Changes

478 bytes added , 22 February

no edit summary

Line 1: Line 1: +

{{#seo:

|title=Atreyabhadrakapyiya Adhyaya

Line 8: Line 9:

|type=article

}}

−

<big>'''Sutra Sthana Chapter 26. Pharmacological principles of wholesome and unwholesome diet '''</big>

{{Infobox

Line 25: Line 25:

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|label6 = Translator and commentator

−

|data6 = Dubey S.D., Singh A.N., Singh A., Deole Y. S.

+

|data6 = Dubey S.D., Singh A.N., Singh A., [[Yogesh Deole|Deole Y. S.]]

|label7 = Reviewer

|data7 = Nishteswar K., Sirdeshpande M.K.

|label8 = Editors

−

|data8 = Sirdeshpande M.K., Deole Y.S., Basisht G.

+

|data8 = Sirdeshpande M.K., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

|label9 = Year of publication

|data9 = 2020

Line 38: Line 38:

}}

<big>'''Abstract'''</big>

−

+

<p style='text-align:justify;'>The significance of wholesome (hita, pathya) and unwholesome (ahita, apathya) foods was dealt in the previous chapter (Yajjah Purushiya). The present chapter named after Lord Atreya and a renowned sage Bhadrakapya, certain concepts and pharmacological principles explain the effects of beneficial (hita) and harmful food and substances (ahita ahara/dravyas). The discussion on "correlation between [[rasa]] (taste) and diet ([[ahara]])" is documented here. Principles of Ayurvedic pharmacology like [[rasa]] (taste), [[veerya]] (potency), [[guna]] (quality), [[vipaka]] (metabolite) and [[prabhava]] (specific principle) are discussed to understand the mechanism of action of food and drugs. The effect can be perceived through minute observation of the physiological changes occurring after interaction in the body. Six perceived tastes, adverse effects of their excessive consumption are described. Certain food articles and their combination are incompatible to the body and lead to disease due to their antagonistic properties. These are categorized under viruddha (incompatible or antagonistic). This important concept is described to know about the possible food: drug::body interactions and their adverse effects. </p>

−

<~~div~~ style="text-align:justify;">The significance of wholesome (hita, pathya) and unwholesome (ahita, apathya) foods was dealt in the previous chapter (Yajjah Purushiya). The present chapter named after Lord Atreya and a renowned sage Bhadrakapya, certain concepts and pharmacological principles explain the effects of beneficial (hita) and harmful food and substances (ahita ahara/dravyas). The discussion on "correlation between rasa (taste) and diet (ahara)" is documented here. Principles of Ayurvedic pharmacology like rasa (taste), veerya (potency), [[guna]] (quality), vipaka (metabolite) and prabhava (specific principle) are discussed to understand the mechanism of action of food and drugs. The effect can be perceived through minute observation of the physiological changes occurring after interaction in the body. Six perceived tastes, adverse effects of their excessive consumption are described. Certain food articles and their combination are incompatible to the body and lead to disease due to their antagonistic properties. These are categorized under viruddha (incompatible or antagonistic). This important concept is described to know about the possible food: drug::body interactions and their adverse effects. </~~div~~>

'''Keywords''': Pharmacology, Rasa (taste), [[guna]](quality), veerya (energy or potency of active drug molecule), vipaka (metabolite), ''prabhava'' (specific principle), [[panchamahabhuta]], therapeutic value.

Line 48: Line 47:

== Introduction ==

−

The scope of [[Ayurveda]] was envisaged by the acharyas under three key principles: [[hetu]]jnana(knowledge of etiology), lingajnana (symptomatology) and aushadhajnana(knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''Dravya'' (matter), [[guna]] (quality), ''karma'' (action), ''samanya'' (that which results in similarity), ''vishesha'' (that which results in exclusivity) and ''samavaya'' (inseparable or permanent relationship or concomitance) constitute ''karana'' (causes, reasons or means) for achieving good health by restoration of [[dhatu]] samyata (equilibrium of [[dosha]], tissue elements).

+

The scope of [[Ayurveda]] was envisaged by the acharyas under three key principles: [[hetu]]jnana(knowledge of etiology), lingajnana (symptomatology) and aushadhajnana (knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''[[Dravya]]'' (matter), [[guna]] (quality), ''[[karma]]'' (action), ''[[samanya]]'' (that which results in similarity), ''[[vishesha]]'' (that which results in exclusivity) and ''[[samavaya]]'' (inseparable or permanent relationship or concomitance) constitute ''[[karana]]'' (causes, reasons or means) for achieving good health by restoration of [[dhatu]] samyata (equilibrium of [[dosha]], tissue elements).

−

''~~Dravyas~~'' are of three categories - some alleviate [[dosha]],some vitiate [[dhatu]],and some are good for the maintenance of positive health. ''~~Dravyas~~'' act with the help of their inherent qualities ([[guna]]). ''Dravya'' acts by its nature or with the help of its inherent qualities. It is emphasized that no medicine should be prescribed for incurable diseases and curable conditions should be treated with ''bheshaja'' (medicine) possessing opposite qualities (to those of the conditions being treated), administered with due regard to ''desha'' (the area or region where the drugs are produced or collected), ''matra'' (appropriate dose) and ''kala'' (seasonal variations as well as the age of the patient). The success of the treatment primarily depends on the principles involved in processing and prescribing the drugs that are collectively called paradi [[guna]] (10 general attributes). The key factor responsible for the manifestation of the effect of the drug is referred to as ''veerya''. ''Veerya'' is the power that performs ''karya'' (work or activity). The site of action of one drug is referred as ''adhikarana'', and bodily components like ''dosha, dhatu, mala, agni, srotas'' and mind may be considered as ''adhisthanas''. ''Upaya'' indicates the mode of administration and the consequent outcome of the ''upaya'' is ''phalam'' (which ideally should be the restoration of equilibrium of all the functions of body and mind). About principles of drug action rasa, [[guna]], veerya, vipaka and ''prabhava'' are considered to be the prime factors that trigger the drug’s actions. This is referred to as [[guna]]prabhava(literally, effects of the qualities).

+

''[[Dravya]]s'' are of three categories - some alleviate [[dosha]],some vitiate [[dhatu]],and some are good for the maintenance of positive health. ''[[Dravya]]s'' act with the help of their inherent qualities ([[guna]]). ''[[Dravya]]'' acts by its nature or with the help of its inherent qualities. It is emphasized that no medicine should be prescribed for incurable diseases and curable conditions should be treated with ''bheshaja'' (medicine) possessing opposite qualities (to those of the conditions being treated), administered with due regard to ''[[desha]]'' (the area or region where the drugs are produced or collected), ''matra'' (appropriate dose) and ''[[kala]]'' (seasonal variations as well as the age of the patient). The success of the treatment primarily depends on the principles involved in processing and prescribing the drugs that are collectively called paradi [[guna]] (10 general attributes). The key factor responsible for the manifestation of the effect of the drug is referred to as ''[[veerya]]''. ''[[Veerya]]'' is the power that performs ''karya'' (work or activity). The site of action of one drug is referred as ''adhikarana'', and bodily components like ''[[dosha]], [[dhatu]], [[mala]], [[agni]], [[srotas]]'' and mind may be considered as ''adhisthanas''. ''Upaya'' indicates the mode of administration and the consequent outcome of the ''upaya'' is ''phalam'' (which ideally should be the restoration of equilibrium of all the functions of body and mind). About principles of drug action [[rasa]], [[guna]], [[veerya]], [[vipaka]] and ''[[prabhava]]'' are considered to be the prime factors that trigger the drug’s actions. This is referred to as guna prabhava(literally, effects of the qualities).

−

''~~Rasas~~,'' or tastes, are of six types: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter), and ''kashaya'' (astringent).

+

''[[Rasa]]s,'' or tastes, are of six types: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter), and ''kashaya'' (astringent).

[[Guna]], or qualities, are of twenty types: ''guru'' (heavy), ''laghu'' (light), ''manda'' (dull, slow), ''tikshna'' (sharp, fast), ''hima'' (cold), ''ushna'' (hot), ''snigdha'' (unctuous or greasy), ''ruksha'' (dry), ''shlakshna'' (smooth, slippery), ''khara'' (coarse), ''sandra'' (coagulating or solidifying), ''mridu'' (soft), ''kathina'' (hard), ''sthira'' (immobile, static), ''sara'' (movable), ''sukshma'' (subtle), ''sthula'' (grossness), ''vishada'' (cleansing) and ''pichchila'' (sticky, gluey), and ''drava'' (liquidity).

−

Veerya is either of two [[guna]] (sheeta and ushna) or eight [[guna]]:guru, snigdha, hima, mridu, laghu, ruksha, ushna, and tikshana.

+

[[Veerya]] is either of two [[guna]] (sheeta and ushna) or eight [[guna]]:guru, snigdha, hima, mridu, laghu, ruksha, ushna, and tikshana.

−

''Vipaka'' is expressed in the form of either two [[guna]] (''guru'' and ''laghu''), or three ''~~rasas~~'' (''madhura, amla,''and ''katu'').

+

''[[Vipaka]]'' is expressed in the form of either two [[guna]] (''guru'' and ''laghu''), or three ''[[rasa]]s'' (''madhura, amla,''and ''katu'').

</div>

Line 133: Line 132:

−

Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

+

Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''[[rasa]]'' and diet. [3-7]

</div>

−

==== Discussion on rasa ====

+

==== Discussion on [[rasa]] ====

Line 177: Line 176:

−

“There is only one ''rasa''”, said Bhadrakapya, “which is one of the five sense objects, being the object of gustatory organ, and not different from water". “Two ''rasas''”, said the brahmana descendant of Shakunta, “and these are eliminating and pacifying”. "Three ''rasas''”, said Purnakaksha, the descendant of Mudgala, “such as eliminating, pacifying and general (having both properties)". "Four ''rasas''” said Hiranyaksha, the descendant of Kushika, “such as palatable wholesome, palatable unwholesome, impalatable wholesome and impalatable unwholesome." “Five ''rasas''”, said Kumarashira Bharadwaja, “such as derived from the five basic elements- ~~''bhumi~~, ~~udaka~~, agni, vayu'' and ~~''ankasha''"~~. “Six ''rasas''”, said Vayorvida, the king sage, “such as heavy, light, cold, hot, unctuous and rough”. “Seven ''rasas''”, said Nimi, (the king) of Videha, “such as sweet, sour, saline, pungent, bitter, astringent and alkaline”. "Eight ''rasas''", said Badisha, belonging to the clan of Dhamargava, “such as sweet, sour, saline, pungent bitter, astringent, alkaline and unmanifested". “''Rasas'' are innumerable”, said Kankayana, the physician of Bahlika, “because factors like substratum (substance), property, action and taste are innumerable". [8]

+

“There is only one ''rasa''”, said Bhadrakapya, “which is one of the five sense objects, being the object of gustatory organ, and not different from water". “Two ''rasas''”, said the brahmana descendant of Shakunta, “and these are eliminating and pacifying”. "Three ''rasas''”, said Purnakaksha, the descendant of Mudgala, “such as eliminating, pacifying and general (having both properties)". "Four ''rasas''” said Hiranyaksha, the descendant of Kushika, “such as palatable wholesome, palatable unwholesome, impalatable wholesome and impalatable unwholesome." “Five ''rasas''”, said Kumarashira Bharadwaja, “such as derived from the five basic elements- [[prithvi]], [[jala]], [[agni]], [[vayu]] and [[akasha]]. “Six ''rasas''”, said Vayorvida, the king sage, “such as heavy, light, cold, hot, unctuous and rough”. “Seven ''rasas''”, said Nimi, (the king) of Videha, “such as sweet, sour, saline, pungent, bitter, astringent and alkaline”. "Eight ''rasas''", said Badisha, belonging to the clan of Dhamargava, “such as sweet, sour, saline, pungent bitter, astringent, alkaline and unmanifested". “''Rasas'' are innumerable”, said Kankayana, the physician of Bahlika, “because factors like substratum (substance), property, action and taste are innumerable". [8]

</div>

Line 229: Line 228:

−

(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five ~~''mahabhutas''~~ (~~''bhumi~~, ~~udaka~~, agni, vayu'' and ~~''ankasha''~~) are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

+

(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five [[mahabhuta]] ([[prithvi]], [[jala]], [[agni]], [[vayu]] and [[akasha]]) are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

</div>

Line 333: Line 332:

=== Description of the concept of rasa ===

−

==== Combinations of rasa ====

+

==== Combinations of [[rasa]] ====

Line 468: Line 467:

</div></div>

−

Thus, the scholars of ''rasa'', have mentioned fifty-seven combinations and sixty-three forms of ''rasas'' (after adding six pure forms of ''rasas'' in fifty-seven combinations) on the basis of their applicability. [24]

+

Thus, the scholars of ''[[rasa]]'', have mentioned fifty-seven combinations and sixty-three forms of ''rasas'' (after adding six pure forms of ''rasas'' in fifty-seven combinations) on the basis of their applicability. [24]

Line 492: Line 491:

−

The physician, desirous of success, should administer ''rasas'', in pure forms or in combinations based on ~~''doshas''~~, drugs etc. In diseases, the wise physicians administer drugs made up of combinations of two or more ''rasas'' etc., and also the combined or single ''rasa'' separately (as required). [25-26]

+

The physician, desirous of success, should administer ''rasas'', in pure forms or in combinations based on [[dosha]], drugs etc. In diseases, the wise physicians administer drugs made up of combinations of two or more ''rasas'' etc., and also the combined or single ''[[rasa]]'' separately (as required). [25-26]

</div>

Line 507: Line 506:

</div></div>

−

One, who is conversant with the variations of ''rasas'' and ~~''doshas''~~, does not confuse in diagnosing the cause and symptoms of the disease and decide the course of treatment of diseases. [27]

+

One, who is conversant with the variations of ''rasas'' and [[dosha]], does not confuse in diagnosing the cause and symptoms of the disease and decide the course of treatment of diseases. [27]

Line 521: Line 520:

</div></div>

−

''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

+

''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''[[rasa]]'' (as unmanifested one). [28]

==== [[Guna]] (properties) ====

Line 594: Line 593:

''Paratva'' (excellence), ''aparatva'' (non-excellence), [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''yukti'' (rationale)]], ''sankhya'' (enumeration), ''samyoga'' (conjunction), ''vibhaga'' (disjunction), ''prithaktva'' (separateness), ''parimana'' (measurement), ''sanskara'' (processing) and ''abhyasa'' (practice): these properties are known as ''paradi'' (beginning with ''para''). They are the means of success (in treatment), I am explaining them with definitions.

−

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''vipaka, veerya, rasa'' etc. ''Yukti'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prithaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

+

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''[[vipaka]], [[veerya]], [[rasa]]'' etc. ''[[Yukti]]'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prithaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

</div>

Line 609: Line 608:

</div></div>

−

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''~~rasas~~'' as those of ''~~dravyas~~'', taking into account the different intentions of the author. [36]

+

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''[[rasa]]s'' as those of ''[[dravya]]s'', taking into account the different intentions of the author. [36]

Line 623: Line 622:

</div></div>

−

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like ''tantrayukti''). [37]

+

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like ''[[tantrayukti]]''). [37]

Line 637: Line 636:

</div></div>

−

Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the [[pancha mahabhuta]]. [38]

+

Hereafter, I will tell about the six divisions of ''[[rasa]]'' and also that the ''rasas'' have originated from the [[pancha mahabhuta]]. [38]

−

==== Origin and basic composition of rasa ====

+

==== Origin and basic composition of [[rasa]] ====

Line 677: Line 676:

−

Of the six rasas, madhura rasa is produced by the predominance of soma ([[apa]]), amla by that of [[prithvi]] and [[agni]], lavana by that of [[ap]] and [[agni]], katu by that of [[vayu]] and [[agni]], tikta by that of [[vayu]] and [[akasha]], and kashaya by that of [[vayu]] and [[prithvi]]. Thus, the six manifestations of rasas take place according to shortage and excess of ~~mahabhutas~~ like various complexions and shapes in plants and animals. The shortage and excess of [[mahabhuta]] is possible due to kala (the time factor) having six seasons. [40]

+

Of the six rasas, madhura rasa is produced by the predominance of soma ([[apa]]), amla by that of [[prithvi]] and [[agni]], lavana by that of [[apa]] and [[agni]], katu by that of [[vayu]] and [[agni]], tikta by that of [[vayu]] and [[akasha]], and kashaya by that of [[vayu]] and [[prithvi]]. Thus, the six manifestations of rasas take place according to shortage and excess of [[mahabhuta]]s like various complexions and shapes in plants and animals. The shortage and excess of [[mahabhuta]] is possible due to kala (the time factor) having six seasons. [40]

</div>

Line 704: Line 703:

</div></div>

−

Now I shall describe the properties and actions of each of the six ''~~rasas~~'' according to ''~~dravyas~~'' (which are their substrata). [42]

+

Now I shall describe the properties and actions of each of the six ''[[rasa]]s'' according to ''[[dravya]]s'' (which are their substrata). [42]

==== Actions of ''madhura rasa'' and effects of its excessive use ====

Line 1,072: Line 1,071:

−

From the point of view of six prominent ~~''gunas''~~, the ''rasas'' have been positioned in three degree. Considering ''rukshatva'' (dryness), ''kashaya'' comes in the highest degree, ''katu'' in the medium degree and ''tikta'' in the lowest degree. Considering ''ushnatva'' (hotness), ''lavana'' comes on the top, ''amla'' in the middle, ''katuka'' on the bottom. From the point of view of ''snigdhatva'' (unctuousness), ''madhura'' is in the highest degree, ''amla'' in the middle and ''lavana'' in the lowest one.

+

From the point of view of six prominent [[guna]], the ''rasas'' have been positioned in three degree. Considering ''rukshatva'' (dryness), ''kashaya'' comes in the highest degree, ''katu'' in the medium degree and ''tikta'' in the lowest degree. Considering ''ushnatva'' (hotness), ''lavana'' comes on the top, ''amla'' in the middle, ''katuka'' on the bottom. From the point of view of ''snigdhatva'' (unctuousness), ''madhura'' is in the highest degree, ''amla'' in the middle and ''lavana'' in the lowest one.

Considering ''sheetatwa'' (coldness), ''madhura, kashaya'' and ''tikta'' come in order of superiority. Considering ''gurutva'' (heaviness), ''madhura'' comes in the highest degree, ''kashaya'' comes next, and ''lavana'' in the lowest degree. Considering ''laghutva'' (lightness), ''tikta'' comes on the top, then ''katu'' and lastly ''amla''. Some take ''lavana'' as the inferior one in the category light ''rasas''. Thus, ''lavana'' is placed in the lowest order considering both ''gaurava'' (heaviness) and ''laghutva'' (lightness). [53-56]

</div>

+

=== ''Vipaka'' (metabolites) ===

Line 1,145: Line 1,145:

−

''Katu vipaka'' impairs ''shukra'' (semen), obstructs (excretion of) faeces and urine and aggravates ''vata''. ''Madhura vipaka'' helps excretion of urine and faeces from the body, increases ''kapha'' and semen. ''Amla vipaka'' aggravates ''pitta'', helps excretion of faeces and urine and damages semen. Amongst them, ''madhura vipaka'' is ''guru'' (heavy) and the other two (''katu'' and ''amla'') ''vipakas'' are ''laghu''. [61-62]

+

''Katu vipaka'' impairs [[shukra]](semen), obstructs (excretion of) faeces and urine and aggravates [[vata]]. ''Madhura vipaka'' helps excretion of urine and faeces from the body, increases [[kapha]] and semen. ''Amla vipaka'' aggravates [[pitta]], helps excretion of faeces and urine and damages semen. Amongst them, ''madhura vipaka'' is ''guru'' (heavy) and the other two (''katu'' and ''amla'') ''vipakas'' are ''laghu''. [61-62]

</div>

Line 1,160: Line 1,160:

</div></div>

−

According to variations in ~~''gunas''~~ (properties) there is also variation in degree (lowest, medium and highest) of ''vipaka''. [63]

+

According to variations in [[guna]] (properties) there is also variation in degree (lowest, medium and highest) of ''vipaka''. [63]

Line 1,186: Line 1,186:

Some hold that there is eight-fold ''veerya'': ''mridu'' (soft), ''tikshna'' (sharp), ''guru'' (heavy), ''laghu'' (light), ''snigdha'' (unctuous), ''ruksha'' (rough), ''ushna'' (hot) and ''sheeta'' (cold) while some opine that there are only two ''veeryas'' : ''sheeta'' (cold) and ''ushna'' (hot). In fact, ''veerya'' (potency) is that which is responsible for each and every action. The substance can exert no action in absence of ''veerya'' and as such (it is concluded that) all actions are exerted due to ''veerya''. [64-65]

</div>

+

=== Characteristics of rasa, veerya, vipaka ===

Line 1,268: Line 1,269:

−

(For instance) just as ''chitraka'' is ''katu'' in ''rasa'' and ''vipaka'' and ''ushna'' in ''veerya'', similar is ''danti'' but the latter is purgative (while the former is not). Poison acts as antidote to poison, here also the cause is ''prabhava''. Likewise, the action of ''urdhwabhagahara'' (emetics) and ''anulomika'' (purgatives) is due to ''prabhava''. Various effects of gems worn (on the body) is also due to ''prabhava'', but their ''prabhava'' is incomprehenisble. Thus, ''vipaka, veerya'' and ''prabhava'' are explained well. Some drug acts by (means of) ''rasa'', other by ''veerya'' and other by ''guna, vipaka'' or ''prabhava''. In case of equality of strength, ''vipaka'' subdues ''rasa, veerya'' subdues both, and ''prabhava'' all these three. These are the natural relative degree of strength. [68-72]

+

(For instance) just as ''chitraka'' is ''katu'' in ''rasa'' and ''vipaka'' and ''ushna'' in ''veerya'', similar is ''danti'' but the latter is purgative (while the former is not). Poison acts as antidote to poison, here also the cause is ''prabhava''. Likewise, the action of ''urdhwabhagahara'' (emetics) and ''anulomika'' (purgatives) is due to ''prabhava''. Various effects of gems worn (on the body) is also due to ''prabhava'', but their ''prabhava'' is incomprehenisble. Thus, ''vipaka, veerya'' and ''prabhava'' are explained well. Some drug acts by (means of) ''rasa'', other by ''veerya'' and other by [[guna]], vipaka or ''prabhava''. In case of equality of strength, ''vipaka'' subdues ''rasa, veerya'' subdues both, and ''prabhava'' all these three. These are the natural relative degree of strength. [68-72]

</div>

Line 1,369: Line 1,370:

</div></div>

−

Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on ''dravya, guna'' and ''karma''. Now we want to hear not too brief description of the antagonistic food items”. [80]

+

Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on dravya, [[guna]] and karma. Now we want to hear not too brief description of the antagonistic food items”. [80]

=== Concept of viruddha (incompatibility or antagonism) ===

Line 1,388: Line 1,389:

</div></div>

−

Lord Atreya addressed to him – the substances which are contrary to ''deha-~~dhatus''~~ behave with ''virodha'' (antagonism) to them. This antagonism may be in terms of properties, combination, processing, place, time, dose etc. or natural composition. [81]

+

Lord Atreya addressed to him – the substances which are contrary to deha-[[dhatu]] behave with ''virodha'' (antagonism) to them. This antagonism may be in terms of properties, combination, processing, place, time, dose etc. or natural composition. [81]

Line 1,429: Line 1,430:

−

Having heard the statement of Atreya, Bhadrakapya said to Agnivesha, “one may take all types of fish alongwith milk except only one -''chilchima''. That scaly, red-eyed, with alround red strips, having shape like that of ''rohita'' often moves on land. If one takes it along with milk, he undoubtedly becomes victim of one of the disorders of ''rakta'' (blood) or ''vibandha'' (constipation) or death”. [83]

+

Having heard the statement of Atreya, Bhadrakapya said to Agnivesha, “one may take all types of fish alongwith milk except only one -''chilchima''. That scaly, red-eyed, with alround red strips, having shape like that of ''rohita'' often moves on land. If one takes it along with milk, he undoubtedly becomes victim of one of the disorders of [[rakta]] (blood) or ''vibandha'' (constipation) or death”. [83]

</div>

Line 1,705: Line 1,706:

−

That, which is antagonistic with respect to place, time, ''agni'', dose, suitability, ''dosha,'' processing, potency, bowels, health condition, order, contra-indication, indication, cooking, combination, palatability, richness (in properties), rules of eating, is considered unwholesome or unfit for human consumption.

+

That, which is antagonistic with respect to place, time, [[agni]], dose, suitability, [[dosha]], processing, potency, bowels, health condition, order, contra-indication, indication, cooking, combination, palatability, richness (in properties), rules of eating, is considered unwholesome or unfit for human consumption.

If in an arid zone rough and sharp substances, and in marshy region unctuous and cold ones are used, those would be known to be antagonistic in terms of place.

Likewise, if one takes rough and cold food in the winter and pungent and hot articles in the summer, it is antagonistic in terms of time.

−

Similar is the antagonism of food and drinks in four types of ''agni''.

+

Similar is the antagonism of food and drinks in four types of [[agni]].

Honey and ghee taken together in equal quantity is antagonistic in terms of dose.

Line 1,716: Line 1,717:

The use of sweet and cold substances by a person accustomed to pungent and hot is antagonism in terms of suitability.

−

Use of diet, drug and behaviour similar to ~~''doshas''~~ in properties but adverse to the person's practice is antagonistic to ~~''doshas''~~.

+

Use of diet, drug and behaviour similar to [[dosha]] in properties but adverse to the person's practice is antagonistic to [[dosha]].

When the edible becomes poisonous by particular processing such as in case of peacock's meat attached to castor stick (''eranda''), it is known to be antagonistic in terms of processing.

Line 1,723: Line 1,724:

Antagonism in bowels is that when too little drug of mild potency with limited effectiveness in breaking hard mass is administered to persons suffering from hard bowels, and on the other hand, heavy, highly potent drug is administered to those suffering from soft bowel.

−

When ''vata-''vitiating substances are administered to persons indulging in overwork, sexual intercourse and exercise while ''kapha''-vitiating ones to those who oversleep or are lazy, it is an example of antagonism with respect to health conditions.

+

When [[vata]]-vitiating substances are administered to persons indulging in overwork, sexual intercourse and exercise while [[kapha]]-vitiating ones to those who oversleep or are lazy, it is an example of antagonism with respect to health conditions.

Antagonism in terms of order is that where one takes food before excreting feces and urine and without appetite or excessive hunger.

Line 1,818: Line 1,819:

Purgation, emesis, pacification or prior use of wholesome substance alleviates the disorders caused by antagonistic (''viruddha'') food. Antagonism is neutralized by suitability, small quantity, strong digestive power, in young, and in persons having unction, physical exercise, and strength. [105-106]

</div>

+

=== Summary ===

Line 1,897: Line 1,899:

== Tattva Vimarsha(Fundamental Principles) ==

−

*''Rasa'' (taste) of any substance is six in number, and the source element for the manifestation of all forms of tastes is ''jala mahabhuta''.

+

*''Rasa'' (taste) of any substance is six in number, and the source element for the manifestation of all forms of tastes is [[jala]] [[mahabhuta]].

−

*According to the science of [[Ayurveda]], all matter (animate or inanimate) is made up of the five ~~''mahabhutas''~~ (five basic elements).

+

*According to the science of [[Ayurveda]], all matter (animate or inanimate) is made up of the five [[mahabhuta]] (five basic elements).

*The matter is the substratum of ''rasa''.

*There is nothing in the world which does not have therapeutic value, and at the same time, everything cannot be used for the treatment of every disease.

−

*Drugs or diet abounding in the properties of given ''mahabhuta'' are useful in making good the deficiency of that ''mahabhuta'' in the body.

+

*Drugs or diet abounding in the properties of given [[mahabhuta]] are useful in making good the deficiency of that [[mahabhuta]] in the body.

−

*A physician, well acquainted with the classification of ''rasa'' and ~~''doshas''~~, seldom commits blunders in ascertaining the etiology, symptomatology, and treatment of diseases.

+

*A physician, well acquainted with the classification of ''rasa'' and [[dosha]], seldom commits blunders in ascertaining the etiology, symptomatology, and treatment of diseases.

*Drugs and diets having particular taste cause disease and if administered with due care, they can also cure disease.

−

*General principles of drug action are described with the help of the attributes namely ''rasa'' (taste), ''guna''(quality),''veerya'' (potency/energy of molecules to produce action), ''vipaka'' (factor of metabolism) and ''prabhava'' (specific principle).

+

*General principles of drug action are described with the help of the attributes namely ''rasa'' (taste), [[guna]](quality),''veerya'' (potency/energy of molecules to produce action), ''vipaka'' (factor of metabolism) and ''prabhava'' (specific principle).

*The accomplishment of treatment is totally dependent on ''paradi gunas'' which are general attributes dealing with processing and prescribing of drugs Charak emphatically stated that without understanding the concept of ''paradi guna'', a physician cannot be successful in curing the disease.

*Rasa helps not only in understanding the ''panchabhautik'' composition of drug/diet but also serves as a tool for identification of the rest of the principles of drug action like ''veerya'' and ''vipaka''.

*Certain drugs may have the attributes (''veerya, vipaka,'' etc.) and activities which are not in conformity with rasa. The substances having similar tastes may not produce similar activities.

−

*''Rasas'' are categorized into superior, moderate and inferior basing on six ''guna'' like ''ruksha, snigdha, ushna, sheeta, guru,'' and ''laghu''. ''Vipaka'' is classified similarly based on ''rasa''.

+

*''Rasas'' are categorized into superior, moderate and inferior basing on six [[guna]] like ''ruksha, snigdha, ushna, sheeta, guru,'' and ''laghu''. ''Vipaka'' is classified similarly based on ''rasa''.

−

*Assessment of principles of drug action is as follows "''Rasa'' or taste of drugs and diets can be ascertained immediately after their contact with the tongue. Their ''vipaka'' can be ascertained by the action (in the form of aggravation of ''kapha'' etc.). Their ''veerya'' can be determined (between the stages of ''rasa'' and ''vipaka'') through their association with the body and or even immediately after coming into contact with the body. Among these, the ''rasas'' are the only attributes that can be perceived. The rest are inferred by actions only.

+

*Assessment of principles of drug action is as follows "''Rasa'' or taste of drugs and diets can be ascertained immediately after their contact with the tongue. Their ''vipaka'' can be ascertained by the action (in the form of aggravation of [[kapha]] etc.). Their ''veerya'' can be determined (between the stages of ''rasa'' and ''vipaka'') through their association with the body and or even immediately after coming into contact with the body. Among these, the ''rasas'' are the only attributes that can be perceived. The rest are inferred by actions only.

−

*''Vipaka'' is the process of transformation (metabolism) of five ~~''mahabhutas''~~.

+

*''Vipaka'' is the process of transformation (metabolism) of five [[mahabhuta]].

*Inability to explain the rationality of drug action is attributed to a specific principle called ''prabhava'', inherent in ''dravya''.

−

*Unwholesome drugs and diet (''viruddha ahara''), dislodge the vitiated ~~''doshas''~~ but fail to expel them out of the body. Variant principles, like the place, time, digestive power, mode of preparation, combination (synergistic and antagonistic), etc. play a crucial role in making drug/diet as the unwholesome substance.

+

*Unwholesome drugs and diet (''viruddha ahara''), dislodge the vitiated [[dosha]] but fail to expel them out of the body. Variant principles, like the place, time, digestive power, mode of preparation, combination (synergistic and antagonistic), etc. play a crucial role in making drug/diet as the unwholesome substance.

*Unwholesome diet is responsible for causation of production of ''ama'' and other conditions like sterility, mental disease, skin diseases, acid dyspepsia, fever, fetal disease (''santandosha'') and even death.

== Vidhi Vimarsha (Applied Inferences) ==

−

#Assessment of [[panchamahabhuta]] in a substance can be carried out by taking into consideration, the most conspicuous characteristic of each ''mahabhuta''. For example, ''gandha guna, rasa guna, ~~rupaguna~~, sparsh guna'' and ~~''shabd~~ guna'' are chief characteristics of ~~''prithvi~~, jala, agni, vayu'' and ''akasha ~~mahabhutas''~~ respectively. By these organ-specific methods, it becomes easy to assess the ''panchbhutika'' constitution of the substance. Rest of the ~~''gunas''~~ given for each ''mahabhuta'' should be clinically evaluated.

+

#Assessment of [[panchamahabhuta]] in a substance can be carried out by taking into consideration, the most conspicuous characteristic of each [[mahabhuta]]. For example, gandha [[guna]], rasa [[guna]], rupa[[guna]], sparsh [[guna]] and shabda [[guna]] are chief characteristics of [[Prithvi]], [[jala]], [[agni]], [[vayu]] and [[akasha]] [[mahabhuta]] respectively. By these organ-specific methods, it becomes easy to assess the ''panchbhutika'' constitution of the substance. Rest of the [[guna]] given for each [[mahabhuta]] should be clinically evaluated.

#The gustatory effect of the initial, as well as final contact of the drug either in the dry or wet state with the tongue, is known as ''rasa'' or taste. ''Rasa'' is the only principle of drug action which can be directly perceived (''pratyaksha gamya''). This is to be assessed in human volunteers by a single blind method with a performa consisting of chief characteristics of each ''rasa''. As mentioned in [[Charak Samhita]] [Cha.Sa.[[Sutra Sthana]] 26/73-79] sugarcane, milk, and sugar candy are all said to be sweet, but there is an obvious difference in the taste of these substances. So, the intensity of each ''rasa'' can be assessed by taste threshold method. Electronic tongue if developed may help to validate the information about the intensity of ''rasa''.

#''Veerya'' and ''vipaka'' are inferred through the activities or final effects (''karma'') produced by intake of drug/diet.

−

#''Vipaka'' is a pharmacokinetic principle, and its activities are referred at the level of ''koshtha'' (''mutra'' and ''purisha''), ''dhatu'' (''shukra'') and ~~''doshas''~~. ''Rasa'' and ''veerya'' are pharmacodynamic principles. Assessment of ''veerya'' and ''vipaka'' are to be evaluated clinically.

+

#''Vipaka'' is a pharmacokinetic principle, and its activities are referred at the level of ''koshtha'' ([[mutra]] and [[purisha]]), [[dhatu]]([[shukra]]) and [[dosha]]. ''Rasa'' and ''veerya'' are pharmacodynamic principles. Assessment of ''veerya'' and ''vipaka'' are to be evaluated clinically.

#The concept of ''viruddhaahara'' indicates the concepts of incompatibility and allergic reactions. For example, neither honey nor ghee is toxic to the body but if they both taken in equal quantity becomes unwholesome. A combination of it must be subjected to chemical analysis and pharmacological evaluation to assess the adverse effects.

−

#Treatment of disease induced by ''viruddhaahara'' includes ''vamana, virechana,'' administration of antagonistic drugs and adaptation of prophylactic measures.

+

#Treatment of disease induced by ''viruddhaahara'' includes [[vamana]], [[virechana]], administration of antagonistic drugs and adaptation of prophylactic measures.

#The concept of ''prabhava'' clearly indicates the principle which contributes to the specific activity of the drug and is inexplicable in nature. ''Danti'' root which acts as a purgative loses its effectiveness when soaked in water and administered. Observations indicate that ''danti'' has water soluble qualities that contribute to its ability to work as a purgative ref. Once the causative principle is identified, the activity of ''danti'' can be explained in a rational way, and it cannot be quoted as an example of ''prabhava''. In the light of photochemical research, the explanation of drug action becomes rational and the ''prabhava'', a specific principle can be deleted from the list of principles of drug action.

Line 1,933: Line 1,935:

Acharya Priya Vrat Sharma has discussed concept of ''rasa'' based on the physicochemical constitution of ''dravyas'' as follows: ''madhura'' (sugar, fat, and amino acids), ''amla'' (acids), ''lavana'' (salts), ''katu'' (essential oils, phenols), ''tikta'' (certain alkaloids and glycosides), and ''kashaya'' (tannins). According to his hypothesis, carbohydrates and proteins are present in ''madhura rasa dravyas''; all the ''amla rasa dravyas'' show acidic properties and all the drugs in ''lavana varga'' contain sodium chloride (NaCl). All the ''dravyas'' of ''katu varga'' contain essential oils while half of all ''katu dravyas'' contain alkaloids or glycosides or phenols. All the ''tikta dravyas'' contain alkaloids, and only 10% of ''dravyas'' contain glycosides. Many of the ''kashaya'' ''rasas'' contain tannin<ref>K. Nishteswar, Basic concepts of ayurvedic pharmacology, Chaukhamba Sanskrit series office, Varanasi,2008,pp:xii </ref>.

−

==== Guna ====

+

==== [[Guna]] ====

−

In recent years, some effort has been made to refine the objective parameters used for assessing ''snigdha-ruksha'' and ''sheeta-ushna ~~gunas''~~ by employing animal experimentation. Absolute evaluation of one ''guna'' is not possible in a living body since there are infinite factors related to each and every biological event. Metabolic study (''dipana pachana'' experiment), intestinal secretion and motility test, and swimming stress test (swimming induced hypothermia) have been employed to assess the effects of various drugs having ''snigdha-ruksha'' and ''sheeta- ushna ~~gunas''~~. ''Sheeta'' and ''snigdha guna'' drugs have shown an increase in body weight in metabolic experiments compared to ''ushna'' and ''ruksha guna'' drugs. ''Snigdha guna'' drugs alleviated stress-induced hypothermia whereas ''ruksha guna'' drugs aggravated it<ref>Supriya. S. Balerao A comprehensive study of ~~gunas~~ and evolution of some ojective parameters in the context of snigdha and ruksha ~~gunas~~ Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref> <ref>Santosh Mane Evolution and evaluation of some objective parameters for ushna and sita ~~gunas~~ based on panchabhoutik theory and experiments. Thesis,IPGT&RA, Gujarat Ayurved University, Jamnagar,2008. </ref>

+

In recent years, some effort has been made to refine the objective parameters used for assessing ''snigdha-ruksha'' and ''sheeta-ushna [[guna]] by employing animal experimentation. Absolute evaluation of one [[guna]] is not possible in a living body since there are infinite factors related to each and every biological event. Metabolic study (''dipana pachana'' experiment), intestinal secretion and motility test, and swimming stress test (swimming induced hypothermia) have been employed to assess the effects of various drugs having ''snigdha-ruksha'' and sheeta- ushna [[guna]]. ''Sheeta'' and snigdha [[guna]] drugs have shown an increase in body weight in metabolic experiments compared to ''ushna'' and ruksha [[guna]] drugs. Snigdha [[guna]] drugs alleviated stress-induced hypothermia whereas ruksha [[guna]] drugs aggravated it<ref>Supriya. S. Balerao A comprehensive study of [[guna]] and evolution of some ojective parameters in the context of snigdha and ruksha [[guna]] Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref> <ref>Santosh Mane Evolution and evaluation of some objective parameters for ushna and sita [[guna]] based on panchabhoutik theory and experiments. Thesis,IPGT&RA, Gujarat Ayurved University, Jamnagar,2008. </ref>

−

==== Veerya ====

+

==== [[Veerya]] ====

−

An attempt has been made to assess the effects of ''sheeta'' and ''ushna veerya'' drugs (''samana pratyayarabdha dravyas'') on basal metabolic rate (BMR). Two ''sheeta veerya'' drugs, namely, ''yashtimadhu'' (Glycyrrhiza glabra) and ''shatavari'' (Asparagus racemosus) and two ''ushna veerya'' drugs, namely, ''chitraka'' (Plumbago zeylanica) and ''jatiphala'' (Myristica fragrans) were considered for this study. In healthy volunteers, initial BMR was recorded with McKesson metabolizer. Then the drug was administered three times a day (''chitraka'' and ''jatiphala'' 2gm each and ''yashtimadhu'' and ''shatavari'' 5gm each). A significant increase (p<0.05) was observed with ''yashti'', while the increase in BMR with ''shatavari'' was not very significant. ''Chitraka'' and ''jatiphala'' brought about a significant decrease in BMR(p<0.05). Therefore, ''sheetaveerya'' and ''ushnaveerya'' drugs which represent the ''saumyatva'' and ''agneyatva'' of a drug or food may be responsible for synthesizing or metabolizing the ~~''dhatus''~~ due to their ''santarpaka'' or ''apatarpaka'' actions<ref>K Nishteswar, Basic concepts of ayurvedic pharmacology, Chaukhambha Sanskrit Series office, Varanasi,2009 pp-109-114 </ref>.

+

An attempt has been made to assess the effects of ''sheeta'' and ''ushna veerya'' drugs (''samana pratyayarabdha dravyas'') on basal metabolic rate (BMR). Two ''sheeta veerya'' drugs, namely, ''yashtimadhu'' (Glycyrrhiza glabra) and ''shatavari'' (Asparagus racemosus) and two ''ushna veerya'' drugs, namely, ''chitraka'' (Plumbago zeylanica) and ''jatiphala'' (Myristica fragrans) were considered for this study. In healthy volunteers, initial BMR was recorded with McKesson metabolizer. Then the drug was administered three times a day (''chitraka'' and ''jatiphala'' 2gm each and ''yashtimadhu'' and ''shatavari'' 5gm each). A significant increase (p<0.05) was observed with ''yashti'', while the increase in BMR with ''shatavari'' was not very significant. ''Chitraka'' and ''jatiphala'' brought about a significant decrease in BMR(p<0.05). Therefore, ''sheetaveerya'' and ''ushnaveerya'' drugs which represent the ''saumyatva'' and ''agneyatva'' of a drug or food may be responsible for synthesizing or metabolizing the [[dhatu]] due to their ''santarpaka'' or ''apatarpaka'' actions<ref>K Nishteswar, Basic concepts of ayurvedic pharmacology, Chaukhambha Sanskrit Series office, Varanasi,2009 pp-109-114 </ref>.

−

==== Vipaka ====

+

==== [[Vipaka]] ====

−

An attempt has been made to assess ''vipaka'' of certain drugs by their effect on ~~''malas''~~ (feces and urine) and ~~''doshas''~~ (''vata, pitta,'' and ''kapha''). Drugs, namely ''bala'' and ''shatavari'' (''madhura vipaka''), ''vrikshamla'' and ''amalaki'' (''amla vipaka'' and ''madhura vipaka''), ''maricha'' and ''pippali'' (''katu vipaka'' and ''madhura vipaka''), ''kushtha'' and ''nimba'' (katu vipaka), and lodhra and ~~Ashoka~~ (katu vipaka) were taken up for the study. The study was done for six days. For the first two days, kapardika bhasma (250 mg., thrice a day) as placebo was administered and from the third day onwards the trial drug, in decoction form, (96 ml, twice a day) was given to healthy volunteers for two days. The remaining two days were used for following up. The influence of these drugs on ~~doshas~~ and ~~malas~~ were assessed using a structured proforma. Madhura and Amla vipaka drugs increased the quantity of urine and stool. Madhura vipaka drugs increased kapha dosha while Amla vipaka drugs increased pitta dosha. Katu vipaka drugs decreased the urine and stool output and increased vata dosha<ref>Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref>.

+

An attempt has been made to assess [[vipaka]] of certain drugs by their effect on [[mala]] (feces and urine) and [[dosha]] ([[vata]], [[pitta]], and [[kapha]]). Drugs, namely ''bala'' and ''shatavari'' (''madhura vipaka''), ''vrikshamla'' and ''[[amalaki]]'' (''amla vipaka'' and ''madhura vipaka''), ''[[maricha]]'' and ''[[pippali]]'' (''katu vipaka'' and ''madhura vipaka''), ''kushtha'' and ''[[nimba]]'' (katu vipaka), and [[lodhra]] and ashoka (katu vipaka) were taken up for the study. The study was done for six days. For the first two days, kapardika bhasma (250 mg., thrice a day) as placebo was administered and from the third day onwards the trial drug, in decoction form, (96 ml, twice a day) was given to healthy volunteers for two days. The remaining two days were used for following up. The influence of these drugs on [[dosha]] and [[mala]] were assessed using a structured proforma. Madhura and Amla vipaka drugs increased the quantity of urine and stool. Madhura vipaka drugs increased [[kapha]] [[dosha]] while Amla vipaka drugs increased [[pitta]] [[dosha]]. Katu vipaka drugs decreased the urine and stool output and increased [[vata]] [[dosha]]<ref>Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref>.

−

==== Prabhava ====

+

==== [[Prabhava]] ====

−

It is quite apparent that the ''acharyas'' formulated the hypothesis that explained the workings of drugs after observing various activities. In the context of the failure of the hypothetical principles to explain the drug action in a rational way, the concept of ''prabhava'' was formulated which may be interpreted as an empirical principle. Drugs with similar chemical structure should have similar actions. But it is not possible to predict the activity of a drug entirely by its chemical structure. Drugs with similar structures but having entirely different effects are known as isomers, for example, Antazoline and Tolazoline appear chemically similar but former is an antihistamine and the latter is an adrenergic blocking agent. Conversely, many dissimilar chemical agents have similar action, for example, phenobarbitone, chloralhydrate, and paraldehyde are all depressants of the central nervous system. The concept of ''prabhava'' may be interpreted using the concept of isomerism<ref>Dwarkanath C., The Fundamental Principles of [[Ayurveda]], Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180 </ref>.

+

It is quite apparent that the ''acharyas'' formulated the hypothesis that explained the workings of drugs after observing various activities. In the context of the failure of the hypothetical principles to explain the drug action in a rational way, the concept of ''[[prabhava]]'' was formulated which may be interpreted as an empirical principle. Drugs with similar chemical structure should have similar actions. But it is not possible to predict the activity of a drug entirely by its chemical structure. Drugs with similar structures but having entirely different effects are known as isomers, for example, Antazoline and Tolazoline appear chemically similar but former is an antihistamine and the latter is an adrenergic blocking agent. Conversely, many dissimilar chemical agents have similar action, for example, phenobarbitone, chloralhydrate, and paraldehyde are all depressants of the central nervous system. The concept of ''[[prabhava]]'' may be interpreted using the concept of isomerism<ref>Dwarkanath C., The Fundamental Principles of [[Ayurveda]], Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180 </ref>.

=== Current researches ===

Line 1,956: Line 1,958:

Betel quid, which is a mixture of areca nut, betel leaf, slaked lime and tobacco is a perfect example of Samyoga Viruddha, It has been observed to produce carcinogenic effects.<ref>Sirdeshpande MK, Kashikar VA. Critical review on Samyoga Viruddha (combination incompatibility) with special emphasis on carcinogenic effect of combination of betel quid, areca nut and tobacco. Ayu. 2017;38(3-4):97‐101. doi:10.4103/ayu.AYU_71_16</ref>

+

<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>

== References ==

Agnivesha

Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators

10,234

edits

Changes

Atreyabhadrakapyiya Adhyaya (view source)

Revision as of 10:05, 22 February 2024

Navigation menu

Search