equilibrium of dosha. Amalaki and duralabha pacify all the three dosha as well as correct the function of dhatu. Amalaki pacifies vata due to madhura -amla rasa and madhura vipaka, pitta due to madhura-tikta-kashaya rasa and sheeta veerya, kapha due to katu-tikta –kashaya rasa and guna like ruksha, laghu. This explanation of the mode of action of amalaki on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with madhura-amla rasa, madhura vipaka and sheeta veerya. So there must be some other factor also influencing the actions. This factor is prabhava. The drugs with doshaprashamana prabhava always only pacify the doshas and never vitiate them, whereas the drugs with dhatu pradushana prabhava always vitiate, never pacify.
* Dhatu pradushana (vitiating dhatu): There are some substances which by their very nature harm the body e.g. mandaka dadhi (immature curd/yogurt), slow and acute poisons etc.
* Swasthavrittahita (maintaining health): The substances which help in maintaining, promotion and preservation of the health of the healthy persons are swasthavratta hitakara. Rasayana and vajikarana as well as daily and seasonal regimens etc. are belonging to this group. Red rice, old rice, wheat, barley, green gram etc are good for daily use to maintain and promote health. The primary function of the substances under this category is to maintain the equilibrium of the dosha so that they are neither increased/aggravated nor decreased. Thus they help normal functioning of the body. [verse 67]
* Ayurveda in general and Charaka in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as bhavana (fortification) or to make enema preparation strong particularly to combat ama conditions such as rheumatoid arthritis. Classical Ayurveda does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.
* Samalah indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (bhasma) by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into bhasma which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these bhasma. (Verse70).
* Plant origin drugs are classified in four groups viz. vanaspati (direct fruiters), virudha (creepers), vanaspatya (flower-based fruiters) and aushadhi (herbs).
* Vanaspati (direct fruiters): There are some plants which bear fruits without visible flowers.
* Virudha (creepers): The plants which spread with branches are virudha e.g. guduchi
* Vanaspatya (flower-based or flowering fruiters): The plants of this group bear first visible flowers and then fruits.
* Aushadhi (herbs): The plants which die out after bearing the fruits are aushadha e.g. wheat, paddy, barley, lentils etc (Verse 71-72).
* Fruits of both the types of klitaka (Glycyrrhiza glabra Linn.) are most useful for purgation, though Sushruta mentions use of its root generally. Only autumnal fruits of hastiparini are most useful. Sushruta advises use of leaves of aragvadha (Cassia fistula Linn.) for purgation but in the present context, its fruits are mentioned because they are useful (80-86).
* Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. (87-88).
* Saindhva (rock salt) is very useful among all salts, but here sauvarchala (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after saindhava in order of priority (89-92).
* Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light(Charaka Sutra 27/238). Some commentators ascribe heaviness to males with shukra and lightness of urine due to dissociation of female with shukra but it is not acceptable as females are not completely devoid of shukra dhatu. So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned (93-105).
* Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard (Charaka Sutra 27/217-224). Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.
* Milk is beneficial for certain states or conditions of raktapitta (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of kapha. Raktapitta not cured indicates vata predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised (Charaka Chikitsa 4:82-83). Thus, it is not correct to say that milk is harmful for adhoga and urdhvaga raktapitta due to laxative and kapha vitiating properties respectively. Milk is, of course, useful in raktapitta only at a certain stage (105-113).
* Krishnagandha is included in the list of shodhana drugs though it has no elimination action. It seems this drug is included in the list owing to its external purification action and application as paste (116-119).
* Local people such as goat-herders, sheep-herders, cow-herder and other forest dwellers are generally well versed with identification of the local herbs. Therefore, the beginer may take their help of these people for identification of the plants available in their areas. However, mere knowing the name and form of the plant is not sufficient and one must know their pharmacological properties, therapeutic actions and underlying principle of its application. Hence the best physician is the one who is well acquainted with drugs in their entirely (120-123).
* To become a successful physician, it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug.
* Physician should use only those drugs which are well known from every aspect [pharmacological effect]. The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).
* Correct drug and knowledgeable physician are the first two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good physician. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good physician, it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo physician also succeed in alleviating a disease and in that case the credit is not his but it is just accidental. Thus, only that physician is best who has proficiency in the principle governing the use of drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).
* Ayurveda has a very scientific principle of ‘karya-karana vada’ which says every action (karya) has its specific cause (karana). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the physician is proficient in Ayurveda and is endowed with all the good qualities as envisaged in Khuddaka chatushpada (Charaka Sutra l0/ 6) (135)
* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.
Table 1: Botanical names off herbs:
Table 1: Botanical names off herbs:
abhayā (Terminalia chebula)
abhayā (Terminalia chebula)
viṣāṇikā (Helicteres isora),
viṣāṇikā (Helicteres isora),
The Glossary of Technical terms
===The Glossary of Technical terms===
1. Ayu – Life entity
1. Ayu – Life entity
2. Arogya – Health or disease free state
2. Arogya – Health or disease free state