Medicinal uses of all herbs of ayurveda are listed in detail in dravyaguna

Ayurveda is the branch of science that deals with the Guna and Karma of dravyas, which are Ayushya and Anayushya.

Dravyaguna has been defined by Acharya P.V. Sharma as the branch of science, which deals with Namarupa, Gunakarma and Prayoga of Dravyas.

• Namarupa deals with the “Dravya Nama” and “Dravya roopa. The complete Pharmacognostical study of dravya is included under Namaroopa.
• Guna-Karma of Dravya deals with the study of Rasa-Guna-Virya-Vipaka-Prabhava and Karma of the dravya. The Pharmacological study of the dravya is included under GunaKarma.
• Prayoga of Dravya deals with the use of dravya in therapeutics and its different formulations. It deals with therapeutic application and pharmaceutics.

Lakshana of Saptapadartha:

• (i) Dravya: Dravya is that in which, the Guna and Karma are present in Samavayi Sambandha.
• (ii) Rasa: Rasa is that which is perceived by the tongue, when the dravya comes in contact with it.
• (iii) Guna: Guna is present in the Dravya in samavayi sambandha. Guna itself is devoid of action.
• (iv) Virya: Virya is that which is responsible for the Kriya or activity.
• (v) Vipaka: When a dravya undergoes jatharagni paaka, there is a change in the rasa (Rasantaram). This change in rasa seen at the end of digestion is called Vipaka.
• (vi) Prabhava: When a special action is seen in a dravya which cannot be explained based on its guna and karma, that special action is called Prabhava.
• (vii) Karma: Any activity requires the samyoga and vibhaga, and the cause for this samyoga vibhaga resides in the dravya. Karma is nothing but the performance of the kriya or activity.

Example: Vamana, Virechana, Langhana, Brahmana etc.

Introduction:

All dravyas (Kaarya dravyas) mentioned in Dravyaguna Adhikara are Paanchbhoutik in nature. The Dravyas contain Prithivi etc Mahabhutas in different proportions.

Nirukti:

Dravya is defined as that which possesses Guna (Rasa-Guna-Virya-Vipaka-Prabhva) and Karma (Samyoga-Vibhaga etc ) in Samavaya sambandha (Inherent relation).

Other author’s have given similar definition of Dravya as:

Panchbhoutikatva of Dravya:

The combination of Prithvi, Ap, Tejas, Vayu and Akasha mahabhuta is responsible for the formation of Dravya.

Even though each Mahabhuta has different Guna, they combine to form a dravya. Just like vatadi doshas (each having different guna) combine to give rise to vyadhi, Shukra-Shonita combine to form Garbha (Shukra is Soumya and Shonita is Agneya). In the same way, the Panchamahabhutas having different gunas combine to form Dravya.

• Utkarsha: means each Dravya has the Mahabhuta in different proportions
• Abhivyanjaka: means differentiation of dravya based on the mahabhuta predominance as
• Idam Parthiva: Dravya having predominance of Pruthvi mahabhuta is Parthiva
• Idam Aapya: Dravya having predominance of Jala mahabhuta is Aapya and so on.

All Karya dravyas are made of Panchamahabhutas.

The role played by each of the Mahabhuta is explained as follows;

a. Pruthvi is the Adhisthaan

Prithvi is the Adhisthaan or the Upadana karana, just like Mrut (Mud) is for the formation of Ghata (Pot).

b. Ambu Yoni:

The word Yoni is derived from:

• Ambu/Jala helps in the Mishrana (Combination) of the different Avayavas (Components)
• Just as water helps in mixing the mud to give a shape, in the same way, Jala helps in the combination of different components of the Dravya.

c. Agni-Pavana-Nabhasa-Samavayata:

By the Samavaya sambandha (Inherent relation) of Agni – Pavan- Akasha, further Nirvrutti and Vishesha occurs.

Agni-Pavana-Akasha is responsible for the Nirvrutti (the proper swaroopa utpatti of the dravya) and Vishesha (differentiation as Parthiva, Aapya, and so on based on predominance of the mahabhutas).

Specific Roles of Each:

i. Agni is responsible for Kathinya (Hardness), Paaka (Proper formation) and Roopa utpatti (Appearance).

ii. Vaayu helps in developing Kathinya (Hardness), Urdhva-Adha-Tiryak vistara ( giving di mensions) and Kriya utpatti ( movement).

iii. Akasha helps in providing Avakasha ( Space) among the components of the dravya.

Thus, the Nishpatti/Utpatti of all Ahara and Oushadha dravyas occurs from the Panchamahabhutas.

(Medicinal properties of Dravya)

The human body is made from Panchamahabhutas. All dravyas are also Panchbhoutik in nature. Therefore, Dravya can be used to control the Sthana, Vridhi and Kshaya of Doshas.

Further explaining how the dravyas acts on the Tridoshas, Sushruta says;

Thek Rasa, Guna, Virya, Vipaka of the dravya are responsible for the Kshaya, Vrudhi or Samyata of Dosha, Dhatu and Mala.

All dravyas present around us are having medicinal properties and it depends on the yukti of the physician using it. As Acharya Charaka states that, even a poison can be an effective medicine when purified and used in the right dose. Similarly an effective Medicine May become a posion when not used appropriately.

Drug being medicinal/non- medicinal depends on Yukti i.e Upaya (Samskara etc) and Artha/ Prayojana ( Mode of administration).

Upaaya:

By proper Samskara and its use in appropriate Desha-Kaala etc, even poisonous drugs can act as medicine.

Visha is Apathyakari, but even it can act as pathya with proper upaya as told in udara chikitsa.

Prayojana:

Truna, Pamsu etc dravyas are non-medicinal and cannot be Bheshaja, but they can be used for the purpose of Svedana etc external procedures.

Therefore, it is proved that no dravya is anoushadhibhuta. They can be used either internally or externally with proper samskara, samyoga etc by considering the matra, kala, vaya, anupana and so on.

Dravya Pradhanyata:

Dravya is Pradhana among the Rasa Panchaka as Dravya is the Ashraya for the others.

It is observed that Vipaka is dependent on Virya, Virya cannot exist without Rasa and Rasa cannot exist without dravya. Thus, each avayava (component) is interdependent and therefore it is claimed that Dravya is superior to all other avayavas.

In this context, Chakrapani further clarifies that a Sheeta virya drug, which is composed of Jala and Pruthvi, will give rise to Madhura/Guru vipaka. Similarly, an Ushna virya dravya is made up of Agni and Akasha will undergo Katu/Laghu vipaka. Thus dravya is acting as a medium for the existence of virya, vipaka etc.

Hence, dravya is pradhana.

The genesis of rasa, guna etc occurs simultaneously with dravya but not separately. This relation is compared with Deha (Body) and Dehina (Atma / Soul). Even the eight types of virya are dependent upon the dravyas. Rasa is one of the sartha guna, and gunas are devoid of any activity independently.

Vipaka also depends upon dravya but not on rasas alone, hence dravya is explained with importance.

Sushruta and Nagarjuna have given the following explanations and examples for the Dravya Pradhanyata.

(i) Vyavasthitatva:

The Dravya is vyavasthita ( Stable ) in nature, but not rasadi. For example, taste of unripe mango will keep on changing till it ripens, but the fruit is known as mango fruit till the end and not something else.

Example: The fruit of Mango is Kashaya in rasa when it is unripe, and when it is halfripe it turns Amla and the fully ripened mango is Madhura. Therefore, there is a transformation in the rasa of mango from the unripe stage to the fully ripe stage. Though the rasa changes in different stage, the fruit will remain “Mango” itself and will not transform into something else like Amrataka or Koshamra.

Nagarjuna has used the word “Vyavasthaanat” for the same:

Dravya is vyavasthita unlike gunas. Example: The green colour of Black Jamoon (Jambava) fruit when it is very tender will turn into brinjal colour after sometime and finally become black like Anjana when it is fully ripe. Thus, the colour etc factors changes but the fruit remains the same.

(ii) Nityatva:

Dravya is Nitya, whereas the Rasadi gunas are Anitya

When the Dravya is made into Kalka, Svarasa, Kwatha and so on, the Rasa, Gandha etc of the Dravya may be altered, but the Dravya remains the same, i.e. it will be still called as Kalka or Svarasa of the given material. The rasa, gunas that change are Anitya, whereas Dravya is Nitya. Therefore, Dravya is pradhana.

(iii) Svajati Avasthanatva:

A dravya belonging to one jati (Category) will not change into another i.e. a Parthiva dravya even after Parinama (Transformation) remains Parthiva, Aapya remains Aapya and so on.

Example:

Due to parinama, the rasa of milk changes from madhura to amla and the form changes from Ksheera to dadhi, but the jati i.e. the Aapyatva remains the same. Therefore, even though the rasa, guna change the dravya maintains its jati and hence dravya is pradhana.

(iv) Panchendriya Grahanat:

Dravya can be perceived by all the indriyas unlike the rasadi.

The Shabda, Sparsha, Roopa, Rasa and Gandha gyana of a dravya is possible. Each dravya has specific sound. Parthiva dravya makes solid sound like kata-kat, Apya dravya make Khalkhala shabda, Taijasa dravy makes tat-tat shabda, Akasha and Vayu are amurtha hence they are understood by Anumana.

Thus, Dravya can be perceived by all the indriyas.

Haranachandra explains this by Deergha shashkuli nyaya:

Taking example of Shashkuli, Shashkuli can be seen with the eyes, it can be touched to know its texture, the smell of it can be perceived through nose, its taste can be appreciated by eating and the sound can be heard while eating. Thus, it can be accessed through all the indriyas.

* Badanta Nagarjuna has described it as “Sarvendriyopalabdhi”.

Dravya is sarva indriya grahya, whereas rasadi are ekendriya grahya. Rasa is percieved through rasanendriya, Vipaka, Virya through adhivasa and karma is seen through Chakshurindriya.

The commentator explains how Shabda, Sparsha, Rupa, rasa and Gandha gyana of a dravya is obtained with the example of Yasthimadhu as dravya.

(v) Aashrayatva:

Only dravya can act as Ashraya for rasadi which are present in the dravya in samavayi sambandha.

The Ashrita rasa, guna etc are paratantra and apradhana. Dravya being the ashraya is pradhana.

(vi) Arambhasamarthya:

Initiation of a specific pharmacological action is possible only by using the dravya. One cannot pick rasadi gunas and start the treatment.

Example: Vidarigandhadi dravyas can be made into various kalpanas like churna and so on and used in treatment, but it is not possible to do so with individual rasa, guna etc. Therefore, dravya is pradhana.

(vii) Shastra Pramanyat:

All Shastras have considered dravya as pradhana. Different vargas, ganas are made based on the dravya and not rasadi. Even though we have the madhura skandha and so on, they are nothing but the classification of dravya based on rasa.

Shastras have said that whatever gunas/qualities are present in dravya, the same is present in the Shareera and hence dravyas of required qualities can be used to manage the increase or decrease of any qualities in the shareera. Therefore dravya is very important.

(viii) Kramapekshitatva:

The properties depend upon the state of the dravya.

The dravya and rasadi are interdependent, as Sushruta says the genesis of dravya and rasa occurs simultaneously. So, the rasadi gunas also continuously change with the change in the state of the dravya.

Example:

When the drug is tender then the properties will remain incomplete, and when the drug matures all the properties will be present in it.

(ix) Ekadesha Sadyatva:

Dravya can be used in treatment by taking a part of it, but rasadi cannot be used because of Niravayavatvat.

Example: The latex of Snuhi can be used in many diseases but its taste cannot be used seperately. Therefore dravya is pradhana.

The extra points described by Rasa vaisheshika are as follows:

(x) Vikalpasamarthya:

Dravya may be converted into different forms like Churna, Kalka, Kashaya etc, but rasadi cannot be utilised for the same purpose.

(xi) Pratighatasamarthya:

Pratighata means avarana i.e to occupy some space. Dravya being a murtha bhava occupies a specified space, which cannot be replaced by anything else, where rasa, guna etc are amurta and hence they are not capable of causing pratighata/avarana.

(xii) Taratamayoganupalabdhi

Tara-Tama grading is seen in rasa, guna, karma like

In dravya such Tara-tama grading is not possible.

Therefore, Dravya is pradhana because of tara-tama abhava.