Following our article on Vrkshayurveda, it is only natural that we proceed to Dravya Guna. Dravya Guna is the study of materia medica or medicinal products— known today as pharmacology. Just as Silpa Sastra, Chitra Sastra, and Vaastu Sastra emerge from Sthapatya Veda, so to does Dravya Guna Saasthra emerge from Ayurveda.
Introduction
Materia Medica is pivotal to effective treatment. It provides the base resources from which healing concoctions (dubbed “drugs” today) can be given to ailing patients.
“Achaarya Charaka identified the necessity of complete knowledge about the plants and their utility, as the plants are used in the form of Aahaara and Aushadha” [1,1]
“Yathashchaayushyaani anaayushyaani cha dhravyagunakarmaani vedayathyatho’pyaayurvedhah
The science which explains guna and karma of Aayushyaani and Aanaayushyaani dravya is called as Ayurveda.” [1,1] — Charaka Soothra. 30.23
“Dhravyaanaam gunakarmaani prayogaah vividhaasthathhaa |
Sarvaso yathra varnanthe saasthram dravyagunam hi thath ||
According to Achaarya Priyavruta Sharmaaji, Dravya Guna Shaastra is defined as science, which deals with the properties, action and different therapeutic applications of dravya are know as Dravya Guna Shaastra.” [1,1]
Substances (dravya) with medicinal and healing properties have been used in India since ancient times. “Dravya is defined as a padaartha which posses[ses] guna (properties) and karma (action) with samavaaya (concomitant) relation in it is called as dravya.” [1, 4]
These were not just “shamanistic” practices or “magic rituals”, but carefully identified and closely catalogued efforts at materia medica and medicine production. But all that glitters is not gold. Mere hearsay from the aunty (or whatsapp uncle) gossip mill is insufficient. “As the knowledge of grammar is essential to “Vidhvaana” (philosopher) and knowledge of weapons is essential to the ‘yodhaa’ (soldiers). Similarly the knowledge of Nighantu is essential to the ‘Vaidhya’ (physician). “ [1, 2] Education in not only botany (vrkshayurveda) but dravyaguna is essential before creation and prescription of medical advice and substances.
“To differentiate Toxic and Non-toxic dravya, the knowledge of gunas of the dravya is essential and this knowledge will be obtained from Dravya Guna Shaastra.” [1,2]
As per Vachaspati Mishra, “The word Guna is derived from the guna aamanthrena dhaathu. Means the people are attracted towards the dravya due to the presence of guna in it.” [1, 16] It refers to the existence of a specific quality that draws and individual to it.
Guna aamanthrane-gunyathe aamanthrathe loka anena ithi guna || [1, 4]
Framework of Dravyaguna
“Achaarya Bhaavamishra accepted five Padaarthaas, those are as follows;
Dravye raso guna veerya vipaakah shakthirevacha |
Padaarthah panchathishtanthi svam svam kurvanthi karma cha ||
The Rasa (Taste), Guna (Physical properties), Veerya (Potency), Vipaaka (Biotrans-formance) and Shakti or Prabhaava (Specific action), present in a dravya and produces their respective karma are known as pancha padaarthaas of the dravya guna shaastra.” [1,3]
This format provides the starting point to which as substance is evaluated for its curative properties, on its own basis, or in conjunction with other via concoction or decoction.
Terminology
- Paribhaasha—Definition
- Paryaaya Naama—Synonyms
- Uthpathhi Sthaana—Habitat
- Bhasma—Ash
- Praroha—Climbers/Creepers
- Kshaara—Alkali
- Ksheera—Milk/Latex
- Svarasa—Sap
- Niryaasa—Resin/Gum/Extract
- Thvak—Bark
- Prathivisha—Antidote
- Vilayatha—Solubility
- Apamishrana—Adulterants
- Prayojya Anga—Useful Part
- Vighaatha—Prevention
- Upaaya—Preparatory Procedure
- Samvidha—Protocol
- Vaasthava—Fact/Genuine/Authentic
- Pradheha—Ointment/Salve
- Gudika—Pill
- Choorna—Powder
- Drava—Liquid
- Draavaka—Distilled mineral acid
- Kalka—Grounded Paste
- Kvaatha—Decoction
- Aasavaka—Medical Alcohol
- Sammohana—Anaesthesia
- Phalavarthi—Suppository
- Nasya Avapida—Nasal Spray
- Aaschothana—Eye drops
- Pinda—Poultice
- Bhaavana—Powdered Fluid Maceration
Methodology
Materia Medica is the sine qua non of pharmacology. Without it, the physician is a general sans soldiers. Proper understanding and access to medical materials (often exotic and transnational) is the means for effective manufacture of aushadham (medicine). Interestingly, one of the categories for plant types is osadhi (the root for the word aushadham).
“The Indian materia medica was well known in the ancient world and brisk trade existed in medical drugs between India and other countries. Many medicinal plants or drugs were exported to the West, such as spikenard, cinnamon, pepper, sesame orientalia, cardamom, cane-sugar, etc., and these were held in great esteem, special voyages being undertaken to procure them.” [2, 107]
There is a long and well recorded tradition of ancient Vedic Hindus relying on herbs and other plants for their curative properties.
Rig Veda X.97: “those herbs, the first-born of the gods, three ages of the world ago, those will I worship in my thought, the 107 virtues of those with new tawny sprouts.’ This hymn then gives a vivid idea of the conception of the Vedic people with regard to the action of drugs. ‘Those with fruit, those without fruit, those flowerless, and those with flowers, impelled by…Brhaspathi…may they deliver from ill, may they deliver me from imprecation, from (the dropsy) that comes from Varuna, and from the Tamer’s fetterlock (sickness unto death) and from all god-sent diseases‘” [2, 108]
Thus, ausadha is critical to the well-being not only of individuals but of societies at large. Not only must there be knowledge of their ingredients and their potencies but also of their mechanisms (why does this work in a specific way?). Acharya Charaka described this in detail.
“Physical ailments, says Charaka, are cured by medicines (ausada). All substances, whether animate or inanimate, are to be considered as medicines, provided they are applied in the proper way (yukti) and fore specific purpose (artha).(C.S.1.25.27) [2, 110]
Categories (Padaarthas)
According to different traditions, there are different categories of dravyas.
“Charaka begins his samhita with an enumeration of the Vaiseshika categories. As we have seen before, the entities it admits are six original padaarthas; viz., Dravya, Guna, Karma, Saamaanya, Visesha, and Samavaaya.” [2, 113]
“He enumerates the sen-sible qualities; viz., sound, touch, colour, taste and smell; the mechanical or physical qualities, viz., heavy (guru), light (laghu), cold (sheeta), hot (ushna), viscous (snigdha), dry (ruksha), inactive (manda), active (teekshna), motionless (sthira), fluid (sara), soft (mrdu), hard (katina), clear (visada), slimy (picchila), smooth (slakshna), rough (khara), bulky (sthoola), penetrative (sookshma), dense (saandra), and liquid (drava).” [2, 113]
Dravya is the first padaartha. This category can then be sub-divided into additional sub-categories:
“As per kaarya kaarana bheda, there are only 2 categories (kaarana and kaarya dravya). Kaarana dravya is the category which produces other dravyas or causes manifestation of one. There are 9 types of this category (Aakaasha, vaayu, agni, aapah, prithvi, aatma, manah, kaala, dik.” Kaarya dravya is the second category, and is the resultant of kaarana dravya. These types are countless in number and include plants and minerals, etc. [1, 4]
Per the Chethana and Achethana bheda, there are 2 categories (Chethana and Achethana). “The dravya with indriya (atma) and without indriya is known as Chetana (animate or living) and Achetana (inanimate or non living) dravya and in Veda Chetana and Achetana re known as Saashana and Anashana respectively. Ex. Plants and Minerals.” [1, 5]
Chethana dravya is divided into Anthah Chethana dravya and Bahiranthah chethana dravya. The first is exemplified by plants and is divided into vanaspathi, vaanaspathya, virudha, and oshadhi.
Bahiranthah refers to living things which have chethana (consciousness) both internally and externally. These are of four types: jaraayuja (placentals,i.e. humans & other mammals), andajas (egg-born, i.e. birds, etc), Svedaja (waste water dwellers, i.e. flies & other insects), and udbeeja (soil-nesters, i.e. frogs & other amphibians). [1, 5-6]
Then there is classification based on origin (yonibheda). These are of 3 types (animal source: kasthoori, gorochana, etc), Audhbhidha (plant source: yasthimadhu, nimba), and paarthiva (minerals: i.e. abhraka, paaradha, loha). Further discussion of this topic can be found in Shivoham’s excellent article on Gorochana and Vatsanabha.
Age is another category. It is especially useful for plants. These include ekavarshaayu (annuals, such as herbs), dvivarshaayu (biennials, such as shrubs), and bahuvarshaayu (perennials, such as trees). [1, 7] There are, of course, numerous other categories such as rasabheda (taste), veerya (potency), vipaaka (biotransformation), and effect according to dosha. [1, 7]
As per Pandit Narahari, dravya can be identified and named as follows: Rudhi (name meaning), Prabhaava (effect), Desha (habitat), laanchana (special character), upamaa (simile), veerya (potency), etara (other). [1, 8]
Rasa
“Rasa is believed to be evolved from Antareeksha or Divya Jala. It is devoid of taste. As soon as it came in contact with the panchabhautika soil, it attains rasa according to the predominance of panchamahabhoota in it…Panchamahabhootas will represent the elements and compounds of modern chemistry and accordingly the tastes are the results of some chemicals.” [1,11]
Different Acharyas assert different bases for tastes. As per Acharya Charaka, they are as follows:
- Madhura (sweet) = Apah (water) + Prithvi (earth)
- Aamla (sour) = Prithvi (earth) + Agni (fire)
- Lavana (salt) = Apah (water) = Agni (fire)
- Katu (pungent) = Vaayu (wind) + Agni (fire)
- Tikta (bitter) = Vaayu (wind) + Aakaasha (ether)
- Kashaaya (astringent) = Vaayu (wind) + Prithvi (earth)
Interestingly, the panchamahabhoothas are viewed as aadhibhauthika (primordial) and are deemed as visesha guna. “They are mainly useful in the diagnosis of the diseases. For example with the help of shabda guna we can diagnose the rasakshaya by seeing shabda asahishnuta (intolerance to high frequency sound waves) and accordingly we can adopt treatment by giving jaliya substance and also musical therapy in some maanasika vikaaras” (mental conditions). [1,21]
Gandha guna, or smell tests, are also mentioned for the diagnosis of disease. As such, a multi-faceted array of tests can be applied for both diagnosis and prognosis of illness. [1, 21]
“Dr. Shivacharana Dhyaaniki tried 553 drugs mentioned under various Nighantu. Among these 553 only 40 dravyas possess alike rasa mentioned in classics and 513 dravya possess different taste in it according to different authors.” [1, 15]
Important point for twenty-something “trads” obsessed with excretory products: “The rasa of all the substances is not possible to determine, due to ethical and psychological reasons. Example poisonous substance, urine, faeces.” [1, 15] Food for thought when considering food…for thought.
Guna
Guna is the next category. It refers to the various qualities being dealt with.
“Paraadi Gunas are the type of saamaanya gunas. They are 10 in number and are used in successful implementation of treatment. Hence these are called as chikitsaa upayogi guna. “[1,20]
1.Para—Superior 2.Apara—Inferior 3.Yukthi—Rationality/Logic 4. Samkhyaa—Numbers
5. Samyoga—Combination 6. Vibhaaga—Disintegration 7.Prathakatva—Separateness
8.Parimaana—Measurement 9.Samskaara—Processing Abhyaasa—Practice
“Paraadi gunas are not simply the qualities for academic purpose. They are the methods needed for scientific research. While providing treatment one has to think about the drug of choice (Paratwa), contraindicated drugs (Aparatwa), careful assessment of patients conditions and nature of the drug (Yukti), how many times and for how many days the drug to be administered (Sankhyaa), what are the possible combinations of the drug may be known through (Samyoga), what are all should be avoided in the group of drugs (Vibhaaga), selection of specific drug after differential diagnosis (Prathakatva), the dosage of the drug to be administered (Parimaana), modifying the original property of the drug whenever necessary (Samskaara) and finally administering the drug for sufficient time period to get desired result (Abhyaasa).” [1,20]
Veerya
“Veeryathe vikraanthah karmasamarthe bhavathi ithi veeryam ||
The padaartha which is able to perform all the karma is called as Veerya.” [1, 22]
Veerya matters because sometimes without rasa or guna we can see karma (action/effect). As a result a typology for veeryas as been developed. These can be based on assessment of their contact with the body (Nipaata) or into the body (Adhivaasa) or both (Nipaata Adhivaasa).
According to Nimi, there are 15 Veeryas (1.Adhobhaagahara, 2.Urdhvabhaagahara, 3.Ubhayatobhaagahara, 4.Sangraahika, 5.Samshamana, 6.Deepana, 7.Jeevaneeya, 8.Praanaghna, 9. Maadana, 10. Sheetikarana, 11.Shothakara, 12.Shothaghna, 13.Paachana, Daarana, 15. Ropana)
However, the pervading consensus is to use 2 main categories Sheeta and Ushna, which are cold and hot respectively. [1, 24]
Vipaaka
The nirukthi (etymological derivation) for vipaaka is as follows:
“Visishishtah jarana-nishtaakaale rasavisesasya paakah praadurbhaavah vipaakah ||
The specific rasa formed at the end of Jaatharaagni effect is called as vipaakah.” [1, 26]
Vipaaka refers to bio-transformation. How does a substance react following a particular process. “The end product of a dravya which is the outcome of digestion or metabolism is called as vipaaka. Each dravya after entering into annavaha srotas will get affected by Agni and converted into saara (essence part) and kit (waste part) bhaaga. This initial transformation is called as Avasthaapaaka. The bio-trans-formation seen in aahaara rasa due to the effect of bhutaagni and dhaatvaagni is called as vipaaka.” [1,26]
Avasthaapaaka is the starting transformation which takes place during the consumption of food. Also known as prakaapaka, it takes place in three stages (madhura, aamla, and katu).
Nisthaapaka (also known as vipaaka proper) is the subsequent stage that is the transformation (paaka) that takes place in the aahaara after the effect of the two agnis. [1,27]
Prabhaava
“Prabhavathi saamarthhyavisishtam bhavathi dhravyamanenethi prabhaavah ||
“Prabhava is the factor which is responsible for specific action of the dravya and independent of its rasa, guna, veerya, and vipaaka.” [1,31]
This particular category refers to the active agent or mechanism for the transformative action of the dravya. Some can be predicted (chinthya veerya) and some can’t be (achinthya). Here are some examples:
- Aushadheeya karma (pharmacological action)
- Aagadheeya karma (anti-toxicological action)
- Rakshogna karma (anti-microbial action)
- Maanasa karma (Psychological effect)
- Bhauthika karma (Physical action)
Karma
The next padaartha is Karma (drug action). It is defined as that which is responsible for action of the dravya. There are 5 main types of karma
- Uthkshepana (Hand lifting)
- Apakshepana (Shoulder Folding)
- Akunchana (Flexion)
- Prasaarana (Extension)
- Gamana (Walking)
“Apart from these the Achaarya of Kaarikaavali also mentioned other karma as Bhramana (Moving), rechana (purgation), syandhana (coagulating)…etc.” [1, 32]
Modality
Kaarmukata of Karma refers to the modality of the drug action. Acharya Chakrapaani explains it as follows:
- Dravya (Substance)
- Karma (Drug action)
- Veerya (Drug potency)
- Adhikarana (Action Site)
- Kaala (Time Period)
- Upaaya (Preparatory Procedure)
- Phala (Result)
Irrespective, this detailed discussion demonstrates a well-developed system of medicine preparation and application. What cannot be ignored is the centrality to plant life in this.
Plant Morphology (Svaroopa)
“Morphology is the branch of botany which deals with the study of forms and features of different plant organs such as root, stem leaf, inflorescence, flower, fruit and seeds etc external features along with the internal features of the plant.” [1, 35]
There is external morphology and internal morphology. Here is the typology:
Herb (Kshupa)—Small plants with non-wood stems and short lifespans. They may be annual, biennial or perennial. Examples: Durva, Usheera.
Shrub (Gulma)—Medium-sized plants with hard, wood stems and branches from the ground level. They are perennials. Examples include Madhayanthikaa and Japaa.
Tree (Vrksha)—Large plants with stout wood trunks. These perennials include varieties such as Aamra and Udhambara.
Vine/Climbers (Lathaa)—Long stems with wide-spread twining branches. They may be annuals, biennials and perennials. Aparaajitha is an example. There are numerous kinds. These include Rootlets such as thamaalapathra, hook climbers such as tharuni, tendrils such as dhaamaargava, and finally, leaf and stem climbers.
Parasite (Paraavalambhee)—A parasitic plant with suckling roots. Example: Aakaashavalli.
Epiphyte (Svaavalambhee)—A plant that grows on other plants without draining food from them. This may include saprophytes which grow in decaying structures or symbionts, which is an organism in a close collaborative relationship. [1,36]
Root (Moola)—That part of the plant that grows into the soil to absorb nutrients is the root. These are classed as follows:
Tap root—Stout root that winds down, such as Aparaajitha
Adventitious root—Grows from other parts of the plant body (i.e.Usheera)
Tuberous root—Food stored in roots that become bulging are called tuberous. An example includes the sweet potato.
Epiphytic roots—Those lodged in branches of other trees
There are also assimilatory roots such as guduchi.
Stilt roots, which grow obliquely like the Kethaki. And finally prop roots which develop from other branches while reaching for the soil (i.e. Vata).
Different types of leaves (pathra) and bulbs (kandha) are also delineated. More relevant is the classification known as Inflorescence (Puspamanjaree).
“Inflorescence is defined as a reprodutive shoot of the plant bearing a single or many flowers is called as inflorescence.” [1,47] These include terminal (Anthim) and axillary (Koniya).
Flower (Pushpa)
The flower produced by the plant has many parts. These are as follows
- Calyx (Brahmaadhala)—This is the thin, accessory part of the flower. It protects it in the bud stage and is also known as sepal.
- Corolla (Anthardhala)— The attractive part of the flower, which helps in cross pollination by attracting the insects is called as corolla.
- Androecium/Stamen (Pumkesara)—The male reproductive part of the plant.
- Gynaecium/Stigma (Sthreekesara)—The female reproductive part of the plant.
- Peduncle (Pushpa Vrntha)—The flower stalk. Some flowers don’t have this and are called sessile (i.e. Apaamaarga). [1,51]
Interestingly two parts of a plant are homonyms of two famous dynasties: Pallava (Tender Leaves) and Shunga (Terminal Buds).
Application
Pharmacognosy
Modern (read: Western Medicine) differentiates Pharmacognosy from Pharmacology. The reason for this is a conscious separation between knowledge of medical ingredients creating “crude drugs” and actual pharmacology, which is deemed science.
Ayurveda does not make this distinguishment (partially because “science” is used for everything today when in actuality “scientia” means very specific processes and protocols).
“Dravya is defined as that padaartha which gives aashraya (shelter) to guna and karma in it.” [1, 53]
There are diffferent kinds of dravyas:
“Charaka divides medicines into 50 classes,a ccording to their supposed action on the different organs of the system, or on particular symptoms of the disease. These classes are as follows; (1) jeevaneeya—medicines which prolong life; (2) brinhaneeya—medicines which promote nutrition and increase corpulency; (3) lekhaneeya—medicines which thin the tissues or reduce corpu-lency; (4) bhedaneeya—promotes excretions; (5) sandhaaneeya—promote the union of fractured or divided parts; (6) deepaneeya—increase the appetite and digestive power; (7) balya—increase strength, tonics; (8) varnya—improve the com-plexion; (9) kanthya—improve the voice or hoarseness; (10) hrdya—promote cheerfulness or relish; (11) triptighna—remove supposed phlegm which causes sense of satiety; (12) arsoghna—cure piles; (13) kushtaaghna—cure skin diseases; (14) kandooghna—cure prurities; (15) krimighna—cure worms; (16) vishagna —act as antidotes to poisons; (17) stanyajanana—promote secretions of milk; (18) stanyasodhana—improve the quality of milk; (19) sukrajanana—increase the secretion of semen; (20) sukrasodhana—purify the semen; (21) snehopaga—emollients; (22) swedopaga—diaphoretics; (23) vamanopaga—emetics; (24) virechanopaga—purgatives; (25) aasthapano-paga—medicine for use in enemas; (26) anuvaasanopaga—medicine for oily enemas (27) sirovirechanopaga—promote discharge from the nose (28) chhardhinigrahana—relieve vomit-ing (29) trishnaanigrahana—relieve thirst; (30) hikka nigra-hana—relieve hiccup; (31) pureeshasangrahaneeya—render the faeces consistent (anti-diarrheal); (34) mutravirajaneeya—alter the colour of the urine; (35) mutravirechaneeya—increase the secretion of urine; (36) kaasa-hara—cure cough; (37) svaasahara—cure difficult breathing or asthma; (38) sothahara—cure anasarca or swellings; (39) jvarahara—febrefuges; (40) sramahara—remove fatigue; (41) dahaprasamana—relieve burning or heat of the body; (42) seetaprasamana; (43) udardhaprasa-mana—cure urticaria; (44) angamarddaprasamana—relieve pain [in] limbs (45) soolaprasamana—cure pain in the bowels; (46) sonitaasthaapana—styptics; (47) vedanaasthaapana—anodynes; (48) samjnaasthaapana—restore consciousness; (49) prajaasthaapana—cure sterility; (50) vayasthaapana—pre-sent the effects of old age (C.S.I.4.9 to 19).” [2,122]
These dravya types are then complemented by various forms of medicines and methods of application:
Choorna (powders), svarasa (strained juice), kalka (groundedpaste), kvaatha (decoctions), phaanta (infusions, prepared by steeping in hot water), sheethakashaaya (cold infusion via straining), paaneeya (weak/diluted decoction), pramathyaa (decoction to pulp), mantha (powdered emulsion), ksheerapaaka (milk decoction), yavaagu (barley form), avaleha (extract), vatikaa/gudikaa (pills), modhaka (bolus), khandhapaaka (confections), bhaavana (powdered maceration in fluid), putapaaka (roasting & reduction to paste/powder), kaanjika (sour liquid from acetone fermentation), draavaka (distilled mineral acids), Aasava/arishta (medical alcohols from honey & treacle), ghrtha (medicated butter ), ghrthapaaka (medical butter preparations), Thailapaaka (mediated oil). [2, 124-126]
These various forms of medication can then be delivered through a variety of modes. Although oral administration of medication or ointment application was preferred, there were a litany of other methods:
Vasthikarma (cavity injection, i.e. rectal, etc.), phalavarthi (butter smeared, thumb-sized suppositories), nasya (nasal spray via liquid (avapida) or powder process (pradhamana)), kavala (liquid gargles), sirovasthi (oil application to head), nethrakarma (eye application via poultice (pinda), eyelid paste (vidhalaka), eye drops (aaschothana)), & svedhana (sweating out). [2, 127-128]
Svedhana is a very detailed process for a medical sauna, with four different ways described. These are:
Thaapasveda—Application of dry heat via heated plates, bricks, or sand
Ooshmaveda—Application of moist heat. The heated brick is covered with a wet cloth and sprinkled with a medical decoction. The ground may also be heated via catechu wood, with a carefully placed bed of castor oil leaves. The patient then safely lies over it and is covered in a blanket. Boiled pulse (maashakalaaya) can also be applied beneath the patient to protect from the heated ground.
Upanaahasveda—Hot medicinal substances placed in a hot bag, then rolled/rubbed on the patient with care.
Dravasveda—Hot bath, with milk, broth, or oil.
Circling back, there are a few modalities worth discussing in detail: dhoomapaana (inhalations), dhoopana (fumigation), kshaarakarma (caustic applications for abscesses), and pralepa (plasters ).
Dhoomapaana—Inhalations. These can be inhaled via tube. [1, 128]
Dhoopana—Fumigations. Typically used for ulcers and skin diseases. “The pastilles for these are made as for inhalation. They are lighted and placed inside two earthen pots placed face to face. A hole is made in the upper pot and a tube adjusted to it. The free or open end of the tube is now directed to the affected part and the fumes allowed to spread over it.” [2,129]
Kshaarakarma—Caustic applications. “The ancient physicians of India preferred opening abscesses by caustics, to incising them with the lancet. Hence caustics were described as superior to the lancet, inasmuch as, in addition to opening abscesses, they purified them by removing the derangement of the humours. The ashes of many plants were used for the preparation of caustics.” [1, 129]
All these aushadhas are ultimately made possible by the naturally occuring dravyas is existence. The methodology of recording and evaluating such dravyas is also proffered by Ayurvedic practicioners, some of whom have worked to update it with modern methods.
Procedure:
- I. Naama (Drug name)
- 1.Samskrtha Naama (Sanskrit Name)
- 2. Paryaaya Naama (Synonyms)
- 3.Praantheeya Naama (Regional Language Name)
- 4.Varga Naama (Class Name)
- 5. Gana (Group Name)
- II. Uthpatthi Sthaana (Habitat
- III. Svaroopa (Plant Morphology)
- IV. Panchajnaanendriya Pareeksha (5 Sense Method Test)
- 1.Sabdha (Sound), 2. Sparsha (Touch), 3.Varna (Colour),4. Rasa (Taste), 5.Gandha (Smell)
- V. Vilayathaa Pareeksha (Solubility Test)
- VI. Prathivisha (Antidotes)
- VII.Abhaava Prathinidhi Dravya (Substitute)
- VIII. Apamishrana (Adulterants)
- IX. Guna Karma (Therapeutic Properties)
- 1.Rasa, 2. Guna, 3. Veerya, 4, Vipaaka, 5.Prabhaava, 6. Doshaghnataa, 7. Maathra (Dosage), 8. Visishta Yoga
There is a robust offering of medical treatments that is part and parcel of dravya guna. There are typically plants and their various extensions (roots, seeds, flowers, fruits, etc). However, also mentioned for various therapeutic properties are Honey, Ghee, etc. Hence both animate and inanimate products are discussed. Here is a brief selection:
Dravyaguna Selections
I. Naama: Punarnavaa Moola [1, 83]
1.Samskrtha Naama: Punarnavaa Moola
2. Paryaaya Naama: Boerhavia diffusa. Katillaka (useful in many ways, therapeutic, diuretic), varshabhu (sprouts in monsoon)
3.Praantheeya Naama: Hindi (Gadapoorna), Telugu (Erra galijeru), Tamil (Mukurattai)
4.Kula Naama: Punarnavaa Kula
5. Gana: Aushadha Gana
II. Uthpatthi Sthaana: Grown extensively throughout India during Monsoon.
III. Svaroopa (Plant Morphology): A perennial herb that is well-developed and long. It has simple leaves in unequal pairs. The inflorescence is axillary or umbel.
The Flowers are hermaphroditic, ribbed, small and pink. The useful portion of the plant is the root.
IV. Panchajnaanendriya Pareeksha (5 Sense Method Test)
1.Sabdha: Breaks and burns with a characteristic cracking sound.
2. Sparsha: Root is smooth to the touch
3.Varna: Colour is reddish brown, and becomes reddish white after breaking
4. Rasa: Pradhaana Rasa: Katu, Anurasa: Kashaaya
5.Gandha: No specific dry odour, but a pleasant wet odour. No new burning odour.
V. Vilayathaa Pareeksha (Solubility Test)
Soluble in water, Oil, Ghee, and Ethyl Alcohol
VI. Prathivisha (Antidotes)
A non-poisonous plant.
VII.Abhaava Prathinidhi Dravya (Substitute)
Roots of the plant Boerrhavia repanda can sometimes be used.
VIII. Apamishrana (Adulterants)
No adulterants are used for the drug
IX. Guna Karma [Omitted]
- Rasa, 2. Guna, 3. Veerya, 4, Vipaaka, 5.Prabhaava, 6. Doshaghnataa, 7. Maathra (Dosage), 8. Visishta Yoga
§
I. Naama: Asthishrunkhalaa Kaanda [1, 90]
1.Samskrtha Naama: Asthishrunkhalaa Kaanda
2. Paryaaya Naama: Vitis quadrangularis, Asthhisamhaara (Used to join bone fractures). Means ‘climber resembling chain of bones’
3.Praantheeya Naama: Hindi (Hadjod), Telugu (Nalleru), Tamil (Perandai)
4. Kula Naama: Dhraaksha Kula
5. Gana: Gudoochyaaadhi Varga, Aushadhi Varga
II. Uthpatthi Sthaana: An aromatic plant found in the hotter regions of India.
III. Svaroopa (Plant Morphology): A tap root with simple leaves that are kindey shaped. Coiled tendrils exist next to the leaf. It is hermaphroditic with whitish or yellow coloured flowers. It is axillary. It produces red berries. The useful part is the kaanda (stem).
IV. Panchajnaanendriya Pareeksha (5 Sense Method Test)
1.Sabdha: No specific Sound
2. Sparsha: The stem is soft and slimy
3.Varna: External colour is yellow, with no change when burned.
4. Rasa: Pradhaana Rasa: Katu, Anurasa: Madhura
5.Gandha: No specific odour
V. Vilayathaa Pareeksha (Solubility Test)
Soluble in water, Oil, Ghee, and Ethyl Alcohol
VI. Prathivisha (Antidotes)
A non-poisonous plant.
VII.Abhaava Prathinidhi Dravya (Substitute)
No common substitutes for this dravya
VIII. Apamishrana (Adulterants)
No adulterants are used for the drug
IX. Guna Karma [Omitted]
- Rasa, 2. Guna, 3. Veerya, 4, Vipaaka, 5.Prabhaava, 6. Doshaghnataa, 7. Maathra (Dosage), 8. Visishta Yoga
§
I. Naama: Arjuna Thvak
1.Samskrtha Naama: Arjuna Vrksha Thvak
2. Paryaaya Naama: Arjuna Tree Bark. It is used to treat cardiac diseases
3.Praantheeya Naama: Hindi (Arjun), Telugu (Maddi), Tamil (Marudam)
4. Kula Naama: Haritaki Kula
5. Gana: Nyagrodhaahi, Saalasaraadhi gana
II. Uthpatthi Sthaana: Tree commonly found growing on river banks throughout India.
III. Svaroopa (Plant Morphology): Large tree reaching 10-20 metres height. Has smooth and grey trunk. The Bark is thick, but peels easily and is internally pink and fibrous.
The leaf is simple with 2 nodular glands at the base of the leaf. It is Axillary short panicle.
The flowers are complete, hermaphroditic and yellowish white
IV. Panchajnaanendriya Pareeksha (5 Sense Method Test)
1.Sabdha:Breaks with a characteristic sound
2. Sparsha: The bark is smooth and internally striated
3.Varna: Colour is Grey, and becomes reddish brown after breaking
4. Rasa: Pradhaana Rasa: Kashaaya
5.Gandha: No specific odour
V. Vilayathaa Pareeksha
Soluble in water, Oil, Ghee, and Ethyl Alcohol
VI. Prathivisha
A non-poisonous plant.
VII.Abhaava Prathinidhi Dravya
Bark of the terminalia class of plants are used as substitute
VIII. Apamishrana (Adulterants)
Terminalia class of plants
IX. Guna Karma [Omitted]
- Rasa, 2. Guna, 3. Veerya, 4, Vipaaka, 5.Prabhaava, 6. Doshaghnataa, 7. Maathra (Dosage), 8. Visishta Yoga
§
This, of course, is merely a sample of the detailed cataloguing efforts of Ayurvedic Vaidyas in the realm of Dravya Guna. Given the laborious process, it would be cumbersome to document most let alone all such numerous medical materials in an article. However, the traditional Nighantu (encyclopedia) does precisely that, with detailed pictures of the original ingredients and the final concoction itself. Nevertheless, one can see this is a mature system of classifying different dravyas (medical substances/”drugs”) which can be used to treat or ameliorate a variety of ailments.
The notion that Ayurvedic knowledge must somehow be “quackery” is presently a product of occidental propaganda designed to deprecate and later appropriate Classical Indic Medical techniques and medicines themselves. A closer examination, shows anything but.
“Sushruta makes free use of the caustics and describes the methods of preparing oxides, sulphates, and chlorides of tin, iron, lead, copper, silver etc. Vegetable alkalis were preapred from various plants and herbs like Kutaja (Hollarrhena antidysentrica), Palasha (Butea frondose), Aswakarna (Shorea robusta), Paribhadra (Erythrina indica), Vibhitaka (Terminalia bellerica), Aragvadha (Cassia fistula), Tilvaka (Symplocos racemosa), Arka (Calotropis gigantica), Snuhi (Euphorbia nerifolia), and numerous others. The alkalis were rendered caustic by special chemical processes. Aconite root, carbonate of soda, asafoetida, black salt and coral are used in conjunction with other ingredients to prepare strong alkaline caustics which are used for ‘bringing to a head’ or opening abscesses.” [3, 66]
Personalities
Dhanvanthari
Sushruta
Charaka
Bhava Mishra
Paramaara Bhoja
Narahari Pandit
Important Texts
Dhanvantari Nighantu
Charaka Samhitha
Sushrutha Samhitha
Bhavaprakaasha Nighantu
Lokopakaara of Chavundaraaya
Raaja Nighantu
Bhaisajya Ratnavali
Conclusion
example of Data Mining by the British in India. Book on Indian medicinal plants 1810. Very rare copy @RajivMessage pic.twitter.com/gWKXfZTi5k
— Inquisitiv_indian (@Inquisitive_Ind) January 5, 2015
Today we are accustomed to “pills and powders” doing their work without any understanding of the processes and ingredients. One can respect the work of scientists and researchers while still asking intelligent questions about the efficacy of a particular pharmaceutical. After all, if today people can so easily question God, then who are scientists and corporations? Real science and true logic subjects all ideas to rigorous research and study. Even an “unschooled” truck driver should ask well-thought out questions regarding the health regimen he is to take.
West is threatened by the rise of traditional Chinese medicine; building atrocity literature to bad mouth it. China not bothered https://t.co/Ddyoi6TRTV
— Rajiv Malhotra (@RajivMessage) September 4, 2017
Dravyaguna is proof that much of what we consume today in the form of pharmaceuticals is in fact sourced from nature. Nature is the original source of Materia Medica, and naturopathy its biggest catalogue. It is not that scientists and doctors do not improve upon what they find or create concoctions and decoctions based on natural resources, but rather, it is that the proof of the pudding is in the eating. It is not elaborate “proofs” or peer reviews or 1000s of pages of research papers that proves an idea (remember when all cholestoral and all fats (including Omega-3) were bad?). It is proof that something works. This is seen not only in the reduction of symptoms but in the holistic, and long-term improvement of well-being and overall health.
That is why everything from Ashwagandha to Sandalwood to “Too-meric” can be found in a Western grocery store today—leave aside an Health Supplement Store. Corporations and industries exist for the benefit of human beings and their health, not the other way around. It is time our over-credentialed but under-educated loud-mouth ideologues put aside the propaganda and start taking a closer look for themselves at the benefit of Classical Indic Pharmacognosy.
“The use of anaesthetics was well known to the Hindu physicians. The use of medicinal wines is recommended to produce insensibility to pain. Sammohana and Sanjivana powders are mentioned to make the patient insensible and then restore him after the procedure is over.” [3, 62]
Dravya Guna is being applied today whether english media elites accept it or not. Licensed and Accredited Ayurvedic Physicians who undergo rigorous schooling do exist. Caveat must be emphasised that there are charlatans in any sector be it Allopathy or Ayurveda. The “rational-empiricist” may simply do what talking heads tell him is “rational”. The truly logical person will investigate for himself or herself, and come to an independent conclusion based on own study and experience of self and others.
Shri @RajivMessage exposed @aveda and their shameful loot of Ayurvedic knowledge to build their products without giving acknowledgment to the inventors of the plant #medicine. I wanted to see this shameful act my self. Here it is,
Read, How do you pronounce Aveda?
1999 vs 2021 pic.twitter.com/RDvXB4Eq8c
— Diya (@ParasparRespect) November 26, 2021
All that glitters is not gold. And sometimes, the old way may in fact be the correct way. There is no doubt that Western Medical techniques, particular in trauma care and advanced surgery, are world-beating and indeed, standard setting. But isn’t it time you studied the source of many of their pharmaceutical ingredients and methodologies? You may be surprised by what you yourself find.
Click here to Buy this Book today!!!
Disclaimer: This article should not be construed as constituting professional medical advice. Readers should consult a licensed physician or accredited Ayurvedic vaidya for curative and actionable health information. This Blog Post is meant to serve as an aid for resources and an introduction to a Topic within the Subject of Ayurveda.
References:
- Mehatre, Dhulappa (Dr.). A Text Book of Practical Dravyaguna Vignana. Chaukhambha Orientalia Varanasi.2016
- Kutumbiah, P. Ancient Indian Medicine.Chennai: Novena.1999
- Sharma, Krishna (Ayurvedacharya). The System of Ayurveda. Khemraj Shrikrishnadass. Bombay: Shri Venkateshwar Steam Press. 1995
- Ayangarya, Valmiki Sreenivasa. Lokopakara (For the Benefit of People). Asian Agri-History Foundation. Secunderabad. 2006
