basic concepts of ayurvedic pharmacology

Basic concepts of Ayurvedic pharmacology

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BASIC CONCEPTS OF

AYURVEDIC PHARMACOLOGY

Dr. K. NISHTESWAR M.D. (Ayu.), Ph.D.,

D.A.F.E., Professor & HOD,

Dept. of Dravyaguna, Dr. N.R.S. Govt. Ayurvedic College,

Vijayawada – 520 002.

Chowkamba Sanskrit Series Office, Varanasi.

2007


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DEDICATION

My beloved father Dr. K. S. Sharma (Peruru Sharma)


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PREFACE

Herbs occupy the important place in the Ayurvedic Materia Medica

and therapeutics. Though the drugs that are employed in the management of

various diseases include vegetable, animal and mineral in origin, the

polyherbal formulations out number the mineral and other metallic

preparations. The modern scientists of phytochemistry have identified the

following important pharmacologically active principles in medicinal plants

viz.

a. Alkaloids (Basic substances containing cyclic nitrogen, which are

insoluble in water but combine with acids to form water soluble salts)

b. Glycosides (Ether like combinations of sugars with other organic

structures)

c. Glucosides (Yields glucose on acid hydrolysis)

d. Oils (Fixed oils, volatile oils and mineral oil)

e. Resins (insoluble in water and soluble in alcohol)

f. Oleoresins (mixtures of volatile oils and resins)

g. Gums (secretory products of plants and are dispersible in water)

h. Tannins (Non-nitrogenous plants constituents and precipitate proteins

of cells)

i. Antibacterial substances fungi and moulds.

In the current modern therapeutics the majority of the drugs that are

used belong to synthetic in nature.

In the modern pharmacology the drug action is quite often correlated

with its chemical structure or active principle. But in Ayurvedic

pharmacology the drug action is attributed to certain principles/attributes


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namely Rasa, Guna, Virya, Vipaka and Prabhava of the active principles of

the drug. Rasa or taste of the drug indicates the general behaviour or effect of

the drug on bodily or cellular components like Dosha (Vata, Pitta, Kapha),

Dhatus (seven types of tissue components), Mala (metabolic debris), Srotas

(channels/vessels) and Agni (energy useful to carryout digestion and

metabolism of foods & drugs). In the modern pharmacology the modus

operandi of the drug is explained through its drug molecule whereas

Ayurveda attributes the mode of action of the drug to the five principles

(Rasapanchaka). Majority of the times these Gunas (attributes) may not be

measurable but inferred through their pharmacological actions. The study of

the biological and therapeutic effects of the drugs (what drug does to the

body) are explained by these principles which can be identified as

pharmacodynamic principles of Ayurvedic pharmacology. These

pharmacodynamic principles also influence the pharmaco-kinetics (study of

the absorption, metabolism and excretion of drugs and their relationship to

the pharmacological response) of the drugs.

Routes of drug administration play an important role in the

elucidation of drug action. A drug may exert different effects when given by

different routes. Thus, oral magnesium sulphate acts as saline purgative.

When injected, it is a depressant of central nervous system and acts as an

anti-convulsant. On the other hand, hypertonic magnesium sulfate, given as a

retention enema, can be used to reduce intracranial tension. Madanaphala

when given orally acts as emetic and if administered with Vasti Dravays

(ingredients of enema) facilitates for its quicker transportation in the colon

by its Urdwabhagahara property and acts as a synergistic for toning up the

nervous system or relieving intracranial tension.


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Absorption &Bio-availability of a drug:

The route of administration largely determines the latent period

between administration and onset of action. Poor absorption of the drug,

inactivation in the gut or degradation of the drug during the first passage

through the liver can be prevented by administration of Anupanas like honey,

pepper, betel leaf juice etc. The particle size of the drug also affects the

absorption. Fine powders of the herb quickly get absorbed than coarse

particled Churna. Metals in Bhasma (incinerated fine powder) form absorb

quickly than coarse powder of metals or minerals. Acid drugs (Amalaki,

Nimbu, Amlavetasa etc.) are rapidly absorbed from the stomach. Basic drugs

(containing Ksharas) are not absorbed until they reach alkaline environment

of the small intestine (Eg. Apamarga, Aswagandha, Sourjakshara, Shank

Bhasma etc.) The alakaline environment, in which the major component of

the drug exists in an unionised form, facilitates its absorption.

Biopharmaceutics:

The study of the influence of formulation on the therapeutic activity

of drugs is known as “Biopharmaceutics” and Ayurveda dealt the subject

under Panchavidha Kashaya Kalpana i.e., Swasa (fresh juice), Kalka

(pounded fresh drug), Kashaya (decoction), Phanta (hot infusion – processed

in boiling water) and Hima (cold infusion). The juice of the drug

administered having Guruguna (Heaviness) may absorb slowly when

compared to the decoction or hot infusion. A faulty formulation process can

render a useful drug totally useless therapeutically. A drug having volatile oil

/ substances processed by Kwatha Kalpana (process of decoction) may loose

its major portion of volatile active principles resulting in poor therapeutic

response. The drugs that are absorbed in lipid media are suggested to be

processed in oil or ghee medium (Eg. Aswagandha). The active principles


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soluble in alcohol are available by Asava Sandhana Kalpana but not by

Arista Sandhana Kalpana. It is evident that the various Kalpanas

(pharmaceutical procedures) were evolved in the light of principles of

biopharmaceutics.

Biological lag:

The time between the administration of a drug and the development

of response is known as the biological lag. Rasoushadhis (mercurial

preparation) show a quicker response with less biological lag when

compared to herbal formulations.

Bioavailability of drugs:

Bio-availability of a drug (availability of biologically active drug) is

defined as the amount or percentage of drug that is absorbed from a given

dosage form and reaches the systemic circulation following non-vascular

administration. When the drug is given I.V., the bio-availability is 100%.

This may not be so after oral administration. Acharyas of Ayurveda preached

and practiced the oral route of administration for majority of drugs.

‘Anupana’ (substance administered either with the drug or after its

administration) facilitates for better absorption of the drug and helps in

achieving higher percentage of bio-availability of the drug.

1. Drugs are metabolised by the enzymes.

2. Drugs could change spontaneously into other substance without

intervention of enzymes.

3. Drug could be excreted unchanged.


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The alteration of drug’s form and modification of action are well

elucidated in Ayurveda in terms of Pratyayarbadhata i.e. Samana and

Vichitra Pratyayarabdhata. It may be interpreted that Samana Pratyayarbdhi

Dravya may be excreted unchanged while Vichitra Pratyyarabdha Dravya

may change into other substances.

A careful review of principles of Ayurvedic physiology and

pharmacology indicates that Ahara (food substances) and Oushadha (drugs)

Dravyas undergo digestion and metabolism synthesises nutritive and active

principles along with Kitta formation. The substances like Mutra, Purisha,

Sweda are the bi-products of drug metabolism and drug metabolites are

excreted through them. The metabolism of drug usually tends to make the

less polar, lipid soluble substances (Guru Guna Dravyas) as more polar and

water soluble (Laghu) thus facilitating their excretion by kidneys. If a drug is

already highly polar and water soluble, then it may not get metabolised and

may get excreted as such. Excretion of each and every herb was not studied

and reported so far.

The important channels of drug excretion are

1. Kidneys

2. Lungs

3. Skin

4. Bile

5. Intestines

6. Milk and

7. Saliva.


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Some fraction of the administered drug disappears (eliminated) from

the body and is reflected in the rate of lowering of its plasma concentration

(plasma half-life or biological half life). It is very difficult to calculate

biological half-life for herbs as the plant contains many active principles and

research to assess the concentration of the particular active principle by

analysing blood/plasma has not been so far developed. To study the total

pharmaco-kinetics of the herb one has to administer it with radioisotopes and

plot the journey of the drug which may facilitate also to identify the route of

excretion of the drug.

Site of Drug Action:

The site of drug action (Adhikarana) and mechanism of drug action

(Dravya Prabhava & Guna Prabhava), are the two most fundamental and yet

most complex problems in pharmacodynamics.

Generalising about the site of drug action (Dosha-Dhatu-Mala-Agni-

Sutas) is easy, but the precise determination of specific site and the

mechanism of action of the drug is difficult and often impossible.

A drug may act

at the point of application (Nipata)

during transportation in the body (Adhivasa)

by reflex effects through nerves

by reaching a definite concentration in a particular tissue.

Drugs that act only at the site of application are said to have local or

topical action (through Nipata by Rasa & virya) while those that act after


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absorption are said to have a systemic or general actions (through

Nishtakarma & Adhivasa by Vipaka & Virya)

Modern pharmacology attributes the activity of a drug to its chemical

structure and Ayurveda explains it by the drug’s Panchabhautic configuration

and the profile of Panchabhautic ratio is inferred with the general principles

like Rasa, Guna, Virya and Vipaka.

The ability of a drug to get bound to a receptor is termed as the

affinity of the drug for the receptor. The ability of the drug to elicit a

pharmacological response after its interaction with the receptor is termed as

the intrinsic activity of the drug or efficacy of the drug. A drug which

initiates a pharmacological action after combining with the receptors is

termed as an agonist. Drugs which bind to the receptors but are not capable

of eliciting a pharmacological response are termed as antagonists. An

antagonist, therefore, has the affinity as the agonist for the receptor but its

intrinsic activity is poor.

Facilitation of a pharmacological response by the concomitant use of

two or more drugs is called synergism. This combination usually results in a

total effect greater than the sum of their independent actions. By combining

Tulya Virya (similar potency) drugs the formulation acts by synergism. The

phenomenon of opposing actions of two drugs on the same physiological

system is termed as drug antagonism. The best example is administration of

Viruddha (opposite) Virya drugs. Eg. The combination of Rasna (Vathara

drug) with Jambu (Vatakara drug)


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Though the term potentiation is not acceptable to modern

pharmacology Charaka has explicitly promulgated the concept of

potentiation of drug efficacy by triturating the drug with its own juice

(Swarasa Bhavana). Drug incompatability is similar to the concept of

Virudhatwa described in Ayurveda. Ayurveda has also recorded adverse

drug reaction with certain herbs like Bhallataka (marking nut) etc.

It was my preveilage to work under late Prof. Shivcharan Dhyani,

H.O.D. Dept. of Dravyaguna, I.P.G.T & R, Gujarat Ayurved University,

Jamnagar, who was a fountain source of inspiration and rendered his ablest

guidance during my Post-Graduate studies. The research work carried out

under his guidance on the concept of Virya was published already in some of

the standard Ayurvedic Journals. For the benefit of students of Ayurveda and

academicians, I have reproduced some of the salient concepts of Ayurvedic

Pharmacology along with the summary of Research Studies carried out by

me on Virya – one of the fundamental principles of Drug action. I believe the

readers will find the study of this book rewarding and satisfying. I specially

acknowledge M/S Chowkhamba Sanskrit Series, Varanasi for publishing this

work.

Date: 22-5-2007

K. NISHTESWAR


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CONTENTS

PREFACE

INTRODUCTION

1. PRINCIPLES OF DRUG ACTION

2. ESSENTIAL COMPONENTS OF DRUG EVALUATION

3. VIRYA – AN IMPORTANT ATTRIBUTE OF DRUG

ACTION

4. EXPERIMENTAL STUDIES

BIBLIOGRAPHY


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INTRODUCTION

The subject of usage of herbs and herbo-mineral drugs is as old as

disease. Illness has been human beings heritage from the beginning of the

existence of life and the search for remedies to combat it is perhaps is

equally old.

The herbs and other things were in use as medicine to a limited extent

from the very Vedic period. Over and above these medicinal plants, metals

like gold, lead, tin, copper etc. were known to the Vedic Rishis, but there is

no evidence to show that they were put to any medicinal use in those days.

Their medicinal use receives more attention during the Samhita period. Due

to great influence of Atharvan more importance was attributed to divine


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therapy (Daivavyapasraya medicine) viz. incantations, gems or magical

stones, herbal amulets and sacred water etc. This was just an incipient gleam

of knowledge of therapeutics. The object of such reference to the drugs of

the Vedic times is to show that there was no definite theory to explain the

actions of drugs in those days and even if there was one, we have no means

of knowing it.

Gradually, the floating ideas of Vedic times received more thinking

and more criticism till they were put together to form a comprehensive

theory regarding the pharmacology of drugs. In this course of development,

the fundamentals must have faced great controversies and after long

scientific discussions only, they could have attained their stability as we find

such illustrations in Charaka and Sushruta Samhitas. On account of incessant

intellectual activities and numerous observations by several workers, the

number of drugs enormously increased during the Samhita period. Not only

this but the old empiricism had disappeared, giving place to a definite theory,

known as a theory of Rasa, Guna, Veerya, Vipaka and Prabhava. With this

effect the herbal therapy went on progressing as a rational (Yuktivyapasraya)

school of medicine.

Ayurveda is mainly concerned with prescribing drugs to balance the

vitiated doshas. It’s pathology is concerned with doshas, dhatus and malas.

So, any action of the drug is to be explained only on this basis.

Modern Pharmacology being interested in studying the actions of the

drug on different systems or parts of the body describes all drugs on the basis

of Karma, they perform. In Ayurveda, in relation to pharmaco dynamics, the


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properties of drugs have been described in terms of Rasa, Vipaka, Guna,

Virya and Prabhava.

Drayva i.e., substance (food or drug) acts by its innate qualities

(Gunas) such as Rasa, Guna, Virya, Vipaka and Prabhava or through its own

Prabhava.

Panchamaha Bhutas act as contributing factors for the formation of a

dravya as well as its Gunas. The elementary substances (Panchamula Bhutas)

with which every substance is constituted are the Karana or the cause and

hence they are called as Karana Dravyas. Whereas Rasa, Guna, Virya,

Vipaka and Prabhava of the substances which arise out of the permutations

& combinations of the 5 elementary substances in various modes and

patterns are really the effects or Karyas. Substances arise out of the various

modes of permutations and combinations of the five elementary substances

are described as Karya Dravyas.

The properties which exist in the causative factors (Panchamaha

Bhutas) are present in the resultant factors (Karya Dravyas). These properties

become actualized in the effect or Karya; which are described in terms of

Rasa, Guna, Virya, Vipaka and Prabhava. Rasadi Panchaka are the modes of

Gunas of Panchamaha Bhutas and stated in terms of recent trends in the

modern physics – “The initial state of a system wholly determines its

subsequent states.” The Dravyas arise on the substrate of Prithvi.

A review about the scientific implications of these principles

(Rasapanchaka) of drug action is mandatory to understand the rationality of

modus operandi of Ayurvedic drugs.


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RASA

It is an important quality manifested at the level of tongue and is the

only principle or quality which can be directly perceivable. The Rasa or taste

which is cognized first (by impact with the tongue) is considered as Rasa

(Primary taste) and the Rasas which are less apparent or cognizable are

called Anurasas (Secondary Taste).

Scholar of Dravya Guna of Modern Ayurveda namely Acharya Priya

Vrat Sharma has discussed concept of Rasa basing on the Physico-Chemical

constitution of substances as follows:

Madhura - Sugar, Fat and Amino Acids

Amla - Acids

Lavana - Salts

Katu - Essential Oils, Phenols etc.,

Tikta - Certain Alkaloids and Glycosides

Kashaya - Tannins

According to his hypothesis “carbohydrates and proteins are present

in Madhua Rasa Dravyas. All the Amla Rasa Dravyas have shown Acidic

Reaction and all the Dravyas in Lavana Varga are containing Sodium

Chloride. All the Dravyas of Katu Varga are containing essential oil while

50% of Katu Dravyas contain alkaloids or glycoside or phenols. All the Tikta

Drayvas contain alkaloids and only 10% of Dravyas contain Glycosides.

Many of the Kashaya Rasa Dravyas contain tannin”. Professor Dwarakanath

has attempted to evolve a method known as “Taste Threshold” for

quantitative determination of Rasa in a given substance. The test is meant for


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evaluating the intensity or degree of the taste which finally depends on the

tongue only and not with any other laboratory instruments. The taste

perception and taste sensibility are complex Bio-Physical and Psychological

events and translation of Rasa cannot be exactly evaluated without the help

of tongue.

Rasa & Guna

Panchabhoutic combination and primary physical qualities or Gunas

of different Rasas are mentioned in the Ayurvedic Classics. Though it

appears that Gunas are intimately related to Rasas it is a fact that both are

separate principles co-existent in the Dravya. This statement reflects that

Rasa acts by its own Prabhava independent of the Gunas attributed to it.

“Of the six Rasas Katu, Amla and Lavana possess consecutively

Ushna Virya in progressively increasing degrees. Likewise, Tikta, Kashaya

and Madhura Rasas possess consecutively Sita Virya in progressively

increasing order”.

According to this reference the six Rasas finally exercise their

general actions by two principles or gunas namely Sita & Ushna and specific

action on malas by another pair of Gunas namely Ruksha (Badda Mala –

Binding of waste products) and Snigdha (Srishtamaltwa – Proper elimination

of waste products). Another pair of Gunas namely Guru and Laghu are

attributed to six Rasas. Lavana, Kshaya and Madhura Rasas possess Guru

Gunas in progressively increasing degree (relatively superior) and similarly

Amla, Katu, Tikta relatively attributed with Laghu Guna. Brimhana and

Langhana are the actions of Guru and Laghu Gunas and the specific action of

Rasas on Dhatus can be interpreted with Guru and Laghu Gunas.

In a nut shell, the Shad Rasas (six tastes) are bestowed with the

ability to participate in Shad Upakarmas (six therapeutic measures) with the


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help of six Gunas namely Ushna-Sheeta, Sringdha-Ruksha and Guru-Laghu.

Gunas Upakrama Rasa

Ushna Swedana Katu, Amla, Lavana

Sheeta Stambhana Tikta Kashaya, Madhura

Snigdha Snehana Lavana, Amla, Madhura

Ruksha Rukshana Tikta, Katu, Kashaya

Guru Brimhana Lavana, Kashaya, Madhura

Laghu Langhana Amla, Katu, Tikta

The above table clearly indicates that Dravya exercises its action

through Gunas only and the individual Rasas of Dravyas help to infer the

inherent Gunas of respective Dravyas.

Virya-Vipaka:

Next to the concept of Rasa, Acharyas have the concepts of Virya and

Vipaka which are directly related to Bio-Physical and Bio-Chemical events

of food substances and drugs. Ahara or food and Oushadha or medicinal

substances are subjected to physiochemical reactions or Pakas at Gastro-

intestinal and tissue levels.

Charaka defined that Virya as the power that performs work. All

actions takes place only because of Virya and there is no action which is not

due to Virya. According to this definition the principles like Rasa, Gurvadi

Guna, Vipaka and Prabhava which could be causative factor for the action is

generally identified as Virya. But, Sushruta, Vagbhata and their followers did

not agree with the views of Charaka and applied the term Virya to the eight

primary qualities of elementary substances viz., Mridu-Teekshana, Guru

Laghu, Snigdha-Ruksha, Ushna-Sita. Commenting on the concept of


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Dwividha Viryas Hemadri quotes “Although the eight Gunas of Dravyas

become actualized in the process of their Paka by kayagni, they (the Gunas

eight or twenty) are ultimately transformed to Ushna and Sita due to the

greater exaltation of these two Gunas (i.e., Ushna and Sheeta) which obscure

or supercede the other Gunas.”

Classification of twenty Gunas

Anna or Shoma or Sita

Virya or Potential Energy

Prana or Agni or Ushna

Virya or Kinetic Energy

Guru

Shita

Snigdha

Manda

Sthira

Kathina

Pichchila

Shlakshana

Sthula

Sandra

Laghu

Ushna

Ruksha

Tikshna

Sara

Mrudu

Vishada

Khara

Sukshma

Drava

Eight gunas with Virya status

Anna or Shoma or Sita Virya

or Potential Energy

Prana or Agni or Ushna

Virya or Kinetic Energy

Guru

Snigdha

Shita

Mridu

Laghu

Ruksha

Ushna

Tikshna


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Shivadas classified Virya as Sahaja (natural) and Kritrima (artificial)

Dravya Rasa Guna Vipaka Virya

Milk Madhura Guru Madhura Sita

Curd Amla Laghu Amla Ushna

Sali Madhura Guru Madhura Sita

Laja Madhura Laghu Katu or Amla Ushna

Viryas of Rasas:

Rasa Virya

Katu, Amla, Lavana Ushna

Tikta, Kashaya, Madhura Sita

Properties of different Viryas

Name of the Virya Action/Effect produced

Ushna Bhrama (giddiness)

Trishna (Thirst)

Glani (Bodily fatigue or exhaustion)

Sweda (Sweating)

Daha (Burning sensation)

Asupakita (Accelerates digestion or biochemical

reaction)

Vata-Kaphahara

Sita Hladana (cheerfulness or pleasure of mind)

Jivana (Surtains life)

Stambhana (Binding or preventing secretions)

Raktapitta Prasadana (cleanses Rakta & Pitta)


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Kledana

Vishyandana

Guru Brimhana (increases the body weight)

Vatahara

Laghu Langhana (reduces the body weight)

Kaphahara

Snigdha Snehana

Kledana

Balya

Varnya

Brhimhana

Vajeekarana

Rasa

Ruksha Soshana

Sangrahana

Peedana

Ropana

Mrudu Pitta Prasamana

Raktamamsa Prasadana

Slathana

Tikshna Sleshmahara

Samgrahana

Sravana

Dharana

Avachushana

Sodhana

Assessment of Rasa, Vipaka and Virya:


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The Rasa (taste) of a Dravya (substance) is felt at the commencement

only i.e. when the Dravya comes in contact with the tongue (Nipata) and

Vipaka is inferred only after perceiving the final effects of digestion and

metabolism is produced (Karma Nishta) while Virya is identified throughout

the stay of the substance in the body (Adhivasa) and also at the beginning

through the contact with the tongue. (Nipata)

Sushruta suggests the following assessment criteria for eight Virya:

Name of the Virya Method of assessment

Mridhu, Sheeta, Ushna Sparshagrahya (Tacticle Perception)

Pichchila, Visada Chakshu Sparshagraha (Visual & Tactile

Perception)

Snigdha, Ruksha, Tikshna Chakshu grahya (Visual perception)

Tikshna Mukhadukhodpana (Irritating the buccal

mucosa)

Though Sushruta considers that Virya by Pratyaksha Pramana,

Charaka opines that Virya of the dravya is identified through inference

(Anumana) according to its stay in the body while Virya of certain drug can

be assessed by Pratyaksha Pramana (direct perception) after its contact with

the tongue. Hemadri while commenting on the evaluation of Guna attributed

specific actions to certain Gunas which are given Virya status viz.,

Guru

Laghu

Sita

Ushna

Snigdha

-

-

-

-

-

Brimhana

Langhana

Sthambhana

Swedana

Kledana


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Ruksha

Mridu

Tikshna

-

-

-

Soshana

Slathana

Sodhana

An attempt to evaluate the attributed Karmas at biological level either

in animal or by human experiments may provide scientificity to the concept

of Virya.

Professor Dwarakanath explains the concept of Virya in the light of

Modern definition of energy “the energy of a body is its capacity for doing

work; the measure of energy is work; when chemical changes take place

energy is liberated or absorbed; usually as heat but occasionally as light,

electricity or work. A reaction which liberates heat energy is said to be

exothermic (Ushna Virya) and one which absorbes heat energy is said to be

endothermic (Seeta Virya). Energy may be kinetic or potential. The energy

locked up in substances especially food is known as chemical potential

energy (Seeta Virya). The energy that is released for work by oxidation is

known as kinetic energy (Ushna Virya). For transformation of energy from

one form to another Paka Karma (Vipaka) in Dhatus or tissues is highly

essential.

The breakdown reactions (Catabolic) and reactions leading to

synthesis (Anabolic), involving the release and locking up of energy

respectively are together known as Paka Bhedas.

From the above discussion it can be concluded that various energy

forms are the modalities of Virya and reactions for the release or

conservation of energy are the various forms of Vipaka. Gunas or physical


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qualities or physical properties of substances are modes (or different

manifestations) of Virya or energy. All the twenty Gunas comprising ten

each of the opposites can be classified broadly under two Virya modes viz.,

Ushna and Sheeta corresponding to kinetic and potential energies

respectively. Out of twenty Gunas, considerable significance has been

attached to eight Gunas otherwise known as Asta Viryas as they are deemed

to be effective in the performance of actions.

Vipaka:

The Rasas of substances ingested being acted upon by Jatharagni are

changed to different other tastes after attaining Pakva. It is this

transformation of Rasas that is spoken of as Vipaka. A substance which is

Madhura (sweet) in taste and Vipaka, is Sita Virya, that which is Amla Rasa

and Vipaka, is Ushna in Virya. Similarly, that which is Katu in Rasa and

Vipaka is Ushna in Virya. Various Vipakas represent highly specialized

reaction to synthesise ultimate metabolic products.

Regarding the number of Vipakas different scholars held different

views. Some hold that there are as many Vipakas as there are Rasas.

According to Charaka Vipakas are three viz., Madhura, Amla and

Katu.

According to Sushruta, Vipakas are only two viz., Madhua and Katu.

Parashara has advanced another view that Tikta and Kashaya Rasas

undergo Madhura Paka.

In the view of some of the authorities quoted by Sushruta, there are as

many Vipakas as there are Rasas.

In the opinion of Ayurveda Sutra – substances that possess Katu Rasa

may undergo Lavana Paka, Tikta Rasa may undergo Madhura Vipaka


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and Kashaya Rasa may undergo Amla Vipaka.

Some interpret Vipakas as the specific mode of Pancha Bhoutic

structure of the elemental units of the ultimate metabolic products.

According to Hemadri “that evokes taste perception is Rasa and all the rest

are Gunas. Particular or distinct Visishta Rasa or taste that occur as the result

of Kayagnipaka is Vipaka and generated Guna at this stage is known as

Virya”.

The substances are identified by two varieties of tastes i.e., Rasa

(general) of a Dravya at tongue level (Shad Rasas) and Rasa (specific or

Visishta) of a Dravya which has undergone Paka and specially named as

Vipaka. Rasa and Vipaka are the two forms for the identifying the actions of

substances either by direct perception at tongue level (Nipata) and by

inference assessed through final action (Nishta Paka).

The final action achieved by Dravya continues as long as the bodily

contact with engendered Guna or Virya through Vipaka maintains

(Adhivasa). The action ceases when Virya (Virya Yukta Dravya i.e., Drug

Molecule) is excreted or expelled out of the body.

The action attributed to Rasa, Virya and Vipaka are explained in

terms of Guna only. Charaka has tried to explain regarding the identification

or recognition of these Gunas at various contact points in the body during the

journey of the drug such as Gunas identification at tongue level with the help

of Rasa (Nipatat) by direct perception and through inference at Dhatu (tissue)

level; with the terms such as Vipaka (Nishtapaka) and Virya (Adhivasa)


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Prabhava:

Prabhava has been defined as the special property of a substance

which produces actions different from and contrary to those ascribed to Rasa,

Guna, Virya and Vipaka.

The concept of Prabhava appears to be generally resembling the

concept of isomerism and isomerides of modern physical compositions and

yet exhibit different properties. The chemical composition which largely

determines the secondary qualities of a Dravya such as Rasa, Guna, Virya

and Vipaka does not determine a chemical compound. The Rasa, Guna,

Virya and Vipaka of Danti and Chitraka being apparently identical, the

former produces purgation, whereas the latter does not produce this action

and the specific purgative action of Danti is attributed to its Prabhava

(inexplicable nature).

It is easy to evaluate or assess different Karmas (pharmacological

actions) of drugs through various experimental models but it is a tough task

to evolve objective methodology for demonstration or identification of

principles of drug action. Acharyas of Ayurveda clearly mentioned that

Gunas are inferred by their Karmas or actions which are perceivable.

In order to test the medicinal value of any drug, three methods i.e. (i)

Clinical, (ii) Pharmacological and (iii Experimental are in practice

from a time immemorial. In those days the experimental trial was in

rudimentary stage and the clinical evaluation was very common. Now a days,

though more stress is being given on animal experimentation. But this does


26

not help to that extent, in order to declare the utility of a drug, as is

confirmed after clinical testings. Moreover, the results obtained in

experimental animal are often found to be different to that of human beings.

Thus, it becomes evident that the ancient drugs having clear cut indications,

ascribed in the texts should not be ignored or accepted only on experimental

basis, until they are tested clinically both with active principles (isolates) as

well as total drug.


27

1. PRINCIPLES OF DRUG ACTION

The Ayurvedic Science delineated important three principles

(Trisutra) viz., etiology (Hetujnana), symptomatology (Lingjnana) and

therapeutics (Oushadhajnana). Etiology includes the immediate and distant

cause of diseases. Similarly the symptomatology includes the entire signs

and symptoms of diseases and health and the therapeutics include

wholesome diet along with the treatment of diseases. Ayurvedic concepts of

pharmacology are included under Oushadhajnana.

Correct Application of the drug is essential:

The goatherds, shepherds, cowherds and other forest dwellers know

the drugs by name and form. No one can know the principles governing

correct application of drugs simply by knowing their names and forms. A

physician, even ignorant of their forms can be said to be a knower of the

essence [of science] if he is acquainted with the principles governing the

correct application of drugs, let alone the one who knows drugs in their

entirety. One who knows the principals governing their correct application

in consonance with the place, time and individual variation, should be

regarded as the best physician. Of course, the best physician is he who is

well acquainted with the drugs in their entirety.

One has to establish the correct identification of drug prior to its

collection. Sushruta suggests that the knowledge of identification of herbs

can be obtained by contact with cow-herds, herds, hermits, hunters and

others who roam in jungles and take root (of plants) as food.

A drug not known is likened to poison, weapon, fire and thunderbolt


28

while the one known, to the nectar. A drug known in respect of its name,

form and properties or even if known, improperly administered, leads to bad

consequences.

Proper application of drugs depends upon their proper knowledge.

Unless the physician knows the drugs properly he cannot cure a patient; his

prescription would rather kill his patient. The drug unknown, might act as

poison which kills after bringing about unconsciousness or as a weapon

which kills after piercing through the vital organs, or like fire which kills by

causing boils, etc. or as a thunderbolt which kills instantaneously. It is only

when a physician knows all the three aspects, viz., name, form and properties

of drugs. The physician can treat the patients successfully.

Even an acute poison can become an excellent drug if it is properly

administered. On the other hand even a drug, if not properly administered,

becomes an acute poison. So a wise patient desirous of longevity and health

should not accept any medicine prescribed by a physician ignorant of the

principles governing its application. Some times, one might escape (death)

even when thunderbolt of Indra has fallen on his head, but one can never

survive if he takes medicine prescribed by a physician ignorant of the

application.

To sum up, neither the patient should take medicine prescribed by

pseudo-physicians, nor a physician, without being proficient in the principles

governing the application of drugs.

Only that, which can bring about a cure, is a correct medicine. It is

only he who can relieve his patients of their ailments is the best physician.


29

For the purpose of the Science of medicine, it is necessary to explain the

qualities of correct medicine and a good physician. It is only that which

possesses the requisite curative values is to be treated as a correct medicine.

As regards physician, he should first of all know the principles underlying

the correct application of medicines. Unless he knows it, he will not be able

to relieve his patients of their ailments. Even if per chance, medicines

selected by him at random succeed in alleviating ailments, the credit is

considered as accidental one.

Classification of Dravya:

Akasa etc., (Prithvi, Ap, Tejas, Vayu and Akasa), soul, mind, time

and space constitute matter. Matter having sense organs is sentient while the

one devoid of them is insentient.

Chakrapani Dutta interprets that “This definition applies also to the

vegetable kingdom; that is to say the vegetable kingdom is also sentient.

Many examples can be cited to prove this. The Suryabhakta (Helianthms

annus Linn.) moves according to the movement of the sun. The Lavali

(Gicea acida Merrill) gets fruits just on hearing the sound of the thunder.

The Bijapuraka (Citrus medica Linn.) tree produces fruits only by the smell

of the fat of jackals etc., similarly Amra (Mangifera indica Linn.) trees when

irrigated with the fat of fish, produces fruits in plenty. Ashoka tree (Saraca

indica Linn.) hit with the sole of the feet of a lady begets flowers. The above

example clearly indicates the presence of the various sense organs in the

vegetable kingdom as well. This is also attested from scriptures. “If a

Brahmin does not give blessings in response to salutations, he is born in a

cemetery as a tree surrounded by vultures and Kankas.” “Trees, shrubs and

other varieties of grass are covered with darkness arising out of their sinful


30

acts but they all have consciousness full of happiness and miseries. The

extent of creation beginning with Brahma is up to vegetable kingdom.”

Thus, the members of the vegetable kingdom have got life as well as

consciousness. So they belong to category of sentient matter”. Vedic lorwe

clearly indicated that plants do have life and modern scientists like Jagadish

Chandra Bose have tried to revalidate these concepts through scientific

experiments.

Drugs are of three categories, some alleviate Doshas, some vitiate

Dhatus and some are good for the maintenance of positive health.

This three-fold classification of drugs also includes other type of

drugs which are responsible for elimination and suppression of Doshas.

Elixirs and aphrodisiac drugs come under the third category which are

responsible for the maintenance of positive health.

The use of the term “Dosha” and “Dhatu” in the first and second

category of classification is quite significant. “Doshas” include “Dhatus”

and Vice-Versa. So the drugs that are designated as alleviators of the Doshas

also alleviate Dhatus. Similarly, the drugs that have been designated as

vitiators of the Dhatus do as well vitiate Doshas. The drugs under the third

category are those which have potentialities to maintain the positive health.

Apparently it also means that the drugs have got potentialities to prevent the

diseases.

According to another classification, Dravyas are of three kinds viz.,

those of animal origin, those of vegetable origin and metals including

minerals. Different types of honey, products of cow milk, bile, fats of


31

muscle tissue, marrow, blood, flesh, faeces, urine, skin, semen, bone,

ligament, horn, nail, hoof, hair, Lomana, (hair of the body excluding those of

the head and face), Rochana (purified Ox bile) - are some of the drugs of

animal origin used in medicine.

Gold, five Lohas (copper, silver, tin, lead, and iron) along with their

byeproducts (different types of bitumen), calcites along with silica, red

arsenic, yellow arsenic, gems, salt, red chalk, collyrium – are in brief the

metals and minerals used in medicine.

The drugs of vegetable origin are of four types viz. Vanaspati,

Vaanaspatya, Virudh, and Oshadhi. Vanaspati is the one having fruits only

(without flower). Vaanaspati has flowers as well as fruits. The drugs

belonging to the class of Virudh are those which spread with branches.

Oshadhis are those which die out when their fruits mature. The root, bark,

Sara (aqueous extract), secretions, fibre, juice, tender leaves, alkali

preparations, latex, fruits, flowers, ashes, oils, thorns, matured leaves,

adventitious roots, rhizomes, sprouts are belonging to the group of drugs of

vegetable origin.

In another classification the drugs are classified according to part

used viz., Moolini (Root) and Phalini (fruits). The Mula (Root), Twak

(bark), Sara (heartwood), Niryasa (Secretions/gums), Nala (fibre), Swarasa

(juice), Pallava (tender leaf), Kshara (Alkali), Ksheera (latex), Phala (fruit),

Bhasma (Ash), Taila (oil), Kantaka (Thorn), Patra (leaf), Sunga (adventitious

roots), Kanda (rhizome), Praroha (sprouts) are the useful parts of the drugs of

vegetable origin. Charaka also describes the plant with useful parts like roots


32

and fruits which are indicated in Panchakarma measures. He further explains

about the drugs that are useful for various elimination (sodhana) therapies in

Apamarga Tanduliyaka (Dehusked seeds of Apamarga) chapter. Drugs are

of two kinds – one variety of drugs is used for internal cleaning (Abhyantara

Parimarjana) and the other for external cleaning (Bahi Parimarjana). The

drugs related to later category are described under Aragwadhiyam chapter.

In the chapter entitled ‘Satvirechana Satashritiyam’ the drugs useful

both for internal as well as external cleansing are being explained. In this

chapter fifty groups consisting of ten drugs each on the basis of

pharmacological actions as well as therapeutic utility are introduced by

Charaka which are popularly known as Dasaemani. In total five hundred

drugs are listed among fifty groups and the same drug is repeatedly quoted in

a number of groups of decoctives. After elaborative descriptions about the

drugs of different groups Charaka humbly states that “the description of 500

decoctives (Mahakashaya) is neither too exhaustive nor too brief. Physicians

of lower intelligence will, of course, find this list useful enough in the

treatment of various diseases but those possessing high intellectual caliber

need not confine themselves to this list. Physician may exercise his own

imaginative power in finding out other similar drugs as well, according to the

principles laid down in Ayurveda and keeping in view the requirements of

the patient.

Dravya Pradhanya – (Importance of the substance):

Dravya (substance) is the chief (most important) among Rasa (tastes)

and others qualities; because all of them (qualities) are residing in it

(substance).


33

It (substance) is Panchabhutatmaka (composed of, born from the five

elements), it has Ksma (Prithvi Bhuta) as its substratum (mass, support), it

takes origin from Ambu (Apbhuta), Agni (Tejas Bhuta), Pavana (Vayu

Bhuta) and Nabhas (Akasa Bhuta), with their intimate (inseparable)

combination making for its formation and specify (of each substance). Its

identification/designation is by preponderance (predominance, of the Bhuta

present in it).

Nothing is Non – Medicinal

There is nothing in this universe, which is non-medicinal, which

cannot be made use of for many purposes and by many modes.

Origin of substance takes place by combination of Prithvi, Ap, Tejas,

Vayu and Akasa. Only predominance of one of them creates distinctions

such as this is Parthiva, this is Apya, this is Taijasa, this is Vayavya and this

is Akasiya.

Parthiva Dravya Lakshana (Qualities of Parthiva substances)

The substance which possesses qualities such as Guru (heaviness),

Sthula (bulky), Sthira (stable) and predominant in Gandha (smell) is Parthiva

(earthy); it bestows heaviness, stability, compactness and growth.

Apya Dravya Lakshana (Qualities of Apya substances)

The substance which possesses qualities such as Drava (liquidity),

Sita (cold), Guru (heaviness), Snigdha (unctuousness, moisture, oiliness),

Manda (dull), Sandra (thickness, dense) and predominant in Rasa (taste) is

Apya (watery); it confers lubrication (moistness), secretion (moisture,

production), Kleda (keeping wet), satiation (contentment, satisfaction) and

cohesion (binding, holding together).


34

Agneya Dravya Lakshana (Qualities of Agneya substances)

The substance which possesses qualities such as Ruksha (dry),

Tikshna (penetrating, sharp), Ushna (hot), Vishada (non-slimy), Sukshma

(minute) and predominant in Rupa (appearance, showing, from); it causes

burning sensation, lustre, expression of colour and digestion (process of

transformation, putrefaction etc.)

Vayaviya Dravya Lakshana – (Qualities of Vayaviya Substances)

Vayaviya substance possesses qualities such as Ruksha (dry),

Vishada (non-slimy), Laghu (lightness) and predominant in Sparsa (touch

tactile sensation), it produces dryness, lightness, transparency, movements

(different kinds of activities) and exhaustion.

Nabhasa Dravya Lakshana – (Qualities of Nabhasa Substance)

Nabhasa (Akasiya) substance possess qualities such as Sukshma

(minuteness), Visada (transparence, clearness), Laghu (lightness) and

predominant in Sabda (sound, hearing); it produces cavitation (hollowness)

and lightness (weightlessness).

Purgative drugs are predominant in qualities of Prithvi and Ap which

are heavy and as such move downwards, hence, by inference, purgative is

predominant in qualities of down-moving elements eg. Prithvi and Ap;

emetic drugs are predominant in qualities of Agni and Vayu which are light

and as such move upwards, hence emetic is predominant in qualities of up-

moving elements e.g. Agni and Vayu. That acting in both ways in

predominant in qualities of both the above two; pacifying drug is

predominant in qualities of Akasa; astringent drug is predominant in qualities


35

of Vayu because of its drying nature; Dipana (stimulating digestive fire) is

predominant in qualities of Agni because of its similarity; Lekhana

(decreasing body-weight) is predominant in qualities of Vayu and Agni;

Brimhana (increasing body-weight) is predominant in qualities of Prithvi and

Ap. In this way, action of drugs may be interpreted by inference.

Here heaviness and lightness should be taken as governed by specific

potency situated in Trivrit, Madana etc. and not in the ordinary sense

otherwise fish, floury food, lentils etc. would be purgatives and grey

partridge, quail etc. might come into the emetic group; Lekhana – decreasing

body-weight, by depleting Kapha and fat.

Vayu is pacified by substances composed of Prithvi, Tejas and Ap;

Pitta is pacified by those composed of Prithvi, Ap and Vayu while Kapha is

pacified by substances composed of Akasa, Tejas and Vayu. (On the

contrary), Vayu is increased by substances composed of Akasa and Vayu,

substance which is igneous in nature increases Pitta while Kapha is increased

by those composed of Prithvi and Ap.

In this way, in every substance, the predominance of qualities should

be observed and, considering its effect on two or more Doshas, that should

be applied in case of aggravated Doshas.

Drug classification according to Rasa (According to Sushruta):

Substances in reference to all are enumerated such as Kakolyadi

group, milk, ghee, muscle-fat, marrow, Sali and Sastika rice, barley, wheat,

blackgram, Sringataka, Kaseruka, Trapusa, Ervaruka, Karkaruka, Alabu,

Kalinda, Kataka, Gilodya, Priyala, Pushkarabija, Kashmarya, Madhuka,


36

Draksha, Kharjura, Rajadana, Tala, Narikela, products of Ikshu (sugarcane),

Bala, Atibala, Kapikacchu, Vidari, Payaysa, Gokshura, Kshiramorata,

Madhulika, Kushmanda etc. are included in the sweet group.

Dadima, Amalaka, Matulunga, Amrataka, Kapittha, Karamarda,

Badara, Kola, Prachinamalaka, Tintidika, Koamra, Bhavya, Paravata,

Vetraphala, Lakucha, Amlavetasa, Dantasatha, curd, buttermilk, Sura

(alcoholic beverage made of barley), vinegar, different types of sour gruel

etc. are included in the sour group.

Saindhava, Sauvarchala, Vida, Pakya, Romaka, Samudraka,

Paktrima, Yavakshara, that obtained from desert, Suvarchika etc. are briefly,

the members of the salty group.

Pippalyadi, Surasadi, Sigru, Madhusigru, Mulaka, Lasuna, Sumukha,

Sitasiva, Kustha, Devadaru, Harenuka, Bakuchiphala, Chanda, Guggulu,

Musta, Langali, Sukanasa, Pilu etc. and mostly Salasaradi group come in the

pungent group.

Aragvadhadi, Guduchyadi, Mandukaparni, sprouts of Vetra, two

types of Haridra, Indrayava, Varuna, Vikankata, Saptaparna, two types of

Brihati, Sankhini, Dravanti, Trivrit, Kritavedhana, Karkotaka, Karavellaka,

Vartaka, Karira, Karavira, Jati, Sankhapushpi, Apamarga, Trayamana,

Katuka, Vaijayanti (Tarkari), Suvarchala, Punarnava, Vrischikali, Jyotismati

etc. briefly, come in the bitter group.

Nyagrodhadi, Ambasthadi, Priyangvadi, Rodhradi, Triphala; fruits of

Sallaki, Jambu, Amra, Bakula, Tinduka, Saka and Nyagrodha etc;


37

Pasanabheda, mostly Salasaradi group, Kuruvaka, Kovidara, Jivanti, Chilli,

Palankya, Sunisannaka etc. and Varaka, Mudga etc. are included in the

astringent group.

DRUG ACTION

It is not that the various drugs and diets act only by virtue of their

qualities. In fact they act by virtue of their own nature or qualities or both on

a proper occasion, in a given location, in appropriate condition and

situations; the effect so produced is considered to be their action (Karma);

the factor responsible for the manifestation of the effect is known as Virya;

where they act is the Adhisthana (location); when they act is the time, how

they act is the Upaya or mode of action; what they accomplish is the

achievement or therapeutic effect. (Charaka Smhita)

Chkrapani Dutta further explains that some drugs act by virtue of

their own nature; e.g. Danti (Baliospermum montanum Muell-Arg.) is

purgative and precious stones are antitoxic. Some other drugs act by virtue

of their qualities; e.g. fever is cured by drugs having bitter taste and coldness

by the heat of the fire. Some other drugs act by virtue of their own nature as

well as their qualities; e.g. cow milk boiled with a gold ring is considered to

be aphrodisiac – Rcf. Chikitsa2:3:11, by virtue of the very nature of gold as

well as its circularity.

When errhines are administered they eliminate Doshas from the head

– that is their action. The factor like heat which is responsible for this action

is Virya (potency) relating either to the drug or its quality. The site where

the elimination takes place i.e.is the Adhikarana (location); errhines do not

act when administered elsewhere. The spring season or the time when the


38

head is heavy is the appropriate time or Kala for the administration of this

therapy. This therapy is not effective in other seasons or occasions. This

therapy is to be administered in accordance with the prescribed procedure.

Pradhamana and Avapidana are to be administered while the patient lies on a

bed covered with a bed sheet; his head is projected out of the bed and his

eyes are closed. This is Upaya or mode of administration. By the

administration of this therapy, heaviness and pain etc., of the head are cured.

This is Phala or the object of treatment.

The modern investigations on the action of drugs are carried out by

observing the effects when these are -

1. Administrated to living animals – healthy or diseased.

2. Applied on the isolated organs or other tissues of certain animals &

also on various infecting organisms.

3. Investigated through radio-activate isotopes and by electron

microscope.

4. Also administered to a human being in healthy and in diseased states

for therapeutic purpose.

While explaining the drug action two points deserve attention (1) where a

drug acts and (2) How a drug acts?

Where a drug acts

A drug may act locally, exactly on the tissues it comes in intimate

contact with, either on the superficial epithelia of the skin, mouth, upper

respiratory tract or other parts of the body where the drug can have direct

access (also called direct or topical actions). A drug may act on certain

particular tissues or organs having selective affinity by the absorption into

the circulation. This is known as specific selective or systematic action of


39

the drug.

Recent conceptions of drug action

Whatever may be the mode of administration of a drug and its

distribution in the body, it acts only when it reaches certain specific tissue

cell either its surface or its interior. This is known as receptor theory.

Highly potent drugs probably act on the tissue through certain receptors

which are speculated to be localized on the surface of the cells or are parts of

an enzyme system. These fitting like keys in the locks. Cell theory was

described by Charak as “Sharira Avayavasthu Paramanu Bhedana

Aprisanakyaya Bhavanti’. The action is achieved depending upon

localization of receptors and the concentration of drug to which the receptor

is exposed. If a drug acts by interaction with relatively non-specialized

receptor, that is a receptor that serves functions common to most cells, its

effects will be wide spread (Doshapratyanika action). If a drug interacts with

specialized receptors its effects are more specific (Vyadhipratyanika action).

Sometimes same drug may exercise different actions in the body by

interaction with different Adhikaranas.

Enzymes

The enzymes play an important part in the body activity and many

drugs probably act through the enzymes. These are known as pitta

modalities which take part in the drug metabolism.

How a drug acts

Some of the drugs act purely by physical means. Oils applied

externally to skin (Abhyanga) and internally (Ghritapan )act in this manner.


40

Drug may act chemically by its chemical affinity it fixes up to certain tissues,

or produces a new active substances at the nerve ends where it acts or it

combines with some other substance in the blood or tissue and acts.

Special action

A drug may have well marked selective action on a particular part of

the body even in minute doses. Most of the alkaloids act in this way. A drug

may either increase (Vriddhi) or diminish the altered physiological functions

of a particular type of tissue in disease and the result is either stimulation or

depression of its function.

Rasas have mostly local and some general effects till the digestion is

completed. The Rasa, in the final form circulates through Rasa Dhatu all

over the body and influences the doshas and metabolic processes. When it

comes in contact with Doshas it increases or decreases them according to

similar or dissimilar properties. Rasa, Guna and sometimes Virya have local

action, while Vipaka and Virya have systematic action and Prabhava has got

specific action. External administration (Bahiparimarjanam) of drugs are

mostly directed towards local action while internal administration (Antah

Parimarjam) towards systematic action.

ROLE OF VIRYA IN THE PHARMACOKINETICS OF DRUGS

The term pharmacokinetics is used to describe the study of

absorption. distribution, metabolism and excretion of drugs. Absorption and

bio-availability of drugs play an important role in pharmacokinetics. Bio-

availability of a drug is decided by the rate of appearance and the total

amount of the active drug in the systemic circulation. The changes that a

drug undergoes in the body and its ultimate excretion are considered as the

fate of the drug. Alteration of a drug within a living organism is known as


41

Bio-transformation. Charaka has envisaged the concept about the pharmaco-

kinetics of drugs in the Kalpasthana as follows. The drugs that are Ushna

(hot), Tikshna (acute), Sukshma (subtle),Vyavayi (diffuse and

antispasmodic) reaching the heart by virtue of their potency and circulating

through the large and small blood vessels, pervade the entire body. They

liquefy the accumulated morbid matter therein by virtue of their quality and

break up their acuteness (ch. Kal.l). In this verse the drug absorption,

systematic circulation of the drug throughout the body with certain qualities

and specific actions on Malas was described. This gives generalized picture

about the pharmaco-kinetics of drugs described in Ayurved. Charaka has put

in his observation in Sutrasthana about the excretion of malas with the action

of drugs or certain pre-operative process for Sodhana karma as – After a

person has taken the oleation he should be under observation for muhurta

(48minutes). One should recognize the liquefaction of morbid humor by the

appearance of perspiration of the body, the dislodgement of morbid humors

from their seats by horripilation; it’s reaching the stomach by the distension

of the belly, its separation and upward course by belching and salivation

(ch.sut.15).

Virya is a fundamental principle of drug action which dominates all

the other principles such as Rasa, Guna and Vipakas. The action of drug is

determined mostly by Virya. In view of Charaka, any principle which is

responsible for action is Virya has been grouped in to two as Sita and Ushna

which represent the primordial factors of Soma and Agni – initiators of

creation of living world. Virya has been classified into two and eight types.

Eight Gunas out of twenty have deemed to be potent enough and they were

conferred by the Virya status. They are Laghu, Guru, Sita, Ushna, Snigdh,

Ruksha, Mrudu, and Tikshna. These eight viryas play an important role in


42

the pharmacokinetics of every drug. Snigdha and Ruksha Viryas invariably

influence the digestion of drugs in the gastrointestinal tract. The out come

after these chemical reaction by snigdha and Ruksha Virya is absorbed and

conveyed into the systematic circulation with the influence of Sita and Ushna

Viryas and pervaded to all the cells. Drug acts either on the cell wall or

intracellular substance and exercises it’s final action by Guru and Laghu

Viryas. End product of entire reactions in excreted through Malas which are

conveyed to certain excretory organs by Shita and Ushna Viryas. In fact all

the 8 Viryas can be incorporated into two groups only.

Shita Group – Snigdha, Guru, Mrudu.

Ushna Group – Ruksha, Laghu, Tikshna.

Any ingested drug is subjected to Jatharagnipaka, Bhutagnipaka and

Dhatwagnipaka. The so called Paka Kriya is Agneya Pradhana. So Ushna

Virya plays a main role in the drug metabolism, while Shita Virya also

having equal, opposite and most important role in pharmacokinetics.

One can admit without hesitation that Virya occupies an important

place in explaining the pharmacokinetics of Ayurvedic drugs. But most

scientific approach is imperative for the comprehension of the exact role of

Virya.


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GUNA

The Gunas are of three types – (i) those constituting the distinctive

features of the five elements, (ii) those common to five elements and (iii)

those relating to the soul.

The Gunas of the first category are sound (Sabda), touch (Sparsa),

vision (Rupa), taste (Rasa) and smell (Gandha) constituting the distinctive

features of Akasa, Vayu, Agni, Ap, and Prithvi respectively.

Those of the second category are heaviness (Guru), lightness

(Laghu), coldness (Sita), heat (Ushna), unctuousness (Snigdha), roughness

(Ruksa), dullness (Manda), sharpness (Tikshna), immobility (Sthira),

mobility (Sara), softness (Mridu), hardness (Kathina), non-slimness

(Visada), sliminess (Picchila), smoothness (Slaksana) and liquidity (Drava).

The Gunas of the third category are intellect (Budhi) including

memory (Smriti), consciousness (Chetana), patience (Dhriti) and ego

(Ahamkara) etc., desire (Iccha), hatred (Dvesa), happiness (Sukha), misery

(Duhkha), efforts (Prayatna) predominance (Para), subordination (Apara),

propriety (Yukti), number (Samkhya), combination (Samyoga), division

(Vibhaga), separation (Prithakiva), measurement (Parimana), transformation

(Samskara) and repetition (Abhyasa).

The one which is a substratum of the qualities and actions and which

is a concomitant cause is the matter.

By definition, matter happens to be the substratum of qualities and


44

actions and it is also the concomitant cause of another matter and qualities as

well as actions. The capacity to produce something out of its own rests only

in the matter. Neither the qualities nor action can produce something out of

their own. So the matter and not the qualities or action can constitute

concomitant cause.

Guna possesses inseparable concomitance; it is the cause and devoid

of efforts. Chakrapani interprets that “Unlike Karma, Guna is devoid of any

(curative) efforts. Besides, Guna has also inseparable concomitance as

distinct from Akasa, etc. Which though devoid of efforts do not have

inseparable concomitance as their substrata. Similarly, Karman is quite

distinct from gross matter which forms the substratum for action. Unlike

generic concomitance (Samanya), variant factor (Visesa) and inseparable

concomitance (Samanya), which do not constitute causes, Guna represents a

causative factor as well. However, to say that the Guna is the cause is only

partially correct.”

KARMA (ACTION)

Karma (action) present in the matter is the cause of combination and

separation. Karma is the action relating to something to be achieved. It does

not require any other factor for its action.

Action is simultaneously the cause of combination and separation.

While combination does not cause separation and Vice Versa, the action

present in the matter causes both combination as well as separation.

Karman does not require any other subsequent help in the process of

causing separation from the previous position as well as combination with


45

the subsequent position. Although matter is simultaneously a factor for

causing combination and separation, still it is so only when it possesses

Karma. Karman, on the other hand, does cause combination and separation

as soon as it is produced without requiring any other subsequent help except

the proximity to the substratum of the combination and separation.

By definition, Karma here implies only the action relating to

something to be achieved (like the action of drugs, etc.) and not something

like Vamanakarma (emetic therapy) or Adristakarma (invisible past action).

Charaka categories dravyas into three groups i.e. Doshaprasamaka

(alleviate doshas), Dhatu pradushana (vitiate dhatus) and Swasthahita

(maintenance of positive health). In this classification Doshas include

Dhatus and vice-versa. So the drugs that are designated as alleviators of the

doshas also alleviate dhatus. Similarly the drugs that are designated as

vitiators of the dhatus do as well vitiated doshas. The drugs under third

category are those which have potentialities to prevent the diseases. These

drugs are useful for maintenance of the equilibrium of the tissue elements so

that they are neither aggravated nor decreased and help in the normal

functioning of the body.

Charaka has furnished the following pharmacological actions with

certain examples.

1. Jeevaniya Varga (Invigorators)

2. Brimhaneeya Varga (Nourishing drugs)

3. Lekhaniya Varga (Reducing corpulency)

4. Bhedhaneeya Varga (Cathertics)


46

5. Sandhaneeya Varga (Healers of wound)

6. Deepaniya Varga (Digestive stimulants)

7. Balya Varga (Strength Promoters)

8. Varnya (Complexion Promoters)

9. Kantya Varga (Useful for throat)

10. Hrudya Varga (Cardiac tonics)

11. Tripthighna Varga (Removes the sense of Pseudo contentment)

12. Arshoghna Varga (Anti-haemorroidals)

13. Kushtaghna Varga (Curatives of all skin diseases):

14. Kandooghna Varga (Anti pruritics)

15. Krimighna Varga (Anti- infectives)

16. Vishaghna Varga (Anti-toxics)

17. Sthanyajanana Varga (Galactogogues)

18. Sthanya shodhana Varga (Galacto-purificators)

19. Shukrajanana Varga (Spermatopoitics)

20. Shukra shodhana Varga (Spermato purificators)

21. Snehopaga Varga (Adjuvents of unction)

22. Swedhopaga Varga (Adjuvents of fomentation)

23. Vamanopaga Varga (Adjuvents of emesis)

24. Virechanopaga Varga (Adjuvents of purgation)

25. Asthapanopaga Varga (Adjuvents of decoction enema)

26. Anuvasanopaga Varga (Adjuvents of oil enema)

27. Sirovirechaneeya Varga (Adjuvents of for elimination of Doshas

from the head)

28. Chardinigrahana Varga (Anti emetics)

29. Thrusna Nigrahana (Thirst restraining drugs)

30. Hikkanigrahana Varga (Anti- Hiccup)

31. Pureeshasangrahaneeya Varga (Anti – Diarrhoeal)


47

32. Pureeshavirajaneeya Varga (Bowel Anti- discoloringagents)

33. Moothra Sangrahaneeya Varga (Anti diuretics)

34. Moothravivarjaneeya Varga (Urinary anti- discoloring agents):

35. Moothravirechaneeya Varga (Diuretics)

36. Kasahara Varga (Antitussives)

37. Swaasahara Varga (Broncho dilators)

38. Swayathuhara Varga (Anti inflammatory / curatives of oedema)

39. Jwarahara Varga (Anti pyretics)

40. Sramahara Varga (Fatigue relievers)

41. Dahaprashamana Varga (Curatives of Burning syndrome)

42. Sheethaprashamana Varga (Curatives of cold)

43. Udardaprashamana Varga (Curatives of urticaria) .

44. Shoolaprashamana Varga (Antispasmodics)

45. Angamardhaprasamana Varga (Bodyache relievers)

46. Sonithastapana Varga (Blood purifiers)

47. Vedanasthapa Varga (Analgesics)

48. Sangnasthapana Varga (Restoratives of conciousness)

49. Prajasthapana Varga (Anti-abortificiants or procreators)

50. Vayahasthapana Varga (Rejuvenators)

Chakrapani has rendered the following interpretation for certain

karmas (pharmacological actions) delineated by Charaka.

1. Jivaniya – Drugs conducive to longevity (Ayushyam) are known as

Jivaniya.

2. Triptighna – Kapha, when vitiated gives rise to a sense of pseudo-

contentment which tells upon normal health. Drugs, which remove

that sort of pseudo-contentment are known as Triptighnas.


48

3. Snehopaga – The drugs that help the process of unction achieved by

fats etc., are known as Snehopagas. Such drugs are known as

Vamanopagas as they help madanaphala etc. for emesis viz., honey,

yashtimadhu etc.

4. Purisha Virajakeeya – such drugs as eliminate the vitiated doshas

from faeces are known as purisha virajaneeya.

5. Mutra Virechaniya – Drugs which increase diuresis are known as

Mutra Virechaniyas.

6. Udardaprasamana – Udarda in this context is to be taken as Sitapitta

(Urticaria) but not the disease described in Maharogadhyaya (Sut.20).

Otherwise the prescription of Tinduka etc. for the relief of udarda

cannot be justified because these drugs are not useful for vata.

7. Sonitasthapana – Drug which restores blood in its pure form after

eliminating its eliminating its vitiating doshas.

8. Vadanasthapana – In the event of physical pain, the class of drugs

which eliminates that pain and restores the body to its normal state is

known as Vedanasthapana.

9. Samjnasthapana – It is the category of drugs that restores

consciousness.

10. Prajasthapana – The drug which eliminate procreational defects and

thus restores embryo are known as prajasthapana.

11. Vayasthapana – The drugs useful for restoration of youth are known

as vayasthapana.

Sarangadhara has enumerated the following pharmacological actions;

1. Deepana (Appetisers)

2. Pachana ( Digestives)

3. Sodhana (Expungents)


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4. Samana (Palliatives)

5. Anulomana (Aperients)

6. Sramsana (Laxatives)

7. Bhedana (Purgatives)

8. Rechana (Cathartics)

9. Vamana (Emetics)

10. Chedana (Sacrificants)

11. Lekhana (Anti-obese)

12. Grahi (Water absorbants and bowel binders)

13. Sthambhana (Constipative and bowel binder)

14. Rasayana (Rejuvenator)

15. Vajeekarana (Aphrodisiac)

16. Sukrala (Spermagogue)

17. Sukra pravartaka (Semen ejaculator)

18. Sukra Sthambhaka (Semen anti-ejaculator)

19. Sukra Soshaka (Semen dehydrant)

20. Sukshma (Subtle Penetrator)

21. Vyavayi (

22. Vikasi (

23. Madaqkari (Intoxicants)

24. Pramathi (

25. Abhishyandi (Obstructants)

Susruta has introduced certain pharmacological actions of the

drugs indicated in various surgical procedures Viz; Romasnjanana

(Hair growth promoters), Romasatana (Depilators), Savarnikarana

(Inducer of pigmentation), Vranaropana (Wound healers) etc.


50

Ayurvedic pharmacological science identified certain novel pharmacological

actions viz.

Sukrasodhana (Semen purifiers)

Sthanyasodhana (Breast milk purifiers)

Sonitasthapana (Blood purifiers)

Medhyarasayana (Brain tonics / Memory boosters)

Vajeekarana (Aphrodisiacs)

Rasayana (Rejuvenators)

Chakshusya (Eye tonics)

Kesya (Hair tonics)

Dantya (Tooth and Gum tonics)

The scientists of modern pharmacology may take another century to

develop the drugs possessing the actions enumerated above. If the blood

culture report shows the growth of infective organism and the semen analysis

indicates the presence of pus cells one has to accept that blood and semen are

not pure and requires drugs which can restore normalcy of these tissues /

liquid substances. Modern medical scientists have initially not accepted the

claims of Ayurvedic aphrodiacs. After the invention of Viagra they are

constrained to accept the pharmacological actions described in the Ayurvedic

medical science.


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RASA (TASTE)

Rasa or taste is the object of gustatory sense organ, and

distinct from the objects of the other sense organs. Rasas in a substance and

formed by different combinations of Mahabhutas. There are only six types of

tastes viz., Madhura (sweet), Amla (sour), Lavana (saline), Katu (pungent),

Tikta (bitter) and Kashaya (astringent). The source material for the

manifestation of all these tastes is Jalamahabhuta. The qualities of preceding

basic elements (Akasa, Vayu, Agni, Ap and Prithvi) are included in the

succeeding ones; so the qualities of Ap is automatically included in Prithvi.

Ap and Prithvi are the substrata for the manifestation of taste (Rasa). That is

to say, taste (Rasa) can manifest itself only through Ap and Prithvi.

Rasa-Anurasa (Primary and secondary tastes)

Among tastes present in a substance that which is clearly manifests

(perceived, recognised) is designated as Rasa (chief/primary taste) and others

which are not clearly manifest or which are understood (recognised) at the

end are Anurasa (secondary tastes).

Vagbhata further quotes about the gustatory effect of the initial as

well as final contact of a dry as well as wet substance with the tongue are

known as Rasa or taste. When such an effect is not distinctly perceptible but

is inferred only by its actions, it is known as Anurasa (after taste).

Formation of six Rasas:

The moon is the presiding diety of water. The water in the

atmosphere (before it falls on the ground) is by nature cold and light, and its

Rasa is not manifested at this stage. The moment it starts falling from


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atmosphere and after it falls on the ground, it gets impregnated with the

qualities of the five Mahabhutas and it nourishes the individuals belonging to

the vegetable and animals kingdom. At this stage the six tastes manifest

themselves in these individuals.

Of the six tastes, sweet taste abounds in the qualities of Jala

Mahabhuta, sour taste of Prithvi and Agni, saline taste of Jala and Agni,

pungent taste of Agni and Vayu, bitter taste of Vayu and Akasa and

astringent taste of Vayu and Prithvi. So like the individuals belonging to the

vegetable and animal kingdom of diverse types, depending upon their colour

and shape (owing to the predominance or otherwise of the various

Mahabhutas), the Rasas are also six in number due to the predominance or

otherwise of the five Mahabhutas in turn depends on the six seasonal

variations.

As a mater of fact, all the five Mahabhutas are there in al the six

Rasas but the manifestation of the various Rasas depends on the

predominance or otherwise of the qualities of one or more of the Mahabhuta,

for example, Jala Mahabhuta is the root cause of all the six Rasas but it

predominates in sweet taste and as such it constitutes a distinctive causative

factor thereof. According to Susruta, saline taste is dominated by the

qualities of Prithvi and Agni. This apparently goes against the observation

made above. But as a matter of fact there is no contradiction so far as the

manifestation of saline taste is concerned. One might ask: if the saline taste is

caused by the predominance of Agni and Jala which are hot and cold

respectively the resultant substance having saline taste should also have both

hot and cold qualities; but how is it that salt is said to be of hot quality? The

reply is, it is not that the involved in the composition of substance always


53

manifest all of their qualities for example, Jala Mahabhutas brings about

sweetness and not unctuousness in Makusthaka (Phaseolus aconitifillus

Jacq.); similarly even though Agni Mahabhutas predominates in the

composition of rock salt, the latter does not possess heating property. The

combination of the Mahabhutas in a particular way and the diversity of their

manifestation are guided by some imperceptible factors which can only be

inferred from the manifested effect of the substance. For example, salt

posses heating and sticking properties and so it inferred that Agni and Jala

Mahabhutas dominate in its composition. If fact we mortals cannot easily

comprehend such combinations and their effects. They can only be

ascertained from scriptures. To cite another example, we cannot offer any

rational explanation as to how the Mahabhutas in isolation (other than Jala)

do not cause any other Rasa. This proves that there is something inherent in

the five Mahabhutas themselves which is responsible for their combinations

and manifestation of their effects in various ways. The five Mahabutas

constitute the efficient cause for the manifestations of the specific types of

Rasa like sweetness etc. it is therefore immaterial whether all the

Mahabhutas in themselves posses Rasas or not. Agni for example does not

posses any Rasa but it is still an efficient cause for the manifestation of a

Rasa like sourness.

Inter Relationship of Ritu & Panchamahabhuta:

The seasonal variations result in the predominance or otherwise of

the qualities of the five Mahabhutas and bring about the manifestation of the

various Rasas thereby. For example, in Hemanta (November-January) the

qualities of Jala Mahabuta manifest themselves in excess, resulting in the

production of drugs and deits having sweet taste; in Sisira (January-March)

Vayu and Akasa predominate, resulting in the manifestation of bitter tastes.


54

Even day and night and some other imperceptible factors are responsible for

the predominance of the one or the other of the Mahabhutas. Thus it is not

that in the Hemanta (November-January) every drug and diet will always

have sweet taste. There is a possibility of manifestation of other Rasas as

well, depending on the effect of other imperceptible factors. As a matter of

fact the predominance of Mahabhutas is responsible for the seasonal

variations and vice-versa. This inter-dependence may be compared to the

inter-dependence of the seed and the embryo.

Guru (heaviness) and other Gunas (qualities) present in the

Prithvivyadi Dravyas (substances of Prithvi and other Bhuta predominance)

are residing in the Rasas (tastes of those substances); they (Gunas) are

ascribed to (attributed to) the tastes, because of intimate co-existence.

Actions of different Rasas:

Madhura Rasa:

Drugs possessing Madhura Rasa Wholesome to the body Add to the growth of seven body tissues Imparts long life Soothing to the six sense organs Promote strength and complexion Alleviate Pitta, Vata and effects of poison Relieve thirst and burning sensation Promote healthy skin, hair, voice and strength Soothing, invigorating and nourishing Bring about stability and heal up emaciation and consumption Soothing to the nose, mouth, throat, lips, tongue and relieve fits. Much liked by bees and ants. They are cold, unctuous and heavy.

Amla Rasa:


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Drugs possessing Amla Rasa

Add to the deliciousness of food Stimulate appetite Nourish and energize the body Enlighten the mind Strengthen the sense organs Promote strength Alleviate Vata Nourish the heart Cause salivation Help in swallowing, moistening and digestion of food Refreshing They are light, hot and unctuous.

Lavana Rasa:

Drugs possessing Lavana Rasa

Help in carmination, production of stickiness, digestion, osnosia,

excision and incision Sharp, mobile, Vikasi and laxative. Avakasakara (deobstructent) Alleviate Vata Cure stiffness, obstruction and accumulation Nullify the effect of all other tastes Cause salivation Liquefy Kapha Clarify the channels of circulation Bring about the tenderness of all the bodily organs Cause deliciousness and essential ingredients of food They are neither heavy & unctuous nor hot.

Katu Rasa:

Drugs possessing Katu Rasa

Keep the mouth clean Promote digestion Help in absorption of food Cause secretion through nose, lacrimation Help proper action of sense organs


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Cure diseases like Alasaka, Swayadhu, Udarda, Abhishyandi, Kandu, Vrana, Krimi

Allay excessive growth of ulcers Corrode the muscle tissue Break blood clot and other obstructions Clear the passages They are light, hot and ununctuous.

Tikta Rasa:

Drugs possessing Tikta Rasa

Promote deliciousness Antitoxic and germicidal Cure fainting, burning sensation, itching, skin diseases including

leprosy, thirst and fever Promote firmness of skin and muscles Promote carmination and digestion Purify milk Cause dry and help in depletion of moisture, fat, muscle fat, bone

marrow, lymph, pus, sweat, urine, stool, Pitta and Kapha They are ununctuous, cold and light.

Kashaya Rasa:

Drugs possessing Kashaya Rasa

Palliative, constipative and promotive Produce pressure on the affected part Cause healing, absorption and stiffness Alleviate Kapha, Rakta and Pitta Absorb the body fluid They are ununctuous, cold and heavy.

Drugs having sweet, sour and saline taste alleviate Vata; those having

astringent, sweet and bitter (tastes) alleviate Pitta and those having

astringent, pungent and bitter (tastes) alleviate Kapha.


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The relative superiority or inferiority of the tastes of drugs of various categories is as below.

Property Superior Moderate Inferior Unctuousness Sweet Pungent Bitter

Dryness Astringent Sour Saline Heating Saline Sour Pungent Cooling Sweet Astringent Bitter

Heaviness Sweet Astringent Saline Lightness Bitter Pungent Sour

Determination of Virya – Vipaka according to Rasa:

The drugs and diets which are sweet in Rasa (taste) and Vipaka (taste

after digestion) are of Sitavirya (that is potentially cold); those with sour or

pungent taste and Vipaka are of Ushnavirya (that is potentially hot).

Only such of the drugs and diets which are sweet in taste as well as

Vipaka are of Sitavirya. One cannot determine Sitavirya (or potential

coldness) of drugs and diets only on the basis of sweet taste. The same

principals is applicable to the drugs and diets of Ushna type as well.

The properties of such of the drugs and diets as possess Virya and

Vipaka in conformity with Rasa are explained here only in terms of Rasas

concerned. Thus the physician may explain the properties of milk, ghee,

Cavya (Piper Chaba Hunter) and Chitraka (Plumbazo Zeylanic Linn.) on the

basis of their tastes.

Drugs and diets having sweet taste and sweet Vipaka are generally of

Sitavirya (potentially cold). Similarly those of sour and pungent taste and

pungent Vipaka are Ushna Virya (potentially hot). In the case of such of the

drugs and diets where Virya and Vipaka are in conformity with Rasa, their

properties are explained in terms of Rasa only. As for example the


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properties of milk and ghee both of which are sweet in taste and Vipaka and

Sitavirya can be ascertained in terms of their taste only. The above principle

does not apply in the cases of such of the drugs and diets where Virya

(potency) is not in conformity with Rasa.

Some drugs having sweet taste are of Ushnavirya (potentially hot) e.

g. the meat of aquatic and marshy animals. Some drugs having astringent

and bitter tastes are also of Ushnavirya (potentially hot) e.g. drugs belonging

to Mahat Panchamula group (Aegle mamelous Corr.), Oroxylum indicum

Vent., Gmelina arboria Linn, (Stereospermum suaveloens Dc.,

Clerodendrum phlomidis Linn. f.), Arka (Calotropis gigantean R.Br.), Aguru

(Aguilaria agalocha Roxb.) and Guduchi (Tinospora cordiofolia Miers) – all

the latter three having bitter taste. Similarly rock salt having sour taste is not

of Ushna Virya (potentially hot).

Some drugs having sour taste are costive, e.g. Kapittha (Feronia

limonia Swingle); some are laxative, e.g. Amalaka (Emblica officinalis

Gaertn). Even though drugs having pungent taste are generally non-

aphrodisiac, still Pippali (Piper longum Linn.) and Sunthi (Zingiber

officinale Rosc) having pungent taste are generally non-aphrodisiac, still

Pippali (paper Longum Linn.) and Sunthi (Zingiber Offcinale Rosc.) having

such taste are aphrodisiac. Similarly drugs having astringent taste are

generally of Sitavirya and costive but Haritaki (Terminalia chebula Linn.) is

an exception to – it is Ushnavirya and laxative. Thus it is not possible to

explain the properties of all the drugs and diets simply in terms of Rasa

because individual drugs having identical tastes vary in relation to their

properties.

****


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VIPAKA

The ingested food or drug gets digested by the Jatharagni (digestive

enzymes). The properties that emerge thereafter are known as Vipaka. It is

not the taste, but the drugs having different tastes which undergo

transformation in the form of Vipaka. Vipaka of drugs and diets having

pungent, bitter and astringent tastes is pungent that of sour taste is sour and

that of sweet and saline tastes is sweet.

Pungent Vipaka aggravates Vata, reduces semen and obstructs the

passage of stool and urine. Sweet Vipaka aggravates Kapha, promotes

semen and helps in the proper elimination of stool and urine. Similarly sour

Vipaka aggravates Pitta, reduces semen and helps in the proper elimination

of stool and urine. Sweet Vipaka is heavy; pungent and sour are light.

The relative superiority or inferiority of various types of Vipaka can

be determined on the basis of the relative superiority and inferiority of the

various properties of different drugs and diets.

Views of different commentators about the types of Vipaka:

Some commentators are of the view that every Rasa has its own

Vipaka. Accordingly, there are six Vipakas corresponding to the Rasas.

Some others say that if there are more than one Rasa, only the strongest of

them predominates. So the Vipaka cannot be correctly predicted. Susruta on

other hand does not agree with any of the two views enunciated above about

the unpredictability of Vipaka. In his opinion there are two Vipakas viz,


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sweet and pungent in such of the drugs and diets where Prithvi and Jala

Mahabhutas are dominant, the Vipaka is sweet; where the lighter

Mahabhutas like Tejas, Vayu and Akasa are dominant, the Vipaka is

pungent-cf. Susruta: Surta 40: 11-12. It is true that according to the theory

which admits of one corresponding Vipaka for each of the Rasas and also

according to the theory which establishes the fact that only the strongest

Rasa predominates in the Vipaka stage, the drugs and diets do not undergo

any change in the Vipaka stage. That is to say the properties of their Rasas

continue to be the same even in Vipaka stage. Thus the stand taken by

Susruta in disregarding these two views is quite justified. The only flaw in

Susruta’s view point is that he does not accept the third Vipaka which is

sour. If this sour Vipaka is not accepted, Vrihi (a type of paddy) and

Kulattha (Dolichos biflorus Linn.) which are of sweet and astringent taste

respectively but whose Vipaka is sour will remain unexplained and the

statement regarding their action viz. the aggravation of Pitta would not hold

good. It is not correct to say that will remain unexplained and the statement

regarding but whose Vipaka is sour will remain unexplained and the

statement regarding their action viz. the aggravation of Pitta would not hold

good. It is not correct to say that Vrihi etc., cause the aggravation of Pitta

due to their hot potency. Even if it is accepted that Vrihi is of hot potency,

this potentiality would rather get superceded by the sweetness in its taste as

well as its Vipaka. Moreover, the Pitta aggravated by Vrihi etc., abounds in

sour taste. Had it been due to the hot potency of Vrihi, it would have rather

abounded in pungent taste which is not corroborated by actual experience.

For the eructation after the intake of Vrihi etc. is always of sour taste.

Besides according to Susruta, sweet Vipaka is caused by the predominance

of Prithvi and or Jala Mahabhutas and pungent Vipaka by the predominance

of the rest. Now the question arises what would be the Vipaka if there is


61

overlapping in the combination of the Mahabhutas? The resultant Vipaka

cannot be either sweet or pungent but a third one which as mentioned above,

can only be the sour Vipaka. Or better we may leave out the discount as to

whether there is a sour Vipaka or not. What Charaka characterizes as sour

Vipaka, Susruta as of hot potency. There is in fact no contradiction

whatsoever about the properties of the various drugs and diets in either of the

theories. Susruta would have, however, done well not to point our any flaw

(vide Susruta: Susruta 40:10) in the sour Vipaka theory enunciated by

Charaka.

Saline taste results in sweet Vipaka, and bitter and astringent tastes in

pungent Vipaka. But how is it that drugs and diets having saline taste cause

aggravation of Pitta and Rakta, and those with bitter and astringent taste

alleviate Pitta? Even if the saline taste results in sweet Vipaka, its not

potency is responsible for the aggravation of Pitta and Rakta. Normally,

sweet Vipaka is responsible for the aggravation both Pitta and Rakta but

being over powered by the hot potency it is ineffective. Sweet Vipaka of

such drugs and diets however manifests ineffective. Sweet Vipaka of such

drugs and diets however manifests itself in the form of the proper elimination

of stool and urine etc. Thus sweet Vipaka may not be effective in so far as

the aggravation of Pitta and Vata is concerned but it is effective with regard

to the therapeutic aspects. Similarly, the pungent Vipaka of drugs and diets

having bitter and astringent tastes cannot be explained.

Some commentators have tried to explain it in a slightly different

manner. They connect the clause ‘Lavanastatha’ with ‘Amlam’ and so they

interpret it to mean that Vipaka of saline taste is also sour rather than sweet

and as such they find it more convenient to explain the correlation between


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saline taste and aggravation of Pitta and Rakta. But Jatukarna is very clear in

his statement about three-fold classification of Vipakas as follows: The

Vipaka of pungent, astringent and bitter tastes is pungent, that of sour taste as

sour and that of sweet and saline tastes, as sweet.

Why cannot we accept six Vipakas corresponding to the six tastes?

We cannot. Because the three-fold classification of Vipakas depends on the

real process of transformation of the five Mahabhutas which cannot be

questioned.

As stated above, there is apparently no difference between the Rasa

and Vipaka of drugs and diets having sweet, sour and pungent tastes. It may

now be argued that such of the Vipakas where there is some variation from

the original taste (viz. sweet Vipaka for saline taste or pungent Vipaka for

bitter and astringent tastes) could well be explained in order to avoid

confusion. But what was the necessity of explaining the Vipakas of identical

taste? It was necessary to recognize the two distinct levels as the original

Rasa and Vipaka (that is the taste after the substance is digested). That is

why the original pungent taste of Pippali (Piper longum Linn.) is

therapeutically useful for the elimination of phlegm from the throat and

purification of mouth. But its sweet Vipaka renders it aphrodisiac action in

its final effect.

One thing is however clear. Where the original taste and Vipaka are

identical, the properties of drugs and diets are more effective. They are not

so in the cases where there is variation between the original taste and Vipaka.

The three-fold classification of Vipaka as described above is different


63

from the three Avasthapakas described in the fifteenth chapter of Charaka

Chikitsasthana. While the latter confines itself to the various stages of

digestion, the former is specific to individual drugs and diets. All drugs and

diets having various tastes undergo the three Avasthapakas but Vipaka varies

from individual to individual.

Actions of Vipaka

Susruta quotes - Guru Vipaka alleviates Vata and Pitta while Laghu

Vipaka is Kapha-alleviating; amongst them, soft, cold and hot are perceived

by touch; slimy and non-slimy by vision and touch; unctuous and non-

unctuous by vision and sharp by producing pain in mouth. Guru Vipaka by

eliminating faeces and urine and aggravation of Kapha while Laghu Vipaka

by retaining faeces and urine and aggravation of Vata.

According to Charaka

Katu (Pungent) Vipaka aggravates Vata, reduces semen and obstructs the passage of stool and urine.

Madhura (Sweet) Vipaka aggravates Kapha, promotes semen and helps in proper elimination of stool and urine.

Similarly Amla (Sour) Vipaka aggravates Pitta, reduces semen and helps in proper elimination of stool and urine.

Madhura Vipaka is heavy; Katu and Amla Vipaka are light.

Panchamahabhutas in the formation of Vipaka:

Madhura Paka emerges when qualities of Ap and Prithvi appear

predominantly while Dravyas are being digested; (on the contrary) when

qualities of Tejas, Vayu and Akasa are predominant during digestion of

Dravyas, Katu Paka emerges.


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VIRYA

Etymon of word Virya:

According to the various Sanskrit dictionaries and Koshas, it is

apparent that the word Virya is derived from the Root Veer or Vri meaning

“Vikranti” or specific power to express Vigour etc.

Different meanings of Virya in various literatures:

According to Vedic literature and the commentary of Sayana there on

“Virya” means, the special capacity (Samardhya) not only necessary for

physical and mental activity but also that which is necessary for worldly

capacity to possess different kinds of wealth, like Pasu, Putra, Dhana etc.

The word Virya is used simply for physical capacity of a human

being and references are available from Manusmruti, Vedas and Bhagavata

Puranam. Amarkosha has mentioned the meaning of Virya as “Utsaha”. The

ordinary Utsaha is not known as Virya but such an overwhelming exertion

requires extraordinary vitality and for such purpose the required amount of

vitality is produced by Virya. In the ancient Sanskrit literature the meaning

of word Virya is ascribed to Sukra Dhatu as well as for male genital organ.

In the Ayurvedic literature the Virya is used for Shakti or energy through

which drug acts in the body.

Source Material of Virya:

Different concepts of Virya are described in different texts. Mainly 3

concepts are mentioned namely (i) Shakti Viryavada (ii) Guna Viryavada or

Paribhashika Virya Vada consisting of Dwividha and Ashta Vidha Viryas

(iii) Karma Viryavada.


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Charakian system has delineated Virya as Shakti and defined it I its

own verses as “Ena Kurvanti Tat Viryam”. Chakrapani Datta has implied the

term in general for Rasa, Guna, Vipaka and Prabhava. So this Vata named as

Shakti Virya Vada or general concept of Virya. Charak has also mentioned

contemporary view of Ashta Vidha Viryas while describing Diwvidha

Viryas-ushna & sheeta. Gangadhar in his “Jalpakalpataru” has taken Virya

as the instrument or tool (Upakaranas)of the drug to perform its action.

Yogendranath Sen a commentator on Charaik Samhita issued a statement

that “Vryantu Kriyantu Yena Ya Kriya” was the Charaka’s original as well

as accepted concept where as Ashtavidha Virya Veda were not accepted by

him. But frankly speaking this is incorrect as no other contradictory

statement was written about the number of Viryas.

Shusruta has denoted the Virya as the generator of any drug action.

Acharya Sushruta put forth the Ashtavidha Viryavada taking eight Gunas out

of twenty Gunas which are having Utkrishtata. But Visada, Pichchila were

mentioned in the place of Guru and Laghu. The eight Gunas are – Snigdha,

Ruksha, Sheeta, Ushna, Mrudu, Tikshna, Visada and Pichchila. He has also

stated the Dwividha Virya Vada known as Ushna-Sheeta. Dalhana

commenting on Sushruta’s Verse stated Achintya and Chintya Viryas. The

former was denoted as Prabhava. Vagbhata followed the Charka’s school of

thought and also Sushruta’s observations. But regarding Ashtavidha Viryas

Guru-Laghu were mentioned instead of Visada-Pichchila.

Hemadri has made a reference to the view that “Viryas are many”

and observed that “though Virya has been described of two types, it can still

be as many as there are actions to be performed. In this view, all actions


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regardless of Gunas, are due to Virya and therefore, there can be as many

Viryas as there are actions. The other significant clarification offered by

Hemadri which have direct bearing on the subject now under study is “that

which evokes taste perception is Rasa and all rest are Gunas. Particular or

distinct –Vishishta Rasa –or taste that occur as the result of Kayagnipaka is

Vipaka and produced Guna at this stage is Virya. Arunadatta has stated that

Gunas are only Viryas but not Rasa as the latter cannot withstand the

influence of Kayagnipaka and undergo changes. Indu in his “Seshilekha

“commentary also supported the concept of multiplicity of Virya.

Among Laghutrayee Bhavamishra has mentioned Virya in terms of

Shakti. Sarangadhara has written life span of Virya of different

pharmaceutical preparations, eg. Churna will be possessing Virya Up to 2

months.

Badanta Narguna envisaged the Karma Viryavada by furnishing a

definition for Virya as “Karmalakshanam Viryam”. Guna Viryavada was

subjected to severe criticism by Acharya Nagarjuna. He has described

Chardaniya Virya, Anulomana Virya etc. Nimi has mentioned 15 types of

Viryas such as Urdhwabhagahara Virya, Adhobhagahara Virya etc.

Shivadas Sen has observed that Virya is a special power. The

uniqueness of Virya has been stressed by him as he observes – Shakti is

Virya. It alone is capable of performing powerful actions. These actions do

not suffer from any limitations due to non–attachment of viryas to Rasas.

Virya is intimately correlated to Gunas viz., Ushna, Sheeta erc. Since Virya

inheres inseparably in Dravyas, it is considered to be complementary to

Rasas. Shivadas Sen propounded a different type of definition of Viryas as


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follows-It is not the quality of the substance, but it is the fraction of

substances itself, capable of performing a special action, and also derived

from the very important part of the Panchabhutic structure of the Dravya

itself. He has also mentioned Sahaja and Kritrima Viryas.

Some of the scholar of twentieth century have interpreted Virya as

active principles of the drug. Prof C. Dwarka Nath has interpreted Sheeta

and Ushna Virya as potential and kinetic energies.

To sum up and summarize, the fundamental principles of drug action

Virya has been with in different aspects such as Shakti, Utkrishta Gunas and

Karmas. Virya was numerically expressed as Dwividha, Ashtavidha and

Bahuvidha. Recent scholars and scientists of present era have interpreted it

as active principle and energy modalities such as potential and kinetic

energies.

Dwividha Virya vis-à-vis Ashtavidha Viryas:

The term Virya has been described as Shakti or power to perform

work of any kind. Both Charka and Susruta have described it as that which

performs work and interpreted it into two or eight Gunas. Vagbhata has

noted that, in the opinion of some, Viryas are two. They are Ushna and

Sheeta. He has added that even though the things of universe as appeared to

be diverse and represent a heterogeneity, they can be classified as of two

kinds viz., Avyakta (Nominal) and Vyakta (phenomenal), and they never

supercede the two most powerful aspects of nature viz., Agni and Shoma.

On the other hand Ashtavidha Viryavada was postulated taking eight potent

Gunas out of 20 viz., Mrudu-Tikshna, Snigdha –Ruksha, Guru-Laghu and

Sheeta Ushna. Vagbhata has referred to authorities of eminence of Charaka,


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according to whom these 8 Gunas are relatively more important, in view of

their being the essence of the twenty, their potency in action and their

importance in the descriptions of the actions of Dravyas as compared to

those of the Rasas. The twelve Gunas out of twenty disappear in

Kayagnipaka and leave behind 8 Gunas. The eight Gunas on the other hand,

are constant and they are generally not mutable. The Ashtavidha Virya Vada

incorporates Dwividha Viryas and later included the former. The actions of

different Viryas are given in the table 1.

S.No. Viryas Actions Action On Doshas

1. Sheeta Prahladana, Visyandana,

Prasadana, Jivana,

Sthambhana.

Pittasamana

Kaphavatakara.

2. Ushna Dahana, Pachana, Murchana, Swedana,

Bramatrishna Janana.

Kaphavatasamana

Pittakara.

3. Snigdha Snehana, Brimhana, Sanatarpana Vatahata.

4. Ruksha Samgrahana, Pidana, Uparohana Vatakara,

Kaphahara.

5. Guru Upalepa, Brimhana, Vajikarana. Vatahara.

6. Laghu Lekhana, Kledachushana Kaphahara.

7. Mrudu Raktamamsaprasadana Pittahara

8. Tikshana Sangrahi, Avadarana Kaphara.

It is explicitly stated that drugs act not only by virtue of their qualities

but in fact they act by virtue of their own nature or qualities or by both.

Drug action was described in terms of Rasapanchak. Certain drugs manifest

their action by virtue of their Rasa (taste). Some by virtue of their Virya

(potency) or other qualities, some by Vipaka and others by their Prabhava


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(causative factor of specific action). In the modern pharmacology the drug

action was described in terms of stimulation, depression and irritation of

cellular functions which may be interpreted as Vriddhi and Kshaya of

physiological activities in Ayurvedic parlance. The Virgin “Tat Tat

Adhikaranam Ashadya” also reflects the recent receptor theory of drug

action of modern pharmacology. A proper scientific footing to the general

principles of drug action of Ayurveda may be conveyed by a comprehensive

approach. The comprehensive term Virya is employed to explain lesser or

greater potential factors in the drug in relation to different processes and

procedures to achieve a desired effect in the body.

Prof. C. Dwarakanath has summarized his views about Virya as

follows – It is necessary, at this stage, to refer to the interrelationship that is

started to exist between Rasas, Gunas and Viryas, as the suggested

relationship between the three has an immediate bearing on the present

study. It may be recalled that Ayurveda has described ten Gunas or

qualities/properties viz., Guru, Manda, Hima, Snigdha, Shlakshna, Sandra,

Mridu, Sthira, Sukshma and Vishada and their opposites viz., Laghu,

Tikshna, Ushna, Ruksha, Khara, Drava, Kathina, Sara, Sthula and Pichchila

– in twenty. Important, as these Gunas are, Vagbhata has referred to

authorities of the eminence of Charaka, according to whom Mridu, Tikshna,

Guru, Laghu, Snigdha, Ruksha, Ushna and Shita are relatively more

important, in view of their being the essence of the twenty, their potency in

action and their importance in the description of the actions of Dravyas as

compared those of the Rasas. In regard to the latter, he has noted that the

natural tastes of substances can be easily transformed or modified by

combining them variously. The eight Gunas, on the other hand, are constant

and they are generally not mutable. It is for this reason that they receive


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priority of consideration in all descriptions of substances. Since they are

powerful in the performance of actions they are also described as Viryas. In

this view, the eight, corresponding to the eight Gunas referred to above.

VIRYA OR ENERGY MODALITY:

The term Virya, referred to in the foregoing, has been described as

Shakti or power to perform work of any kind. Both Charaka and Sushruta

have described it as that which performs work Ena kurvantitat viryam.

Chakrapani Datta has also described it as Shakti Viryamiti shakti. Though in

Sushruta’s view Virya is of two kinds viz., Ushna and Shita, he has however

taken note of a contemporary view that Shita, Ushna, Snigdha, Ruksha,

Vishada, Pichchila, Mridu and Tikshna represent the eight kinds of Virya.

Dalhana has observed that Virya is Shakti, whether it is of two or eight

kinds. The view referred to above notwithstanding, Sushruta has held that

Ushna and Shita (Gunas)/Viryas transcend and supercede the specific actions

ascribed to Rasas and that they act by virtue of their own inherent powers.

He has observed that like the Agni and Shoma of the universe, Viryas are

also two viz., Ushna and Shita. Vagbhata has noted that in the opinion of

some, Viryas are two. They are Ushna and Shita. He has added that, even

though things of the universe appear to be diverse and represent a

heterogenity, they can be classified as of two kinds viz., Avyakta (nominal)

and Vyakta (phenomenal), they never supercede the two most powerful

aspects of nature viz., Agni and Shoma.

The terms Agni and Shoma are Upanishadic in origin and usage. The

former is spoken of as Pranam and the latter, Anna. Anaa or Shoma refers to

the things of the universe that are susceptible to decomposition,

disintegration or of being cooked Prana or Agni is the force/factor that is

held to cause decomposition, disintegration or cooking of Anna or Shoma.


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In the Aupanishadic view, Anna or Shoma and Agni or Prana are in a state of

mithuna or embrace and are inseparable, The inseparability of the two has

been described as Rayi. In this view, all things orf the universe represent the

two inseparable and fundamental modes of nature, namely, Agni, or Prana

and Shoma or Anna, corresponding to Energy and Matter respectively. In

the light of this concept, Ushna and Shita Viryas are, at the microcosmic

levels-specially, at the bio-physical and bio-chemical levels-comparable to

the two modes of Energy viz., the Kinetic and the potential.

A concept, similar to the one referred to above, marks a more recent

development in the field of modern theoretical physics. This has been

succinctly described by I. Harris in his thought provoking book entitled

“MAN’S PLACE IN THE UNIVERSE” as bellow:-

Energy is a force which makes the universe a working concern.

Although it forms the basis of the most materialistic of all sciences – physics

– it – is nevertheless, an invisible thing, imponderable, without shape or

form. Energy becomes recognizable, as such only by its manifestation. All

action and reaction of the living universe is merely an assertion of this all

pervading power. Heat, light, chemical, gravitation, energy, all are cosmic

forces which shape existence. All forms of energy are interchangable and can

be transformed into another. Perhaps, the most significant fact in regarded to

energy is that, in accordance with Einstein formula, E = MC2, matter can be

transformed into energy. The electron, positron, in fact the whole material

world is dissolvable into something which in terms of shape and form, are

nothing. The visible and perceptible are mortal, finite, transitory, perishable.

It is the realms beyond material existence in which we find the only thing

which is permanent, eternal–energy.


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“Energy is found in two conditions in a latent, dormant, potential

state or in a kinetic, that is active state. The potential and kinetic energy are

of equal value. One state of energy incessantly passes over into another;

incessantly it engenders metamorphosis in different forms-light, heat, life-

energy. The whole living universe is simply a manifestation of this energy.

Now it is dormant, now it is kinetic. It follows from one object to another

but it never weakens, never spends its force. The sum-total of energy is the

same now as it ever has been and remain the same for all time”.

Proceeding on the basis of the earlier Ayurvedic concepts of Energy

and Matter and, a similar concept developed by modern (theoretical) physics

(extracted above), the twenty Gunas-comparing ten each of the opposites-

represent the two fundamental modes of Energy. These groups can be

broadly classified under two general categories viz., Anna and Parana or

Shoma and Agni or Anudbhuta Shakti and Udbuta Shakti or Shita Virya and

Ushna Virya and, in the parlance of modern physical-including chemical

sciences, - the kinetic and potential energies, as shown in the table below.


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TABLE 1

TWO BROAD BASED CLASSIFICATION OF TWENTY

GUNAS

S.No. Anna or Shoma or Anudbhuta

Shita Virya or Potential

Energy

Prana or Agni or Udbhuta-

Shakti or Ushna Virya or

Kinetic Energy

1. Guru Laghu

2. Shita Ushna

3. Snigdha Ruksha

4. Manda Tikshna

5. Sthira Sara

6. Kathina Mridu

7. Pichchila Vishada

8. Shlakshna Khara

9. Sthula Sukshma

10. Sandra Drava

Though the twenty Gunas comprising ten each of the opposites

represent, generally, two kinds of energy-modalities, all expect the eight,

comprising four each of the opposites, shown in the table below, have been

given the status of Viryas.


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TABLE II

EIGHT GUNAS WITH VIRYA STATUS

S.No. Annam or Shoma or

Anudbhut Shakti or Shita

Virya or Potential energy

Prana or Agni or Udbhuta

Shakti or Ushna Virya or

Kinetic energy

1. Guru Laghu

2 Snigdha Ruksha

3. Shita Ushna

4. Mridu Tikshna

The status of Virya has been conferred upon the eight Gunas, in view,

according to Vagbhata “of their being the Sara (essence) of the twenty

Gunas; their effectiveness in the performance of actions and the importance

attached to them in the description of the qualities of Dravyas (as compared

to Rasas)”. In the remaining twelve Gunas, comprising six each of the

opposites viz., Sthira, Sara, Kathina, Manda, Pichchila, Vishada, Sthula,

Sukshma, Shlakshna, Khara and Drava, which have no Virya status-can, in

this view be reduced to eight Gunas with Virya status.

In this view, the eight Gunas, described as Viryas, are ultimately or

finally resolved or reducible, in the course of Kayagnipaka to two Gunas or

Viryas viz., Ushna and Shita. The manner in which the resolution or

reduction is brought about has been aphoristically stated by Vagbhata thus:

“Viryas are two because of the Utkarsha of the Ushna and Shita Gunas” the

term ‘Utkarsha’ means, among others, ‘pulling of or upwards, elevation,

eminence, increase, excess etc. Vagbhata’s aphorism, therefore refers to the

act of being ‘Pulled up’ or the manifestation’ in excess’ of the Ushna and

Shita Gunas, superceding or suppressing the remaining six-Gunas. In other

words, these two Gunas represent the final outcome of the metabolism of


75

nutrients and drugs. They alone are capable of performing actions in the

body.

Hemadri’s explanatory note on the foregoing in particular and,

Gunas, Vipakas and Viryas in general, are extremely significant and

valuable. Observes Hemadri: “Although the eight Gunas occur, in the course

of Kayagnipaka, still the resultant Virya is of two kinds, according as the

Ushna or Shita Guna is thrown up i.e., emerges surpassing the other Gunas-

Utkarsha. The tiraskara or disappearance of Gunas results in the

preponderance of Shakti. Because of this the term Virya is well-known all

over the world as Shakti.”

Hemadri’s explanatory note above draws attention to the final fate of

nutrient substances to Kayagnipaka or metabolic transformations. In this

view, the twenty Gunas, corresponding to various items of dietery-sweet,

sour, saline, bitter, acrid and astringent-are reduced/resolved in to eight

Gunas i.e., substances that exhibit these Gunas, in a first major step, in the

course of their metabolism. In the second and, perhaps, the final metabolic

step, the Gunas corresponding to metabolites which they reflect are

reduced/resolved into two Gunas viz., Ushna and Shita. These Gunas

represent the two fundamental modes of Energy which are effective in the

performance actions.

It will be seen from the above that substances to which the eight

Gunas refer represent an intermediate stage between the twenty Gunas on the

one hand and the two described as Viryas, on the other. To restate the eight

intermediate Gunas pertain, obviously, to intermediate metabolites-the

Malakhya and Prasadakhya Dhatus-in transit.


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The justification for the description of the several Gunas and, in

particular, the fact that all material substances –Sarvbhava-are endowed with

limited power-Parishvakta or Pratiniyata Shakti –to perform work. By

implication, the Gunas other than the two described as the ultimate modes of

Shakti or Energy, are also capable of actions, though to a limited extent. In

other words, the physical qualities of substance, such for example as

Pichchila, Sandra, Drava, Sthira etc., also perform actions by virtue of these

qualities.

The other significant clarifications offered by Hemadri which have a

direct bearing on the subject now under study relate to Rasa, Guna, Vipaka

and Virya. According to the description furnished by him ‘that evokes taste-

perception is Rasa and all the rest are Gunas. Particular or distinct - Vishista

rasa – or taste that occur as the result of Kayagnipaka is Vipaka and

generated Guna at this stage is Virya.

The scientific implications of these clarification are that there are two

kinds of substances viz., those that evoke taste-perception and other that do

not. Substances that belong to the former group, described after their Rasas

or tastes, are six in number. Of them some are organic viz., sugars, facts

(oils, ghee, marrow etc.,) and proteins and some that are inorganic viz., salts,

acids, bases etc. substances that do not evoke taste perception are insipids.

This grong is to be understood and characterized from the point of view of

their of their Gunas such as Guru, Sandra, Vishada, Drava etc. The

metabolites that occur in the course of Kayagnipaka are to be characterised

in terms of terms of their resultant tastes or Rasas viz., Madhura (sweet)

Amla (sour), and Katu (acrid, pungent) and not from the point of view of


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their Gunas. Virya, described as the capacity or the power to perform is

actualized or released – Utpannaguna –by Kayagnipaka.

Thus, while Madhura Vipaka is invariably associated with Shita

Virya, Amla and Katu Vipakas are, likewise, associated with Ushna Virya.

By the same token, the end products of Kayagnipaka characterized as

Madhura Vipaka are to be expected to exhibit Guru, Snigdha, Mridu, and

Shita Gunas. Similarly, the end-products of Kayagnipaka characterized as

Amla Vipaka, are to be expected to exhibit Laghu, Snigdha and Ushna

Gunas. Like wise, the end-proeucts of Kayagnipaka characterized as Katu

Vipaka, are to be expected to exhibit Laghu, Ruksha, Tikshna, and Ushna

Gunas. Of the intermediate metabolites that are Amla and Katu, the latter are

considered to be relatively more powerful than the former. The Snigdha

Guna of the former i.e., Amla kind of metabolites, is obviously responsible

for the difference.

The inter-relationship that is stated to exist among Virya, Guna and

Rasa and of them, the uniqueness of Viryas has been stressed by

Shivadasasena. He observes: ‘Shakti is Virya. It alone is capable of

performing powerful actions. These actions do not suffer from any

limitation due to the non-attachment of Viryas to Rasas. Virya is intimately

correlated to Gunas viz., Ushna, Shita etc. Since Virya inheres inseparably-

Samavya-in dravyas, it is considered to be complementary to Rasas.

In regard to Rasas, described sometimes as principles of action,

Arunadatta has stated that they are not stable because they undergo changes

under the influnce of Jatharanala (Agni). Such is not the case with Gunas

viz., Guru and the rest.


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That it is Virya which is responsible for making matter work is seen

from the observations of Chakrapani Datta. He notes: ‘Virya is that which

causes (matter) to perform work. Shivadasasena has observed that ‘Virya is a

special power’. Hemadri has made a reference to the view that Viryas are

many and observed that ‘though Virya has been described as two, it can still

be as many as there are actions to be performed. In this view, all actions,

regardless of Gunas, are due to Virya and, therefore there can be as many

Viryas as there are actions. Emphasizing the view that Gunas are only

modes of, Shakti, Charakapani Datta has observed that ‘by them “Ena (used

by Charaka in the description of Virya viz., Viryam tu praya kriya is meant

Rasa, Gun Vipaka, or Prabhava or Gunas, such as Guru etc., and Para etc.,

and, actions performed in terms of Tarpana, Prahladana, Shamana etc.,

Actions attributed to them are all spoken of as Virya.

The citations above are a few, among many such, found scattered in

authoritative commentaries on the three major Ayurvedic classics, belong to

periods anterior to A.D. 1200. These are sufficient to focus attention on

some of the important physico-chemical or, better still, bio-chemical

concepts basic, particularly, to the study of the metabolism of nutritional and

medicinal substances described in Ayurveda. The following principles

emerge from these citations:-

i. Virya is Samavaya in Dravya. This is the same as saying that energy

inheres inseparably in matter.

ii. Dravya and Virya are indestructible; they can neither be created nor

destroyed. Matter/energy in the universe represent a quantitative,


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permanence.

iii. Like Agni and Shoma or Prana and Anna of the universe, Ushna and

Shita Viryas represent, at the microcosmic levels, specially at the bio-

chemical levels-kinetic and potential energies.

iv. Gunas or physical qualities/properties of substances are modes (or

different manifestations, of Virya or energy.

v. Ayurveda has described twenty Gunas comprising ten each of the

opposites. These can be classified broadly under two Virya modes

viz., Ushna and Shita, corresponding to kinetic and potential energies

respectively. Of these eight comprising four each of the opposites

have, on their own Merits, been designated as and classified broadly

under the two main Virya categories, viz., Ushna and Shita.

Considerable significance has been attached to these eight Gunas as

they are decemed to be effective in the performance of actions. The

remaining twelve Gunas, on the other hand, are considered to be

incapable of performing actions. The remaining twelve Gunas, on

the other hand, are considered to be incapable of performing actions

on their own. A Virya status has, therefore, not been conferred on

them.

vi. The twelve Guna’s comprising six each of the opposites, are

considered to be susceptible to changes in the course of digestive

processes. These changes are held to reflect Pari Pasu changes in the

Panchabhautic structure of the related Anus or elemental units, also

known as Arambhakaparamaus. It is held that, similar is not be the

case with the remaining eight Gunas which, by implication, are not

affected by digestive processes.


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vii. Rasa or tastes of substances like Gunas, reflect specific modes of

substances i.e., the Arambhaka Paramanus. They are considered to

be extremely susceptible to changes both during the process of

digestion as well as in the course of Kayagnipaka or metabolism.

Rasas or tastes of substances are therefore not stable.

viii. Vipaka of nutrient and medicinal substances, described in terms of

the Rasas or tastes of the end products of Kayagnipaka viz., Madhura,

Amla and Katu, reflect only the specific modes of the Panchabhautic

structure of the elemental units of the ultimate metabolic products.

These are the outcome of highly specialized reactions implied in

Kayagnipaka. The Rasas or tastes in terms of which these end-

products have been described are the Vishishta Rasas. Actions

performed by Vishishta Rasas are stated to be due to the release from

the related Annus or molecules their Gunas or qualities/properties by

Kayagnipaka or metabolic reactions. As the Gunas or

qualities/properties, thus released, are efficient in the performance of

actions, they are spoken of as Utpanna Gunas. The Utpanna Gunas

are Ushna and Shita which, in the final analysis, represent two modes

of Shakti/Virya or energy.

ix. Rasas are not modes of Shakti/Virya. Shakti/Virya or energy is more

intimately correlated to Gunas and, in particular, to Ushna and Shita

Gunas. Therefore Rasas, and Virya modalities may be mutually

complementary but not identical. The former are destructible or

changeable, whereas, the latter which inhere inseperably in Dravya-

Samavaya are as indestructible as Dravyas are. Viryas are important

modes of Dravyas. Rated at their best, Rasas can only signify the

nature of particular modes of the Panchabhautic structure of the


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related Anuas or molecules.

x. What really counts in all bio-chemical sequences are the twenty, eight

and two Gunas-the latter two being treated as Viryas. The twenty

Gunas, including the eight refer generally to a mixture or loose

combination of different heterogeneous chemical compounds that

occur in such mixtures in nature.

PRABHAVA

Where there is similarity in two drugs in relation to their Rasa (taste),

Vipaka and Virya (potency) but in spite of this similarity these two drugs

differ with regard to their action, the distinctive feature responsible for their

distinctive effects not supported by their taste, Vipaka and potency is

regarded as ‘Prabhava’ or principle responsible for specific action.

Both Chitraka (Plumbago zeylanica Linn.) and Danti (Baliospermum

montanum) are pungent in taste as well as Vipaka and they are hot it

potency. But in spite of this similarity, Danti (Baliospermum montanum)

acts as a pungative while Chitraka does not. The purgative effect of Danti

therefore, can be explained only by taking recourse to its Prabhava. The

anti-toxic property of toxins, actions leading to the upward and/or downward

elimination of Doshas and various effects of precious stones (Mani) when

worn over the body - all these are due to their Prabhava which are beyond all

plausible explanations.

Vagbhata also quotes when the Rasa and others Gunas area of equal

strength, that action is said to be arisen from Prabhava (for example); though


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Danti (Croton tiglium) is identical with Chitraka (Plumbago zeylanica) in

(respect of) Rasa (taste) etc., it (Danti) is a purgative, (while Chitraka is not

so); similarly so, are Madhuka (Glycerrhiza glabra) and Mridvika (Vitis

vinifera), Mridvika is a purgative but Madhuka is not so; Ghrita (ghee,

butter-fat) and Kshira (milk) in respect of kindling digestion (Ghrita kindles

digestion where as Kshira does not).

The various effects of the wearing of precious stones include

antitoxic and anodyne actions. Besides, such of the properties of drugs like

invigoration (Jivaniya) and promotion of memory (Medhya) manifest their

therapeutic effects by virtue of their specific action.

Chakrapani Dutt comments that “It may however, be argued that if

Danti (Baliospermum montanum Muell Arg.) etc., manifest their purgative

effects themselves why do they not manifest such actions when soaked in

water? But this argument does not disprove the identity of active principles

of the concerned drugs. Drugs manifest their specific action only so long as

they are not overpowered by any other extraneous forces. In the example,

cited above, soaking with water serves as the inhibiting Factor for the

manifestation of the specific action.”

The explanation of the Naiyayikas about the antitoxic properties of

toxins, their mutually contradictory properties in the form of upward and

downward movements of toxins also supports the above theory. That is to

say according to them the downward moving property of the manifestation of

such effects is due to Prabhava of both types of toxins. Similarly the

purgative and emetic effects of drugs can be explained due to Prabhava

based on the Mahabhautika composition of drugs.


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Different action of drugs depending on the various factors may be

illustrated as follows. Honey by virtue of its astringent taste alleviates Pitta,

plants of Mahat Panchamula group (Aegle marmelos, Oroxylum indicum.,

Gmelina arborea., Sterospermum suaveolens., Clerodendrum phlomidis)

inspite of their astringent and bitter tastes all elleviate Vata rather than Pitta

because of their hot potency. Honey again cures Kapha due to its

unctuousness. Inspite of its pungent taste Sunthi (Zingiber officinale)

alleviates Vata because of its sweet Vipaka. Inspite of its pungent taste and

Vipaka and also hot potency Danti (Baliospermum montanum) serves as a

laxative because of its Prabhava.

Sushruta further quotes that “Drugs which have evident characters

and effects and are popular by nature should never be subjected to debate as

even by thousand arguments. Ambasthadi group of drugs can not cause

purgation, hence the wise should stand by arguments through the scripture.”

Vichitra Pratyarabdha Dravya – (extraordinary substances)

There is the special category (of substances) known as Vichitra

Pratyayarabdha, (born out of peculiar combination of causative factors, i.e.,

the Panchabhutas), for example – both Godhuma (wheat) and Yava (barley)

possess Swadu and Guru (sweet and heavy qualities) yet Godhuma (wheat)

mitigates Vata whereas Yava (barley) aggravates (increases) Vata; fish is hot

(in potency) while milk is cold (in potency) (though both are sweet and

heavy), meat of lion though of sweet taste becomes Katu (in Vipaka)

whereas the meat of the pig is not so (does not become pungent after

digestion).


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Mutual Relationship among Rasa – Virya – Vipaka – Prabhava:

In case the Rasa, Vipaka, Virya and Prabhava are all of equal

strength, by nature taste is superceded by Vipaka, both of them in turn are

superceded by Virya and Prabhava overcomes all of them. For example,

sweet taste of honey is overcome by its pungent Vipaka, that is to say, inspite

of its sweetness honey does not aggravate Kapha. Both the Rasa and Vipaka

of the meat of aquatic and marshy animals are sweet but the taste and Vipaka

of the meat are overcome by its Ushya Virya with the result that it aggravates

rather than alleviates Pitta. The taste and Vipaka of wine is sour and it is of

hot potency. But inspite of this wine is considered as lactogenic due to its

Prabhava. Similarly, in spite of its pungent taste and Vipaka, and also of its

hot potency Danti (Baliospermum montanum Muell Arg.) acts as a purgative

due to its inexplicit principle. So taste, potency and Vipaka are all

superceded by Prabhava.

Certain drugs manifest their action by virtue of their taste; some by

virtue of their potency or other qualities, some by Vipaka (biotransformation

or metabolism) and others by their Prabhava (causative principle for specific

action).

Some drug, when taken, pacifies or aggravates Dosha by its own

(nature), some by Virya, some by Rasa and some by Vipaka.

Dalhana further explains that Atmana means own nature (natural

composition) as Parthiva, Apya, Taijasa, Vayavya and Akasiya, such as

Khadira alleviates Kustha; Dosha in this context also denotes disease;

Viryena – by potency two or eight types, this has already been explained in

context of Mahat Panchamula etc; Rasavipakabhyam – by Rasa such as


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Guduchi, though Ushnavirya, pacifies Pitta due to bitter taste; by Vipaka

such as Sunthi, though pungent, pacifies Vata due to Madhura Vipaka.

There is no Paka without Virya, no Virya without Rasa and no Rasa

without Dravya, hence Dravya is the chief of all. Dravya is the substratum in

which Rasa etc. reside. Origin of Dravya and Rasa is interdependent like that

of body and soul.

The eight Gunas, designated as Virya, also reside in Dravya and not

in Rasa as Gunas are said as devoid of Gunas (Guna can not reside in another

Guna).

Inside the body, Dravyas are digested and not six Rasas and as such

Dravya is above all while other entities depend thereon.

Relative importance of Dravya and its Attributes

Dravya is dominant :

Some scholars say - Dravya is the chief factor. Because of their fixed

nature, Dravya is fixed and not Rasas, such as Rasas etc. which are present in

unripe fruit do not continue in the ripe one; also due to constancy, Dravya is

constant while Gunas are not such as preparations paste etc. of the drug

undergo change in taste and smell, good or bad, (while the drug remains the

same); also due to staying in own elemental group such as Dravya

predominant in Prithvi does not shift to another group and so on; also

because of being perceived by (all the) five sense organs; Dravya is

perceived with a single sense organ like sound by ears and so on); also

because of being substratum; Rasa etc. reside in Dravya; also due to


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capability of action, action depends on Dravya such as in ‘one should cook

after collecting and crushing Vidarigandhadi drugs’ activity is centered on

drugs and not taste etc,; also on scriptural testimony – scriptures mention

drugs in formulations and not Rasas etc. such as Matulungaganimanthau ca

etc,; due to dependence of Rasas etc. on the order of Dravya such as fresh in

young, complete in fully mature; also due to usefulness of a part, diseases are

treated by even a part of the Dravya such as by latex of Snuhi; hence Dravya

is the chief and not Rasa etc. why? Because the latter have no parts. Dravyas

is defined as – that which possesses action and property and is inherent cause

(of the effect).

Rasa is dominant:

By sacred traditional knowledge which is known as scripture, therein

Rasas are given important position such as ‘food depends or Rasas and

therein are Prana (vital breath); also by injunction, Rasas are described such

as sweet, sour and salty tastes pacify Vata; also by inference of the Madhura

Dravya; also by seer’s words which are Vedas such as- ‘bring some sweet for

the sacrifice’, hence Rasas are chief, Rasas are known as Gunas, characters

of Rasas would be described elsewhere.

Virya is dominant:

Virya (potency) is the chief, among the principles of drug action

because the actions of drug depend on it. Drug action such as of emetic,

purgative, both emetic and purgative, cleansing, pacifying, astringent,

appetizer, pressing, decreasing body-weight, increasing body-weight,

Rasayana, aphrodisiac, causing oedema, dissolving odema, burning, tearing,

intoxicating, causing death, counteracting poison etc. take place due to

supreme importance of Virya. Virya is of two types – cold and hot as

universe is composed of Agni (fire) and soma (water); some take it of eight


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types-cold, hot, unctuous, non-unctuous, non-slimy, slimy, mild and sharp.

These Viryas exert their action by subduing Rasa with eminence of their

innate power or property; such as – Mahat Panchamula, though astringent in

taste followed by bitter, pacifies Vata due to Ushna Virya; similarly,

Kulattha and Palandu, though being (in taste) astringent and pungent

respectively, pacify Vata also due to unctuousness (Snigdha Virya);

sugarcane juice, though sweet, increases Vata due to Sita Virya; pungent

Pippali pacifies Pitta due to mild and Sita Virya, similarly do sour Amalaka

and rock salt. Kakamachi, though bitter increases Pitta due to Ushna Virya.

Sour Kapittha pacifies Kapha due to Ruksha Virya, and also sweet honey

acts in a similar way.

Vajikaranam – aphrodisiac, it denotes both increase of semen and

sexual potency; Adi after Visaprasamana includes wound-healing, repilation

etc. ‘Pippali pacifies Pitta’ is the view of Viryavadins, but in fact, it does not

do so; or the fresh and moist one pacifies Pitta while the dried one aggravate

it; others, however, say like this – Viryavadin takes Kakamachi as

Ushnavirya whereas the teacher accepts it as moderate, neither too hot nor

too cold, that is why Kakamachi pacifies all the three Dosha; Mulaka here is

mature and bigger one and not the tender one which pacifies three Doshas.

If Rasas which normally pacify Vata are endowed with roughness,

lightness and coldness, they do not do so; if Rasas which are Pitta –

pacifying are endowed with sharpness, hotness and lightness they do not

exert that action; if Kapha – pacifying Rasas are endowed with unctuousness,

heaviness and coldness they do not exert that action. Hence Virya is the

chief.


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Vipaka is dominant:

Susruta while discussing the importance of Vipaka Quotes “Because

of digestive transformation being appropriate or faulty; all substances when

ingested undergo appropriate or faulty digestive transformation producing

wholesome or unwholesome effects respectively. Here others say that every

Rasa has its own Paka; some, however, hold (Vipaka) as of three types –

sweet, sour and pungent; this is not correct; according to properties of Bhutas

(primal elements) and scripture, there is no other Vipaka as sour because

sourness comes to Pitta when it gets half – burnt due to igneous nature, if this

is accepted as a Vipaka, salty taste would also claim to be a Vipaka as

Kapha, when half-burnt, gets salty taste. Some say that Vipaka is similar to

Rasa such as Madhura Vipaka of sweet, Amla of sour and so on; further they

support it with the following examples – milk boiled in a utensil stays finally

as sweet only, likewise, paddy, barley, green gram etc. sown in the field do

not get away from their nature even at the terminal point, this is also like

that. Some, however, maintain that weaker ones are subdued by the stronger

ones, but as it would create uncertainty, it is unprincipled. In scripture, only

two Pakas are there-Madhura and Katu also known as Guru and Laghu

respectively; the five Mahabhutas may be grouped into two on the basis of

similarity in properties e.g. Guru and Laghu. Prithvi and ap are Guru while

others are Laghu. Hence there are verily two types of Paka”


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2. ESSENTIAL COMPONENTS OF DRUG EVALUATION

DESHA (LAND/LOCALITY)

The drugs become capable of producing maximum therapeutic effects

when their potency augmented by Desha-Sampat (collecting the plants from

the appropriate habitat), Kala-Sampat (collecting these plants in the

appropriate season), Guna-Sampat (collecting plants when these are enriched

with excellent attributes) and Bhajana-Sampat (strong these plants in

appropriate containers).

Habits (Desha) are of three types, viz., Jangala (dry land), Anupa

(marshy land) and Sadharana (normal land.)

The Jangala Desha (dry land) is characterized as follows:

1. It abounds in open sky;

2. It has deep forests of trees like Kadara, Khadira, Asana, Asva-

Karna, Dhava, Tinisa, Sallaki, Sala, Somavalka, Badari, Tinduka,

Asvattha, Vata and Amalaki;

3. It is mostly surrounded by trees of Sami, Kakubha and Simsapa in

large number;

4. The tender branches of these trees dance, being swayed by the

force of continuous dry wind;

5. It abounds in thin, dry and rough sands as well as gravels which

gives rise to mirages;

6. This area is inhabited by Lava, Tittiri and Chakora birds; and

7. The people inhabiting this type of land are dominated by Vayu


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and Pitta, and most of them are sturdy and hardy.

The Anupa Desha (marshy land) is characterized as follows:

0. It contains deep forests of trees like Hintala, Tamala, Narikela

and Kadali;

1. It is located generally at the banks of rivers and sea;

2. Mostly cold wind blows here;

3. This type of land is located in the neighbourhood of rivers whose

banks are beautified by plants like Vanjula and Vanira;

4. It has mountains covered with beautiful creepers;

5. The trees in this thick forest wave with the gentle breeze;

6. The area is surrounded by thick forests with beautiful and

blossoming trees;

7. It is covered with tender branches of trees;

8. The branches of trees located here are echoed with the sound

produced by birds like Hamsa, Chakravaka, Bhringaraja,

Satapatra and inebriated Kokila; and

9. People inhabiting this type of land are of tender body, and

generally they are dominated by Vayu and Kapha.

The Sadharana-Desha (normal land) is characterized as follows:

1. It has creepers, Vanaspati (trees having fruits without apparent

flowers), Vanaspatya (trees having both flowers and fruits); and

2. Persons inhabiting this land are study, tender, endowed with

strength, complexion and compactness, as well as other attributes

of people inhabiting in the land of general nature.

Medicinal plants, for producing excellent therapeutic effects, should


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be colleted from places having the following characteristic features:

1. These are to be collected from Sadharana-Desa (forests of normal

land) or Jangala-Desa (dry land forest);

2. Plants should have been exposed to seasonal cold, sun, wind and

rain appropriately;

3. Plants should have grown over plains and clean land surrounded

by water reservoirs;

4. Plants should not have been grown in a crematorium, Chaitya

(sacred tomb), prayer ground, assembly ground, pits, parks, ant-

hills and saline soil;

5. The land should have enormous growth of Kusa and Rohisa;

6. The soil should be unctuous, black in colour and sweet in taste or

golden yellow in colour and sweet in taste; and

7. The land should have been ploughed, and there should not be

other big trees in the vicinity over-shadowing the medicinal

plants.

Period of Collection of Drug:

Drugs should be collected in the appropriate season when they have

attained maturity in respect of their size, taste, potency and smell. Their

smell, colour, taste, touch and Prabhava (specific action) should have

remained unaffected by Kala (time, viz., over-maturity), excessive exposure

to sunrays, fire, water and wind, and by parasites. They should be endowed

with all attributes. They should be collected from the northern side

Fresh branches and tender leaves should be culled in the rainy season

and spring. The roots should be collected in summer or late winter (Sisira)


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when the leaves of the trees have ripened and spring. Their Sara (heart-wood

including exudates) should be collected in Hemanta (early winter). Flowers

and fruits should be collected during appropriate seasons when flowers and

fruits appear in the plant.

One should collect the various parts of these plants

i) facing towards the east or north

ii) after performing auspicious rites in a spirit of

compassion,

iii) living a pure life and to wear white dress,

iv) after offering prayers to the gods, Asvins,

cows and Brahmins, and

v) observing fasting on previous day.

The collected plant products should be kept in appropriate containers

well covered with lid, and hung on a swing. The storeroom should have

doors facing towards the east or the north. The room should have only one

window for ventilation. Flower – offerings and sacrificial rituals should be

carried out. The drug and store hence should be hazards of fire, water,

moisture, smoke, dust, mice and quadrupeds.

COLLECTION OF DRUGS:

The ideal drug should have grown in commendable place, have been

taken out on auspicious day, be in proper dose, agreeable; with desired smell,

colour and taste; able to alleviate the disorder, non-toxic, harmless on faculty

use, administered after proper examination and in time.


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While taking up the management of the patient, the physician should

examine the life-span verily in the beginning, if it is on positive side, then he

should examine disease, season, Agni, age, physical strength, mental

strength, suitability, constitution, drug and place.

Sushruta quotes the contemporaray scholar’s view that root, leaf,

bark, latex, heart-wood and fruit should be collected in early rains, rainy

season, autumn, early winter, spring and summer (seasons) respectively, but

he states it as incorrect. According to Saumya (watery) and Agneya

(igneous) nature of universe; (in fact), Saumya plants should be collected in

Saumya seasons while Agneya in Agneya ones, thus their properties are not

affected. Saumya plants grown in land predominant in qualities of soma and

collected in Saumya seasons are extremely sweet, unctuous and cold.

Saumya season - Rainy season, early winter and late winter; Agneya-

autumn (Sarat), spring (Vasanta) and summer (Grishma). In emergency,

forenoon may represent spring and so on, Agneya plants grown in Agneya

land and collected in Agneya seasons are extremely pungent, rough and hot.

Purgative drugs should be collected which are grown in land

predominant in qualities of Prithvi and Ap; emetics may be taken from the

land predominant in Agni, Akasa and Vayu; drugs with dual action (emetic

as well as purgative) from the land having properties of both; pacifying

(Samsamani) drugs should be taken from the land with predominance of the

qualities of Akasa. In this way, they become more potent.

With regard to formulations such as Patralavana etc. which is

composed of all parts (of the plant), no time is fixed and as such collection of


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drugs may be done in all seasons. All drugs are verily more potent when

fresh, except honey, ghee, Jaggery, Pippali and Vidanga. Vidanga, Pippali,

honey and ghee – these are wholesome when old, other drugs should be

taken fresh and free from defects. All verily with latex (sap) are potent. If

these (honey etc.) are not available in very old state, those of beyond one

year should be taken.

Collection of Animal Products:

Blood, hairs, nails etc. should be collected from adult animals. Milk,

urine and feaces should be collected after food is digested.

Potentiation of Drug Action:

In addition to adding to the potency of the recipe, it is necessary to

impregnate the ingredients of a recipe with the juice or decoction of other

drugs. When properly impregnated even a small quantity of the drug

becomes exceedingly effective. Therefore, ingredients of a recipe should be

impregnated with the juice or decoction of other ingredients having identical

potency.

By virtue of appropriate Samyoga (addition of ingredients), Vislesha

(elimination of ingredients), Kala (appropriate time of administration) and

Samskara (processing) even a small quantity of a drug may produce more

powerful effects, and otherwise even a recipe in large quantity may produce

very mild effects.

If a drug is added with ingredients having identical potency, then the

effect of the recipe taken even in small quantity becomes more powerful.

Similarly, if a drug is added with ingredients having opposite potency then


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the effect of the recipe taken even in large quantity becomes milder. In

certain cases, the milder effect of the recipe is necessary in order to make it

suitable to the requirement of the nature of Koshtha (nature of bowel).

In the same way, the effects of Vislesha (elimination of ingredients),

Kala (time of administration) and Samskara (processing) can be explained

and illustrated.

The following factors are responsible for increasing the strength of a

recipe:

1. The ingredients are not impaired by exposure to water, fire and

insects;

2. The ingredients are imbibed with the beneficial attributes of the

soil and season;

3. The recipe is administered in a slightly higher dose;

4. The ingredients are appropriately impregnated with drugs having

similar potency; and

5. The patient is administered oleation and fomentation therapies.

Sahayoga (Adjuvants):

Different adjuvants are required to be used along with these drugs in

accordance with the Doshas involved in the causation of the disease. These

drugs should be impregnated and mixed with Sura, Sauviraka, Tusodaka,

Maireyaka, Medaka, Dhanyamla, Phalamla (juice of sour fruits like

pomegranate), Dadhyamla (sour yoghurt), etc., for the treatment of diseases

caused by Vayu. For the treatment of diseases caused by Pitta, these drugs

are to be used by adding Mridvika, Amalaka, Madhu (honey), Madhuka,

Parusaka, Phanita, milk, etc. For the treatment of diseases caused by Kapha,


96

these recipes are to be added with Madhu (honey), Mutra (urine), Kashaya

(decoctions of Kapha-alleviating drugs), etc.

In different recipes, alcohol, etc., are added as constituents, vehicle or

expicients to the main drugs like Madana-Phala. In these recipes, Madana-

Phala, etc., are the main ingredients, and alcohol, etc., play only a secondary

role. Therefore, these recipes are named after the principal ingredients, and

not after the ingredients like alcohol, however, follow the effects of the

principal drugs used in the recipe.

Some times the drugs of secondary nature have antagonistic potency.

Even then they do not contradict the effects of the principal drug. If these

drugs of secondary nature are similar in potency as that of the principal

drugs, then the recipe becomes all the more effective therapeutically.

Principal drugs like Danti, etc., have strong action, and meat-soup,

etc., added to the recipes of Danti are mild in action. Ela, etc., which are

cardiac may reduce the emetic effect. Combination of these drugs having

opposite potency, however, does not affect the effects of the principal

ingredient. On the other hand, not with standing their opposite potency, they

actually help emetic and purgative effects of the principal ingredient.

If the drugs of secondary nature have the potency similar to that of

the principal drug, then obviously the effect of the compound recipe becomes

all the more potent.

Drugs of antagonistic potency are added to a recipe in order to impart

desirable colour, taste, touch and smell. Such addition also helps to

effectively cure the diseases.


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Emetic and purgative recipes (therapies) are administered for the

treatment of several diseases. But the disease cannot be fully cured simply

by emesis or purgation. Therefore, in emetic and purgative recipes, some

other drugs (Even those having opposite potencies) are added so that the

recipe as a whole becomes effective to cure the disease.

Time of Administration of the Drug (Bheshaja Kala)

All the medicines are generally administered in the morning and

Kashayas (decoctions) are administered specifically during this time.

Vagbhata has delineated the following details regarding Oushadha Kala

(time of administration of drugs)

1. Abhakta (without food) - Kapha dominancy and in strong

persons

2. Pragbhakta (before food) - Diseases of Apana Vata, Lower

extremities

and obesity

3. Madhyabhakata (during meal)- Diseases of Samana Vata,

Pittaja Dosha and

elementary tract

4. Adhobhakta (after meal) - Diseases of Vyana Vata (after

midday meal)

Diseases of Udana Vata (after

night meal)

Diseases of Urdhwanga and

Krisatwa (emaciation)

5. Sabhakta (mixed with food) - Children, Delicate and persons

with aversion


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towards the medicine, diseases

affecting all over the body

6. Antarbhakta (in between meal)- Vyana Vata disorders

7. Samudga (at the commencement and end of the meal) – Hiccup,

Kampavata,

Convulsions,

8. Muhurmuhu (frequent administration) – Swasa, Kasa, Hiccup,

Trishna, Chardi,

Visha

9. Sagrasa (mixed along with one morsel) – Disorders of Prana Vata

10. Grasantara (in between the morsels)- Disorders of Prana Vata

11. Nisi (bed time) - Urdhwajatrugata Roga

Sarangadhara has suggested the following Oushadha Kalas

After Sunrise

At the time of midday meal

At the time of night meal

Frequent intervals

Bed time

Dosage of Medicine (Oushadha Matra)

During the first month of life of the baby, given the dose of medicine

to be administered should be one Raktika (125mg) given with milk,

honey, sugar or ghee.

With each succeeding month the dose should be increased by one

Ratti, till the first year when the dose will be One Masha.

Further increase will be one Masha for each successive year till the

age of sixteen years


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For 16 to 70 years the dose should be the same.

After 70 years it has to be gradually reduced as was the case with

children.

This is the dosage for Kalka (bolus), and Churna (powders), while for

Kashayas (decoctions) it is to be administered four fold to the

described dosage.

Mana (Weights & Measures):

The table of weights and measures used in Ayurveda is as follows:

(The basic weight is Dhvamsi which is also called Trasarenu.

According to some physicians, it is also called Dhuli or a floating dust

particle.)

a. 6 Dhvamsis make one Marichi;

b. 6 Maricis make one (Rakta) Sarsapa (lit. red mustard seed);

c. 8 Rakta – Sarsapas make one Tandula (lit. grain of rice);

d. 2 Tandulas make one Dhanya – Masa (lit. black gram);

e. 2 Dhanya – Masas make one Yava (lit. grain of barley);

f. 4 Yavas make one Andika;

g. 4 Andikas make one Masaka (Masa); [It is equivalent to 1 gram]; its

synonyms are Hema and Dhanyaka;

h. 3 Masas make one Sana; (It is equivalent to 3 grams);

i. 2 Sanas make one Dranksana; (It is equivalent to 6 grams); its

synonyms are Kola and Badara;

j. 2 Dranksanas make one Karsa; (It is equivalent to 12 grams); its

synonyms are Suvarana, Aksa, Bidala – Padaka, Picu, Pani – Tala,

Tinduka and Kavala - Graha

k. 2 Suvarnas (Karsas) make one Palardha, i.e. half Pala; (It is


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equivalent to 24 grams; its synonyms are Sukti and Astamika;

l. 2 Palardhas make one Pala; (It is equivalent to 48 grams); its

synonyms are Musti, Prakuncha, Chaturthika, Bilva, Sodasika and

Amra;

m. 2 Palas make one Prasrita; (It is equivalent to 96 grams); Its

synonyms is Astamana;

n. 4 Palas make one Anjali; (It is equivalent to 192 grams); Its

synonyms is Kudava;

o. 2 Kudavas make one Manika; (It is equivalent to 384 grams);

p. 4 Kudavas make one Prastha; (It is equivalent to 786 grams);

q. 4 Prasthas make one Adhaka; (It is equivalent to 3.072 kilograms);

r. 2 Adhakas (8 Prasthas) make one Kamsa; (It is equivalent to 6.144

kilograms);

s. 4 Kamsas make one Drona; (It is equivalent to 24.576 kilograms); Its

synonyms are Armana, Nalvana, Kalasa, Ghata and Unmana;

t. 2 Dronas make one Surpa; (It is equivalent to 49.152 kilograms); its

synonym is Kumbha;

u. 2 Surpas make one Goni; (It is equivalent to 98.304 kilograms); Its

synonyms are Khari and Bhara;

v. 32 Surpas make one Vaha; (It is equivalent to 1572.864 kilograms);

and

w. 100 Palas make one Tulaa; (It is equivalent to 4.800 kilograms).

The above mentioned weights and measures are applicable to dried

articles of drugs and food ingredients.

The above mentioned weights and measures, according to

Dridhabala, belong to Magadha-Mana (those prevalent in the country of


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Magadha). Another popularly used unit of weight is Ratti (fruit of Abrus

precatorious). According to Magadha tradition, ten Rattis constitute one

Masa (gram). According to Susruta, who follows the weights and measures

of Kalinga tradition, five Rattis constitute one Masa.

In addition to the above, other units of weight like Valla which is

equal to three Rattis are also described in text. The Pharmacopoeia

Committee has found out 125mg. as equal to one Ratti or Gunja. In the

Ayurvedic classics linear measurements like Angula (3/4 of an inch), Vitasti

(9 inches) and Hasta (18 inches) are also mentioned.

Drug, either new or old, should be accepted only when it is

unaffected with bad smell and undamaged in terms of taste etc.

Drug Store House (Place of preservation):

Store-room should be in auspicious quarters and in clean

surroundings where drugs may be kept in cloth-bags, earthenware, wooden

planks and nails.

Viruddhahara (Food Incompatibility):

The drugs and diets which are unwholesome for the normal Dhatus

(tissue elements) and Doshas of the body, are in fact oppose the proper

growth of such tissue elements and Doshas;

Viruddhahara is classified such as

1. Some act due to their mutually contradictory qualities; 2. Some by

combination;

3. Some by the method of preparation; 4. Some by virtue of the place (land

and body), time and dose and 5. Some others by their (inherent) nature.


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Some substances are unwholesome due to their mutually

contradictory qualities; e.g. fish and milk. Ripe Likucha (Artocarpus

lakoocha.) and soup of Masa (Phaselous radiatus) are unwholesome when

taken in combination. The difference between the drugs that are

unwholesome due to mutually contradictory qualities and those in

combination is that the drugs of the former category are essentially those

which possess mutually contradictory qualities while those of the latter

category are unwholesome simply by their combination, irrespective of their

qualities. The unwholesomeness of the drugs and diets possessing mutually

contradictory qualities is mostly due to their Prabhava. So inspite of

apparent contradiction in sweet and sour tastes or cold and hot potencies, the

combination of all drugs and diets possessing these properties need not

always be regarded as unwholesome.

The meat of Kapota (pigeon) fried in mustard oil is unwholesome due

to the method of preparation. Ashes and dust are responsible for causing

unwholesomeness in drugs and diets. Similarly, honey is unwholesome

when used by a person whose body is afflicted with heat. Kakamachi

(Solanum nigrum Linn.) when staled, that is kept for some days, may cause

death of the animal. Substances that are against any particular Dosha or

bodily constitution are also to be included in the 4th category. Some drugs

and diets are unwholesome by nature, e.g. poison (venom).

All drugs and diets which dislodge the various Doshas but do not

expel them out of the body are to be regarded as unwholesome.


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Anupana:

Post-prandial drinks in general, bring about refreshment, pleasure,

energy, nourishment, satisfaction and steadiness in the food eaten. It helps in

breakdown, softening, digesting, proper assimilation and instant diffusion of

the food / drug taken.


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3. VIRYA – AN IMPORTANT ATTRIBUTE OF

DRUG ACTION

In the context of drug action, the word Virya, as envisaged in the

Ayurvedic classics by the ancient Acharyas, connotes different meanings in

different contexts and ultimately projects factor of any drug by virtue of

which it performs certain actions in the body. This comprehensive term is

employed to explain lesser or greater potential factors in the drug in relation

to different processes and procedures to achieve a desired effect in the body.

Many phenomena may lead to one effect and many effects can be caused by

one single phenomenon. In view of this it becomes imperative to

discriminate different processes vis-à-vis different actions. These processes

or phenomena, again involve certain body humors in different body tissues

and, thereby, causing certain local and systemic actions all culminating into

the main action of the drug. It is with special reference to the site and

disease where in the drug mainly acts, one can conveniently prefer to call it

the main action of the drug. But each and every step of the entire

phenomenon of drug action should be taken into account before evaluating

the proper drug action. Obviously, the term ‘Virya’ had to be used in the

general actions of drug as well as the particular actions of the drug. It is,

however, agreed and accepted that the general and particular actions of the

drug are complementary and supplementary to each other in so far as the

total effect of drug is concerned. Actions bigger or smaller, therapeutic or

otherwise, can only be explained on the principles of structure – function

relationship in the drug and preference may ofcourse, be given to the main

therapeutic action of the drug. If functions without potency is inconceivable,


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the single connotation of Virya is illogical. This is the main reason why the

word Virya has been used in a general and also in a specific sense.

The Ayurvedic principles of drug action have been described in the

form of Rasa, Guna, Virya, Vipaka and Prabhava. If these are the principles

through which the drug operates, the word ‘Virya’, then, should also be used

for actions of Rasa, Vipaka, Guna and Prabhava. As Prabhava could not be

rationally and practically proved it was put into the category of empirical

treatment and as the other four could be rationally and practically

demonstrated they were put into another group. Right in the beginning Virya

was divided into two groups Chintya Virya and Achintya Virya –chintya

Virya indicating Virya in general and Achintya Virya indicating Prabhava.

One who in trying to evaluate and understand the rationale behind these

principles Prabhava should be excluded from the consideration. The

remaining four are Chintya Viryas and, therefore, the relationship of Rasa,

Vipaka, Guna and Virya with the general or specific actions of the drug

should be understood. In simpler words ‘Virya’ will imply a specific factor

in the drug which may be responsible for its therapeutic action and also other

factors in the drug to understood by the terms Rasa, Guna, Vipaka and Virya,

which may imply the general actions of the drug. This is how the face value

of all the literature about the concept of Virya leads one to the above

postulation. But, then, instances are found wherein the main actions of the

drugs intended to be achieved in a particular disease – condition becomes

explainable on the basis of Rasa, Vipaka and Guna only. In such a case,

should the terms Rasa, Guna, Vipaka be used as Virya or else these very

terms should be retained to explain their actions? At this juncture our

attention is drawn to the following virgins described by Charaka.


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1. Certain drugs manifest their action by virtue of their taste;

some by virtue of their potency or other qualities; some by

Vipaka and others by their Prabhava.

2. Virya can be determined while in association with body

(Adhivasa) or even immediately after coming into contact

with the body (Nipata).

3. It is not that the various drugs and diets act only by virtue of

their qualities. In fact they act by virtue of their own nature or

qualities or both on a proper occasion in a given location, in

appropriate condition and situations; the effect so produced is

considered to be their action (Karma); the factor responsible

for the manifestation of the effect is known as Virya; where

they act is the Adhishtana (location); when they act is time

(Kala); how they act is upaya (mode of action); what they

accomplish is the achievement (Phala).

Studying all the three versions together one is constrained to

conclude that the whole rationality of drug action has been explained in

terms of structure – function relationship with reference to the special

affinity for a particular site of drug action. If this be so the Dravya along

with its Rasa goes to explain the chemical constitution, Vipaka goes to

explain the changes in chemical constitution, of drug right from digestion to

metabolism. The changes that take place in the drug during the metabolism

are explained in terms of Gunas and desired chemical constitution intended

to achieve the desired therapeutic action is understood as Virya. It is true

that the substance has a dominating position in the whole phenomenon as the

qualities and actions are inherent in it (Samavayi)but , the actions of

substances find expression through qualities (Guna) only. This is the main

reason why the actions of Rasa, Vipaka or Virya had been explained by


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using certain terms which fall in the categories of Guna. This whole picture

definitely requires to be elaborately described on logical grounds, cause and

effect relationship, constitution and the rationality behind it.

In the coming pages an attempt has been made to make a theoretical

thread – bare analysis of different aspects of Virya in relation to different

constitution and actions of the drug. And an attempt will also be made to be

made to pin point the site of action and jurisdiction of these terms. The

Samprapti Vighatana being the Sunnum bonnum of the treatment and

Shadupakramas being the therapeutic generalization of treatment will also

be incorporated in this study of Virya, and a relationship among these will be

established as and how befitting to the easy understanding of the concept of

Virya.

RASA VIS A VIS THE CHEMICAL CONSTITUTION

OF A DRUG IN RELATION TO IT’S ACTION

All the substances in the world, whether they are animate or

inanimate, are composed of the five proto elements and the relationship

between the substances in the body and outside in the world is established on

the basis of similar or dissimilar qualities of these five proto – elements.

Vegetation is the first start of life for our purpose and the vegetable drugs

contain specific types of arrangement of the five proto – elements giving rise

to one specific and predominant taste. The knowledge of any kind is

perceived by the senses and since the basic composition of Pinda and

Brahmanda is based on the five proto elements, nature has provided us with

five sense organs with a specific mission of knowledge relating to each of the

five proto elements. The tongue is the sense organ for the perception of the


108

taste and hence the dictum – RASO NIPATAE DRAVYANAM. This is a

practical knowledge. But the specific two protoelements combined in a

specific manner to originate a specific Rasa is a question of inference. This

inference is later practically substantiated by the action of those proto

elements in the body. The permutation and combination of the five proto

elements along with its innumerable yet controlled configuration can give

rise to only six Rasas. On the other way round, only the six tastes can be

perceived by the tongue and, therefore, for all practical purposes we have

understood the combinations and configuration of the five proto elements in

six types only.

Whatever be the truth the fact remains that the super structure of the

drug action is constructed on the infrastructure of the arrangement of these

five proto elements in a drug. The perception of taste relates to the chemical

stimulation of the tongue and since the taste arises out of the specific

combination of the two predominant protoelements in a drug, one can safely

and conveniently call it the chemical structure of the drug. Ultimately the

components of the drugs in relation to its chemical reaction in and outside

the body is understood in terms of chemical structure. The ancient Acharyas

were fully justified in attaching prime importance to the six Rasas in relation

to their structure paripasu their therapeutic action.

The latest knowledge of drug chemistry has revealed one fact beyond

doubt that there is structure –function relationship and the function, in a

majority of cases, should be in accordance with the structure of the drug. To

explain this point the ancient Acharyas ascribed three Gunas to each Rasa.

The basic idea behind explaining the actions of Rasa on the basis of their

Gunas is to indicate a structure – function relationship, structure –Rasa


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representing the chemistry of the drug and the Guna representing the

function of the drug. The Rasas are also Gunas, and Gunas cannot be

depending upon another Gunas. However, each Rasa has been described to

have three Gunas. The idea was to emphasise structure –function

relationship. It is an established scientific fact today that drugs having similar

chemical structure may have different properties and vice versa is also true.

The ancient Acharyas took an account of this fact and ascribed these

peculiarities to sudden, discrete or distinct attributes in the drug structure.

This is why the concept of Vipaka came up. Confining ourselves to Rasa,

we are constrained to locate the area or the site where the drug actions could

be explainable on the basis of Rasa. We know for certain that after

deglutition the drug or diet is subjected to digestive phases and that is the

jurisdiction of Vipaka. The site or area of the actions of rasas, therefore,

limited to the tongue, palate or oesophagus. In simpler words the actions of

Rasa are more general and less systematic. These general actions may

reflexly stimulate some organs in the uttamanga and this can be seen in the

description of actions of each Rasa.

Now let us remind ourselves of the general scope of Virya in which

any action anywhere in the body is included in Virya and in Asthavidha

Virya Vada the words Mrudu –Tikshana have also been used as Virya. The

perception of taste is an electro chemical phenomena depending upon the

capacity of the drug to stimulate specific taste buds and is ultimately the

wave length which determines a particular Rasa. The saumya and Agneya

classification of drugs in relation to the saumya and Agneya protoelemental

components of the drug indicate that the Agneya drugs corresponding to

Lavana, Amala, katu Rasas have higher wave length while the rest have the

smaller wave length. This is why, even though the structure – function


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relationship with reference to drug chemistry encompassed five

protoelements resulting in to six Rasa, the actions have been simply

explained by Mrudu – Tikshana Viryas. Thus the Rasas indicate the

chemical structures of the drug and their functions have been ultimately

explained in the form of Mrudu, Tikshna Virya. In order to be more specific,

we would here after use these words – Mrudu, Tikshna –for the local actions

caused by Rasas.

VIPAKA VIS A VIS DRUG METABOLISM IN

RELATION TO DRUG ACTION

The significant role of Agni in relation to digestion and metabolism

has been explicitly described in Ayurveda. All the substances whether

dietetic or medicinal are ingested so as to make them assimilable after proper

digestion. The medicines are broken down and resynthesized during the

process of digestion and metabolism. The resynthesis may be in the original

form of the drug or otherwise. This is why the question of

Samanapratyayarabdha and Vichitrapratyayarabdha find relevance to

Vipaka. The site and area of Vipaka extend from Koshta to the Dhatus.

Unlike the Rasa, the actions of Vipaka are to be taken in to account (Vipaka

Karma Nishtaya) and the site of these actions have been described to be at

the level of Koshta or at the level of the Dhatus. But then, again, the actions

generally ascribed to the Vipakas are explained on the basis of Gunas only.

Let us remind ourselves of the same situation with the rasas also. If the

actions of Vipaka are to be explained at the level of Koshta, it is the Snigdha

– Ruksha qualities which play their part and this is why Madhura and Amla

Vipakas are said to induce smooth evacuation of stool and urine while the

Katu Vipaka does the reverse. But when the actions of Vipaka are to be


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explained at the level of the Dhatus, Guru & Laghu qualities play their part

and this is why Madhura Vipaka increases the Dhatus while Amla and Katu

Vipakas reduce them. This shows that either due to the change of site or the

body element, or change in the chemical constitutions in the drug, different

qualities come into action at different places. Looking at this whole from the

angle of Virya, the Ashtavida Viryavada includes Snigdha –Ruksha qualities

which go to explain the action of Vipaka at the Koshta level. One is

reminded here of the version about the Virya which reads Viryam Yavat

Adhivasat Nipatat Cha Upalabhyatae. The word ‘Nipata’ is related to Rasa

on one side and the Virya on the other. Similarly the word ‘Adhivas’ is

related to Vipaka on one side and the Virya on the other and, therefore, the

words falling in the jurisdiction of qualities have been used to explain the

actions of Rasa and Vipaka. These same qualities have been included in

Ashtavidha Viryavada. The idea behind this is probably to explain the

structure – function relationship with reference to the specific site of action

and special affinity to a particular body element. If we are asked to fix up

limitations and jurisdictions of these terms we would prefer to use the word

‘Rasa’ for its chemical structure causing certain local actions at the level of

the tongue by virtue of Mrudu –Tikshna Viryas; and the ‘Vipaka’ to indicate

the changes in the chemical structure of the drug in the digestive and

metabolic processes and to confine the actions of Vipaka in the Koshta only

so as to explain them with Snigdha – Ruksha Viryas. After the drug is

absorbed it has to be picked up by the receptors in the specific body element

or Dhatus on the qualitative similarity and, therefore, we would prefer to

correlate other actions on the Dhatus with Gunas as enumerated in

Rasapanchak.


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GUNA VIS A VIS DRUG ACTION

There is no doubt about the fact that in the ultimate analysis the

stimulation or depression corresponding to Vriddhi and Kshaya of the

Dhatus are the two main resultant states after the drug administration. In fact

in a general summary the actions have been divided in to Vriddhi and

Kshaya only. The comprehensive and critical analysis of the stages of

pathogenesis and the events envolved in them very clearly indicate that the

Doshas are generally brought down to normal while the Dhatus are generally

pulled up to normal. This is because of the fact that on a very general

observation it has been proved that the Dosha Vrinddhi and Dhatu Kshaya

are the resultant states of the disease –causing conditions. In view of this

Ayurvedic medicine, generally speaking, depresses the Doshas and

stimulates the Dhatus only in abnormal conditions. The Vriddhi and Kshaya

can better be appreciated qualitatively rather than quantitatively. Let us

postulate a view here that the structure – function relationship, in ayurvedic

paralance, indicate the inheritance of the permanent qualities of the

components. In view of this there should have been only two qualities

ascribed to each Rasa, for only two predominant proto elements constitute

one Rasa. But the texts have ascribed three qualities to one Rasa. The idea

behind it is that the specific combination of the two proto elements

originating a specific Rasa carry with them individual qualities as well as

engender a specific quality also. This specific quality is of biological

significance as the biotransformation in relation to the stimulation and

depression of the body element relates to the third quality engendered by the

combination of the two specific elements in Rasa. Obviously the Madhura

Vipaka is said to be Guru while Amla and Katu Vipaka are said to be Laghu

and their actions at Dhatu level are explainable on the basis of these two


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qualities. It is, therefore, postulated that the words Guru and Laghu fall

under the jurisdiction of Gunas as enumerated in the Rasapanchak. Since

the comprehensive term Virya includes all actions at all levels the Guru and

Laghu finds Place in Ashtavidha Virya vada. Each Dhatu is endowed with

its specific Agni and the drug is treated with these Agnis before it exerts the

influence on the Dhatus. This is what is mean by ‘Yatra Kurvanti tat

Adhikaranam’. If the Vriddhi and Kshaya are to be explained on the basis of

similars and dissimilars the biotransformation of the substances by concerned

Dhatwagnis becomes imperative. So far, from the point of view of

comprehensive term Virya a relationship is established between Rasa and

Mrudu – Tikshna Virya, Vipaka and Snigdha – Ruksha Virya, Guna and

Guru – Laghu virya and this completes six Viryas included in Ashtavidha

Viryavada. The remaining two Viryas I.e. Sheeta and Ushna demand a

special mention and clarification.

VIRYA VIS – A – VIS SPECIFIC THERAPEUTIC ACTION IN

RELATION TO SPECIFIC SITE OF ACTION

The diseases are to be cured or mitigated by the administration of

certain of drugs which may have high therapeutic value. A cursory glance at

the different processes of pathogenesis culminating into the manifestation of

disease leads us to accept the prime significance of the role of the Srotamsi

in causation of a disease. It is the state of manifestation (Vyakti) of samprapti

in which cardinal symptoms of the disease are produced and these cardinal

symptoms are, in one way or the other, related to one or other type of

Srotodushti. This is just mentioned here to emphasize the important role of

Srotodushti in a disease – condition. If the language of biochemistry is used

the disease is the outcome of Dosha – Dushya Samoorchana (Interaction


114

between the vitiated Doshas and Dushyas ). This interaction is of two types.

(1) Interaction between abnormally increased or decreased Doshas and

Dushyas. This is called Prakruti Sama Samaveta Samoorchana. (2)

Interaction between chemically vitiated Doshas and Dushyas. This is called

Vikruta vishama Samoorchana. It is the two types of interaction which

influences the srotamsi in four ways and this is why 4 types of Srotodushti

have been mentioned. But from the point of view of ultimate effect these 4

types of Srotodushti are mainly and primarly concerned with hyperactivity

(Atipravritti ) or hypoactivity ( Sanga ) of Srotamsi. If the cardinal symptoms

of the disease are related with the Srotodushti they should be functionally

hypo or hyper in nature. Onviously Sanga may or may not lead to

Vimargagamana and the Siragranthi is to indicate the structural lesion as

when occurred. Two states of Srotamsi in a disease condition are mentioned

in Ayurvedic classics viz. Hyper activity or Hypo-activity. Obviously,

therefore, the therapeutic measures would be required to be employed to

rectify these conditions. A student of Dravyaguna knows well that sheeta

restricts the movements while Ushna accelerates the movement of Srotamsi –

Generally speaking the Kapha and vata indirectly contribute to sanga and in

most of the cases Pitta contributes to Atipravritti. However, this cannot be a

hard and fast rule. But the selection of Sheeta and Ushna with reference to

the qualities of Doshas involved indicate the influence of Doshas on srotamsi

and its rectification by the Sheeta – Ushna therapies. Our attention is

naturally drawn to the Swedana and Sthambhana Upakramas and their

therapeutic implications which clearly points to the relaxation and

constriction of the Srotamsi along with expulsion and retention of the

substances therein. Since all these phenomena are very much imperative to

be tackled while curing a disease, Acharya Charak, having specific sight and

attitude in the field of treatment, preferred to attach more importantance to


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two qualities namely Sheeta and Ushna. So much so that he preferred to

classify Virya into groups on the aforesaid grounds only. Charaka’s

preference reflects his clinical sense and skill. Let us, therefore, postulate a

view here that the jurisdiction of Sheet and Virya is confined mainly to the

Srotamsi. It should be clear to us that the things are being talked about at the

cellular level here involving osmosis, infiltraction, cellular metabolism – all

depending upon the permeability of the cell wall. The retardation or the

acceleration of the permeability of the cell wall are in question when Charak

ascribed importance to Sheeta and Ushna Virya. However, he does not

negativate or contradict the Ashtavidha Viryavada nor Susruta decries the

Dwividha Viryavada. It is, therefore, a simple question of preference and

attitude rather than conflict or contradiction between Charak and Susruta.

Even the Ashtavida Virya vada includes Sheeta – Ushna Viryas and its

location and jurisdiction should be accepted as described above. The two

types of classifications of Nidanas as Sanarpak and Apatarpak; the two types

of results of vitiation as Kshaya and Vriddhi; the two broad groups of

Shadwidhopakramas incorporating three Upakrakas in to each; two modes of

treatment in general expressed in form of similar and dissimilar ( Samanya –

Vishesha); the two types of origination of disease Amasayoth, Pakwasayoth

all these probably tempted Maharshi Charak to offer preference to Sheeta

and Ushna virya. At this juncture we are also reminded of specific site of

action which more or less relates to specific Srotamsi where in the Vyakti

stage of samprapti takes place. We are also reminded of the fact that there

are Samanyaja and Nanatmaja Vikaras. Symptoms, no doubt, are caused in

other stages of Samprapti also. But it is christened as Samanyaja Vikaras

only when the Vyakti stage is accomplished and srotodushti symptoms

become manifested. It is at this stage that Virya should prove

YATSADHAYANTI TAT PHALAM i.e. result is the cure disease.


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VIRYA VIS –A – VIS SAMPRAPTI STAGES

In the foregoing pages we have incorporated the Rasapanchak into

the Ashtavidha Virya. Simultaneously we have also tried to fix up the site

and area or jurisdiction of the Ashta Vidha Virya. It is time now for us to

collaborate all the above said ideas with the Samprati Vighatana of diseases.

Drugs do certain action to bring about certain effects corresponding to ‘Yat

Kurvanti Tat Karma’ and ‘Yat Sadhayanti Tat Phalam’ Obviously, therefore,

the therapeutic utility of drug is studied by observing its effect on the disease

and its mode of action to achieve that effect. In the rational definition of

treatment, the Samprapti Vighatan is given due importance. Any therapy

that dismantles the Samprapti at any of its stages is called treatment. In other

words cure of disease is nothing but correction of Samprapti. The Samprapti

is a chain of events caused by the vitiated Doshas starting from Koshta, and,

from there, spreading into different Srotamsi ultimately interacting with a

particular Dushya at a particular place to engender a particular disease. The

stages of Chaya and Prakopa take place in the Koshta in the respective

abodes of the Doshas. The prasara and Sthahasamsraya stages involve

Srotamsi and the Vyakti stage biochemically relates to Doshadushya

Samoorchana wherein the dushyas are mainly involved affecting the

Srotamsi and causing sroto-dushti. Thus Koshta, Dushyas and Srotamsi are

involved in the pathogensis of the disease. In the preceding pages the

relations of Ashtavidha Virya with different sites, viz., Mrudu-Tikshna at the

tongue level, Snigdha – Ruksha at Koshta level, Guru - Laghu at Dhatu level,

and Sheeta-Ushna at Srotamsi level, was postulated so that the different

stages of Samprapti related to different sites such as Koshta, Dhatu and

Srotamsi may be dismantled by Snigdha-Ruksha, Guru-Laghu and Sheet-


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Ushna Viryas respectively. A very pertinent question can be asked here as to

how are we going to determine a particular drug has dismantled the

Samprapti by its particular Virya. This question can safely be satisfied by

preparing a proforma of Symptoms of the disease in relation to pathogenic

stages and the sites involved. Now give a drug and note down as to which of

the symptom disappeared first. Find out the relationship of those symptoms

with the site and stage of Samprapti and presume that the drug has acted on

that particular stage. Now find out the Virya (Out of eight Viryas) of that

drug and fix up the relationship of a particular Virya with that stage of

Samprapti. Let us painfully admit that we cannot prove rationally of the drug

action unless we prove these things on the above presumptions. If we do not

start the hypothesis the present practice of haphazard description of

rationality drug action would continue to deteriorate the scientificity of

Ayurvedic therapeutics.

VIRYA VIS- A- VIS SHADWIDHOPAKRAM

One of the prime objects of Ayurvada is to mitigate or cure the

disease. Obviously, therefore, the concepts of treatment have been very

rationally and scientifically evolved. Despite different types of classification

of treatment, the more suitable and comprehensive classification comprises

of six therapies called ‘Shadwidhopakram’. The arrangement and division of

treatment in to these six therapies encompasses every other classification of

treatment. The fundamental principle of treatment is to dislodge the

Samprapti, which involves dosha, dushya and srotamsi. The Shadupakramas,

therefore should aim at the rectification of the morbidity of either the doshas

or dushyas or srotamsi as the case may be. As a matter of principles,

therefore, it become imperative for a thinker to locate and understand the


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relationship between the pathogenic events and these Shadupakramas.

Elsewhere in this paper only, it was pointed out and concluded the logical

necessity and scientific utility of fixing up of different stages of pathogenesis

in relation to the treatment thereof. In order to confirm the previous

propositions, the Shadupakramas are selected for correlating with different

stages and locations of Samprapti as follows –

Stages of

Samprapti

Location of

stages

Shadupakrama Virya

i) Chaya Koshta i) Snehana Snigdha Virya

ii) Prakopa Koshta ii) Rukshana Ruksha Virya

iii) Prasara Dhatu iii) Brimhana Guru Virya

iv) Sthanasam

sraya

Dhatu iv) Langhana Laghu Virya

v) Vyakti Srotas v) Swedana Ushna Virya

vi) Sthambana Sheeta Virya.

From the above schematic presentation it becomes clear that

treatment with drugs should inevitably and invariably involve different

Viryas and this involvment should be incoroporated in to the

Shadupakramas. With this view only the qualities accepted as Virya by the

Ashtavidha Virya Vadis find a predominant role in the Shadupakramas viz;

Snehana-Rukshana on account of Snigdha and ruksha virya, Swedana-

Shambhana on account of Ushna-Sheeta Virya and Langhana-Brimhana on

account of Laghu-Guru Virya respectively. The two Viryas i.e.Mrudu-

Tikshna have not been given much prominence in describing systemic

actions of the drug as those two Viryas seem to be concerned with local

actions. However, they are mentioned in the substances described to be doing


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one of the six actions in the body. Objections could be raised against

fixation of the Shadupa-kramas with respect to their actions in a particular

location. It may be argued that by restricting the jurisdiction of these

Upakramas to the particular sites of the body their local and general

application would become irrelevant. This argument will not be altogether

wrong as biological variables obviously reflect in the variations of the

treatment as well as its application. However, preference to one should not

mean the rejection of the other. It is a matter of selection and suitability.

When we talk of dosha, dushya and Srotamsi we imply thereby certain

minutest substances involved in the causation of the disease and those

substances are in one way or the other interrelated and interdependent. This

is why the pathogenesis is described as a chain of events rather than a

separate entity in itself. So also eventhough the Karmas have been fully

ascribed to the drug, its fractions have been divided into Rasa Panchakas and

these Rasa Panchakas have been discretely mentioned to be activated at

different levels of Samprapti. The relationship of Vipakas with the actions

they produce in the gastrointestinal tract has been explained on the basis of

Snigdha-ruksha property, which the Ashtavidha Viryavadis called as Snigdha

and Ruksha Viryas and which the clinicians call them as Snehana and

ruksnna therapies. In the present context Snehana Upakrama implies with

Abhyantara Sneha. The Bahya sneha also in one way or the other relates to

the subsidence of doshic symptoms or pushing the doshas from the systemic

circulation to Koshta where from they can be thrown out of the body by

emesis or purgation. This is why external and internal application of

Snehana is Poorva Karma and does not form the body of the main treatment.

Coming to the Srotamsi and their involvement in the pathogenesis,

the Acharyas detected and defined the hyper or hypo motility of the Srotamsi


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implying thereby that osmosis, transaction of the nutrient substances and

permeability of the cell wall may decrease or increase. The question of

Srotamsi in the patogenesis implies the tiniest structures including the cell

wall as the disease is thought of at the cellular level. Such being the case the

common observation of the effect of cold and heat on different Srotamsi

resulting in their hyper or hypo functioning was probably the clue which the

Acharyas clinched to explain Sheeta and Ushna Viryas vis-à-vis Srotamsi.

As pointed out earlier the action of drugs on different Srotamsi in the body

may be explained on the basis of sheeta and Ushna Virya. This postulation

reflects in the clinician’s view of Shadupakrma where in the qualities of

Sthambhana upakaram may lead to the constriction of channels while

Swedana upakrama may lead to the dilatation of the channels. Out of these

qualities ascribed to these upakramas, ushna plays a predominant role in

Swedana while Sheeta plays predominent role in sthambhana. This led the

Ashtavvidha Virya vadis to pick up these qualities as one of the Viryas.

Let us now come to the dhatus which play which play a prominent

role in Dosha-Dushya Samoorchana by biophysical and biochemical

interactions and thereby causing the symptoms of disease through one of the

Srotodushti Lakshanas. A detailed study of patients suffering from different

diseases revealed one fact beyond doubt that there is a local increase but

general decrease of the Dhatus in disease conditions (Ayu 1968 –Rogavastha

me Dhatu ki Sthiti). Accordingly the therapeutic measures to rectify the

discordance at the tissue level is either to elevate or bring down the

qualitative amount of the Dhatus as the case may be. Ultimately the mass of

the human body is composed of the Dhatus and their decrease or increase can

be qualitatively termed as Guru and Laghu, and the substances affecting

these qualities are accepted as Guru and Laghu Viryas by the Ashtavidha


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Virya Vadis. Giving it a detailed and multiferous appearance the clinicians

chose the name as Laghana and Brimhana Upakramas. Even the concept of

Ama, while interfering with the normal transaction of the Poshaka Dhatus to

the Poshya Dhatus implies Gourava and reverse implies Laghava. The

Langhana-Brimhana therapies include substances and practices which may

bring about the desired effect of the increase or decrease of the Dhatus.

In the foregoing lines it is attempted to correlate the states of Dosha,

Dushya and Srotamsi with their sites and location in relation to pathogenic

stages and the drugs as well as the therapies to mitigate or rectify them at

those particular sites.

DRUG ACTION IN GENERAL VIS-À-VIS ASHTAVIDHA VIRYA

Drug acts in the body by virtue of certain qualities in them which are

similar or dissimilar to the qualities present in different constituents in the

body. In a very generalized form the effects of drugs have been summed up

to be excitation (Vriddhi) and depression (Ksahya). These two general

effects are brought about on the basis of the principles of similar (Samanya)

and dissimilar (Vishesha). But then the defect or the deformity involves the

systemic chain of pathogenic events leading on to the localization and

manifestation of disease. Obviously, therefore, the pathogenic events should

be dismantled at a particular site so as to break the chain and cure the

disease. Different sites obviously include different Dushyas and Srotamsi

along with their Adhisthan or Adhikaran. The ancient Rishis, therefore,

thought of different prominent qualities in a drug by which it may act at

particular site or at a particular pathogenic state. Since the pathogenic events

do not simply imply the transport of pathogenic Dosha from Koshta to the


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Dhatus, certain chemical changes and functional disturbances at each stage

of Samprapti or pathogenesis were thought of. Secondly Dosha, Dushya and

srotamsi involved in the pathogenesis have otherwise definite and distinct

function to perform in the body in a close cooperative state. Keeping the

quality and action of Dosha, Dushya and srotamsi in relation to pathogenic

site, it becomes imperative for the scientists to explain drug action at

different states of Samprapti and at different sites with different and defined

qualities. If certain actions were to be ascribed to certain qualities they were

to be named ‘Virya’ as the scientists were committed to the definition that

anything of a drug that acts in the body should be called Virya. In view of

this concept, Ashtavidha Virya becomes relevant as it goes to explain actions

by Snigdha-Ruksha at the level of Koshta, Sheeta-Ushna at the level of

srotamsi and Guru –Laghu at the level of Dhatu. Let us now recall the

statement of Charak about how drug acts –

Whatever, therefore, substances do, whether by virtue of their nature

as substance, or by virtue of both, their substantive and qualitative natures, in

any given time, at any given place, having been administered in a given

mode, with a given result in view – all that is their action. Whereby they act

is the potency. Wherein they act is the time. How they act is the mode, what

they achieve is the result (Ch. Su. 26/13).

The above statement asserts the importance of the substances as

obviously qualities without substances are inconceivable. In the above

statement two words attract our attention – Dravya Prabhavat and

Gunaprabhavat. This implies that certain actions may not be explainable on

the basis of qualities of the drugs. This idea corresponds to ‘Isomerism’

which is appropriately christened as Prabhava in Rasapanchaka. The


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remaining Rasa, Vipaka, Guna, Virya are implied by ‘Guna Prabavata’. The

statement further adds the consideration of Adhikarana and also the actions

and results. It is, therefore, imperative for us to explain the mode of action in

relation to the site of action. The mode of action according to us would be to

rectify the discordance in the Dosha, Dushya and Srotamsi and these even

though present throughout the body have certain prominence and locations.

This is one aspect. The another aspect is that the drug acts by virtue of Rasa,

Vipaka, Guna and Virya. If the drug acts by Virya (ENA KURVANTI TAT

VIRYAM) and if the drug action as per the foregoing statement is done by

Guna Prabhava, some of the prominent Gunas should be involved in

explaining the actions through Rasa, Vipaka and Virya. And this postulation

is true because even the Rasa and Vipaka are said to exert their influences on

the tongue or on the Koshta mala and mutra by virtue of qualities they have.

This is the main basis on which Ashtavidha Virya Vada stands and this is

why, on an overall assessment of the relevant facts and literature, we are

tempted to prefer Ashtavidha Virya Vada to explain drug action in

Ayurveda. However this does not amount to deny the Dwividha Virya Vada

as it is also included in Ashtavada. Being a clinician Maharshi Charak seems

to attach more importance to Dwividha Virya Vada. But he himself never

condemns the Ashtavidha Virya Vada. When different but unconflicting

approaches are made to one problem, a comprehensive approach is

preferable and this is what makes us to support Ashtavidha Virya Vada.

A comprehensive study of the general and specific principles of drug

in Ayurveda reveals one fact beyond doubt that drugs act by Virya which is

entertained and interpreted in different ways keeping in view the chemical,

biological and therapeutic equivalences including Rasapanchak vis-à-vis the

Dwividha and Asthavidha Viryas with special reference to the mode of


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action, selective affinity and therapeutic utility. At the very outset the Virya

has been divided in two groups – chintya Virya incorporating the Rasa,

Vipaka, Guna and Virya and the Achitya Virya denoting the Prabhava. The

scientific rationality rests with the Rasapanchaka sineque non for drug action

finding its final expression in Dwividh or Ashtavidha Virya pari pasu the

therapeutic utility envisaged in shadupakrama. There is, inter alia, a

relationship between these principal postulates at the chemical and

therapeutic levels, their independent identity - not withstanding. The concept

of Ashtavidha Virya is a comprehensive, nonetheless, all – inclusive

approach to drug action, which purports to dismantle the Samprapti at any

particular stage so as to avail of the ultimate desired therapeutic effect. In

the preceding pages it is attempted to collaborate and corroborate

Raspanchaka with Ashtavidha Virya in relation to Samprarti Vighatana. The

preference to Ashavidha Virya depends on its being inclusive of Dwividha

Virya. An attempt has been made to define and determine specific place

with specific function on the one hand and specific quality, the specific

therapeutic utility the other. Thus the whole chain of Samprapti, inevitably

and invariably involving the Doshas, the Dushyas and Srotamsi has been

located at the level of Koshta (Dosha), Srotas and Dhatu. Each of these three

require to be corrected by stimulating or depressing as the case may be and,

therefore, six most potent qualities have been picked up to be named as and

included in Virya – Snigdha – Ruksha at the level of Koshta, Sheeta – Ushna

at the level of Srotas and Guru-Laghu at the level of Dhatus. Moreover to

insure drug identification along with its primary qualities and their local

actions the Mrudu and Tikshna Gunas have also been accepted as Viryas at

the tongue level. Thus Ashtavidha Virya encompasses all the aspects of drug

action. The Shadwidhopakramas are but the expression of Ashtavidha Virya

in therapeutic parlance. There is no controversy or contention between


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Ashtavidha and Dwividha ViryaVada, as the former, ipso facto, includes the

latter.

At length, it is now clear that a multi-farious and synthetic approach,

on the applicability of various concepts of drug action was adopted in

Ayurveda, showing thereby that these schools are not contradictory but they

are rather supplementary to one another.

VIRYAM TU KARMA NISHTAYA – AN ASSESSMENT OF VIRYA

Despite tremendous advances in the field of research in drugs with

special reference to Indigenous medicinal plants, nothing as yet could be

finally said about modus operandi of Indigenous drugs, especially in the light

of the latest principles of pharmaco-kinetics. It is explicitly stated that drugs

do not act by virtue of their Gunas but in fact they act by virtue of their own

Swabhava or Gunas or by both. Drug acts by Rasapanchaka i.e., Rasa, Guna,

Virya, Vipaka and Prabhava and these principles are known as Gunas in

general sense. According to Charaka certain drugs exercise their action by

virtue of their Rasa, some by Guna, Virya, some by Vipaka and others by

Prabhava. In case the Rasa, Vipaka, Virya and Prabhava are of equal

strength, by nature, the Rasa in superceded by Vipaka, both of them in turn

are superceded by Virya and Prabhava superceds all the other principles.

These concepts of drug action need to be explored and demonstrated further

on scientific lines to interpret the action the action of a particular drug.

Rasa, Guna, Virya, Vipaka and Prabhava reside in dravya and

exercise their own action. Rasas are six in number namely Madhura, Amla,

Lavana, Katu, Tikta and Kashaya. Each Rasa is having certain Gunas and


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the actions of Rasas on different components of the body like Doshas,

Dhatus, Malas and Srotas could be explained through these Gunas.

TABLE –I.

Rasas and their Gunas

Rasa Guna

Madhura Snigdha, Sheeta, Guru

Amla Snigdha, Ushna,Laghu

Lavana Snigdha, Ushna, Guru

Katu Rusha, Ushna, Laghu

Tikta Ruksha, Sheeta, Laghu

Kashaya Ruksha, Sheeta, Guru

Kashyapa while describing the order of Rasas to be administered in

different diseases according to the involvement of Doshas (as mentioned

below), interpreted the action Rasas in terms of Gunas.

TABLE-II.

First Second Third

Vata Lavana

(Ushna, Guru)

Amla

(Snigdha, Ushna)

Madhura

(Guru, Pichila, Snigdha)

Pitta Tikta

(Seetha, Laghu)

Madura

(Seetha,Guru, Snigdhu)

Kashaya

(Ruksha, Visada)

Kapha Katu

(Visada, Laghu)

Tikta

(Seetha, Laghu)

Kashaya

(Ruksha)

Parinama (transformation) is the main lakshna of Vipaka and the

Vipaka of a Dravya is classified on the basis of rasa or Guna such as Mahura


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Vipaka, Amla Vipaka, Guru and Laghu Viapkaas. As stated by Sushruta, the

manifestation, predominantly, of the Gunas of Apya and Parthiva Dravyas, in

the cause of their Paka, is described as Madhura in Paka. If on the other

hand, the end products of Pachana exhibit Gunas, predominantly of Tejas,

Vayu and Akasha then, the Paka is described as Katu. Charaka described the

actions of Vipaka on Dosha, Dhatu as stated below.

TABLE-III

Vipaka Guna Dosha Sukrala Mala

Madhura Guru Snigdha Kaphakara Sukrala Srishtavit-mutratwam

Amla Laghu

Snigdha

Pittakara Sukranasaka Srishtavit-mutratwam

Katu Ruksha,

Laghu

Vatakara Sukranasanam Baddavitmutratwam

It appears from the above table that actions of Vipaka of a Dravya on

Dosha, Dhatu and Malas have been explained in term of Gunas.

The term Virya has been described as Shakti or power to perform

work of any kind. According to Vagbhata the Status of Virya has been

conferred upon eight Gunas, because of their being the Sara (essence) of the

twenty Gunas, their effectiveness in the performance of actions and the

importance attached to them in the description of qualities of Dravyas as

compared to Rasas. The eight Gunas viz., Guru-Laghu, Snigdha-Ruksha,

Ushna-Sheeta, Mrudu-Tikshana, can with stand Kayagnipaka and generally

are not mutable. According to Sushruta Ushna and Sheeta Viryas/Gunas

transcend and supercede the specific actions ascribed to Rasas and act by

Virtue of their own inherent powers. He has further observed that like Agni


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and Shoma of the universe, Viryas are also two. Ushna and Sheeta. Eight

Gunas/Viryas are also can be classified in Shoma and Agni group as started

below.

TABLE-IV

Agneya Shoumya

Ushna Sheeta

Laghu Guru

Ruksha Snigdha

Tiksha Mrudu

If two drugs having similar Rasa, Vipaka and Virya differ in their

action, then the causative principle for such distinctive effect should be

explained as Prabhava. Charaka notes that Danti and Chitraka though

similar in Rasa, Vipaka and Virya the former acts as a purgative while the

latter does not does not have such action. But Charaka included Chitraka in

Bhedaneeya Dasaimani appears to be self-contradictory. Some scholars

expressed that two different types of Chitraka are intended in two different

contexts. But Chitraka Dwaya was not identified at the time of Charaka and

both sweta and Rakta Chitraka are possessing similar activity. The Lakshana

of Prabhava as explained by Charaka and Vagbhata appears to be imprecise

since the similarity of Rasa, Vipaka, Virya does not imply in the case of

Manidharana, Vasikaranam, Vishahartwan due to agada darshana etc.

Acharya Priyavrat Sarma has interpreted Prabhavajanya Karma from

modern science point of view in his book Dravyaguna (Vol. I) as follows :

1 Oushadiya Karma (Pharmacological action):

Danti’s purgative action.


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2 Agadiya Karma (Toxicological action):

Anti-toxic property of Shirisha.

3 Rakshoghna Karma (Bacteriological action):

Anti-bacterial action of Guggulu, Jatamamsi etc.,

4 Manasa Karma (Psychological action):

Vasikaranam

5 Bhoutika Karma (Physical action) :

Extaction of Shalya (foreign body) with help of a magnet.

Above classification appears to be improper because Anti-toxic

property of Shirisha has been interpreted as toxicological action. The

Rakshoghnakarma (Bacteriological action) comes under one of the

Oushadhiya Karma (Pharmacological) actions such as bactericidal or

Bacteriostatic actions. Extaction of foreign body (Metallic in nature) by

magnet can be explained with the already proved principle of magnetism of

modern physics and hence it can not be considered as Achintya Karma.

Drugs manifest their Prabhavajanya Karma only so long as not over powered

by any other extraneous forces. Danti when soaked in water does not

manifest purgative action.

Virya of a drug can be changed from Guru to Laghu and similarly

Prabhavaja Karma of a Dravya can also be modified.

It is very difficult to render explanation about modus operandi of

compound preparations consisting 40-50 drugs. Rasa of a Dravya can be

ascertained immediately after their contact with tongue and the Vipaka by

Nishta Karma (final actions). The Virya can be determined while in

association with the body and also immediately after coming in contact with


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body. Thus in epistemological terms the Rasa is known by direct perception

and Vipaka can by only be inferred from its actions. Virya may some times

be inferred from its action and also known by direct perception. The action

of Virya or Vipaka of administered drugs should be assessed in term of

Doshas, Dhatus and Malas such as Vriddhi or Kshaya, Sukranasa or Sukra

Vriddhi and Srushta Vitumutrata or Badda Vitmutratas. It is explicit from

the foregoing tables that Rasa and Vipaka of a drug are having certain Gunas

and the actions of those principles are explained with the help of the Gunas

only. Some potent Gunas have been christened as Virya. The Vipaka can

not be consided as one of the principles of drug action, since it is a process of

transformation (Parinama) where in the Gunas are undergoing changes. So

any action during such process will be attributed to Gunas that are

undergoing Paka. The two attributes viz., Virya and Prabhava should be

considered for imparting rationality to the Ayurvedic concepts of drug

actions instead of five principles. Virya of a Dravya should be assessed by

Vishta Karma. Assessment of Gurvadigunas at biological level is very

important. Important Sushruta has given assessment of certain Gunas as

follows :-

TABLE-V

Gunas Perception

Mrudu-Sheeta-Ushna Sparsha.

Visada Pichila Sparsha & Chakshusha.

Snigdha-Ruksha-Tikshana Mukhadukhotpadana.

From above description it appears that the assessment/identification

of Guna is made by Organo-leptic methods. Sushruta also quoted certain

Karmas for Viryas and are as follows :


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TABLE-VI

Virya Dosha Other Karmas

1. Sheeta Pittahara Jivaneeya, Prasadana, Sthirikarana.

2. Ushna Vatahara Pachana, Swedana, Dahana, Vamana.

3. Snigdha Vatahara Snehana, Brihmana, Vajikaran, Vayasthapana.

4.Ruksha Sleshmahara Sangrahana, Rukshana, Ropana, Pidana.

5. Guru Vatahara Upalepa, Brimhana.

6. Laghu Sleshmahara Lekhana

7. Mrudu Pittahara Raktamamsprasadana.

8. Tikshna Sleshmahara Sravana, Sangrahana.

Shadupakramas i.e., Laghana, Brimhana, Snehana, Rukshana,

Swedana, and Sthambhana are performed by drugs consisting of Gunas like

Laghu, Guru etc. Hemadri has attempted to enumerate specific actions of

different Gunas at biological level as follows :

1. Guru - Which does Brimhana Karma

2. Laghu - Which does Langhana Karma

3. Sheeta - Which does Sthambhana Karma

4. Ushna - Which does Sveda Karma

5. Snigdha - Which does Kledana Karma

6. Ruksha - Which does Rukshana Karma

7. Mrudu - Which does Sthambhana Karma

8. Tikshana - Which does Sodhana Karma

Certain Parameters should be evolved for the identification and

assessment of these Gunas of a Dravya at the biological level for rational

interpretation of Ayurvedic principles of drug action.


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4. EXPERIMENTAL STUDIES

The better understanding of mechanism of drug action will lead to its

proper application in diseases. Ayurveda delineated five principles viz;

Rasa, Guna, Virya, Vipaka and Prabhava which play a definite role for the

elucidation of any drug action. A given drug exercises its action at certain

sites in the body. Charaka has explicitly stated that “Yatra Kurvanti tat

Adhikaranam” where the drug acts is Adhikaranam (site). Doshas, Dhatus,

Malas and Srotamsi form the Adhikaranam for any drug to act in the body.

As the Virya plays a pivotal role round which whole phenomena of drug

action rotates, it is imperative to establish a relationship between different

Viryas vis-à-vis various Adhimaranams. As proposed earlier, Ashta Viryas,

are correlated with certain sites in the body with respect to their actions.

With a view to substantiate correlations in a practical way the following

experiments have been carried out:-

1. Experiments on Isolated frog Heart.

2. Experiments on Frog skeletal muscles.

3. Studies of B.M.R in healthy volunteers.

Experiments on Isolated Frog Heart

It has believed as mentioned in the propositions earlier that

the sphere of activity of Sheeta and Ushna Virya is at the Srotamsi level.

Therefore, it was decided to plan some experimental model on objective

basis so as to evaluate the sphere of activity of these two Viryas. The term

Srotamsi in general comprehends all channels big and small, perceptible and

imperceptible – that comprise the internal transport system, of the body.

Some scientists have compared the Srotamsi to capillaries and this


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interpretation is conductive to consider the heart as the seat of Srotamsi. It is

observed in the experimental physiology that variations of temperature alter

the heart rate –cold perfusion fluid slows down the heart rate and may finally

stop it, while with warm perfusion fluid the heart rate increases. It could

therefore, be assumed that Ushna Virya drugs may augment the heart tate

where as Sheeta Virrya drugs may decrease it.

Keeping these observations in view a study has been carried

out to assess the defect of 16 Ushna and 16 Sheeta virya drugs as listed in the

following table following on Isolated frog heart muscle.

EFFECT OF USHNA AND SHEETA VIRYA DRUGS ON

FROG HEART


134


135

Table-2

S.No. Ushna Virya Drugs Sheeta Virya Drugs

1. Apamarga Anantamoola(Sariba)

2. Ativisha Ashoka

3. Bakuchi Atibala

4. Chitraka Bhavya

5. Gambhari Brahmi

6. Haridra Gokshura

7. Jatiphala Jivanti

8. Kalamegha Kanchanara

9. Manjista Kutaj

10. Nagakeshar Lodhra

11. Parijata Musta

12. Pushkaramoola Raktachandan


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13. Pippali Moola Satavari

14. Talispatra Ushira

15. Varahikanda Vasa

16. Vidanga Yastimadhu

Methods and Materials:

Drugs for the present study are selected at random. In the

present experiments the aqueous extracts of sixteen Ushna and sixteen

Sheeta Virya drugs were used.

Preparation of Aqueous extracts:

The aqueous extract of the experimental drugs was prepared

by taking 10 gm of powdered material immersed in 100 ml distilled water

with intermittent shaking and kept for 24 hours and then filtered. The

filtration was carried out through whatman filter paper No.1 and at least two

washes with distilled water were given. The volume was then made up to

100 ml by adding further quantity of distilled water.

Howell has mentioned in his text book of physiology that

“The heart is rather remarkably resistant to changes in the acid base

composition of its perfusate, and beats have been reported to persist with

perfusates as acid as pH 5.5 and as alkaline as pH 10.” However, the pH

values of the 10 percent aqueous extracts used in our experiments recorded

by a digital pH meter and are given below.


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Table-3

pH Values of Ushna Virya

Drugs

pH Values of Sheeta

Virya Drug

Gambhari 5.88 Ashoka 4.95

Vidanga 4.83 Anantamoola 4.73

Bakuchi 6.37 Kanchanar 4.84

Manjista 5.00 Vasa 7.34

Pippalimoola 5.34 Brahmi 5.66

Citraka 5.22 Ushira 5.36

Varahikanda 5.85 Musta 5.59

Jatiphala 5.05 Satavari 5.20

Apamarga 6.45 Yastimadhu 5.65

Nagakesar 4.95 Lodhra 4.52

Kalamegha 7.94 Bhavya 5.17

Pushkaramoola 4.71 Gokshura 5.69

Ativisha 5.22 Jivanti 5.41

Parijata 6.10 Kutaja 5.23

Haridra 6.05 Atibala 6.10

Talisaptra 4.70 Raktachandan 5.89

Preparation of the experiment Model:

Conventional method was followed as suggested by Burn

(1954) for this experiment.

Apparatus:

Needle, Forceps, Scissors, Syringes (Hyprodermic), perfusion

apparatus with Sym’s cannula, Starlings heart lever etc.


138

Perfusion fluid was prepared as per the following formula:

1. Sodium Chloride (Nacl) 9.0 g

2. Potassium Chloride (Kcl) 0.42 g

3. Calcium Chloride (Ca Cl2) 0.24 g

4. Sodium bi-carbonate (NaH Co3) 0.5 g

5. Dextrose (Glucose) 1.0 g

Dissolved in 1.4 liters of distilled water. pH of the Ringer’s solution

was 7.5.

Total 32 health frogs were used to screen the effect of Ushna

and Sheeta Virya drugs.

Frog was Pithed and heart was exposed by removing skin and

the sternum. The pericardium was removed and the liver was separated from

the inferior vena cava as far as the hepatic veins. The right aorta was tied

and loose ligature was placed under the inferior vena cava. The heart was

held in the forward position by a swab of moist cotton wool. The perfusion

fluid was kept ready and a cut was given in the vena cava at the level of

hepatic veins and Sym’s cannula was inserted and tied in that position. Mean

while the left aorta was given a cut for drainage of the perfusion fluid from

the heart. The heart was isolated by separating the surrounding tissues very

gently. Perfusion was kept at a constant level in the cannula and constant

temperature of perfusion fluid was also maintained. Normal tracing of heart

rate was recorded on the smoked drum for 5 minutes and the aqueous

extracts in different doses were administered and the effect on the heart was

recorded on the smoked paper itself.

Result

The effect of Ushna and Sheeta Virya drugs in different doses was


139

assessed on the basis of heart rate and force of contraction (Amplitude) of

isolated frog heart during and after perfusion. Individual drug assessment in

terms of chronotropic activity that is effect on heart rate and Inotropic

activity that is effect on amplitude is stated below.

Ushna Virya Drugs

1. Talisapatra –In 0.2ml, 0.4ml and 0.6ml doses negative inotropic

activity was observed which is in ascending order of dose level. No

chronotropic activity was seen.

2. Parijata- Negative inotropic activity was observed in 0.2 ml, and 0.4

ml and 0.6 ml doses. The effect was almost same in all the dose. No

chronotropic activity was observed at the dose levels. No

chronotropic activity was observed with 0.6 ml and 0.8ml doses.

3. Varahikanda – Negative inotropic activity was noted at the dose level

of 0.2 ml, 0.4 ml, 0.6 ml and 0.8ml at the dose level of 0.2 ml, and

0.4 ml but negative chronotropic activity was observed with 0.6 ml

0.8 ml doses.

4. Gambhari – Negative inotropic activity was observed at the dose

level of 0.2 ml, 0.4 ml and 0.6 ml. The effect was in ascending order

of the dose levels. No chronotropic activity was observed at any dose

level.

5. Pushkaramoola – Negative inotropic activity was observed at the

dose level of 0.2 ml, 0.4 ml and 0.6 ml and the effect was in

ascending order of different doses. No chronotropic activity was

observed at any of these dose levels.

6. Nagakeshara – Negative chronotropic activity was observed at the

dose of 0.2 ml and negative inotropic activity was observed at the


140

dose level of 0.4 ml.

7. Chitrak – Positive inotropic activity was seen at the dose level of 0.2

ml, 0.4 ml, and 0.6 ml and the effect was observed to be similar in all

doses. Positive chronotropic activity was observed at the dose of 0.2

ml only.

8. Bakuchi – Negative inotropic activity was observed at 0.2 ml, 0.4 ml

and 0.6 ml dose level and the effect was in ascending order of dose

levels. Negative chronotropic activity was observed with 0.2 ml and

0.4 ml doses.

9. Pippalimoola – Negative inotropic activity was seen with the dose of

0.2 ml and 0.4 ml and the effect was observed to be similar at all dose

levels. Negative chronotropic activity was observed with 0.4 ml

dose.

10. Manjishta – No inotropic activity was noticed with 0.2 ml, 0.4 ml and

0.6 ml doses. Positive chronotropic activity was observed with 0.2

ml dose and negative chronotropic activity with 0.4 ml.

11. Kalamegha – Negative inotropic activity was observed with 0.2 ml

and 0.4 ml doses and the effect was in ascending order of dose levels.

No chronotropic activity was seen at 0.2 ml and 0.4 ml and 0.6 ml

dose levels.

12. Apamarge – Negative inotropic activity was seen with doses of 0.2

ml and 0.4ml and the effect was in ascending order of dose levels.

Negative chronotropic activity in ascending order of dose level was

observed with 0.2 ml and 0.4 ml doses.

13. Haridra – Negative inotropic activity was observed with 0.2 ml, 0.4

ml and 0.6 ml dose levels and the effect was found to be in ascending


141

order of dose levels.

14. Jatiphala – Negative inotropic activity was observed with 0.2 ml and

0.4 ml doses and the effect was in ascending order of dose levels. No

chronotropic activity was observed at both these dose levels.

15. Vidanga – Negative inotropic activity was observed with 0.2 ml and

0.4 ml doses and the effect was in the ascending order of dose levels.

Negative chronotropic activity was seen with 0.2 ml dose only.

16. Ativisha – Negative inotropic activity was noticed with 0.2 ml, 0.4 ml

and 0.6 ml doses and the effect was found to be similar at all dose

levels. Positive chronotropic activity was observed with 0.2 ml, 0.4

ml and 0.6 ml doses and similar effect was obtained.

Sheeta Virya Drugs

1. Vasa – Negative inotropic activity was seen at the dose level of 0.2

ml, 0.4 ml and 0.6 ml and the effect was similar. Positive

chronotropic activity was observed with the dose of 0.2 ml and

negative chronotropic activity was noted with the dose of 0.4 ml. But

slight positive chronotropic activity was observed with 0.6 ml dose.

2. Ushir – Negative inotropic activity was observed with 0.4 ml dose

and no chrotropic activity was noticed at 0.2 ml and 0.4 ml dose

levels.

3. Kanchanara – Negative inotropic activity was seen at the dose of 0.2

ml, 0.4 ml and 0.6 ml and the effect was in ascending order of dose

levels. No chronotropic activity was observed with 0.2 ml, 0.4 ml

and 0.6 ml doses.

4. Kutaja – Negative inotropic activity was observed with 0.2 ml and

0.4 ml dose but no chronotropic activity was observed at these dose


142

levels.

6. Gokshura – Complete heart block occurred with the dose of 0.2 ml,

0.6 ml and 0.8ml. The effect was in ascending order of dose levels.

Negative chronotropic activity was observed with 0.2 ml, 0.6 ml and

0.8 ml doses.

5. Bhavya – Negative chronotropic activity was observed with 0.2 ml,

0.4 ml and 0.6 ml doses. Positive inotropic activity was seen at 0.2

ml dose while negative inotropic activity was observed with 0.4 ml

dose.

6. Stavari – Positive inotropic activity was observed with 0.2 ml and 0.4

ml dose and no chronotropic activity was seen with these doses.

7. Ashoka – positive inotropic activity was observed with 0.2 ml and

0.6 ml doses and negative chronotropic activity was observed with

0.2 ml dose.

8. Anantamoola – Negative inotropic and chronotropic activity was

observed with 0.4 ml dose only.

9. Rakta Chandan – Negative inotropic activity was observed with

0.2ml and 0.4 ml dose and complete block occurred at the 0.6 ml

dose. Positive chronotropic activity was seen with 0.2ml and 0.4 ml

whereas at 0.6 ml dose level negative chronotropic activity was

observed.

10. Brahmi – Negative chronotropic activity was observed at 0.2 ml, 0.6

ml and 0.8 ml dose levels but no inotropic activity was seen with

these doses. No change was observed with 0.4 ml dose either in

amplitude or heart rate.

11. Lodhra – Negative Inotropic and chronotropic activity was observed


143

with 0.4 ml dose while positive chronotropic activity was noticed

with 0.2 ml dose.

12. Yastimadhu – Negative chronotropic activity was observed with 0.2

ml and 0.4 ml doses and negative inotropic activity was seen with 0.2

ml dose only.

13. Jatamansi – No inotropic or chronotropic activity was noticed at 0.2

ml, 0.4 ml and 0.6 ml dose levels.

14. Atibala – Positive chronotropic activity was observed at the 0.2 ml

dose level and no effect was observed on amplitude or heart rate at

this dose level.

15. Musta – Negative chronotropic activity was observed with the doses

of 0.2 ml, 0.4 ml and 0.6 ml and the response was not corresponding

to different dose levels. Negative inotropic activity was seen at 0.4 ml

dose only.

The number of drugs which have shown positive as well as negative

inotropic and chronotropic activity are given bellow in tables 7 and 8

respectively.

Table 7: Showing the number of drugs of positive and negative

Inotropic activity.

Virya Positive 0.2 ml

Ino.0.4

ml

Negative 0.2 ml

Ino. 0.4

ml Sheeta 6 1 8 11 Ushna 2 1 13 14

Table 8: Showing the Number of drugs of positive and Negative


144

Chronotropic activity.

Virya

Positive

0.2 ml

Chro

0.4 ml

Negative

0.2 ml

Chro

0.4 ml

Sheeta

4 1 7 10

Ushna

3 2 8 7

The effect of Ushna and Sheeta Virya drugs on amplitude and

heart rate was statistically analysed by applying paired “t” test and the results

are given bellow.

Table 9: Showing the statistical analysis of the effect of Sheeta and

Ushna Virya drugs on the amplitude of frog heart.

Values

Sheeta

0.2 ml

Virya

0.4 ml

Ushna

0.2ml

Virya

0.4ml

Mean Diff -0.21 -0.22

-0.28

-0.45

SD ±0.72

±0.32

±0.36

±1.42

SE ±0.18

±0.08

±0.9 ±0.35

“t” 1.16 2.75 3.1 3.75 “p” 0.05 0.05

£0.1£ 0.01

£ £=significant.

Table 10: Showing statistical analysis of the effect of Sheeta and

Ushna Virya drugs on the heart rate of the frog.


145

Values

Sheeta

0.2 ml

Virya

0.4 ml

Ushna

0.2 ml

Virya

0.4 ml

Mean Diff.

-6.3

-7.25

-0.25

-2.06

SD ±19.3

±15.32

±5.6

±7.88

SE ±4.83

±2.83

±1.4

±1.97

“t” 1.3 1.89

0.17

1.04

“p” 0.05£

0.05£ 0.05£

0.05£

£ = Insignificant.

The amplification was significantly decreased with Sheeta

Virya drugs at the dose of 0.4 ml only while Ushna Virya group decrease of

Heart rate with both the Sheeta and Ushna Virya drugs at 0.2 ml and 0.4 ml

doses was observed.

It is evident from table 7 and 8 that both Sheeta and Ushna drugs

have exhibited positive as well as negative inotropic and chronotropic

activities. However, large number of drugs have shown positive

chronotropic activity from Sheeta Virya group at 0.2 ml dose as compared to

Ushna Virya drugs exhibited negative inotropic activity at the dose level of

0.2 ml and 0.4 ml as compared to Sheeta Virya drugs have decreased the

heart rate (Negative chronotropic activity) at the doses level of 0.2 ml and

0.4 ml than those in Ushna Virya group. Since it was not possible to screen

all the drugs at different dose levels the statistical analysis was given to the

doses of 0.2 ml and 0.4 ml at which all the experimental drugs were

screened. It has been shown in the table that both Sheeta and Ushna Virya

drugs have exhibited depressant action on the amplitude (Negative

Inotropic). Sheeta Virya group has shown significant decrease of amplitude


146

(P<0.05) at the dose of 0.4 ml while Ushna Virya drugs have shown highly

significant depressant action at 0.2 ml and 0.4 ml doses (P<0.01). So one

can safely conceive that the more depressant effect was exercised by Ushna

Virya group in Comparison with Sheeta Virya group. As it is a preliminary

study it is very difficult to explain these actions as cholinergic or anti

androgenic (Parasympathomiometic or Sympatholytic). From table 10 lt. Is

very explicit that the Sheeta and Ushna Virya drugs have shown insignificant

decrease of the heart rate.

This experimental model has not been found to be very useful to

clinch the extract nature or activity of Ushna and Sheeta Virya drugs. Hence

it would be worth while to explore some other parameters for the elucidation

of Ushna and Sheeta Virya actions at the level of Srotamsi.

Studies on Skeletal Muscle:

Some of the research workers at B.H.U have carried out the study of

Virya on the smooth muscle of rat and rabbit for stimulation and depression

activity (P. V. Sharma et al, Jr. Res. Ind. Med & Homeo 1968). In the

present study skeletal muscle (frog rectus abdominis) has been taken to

assess the effect of Ushna and Sheeta Viryas for their inhibition or

potentiation of acetylcholine induced contractions. One can conceive that

Sheeta Virya by its nature performs the contraction of the muscle thereby

causing the potentiation of Ach induced contractions while Ushna Virya by

its nature exercises the opposite action i.e relaxation resulting in inhibition of

Ach induced contractions. To assess these activities total 24 drugs have been

used in this experiment consisting of 12 Sheeta and 12 Ushna Virya drugs.


147

Table 8 Showing the number of drugs used in Skeletal Muscle

Experiments.

Sheeta Virya Drugs Ushna Virya Drugs

Anantamoola Ativisha

Bhavya Chitraka

Babbul Gambhari

Brahmi Jatiphala

Jatamansi Daru Haridra

Katuki Manjista

Kutaja Parijata

Musta Pippalimoola

Mahabala Pushkaramoola

Ushira Kantakari

Vasa Satptaparni

Yashtimadhu Varahikanda

EFFECT OF USHNA, SITA VIRYA DRUGS ON FROG

SKELETAL MUSCLE


148


149

Methods & Materials:

Total 24 healthy frogs were taken and effect of Sheeta and

Ushna Virya drugs were assessed on the skeletal muscle (frog rectus

abdominis) by observing the potentiation or inhibition of acetyl choline

induced contractions. All the drugs were used in the form of aqueous

extract. The pH values of these drugs were recorded by digital pH meter and

are mentioned in table (table 3). The pH of remaining drugs are given

below.

Table19:

Ushna Virya Drugs Sheeta Virya Drugs

Daruharidra 5.23 Mahabala 6.63

Kantakari 5.4 Katuki 4.81

Saptaparni 5.31 Babbula 5.73

Experiment on skeletal muscle was carried out as suggested

by Burn (1954).

Procedure:

A frog was pithed and laid on its back pinned to cork board. The skin

over the abdomen was cut and rectus muscle of one side was dissected from

the pelvic gridle to its insertion in the cartilage of the pelvic gridle. The

muscle was then pinned to the cork by four pins to keep its normal length

while thread was sewn through each end. It was then fixed in 10 ml tissue

bath. Ringer solution (Page No. 4.5) was filled to the mark and bath was

continuously oxygenated. Acetyl choline chloride (Ach) was administered in

different dilutions (1γ,2 γ,3 γ,) and the normal readings of contractions were


150

recording for one minute. After taking two similar dose response curves

with Ach, one ml of 10 p.c solution of the total drug was put into the bath

and kept it for two minutes. Then Ach added to the bath and the effect was

recorded on a smoked drum. After that the drug was washed out and again

two similar dose response curves with Acetyl choline were taken. All the

drugs were screened with only 1ml dose.

Results:

The effect of Ushna and Sheeta Virya drugs have been

assessed with percentage of inhibition or potentiation.

Ushna Virya Drugs:

1. Parijata – Inhibited Ach contractions. The percentage of inhibited is

70.2

2. Varahikanda – Inhibited Ach contractions by 16.1 p.c

3. Pippalimoola – Potentiated Ach contractions by 34.4. p.c

4. Manjishta – Inhibited Ach contractions by 5.8 p.c

5. Ativisha – Completely blocked the Ach induced contractions.

6. Saptaparni – Inhibited the Ach contraction by 20 p.c

7. Gambhari – Inhibited the Ach contraction by 9 p.c

8. Daruharidra – Inhibited the Ach contraction by 4.2 p.c

9. Pushkaramoola – Potentiated the Ach contraction by 70.5 p.c

10. Chitraka – Potentiated the Ach induced contractions by 53.8 p.c

11. Kantakari – Potentiated the Ach induced contractions by 5 p.c

Sheeta Virya Drugs:

1. Bhavya – Inhibited the Ach contractions by 20.6 p.c

2. Yashti – Potentiated the Ach contractions by 20 p.c

3. Kutaja – Complete block of Ach induced contractions and the p.c of


151

inhibition is 100.

0. Anantamoola – Indhibited the Ach contractions by 37.9 p.c

0. Musta – Inhibited the Ach contractions by 21.7 p.c

0. Vasa – Inhibited the Ach contractions by 7.4 p.c

0. Ushira – Potentiated the Ach contractions by 56.25 p.c

0. Mahabala – Potentiated the Ach contractions by 45 p.c

0. Jatamansi – Potentiated the Ach contractions by 41.6 p.c

0. Babbula – Potentiated the Ach contractions by 37.5 p.c

0. Brahmi – Potentiated the Ach contractions by 25 p.c

0. Katuki – Potentiated the Ach contractions by 14.2 p.c

Table 10:

Showing the number of Drugs Potentiated and Inhibited from Ushna

and Sheeta Virya group

Effect Ushna Virya

Sheeta Virya

Inhibition 7 5 Potentiation 5 7

By applying paired “t” test the results were stastistically

analysed. It was observed that both the group of drugs inhibited Ach

induced contractions insignificantly and the values are given bellow.

Table 11:

Name of the Virya Mean Diff.

SD SE “t” “p”

Ushna Virya -0.75

±13.53

±3.9

0.19

Insignificant

Sheeta Virya -0.5

±11.13

±3.18

0.15

-do-


152

No significant difference was observed in the mean values of before

and after injecting the drug.

Table 12

Showing the Mean Values of Responses (Ach) before and

after injecting the Drug.

Ushna Virya Sheeta Virya Mean SD SE Mean SD SE

Before 23.1 ±7.3 ±2 23.2 ±4.7 ±1.3After 22.5 ±13.5 ±3.8 22.1 ±8.4 ±2.4

Discussion:

The aqueous extracts of 12 Ushna and 12 Sheeta Virya drugs

have been screened for their inhibition or potentiation of acetyl choline

induced contractions. The drugs Kutaja and Ativisha have shown complete

block (100 p.c inhibition of Ach contraction). Jatiphala and Pushkaramoola

from Ushna Virya group have shown maximum potentiation (73.3 p.c &

70.5pc) while Ushira and Mahabala from Sheeta Virya group markedly

potentiated the Ach contractions (56.25 p.c & 45 p.c). It was Shown in the

table that large number of drugs from Ushna Virya group inhibited Ach

contractions while maximum number of drugs from Sheeta Virya group

potentiated them which could be interpreted in terms of contractile and

relaxation property of respective Viryas.

Ach releases from nerve endings and combines with certain

receptor sites of synaptic membrane and depolarization occurs. K+ moves

out of the muscle fibre and Na+ moves in resulting in the contraction of the


153

muscle fibre. The Ach is removed by Ach E and Na+ is pumped out while

K+ is pumped in giving rise to relaxation of muscle fibre. The mode of

action of Sheeta and Ushna Virya may be explained with the flow of K+,N+

ions from within to without.

However, in the present study either Ushna or Sheeta Virya

drugs do not show a specific trend as is evident from table. The statistical

analysis have shown insignificant inhibition by both the Virya (Table).

Hence it appears that the effect of the drugs on the Ach responses of skeletal

muscle may not be suitable model for assessing the activity of Ushna and

Sheeta Viryas.

Studies of B.M.R in Healthy Volunteers

Dhatus which are the supportive elements of the body are

replenished or nurtured by Ahara Rasa which in turn is formed from the

ingested food. Ahara taken into the body undergoes some changes by the

influence of Jatharagni, Bhutagni and Dhatwagnis. The process of

involvment of Dhatwagnis is known as Dhatwagni Vyapara. This is

otherwise known as metabolism in modern physiological parlance.

Tridoshas vary in the body every day in different phases like morning,

evening and night time. So also the Saptadhatus which are dependent upon

Tridoshas vary everyday. These variations may result in Vriddhi or Kshaya

of Dhatus. A continuous breakdown or construction of tissues occurs in the

body and physiological this process is termed catabolism and anabolism.

The administered drug will act in the body through its Adhikaranas which

are known as Dhatu, Dosha and Srotamsi. In the preceding chapters on the

conceptual aspect of Virya, some propositions about Ashtavidha Viryas

regarding their level and sphere of actions have been conveyed. Keeping


154

those propositions in view, a study was carried out to assess the effect of

Guru and Laghu Gunas on the Dhatus. Since Guru and Laghu Gunas are

effecting the over all metabolism it is felt that the B.M.R is an appropriate

parameter for the assessment.

Basal Metabolism:

The metabolism of the body at rest is called “Basal

Metabolism”. More exactly, basal metabolism is defined as the heat

production of the body when in a state of complete mental and physical rest

and in the post absorptive state. Since food, exercise, sleep and external

temperature modify heat production, it is essential that these factors be

excluded. Therefore the subject is required to take the test after twelve hours

of fast, i.e in the post absorptive state. He is made warm and comfortable in

a room which is quite and which has subdued lighting. The heat production

in the basal state may be determined directly by an Atwater Rosa Bendict

calorimeter and indirectly by two systems known as “open circuit system”

and “closed circuit system”. In the open circuit system both the oxygen

consumption and carbon dioxide output are measured. In closed circuit

system only the oxygen consumption is estimated. For the present study

B.M.R was recorded by closed circuit system.

Closed circuit system:

In this method the fresh air is continuously inspired. The

system is filled with oxygen and any diminution in the total volume is due to

oxygen consumption because CO2 and H2O from the lungs are absorbed by

soda lime as fast as they are formed. As the subject breathes, he retain some

of the oxygen and expires a mixture of CO2, H2O, O2 and N2. The CO2 and

H2O are absorbed by soda lime and the Spirometer falls as the oxygen is


155

used up. The slope of the curves recorded on Kymograph is used to measure

the oxygen consumption in six minutes. And B.M.R is calculated from table

A& B. The same method was followed and B.M.R was recorded with Mc

kesson Metabolar.

Methods and Materials:

In a previous study an attempt was made to correlate the

actions of Sheeta and Ushna Virya drugs on the B.M.R of healthy volunteers

to find out exclusive action of Virya. However, the results were in-

conclusive because it was found that the drugs used in the study were of

Vichitra Pratyarabdha in nature. Hence the drugs were selected on the basis

of Samana Pratyarabdha nature for the present study. All these drugs were

administered in powder form with prescribed dose in the texts (Chitrak 2gm,

Jatiphala 2gm, Yasti 5gm, Satavari 6gm) to 24 healthy volunteers. Age and

sex wise classification was given below.

TABLE-13

Sex

Age No.of

Volunteers

Male Female

Percentage

24 6 5 1 25

25 13 13 - 52.5

26 4 4 - 16.6

27 1 1 - 4.1

Each drug was administered for six healthy Volunteers for one day

and B. M.R was recorded before and after drug administration and results


156

were statistically evaluated with paired “t” test, unpaired “t” test and

wilcoxon signed rank test.

Results:

Among Sheeta Virya group of drugs which are possessing

Guruguna Yasti has increased B.M.R significantly (P 0.05) where as Satavari

has shown an insignificant effect. With Ushna Virya drugs possessing

laghuguna, B.M.R was significantly decreased by both Chitraka and

Jatiphala (P < 0.05).

TABLE-14

The statistical analysis of the effect of Ushna & Sheeta Virya

drugs on the B.M.R by paired “t” test.

Ushna Virya Sheeta Virya Values

Chitrak Jatiphala Yasti Satvari

M.D -2.6 -4.5 +4.3 +1

S. D ±2.02 ±3.5 ±3.9 ±2.24

S.E ±0.9 ±1.56 ±1.62 ±0.93

“t” 2.9 2.8 2.8 1.1

P 0.05£ 0.05£ 0.05£ 0.05££

£ Significant ££ Insignificant

Table 15

The Comparrison of the effects of Ushna & Sheeta Virya

Drugs on the B.M.R by unpaired “t” test.


157

Value Chitrka Jatiphala Yasti Satavari M.D 2.6 4.5 4.3 1 S.D ±1.9 ±1.9 ±3.1 ±3.1 S.E ±0.6 ±0.6 ±0.55 ±0.55 “t” 3.17 3.17 5.9 5.9 “p” 0.05£ 0.05£ 0.01£ 0.01£ £ Significant

It is evident from the above Table that Sheeta Virya group

have shown very significant increase (P < 0.01) in comparison with Ushna

Virya group of drugs of their decreasing effect on B.M.R. The effect of two

Ushna Virya drugs and two Sheeta Virya drugs were also statistically

analysed with wilcoxon signed rank test and the result are shown below.

TABLE-16

Chitrak Jatiphala

Difference Gr.D Sig.R Difference Gr.D Sig.R

-6 +2 +1.5 -4 0 -

-3 -2 -1.5 -2 -2 -1

-4 -3 -3.5 -4 -4 -2.5

-3 -3 -3.5 0 -4 -2.5

-2 -4 -5 -11 -6 -4

+2 -6 -6 -6 -11 -5

D = -18£ D = -15£

£ Significant at 90 p.c level.


158

TABLE17:

Statistical analysis of the effect of Sheeta Virya Drugs by

Wilcoxon’s single rank test.

Yastimadhu Satavari

Diff. Gr.D Sig.R Diff. Gr.D Sig.R

+5 -2 -1 0 0 -

+9 +3 +2.5 0 0 -

+3 +3 +2.5 +4 0 -

+8 +5 +4 +3 -1 -1

+3 +8 +5 0 +3 +2

-2 +9 +6 -1 +4 +3

D = +19£ D = +4££

£ Significant at 90 p.c level

££ Insignificant.

Discussion:

Santarpaka and Apatarpaka Karma always result with Guru

and Laghu Gunas. In the diseases associated Dhatuvriddhi Laghu Ahara as

well as Laghu Guna Dravyas were advocated by Acharyas while the use of

Guru Guna drugs have been suggested for Dhatukshaya. Obviously,

therefore, there is a definite effect of Guru and Laghu Gunas on the vitiated

Dhatus. In this study B.M.R was significantly decreased with Laghu Guna

group of drugs where as Significant increase in B.M.R was observed with

one Guru Guna drug. So the sphere of activity of Guru and Laghu Gunas

which were conferred the Virya status by Ashtavidha Virya Vadis may be

assessed at Dhatu level with the B.M.R as a parameter. The authors of

Nighantus have religiously followed the Dwividha Virya Vada postulated by

ancient seers. The Virya implications of each and every drug was explained


159

in the language of Sheeta and Ushna. One contemporary view, which

emerged out of the most potent eight Gunas as Ashta Viryas though not

contradicted, was totally neglected by the writers of Nighantus while

explaining the Virya modalities of the individual drugs. It is very explicit

that Ashtavidha Viryavada incorporates Dwividha Virya Vada and the latter

group includes the former. The reorientation of the neglected contemporary

view by fixing up certain levels in the body to explain the modus operandi of

the most potent eight Gunas is the main aim of the present work. If the

extensive screening for each and every drug at all the levels in the body is

carried out as suggested in the present study with 8 Gunas, it may be possible

to allocate a specific Viryas status to the different drugs. One can not impart

Laghu Virya or Guru Virya status to these drugs (used in our study), unless

these are screened at all levels in an elaborate manner. Hence in the present

study the Virya of selected drugs was mentioned according to textual

description but an attempt has been made to fix up the qualities of particular

drug viz., Laghu Guna of Chitrak and Jatiphala, Guru Guna of Satavari and

Yastimadhu at Dhatu level as proposed.

Study of Virya Vis-à-vis pH Value of Drugs

In another study powdered samples of 25 Ushna Virya & 25 Seetha

Virya drugs have been screened for ‘pH’ value in cold water and hot water

with ‘pH’ meter. Ten gms of each drug was soaked in100ml of distilled

water and kept for one hour. After one hour the pH of the sample was tested.

Then the sample was kept on water bath for 30 minutes and again ‘pH’ was

recorded.


160

Table no. 1 showing pH Value of Ushna Virya Drugs

S.No Name of the Drug pH in cold water

pH in hot water

1. Ativisha 5.2 5.1 2. Arkamoola 4.8 4.6 3. Bilwa 4.8 5.4 4. Chakramarda 5.2 5.0 5. Chitraka 4.6 5.1 6. Chopchini 4.9 4.9 7. Daruharidra 5.2 4.9 8. Guduchi 5.8 5.8 9. Haritaki 3.6 3.4 10. Jatiphala 5.3 5.4 11. Kantakari 5.4 5.0 12. Katphala 4.1 4.0 13. Kushta 4.7 4.4 14. Madanaphala 4.1 4.2 15. Maricha 5.7 5.4 16. Palasa 4.6 4.6 17. Pippali 5.5 5.6 18. Pushkaramoola 4.6 4.6 19. Shati 4.6 4.4 20. Sirisha 6.8 4.7 21. Sunthi 6.3 6.3 22. Tamalapatra 5.9 5.6 23. Syonaka 6.5 5.5 24. Kapikacchu 5.2 5.3 25. Vacha 4.6 4.4


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Table no. 2 showing pH Value of Sheeta Virya Drugs

S.No Name of the Drug pH in cold water

pH in hot water

1. Amalaki 3.1 2.9 2. Arjuna 4.6 4.7 3. Ashoka 4.8 4.8 4. Babbula 4.5 4.9 5. Bhumyamalaki 4.8 4.9 6. Brahmi 5.1 4.8 7. Dhataki 4.4 4.7 8. Ela (Laghu) 5.0 4.8 9. Gokshura 4.9 5.0 10. Jatamamsi 5.4 5.1 11. Katuki 4.8 4.6 12. Kanchanara 4.5 4.5 13. Khadira 4.8 5.2 14. Kutaja 4.4 4.5 15. Lodhra 4.2 4.1 16. Mocharasa 6.2 5.8 17. Nimba Twak 4.6 4.6 18. Raktachandana 5.8 5.6 19. Swetachandana 5.3 5.2 20. Sariba 4.7 4.5 21. Usira 6.1 5.7 22. Vasa 6.7 6.9 23. Yashtamadhu 5.5 5.3 24. Jivanthi 7.0 6.4 25. Mustha 5.6 5.5

It is obvious from Table 1 & 2 that all the screened drugs shown

acidic reaction.

From Ushna Virya Group drugs like Sirisha, Sunthi, Talisapatra,

Syonaka and Guduchi have shown weak acidic reaction. While Usira and

Raktachandana have shown weak acidic reaction from Sheeta Virya Group.


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Haritaki & Amalaki from Ushna & Shita Virya groups respectively

have exhibited strong acidic reactions. The decrease in pH values in hot

water medium was observed with most of the drugs. It is evident from the

present study that Ushna and Shita Virya drugs have not exhibited specific

difference in pH values.

DISCUSSION & CONCLUSION

A comprehensive study of the general and specific principles

of drug action in Ayurveda reveals one fact beyond doubt that the drugs act

by Virya which is entertained and interpreted in different ways. In the

beginning Virya has been divided into two groups Chintya Virya

incorporating the Rasa, Vipaka, Guna and Virya and the Achintya Virya

denoting the Prabhava. The rationality rests with Rasapanchaka Sina quo

non for drug action finding its final expression Dwividha or Ashtavidha

Virya Pari Pasu the therapeutic utility envisaged in Shadupakrama. The

concept of Ashtavidha Viryavada is a comprehensive nonetheless, all

inclusive approach to drug action, which purports to dismantle the Samprapti

at any particular stage so as to avail the ultimate desired therapeutic effect.

In the preceeding pages an attempt has been made to corroborate Ashta

Virya in relation to Samprapti Vighatana. The preference to Ashtavidha

Virya depends on its being inclusive of Dwividha Virya. An attempt has

been made to define and determine specific quality with specific function on

the one hand and specific quality with specific therapeutic entity on the

other. Thus the whole chain of Samprapti, inevitably and invariably

involving the Doshas, the Dushyas and Srotamsi has been located at the level


163

of Koshta ( Dosha), Dhatu and Srotas. Each of these three require to be

corrected by stimulating or depressing as the case may be, and, therefore, six

most potent Gunas have been picked up from Ashtavidha Viryas and their

levels are fixed i.e. -Snigdha-Rusksha at the level of Koshta, Sheeta-Ushna

at the level of Srotas and Guru-Laghu at the level of Dhatus. Moreover to

ensure drug identification along with its primary qualities and their local

actions the Mrudu-Tikshna Gunas have also been accepted as Viryas at the

tongue level. Thus Ashtavidha Virya encompasses all the aspects of drug

action. The Shadupakramas are but the expression of Ashtavidha Virya in

therapeutic parlance. There is no controversy or contention between Ashta

Vidha and Dwividha Virya Vada, as the former, ipso facto includes latter.

Some of the above said propositions have been worked out

with certain experimental models. The interpretations of recent Ayurvedic

scientists about Srotamsi as capillaries is conductive to accept that heart as

the seat of the Srotas.

It has been known that variations in the temperature of

perfusion fluid bring about the changes in the frog heart rate. Keeping all

these observations in view a study was carried out with 32 drugs consisting

of 16 Ushna and 16 Sheeta Virya drugs to assess their effect on isolated frog

heart muscle. Selections of drugs at random and the authenticated drug

powders were administered in the form of aqueous extract. Different doses

of each drug were screened and the effect on the amplitude and heart rate

have been assessed. Since it was not possible to screen the different doses of

the aqueous extracts of all the drugs. The effect of only two doses viz; 0.2

ml and 0.4 ml on the frog heart has been compared statistically. Sheeta


164

Virya group of drugs in 0.2 ml dilutions have shown insignificant decreases

of the amplitude of frog heart, while in 0.4 ml dose the amplitude has been

significantly decreased (P < 0.05). The Ushna Virya group of drugs

decreased the amplitude very significantly both the dose levels (P < 0.01).

Ushna Virya group comparatively exhibited very significant depressant

effect on amplitude at all doses (0.2 ml & 0.4 ml), while Sheeta Virya group

showed a significant decreases in amplitude only at higher doses. The

decreasing effect of Sheeta and Ushna Virya drugs on the amplitude runs

parallel to the increase in doses of the aqueous extracts. Sheeta and Ushna

Virya group of drugs have shown an insignificant decreases of frog heart rate

0.2 ml and 0.4 ml doses.

On the basis of the above observations, it is difficult to draw

any inference regarding the specific action of Sheeta and Ushna Virya drugs

on frog heart. It would therefore, be worthwhile to look for some other

parameters to assess the actions of Sheeta and Ushna Virya drugs at Srotamsi

level.

In another study, the effect of 24 different drugs (12 Sheeta

Virya & 12Ushna Virya each) were taken for assessing their effect on the

skeletal muscle of the frog against Ach induced contractions. A dose of 1 ml

of 10 p.c solutions of each drug was used and the effect of inhibition of Ach

responses were obtained with drugs from each of the groups. It was also

noted that either the potentiation or inhibition of Ach responses on the

skeletal muscle were statistically insignificant. The results therefore appear

to be inconclusive.


165

A study was also carried out to assess the effect of two Ushna

Virya and two Sheeta Virya drugs which are of Samana Pratyarabdha in

nature on the B.M.R of healthy volunteers and also to work out the

propositions about Virya at Dhatu level already conveyed in the preceding

pages. Only Samanapratyarabdha drugs were selected to rule out the effect

of the other principles viz., Rasa, Guna, Vipaka and Prabhava. The powdered

drugs were administered in doses prescribed in the text and B.M.R was

recorded before and after drug administration. The drug was given for one

day in 3 doses and each drug was administered to 6 healthy volunteers. Both

the Ushna Virya drugs viz; Chitraka and Jatiphala have shown a significant

decreases of B.M.R (P < 0.05) while from amongst the Sheeta Virya group

of drugs Yashti has shown significant increase of B.M.R.. Sheeta Virya

group have shown very significant increase (P<0.01 by unpaired “t” test) in

comparison with Ushna Virya group of drugs of their decreasing effect on

B.M.R. The increase of B.M.R by Sheeta Virya group of drugs may be

interpreted by the Santarpaka activity on Dhatus while decrease in B.M.R by

Ushna Virya drugs may be explained by Apatarpaka activity on Dhatus. The

result are encouraging and further extensive study could be very useful.

In another study powdered samples of 25 Ushna Virya & 25 Seetha

Virya drugs have been screened for ‘pH’ value in cold water and hot water

with ‘pH’ meter. Ten gms of each drug was soaked in100ml of distilled

water and kept for one hour. After one hour the pH of the sample was tested.

Then the sample was kept on water bath for 30 minutes and again ‘pH’ was

recorded. Haritaki & Amalaki from Ushna & Shita Virya groups respectively

have exhibited strong acidic reactions. The decrease in pH values in hot

water medium was observed with most of the drugs. It is evident from the

present study that Ushna and Shita Virya drugs have not exhibited specific

difference in pH values.


166

SUMMARY

The Ayurvedic principles of drug action are of great antiquity

and have been described in the form of Rasa, Guna, Virya, Vipaka and

Prabhava. In the context of drug action, the word viryam as envisaged in the

Ayurvedic classics by ancient Acharyas, connotes different meanings in

different contexts and ultimately projects into the potential factor of which it

performs certain actions in the body. This comprehensive term is employed

to explain the actions of Rasa, Vipaka, Guna and Prabhava. Right in the

beginning Virya was divided into two groups, Chintya Virya and Achintya

Virya.

Prabhava could not be rationally and practically proved it was put

into the category of empirical treatment and as other four could be rationally

and practically demonstrated they were put in another group. In the present

study, certain propositions have been made in respect of Ashtaviryas and

their site and sphere of action. Keeping this in view, experimental studies

have been carried out with certain drugs and the results are discussed. In a

nut shell the literary review reveals that the Acharyas dealt Virya with

different meanings such as Shakti, Utkrishta Guna and Karma. Recent

Ayurvedic scholars have interpreted Virya as active principle and energy

modalities.

Many phenomena may lead to one effect and many effects can be

caused by one single phenomenon. These processes or phenomena, again,

envolve certain body humors in different body tissue and, thereby, causing

certain local and systemic actions all culminating into the main action of the


167

drug. In view of this it becomes imperative to describe and discriminate

different process vis-à-vis different actions. Hence an attempt has been

made to fix up the levels of Ashta Viryas in the body viz; Mrudu-Tikshna at

tongue level, Snigdha-Ruksha at Koshta level, Sheeta-Ushna at Srotas level

and Guru – Laghu at Dhatu level. The Samprapti Vighatana being the

sunnum bonum of the treatment and Shadupakramas being the therapeutic

generalisations of treatment have also been incorporated in this study of

Virya.

The experimental studies were studies were primarily planned to

evolve some measurable parameters for the assessment of Virya activities at

different levels. It is; however, felt that further attempts are necessary in

future to achieve this objective.


168

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* * * *


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BIO-DATA

Dr.K.Nishteswar, currently working as Professor at

Govt. Ayurvedic College, Vijayawada has obtained his

Post-graduate degree from Gujarat Ayurveda University

and Ph.D. from university of Pune. He also completed

the Diploma in AIDS from IGNOU. He served as a

Clinical Registrar (Gujarat Ayurveda University),

Research Assistant (CCRAS) and completed 25 years of Govt. Service in

field of teaching and received State Best Teacher Award from Govt. of

Andhra Pradesh during 2001. He was awarded several Gold and Silver

medals in recognition of his merit and his theses on various topics like

Diabetes, Hypertension, and Cardio-vascular Disorders have won awards at

the National Theses competitions. He was conferred with D.Sc, and D.Litt.

by International University of Complimentary Medicines, Colombo for his

contributions to the field of Alternative Medicines. He also delivered

Keynote lectures and Guest lectures in several National and International

Seminars. So far he has written more than 30 books both in Telugu and

English on various subjects of Ayurveda and published approximately

80 papers in various standard journals. To popularize Ayurveda among

lay people and bring in awareness about the indigenous system of India, he

has written some books and also delivered series of Radio talks.

Address: Dr.K. Nishteswar, M.D. (Ayu), Ph.D., DAFE, 108, Indira Enclave Apartment, Ayodhya Nagar, Vijayawada – 520 003. Mobile No.94400 11471

basic concepts of ayurvedic pharmacology

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