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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


Basic concepts of Ayurvedic pharmacology

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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 drugs 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 drugs 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. Its 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)

Basic concepts of Ayurvedic pharmacology

25


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
Basic concepts of Ayurvedic pharmacology

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.





















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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
Basic concepts of Ayurvedic pharmacology

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.
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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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
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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).

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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).
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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
Basic concepts of Ayurvedic pharmacology

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,
Basic concepts of Ayurvedic pharmacology

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;
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
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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.
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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
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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; its 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
Basic concepts of Ayurvedic pharmacology

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 its 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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43
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
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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
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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)
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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)
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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.
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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.

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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
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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.
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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
Susrutas 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
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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
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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 Charakas 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 Sushrutas Verse stated Achintya and Chintya Viryas. The
former was denoted as Prabhava. Vagbhata followed the Charkas school of
thought and also Sushrutas 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 nonattachment 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--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
Sushrutas 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
MANS 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 = MC
2
, 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, eternalenergy.
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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. Vagbhatas 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
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nutrients and drugs. They alone are capable of performing actions in the
body.

Hemadris 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.

Hemadris 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,
Basic concepts of Ayurvedic pharmacology

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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 Gunas 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 seers 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 scholars 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,
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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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100
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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101
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 4
th
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--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 ITS 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
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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
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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. Charakas
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--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 clinicians 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--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--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):
Dantis 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--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
Basic concepts of Ayurvedic pharmacology

133
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




Basic concepts of Ayurvedic pharmacology

134





Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

136
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.


Basic concepts of Ayurvedic pharmacology

137
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 Syms cannula, Starlings heart lever etc.

Basic concepts of Ayurvedic pharmacology

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 Cl
2
) 0.24 g
4. Sodium bi-carbonate (NaH Co
3
) 0.5 g
5. Dextrose (Glucose) 1.0 g
Dissolved in 1.4 liters of distilled water. pH of the Ringers 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 Syms 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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

144
Chronotropic activity.

V
irya

Po
sitive
0.2
ml
C
hro
0.4 ml
Ne
gative
0.2
ml
C
hro
0
.4 ml
S
heeta
4 1 7 1
0
U
shna
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.
Valu
es
Shee
ta
0.2
ml
Vir
ya
0.4
ml
Ush
na
0.2
ml
Vir
ya
0.4
ml
Mean Diff -0.21 -
0.22
-
0.28
-
0.45
SD 0.7
2
0.
32
0.3
6
1.
42
SE 0.1
8
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.

Basic concepts of Ayurvedic pharmacology

145
Val
ues
She
eta
0.2
ml
Vir
ya
0.4
ml
Us
hna
0.2
ml
Vi
rya
0.4
ml
Me
an Diff.
-
6.3
-
7.25
-
0.25
-
2.06
S
D
19
.3
1
5.32
5.
6
7
.88
SE 4.
83
2.
83
1.
4
1
.97
t 1.3 1.8
9
0.1
7
1.0
4
p 0.0
5


0.05

0.0
5

0.0
5


= 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
Basic concepts of Ayurvedic pharmacology

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.


Basic concepts of Ayurvedic pharmacology

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


Basic concepts of Ayurvedic pharmacology

148





Basic concepts of Ayurvedic pharmacology

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 (1,2 ,3 ,) and the normal readings of contractions were
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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-

Basic concepts of Ayurvedic pharmacology

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 1.3
After 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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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 CO
2
and H
2
O 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 CO
2
, H
2
O, O
2
and N
2
. The CO
2
and
H
2
O are absorbed by soda lime and the Spirometer falls as the oxygen is
Basic concepts of Ayurvedic pharmacology

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 M
c

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
Basic concepts of Ayurvedic pharmacology

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.
Basic concepts of Ayurvedic pharmacology

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.







Basic concepts of Ayurvedic pharmacology

158
TABLE17:
Statistical analysis of the effect of Sheeta Virya Drugs by
Wilcoxons 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
Basic concepts of Ayurvedic pharmacology

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--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.



Basic concepts of Ayurvedic pharmacology

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










Basic concepts of Ayurvedic pharmacology

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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.
Basic concepts of Ayurvedic pharmacology

162

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
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

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.


Basic concepts of Ayurvedic pharmacology

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.
Basic concepts of Ayurvedic pharmacology

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
Basic concepts of Ayurvedic pharmacology

167
drug. In view of this it becomes imperative to describe and discriminate
different process vis--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.















Basic concepts of Ayurvedic pharmacology

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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

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