Dravyaguna-Pharmacology in Ayurveda
These may be regarded as the properties which are being contained in a substance.
Gunna
1. Gurvadi gunna
2. Paradi gunna
3. Aadhyaatmik gunna
4. Visishta gunna
Rasa
1. Madhur (sweet)
2. Amal (sour)
3. Lavan (salt)
4. Tickt (bitter)
5. Katu (pungent)
6. Kashya (astringent)
Prabhavh
Vipaka
Virya
Gurvadi Gunna
1. Gurvadi gunna
2. Paradi gunna
3. Aadyaatmik gunna
4. Visistha gunna
Gurvadi gunna These are of 20 types
1. Guru (heaviness) - it is that which a dravya has naturally due to gravitational action. It creates heaviness in body. It increases kapha dosha in body and causes stuffing in the body. These types of dravya reduce digestive fires. It possesses the excess of Prithvi (earth) mahabhoot. Madhur rasa (sweet taste) is also considered as guru (heavy).
2. Laghu (lightness) – it is the degree of lightness in a dravya. It is the synonym of guru (heaviness). Thos which gets easily digested come under this. These substances create a feeling of lightness in the body. It increases vata in body and suppresses kapha. It reduces (lahghan) dhatus. It also helps in healing of wounds. It is very much helpful in cleansing of strotas (channels) in the body. It is responsible for excreting out doshas from the mouth (Vaman karma). It ignites the digestive fire. It increases activeness in body. It consists of dominance of Aakash (ether) mahabhoot. it also contains Vayu (air) and agni (fire) mahabhoot
3. Sheet (cold) – it is the degree of coolness in a substance. It subdues the hotness and burning in the body. It decreases the pitta dosha and increases vata and kapha. It contains dominance of Jal (water) mahabhoot. it contains madhur (sweet), tickt (bitter) and kashaya (astringent)
4. Ushan (hot) - it is the degree of hotness in a substance (dravya). It is synonym to sheet. It increases warmth in the body. It increases pitta dosha in the body and reduces vata and kapha in the body. It encourages excretion of seat, urine and feces from the body. It helps in digestion and metabolism of the food. It contains dominance of Agni (fire) mahabhoot.
5. Snigdh (unctuousness) – it is of slimy and damp in nature. It is soft, smooth and watery. It reduces vata and increase kapha dosha. It provides nutrition to all the dhatus (tissues) and also increase the overall strength of the body. It has the dominance of kapha gunna. It consists of dominance of Jal (water) mahabhoot. It contains madhur (sweet), amal (sour) and lavan (salty) rasa. Excess of this causes laziness, diabetes etc.
6. Ruksh (unctuousness) – It is the degree of dryness. It has the power to absorb watery material that makes are body hard and rough. It is vata aggravator and kapha suppressant. Vayu (air) is the dominant mahabhoot in it. Katu (pungent), tickt (bitter) and kashaya (astringent) rasa are dominant taste in it. Excessive consumption of substance rich in ruksh property may cause unconsciousness, vertigo, confusion and diseases caused by vata dominance.
7. Mand (dullness) – It causes dullness in body. It causes dullness in the action of aggravated dosha in the body. It increases kapha and decreases pitta. It increases the mass of the body and helps in gaining weight. It has Prithvi (earth) and Jal (water) mahabhoot dominance. It contains madhur (sweet), tickt (bitter) and kashaya (astringent) rasa.
8. Tikshan (sharpness) – It is opposite to the mand (dullness) and it aggravates the action. It cleanses the body. It lessens the mass of tissues thus helpful in reducing weight. It also increases the urge to answer the natures call. It causes burning sensation in the body and also increases secretions out of the body. Agni mahabhoot is the dominant mahabhoot in it.
9. Sthir (immobile) – substances rich in these properties causes immobility in the body and its functioning. It causes immobility in the dhatus (tissues). It increases kapha in the body. It provides strength the body tissues. It has Prithvi mahabhoot dominance.
10. Sar (mobility) – it provides mobility to the body. It increases vata in the body. It is Jal (water) mahabhoot dominant. It scarps the dhatus in the body.
11. Mridu (softness) – It signifies softness. It smoothens the body and withers away hardness. It increases kapha and suppresses vata and pitta. it loosens up the dhatus ands provides softness to them. It is composed of Jal (water) and Aakash (ether) mahabhoot. it suppresses buring sensation and over secretions in the body.
12. Kathin (hardness) – it is related to hardness in the body. It is vata increaser. It strengthens the dhatus (tissues). It is Prithvi (earth) mahabhoot dominant. It hardens the stools in the body.
13. Vishad (clearness) – it appears very clear and does not possess any of the agents that are obstructive. It is very useful in healing of the wounds and are scrapes the dhatus (tissues). It comprises of Prithvi (earth), Vayu (air), Agni (fire) and Aakash (ether) mahabhoot. it is vata increaser
14. Picchill (sliminess) – it is the degree of sliminess n the body. It is sticky to touch. It is kapha dominant. It increases the girth of the body and strengthens the dhatus (tissues). It is composed of Jal (water) mahabhoot. it also helps in excretion.
15. Salakshan (smoothness) – it provides smoothness to the body. It helps in healing of wounds. It promotes kapha dosha in the body. It promotes growth of the body. It promotes easy excretion from the body. It contains Agni mahabhoot dominance according to Rishi Nagaarjun but Maharishi charak confirms it as Aakash mahabhoot dominant.
16. Khar (roughness) – it provides roughness to the body. It scrapes the excessive fat in the body thus reduces bulkiness from the body. It increases vata in the body. It suppresses growth of dhatus (tissues). It takes away the water from the stools thus rendering them hard. In this Vayu mahabhoot is present.
17. Suksham (fineness) – due to its fine ness and coarseness, spreads in the entire body easily. It easily penetrates in the small channels. It increases vata in the body. It suppresses growth of dhatus (tissues). It contains Agni (fire), Vayu (air) and Aakash (ether) mahabhoot.
18. Sthool (bulkiness) – it promotes bulkiness in the body. The dravya (substance) that does not mix in the system is supposed to possess sthool properties. It blocks the channels of the body. It provides girth to the body and increases the mass. It helps in excretion. It has Prithvi mahabhoot in dominance.
19. Sandra (solidity) – it provides solidity to the body. The substance which is bulky and immobile comes under Sandra or solid substance. It promotes kapha dosha. it promotes growth of the tissues. It densifies the stool. It has a dominance of Prithvi (earth) mahabhoot.
20. Drav (fluidity) – it due to its fineness spreads in all the directions and flows comes under drav. It provides fluids to the body. It also strengthens the body structures. It promotes kapha and pitta dosha. it provides nourishment to the dhatus (tissues). It helps is easy evacuation of the bowel. It contains Jal (water) mahabhoot in dominance.
Rasa Introduction In ayurveda rasa is a term which represents 4 types of elements
These are:
1. Rasa (dhatu; tissues of the body)
2. Rasa (parad: mercury)
3. Rasa (juice)
4. Rasa (taste)
Here in this part of article we are concerned with the fourth part i.e. rasa that signifies taste.
In modern science rasa or taste are considered four in number i.e. sweet, sour, bitter and salty. But in ayurveda there are six types of rasa. These are:
1. Madhur (sweet)
2. Amal (sour)
3. Lavan (salt)
4. Tickt (bitter)
5. Katu (pungent)
6. Kashya (astringent)
As mentioned earlier also every thing in this universe are composed of panch mahabhoot hence rasa are also no exception to it. Rasa also contains mahabhoot which are described in table below.
Rasa or the taste
Mahabhoot
Madhur or sweet rasa
Jal (water) and Prithvi (earth)
Amal or sour rasa
Tejas (fire) and Prithvi (earth)
Lavan or salty taste
Jal (water) and tejas (fire)
Katu or pungent
Vayu (air) and tejas (agni)
Tickt or bitter
Vayu (air) and Aakash (ether)
Kashya or astringent
Vayu (air) and Prithvi (earth)
The above table signifies that the herbs or any other substance which is rich in certain mahabhoot will possess a taste of particular category.
Rasa plays a very important role in body therapeutically and also in diagnosing a certain disease. It has a great significance in determining the vata, pitta and kapha’s involvement in the actual cause of a disease. As it has been know to you that any kind of vitiation of dosha causes disease in body. Hence excess of in take of certain rasa or deficiency of rasa causes imbalance in are tridosha. Below is a tabular presentation of effects of rasa on the vata, pitta and kapha
Serial number
Rasa or the taste
Increased dosha(vardhak)
Decreased dosha (shaman)
1
Madhur or sweet rasa
Kapha
Vata pitta
2
Amal or sour rasa
Kapha and pitta
Vata
3
Lavan or salty taste
Kapha and pitta
vata
4
Katu or pungent
Vata and pitta
kapha
5
Tickt or bitter
vata
Pitta and kapha
6
Kashya or astringent
Vata
Pitta and kapha
Influence of rasa on dosha. Following table depicts the action or rasa in unbalancing dosha.
Serial number
Dosha
Rasa involved
1
Vata
Madhur, amal and lavan
2
Pitta
Tickt, madhur and kashaya
3
Kapha
Katu, tickt and kashaya
Influence of ritus (seasons) on rasa. Following table depicts the influence of season on the rasa production. Every season has a particular affinity of a rasa.
Serial number
Ritu or the season
Rasa or the taste
1
Shishir ritu (winter season)
Tickt (bitter)
2
Basant ritu (spring)
Kashaya (astringent)
3
Grisham ritu (summers)
Katu (pungent)
4
Varsha ritu (rainy season)
Amal (sour)
5
Sharad ritu (autumn season)
Lavan (salt)
6
Hemant ritu (early winters)
Madhur (sweet)
Prabhavh
In addition to the consideration of the virya, there is the prabhavh or the inexplicable action of a substance. Chitrak (plumbago sps.) has katu rasa (pungent taste), ushan virya and katu vipaka and thus it is a valuable kapha suppressing agent. Danti moola similarly has katu rasa, ushan virya and katu vipaka and it is also a katu rasa, ushan virya and katu vipaka and it is also kapha reducing agent, but danti is a purgative whereas chitraka is not. For generally speaking, drugs which have a katu vipaka are not purgative and this danti is an exception. Katu vipaka acts like katu rasa i.e. acts upwards since katu rasa consists of Agni and Vayu mahabhoot in preponderance, which have a tendency to move upwards. Hence danti moola should constipate strictly speaking. But here is the fact of the purgative action of danti moola and this is attributed to its prabhavh i.e. inexplicable phenomenon. The relative strength of rasa virya, vipaka, prabhavh when they are of (bala samya) equal strength is as follows.
Vipaka is more powerful than rasa; virya is more powerful than vipaka. Prabhavh is more powerful than virya and hence most powerful than all. All these have their effects in their due time and so they are not inimical towards each other and if the individual effects are similar, the total effect will produce its own properties have also their own valuable use in therapeutics. It may be noted that in the above order, vipaka, though coming after virya, is not stronger than virya. Maharishi Charak has given the order as rasa, virya, vipaka and prabhavh while Vagabhatta has it as rasa, vipaka, virya and prabhavh.
Vipaka When we eat or drink a substance it comes in the contact with jathar Agni (digestive fire). If the jatharagni is in its normal state it is able to digest (pachan) the substance eaten. During this digestion the food undergoes many bio transformational changes. In this process of paak (physiological condition of digestion) due to different degrees of digestion, the transformation of rasa takes place. This changing of rasa of the substance into a certain similar or dissimilar rasa is called vipaka. After completion of digestion, the substance or the food ingested would produce certain action by which we can know the process under which the substance has undergone. Hence vipaka is judged by anumana (inference made after observation). The effects of vipaka commences after the full digestion is completed. These vipaka are of there types.
1. Madhur vipaka
2. Aamla vipaka
3. Katu vipaka
In a general madhur vipaka increases kapha dosha, aamla vipaka increases pitta and katu vipaka increases vata. Madhur rasa (sweet taste) and lavan rasa usually under goes madhur vipaka, aamla rasa (sour taste) usually produces aamla vipaka. Katu rasa, tickt rasa and kashaya rasa produces katu vipaka. As an example of draksha (grapes), undergoes madhur vipaka. Rasa is pratyaksh (directly known to our senses) but vipaka is inferred from its effect.
Saindhav lavan (rock salt) or even samundra lavan (common salt) undergoes madhur vipaka. Amlaki (Indian goose berry) which possess amal rasa undergoes madhur vipaka and not and amal vipaka as expected. On the contrary sunthi, which is of katu rasa, undergoes katu vipaka only. Consequently marich (black peeper) which is a shleshma hara (suppresses kapha) but it is also avrishya, as compared to the sunthi is also a shlesham hara (suppresses kapha) to some extent but not avrishya on account of its undergoing madhur vipaka. This special property enables sunthi to be used, when there is kapha vitiation and lack vrishya principle in the body while marich is valuable in kapha vitiation with no consequent fear of avrishyatwa. It may be clearly seen that the degree of khapahara (suppressing kapha) principle in marich is greater than that of sunthi. These subtle points of difference are to be noted carefully.
Virya Virya in general can be understood as Shakti (power). The virya accounts for the effects of the drug from the time ingestion and as long as it lasts in the body. A substance manifests its actions as soon as it comes in contact with the tongue and as log as it lasts in the body before excretion. According to a famous rishi, Maharishi chakrapani, the substance manifests its actions through its virya only till the vipaka takes place. His position is that rasa comments and its action only during the stage of its contact with the tongue. Just after the action of virya commences and it lasts till the paak (digestion) is over and ultimate action of the drug is seen in its vipaka. The effect of virya of some substances are seen during the stage of initial on that there are two kinds of virya namely ushan (hot) and sheet (cold) virya.
It can be seen that a substance contributes its properties top the body by rasa (rasa) to some extent, by virya (power) to some extent, vipaka by some extent and by prabhavh (action) by some extent. Sometimes, all the first three may fall in one line and thus act homogenously. As an example, draksha fruit (grapes) or milk or ghee has madhur rasa, madhur vipaka and sheet virya, hence homogenous effect of mitigation of vata and pitta is produced. In honey, as seen on the other hand, we find that it is a strong kapha reducing factor, since it undergoes katu vipaka. Honey has madhur and kashaya rasa. As it is madhur rasa, it definitely should increase kapha, but it does not happen. In contrast it reduces kapha. We can here explain this phenomenon so as to katu vipaka. Sometimes, this vipaka in certain substances has favorable effects and in certain instances unfavorable effects. If a substance has rasa, virya, vipaka, all of which have their contributions throughout. If not, they will have different effect, which are not incompatible. Thus pipilli (piper longum) reduces kapha by effect of its rasa as soon as it comes, into contact with the tongue and continues the same kapha suppressing action when its ushan virya (hot potency) but stops its kapha suppressing properties when it undergoes madhur vipaka. On an account of such madhur vipaka, the total effect will be reduction of kapha when it comes into contact with the tongue, continues to do the same still further on account of its ushan virya (hot potency) and katu vipaka. Thus marich (black pepper) is valuable in suppressing kapha more than sunthi (dried ginger) or pipilli (piper longum) but as it causes loss of virility, it is not as valuable as sunthi in these cases where loss of virility is found along with excess of kapha.
Gunna
1. Gurvadi gunna
2. Paradi gunna
3. Aadhyaatmik gunna
4. Visishta gunna
Rasa
1. Madhur (sweet)
2. Amal (sour)
3. Lavan (salt)
4. Tickt (bitter)
5. Katu (pungent)
6. Kashya (astringent)
Prabhavh
Vipaka
Virya
Gurvadi Gunna
1. Gurvadi gunna
2. Paradi gunna
3. Aadyaatmik gunna
4. Visistha gunna
Gurvadi gunna These are of 20 types
1. Guru (heaviness) - it is that which a dravya has naturally due to gravitational action. It creates heaviness in body. It increases kapha dosha in body and causes stuffing in the body. These types of dravya reduce digestive fires. It possesses the excess of Prithvi (earth) mahabhoot. Madhur rasa (sweet taste) is also considered as guru (heavy).
2. Laghu (lightness) – it is the degree of lightness in a dravya. It is the synonym of guru (heaviness). Thos which gets easily digested come under this. These substances create a feeling of lightness in the body. It increases vata in body and suppresses kapha. It reduces (lahghan) dhatus. It also helps in healing of wounds. It is very much helpful in cleansing of strotas (channels) in the body. It is responsible for excreting out doshas from the mouth (Vaman karma). It ignites the digestive fire. It increases activeness in body. It consists of dominance of Aakash (ether) mahabhoot. it also contains Vayu (air) and agni (fire) mahabhoot
3. Sheet (cold) – it is the degree of coolness in a substance. It subdues the hotness and burning in the body. It decreases the pitta dosha and increases vata and kapha. It contains dominance of Jal (water) mahabhoot. it contains madhur (sweet), tickt (bitter) and kashaya (astringent)
4. Ushan (hot) - it is the degree of hotness in a substance (dravya). It is synonym to sheet. It increases warmth in the body. It increases pitta dosha in the body and reduces vata and kapha in the body. It encourages excretion of seat, urine and feces from the body. It helps in digestion and metabolism of the food. It contains dominance of Agni (fire) mahabhoot.
5. Snigdh (unctuousness) – it is of slimy and damp in nature. It is soft, smooth and watery. It reduces vata and increase kapha dosha. It provides nutrition to all the dhatus (tissues) and also increase the overall strength of the body. It has the dominance of kapha gunna. It consists of dominance of Jal (water) mahabhoot. It contains madhur (sweet), amal (sour) and lavan (salty) rasa. Excess of this causes laziness, diabetes etc.
6. Ruksh (unctuousness) – It is the degree of dryness. It has the power to absorb watery material that makes are body hard and rough. It is vata aggravator and kapha suppressant. Vayu (air) is the dominant mahabhoot in it. Katu (pungent), tickt (bitter) and kashaya (astringent) rasa are dominant taste in it. Excessive consumption of substance rich in ruksh property may cause unconsciousness, vertigo, confusion and diseases caused by vata dominance.
7. Mand (dullness) – It causes dullness in body. It causes dullness in the action of aggravated dosha in the body. It increases kapha and decreases pitta. It increases the mass of the body and helps in gaining weight. It has Prithvi (earth) and Jal (water) mahabhoot dominance. It contains madhur (sweet), tickt (bitter) and kashaya (astringent) rasa.
8. Tikshan (sharpness) – It is opposite to the mand (dullness) and it aggravates the action. It cleanses the body. It lessens the mass of tissues thus helpful in reducing weight. It also increases the urge to answer the natures call. It causes burning sensation in the body and also increases secretions out of the body. Agni mahabhoot is the dominant mahabhoot in it.
9. Sthir (immobile) – substances rich in these properties causes immobility in the body and its functioning. It causes immobility in the dhatus (tissues). It increases kapha in the body. It provides strength the body tissues. It has Prithvi mahabhoot dominance.
10. Sar (mobility) – it provides mobility to the body. It increases vata in the body. It is Jal (water) mahabhoot dominant. It scarps the dhatus in the body.
11. Mridu (softness) – It signifies softness. It smoothens the body and withers away hardness. It increases kapha and suppresses vata and pitta. it loosens up the dhatus ands provides softness to them. It is composed of Jal (water) and Aakash (ether) mahabhoot. it suppresses buring sensation and over secretions in the body.
12. Kathin (hardness) – it is related to hardness in the body. It is vata increaser. It strengthens the dhatus (tissues). It is Prithvi (earth) mahabhoot dominant. It hardens the stools in the body.
13. Vishad (clearness) – it appears very clear and does not possess any of the agents that are obstructive. It is very useful in healing of the wounds and are scrapes the dhatus (tissues). It comprises of Prithvi (earth), Vayu (air), Agni (fire) and Aakash (ether) mahabhoot. it is vata increaser
14. Picchill (sliminess) – it is the degree of sliminess n the body. It is sticky to touch. It is kapha dominant. It increases the girth of the body and strengthens the dhatus (tissues). It is composed of Jal (water) mahabhoot. it also helps in excretion.
15. Salakshan (smoothness) – it provides smoothness to the body. It helps in healing of wounds. It promotes kapha dosha in the body. It promotes growth of the body. It promotes easy excretion from the body. It contains Agni mahabhoot dominance according to Rishi Nagaarjun but Maharishi charak confirms it as Aakash mahabhoot dominant.
16. Khar (roughness) – it provides roughness to the body. It scrapes the excessive fat in the body thus reduces bulkiness from the body. It increases vata in the body. It suppresses growth of dhatus (tissues). It takes away the water from the stools thus rendering them hard. In this Vayu mahabhoot is present.
17. Suksham (fineness) – due to its fine ness and coarseness, spreads in the entire body easily. It easily penetrates in the small channels. It increases vata in the body. It suppresses growth of dhatus (tissues). It contains Agni (fire), Vayu (air) and Aakash (ether) mahabhoot.
18. Sthool (bulkiness) – it promotes bulkiness in the body. The dravya (substance) that does not mix in the system is supposed to possess sthool properties. It blocks the channels of the body. It provides girth to the body and increases the mass. It helps in excretion. It has Prithvi mahabhoot in dominance.
19. Sandra (solidity) – it provides solidity to the body. The substance which is bulky and immobile comes under Sandra or solid substance. It promotes kapha dosha. it promotes growth of the tissues. It densifies the stool. It has a dominance of Prithvi (earth) mahabhoot.
20. Drav (fluidity) – it due to its fineness spreads in all the directions and flows comes under drav. It provides fluids to the body. It also strengthens the body structures. It promotes kapha and pitta dosha. it provides nourishment to the dhatus (tissues). It helps is easy evacuation of the bowel. It contains Jal (water) mahabhoot in dominance.
Rasa Introduction In ayurveda rasa is a term which represents 4 types of elements
These are:
1. Rasa (dhatu; tissues of the body)
2. Rasa (parad: mercury)
3. Rasa (juice)
4. Rasa (taste)
Here in this part of article we are concerned with the fourth part i.e. rasa that signifies taste.
In modern science rasa or taste are considered four in number i.e. sweet, sour, bitter and salty. But in ayurveda there are six types of rasa. These are:
1. Madhur (sweet)
2. Amal (sour)
3. Lavan (salt)
4. Tickt (bitter)
5. Katu (pungent)
6. Kashya (astringent)
As mentioned earlier also every thing in this universe are composed of panch mahabhoot hence rasa are also no exception to it. Rasa also contains mahabhoot which are described in table below.
Rasa or the taste
Mahabhoot
Madhur or sweet rasa
Jal (water) and Prithvi (earth)
Amal or sour rasa
Tejas (fire) and Prithvi (earth)
Lavan or salty taste
Jal (water) and tejas (fire)
Katu or pungent
Vayu (air) and tejas (agni)
Tickt or bitter
Vayu (air) and Aakash (ether)
Kashya or astringent
Vayu (air) and Prithvi (earth)
The above table signifies that the herbs or any other substance which is rich in certain mahabhoot will possess a taste of particular category.
Rasa plays a very important role in body therapeutically and also in diagnosing a certain disease. It has a great significance in determining the vata, pitta and kapha’s involvement in the actual cause of a disease. As it has been know to you that any kind of vitiation of dosha causes disease in body. Hence excess of in take of certain rasa or deficiency of rasa causes imbalance in are tridosha. Below is a tabular presentation of effects of rasa on the vata, pitta and kapha
Serial number
Rasa or the taste
Increased dosha(vardhak)
Decreased dosha (shaman)
1
Madhur or sweet rasa
Kapha
Vata pitta
2
Amal or sour rasa
Kapha and pitta
Vata
3
Lavan or salty taste
Kapha and pitta
vata
4
Katu or pungent
Vata and pitta
kapha
5
Tickt or bitter
vata
Pitta and kapha
6
Kashya or astringent
Vata
Pitta and kapha
Influence of rasa on dosha. Following table depicts the action or rasa in unbalancing dosha.
Serial number
Dosha
Rasa involved
1
Vata
Madhur, amal and lavan
2
Pitta
Tickt, madhur and kashaya
3
Kapha
Katu, tickt and kashaya
Influence of ritus (seasons) on rasa. Following table depicts the influence of season on the rasa production. Every season has a particular affinity of a rasa.
Serial number
Ritu or the season
Rasa or the taste
1
Shishir ritu (winter season)
Tickt (bitter)
2
Basant ritu (spring)
Kashaya (astringent)
3
Grisham ritu (summers)
Katu (pungent)
4
Varsha ritu (rainy season)
Amal (sour)
5
Sharad ritu (autumn season)
Lavan (salt)
6
Hemant ritu (early winters)
Madhur (sweet)
Prabhavh
In addition to the consideration of the virya, there is the prabhavh or the inexplicable action of a substance. Chitrak (plumbago sps.) has katu rasa (pungent taste), ushan virya and katu vipaka and thus it is a valuable kapha suppressing agent. Danti moola similarly has katu rasa, ushan virya and katu vipaka and it is also a katu rasa, ushan virya and katu vipaka and it is also kapha reducing agent, but danti is a purgative whereas chitraka is not. For generally speaking, drugs which have a katu vipaka are not purgative and this danti is an exception. Katu vipaka acts like katu rasa i.e. acts upwards since katu rasa consists of Agni and Vayu mahabhoot in preponderance, which have a tendency to move upwards. Hence danti moola should constipate strictly speaking. But here is the fact of the purgative action of danti moola and this is attributed to its prabhavh i.e. inexplicable phenomenon. The relative strength of rasa virya, vipaka, prabhavh when they are of (bala samya) equal strength is as follows.
Vipaka is more powerful than rasa; virya is more powerful than vipaka. Prabhavh is more powerful than virya and hence most powerful than all. All these have their effects in their due time and so they are not inimical towards each other and if the individual effects are similar, the total effect will produce its own properties have also their own valuable use in therapeutics. It may be noted that in the above order, vipaka, though coming after virya, is not stronger than virya. Maharishi Charak has given the order as rasa, virya, vipaka and prabhavh while Vagabhatta has it as rasa, vipaka, virya and prabhavh.
Vipaka When we eat or drink a substance it comes in the contact with jathar Agni (digestive fire). If the jatharagni is in its normal state it is able to digest (pachan) the substance eaten. During this digestion the food undergoes many bio transformational changes. In this process of paak (physiological condition of digestion) due to different degrees of digestion, the transformation of rasa takes place. This changing of rasa of the substance into a certain similar or dissimilar rasa is called vipaka. After completion of digestion, the substance or the food ingested would produce certain action by which we can know the process under which the substance has undergone. Hence vipaka is judged by anumana (inference made after observation). The effects of vipaka commences after the full digestion is completed. These vipaka are of there types.
1. Madhur vipaka
2. Aamla vipaka
3. Katu vipaka
In a general madhur vipaka increases kapha dosha, aamla vipaka increases pitta and katu vipaka increases vata. Madhur rasa (sweet taste) and lavan rasa usually under goes madhur vipaka, aamla rasa (sour taste) usually produces aamla vipaka. Katu rasa, tickt rasa and kashaya rasa produces katu vipaka. As an example of draksha (grapes), undergoes madhur vipaka. Rasa is pratyaksh (directly known to our senses) but vipaka is inferred from its effect.
Saindhav lavan (rock salt) or even samundra lavan (common salt) undergoes madhur vipaka. Amlaki (Indian goose berry) which possess amal rasa undergoes madhur vipaka and not and amal vipaka as expected. On the contrary sunthi, which is of katu rasa, undergoes katu vipaka only. Consequently marich (black peeper) which is a shleshma hara (suppresses kapha) but it is also avrishya, as compared to the sunthi is also a shlesham hara (suppresses kapha) to some extent but not avrishya on account of its undergoing madhur vipaka. This special property enables sunthi to be used, when there is kapha vitiation and lack vrishya principle in the body while marich is valuable in kapha vitiation with no consequent fear of avrishyatwa. It may be clearly seen that the degree of khapahara (suppressing kapha) principle in marich is greater than that of sunthi. These subtle points of difference are to be noted carefully.
Virya Virya in general can be understood as Shakti (power). The virya accounts for the effects of the drug from the time ingestion and as long as it lasts in the body. A substance manifests its actions as soon as it comes in contact with the tongue and as log as it lasts in the body before excretion. According to a famous rishi, Maharishi chakrapani, the substance manifests its actions through its virya only till the vipaka takes place. His position is that rasa comments and its action only during the stage of its contact with the tongue. Just after the action of virya commences and it lasts till the paak (digestion) is over and ultimate action of the drug is seen in its vipaka. The effect of virya of some substances are seen during the stage of initial on that there are two kinds of virya namely ushan (hot) and sheet (cold) virya.
It can be seen that a substance contributes its properties top the body by rasa (rasa) to some extent, by virya (power) to some extent, vipaka by some extent and by prabhavh (action) by some extent. Sometimes, all the first three may fall in one line and thus act homogenously. As an example, draksha fruit (grapes) or milk or ghee has madhur rasa, madhur vipaka and sheet virya, hence homogenous effect of mitigation of vata and pitta is produced. In honey, as seen on the other hand, we find that it is a strong kapha reducing factor, since it undergoes katu vipaka. Honey has madhur and kashaya rasa. As it is madhur rasa, it definitely should increase kapha, but it does not happen. In contrast it reduces kapha. We can here explain this phenomenon so as to katu vipaka. Sometimes, this vipaka in certain substances has favorable effects and in certain instances unfavorable effects. If a substance has rasa, virya, vipaka, all of which have their contributions throughout. If not, they will have different effect, which are not incompatible. Thus pipilli (piper longum) reduces kapha by effect of its rasa as soon as it comes, into contact with the tongue and continues the same kapha suppressing action when its ushan virya (hot potency) but stops its kapha suppressing properties when it undergoes madhur vipaka. On an account of such madhur vipaka, the total effect will be reduction of kapha when it comes into contact with the tongue, continues to do the same still further on account of its ushan virya (hot potency) and katu vipaka. Thus marich (black pepper) is valuable in suppressing kapha more than sunthi (dried ginger) or pipilli (piper longum) but as it causes loss of virility, it is not as valuable as sunthi in these cases where loss of virility is found along with excess of kapha.
