Concept of Sarira Gunas Archana A R

A STUDY ON SARIRA GUNAS AND ITS
APPLICATION
DISSERTATION SUBMITTED TO
RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES,
BANGALORE, KARNATAKA
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF
THE DEGREE OF
AYURVEDA VACHASPATI [M.D (Ay)]

IN
AYURVEDA SIDDHANTA
By
DR. ARCHANA.A.R
UNDER THE SUPERVISION OF
Guide:
Co-Guide:
Dr. Raghavendra Udupa. MD (Ay)
Dr. J.Ganapathi Bhat. MD (Ay)
DEPARTMENT OF POST GRADUATE STUDIES IN YURVEDA

SIDDHANTA
ALVAS AYURVEDA MEDICAL COLLEGE
MOODBIDRI 574227
2009

DEPARTMENT OF POST GRADUATE STUDIES IN
AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA
DECLARATION
I hereby declare that this dissertation entitled A study on Sarira Gunas

and its application is a bonafide and genuine research work carried out by me
under the
guidance of Prof. Dr. J. Ganapathi Bhat. MD. (Ay). Department of
Post Graduate Studies in Ayurveda Siddhanta, Alvas Ayurveda Medical College,

Moodbidri.
Dr. Archana A.R

III Year M.D. (Ay)
Dept. of P.G. Studies in Ayurveda Siddhanta
Alvas Ayurveda Medical College
Moodbidri 574227.
Date : 24-11-2009
Place : Moodbidri

AYURVEDA SIDDHANTA
MOODBIDRI, KARNATAKA.
CERTIFICATE
This is to certify that the dissertation entitled A study on Sarira Gunas and
its application submitted by Dr.Archana.A R in partial fulfillment for the
degree of Ayurveda Vachaspati (M.D). in Ayurveda Siddhanta, of Rajiv Gandhi
University of Health Sciences, Bangalore, is a record of research work done by
her during the period of her study in this institute, under my guidance and
supervision and the dissertation has not previously formed the basis to the award
of any degree, diploma, or fellowship or other similar titles.
I am recommending this dissertation for the above degree to the University
for the Approval.
Co-Guide:
Dr.Raghavendra Udupa
M.D. (Ay)
Assistant Professor and HOD ,
Dept. of P.G Studies in AyurvedaSiddhanta,
Moodbidri 574227
Date: 24-11-2009
Place: Moodbidri
Guide:
Dr.J.Ganapathi Bhat
M.D.(Ay)
Professor,
Dept. of P.G Studies in AyurvedaSiddhanta,
Moodbidri 574227

AYURVEDA SIDDHANTA
CERTIFICATE
This is to certify that the dissertation entitled A study on Sarira Gunas

and its application is a bonafide research work done by Dr. Archana A.R
under the guidance of Prof. Dr. J. Ganapathi Bhat M.D. (Ayu) in partial
fulfillment of the requirement for the award of the degree in Ayurveda
Vachaspati (M.D.) in Ayurveda Siddhanta, of Rajiv Gandhi University of Health
Sciences, Bangalore, Karnataka
Dr. RAGHAVENDRA UDUPA M.D.(Ay)

Assistant Professor and H.O.D.,
Dept. of P.G Studies in
Ayurveda Siddhanta,
Moodbidri 574227
Date: 24-11-2009
Place: Moodbidri

AYURVEDA SIDDHANTA
ENDORSEMENT
This is to certify that the dissertation entitle A study on Sarira Gunas and
its application is a bonafide research work done by
Dr. Archana A.R. under
the guidance of Prof. Dr. J.Ganapathi Bhat M.D. (Ayu) Department of Post
Graduate Studies in Ayurveda Siddhanta, Alvas Ayurveda Medical College,
Moodbidri.
Prof. Suresh Negalaguli M.D. (Ay)

Dean, PG Studies
Moodbidri 574227
Dakshina Kannada (Dist)
Date : 24-11-2009
Place : Moodbidri
Prof. Lakshmeesh Upadhya

Principal,
M.D. (Ay)

Moodbidri 574227
Dakshina Kannada (Dist)
COPYRIGHT
I here by declare that the Rajiv Gandhi University of Health Sciences,

Karnataka shall have the rights to preserve, use and disseminate this
dissertation in print or electronic format for academic/research purpose.
Dr. Archana A.R.

III Year M.D. (Ay)
Dept. of P.G. Studies in Ayurveda Siddhanta
Moodbidri 574227
Date: 24-11-2009
Place: Moodbidri
Rajiv Gandhi University of Health Sciences, Karnataka
ACKNOWLEDGEMENT
I solicit my deep and profound sense of respect to my rewarded guide
Dr. J. Ganapathi Bhat, M.D (Ay), Professor, Department of P.G. Studies in
yurveda Siddhanta for his advice, motivational inspiration and ever
encouraging constant indefeasible guidance extended towards me throughout
this dissertation work
I sincerely express my deep sense of gratitude to my teacher and coguide, Dr. Raghavendra Udupa. M.D (Ay), Asst. Professor, and HOD,
Department of P.G.Studies in yurveda Siddantha for the magnitude of his
dynamic guidance throughout the study.
I offer my special thanks to Dr. Mohan Alva, Chairman, Alvas
Education Foundation for providing me an opportunity in his esteemed
institution for Post Graduation studies.
I wish to offer my sincere thanks to Prof. Dr. Suresh Negalaguli,
Dean of Post Graduation studies, and Prof. Dr. Lakshmeeesh Upadhya,
Principal, Alvas Ayuveda Medical College, for their encouragement and
support.
I am grateful to all my respected teachers of Department of PG Studies
in yurveda Siddhanta Dr. Prasanna Aithal M.D. (Ay), Dr. Srikala BAMS.
& Mr. Sathyanarayana Bhat. A
MA (San) Alvas Ayurveda Medical
College, Moodbidri for their advice and inspiration.

I render my sincere thanks to Dr. Ravi Rao. S., M.D (Ay), Dept of
P.G.Studies in Dravyaguna Vijnana, Alvas Ayurveda Medical College,
Moodbidri for his suggestions during my dissertation work.
I specially owe my sincere thanks to all the staff of our college for their
valuable help during this study.
Words are not sufficient when I express my gratitude to my batch
mates Dr.Anupama and Dr.Rinsana KP who were with me in each and every
step of my work and this work is a part of their gentle hearts. And I thankfully
recollect the co operation of my juniors.
I am extremely thankful to my friend Dr. Vishnumaya for her friendly
help and co-operation right throughout my Dissertation work.
I feel grateful from the bottom of my heart to my parents who have
given me solace and moral support in my days of hardship.
I would like to extend my gratitude to all my well-wishers who directly
or indirectly helped me in completing this dissertation work.
Above all I am ever indebted to Lord Almighty.
Dr.ARCHANA AR
CONTENTS
Page No.
I
1. Abbreviations
2. Key for translation
3. List of tables
4. Abstract
II
1. Introduction..1
2. Objectives..6
3. Literary review
A. Concept of Gua....7
B. Concept of arra Guas...20
4. arra Guas and fundamentals of yurveda..41
5. arra Guas and Dravyagua vijna64
6. arra Guas and Nidna pacaka...83
7. arra Guas and Upakrama............88
8. Discussion......95
9. Conclusion....113
10. Summary.....117
11. Bibliography120
ABBREVATION
A.H
Astanga Hridaya
A.S
Astanga Sangraha.
B.P
Bhava Prakasa
Ca.
Charaka Samhita
Ci
Chikitsa sthana.
Ck
Cakrapani
Ni
Nidanasthana
PMB
Pancamahabhutas
Sa
Sarirasthana
Su
Sutrastha
Su.
Susruta Samhita
Sl.No.
Serial Number.
Vi
Vimanasthana
KEYS FOR TRANSLATION
- au
- ja
- da
- la
- jha
- dha
- va
-i
- a
- na
- a
ka
- pa
- a
- kha
- ha
- pha
- sa
ga
- a
- ba
- ha
- gha
- ha
- bha
- ka
- a
- a
- ma
- tra
ai
- ca
ta
- ya
-o
- cha
- tha
- ra
LIST OF TABLES
Table No.
List of Tables
Page.No.
Table:2:A:1
Gua classification in yurveda
16
Table:2 A: 2
Additional Guas by A.S
16
Table: 2: B:1
Number of arra Guas according to different texts
21-22
Table: 2: B:2
Variation in the pairs of Guas
23-24
Table: 3:1
Gurvdi Guas and their Mahbhautika Dominancy
43
Table: 3:2
Pacamahbhta and predominant Guas
44
Table: 3:3
Guas for assessing Prakti
46
Table: 3:4
Relation between Kapha and Vata Prakrti
47
Table: 3:5
Relation between lema and Pitta Prakti
47-48
Table: 3:6
Relation between Pitta and Vta Prakti
48
Table: 3:7
Relation between Vta Gua and ksa and
54
Vyavya Guas
Table: 3: 8
Relation between Pitta Guas and Agni Guas
55
Table: 3:9
Relation between Kapha Guas and Pthvi and Jala
55
Guas
Table: 3:10
Relation between Vta Guas, Vta vitiating Guas
56
and Cikitsa
Table: 3:11
Mtja Avayavas according to Caraka and Suruta
61
Table: 3:12
Pitja Avayavas according to Caraka and Suruta
61
Table: 3:13
Pacamahbhta and Gua relation in Dhtus
62
Table : 3:14
arra Dhtus and Gua relationship
63
Table : 4:1
Relation of Madhura Rasas with Pacamahbhta
72
and Guas and its effect

Table: 4:2
Relation of Amla Rasas with Pacamahbhta and
73
Guas and its effect

Table: 4:3
Relation of Lavana Rasas with Pacamahbhta and
74
Guas and its effect

Table: 4:4
Relation of Katu Rasas with Pacamahbhta and
75
Guas and its effect

Table: 4:5
Relation of Tikta Rasas with Pacamahbhta and
76
Guas and its effect

Table: 4:6
Relation of Kasaya Rasas with Pacamahbhta and
77
Guas and its effect

Table: 4:7
Relation between Vrya and Pacamahbhtas
79-80
Table: 4: 8
Vrya and its action
80-81
Table: 5:1
tu and Gua relation and its effect on Doas
85
Table: 6:1
Guna of Dravya used in Sadvidhopakrama
90
Table: 6:2
Relation between advidhopakramas and PMB
92
Table: 6:3
Guas of Bhaa and Laghana Dravyas
93
Table: 7:1
Pacamahbhta, Gua and Rasa relation.
106
Table: 7:2
Upakrama and Pacamahbhta relation
111
ABSTRACT
Title: A Study on arra Guas and its Application
Each and every Dravya present in this universe have some specific properties
by which their recognition by nomenclature and function with characteristics are
determined. The Gua is related with Dravya with Samavya relationship, Gua exist
till the Dravya keeps its existence. Similarly Dravya is also related to Gua. As till
one Dravya have its own properties that can be used in required form. If the Dravya
has no such specific properties then it has no value. Hence Guas stand on priority.
To change the state of Dravya (substance), it is required to modify the property or
energy of that particular Dravya, which is called as Gua.
Among the fourty one Guas arra Guas plays major role in the clinical
practice. cryas has given direct references regarding the arra Guas only in few
contexts and various other applications are scattered in the literatures. Here in this
study the objectives are to compile and analyze various scattered references regarding
the arra Guas in various yurvedic literatures.
The study concludes that even though cryas had given prime importance to
Dravya, the Dravya has got identity based only on the Guas. Among the 44 Guas
arra Gua plays the major role, all the other fundamentals are explained on the basis
of these arra Guas.
Key words: Gua, arra Gua, Pacamahbhta, Doa, Dhtu, Dravya, Rasa, Vrya,
Cikitsa etc.
Introduction
//-)
yurveda is a sacred principle of rule or commandments

which guides us about all the aspects of life. It is not only
a system of treatment. yurveda includes the prevention and treatment of the disease.
yurveda is such a knowledge that indicates the appropriate and inappropriate, happy
or sorrowful conditions of living beings, what is auspicious or inauspicious for
longevity as well as good measures of life itself. It also refers a vision to understand
the secret and hidden physical and mental factors of the life. Living body is a
combination of conscious and unconscious matter. To understand living organisms,
study of both the factors is essential. All philosophical concepts useful to health and
disease, pain and pleasure have been described in yurvedic literatures.
Dept. Of P G Studies in yurveda Siddhanta, AAMC
Page 1
Introduction
crya Caraka describes six Kraas in Ca S Strasthna first chapter, i.e.
Smnya, Viea, Gua, Dravya, Karma and Samavya which is also described by
different Daranas and they call these as the Padrthas i.e. Dravya, Gua, Karma,
Smnya, Viea and Samavya. Gua is one by which any person accepts a drug or
any matter.
Each and every Dravya present in this universe have some specific properties
(Gua). The Dravyas are named and recognized by the Gua present in it. crya
Ngrjuna says that the Gua is more important than others due to the causes of
Rasnugraha, Rasbhibhava, Sakhya Bhulya, Vipka Kranatwa, Proyogabhulya,
Upadea, Apadea and Anumna.
The Gua is related with Dravya through Samavya Sambandha, Gua exist
till the Dravya keeps its existence. In the same way, Dravya is also related to Gua
because, till one Dravya has its own properties that can be used in required form. If
the Dravya has no such specific properties then it has no value or no identification.
Hence Gua stand on priority.
In yurvedic texts mainly two types of Gua are explained i.e. Sasiddhika
and Naimittika. Sasiddhika are those Gua which cannot be changed by any
physical,
chemical or
environmental conditions e.g.
Naisargika
Gua of
Pacamahbhtas like

The Khara Gua of Pthvi, Drava Gua of Jala, Cala Gua of Vyu, Ua
Gua of Agni are unchangeable. Naimittika Gua are those Gua which can
be changed as per need by either physical, Chemical or environmental
conditions
.
Page 2
Introduction
E.g. Guru Gua of rice gets changed into Laghu Gua by Agni Sayoga.

(. 1/46)
The unique contribution of yurveda to the living being in general and human
being in particular is its ultimate understanding of the living being (Purua) in its
entirety as conglomeration of the Satva, tma and Pacamahbhtatmaka arra.
yurveda considers yu as Nityaga, which indicates that continuous changes
are taking place in both arra (Doa, Dhtu, Mala) and Manas (Satva, Raja, Tama).
These changes may be either normal or abnormal. These are the resultant of changes
or vitiation i.e. either increase or decrease of Guas. The tmarpas of the Doas,
which are responsible for both the physiological and pathological changes, these are
explained in terms of Guas only, such as

(. 20/12)
In case of Cikitsa, Carakcrya advised to use the drugs having opposite
Guas for the treatment of curable diseases.
(. 1/62)
craya Suruta mentioned that the Guas present in the drugs and the body is
one and the same, hence the drugs having these Guas are responsible for the
normalcy and Abnormalcy of the body constituents. i.e.
Page 3
Introduction
(. 41/12)
From the above description it is evident that Gua is having the central role in
understanding the physiology, pathology and the therapeutic applications of the drugs.
Describing the Dravya it has been said that the action (karma) and the attribute
(Gua) are available in it and it is a combinative cause (Samavy Krana). Dravya is
receptacle for Gua and Gua is supported by Dravya. Dravya is asylum for Gua.
Gua is depended upon Dravya. Hence Dravya and Gua are called as dhra,
dheya, and raya, ray respectively. Gua reveals the value of the Dravya.
All the Dravyas in the universe are having Gua. Hence the knowledge of
Gua is a must. In yurveda, the knowledge of Gua is useful for the protection of
health, as well as treatment of the diseases.
Basing on the attributes of Doa, Dhtu and mala only the disease and healthy
state is examined. By inducing the Dravyas having similar qualities aggravation of
Dhtus takes place, where Dhtu Smyata occurs by the consumption of Dravyas with
dissimilar qualities.
To attain the normalcy of health, one should use the hra Dravyas and Ouadha
Dravyas accordingly.
Hence the knowledge of the Gua and karma of various Dravyas is most essential.
In yurveda, the Guas are described keeping in view of their efficiency or
influence on the body. Modern scientists or materialists comprehended only the
Bhautika Guas as Guas. Nyya and Vaieika Daranas describe Gua keeping in
Page 4
Introduction
view of the characteristic features of Gua of outside the body only. The Gua is
apprehended both in Daranas and yurveda in a distinct way.
Knowledge of any subject starts from philosophy, but then travels through
science and ends into philosophy again. Science is nothing but the practical approach
to philosophy. However, practical utility of yurvedic principles can be explained on
the basis of Pacamahbhtas only as Kranurpam Kryam Utpadhyate. All that
is in the effect will be present in the cause, and vice versa, that which is not present in
the cause will not come in the effect. The concept of Gua is one of the most
important subjects of yurveda. Gua is the potential energy of Dravya executed in
the form of Karma and hence it is of utmost importance in Cikitsa too.
Page 5
Objectives
OBJECTIVES
v Compiling the informations regarding Gua from various yurvedic

literatures and Daranas.
v Understanding the relevance of the application arra Guas with respect to
fundamentals of yurveda including Dravyagua Vijna.
v Understanding the relevance of the application of arra Guas in Roga with
regards to Nidna Pacaka
v Understanding the relevance of the application of arra Guas in Cikitsa with
regards to Upakramas.
Dept. Of PG Studies in yurveda Siddhanta, AAMC
Page 6
Concept of Guna
araka Sahita explains Gua as one among the Kraas of yurveda.
: (Ca. S. 1/28)
yurveda as well as Philosophers accepted this as the basic unit of the ri.
Description of object or substance requires some particular characters, some idea,
some individuality etc., without which the Dravya has no survival, which is termed as
Gua. So Gua differentiate the characteristics of any substance and gives the
existence also. The Mah Gua i.e Satva, Raja and Tama are the prime force, from
where the universe evolves, further human beings are also evolved from the same.
Dravya and Gua both have a Samavy relationship in which Gua reside in Dravya
and have secondary place to it. Gua are devoid of karma and are non inheriting
causes for the Krya of Dravya.
To change the Dravya to a highly potent state the Gua in it has to be potentiated.
Page 7
Concept of Guna
,

(Ca. Ci. 15/14 Ck.)
Dravya and Gua nourish similar Dravya and Gua, According to the
Smnya Viea Siddhnta. The Prthivdi Dravyas nourish Dhtu, Doa and Mala,
while Gua such as Gandha (smell), Rka, Ua, guru etc. nourish similar Gua in
the body. By nourishment of Gua that of Dravya is also get nourished. It is to be
understood as without nourishing Gua it is not possible to nourish Dravya.
Some sort of energy is required to alter one Gua to another. In body this force
is called as Agni. As when heat is given to water it becomes hot water, more increase
of heat converts into Gas. Reduction of heat energy converts the water into Ice. The
same phenomenon pertains in the body. So it is described as

(Ca. Chi. 15/13 Ck.)
Dravyas are digested by Bhtgnis, the manifest result is that they acquire the
specific properties and that is why it is said that properties rather than substance are
produced. So the properties are developed by Agni not by substance. The applied
aspects show the Gua has some independent existence with its Dravya. A detail
study on Gua is required to establish the aspect.
Etymology:
The word Gua is derived from the root Gun+ Ac Pratyaya which means to invite.
: (.. )
It means the feature of Dravya by which one gets attracted or invited towards it. This
is the etymology of word Gua.

Page 8
Concept of Guna
Vcaspatyam describes, the Gua is used in the meaning of invitation. In other
words the Dravya is attracting to others for its property.
According to Amarakoa,
Gua is being devoid of properties and action that which identifies itself with
Dravyas. That which is not the product of synthesis (Sayoga Janya) and that
which is instrumental (Asamavy) is of different class is Gua.
From these descriptions it can be concluded that the term Gua used in
different contexts according to the references of the particular treatise. The number
also varies according to the use like three, six, fourteen etc. So the meaning can be
summarized as follows:
1. A property (good or bad)
2. Merit, virtue, excellence, eminence
3. A single thread or string, thread, string, rope, cord.
4. The bow string
5. The string of a musical instrument
6. A sinew
7. A property, characteristic or property of all substances one of the seven categories
of Padrthas of the Vaieika (The number of these properties is 24).
8. An ingredient or constituent of nature, any one of the three properties belonging to
all created things;
9. The number three derived from the three properties.
10. The chord of an arch (in geom.).
11. An organ of sense
12. Leaving, abandonment.
13. A multiplies co-efficient (in maths)
Page 9
Concept of Guna
Gua in Daranas
When we see the world around us, we find that the cause is always subtler
than the effect. For e.g. Seeds are finer than the tree. Therefore according to Skhya
system of philosophy Prakti is the first and the ultimate cause for all gross and subtle
objects. Prakti is both, the material and the efficient cause of the physical world.
Being the ultimate cause, Prakti itself is uncaused, eternal and all pervading and
being the subtle and finest. Prakti is the non self and is devoid of consciousness and
hence can only manifest itself as the various objects of experience of the Purua, the
self Prakti is constituted of three Guas, namely Satva, Rajas and Tamas. Prakti is
an organic unity in which the three Guas are in a dynamic equilibrium.
(. )
On account of homogenous, non mechanical organic unity of Prakti, the
Guas cannot be separated and the Prakti cannot be decomposed into the individual
Guas. The evolution of Prakti results in twenty three different kinds of objects. The
first among these are Mahat or Buddhi, which is the base of all our intellectual modes.
From Mahat the Ahakara arises. From Ahakara two sets of objects are produced.
The first consists of the five sense organs, five motor organs and mind and the second
is comprised of five subtle elements (Paca Tanmtra) and five gross elements (Paca
Mahbhta). Thus forms the Dravyas and these Dravyas give raya to various
Guas. Here we can say that the Sarva Stis are formed out of the Satva, Raja and
Tamo Guayukta Prakti.
Vaieika philosophy also accepts a similar type of view. Even these
Daranakras accepts Dravya gives raya to the Guas. They say Dravyas are of two
types Krya- Dravyas and Krana Dravyas. Here Krya Dravyas are Nitya and
Page 10
Concept of Guna
Krana Dravyas are Anitya, as the Krya Dravyas are Nitya the Guas of such
Dravyas are also Nitya and Krana Dravya Guas are Anitya. Similar explanations
are given in Caraka Sahita also
|| (../)
yurveda accepts generally the Skhya view of evolution with minute changes.
Suruta describes the root cause of universe as Avyakta. In Caraka Sahita also the
Avyakta is mentioned as combination of Prakti and Purua. We can say that the Gua
is also originated from the Mla Prakti.
Everyone has got a sense of curiosity about the aim of the life. The idea of
overcoming from worldly miseries has kept engaged the philosophers, scientists and
scholars in all ages. They have searched and presented the paths to overcome the
miseries and pain. For permanent and sure relief from the miseries, the real
knowledge of the world is the only way. The sciences as well as art where all the
matters related to the life are explained and discussed in the philosophies.
Philosophies present the fundamentals, where the science and technology presents the
applied aspects of these fundamental principles. yurveda being the practical and
applied science is fully based on the philosophical concepts. The concept of Gua is
also one among the fundamental principles.
Gua in Skhya Darana
The Skhya school of thought does not regard the Gua as abstract
properties. Guas are considered as real entities or ultimate and irreducible subtle
substance, although they do not have their own independent existence. Thus Guas Dept. Of PG Studies in yurveda Siddhanta, AAMC
Page 11
Concept of Guna
are manners or modes in which substance exist, act or react. In this sense, Guas are
secondary i. e Apradhna.
All things in the world (Mental processes as well as material things) are
manifestations of Guas but the Guas themselves are not available for secondary
apprehension. Only Praja reveals the real nature of Guas. These Guas are grouped
into three categories according to major manifestation of the substances, ie Satva,
Rajas and Tamas.
These Guas combine in varying properties due to which variety in things and
their modes of manifestations occur. Prakti is a perfect balance of these Guas but
when they go away from equilibrium they begin grouping themselves in accordance
with the modes of manifestations in varying proportions. This is described by
Skhya as the evolution. The Guas function like strands of rope. They are
responsible for the intricate web of existence of life; they project themselves and bind
the Purua. They are also capable of withdrawing and thus liberating the Purua.
Gua in Vaieika Darana
First and foremost definition for Gua is explained by the Vaieikakrs.

( .. )
: (.../)
Vaieika considers the Gua as a category of Padrtha but is different from
Dravya. The definition of Gua according to Vaieika is as follows. Guas resides in

Dravya and have secondary place to it. They are themselves devoid of action and are
non-inheriting causes for the Kryas of Dravya.
Page 12
Concept of Guna
Gua in other Daranas
In Nyya Darana similar explanations as Vaieika are seen in the context of
Gua. Jaina Darana explains Guas as Paryya of Dravya, which means Gua is
residing in Dravya. Bauddha Darana explains Gua as . Even in modern
philosophies similar explanations are seen about the Guas like, while substance is
capable of existing independently by itself, quality or Gua cannot exist. It abides in
substance and has itself no qualities.
In yurveda Padrtha Vijna, the philosophical aspects of the Gua are
acceptable. While differentiating from other substances as it is Manas, it is atman, it is
Vyu and it is Jala etc., are recognized only on the ground of qualities. Though the
philosophical concepts of yurveda is generally based on Vaieika, Skhya and
Nyya systems, but in various references yurvedic scholars have over ruled the
concepts of these systems.
The Daranas stras had referred the term Gua to explain certain
philosophical concepts. yurveda maintains a similarity of views with Skhya and
Vaieika Daranas in the context of its philosophical position, keeping the principle
of the concept of Gua constant. yurveda has described it using new connotation so
that it becomes useful for the fulfillment of its clinical practice. It is also to be noted
here that the description of Guas by Daranas are given in the philosophical point of
view with the ultimate aim of Moka. But yurveda has described this concept to
fulfill its own aim in the context of yu & Health, ie. Dhtu Smya Darana stras
give prime importance to the Triguas, which is the Mla for Sarva Si, the other
Gunas supports the Si and to attain Moka.
Page 13
Concept of Guna
yurvedic Concept of Gua
yurveda is an ancient science and it accepts the views of contemporary
sciences. yurveda is also considered as a Darana as the ultimate aim of yurveda
too is to attain Moka. Here the concepts of Gua also have been accepted from
various Daranas with some changes for the explanation of treatment aspects. crya
Caraka in Strasthna first chapter itself the definition for Gua has been given, and
he considers Gua as a Karana, while the Dranikas included Gua among the
Padrthas.
(../)
It means, Gua possesses inseparable relationship and it is devoid of action.
In Vaieika Darana the Gua has been defined as that is dependent on Dravya it is
Nirgua irrespective of Sayoga and Vibhga. crya Caraka is the only person who
said Gua as Krana. Gangdhara also explained Gua as Samavyi Kraa, but there
are explanations available Gua as Asamavyi Kraa from Kada.
Carakcrya has not included Satva, Rajas and Tamas as Guas. crya
Vgbhaa included these three Guas under the name Mahguas.
(.. /)
Caraka mentioned only 41 Guas and crya Vgbhaa added 3 more and thus total
no of Guas are 44 in number. Out of the 44 Guas arra Guas plays the major role
in clinical aspects. To attain the Dhtu Smya the opposite Guas to that of the
causative factors are given. In Caraka r irasthna the Dhtu relation with the hrarasas are mentioned, that is the Dhtus inside the body are increased by the habitual
intake of hra with similar attributes.
Page 14
Concept of Guna
, :
(../)
crya Suruta had given importance to the practical utility and gave
explanations in terms of their Karma.
(. /)
Hemdri commenting on A.H. Strasthna explained all the Guas with

precised and more appropriate terms.
Dravya is giving raya to Gua and Karma and Dravya is given prime
importance in all the references, but the identity of the Dravya is its Gua. The drug
may exist in different forms; the Gua determines or name the drug in different
stages. These all explanations reveal the importance of Gua and which can be
considered as the prime among the Dravya and Gua.
Guna Sakhya
There are differences of opinion in "Gua Skhya. The numbers of Guas
are grouped in different ways in every Sahitas and Darsanakras according to their
utility. Ngrjuna is the authority who believes that Guas are infinite in numbers.
(Vivalakana Gua- Ras.Vai.1/168). Cakrapni though the follower of the same
concept (Asakheyatva Gunm: Ca. Chi. 24 Chakra.) classified 41 Gua described
by Caraka for the better understanding as
(. )
Apart from this crya Vgbhaa mentioned Satva - Raja Tama as

Mahguas.
Page 15
Concept of Guna

(.. )
The 41 Gunas mentioned by Acarya Caraka are given in the Chart below
Vaiseika
Smnya
tma
Pardi
Sabda
Guru Laghu
Buddhi
Para
Sparsa
Manda Tka
Such
Apart
Rpa
Sta- Ua
Dukha
Yukti
Rasa
Snigdha Rka
Iccha
Skhya
Gandha
Slaka - Khara
Dva
Samyoga
Sndra Drava
Prayatna
Vibhga
Mrudu Katina
Pthaktva
Sthira Sara
Parinma
Sukma Sthla
Samskra
Visada - Pichila
Abhysa
Table 2:A:1 Gua classification in yurveda
Atnga Sangrahakra has added five more Guas to the above list. Those are
included in two headings that is Mahguas and Nimitta Guas.
Mahguas
Nimitta Gua
Satva
Dharma
Rajas
Adharma
Tamas
Table1:2 A: 2 Additional Guas by A.S
Here Rajas and Tamas are considered as Mano Doas.
Page 16
Concept of Guna
Smnya Guas
These are otherwise known as Karmaya Smnya Guas. Gangdhara the
commentator of Carka Samhita mentioned that as arra Guas.
After using the drugs in the body all the minute actions of that drug are based
on the guans only. Hence these are called Karmaya Smnya Guas. Generally as
they are available in the Pthvi and other Bhtas, they are called Smnya Guas or
general qualities. As they are useful significantly to the body these are called arrika
Guas.
These are 20 in number;
In rasa Vaieika sutra, Bhadanta Ngrjuna has mentioned only 10 Karmaya
Smnya Guas. Those are ta, Ua, Snigdha, Rka, Viada, Picchila, Mdu,
Tka, Guru and Laghu.
All the Smnya Guas are useful in the treatment as well as for protection of
health. All the Dravyas possess any of the 20 guans. Basing on the Guas only the
Dravyas perform their activities in the body.
Guru Laghu etc guans are naturally available in the Dravya. The Guruta of
Ma and Laghutva of Mudga are natural. Hence they are called ass Prakti Guas.
The natural Guas in some Dravys changed due to Pka or Saskra.
Because of Saskra also the new attributes in the Dravya will be produced. For eg.
When Guru Gua Yukta rice is fried it turns to Laghu Gua Yukta Lja, and
depending on the Gua the naming are also changed after the Saskra.
Page 17
Concept of Guna
Vaieika Guas
( )
( )
( )
The specific attributes of panchamahabhutas viz. abda, Spara, Rpa, Rasa and
Gandha are considered as Vaiseika guans or Viea guans. Each Jnendriya
perceives the knowledge of the specific Guas of each Mahbhta which is
predominant in it. Because of the predominance of kaa Bhta Srotrendriya gets the
knowledge of abda only which is the attribute of Aka. Similar with the other
Jnedriya also. In this way the specific Indriya perceives the knowledge of the
attribute of specific Mahabhta. Hence these attributes are also called Artha, Jeya,
Viaya, Gocara etc.
tma Guas
: : \ ( /)
As per the statement of Cakrapi,
The attributes related to tma or soul is called dhytmika Guas or tma

Guas.The attribute Buddhi, Sukha, Dukha, Iccha, Dvea and Prayatna present in
tma are called as tma guans. Though the attributes i.e. Smruti, Chetana, Druti, and
Ahakra are also of the attribute of the soul, they are included in budhi, because
they are various stages of Buddhi.
Page 18
Concept of Guna
Pardi Guas
( /-)
These attributes are also called general qualities. But these are entirely
different from Karmaya Samnya Guas. They are Para, Apart etc.
Without proper and complete knowledge of the above attributes a Vaidya
cannot give proper treatment.
Gua mentioned in Daranas
The number of Guas enumerated by Nyya and Vaieika schools has
described twenty four Guas. They are,
: (..)
Rpa, Rasa, Gandha, Spara, Sakhy, Parima, Pthaktva, Sayoga,

Vibhga, Paratva, Aparatva, Buddhi, Sukha, Dukha, Icch, Dvea, Prayatna.
Praastpda, a commentator of Vaieika Stra, had added 7 more Guas, to make
the total of Guas to make the total of 24. Guatva, Dravatva, Sneha, Saskra,
Dharma, Adharma, abda. The number of Guas differs from one philosophy to
another. yurveda has described on the basis of treatment and Nyya- Vaieika is
having a purely philosophical view.
Page 19
Concept of Sarira Gunas
rugs and dietetic substances are used to eradicate the diseases

from the body and Manas and to keep them fit. These can be
used internally and externally. These drugs possess attributes.
Twenty attributes are distinguished for their special medicinal utility by yurvedic
scholars. Guru attributes stands first in this list so they are recognized as Guru + di
(etc) Gurvdi. They are described in pairs, for example, Guru and Laghu, ta and
Ua, so are recognized as Dvandva Guas. They are generally available in five
elements so they are called Smnya attributes, contrary to five special attributes of
Mahabhtas, viz abda, Spara, Rpa, Rasa and Gandha. Due to their special action
in the treatment, Bhadanta Ngrjuna has called these attributes as Karmanya Guas
and Kaviraj Gagdhara has called these as arra Guas.
Though the philosophical concepts accepted in yurveda represents the
Vaieika and Skhya systems, but when and where it was essential, yurvedic
scholars over ruled it in reference with its utility. Generally speaking the physical
qualities, as they are experienced by the sense organs are recognized as qualities or
Page 20

attributes. For example stone gold etc substances are heave and cotton, wood etc are
items should be taken as Laghu one. But in yurveda meaning of these qualities are
to be understood as the result of the drug etc. used and its effect on the body. For
example Mudga are claimed as Laghu as they are digested easily and create e sense of
lightness in the body while Msha are recognized as guru due to delayed digestion
and feeling of heaviness in the body. This division of attributes is very useful in the
medicinal point of view.
Gurvdi Guas are mainly 20 in number and are otherwise known as arra
Guas. These 20 are arranged in 10 pairs. Each pair consists of two Guas which have
opposite qualities to each other. E.g. Guru - Laghu; ta Ua etc.
Bhadanta Ngrjuna quoted that there are 10 potential Guas (Viita
Smarthya Sapanna Guas) out of these tem Guas, again Viada and Picchila are
left out to denote Atavidha Vryas.
On review of literatures we come across a common view between Caraka,
Vdha Vgbhata and Laghu Vgbhata. But Suruta and Bhvamira have expressed
some different view. Suruta divided 20 qualities into two categories. The first group
consists of potential Guas of Bhadanta Ngrjuna and the second group consists of
remaining 10 Guas.
No
Caraka
Suruta
A.
A. Hdaya
Sagraha
Rasa
Bhvamira
Vaieika
1. Guru
Guru
Guru
Guru
Guru
Guru
2. Laghu
Laghu
Laghu
Laghu
Laghu
Laghu
3. ta
ta
ta
ta
ta
ta
4. Ua
Ua
Ua
Ua
Ua
Ua
5. Snigdha
Snigdha
Snigdha
Snigdha
Snigdha
Snigdha
Page 21

6. Rka
Rka
Rka
Rka
7. Manda
Manda
Manda
Manda
8. Tkna
Tkna
Tkna
Tkna
Tkna
Tkna
9. Picchila
Picchila
Picchila
Picchila
Picchila
Picchila
10. Viada
Viada
Viada
Viada
Viada
Viada
11. Sthla
Sthla
Sthla
Sthla
Sthla
12. Sukma
Sukma
Sukma
Sukma
Sukma
13. Mdu
Mdu
Mdu
Mdu
Katina
Katina
14. Katina
Rka
Rka
Manda
Mdu
Mdu
15. Slakna
Slakna
Slakna
Slakna
Slakna
16. Khara
Karkaa
Khara
Khara
Karkaa
Sthira
Sthira
Sthira
17. Sthira
18. Sara
Sara
Sara
Sara
Sara
19. Sndra
Sndra
Sndra
Sndra
uka
20. Drava
Drava
Drava
Drava
Drava
21.
Sugandha
22.
Durgandha
Table 2: B: 1-Number of arra Guas according to different texts
Another important feature of Surutas view is that certain properties

mentioned in the earlier texts are replaced with new properties. They are:
Drava Sandra
Slakna Khara
Sugandha Durgandha
Sara Manda
ukri Sukma
Apart from these, Mdu and Tka are mentioned in place of Manda Tkna.
Page 22

A. Manda Gua is expressed in terms of penetrating power by Caraka while
Suruta describes it in terms of velocity. Similarly, Mdu Gua is related to
consistency of Dravya according to Caraka but Suruta describes it in terms of
penetrating power.
B. craya Caraka considers opponent of Sara as Sthira (i.e. static / having
zero velocity). But Suruta considers Manda (having low velocity) opposite to Sara.
C. In case of the opponents of laka i.e. Khara by Caraka and Karkaa by
Suruta. charyas differ in naming concept, but the basic idea behind it remains the
same. At the same time, it should be noted that craya Suruta has used the word
Khara in the description of Rka Gua.
D. Sugandha and Durgandha these two Guas from Surutas list are concerned
with personal interests / tests. They may also be considered either under Srtha Guas
as Gandha or under the Adhytma Guas as Buddhi or Sukha-Dukha.
E. In Surutas list Sukma is solitary Gua and Sthla is considered as feature
of Sndra, while Caraka has considered these two in paired manner.
Sl. No Caraka
Suruta
Vgbhata
1.
Guru- Laghu
Guru - Laghu
Guru Laghu
2.
ta Ua
ta Ua
ta Ua
3.
Snigdha Rka
Snigdha Rka
Snigdha Rka
4.
Sthira Sara
Mdu Tkna
Manda Tkna
5.
Mdu Katina
Manda- Sara
Sthira Cala
6.
Viada Picchila
Sugandha Durgandha
Mdu Katina
7.
Slakna- Khara
Viada- Picchila
Viada Picchila
8.
Sthla Sukma
Slakna Karkaa
Slakna Khara
9.
Sandra Drava
Sthla Sukma
Sthla Sukma
Page 23

10. Manda Tkna
Sandra Drava
11.
*Vyavyi,
Viksi
Sandra Drava.
&
ukri
Table: 2: B: 2-Variation in the pairs of Guas
One more thing to be noticed here is the Guas, where the difference of
opinion stands between crayas are more concerned with physical properties.
craya Suruta has divided the list of twenty Guas in two parts. At the end of first
part (after the explanation of ten Guas) he says the ten Guas are described with
their Karmas and now remaining ten Guas will be described. Here he has not used
the word with Karmas from the above discussion it is observed that controversy lies
with these Guas only. Hence it can be said that difference of opinion is more about
the Guas, which indicate physical properties.
The next thing to be noted is that craya Surutas list of Guas shows more
than twenty Guas. He has described four solitary, unpaired Guas namely Vyavyi,
Viksi, ukri and Sukma. All these four Guas are catabolic in nature and related
with the Gati, after description of these four Guas Suruta again quotes the number
of Guas to be twenty.
Aga Sagrahakra considers Vyavyi and Viksi as types of Sara and
Tka Guas respectively. Many commentators have tried to cope up with the idea
regarding number of Guas to be as twenty.
Caraka - Ca. Ci. (24 / 36)
Dal. Su. Su. 46 / 514, 524
Haranchandra 46 / 514, 524
Hemadri A. H. Su. 1/8
Page 24

The explanation can be suggested as follows Suruta has used the Pratyaya
(Suffixes) Vat and Yatha in the description of Slakna and Karkaa respectively by
means of which Slakna can be included in Picchila, similarly Karkaa can be
considered in Viada. Lastly, it should be kept in mind that it is not a rule that
numbers of Guas are twenty. Though the craya have summed up the number of
Guas to be twenty, many other Guas are found scattered throughout the Sahita.
While describing the concept of Doa, craya have described different Guas at
various places within the Sahita (e.g. the Guas of Vta described in Ca. Su. 1/59,
Ca. Vi. 8/98). Here some scholars opine that actually these excess Guas are not new,
the Guas from the original twenty units in various proportions and combinations.
Thus the original twenty only give different manifestations. These manifestations are
termed as new Guas.
The term Gua always denotes a specific potential of the Dravya and because
of this specific potentiality the Dravya becomes capable of performing a biological
event.
Relation between Paired Guas
Though there is a lot of difference in number and naming of Guas among
craya the paired pattern of description is almost the same. craya have used the
words Viparta, Viparyaya etc. in case of these paired Gurvdi Guas. As such the
relation between them is vivid and no chance remains for dilemma of any benefit of
doubt? Hence one may not understand the purpose of raising any questions about it.
But there are few references whose underlying meaning can create confusion in this
regard.
craya Chakrapi while commenting on Ca. Su. 14 / 20-24 says the word
Arka does not indicate Snigdhata. It shows absence of Rkata only. In other words
Page 25

the things, which are not Rka, do not mean Snigdhata necessarily. This shows that
the two Guas exist separately and are not related to each other. But in Ca. Su. 5/5 he
makes totally opposite statement, says the word Aguru means Laghuta only. So the
problem becomes complicated.
Detail explanations for each and every Guas are very much essential in this
context. For better understanding the paired Guas can be explained together. Suruta,
Bhvamira, and Vgbhaa had explained the Guas one as the opposite to the other.
(.. )
Guru and Laghu
Both of these attributes are contrary and relative to each other. One substance
may be heavier than other and the same may be lighter to the second one. The light
food articles as well as drugs are predominant in the qualities of air and fire elements
and heavy one in earth and water elements. Therefore according to their qualities, the
light articles of food, being stimulant of appetite and by nature are considered to be
less harmful even if taken in excess of the prescribed quantity. So they are thought to
be conductive to good health.
On the other hand, heavy articles of food, being by nature, suppressors of
appetite, are exceedingly harmful if taken in excess unless there is a strong power of
digestion and metabolism achieved by physical exercise.
According to modern dietetics, the pulses of Mudga and Ma are equally rich
in protein and generally there is no considerable difference is noted. But practically
Page 26

differences in the digestion between these two pulses are seen as Mudga bears Laghu
Gua while Ma bears Guru Gua.
According to Bhvamira, the substance bearing the attribute of heaviness
decreases Vta Doa and increases Kapha Doa, nourishes tissues and are delayed
digested. On the other hand lightness decreases Kapha Doa, nourishes tissues and is
easily digested and are thought to be highly regimen diets.
According to Suruta the Guru Gua provides lassitude or depression of mind,
increases tissues excreta and provides nourishment and strength. While lightness
scrape the tissues and provokes wound healing.
Hemdri commenting on A.H Strasthna explains these Guas in the similar way,
: : (Hemdri A.H.Su)
(Hemdri.A.H Su)
Bhvapraka also gives similar explanation on the context of arra Gua,

(B.P)
The quantity of food to be taken by an individual depends upon the power of

digestion and metabolism. The heavy and light nature of food articles must be taken
in consideration. After having taken food one should never take such heavy food
articles like pastries etc. the regular use of heavy food articles have be contraindicated
by Caraka.
Page 27

Heaviness of food articles can be converted into lightness and vice versa is the
process of preparation. For example the Vrhi type of corn and Saktu are heavy and
light respectively in their natural state. But when fried, Vrhi becomes light. Similarly
Saktu becomes heavy when boiled on fire so as to form a cake of bolus form.
Heaviness and lightness of food articles is to be considered mostly for weak, indolent,
unhealthy and tender individuals. For those who have strong power of digestion, who
are pot- bellied and accustomed to hard labor, heaviness and lightness of food articles
does not matter much. Thus guru and Laghu attribute have their significant value in
yurvedic medicine.
ta and Ua Gua
These are the attributes experienced by touching sensation and are contrary to
each another. The articles which reduce the body temperature are called ta. The
articles having quality of coldness produce delightness and constipation or obstruction
and reduce faintness, burning sensation, sweating and thirst are of cold.
( )
(
( )
Sandal wood is the example which having cold attributes. The actions of
hotness are against cold as it increases, faintness burning sensation and thirst and
helps in proper digestion. Citraka can be taken as the example.
|| ( )
( )
Page 28
Cold attribute is inhibited in air and water elements and sweet, bitter and
astringent tastes. Hot attribute is available in Agni Mahbhta and sour salt and
pungent tastes. The cold articles with their constipating activity check vomiting,
diarrhea and bleeding and obstruct the speed of circulating liquids in the body. Due to
these qualities and actions, persons get good health and strength in cold seasons and
places.
Contrary to these actions, Uatva increases sedation, vomiting, diarrhoea and
bleeding speed and helps in digestion and metabolism of the diet and tissues and
suppuration process of ulcers and distress the individuals. Uatva increases Pitta
Doa and decreases Vta and Kapha Doa while cold decreases Pitta Doa. These are
available in drugs as well as dietic articles. Hot drugs when come in the direct contact
of a tissue increase local blood circulation or irritate the circulatory centre in brain,
resulting increased blood circulation and pressure and digestion. Cold items diminish
these factors and the indigestion material is produced in addition. Local use of
irritants and sedatives are also practically help in treatment.
Snigdha and Rka
The term Snehana is used for lubricating, greasing, unctuousness and in the
sense of attachment.
( )

| (
: (
Page 29

According to Vaieika system, it is special attribute of water and helps to
make lump, ball or tablet etc of powdered material or creates the conditions of
collectiveness. By which quality of the drugs or diets increase and produces the
softness and soothingness in the body is known as Snigdha or soothing. These articles
promote and nourish tissues, alleviate Vta Doa and aggravate Kapha Doa. Ghta
and oils can be quoted as examples. Contrary to this, items produce and increase
roughness, dryness and hardness in the body tissue due to Rka Gua. Rka articles
alleviate Kapha Doa and aggravate Vta Doa. Barley can be quoted as example.
: ( )
|| ( )
Manda and Tkna

Drugs and diets which produce depression in the body consist of quality of
Mandata or dullness. The dullness is predominated by Pthvi and Jala Mahbhtas. It
alleviates Pitta and aggravates Kapha Doa. Gudci is the example consists of the
attribute of dullness. It acts slowly.
( )
( )

(Dalhaa)
Contrary to it the sharpness articles produce and increase burning sensation,

suppuration and discharges sweats and discharge from suppuration etc. Jaipala can be
Page 30

quoted as example of Tkna drug. Generally these alleviate Vta and Kapha Doa
and aggravate Pitta Doa. Tkna drugs are predominant by Agni elements.
Tka drugs consist of high alkaline and acidic values. By irritating the
tissues, they induce burning and suppuration etc. alkaline material deteriorates the
capillary fluid by action of osmosis and the discharges are increased. In intestine this
activity produce purgation, while in urinary system as diuretic, in respiratory system
as expectoration and in skin perspiration is induced through this process. Externally
used drugs consisting of sharpness acts as counter irritants and the pain and
inflammation is reduced. Thus this quality of drugs in extensively utilized in the field
of treatment and medicine.
( )
( )
(. )
Sthira and Sara Gua

In this pair Suruta has used Manda attribute with Sara, while the
commentator of Atga Hdaya has used the Cala Gua contrary to Sthira Gua. The
Caraka Sahita has used the pair as Sthira and Sara. Term Sthira means stable or
immovable. Due to that quality any drug or diet stable Vta and stool and checks it to
be passed through lower passage is called Sthira.
( )
Page 31

Contrary to it the attribute which instigate or stimulates Vta and stool to be
passed through lower passage is called Sara or Cala attribute. Sthira attribute provides
immobility and stability to tissues. It is predominated by Pthvi element and found in
Madhura, Tikta and Kaya Rasas. It provides hindrance and obstruction to tissue
flow resulting constipation. Jaipala is the example of this Gua.
Contrary to these actions, Sara attribute is predominant with Agni Mahbhta
and remains in the drugs and other articles having Amla, Lavana and Katu tastes. It
increases the mobility of the tissues, relieves obstruction of the passage and helps in
passing out the stool and flatus. It is most useful in odhana Cikitsa. ragvadha can
be held as its example.
( )
.... :
Action of Sara Gua.Food material is digested and absorbed by intestine. But few articles remain
unobserved and increase the bulk of material present in intestine, resulting pressure
and increasing the peristaltic movements. This process helps in passing the fecal
material from the body. Fibrous vegetables etc and few drugs like liquid paraffin etc
act through this process.
Few alkaline articles are not quickly absorbed by nature and increase the
peristaltic movements and fecal material is excreted from the body. Magnesium
Page 32

sulphate etc act on this theory. On the other hand few drugs like calomen, irritate the
intestine mucosa and purgative effect is developed. Few other drugs instigate the
nervous control of the intestine. Laxative and purgative drugs do carminative function
also and few drugs are carminative especially as Higu.
Sthira drugs act contrary to these actions as opium etc decreases intestinal
movements while intestinal astringents like Tanic acid etc perform the same function
by decreasing and obstructing the intestinal discharges.
Mdu and Kaina
Caraka and Vgbhata have accepted Mdu and Katina as contrary to each
other. While Suruta describes Mdu as contrary to Tkna Gua. Mdu Gua provides
softness to any limited part as well as to the whole body. Against to it the articles
having Katina Gua harden the particular part or the whole body.
Soft attribute is predominated by ka and Jala Mahbhta and persists in
Lavana rasa. Use of the articles having Mdu Gua develops tenderness and softness
of the tissues. Muscle tissue spleen and liver etc organs are supposed to be softer and
bone cartilage etc are harder one. In different diseases and with the use of drugs and
diets the condition may be changed and the liver etc may be harder than normal and
the bones etc may be softer. Castor oil is the example of Mdu Gua.
( )
( )
Page 33

As already described and accepted the Dvandva Gua are comparative and
contrary to each other. The drugs and diets having Katina Gua are predominated by
Pthvi Mahbhta. This Gua increases tissue material and dries the tissue excreta
resulting the hardness of the organs. Pravla and Mukta etc are the drugs having
Katina Gua.
Generally yurvedic description of Mdu and Katina Guas indicates the diets
and drugs which provide the required result by internal use. Those produce softness
by external uses which are not described here. But in modern pharmacopoeia the
required action of softness achieved by the external use of same articles. These
articles are called as emollients, wax, paraffin , animal fats, glycerin, and oils etc
produce emollient action by external use and they do other actions while used
internally.
|| ( )
Viada and Picchila Gua

The Gua by which drugs and diets contain the power of maintaining Pra,
strengthens body, helps in joining the broken bone are called Picchila or sliminess.
These articles have thread like qualities as in blood coagulation factors and increase
Kapha Doa. It softens the body tissues and has a nature to make a covering on skin or
mucous membrane. Picchila substances are predominated by Jala Mahbhta. Milk
and milk cream are the examples of Picchila Gua.
Due to quality of sliminess the circulatory channels are obstructed and a
feeling of heaviness is felt. This is called Abhiyandi or demulcent action. Curd and
Masa are examples of Abhiyandi articles. The terms Abhiyandi and Anabhisyandi
Page 34

are somehow related to Picchila and Viada Guas. The meat of the watery animals
possesses most demulcent action.
( )

( )
The Viada Gua is contrary to Picchila, it opens the circulatory channels and
clears the mucal cover. It consists of washing like action and helps in wound healing
and alleviates Kapha Doa. Kra is the example for Viada Gua. These articles
possess Anabhiyandi action.
( )
( )
Slakna and Khara

Caraka has used Khara in the pair with Slakna but Suruta has used the term
Karkaa in this pair. Smooth and comfortable touch without greasy material and even
hard is called Slakna. Its actions are like the actions of Picchila and Karkaa Gua
possess the activities like the activities of Viada Gua. The only difference between
Picchila and Slakna is the Picchila substance possesses the Snigdha Gua, but
Slakna Gua is available in those articles which are not oily and even hard. Slakna
Page 35

Gua has the activity of wound healing, tissue increasing and promotes excretas.
Rubbed and smooth surfaces of the stones, metals and gems etc are the examples of
Slakna Gua which is one of the qualities of Kapha Doa.
: (
( )
Contrary to smoothness the Karkaa Gua is uncomfortable or rough in

touching. It scraps the upper layer of wound and skin etc. the stalk of lotus is the
example of Khara Gua. It is one of the Gua of Vyu and aggravates Vta Doa.
Sthla and Sukma Gua
The quality of a drug or diet obstructs the Srotas is called Sthla Gua. It
recollects and nourishes the tissues and Kaphaja factors in the body. Sthla Gua is
utilized in nourishing therapy or Bhaa. The bulkiness of the body can be increased
by taking over nourished diets carefree life and by over sleeping. Paste prepared from
Ma etc is the examples of Sthla Gua.
( )
Contrary to bulkiness, minuteness, or subtility is an attribute which enters in

different channels and opens them. It is the Gua of Vyu, Agni, ka Mahbhtas
and alleviates Kapha and aggravates Vta, helps in digestion and dries up the
excretas. Alcohol is the example of article having Sukma Gua. Caraka indicates this
Gua to be available in the drugs useful for Laghana therapy, Svedana therapy and
Stabhana therapy.
Page 36
| (
: ( )
)
| ( )
The bulkiness and minuteness of a drug affect the Srotases of the body. The
term Srotases has been used for the Annavaha, Mtravaha, Udakavaha etc for
different organs which carry the substances from one place to another place. Renal
tubules and ducts connected with hormonal system also can be accepted as Srotas.
When the quick action of these channels are required the drugs having Sukma Guas
are used, the clear the obstruction and increase the speed of the circulation. The
Sukma has been described as which consists of the power of displaying, expressing,
unfolding and opening and the drugs or diets having such power are known as
Sukma. When these actions are required the drugs having Sukma Gua are used.
On the contrary Sthla Gua provides obstruction and controls the speed of
body channels and when these actions are required the drugs having Sthla Guas are
used. When the same drug is used having bulk particles, it effects slowly. For e.g.
when green chilly is taken with articles, the pungentness is somehow less due to the
bulkiness associated with water element. When the same is used in fine powder form,
the pungentness increases and when a dry little piece of the same is burned in fire, due
to its minuteness the pungency is capable to effect so many persons collectively as it
will produce burning sensation in eyes and can be inhaled by nasal orifices.
The Jeevana and nourishing drugs in Yaja, use of collyrium through eyes and
the Dhmapna are used as they act on the theory on Sukma Gua. drugs inhaled or
having sava Aria effect quickly. The minuteness of different metals are increased
Page 37

and improved with the help of fire, when they are processed with fire, for one, ten
hundred and thousand times are called Ekaputi , Dasa puti, Sata puti and Sahasra puti
Bhasmas minuteness of the processed drug increases its efficacy.
Sndra and Drava
A quality which induced wetness in the body and tendency to spread over the
body is considered as liquidity. on the contrary, drugs and diets which decreases the
wetness of the body and produce dryness in known as Sandra Gua.
According to Vaieika Darana the flowing of the liquid results from fluidity
or liquidity. For the phenomenon of fluidity it can be understood that by the mutual
conjunction of the drops of water fallen on earth, a large body of water in the form of
stream is produced. The flowing and distant progression which takes place in it, is
produced from fluidity as it is known combinative cause, and from gravity as its
efficient cause, in water drops which are its combinative causes Drava Gua remains
in Jala, Teja and Pthvi Mahbhta and has two types, ie Sasidhika and Naimittika
Sasidhika Dravatva is special Gua of Jala while the Naimittika Gua results
with the conjunction of heat with Ghta, gold etc and melts them.
( )
Sndrata of drugs and diets have purifying, soothing, calming and cheering
actions called as Prasdana. It nourishes the tissues. Dalhaa and Bhvamira have
used the word uka in the place of Sandra in this pair of Gua and these articles have
Page 38

lower capacity to enter the channels and nourish and strengthen the body. It is the
quality of Pthvi Mahbhta butter and milk cream are its eg. Drava Gua is contrary
to Sndra or uka Gua. It spreads quickly in body, helps to increase the liquid
Dhtus as Rasas etc and liquid excretas as Mtra and sveda etc. Kra and jala are e.g.
of Drava Gua. It is the quality of Pitta Doa.
... (
: ( )
)
( )
Medicinal utility of Gurvdi Guas.

Gurvdi Guas are also called as Dvandva Guas. The word Dvandva means a
group of two or a pair as Ram and Lakman and ta and Rama. This type of
abridgement of formation of compound words is called Dvandva Samsa. The word
Dvandva also means a couple of opposite conditions or qualities such as happiness or
sorrow, cold and hot, etc. a quarrel or fight, a duel, when a man is in doubts of having
two opposite lines of thinking, he is internally doubtful. In duel or fight in war and
even in election etc the two opposite candidates try to defeat the other one.
When yurvedic references are considered, all the above mentioned meanings
are generally accepted. The twins or pair such as ta and Ua. Laghu and guru etc
possesses the qualities which are against to each other and they have a nature to defeat
and condemn the actions of the drugs having of the opposite Gua. For e.g. the drugs
and diets having heavy attributed provide and increase the heaviness of the tissues and
body. While the drugs and diets having Laghu Gua are prescribed to decrease the
symptoms increased due to heaviness produced by Guru Gua. These Guas are
Page 39

commonly available in body tissues and Doas so they are called arra Guas. They
also remain in drugs and diets which are useful in eradicating the diseases and to
maintain the body.
The very object of yurveda is the maintenance of the equilibrium of tissue
elements. Smnya is always the cause of augmentation of all the beings where as the
Viea is the diminution provided both applied. It is considerable that drugs and diets
having which attributes will be beneficial to an individual. The body which is
maintained in the state of equilibrium represents the conglomeration of factors
derived from 5 Mahbhtas. When Dhtus in the body of an individual become
discordant then there is disease or destruction of the body. Any article which increases
a particular Dhtu is also responsible for the decrease of the Dhtu of opposite Gua.
For e.g. Milk increases Kapha and ukra and simultaneously increase Vta
Doa which is of opposite Gua. At the same time cows urine and Kapha Doa both
are liquid in consistence; still cows urine reduces Kapha because of its opposite
Guas like pungentness hot and roughness etc. Tridoa theory the famous doctrine of
yurvedic treatment is based on Gua. Vta which is Rka seta Laghu Khara. Cala,
Viada etc is reclined by drugs and diets having opposite qualities, same in case of
Pitta and Kapha Doas.
Page 40
Sarira Gunas and fundamentals of Ayurveda
s a science the Indian systems are undoubtedly scientific; their

general principles and theories are quiet rational and scientific.
In so far as arra is concerned the authors of all the ancient
medical classics have described it as the basis of life and animation and that, it is
composed of substances belonging to the Pacamahbhta, in their several
affectations, combined in different modes, under specific conditions to compose the
different basic structural and functional factors of the body Saptadhtus, Tridoas
and Malas.
arra Guas and Pacamahbhta
The Pacamahbhta are the fundamental basis on which the world is created.
The Pacamahbhta Siddhnta is a Sarvatantra Siddhnta. It has but a very meager
difference of opinions on Utpatti in the Dranika philosophies. The ancient scientists
on the basis of their observations, derivations and perceptions deducted factors which
influenced the functioning of the body. They realized that humans, animals and all
living beings formed a rational, simultaneous pattern, interwoven with all natural
elements and forces on earth and in the universe with mutual beneficial interactions.
This coherence codified into the five basic elements, the Pacamahbhtas.
Page 41

This Siddhnta is fundamental in the understanding of the theories of
yurveda viz. Garbhaviksvda, Tridoavda, Tulyayonitva of Indriya, Rasavda,
Guakarmavda, Specificity of Dravya & their classification. All the Padrthas in
Si are Bhautika, they could be either Cetana or Acetana & they are cognised by
Sabddi Viea gua or Gurvdi smnya gua.
(. /)
The Bhuts are the building blocks of the universe and the man. The
addhtvtmaka Pura emerged out of the Sayoga of these Penta-elements is
called the Cikitsdhikta Purua, which will get vitiated or maintain its
Dhtusmyvstha with the help of the hra, the Rasas, the Guas provided by the
same Penta-elements from the external environment to the Tridoas, the Dhtus & the
Malas of this Cikitsdhikta Purua. These Penta-elements forms the nexus of all the
above mentioned entities. Hence when they are in optimum, health prevails and when
vitiated disturbs the whole bodys symphony so as to invite disease condition
(C..6/4). Hence undoubtedly they make the basis of diagnosis, and correction of
pathological conditions.
Surutcrya hence has emphasised;
(../)
The Guas are said to be the potential energies of the Dravya. As Suruta says,
(su.su.46)
Page 42

The fundamental units of these Dravyas are the Pacamahbhtas. Hence each
of these guas can be attributed a specific Mahbhautic configuration. Wherein
Suruta has quoted the application of Guas through the Bhautika perspective.
Here Dalhaa has explained Dravyahetuka means Pcabhautika Dravya. A
direct reference of Mahbhautika dominance in Guas is available in (C.Su.5)
Cakrapi has further elaborated its application as: At the Mahbhta level Guas are
present in subtle and unmanifested form. Only after Parasparnupravea &
Panckaraa they attain their manifested form. Therefore we can say that each Gua
has specific Mahbhautika configuration. When a Dravya is showing dominancy in
Mahbhtas having that specific configuration, than that particular Gua dominancy
is exhibited by the Dravya.
Sl.No
Gua and Pacamahbhtas
Sl.No
Gua and Pacamahbhtas
1.
Guru - Pthvi + Ap
11.
Laghu -ka + Vyu + Agni
2.
Manda -Pthvi + Ap
12.
Tka Agni
3.
ta -Ap
13.
Ua Agni
4.
Snigdha Ap
14.
Rka -Vyu + Agni + Pthvi
5.
laka -ka
15.
Khara -Pthvi+ Agni + Vyu
6.
Sndra Pthvi
16.
Drava Ap
7.
Mdu -ka + Ap
17.
Kahina Pthvi
8.
Sthira Pthvi
18.
Sara Ap
9.
Skma -ka + Vyu + Agni
19.
Sthla Pthvi
10. Viada -Pthvi + Vyu + ka 20.
Picchila Ap
+ Agni
Table: 3:1- Gurvdi Guas and their Mahbhautika Dominancy
Page 43
Specific Guas of Mahbhtas Guas are,

Caraka has given the specific Guas of Mahbhtas which are also called as
Srtha Guas as;

ka abda,
Vyu Spara,
Agni Rpa,
pa Rasa,
Pthvi Gandha
(C. .1/26).
Specific Linga of mahbhtas are,
Caraka (C. 1/29) & Kyapa (.1/3) has given the Liga of each Mahbhtas as;
Pthvi Khara.
pa Drava,
Vyu Cala
ka Apratighta.
Agni Ua,
Surutcrya also illustrates Guas, specific to each Bhta in (Su.su.41),

Mahbhta Specific Characteristics

Table:3:2- Pacamahbhta and predominant Guas
Based on the presence of these particular Guas in a drug it can be identified

as Prthiva, kya, Vyavya, gneya or pya.
Page 44

arra Guas and Dhaprakti
Dha Prakti is considered as state of aggravation of Vta Pitta or Kapha
during the formation of embryo. Based on the predominance of one, two or Three
Doas the Prakti is termed as kadoaja Prakti, Dvidoaja Prakti and Sama Pitta
Vta and Kapha Prakti. Out of these seven varieties the last variety is considered as
superior as it is devoid of any disorders and ka Doaja Prakti is always prone to
disorders (ca.su 7/39-40)
In the Caraka Sahita Vimna Sthna 6th chapter 15th Sloka, it is further stated
that ka Doaja Prakti are considered as tura, but these are considered as Antura
(healthy state) by other scholars. Hence one should protect the normal state of Doa
Prakti (vitiated state of Doa since beginning) by considering the state of Agni,
administration of medicines and various activities.(Ca vi.6/14) which are having
opposite qualities.
To follow above said rule one has to consider the concept of Sarra Gua. In
Vimna Sthna 8th chapter before giving the explanation of Dha Prakti different
qualities of Vta Pitta and Kapha are explained and certain features related to each
Gua is explained. For eg. Kapha Doa has Snigdha Gua hence Kapha Prakti
Purua is having Snigdhga (unctuous body parts) similarly for each Gua different
anatomical and functional featrures are explained. It can be explained as
follows.(Ca.vi.8/15-18)
In the context of Dha Prakti Kapha Doa has 12 qualities, Pitta Doa has half
of the Kapha qualities (6) and Vta Doa has 8 qualities. It can be presented as
follows.
Page 45
Slma
Pitta
Vta
Snigdha
Slaka
Mdu
Sandra
Drava
Manda
Tka
Stimita
Guru
Laghu
Sta
Ua
Sta
Madhura
Visa
Cala
Sara
Amla
Bahu
Vijjala
Kauka
Sighra
Parusa
Acha
Visada
Table .3:3- Guas for assessing Prakti
It is interesting to note that out of Vimati arra Guas lma has 8 qualities,
Pitta has only 2 qualities where as in Vta Prakti 3 Sarra Guas are observed. Out of
these Sarra Guas Kapha Prakti and Vta Prakti differ in terms of Guru- Laghu,
Snigdha- Rka, that is Kapha Prakti has Guru and Snigdha qualities, where as Vta
Prakti has Rka and Laghu Gua. Slma and Pitta are different on the basis of
Manda- Tka, Sta- Ua Guas i.e. Slma is, Manda ans sits, where as Pitta is
Tka and Ua. Similarly in the comparison of Pitta and Vta Prakti Pitta has Ua
Gua and Vta has set a Gua. (differs by one quality)
Page 46

As stated earlier the features of Dha Prakti are explained on the basis of
Sarra Gua. Hence we have to see the features of Dha Prakti on the basis of arra
Gua. It can be listed as follows.
Kapha Prakti and Vta Prakti
Kapha Prakti
Vta Prakti
Snigdha unctuous body parts
Rka body is Rka, emaciated and

small body
Guru proper and firm gait
Laghu light and quick gait

activities
intake of food
speech
Table: 3:4- Relation between Kapha and Vta Prakti
By above chart one can see the variation in the features of Prakti. Though
Snigdha and Rka are the opposite Guas the features are not exactly opposite.
Similarly in terms of Guru and Laghu Ua, Laghu Gua has more features other than
gait. This suggests that though the qualities of Vta and lma are opposite the
feature sin the Dha Prakti are different (not only opposite). Another interesting fact
is both lma and Vta Prakti have ta Gua, but their features are dissimilar.
Kapha Prakti and Pitta Prakti
lma Prakti
Pitta Prakti
Manda slow activities
Tka good courage
Intake of food
Good Agni
Speech
Intake of large quantity of food and drinks
Page 47

repeated intake of food
intolerance to difficulty
ta less hunger
Ua intolerance to heat
Thirst
Face with Ua Gua
Feeling of heat
Delicate and fair body
Sweating
More moles on the body

Increased hunger and thirst
Premature baldness, wrinklesand graying of hair
Table: 3:5- Relation between lema and Pitta Prakti
Here also one can observe the variation in the symptom though the qualities
are opposite. For eg. Manda Gua does not exhibit any features related to quality of
food and drinks and speech in Kapha Prakti and all these features observed in Pitta
Prakti due to Tka Gua. Similarly features related to hair follicles different forms
of moles on the body are due to Ua Gua in Pitta Prakti and no such features are
observed in the lma Prakti due to ta Gua.
Pitta Prakti and Vta Prakti
Pitta Prakti
Vta Prakti
Ua intolerance to heat
ta intolerance to cold
Face with Ua Gua

Delicate and fair body
More moles on the body
Repeated feeling of cold

Tremors
Stiffness
Increased hunger and thirst

Premature baldness, wrinklesand graying of hair
Delicate and less body hairs
Table:3:6- Relation between Pitta and Vta Prakti
Page 48

We can observe intolerance to heat in Pitta Prakti and intolerance to cold in
Vta Prakti. Other than this opposite features the features are explained in a different
way that is, no explanation of features of hair follicles, that is the Vta Prakti.
Thus the features of Dha Prakti are dependent on the concept of Gua and
we cannot expect exactly opposite features when two Guas are opposite to each
other. This suggests that the Guas are playing different role depending on the Prakti
of a person.
Utility of knowledge of Gua in Dha Prakti
As stated earlier Caraka Sahita explains the concept of Prakti on the basis
of Sarra Gua. The knowledge of arra Gua is essential in the maintenance of
normal state of Doa. As stated earlier the ka Doaja Prakti are considered as
Sadtura( always prone to disorders) and ka Doaja Prakti persons should be
managed with the administration of the opposite Guas in the form of food, activities
ane medicines and in the person of Sama Prakti all the 6 Rasas should be
administered in a proper way.
(Ca.su 7/41)

: (Ca.su 7/41 Ck )
Thus the knowledge of arra Guas can be effectively utilized in the context
of Dha Prakti. For that purpose a physician should identify the different Guas
present in the Dha Prakti on the basis of Gua Dha Prakti is assessed and the
opposite Gua is administered to maintain the healthy state of the body.
Page 49

arra Guas and Doa
Doas have got varied qualities. The identification of Doas helps in
determining the Doic nature of various illnesses. Knowledge of these Guas helps to
understand their functions in normalcy. Clinically, the change in the state of Doas
can be maintained by the appropriate use of hra, Auadha and Vihra which
maintain equilibrium of the deranged Doa Guas. In short these Guas are
expressive of the Tridoas. The normalcy or abnormalcy of these Doas are identified
through the increase or decrease of the particular Doas.
Vta Guas
sb zi Sh ZU uzS wQq uiah puli || (c.x.1)
i sb zi ZU xqsls (..-)
Rka is the quality opposite to Snigdha Gua and having the property of
oaa. This Gua is indicative of predominance of Vyu Mahbhta. The narration
of this Gua is mostly to signify the importance of Snhana Karma for the
pacification of Vta Ragas.
The Daranas explains the Vta Gua have got Anua Sta Gua. I.e. Neither
Ua nor ta the attribution of ta Gua for Vta is to emphasise the clinical point
where the aggravation of Vyu is alleviated be the application of Ua therapies.
Gayadsa says that the ta is the property of Vta when it is not associated
with any other Doas and Anua S ta is the Gua of Vta in Yogavhi Avastha.
Increased ta Gua will result in Stabhana. The increased ta and Rka
Guas in combination will lead to the Kopa of Vta Doa.
Page 50

Laghu is another quality of Vta. The state of Agni is reflective of this Gua.
The Agni Sandhukaa property of Vta is bestowed by this Gua.
Sukma is the quality which enables Vta to traverse through the minutest
channels.
The term Cala is interpreted as one which is always in motion which implies
that Vta keeps the dynamic systems in function. Both Sukma and Cala Gua
attribute Vta to initiate and control the functions in the most subtle level.
Viada is commented to be clear or pure. This implies the role played by Vta
in preventing the system from the excess accumulation of Mahbhta Dravyas like
Kleda, ma etc.
Khara refers to the roughness of the body.
Drua has been explained as Cala Gua by some scholars, but some others
take it as Katina.
Unlike other 2 Doas Vta is in Amrttvastha and in its aggravated condition
it is only clinically inferred.
Pitta Guas
(.)
( ..)
at Snigdham refers to the functional association of Snigdha Gua in Agni
Vypra. The slightly unctuous nature of Pita is suggestive of the fact that though
Tka Gua is the foremost quality, it cannot carry out its functions in the absence of
Snigdha.
Page 51

Ua is opposite to Sita Gua and has the property of bringing about
perspiration. Predominance of Agni Mahbhta is inferred from the Guas. Tka is
the quality that bestows quick actions. It refers to the ability of Pita to perform various
transformative functions in the body and mind.
Drava is the quality substrated in pya and it is contrary to ndra which
means that it is in the dispersed form, this brings about Prakldana in the body.
Sara is the quality suggestive of pervading nature and expulsion of the Mala. It
is the quality of bringing about Vircana and Anulomana.
Visa, Pti, or magandha is indicative of changes from normal smell as
evidence in suppuration.
Laghu is the quality referred to the lightness of the body, the nature of which
inferred through the state of Agni. It is essential for the ideal functioning of Agni as
against the Guru Gua which hampers it.
Kapha Guas

(A.S.Su 1)
Guru Gua brings about nourishment to the body. It is reflective of predominance of

Pthvi and Jala Mahbhta. The quality that bestows softness and laxity is Mdu.
Snigdha is the unctuous quality which brings about Snha, M ardava, Bala, and
Varna in the body.
Sthira is opposite to Cala and it is the indicative of Pthvi Mahbhta. It refers
to the role of Kapha in bestowing the structural basis.
Page 52

Picchila is the slimy quality which is compared to Babula Nirysa or ripe
Slemataka Phala. It is the quality opposite to Visada and is having the property of
adherence. Mtsna is a modified Pichila Gua and refers to smooth slimy touch
similar to that of pressingripe fruit.
Slaka is the quality opposite to Khara and is characterised by smoothness,
this brings about properties similar to that of Pichila Gua. Sara is a quality
suggestive of pervasive nature. Sandra is the quality which attributes density. Manda
is the quality contrary to Tka and thus responsible for bringing about delayed
action.
Dosa pancamahaBhtas - Guas
The body is derived from five Mahabhtas and still it is said the cause of
generation of the body is Vata, Pitta and Kapha.
(. )
Pacamahbhta theory explains that any disturbance in the normal

proportion of the five Bhtas which go to make up the whole body constitutes a
disease. But a change in this proportion may takes place in a infinite no of ways,
causing an infinite variety of diseases. On the other hand there is an infinite variety
of Pacamahbhoutik matter is different from the other. So it is certain that we can
select a particular kind of matter to get rid of a particular kind of disease; because,
for any abnormal proportion of five Bhtas in the body we can find out a particular
substance in which the proportion of the Bhtas is just the opposite. And these
Pancamahbhtas are the Mla Kraa for the formation of Doa Dhtu and Malas,
which are the pillars of the body. These inturn can be appreciated only through their
respective Guas. cryas has explained,
Page 53
.. ./
The literary derivation of these words also highlights the dominant
Mahbhta. Therefore Vta is that which is responsible for movement and

Gandhaprasraa. It is responsible for maintenance of temperature and Dahana or
digestion which is a function of Agni Mahbhta. It is responsible for leaa or
Snehana which is a function of Jala, also its Nirukti also highlights its relation with
Jala Mahbhta.

From these above derivations we can conclude the importance of Guas ie.
Vta has Cala (gati) and Gandha Gua, Pitta has Ua Gua (tapa) and Kapha has
laka Gua. The other Guas pertaining to Doas and respective Mahbhtas are
as follows.
Vata Gua
Vayu Mahbhtas
ka Mahbhtas
Table:3:7- Relation between Vta Gua and ksa and Vyavya Guas
Page 54

Pitta Guas
Agni Mahbhta Gua
Table: 3: 8- Relation between Pitta Guas and Agni Guas
Kapha Gua

Ap Mahbhtas Gua
Prthvi Mahbhtas Gua

Table:3:9- Relation between Kapha Guas and Pthvi and Jala Guas
This gives a clear cut evidence of inter dependence of Doa with their respective
Pacamahbhtas and Gua.
Page 55

A thorough screening of various yurvedic literatures reveals that the order in
which the properties of Doas mentioned has got some importance and relation with
the properties of Nidnas and the drugs and therapies used for the Doa Upakrama.
For eg.

Table: 3:10-Relation between Vta Guas, Vta vitiating Guas and Cikitsa
Here the properties of Vta Doa are explained in a particular order and in
Vtavydhi Nidnas cryas have followed the similar order and in explaining the
Cikitsa aspect the opposite Guas are mentioned in the similar pattern. In case of
Vta Doa the first Gua mentioned is Rka, in Nidna of Vta Vydhi also Rka
Gutmaka Nidnas are given prime importance. In the treatment aspect of Vta
Vydhi, Snigdha Upacras are mentioned at first., which is the antagonistic Gua to
Rka.
Page 56

arra Guas and Dhtus
The word Dhtu is derived from the verb Dhr, which means to support.
: ( ..\)
(.. /)
(../)
All these references state that Dhtus are the one which supports the body and they
are Rasa-raktdis.
According to certain other references Vtdis are also considered or names as Dhtus
only. (A.S.Su.10/74)
Total no of Dhtus are said as,
....
means , there are 7 Dhtus which supports the body.
Those are,
..
The order of formation of Dhtus is,

: (. ./)
Page 57

explains the order as,
,
(
.....
on . ./)
Likewise from the Prasda Bhga of the preceding Dhtus the succeeding Dhtus are
formed in an order as,
Rasa Rakta Msa Mda Asthi Majja ukra Garbha.
Relation between Dhtu Utpatti and hra

(. /)
Being stimulated by the Antargni the Bhtgnis digest the various types of
wholesome eatables, drinks etc and these digests the respective food particles. During
the digestion from hra Prasda and Kia are formed. Kia part nourishes the Malas
etc and the Prasda part gives nourishment to the Rasdi Sapta Dhtus.
The essence as well as refuse of food after digestion having remained in their
own quality, maintain the normalcy of tissue elements, ie. Sra and Kia Bhga of
Dhtus. Due to certain causes, the tissue elements which are pure products may
Page 58

undergo decrease or increase. They can be brought to normalcy by the digestive
product of food that is taken in increased or decreased quality.
These nourished Dhtus gives nourishment to the Upadhtus. The Upadhtus are,
( )
(. /)
: -
* According to Cakrapi Kadara is considered as Sthla Snyu and

according to Suruta Kadara is Sthla Sira.

(../)
Sarva Dravyas are Pcabhautika and its same in case of Avayavas
too. Even all Avayavas including Dhtus, Malas, are also Pcabhoutika and
Page 59

particular organs are formed due to the predominance of particular
Mahbhtas. So as explained by Caraka
in
arrasthna, the Pthvi
Mahbhta predominant organs are Sthla, Sthira, Guru, Khara, Katina.

Guayukta Ags, which are having form like Nakha, Asthi, Danta, Msa,
Carma, Varca, Kea, maru, Loma etc.
Ap Mahbhta predominant organs are Sara, Manda, Snigdha, Mdu,
Picchila Guayukta and those are like Rasa, Rudhira, Vasa, Kapha, Pitta,
Mtra, Sveda etc. Agni Mahbhta predominant organs are Ua Guayukta
and they are like Pitta etc. Vyu Mahbhta predominant are phenomenon like
Ucvsa, Nivsa, Prasara, kujana etc Sparanendriya etc. ka
Mahbhta predominant are factors Mahat- Au Srotas etc. Here in this
context Rasa, Rakta, Masa, Asthi are only mentioned.
As here the Guas like Sthira, Khara, and Kaina etc are Prthiva and
Sara Mdu are pya. Other organs or Dhtus which has got these Guas can
be included in that as in the loka only few organs or Dhtus which has got
such properties are mentioned and it is said as dis and which means even
others can be included in this.
Mtja Avayavas
While explaining the development of organs cryas has explained certain
organs as Mtrja
and certain organs as Pitrja.
...
( )
(Su Sa. 4/33)
Page 60
Caraka
Dhtu/upadhtu
Avayava
Tvak(rasa),Rakta,Msa,meda
Nbhi, Hdaya, :loma,

Yakt,
Plha,
Vkka,
Basti, ntra, maya,

Guda.
Suruta
Ht, Nbhi, Plha, ntra,
Msa, Rakta, Meda, Majja
Guda.
Table.3:11-Mtja Avayavas according to Caraka and Suruta
Pitja Avayavas:
....
( )
( /)
According to Suruta,

( /)
Caraka
Dhtu/ upadhtu
Avayavas
Asthi, sira, Snyu, ukra
Dhamani
Mala-kesa, maru, Nakha,

Loma, Danta
Suruta
-do-
Table:3:12- Pitja Avayavas according to Caraka and Suruta
Here it is given that all the Sthira Avayavas are considered as Pitja Avayavas.
Mtja avayavas are formed out of Pka occurring in Msa, Meda, Rakta etc
Dhtus and so that all these organs has got Mdu nature and all these are pya
Page 61

Mahbhta predominant and the Pitja Avayavas are Sthira in nature and all those are
formed due to the Pthvi Mahbhta predominance.
The Dhtus like Meda, Majja, and ukra are not included in this but as all
these Dhtus has got Drava Gua or Snigdha Gua or Sara Gua predominance
considering its form all these can be included in the di word mentioned in pya
Mahbhtas and which can be interpreted from the explanation given below.
Mahbhta
Gua
Dhtu/upadhtu
Pthvi
Sthla
Asthi, Msa
Sthira
Guru
Khara
Kaina
Ap
Sara
Rasa
Manda
Rudhira
Snigdha
Mdu
Picchila
Teja
Ua
Vyu
ka
Table:3:13- Pacamahbhta and Gua relation in Dhtus
Here Guas and Dhtus are explained only for the Pthvi and Ap Mahabhtas
and the Gua ma is given for Agni which is similar to Ua. And the Agni ie the
Page 62

ma or Ua is necessary for the Pka or the formation of all these Dhtus and Agni
Mahbhtas is included in all the Dhtu and organs.
In the same way the Vyu Mahbhtas does the Dhraa and ka creates
space between the Dhtus, in this way all the five Mahbhtas plays role in the
formation of all the Dhtus and Avayavas.
From the Pcabhoutic hra the Dhtus are formed and these Dhtus does
the Dhraa of the arra. The term Dhtu plays both physiological and anatomical
roles in the arra. Dhtus are considered as Dravyas and this also gives Adhina for
various Guas. The predominant Guas of the Dhtus can be listed as below:
arra Dhtus
Guas
Rasa
Drava
Rakta
Drava
Msa
Sthira, laka
Meda
Slakna, Snigdha
Asthi
Khara
Majja
Snigdha, Mdu
ukra
Snigdha, Picchila, Drava
Table :3:14- arra Dhtus and Gua relationship
All these Dhtus are pya and Prthiva but, role of AgniMahbhtas is seen in
all the Dhtus as it is formed out of the Pka by respective Bhtgnis and Dhtvagnis.
All the Dhtus has got one or other form and all these are formed from the
combination of Pacamahhtas with the predominance of various Guas. So that
these Dhtus, Avayavas etc has got different forms and shaped and has got different
names and functions.
Page 63
Sarira Gunas and Dravyaguna
yurveda deals with the preventive and curative aspects.

Svasthavtta and Sadvtta will cover the preventive
aspects of body and mind respectively while odhana and amana drugs are used in
the management of different diseases. Except few exceptions the preventive aspects
are covered by Adravya Cikitsa and curative aspects are mainly covered by Dravya
Cikitsa. Dravya Gua deals with Krya Dravyas like Hartaki, Avagandha, Guggulu,
Vaca etc. there are some basic concepts considered in this branch like Dravya, Gua,
Rasa, Vrya etc. Dravyas are one among the Catupdas.
arra Guas are Siddhnta coming under this branch, as the Loka Purua
Syma Siddhnta is applied through this, i.e. the properties seen in the arra and the
properties of the drugs are similar and these similar or dissimilar properties are used
for maintenance of the decreased or increased Doas.
Page 64
arra Guas and Dravya

Dravya is like a fabric material and its properties and action are like the yarn
of the fabric. Bhadanta Ngrjuna defined Dravya as the site of operation for the
activities of Rasa, Gua, Vrya, Vipka and Karma.
(.)

From the references of definition of Gua and Dravya itself we can say that
the Gua is residing in the Dravya and it has got inseparable relation.
(. )
.. (..)
The difference between the Dravya and Gua is that the former is the seat of
both Gua and Karma while the latter is not.
The origin of Dravya and Gua is simile to Agni and Dhma respectively. The
former can yield the later but vice versa is not possible. Gua has got its genesis
simultaneously with the Dravya but not separately. Their relationship is compared
with Deha/ arra and Dhina/ tma.
The Dravya is stable in nature but not the constituents like Gua etc.
considering this stability the Dravya is said to be superior to the Gua.
Page 65

The theory of Gua in yurveda is very extensive and it covers all the
physical, chemical, biophysical, biochemical characteristics. Gurvdi Guas are
mainly concerned with biophysical and biochemical part. The relation between
Dravya and Gua remains a point of concern here, as they are having rayray
Sabandha.
Both the Dravya and Gua are Padrthas; these are the different functional
units of a single system. Out of them Dravya comes in depiction earlier than Gua
and the very next instant Guas get expressed themselves.
,
(. ./ )
(. / )
For the expression of Gua it needs a base and Dravya fulfills that, and
thus we can say Dravya and Gua are accompanying to each other.
The detail descriptions about Gua and Dravya in yurvedic literatures

represent the superiority of Dravya. This supremacy is explained only on the fact
that the Dravya is giving raya to the Gua. In Cikitsa Gua has got more
importance than that of Dravya, as administration of opposite Gua is done in
Cikitsa.
Page 66

arra Guas and Karma
Gua and Karma takes shelter in Dravya. This can be understood from the
references of definitions of Dravya and Karma itself.
(. )
(. )
As the Gua is inactive in nature, it cannot perform association or dissociation

reaction like Karma. This is the significant difference between Karma and Gua.
However both Gua and Karma will have inherent relationship with the Dravya.
Under Dravya Gua stra we come across several drug actions based upon Gua.
Suruta considered that the effect of Gua can be assessed with the help of
Anumna Prama. In Suruta Sahita Strasthna before explaining the arra
Guas crya has mentioned,
( /)
While giving definitions for each and every arra Guas cryas explained it
in terms of the Karma produced by the particular Guas. For e.g. Snigdha Gua is
defined as that which gives Mrdava, Balakara, Varakara etc. when a drug is
administered if it gives the above said properties it can be said to be with Snigdha
Gua. Thus as Gua is inactive in nature the Guas present in a Dravya can be
identified only with the help of the Karma resulted.
Page 67

arra Guas and Rasas
yurveda explains the theory of tastes to understand the theory of
Pacamahbhta and Tridoa Siddhnta. As the existence of Pacamahbhta is
perceived only through their taste (ca.su.26/40) we have to depend on the theory of
taste for proper application of medicine and food. Similarly we can get explanation
regarding the quality (Gua) and actions (karma) of each Rasa. Thus Rasas are
derived from Pacamahbhtas and Gua and karma are dependent of Rasa.
According to Caraka Sahita Strasthna 26/43 each Rasas have got three
attributes i.e.
Madhura with Snigdha, ta and Guru Gua
Amla with Laghu, Ua and Snigdha Gua
Lavana with Guru, Snigdha and Ua Gua
Kau with Laghu, Ua and Rka Guas
Tikta with Rka, ta and Laghu Guas and
Kaya with Rka, ta and Guru Guas.
According to Jalpakalpataru,
Madhurdi are formed due to the Nyna, Adhika and Madhya combination of
Guru, Laghu, Snigdha, ta, Ua and Rka Guas.
In Caraka Sahita Strasthna 26/53-56 crya has explained the gradation
of qualities in each Rasas.
Page 68
:
: :
Rka Gua is seen in highest degree in Kaya, Madhyama in Kau and
Avara in Tikta Rasa. Similarly, Snigdha Gua is Uttama in Madhura Rasa,
Madhyama in Amla Rasa and Avara in Lavana Rasa. Ua Gua is Uttama in Lavana
Rasa, Madhyama in Amla Rasa and Avara in Kau Rasa. ta Gua is Uttama in
Madhura Rasa, Madhyama in Kaya Rasa and Avara in Tikta Rasa. Laghu Gua is
Uttama in Tikta Rasa, Madhyama in Kau Rasa and Avara in Amla Rasa. Guru Gua
is Uttama in Madhura Rasa, Madhyama in Kaya Rasa and Avara in Lavana Rasa.
Caraka Sahita has 120 chapters and there are 30 chapters in the first section
of Caraka Sahita( Strasthna).these 30 chapters are divided into 7 sections and
each
section has 4 chapters has specific nomenclature which suggests specific
purpose of the author. For eg: the first Catuka of Strasthna is Bheaja Catuka, it
has Drghan Jvitya , Apmrga Tadulya, rgvadhya and sad Virecana atatya
as four chapters. All these chapters are for selection of medicine. First chapter
explains about medicines like 16 roots, 8 urine, 8 milk, etc. in the second chapter
drugs of iro Virecana, Anuvsana, Vamana, Virecana are explained. Third chapter
explains about list of drugs for external application and in the last chapter of first Pda
500 drugs are explained in 50 groups depending on the common action among 10
drugs.
Similarly the last Catuka of Strasthna which is known as Annapna
Catuka has similar methodology the four chapters of last Catuka have explanation
Page 69

of food in the form of their Rasa, Gua, Karma, Vrya, Vipka and Prabhva. The 25th
Chapter (treya Bhadrakpya) explains food as origin of human body. In 26th chapter
the fundamentals of food such as Pacamahbhta, Rasa, Gua, Karma, Vrya,
Vipka and Prabhva are explained. The third chapter of the last Catuka (AnnapnaVidhi) has lengthy explanation of 12 groups of food sources. (Dvdaa hraVarga).Here also the food substances are explained on the basis of their Rasa, Vrya,
Vipka and Prabhva. The last chapter of the last Catuka is known as Vividhitaptya. It explains about normalcy and abnormal state of the body, tissue elements on
the basis of proper and improper food. Hence the study of Annapna Catuka provides
complete picture of the food.
As stated earlier the 26th chapter (treya Bhadrakpya) the fundamentals of
Rasa, Gua etc are explained. Here the concept of Gua is utilized to explain
Pacamahbhttmaka Dravya, 6 Rasas. Hence it would be better to explain these
theories with the help of Rasa- Gua theory.
In the beginning of 26th chapter of Caraka Sahita Strasthna it is stated that
each Mahbhta is having some qualities (arra Gua) and when those qualities are
present in that Mahbhta it are having specific functions (ca.su.26/11). For Pthvi
Mahbhta 9 qualities are explained. Jala Mahbhta is having 7 qualities. Agni
Mahbhta contains 7 qualities and there are 7 qualities for Vyu Mahbhta and for
ka Mahbhta there are only 5 arra Guas. Though these are the arra Guas in
this context only 6 arra Guas such as Guru, Laghu, Ua, ta, Snigdha and Rka
Guas are considered as there was a postulation stating that these 6 Guas are nothing
but 6 Rasa. (Ca. S 26/8). Based on this assumption i.e. These 6 Guas are important,
every Rasa is studied and analysed.
Page 70

Six qualities and Pacamahbhta
Here the relation between each Mahbhta and qualities such as Guru, Laghu,
Snigdha, Rka, Ua and ta is illustrated. (Ca. S 26/11)
Pthvi Mahbhta Guru
Jala Mahbhta - Snigdha ta
Agni Mahbhta Ua Rka
Vyu Mahbhta Laghu, ta. Rka
ka Mahbhta Laghu
By the above observation it can be understood that the qualities of Pthvi
Mahbhta and ka Mahbhta are entirely opposite in terms of 6 qualities. Jala

and Vyu Mahbhta are having ta Gua as common Gua. Jala Mahbhta and
Agni Mahbhta have the opposite qualities i.e. Snigdha and ta Gua in Jala and
Rka and Ua Gua in Agni Mahbhta.
Relation of each Rasas with Pacamahbhta and Guas and its effect
Madhura Rasa
Madhura Rasa made up of Pthvi and Jala Mahbhta s which has got Guru
Snigdha and ta Guas. Finally the Rasa has got three Guas i.e. Snigdha, ta and
Guru Guas according to Caraka sutra 26/43.
Madhura Rasa is Vta maka and lema Varddhaka. Vta has got Rka, ta and
Laghu Gua and which is opposite to Vta Doa except ta and so that it decreases
Vta. lema has got Snigdha, ta and Guru Gua which is similar to that of
Page 71

Madhura Rasa and so that it increases the lema Doa. Madhura Rasa is Sarva Dhtu
Varddhaka ie.
Table:4:1-Relation of Madhura Rasas with Pacamahbhta and Guas and its effect
Rasa
PMB
PMB
Rasa
Relation
Relation
Gua
Gua
with Doa with

Dhtu
Madhura
Pthvi
Guru
Guru
Vta
Snigdha
Relation
with
mala
Sarvadhtu _
varddhana
ta
Jala
Snigdha
Kapha
ta
Amla Rasa
Amla Rasa is made up of Pthvi and Agni Mahbhta .As mentioned in Caraka
Sahita Strasthna 6/40 the base of formation of Rasas are Pthvi and Jala Mahbhta,
so here in Amla Rasa Pthvi Mahbhta and Agni Mahbhta are predominant and but
Jala Mahbhta are also seen. So while considering the Pacamahbhta constitutions
Jala is added to Pthvi and Agni. The Guas of Pthvi and Agni and Jala are Guru, Ua,
Laghu, Rka, Snigdha and ta. In Caraka Sahita Strasthna 26/43 the Guas of Amla
Rasa are mentioned as Laghu, Ua and Snigdha Guas. Here Snigdha Gua is adopted
from the Jala Mahbhta.
Amla Rasa decreases Vta Doa and increases Pitta and Kapha Doas. Amla has
got predominant Pthvi Mahbhta which has got downward movement and so that it
leads to Vta Anulomana thus decreases Vta Doa. Uata and Laghuta of Amla Rasa
Page 72

increases the Pitta Doa as it has got similar qualities and Snigdhata of Kapha Doa
increases the Kapha Doa. Overuse of Amla Rasa leads to Rakta Daa and Msa
Vidha. As Pitta and Rakta has got raya ray Sabandha Amla Rasa aggravates
Pitta and indirectly it does the Rakta Daa.
Rasa
PMB
PMB
Rasa
Relation
Relation
Gua
Gua
with Doa
Dhtu
with
Relation
with
mala
Pthvi
Guru
Laghu
Vta
Rakta Daa
Agni
Ua
Ua
Pitta
Msa -Vidha
Laghu
Snigdha
Kapha
Amla
Rka
Jala
Snigdha
ta
Table:4:2-Relation of Amla Rasas with Pacamahbhta and Guas and its effect
Lavana Rasa
Lavana Rasa is composed of Jala and Agni Mahbhta and as Jala is also a
base for Rasa formation Pthvi is added to it.
Guas of these Mahbhtas among the six Guas are Snigdha, ta, Ua,
Laghu, Rka and Guru. As mentioned in Ca. S 26/43 the Guas of Rasas are Guru,
Snigdha and Ua. Among these Guru Gua is from Pthvi Mahbhta.
Lavana Rasa is Vta maka, Pitta and Kapha Varddhaka. Guru, Snigdha,
Ua Guas are opposite to Vta. So it reduces Vta and which are similar to Kapha
so it increases Kapha. Ua Gua of Lavana Rasa acts upon Pitta Doa.
Page 73
It increases Rakta Dhtu because of rayray Sabandha of Pitta Doa

with Rakta.
Rasa
PMB
Jala
Agni
Lavaa
PMB
Rasa
Relation
Relation
Relation
Gua
Gua
with Doa
with
with
Dhtu
mala
Snigdha
Guru
ta
Snigdha
Ua
Ua
Vta
Rakta
Pitta
Laghu
Rka
Pthvi
Kapha
Guru
Table:4:3-Relation of Lavaa Rasas with Pacamahbhta and Guas and its effect
Kau Rasa
It is composed of Vyu, Agni Mahbhtas. The basic Bhtas i.e. Pthvi and
Jala Mahbhta s then the Guas are Laghu, ta, Rka, Ua, Guru and Snigdha.
The Guas of Rasa are Laghu, Ua and Rka. Kau Rasa is the only Rasa in
which the basic Bhautika Guas are absent.
Kau Rasa is Vta Varddhaka, Pitta Varddhaka and Kapha maka. It has got
similar Guas with vats and dissimilar Guas with Kapha so it decreases Kapha and
increases Vta. Laghuta and Uata of Kau Rasa increase the Pitta Doa.
Page 74

Rasa
PMB
PMB
Rasa
Relation
Relation
Relation
Guas
Guas
with Doa
with
with mala
Dhtu
Vyu
Kau
Agni
Laghu
Laghu
ta
Ua
Rka
Rka
Vta
Kapha
Ua
Laghu
Pitta
Rka
Pthvi
Guru
Jala
Snigdha
ta
Table: 4: 4-Relation of Kau Rasas with Pacamahbhta and Guas and its effect
Tikta Rasa
Tikta Rasa composed of Vyu, ka Mahbhta s and basic Mahbtas
Pthvi and Jala added to it. The Guas of Mahbhta s are Laghu. ta, Rka, Guru,
Snigdha.
The Guas of Rasa is Rka, ta and Laghu. ta Gua is from both Vyu and
Jala Mahbhta s.
Tikta Rasa results in the increase of Vta and decrease of Pitta and Kapha.
Rka and Laghu Guas results in the decrease of Kapha, Rka ta and Laghu Gua
increases Vta and ta and Rka Gua decreases Pitta.
This Rasa results in the oaa of the Dhtus due to its Rka Gua.
Page 75

Rasa
PMB
PMB
Rasa
Relation
Relation
Gua
Gua
with Doa with
Relation
with mala
Dhtu
Vyu
Tikta
Laghu
Rka
ta
ta
Rka
Laghu
ka
Laghu
Pthvi
Guru
Jala
Snigdha
Vta
Dhtu
oaa
Kapha
Pitta
ta
Table: 4: 5-Relation of Tikta Rasas with Pacamahbhta and Guas and its effect
Kaya Rasa
It is composed of Vyu and Pthvi Mahbhta s, and Jala Mahbhta is added to it.
Mahbhta properties are Laghu, ta, Rka, Guru, Snigdha and ta. Rasa Guas
are Rka, ta and Guru, among these ta from Vyu and Jala Mahbhta s.
Kaya Rasa is Vta Varddhaka, Kapha maka and Pitta maka. Rka, ta
and Guru Gua increases Vta, Rka Gua decreases Kapha and Rka ta Guas
decreases Pitta. This Rasa results in Mtra Pura Avaghana due to its Rka ta
Guas.
The Guru Gua is adopted from the Pthvi Mahbhta, The ta Gua is
adopted from the Jala Mahbhta, which is the base for production of Rasas and
Rka Gua from the Vyu Mahbhta.
Page 76

Rasa
PMB
PMB
Rasa
Relation
Relation
Relation
Gua
Gua
with Doa
with
with mala
Dhtu
Vyu
Kaya
ta
Rka
Laghu
ta
Rka
Guru
Pthvi
Guru
Jala
Snigdha
Vta
Pura
Mtra
Pitta
Avaghana
Kapha
ta
Table: 4: 6-Relation of Kaya Rasas with Pacamahbhta and Guas and its effect
The administrations of similar or dissimilar Guas are done for either decrease
or increase of the Doas. A group of three Guas are named as single Gua, thus the
frequently used Guas are made into permutations and combinations based on the
Pacamahbhtas and named as Rasa for easy administration.
arra Guas and Vrya
The term Vrya is derived from the Sanskrit root Vir which means powerful
or potent. Its equivalent is potency in modern pharmacology. Potency is the word
derived from Latin term Potentia meaning that strength of a medicine or strength or
force or power.
crya Caraka explains Vrya as,
(. /)

(. /)
Page 77

I.e. Vrya is characterized by the drug action. Because all types of drug actions
are under the control of Vrya only. Caraka precisely quoted Vrya as the factor which
will perform the pharmacological action. This is the main characteristic of Vrya.
crya Suruta and Vgbhata also give similar explanations. They explain
Vrya as the most potent qualities of a drug. Other ordinary qualities cannot be treated
as Vrya.
(.. )
is explained on two headings aktirpa Vrya Vda and Gua Rpa
Vrya Vda. Aavidha Vrya and Dvividha Vrya are explained in the heading Gua
Rpa Vrya Vda.
According to the Aavidha Vrya Vda, among the 20 Guas amplified
potency is seen in only 8 Guas those are, Guru, Laghu, ta, Ua, Snigdha, Rka,
Mdu. and Tkna.
crya Vgbhata mentioned five points in support of this Vrya Vda, those are,
Samagra Gua Saratva among the 20 Guas, the commonly seen Gua in
Dravyas are these 8.
akti Utkata considering other Guas, these 8 Guas has got more
potency
Vyavahra Mukhyata- these 8 Guas have more important in utility compared

to other qualities.
Bhulyata the predominant rasa in all the Dravyas are one among these 8.
Page 78
Upaygita in treatment also the most commonly administered Guas in

arra are these 8.
(. ../)
crya Suruta mentioned Viada and Picchila instead of guru and Laghu
Vrya. Cakrapni and Dalhaa commenting on this says that Suruta has explained
guru and Laghu as Vipka so he has mentioned Picchila and Viada as Vrya, and
there is no much difference in the action of Viada and Picchila Gua.
According to Dvividha Vrya Vda, the universe is made of Paca
Mahbhtas and all the Dravyas are predominant with Agni and soma Gua, so they
consider only two Vryas i.e. ta and Ua.
Here the predominant property or the potent property leads to the karma.
cryas explains that the action done by either rasa or Vipka the potent Gua present
in the Dravya is the main cause for the result and which is considered as the Vrya.
Pacabhautikatva of Vrya
Vrya
Pacamahbhta
Tkna
Agni and Vyu
Ua
Agni
Guru
Jala and Pthvi
ta
Jala and Vyu
Snigdha
Jala and Pthvi
Page 79

Mdu
Jala and ka
Rka
Vyu and Agni
Laghu
Agni, ka, and Vyu
Picchila
Jala
Viada
Pthvi and Vyu
Table:4:7-Relation between Vrya and Pacamahbhtas
Suruta elaborately discussed regarding the type of perception of different

Vryas. They are:
Mdu, seta and Ua Vryas Spara Grhya
Picchila and Viada Caku and Spara Grhya
Snigdha and ruksha Caku Grhya
Tkna Vrya Mukha Dukhopdna
Even though these are the methods explained to identify the Vrya, as Vrya is
considered as potent Gua the method of perception of the Gua is from the resultant
karma. Here also the Vrya of a drug can be identified from the karma
Various effects and functions of eight Vryas are tabulated belowSl.
Vrya
Effect on Doa
Systemic effects
Ua
Vtahara, Kaphahara, Pitta Dpana, Pcana, Dha janana,
No:
1.
Varddhaka
Mrcchana, Svedana, Vamana,

Virecana,
Vilayana,Bhrama-
T janana, Aupka, Avya

2.
ta
Pittahara,
Vta-Kapha Prahldana,
Viyandana,
Page 80

Varddhaka
Sthirkaraa,
Prasdana,
Kledana, Jvanya, Sthabhana,

Rakta prasdana, Balyam
3.
Snigdha
Vtahara, Kapha Varddhaka Snehana, Bhaa, Santarpaa,

Vjkaraa, Vayasthpana
4.
Rka
Vta Varddhaka, Kapha San grahan, aPdana, virkaa,

Pitta hara
5.
Guru
Kapha
Rpaa
Varddhaka,
Vta Upalepana, Bhaa, Balya
hara
6.
7.
Laghu
Mdu
Kapha
hara,
Vta Lekhana,
Varddhaka
Kaya
Pitta- hara
Rakta
Laghana,
Dhtu
prasdana,
Msa
prasdana
8.
Tkna
Kapha- hara
Sagrhi, caa, Avadaraa,

Sravaa.
9.
Viada
Kapha- hara
Kledcaa,
Virkaa,
Uparohaa
10. Picchila
Kapha Varddhaka
Upalepana, Praa, Bhaa,

Vjkaraa
Table: 4: 8- Vrya and its action
From these explanations we can understand that the Vryas are also said to be
the Guas of a Dravya. And these are explained for the easy understanding and also
for concising the 20 Guas. The most potent Gunas among the twenty Gunas are
considered as the Viryas.
Page 81

arra Guas and Vipka
The end product of a Dravya which is the outcome of digestion or metabolism
is known as Vipka. It is believed that Vipka is the biotransformative phase of Rasa.
( )
( )
As the Vipka is mentioned as the transformative phase of Rasa, the Gua

relation for the Vipka can also be mentioned in terms of Rasa itself. The hra is
said to be Rasa predominant and this hra undergoes digestion. The breakage of the
food articles in the process of digestion leads to the formation of Vta, Pitta and
Kapha depending on the predominance of the Rasa during the process of digestion.
When the Madhura Rasa is predominant Kapha is produced and this stage is said to be
Madhura Pka, and in the next stage Amla Rasa is predominant and Pitta is produced
and this stage is called as Amla Pka and when the Kau Rasa is predominant the Vta
is produced and this stage is called Kau Pka.
The predominance of these Rasas results in particular actions, depending on its
action on the Doas. Here too the Guas are acting indirectly in terms of the
predominant Rasa. For e.g. If a drug has got Madhura Vipka, the actions will be
same as that of the Madhura Rasa, due to the presence of guru Gua.
Here also we can say that the term Vipka is mentioned for the easy
explanation of the Gua present in the particular Dravya during the process of
digestion.
Page 82
Sarira Gunas and Nidana Pancaka
oga Parka Mrgas are the methods through which various

stages of the disease are examined and recognized in particular.
The Vydhi Jna Upys are said to be five in no: those are,
Nidna Etiological factors.
Prvarpa Prodromal symptoms
Rpa Clinical manifestations
Upaaya Relieving factors
Saprpti Pathogenesis.
These five tools together or separately are useful for the diagnosis of a disease.
I.e. methods to get knowledge about a disease.
Nidna Sevana results in the Doa vitiation; this further vitiates the Dhtus,
and thus vitiated Dhtu results in the Sroto Vaiguya and this result in the complete
manifestation of a disease. So for the correct diagnosis of a disease all these five tools
plays role, here the major role is played by the Rpa/ Lakaa. After the diagnosis the
treatment administered is on the basis of Saprpti as disease is cured only after the
Page 83

Saprpti Vighatana is attained. Gua plays a major role in the manifestation of
diseases and treatment.
Nidna Sevana may be of hraja or Vihraja. This Nidna results in the
aggravation or reduction in the Doic level. When these Nidnas provides similar
qualities of Doa it attains Vdhi and when dissimilar qualities are consumed it results
in the reduction.
: :

(. /)
As explained by crya Suruta,
(../)
The Guas present in the drugs and the body is one and the same, and these
Guas are responsible for the increase, decrease maintenance of the equilibrium of the
physiological factors of the arra. The Nidna can only help in the diagnosis disease
just by identifying the Gua of the Nidna either hraja or Viharaja.
In A.H Strasthna it is explained that,
(. ../)
Kla refers to the time. The importance of this etiological factor lies in the fact that
the effect of time is natural and unavoidable. Each Doa attains Caya, Prakopa and
Praama in particular seasons which is inevitable. Similarly, the changes during the
Page 84

stages of Bala, Yauvana, and Vdhvastha are also certain occur. Even though
disequilibrium in the state of health can occur also in Samyagyoga of Kla, it can be
prevented by following the seasonal and day to day regimen recommended in
Svastavtta. So cryas has mentioned the hra and Vihras with the following
qualities are to be followed in particular tus.
Rtu
Gua
Doic changes
ira
Snigdha, Ua
Kapha Caya
Vasanta
Rka, Ua
Kapha Prakopa
Grma
Snigdha, ta
Vta Caya, Kapha Praama
Vara
Snigdha, Ua
Pitta Caya, Vta Prakopa
arat
Rka, ta
Vta Praama, Pitta Prakopa
Hemanta
Snigdha, Ua
Pitta Praama
Table:5:1-tu and Gua relation and its effect on Doas
The Artha is considered as Indriyas and here the Nidnas mentioned are
mainly resulting in anatomical deformity. Prajpardha is another main Nidna and
here all the other Kyika, Vcika and Mnasika Nidnas are included.
The symptoms which are not expressed clearly are called as prodromal
symptoms
(Prvarpa) and the completely manifested symptoms are called as Rpa. In the
context of its relation with arra Gua Pravrpa and Rpa doesnt make much
difference. Sthna Saraya takes place in the Prvarpa Avastha and the Doa
Dya Sammrcchana takes place in the Rpavastha. In both the cases the Doa
vitiation is manifested and in Prvarpa Avastha it is not much clearly exhibited, but
in Rpvastha it is fully manifested.
Page 85

The Lakaas are produced depending upon the Doic vitiation either its
Vddhi or Kaya and which Dhtu is affected and the site of Doa Dya
Sammrcchana, i.e. the type of Sroto Dui. Considering all these factors each and
every diseases are said to be of various types for e.g. Vtaja, Pittaja etc. here
depending on the properties undergone Vddhi or Kaya the diseases are named.
arra Guas plays a major role in the Upaaya and Anupaaya. When a
patient is relieved of symptoms and feels comfortable by the diet, daily regimen and
medicine, then these relieving factors are called Upaaya. As against this, the
aggravating factors are called Anupaaya. This is not considered as the exact
treatment procedure. This is also considered as a tool to diagnose the disease. When a
particular diet, regimen or medicine is given if the disease subsides or aggravates it is
easy to identify the correct involvement of the Doas. Here too the diagnosis is based
on the property of the diet, regimen or the drug administered.
Upaaya has been done in different ways one among them is Hetu Viparta, here the
Viparta Gua of the Hetu is administered,
(. ./
)
Usage of unhi against taKaphajvara due to its Uata. Here the Hetu of the
Vydhi was ta Gua, Viparta to that Ua Guayukta drug is administered.
Snigdha hra is the Nidna for Kaphaja Jvara and in that condition Rka hras
are given. In another classification, Hetu Vipartrthakri the similar qualities are
given. For eg.
(. / )
Page 86

The predominant Gua of Pitta Doa is Ua and Ua is again administered in
the Pittaja otha for the early suppuration of the otha.
As long as the Doas, Dhtus and Malas are in normal state there is no disease
occurs. The etiological factors disturb this normal functioning and manifest as a
disease. The changes which take place in the body from initiation of etiological
factors to the manifestation of symptoms are collectively called as Saprpti. The
complete knowledge of Saprpti of a disease is very much essential for its diagnosis
and treatment. The main cause for the manifestation of disease is Doa Dui and it is
due to the Guas of Nidna and even the treatment i.e. the Saprpti Vighaana is
attained by the Guas of the drugs administered.
Page 87
Sarira Gunas and Upakrama
he aim of yurveda is to give guidelines for

maintenance and promotion of health as well as for
prevention and treatment of diseases. Its purpose in
other words is to describe all the methods and means for constantly maintaining a
balanced state of Vta, Pitta and Kapha, i.e. maintenance of homeostasis of the body.
The restoration of health and prevention of relapse are the objectives of therapeutics.
In Amarakoa Cikitsa is explained as
, Caraka explained Cikitsa as
, Suruta explained it as ; the measures calculated to the

removal of causative factors are Cikitsa. But Caraka gave detailed explanation for this
as; the mere removal of the causative factors may not always results in the complete
removal of the disease because the effects of the disease may still continue to be
operative. Hence Cikitsa aims not only at the radical removal of the causative factors
of the disease but also at the restoration of the Doa equilibrium (Ca,S 9/5)
Page 88

According to yurveda different classifications of the Cikitsa are mentioned.
In A.S and A.H while explaining the Doas in the Strasthna one chapter is
dedicated for the explanation of Doa Upakramas. As explained the Mla Kraa for
the disease are Doa Duti and Cikitsa is attained by bringing back the vitiated Doas
to normalcy. The Doa Upakramas plays a major role. The Upakramas may be of
odhana type or amana type and its the physicians Yukti to apply which method
analyzing the level of Doic vitiation. crya Carka has explained 6 therapies through
which the treatment is administered.
advidhopakramas are,
(..\)
Laghana (reducing therapy), Bhaa (nourishing therapy), Rkaa (drying

therapy), Snehana (oleation), Svedana (fomentation), Stabhana (astringent therapy).
crya Caraka has explained in detail about the definition, administration methods etc
of all these 6 therapies in Ca. S. 22.
Even though Cikitsas are Dravya bhta and Adravya bhta the results are
obtained from the properties of the Upakrama administered. So craya explained the
drugs to be used for each and every Upakramas in terms of its Gua. The drug
selection is an important task in Cikitsa. The Doic vitiation is analyzed and the
considering the properties of the Doas the Upakramas are selected. The Dravya and
Doas are identified with the help of Gua itself, so in case of Upakramas also for
easy understanding and administration the Upakramas are explained in terms of
Guas.
Page 89

Gua of Dravyas used for each Karmas are

Sl.No
Table:6:1-Guas of Dravyas used in advidhopakramas
The first Gua mentioned for each Upakramas are as follows

Laghana Laghu
Bhaa Guru
Snehana Drava
Rkaa Rka
Svedana Ua
Stabhana ta
Page 90

While mentioning the properties of Doas in first chapter of Strasthna, Vta
is the Doa mentioned first and also among the Guas Rka is mentioned first.
Chakrapi comments on this says that,
(. /)
Here he says which Gua has got more importance that is mentioned first.
And also while commenting on the quotation,
(. )
Chakrapi says,
Here too which Gua has got more importance has been mentioned first.
So in the same way the Guas mentioned first among the properties of
Dravyas used for specific Upakramas has got some importance.
There is an exception in this arrangement while considering the Snehana
karma we may expect Snigdha Gua as the first mentioned but in case of Snehana
karma the importance is given to the Drava Gua.
From the definition of Drava Gua we can understand that Drava is the Gua
which is Kledakara and it is Vypi. And the Snehana karma is that which induces
Sneha Viyandana that is arrasya Sneha Vilayana. And the Snigdha Gua is
Mrdavakara and Kledakri.
Page 91

The Drava Gua has got Sukma Bhva and gets diffused very easily, and
does the Sneha Viyandana than that of the Snigdha Gua so that Drava Gua is first
mentioned among the Guas of Snehana Karma.
advidhopakramas and Pacamahbhta
Bhaa
Pthvi
Ap
Guru, Sthira,
ta, Picchila,
Bahala,
Mdu
Sthla
Snigdha
Teja
Vyu
ka
ta
Manda
Laghana
Khara, Katina
Ua, Laghu
Laghu
Tkna
Khara
Viada
Rka
Skma
Rka
Snehana
Guru
Drava, Sara,
Skma
Snigdha
Picchila
ta,Manda,
Mdu
Rkaa
Khara, sthira
Rka,
Rka
Katina
Laghu,
Laghu
Tkna, Una
Khara
Viada
Stabhan Sthira
ta, Manda
Mdu, Slakna Laghu
Rka,
ta Rka
Skma
Laghu
Drava
Svedana
Sthira, guru
Sara, Drava
Una, Tkna
Rka
Skma
Snigdha,
Rka
Table:6:2-Relation between advidhopakramas and PMB
Page 92

The Pacamahbhtas are the basic unit of the Si. The Pcabhautic
constitutions of these Upakramas can be explained with the help of Bhautic Gua
constitution and the Gua constitution of all the Upakramas.
Among the 6 Karmas, Bhaa Karma is opposite to Laghana, Snehana
Karma is opposite to Rkaa and Svedana is opposite to that of Stabhana. This can
be explained by the analysis of the Guas of Dravyas used for the particular Karmas,
and also the Pacamahbhta predominance.
For E.g.
Bhaa
Laghana
Guru
Laghu
ta
Una
Mdu
Katina
Snigdha
Rka
Bahala/Ghana
Sthla
Skma
Picchila
Vis ada
Manda
Tkna
Sthira
Sara
Slakana
Khara
Table:6:3- Guas of Bhaa and Laghana Dravyas
In AS and AH the Upakramas are simplified in two, that is Santarpaa

(Bhaa) and Apatarpaa (Laghana). In the classification of the Vydhi, the
diseases are explained to b of two types only i.e. either Santarpaotha or
Page 93

Apatarpaotha . considering this the Cikitsa is also explained as either Santarpaa or
Apatarpaa. Drava, guru, ta and Snigdha are the Guas of Dravyas which is used in
Santarpaa and Laghu, Rka and Ua are the Guas used for Apatarpaa. Here the
Bhaa, Snehana, and Stabhana are included in Santarpaa and Laghana,
Svedana and Rkaa are included in Apatarpaa. So further cryas concised the
advidhopakramas to Dvividhopakramas for the easy explanation. Though there is
permutation and combination of Upakrama therapies, number of Upakrama therapies
will not exceed six, like the number of Doas as three (Ca.S 22/43).
Page 94
Discussion
panaya (discussion) is the prior step to Nigamana

(conclusion). Upanaya is a process of reexamining owns
self. It forms a base for Nigamana. In ancient research
methodology this concept is followed. In Caraka Sahita Strasthna while

explaining Siddhnta crya has clearly mentioned without discussion one cannot
reach conclusion (
). In this study the discussion has
divided into two sections,
Discussion on conceptual study
Discussion on relation of arra Guas with various entities.

Conceptual Study
The word Gua is very much familiar to all. It communicate variety of meanings such
as quality, property, and secondary, strands of the rope, bow string, thread
deliberations, merits etc. This word is derived from the root Gu which means to
invite. Different sciences have used this word according to their contexts to denote
various entities. The Darana stras have referred to the term Gua to explain certain
philosophical concepts with the help of Guas. The Hetu, Liga, Auadha Skandha of
yurveda has also been described in terms of Guas.
Page 95
Discussion
Though yurveda keeps similarity of view with Skhya and Vaieika
Darana, the description of the concept of Gua differs somewhat. yurveda has
provided new implications to every Gua so that they become useful in clinical
practice.
Coming to yurvedya concept of Guas, Carakas view seems closer to
Darana stras. crya Caraka has listed 41 Guas in which three Guas are added
later on by crya Vgbhaa out of these 44 Guas 20 Gurvdi / arra Guas are of
utmost importance in the fulfillment of aim of yurveda. The practical utility of these
Guas are stressed by crya Suruta. Commentator Hemdri is the first person to put
forward the definition of Gua in specific form.
Regarding Dravya and Gua relation, it can be said that though both these
Padrthas have their own identity, Samavya Sabandha between them is equally
important. Both of them are supplementary to each other. Hence full importance
cannot be attributed to any of them. In any Dravya, Guas are expressed after various
interactions taking place from the Tanmtra stage of the constituting Mahbhtas of
that particular Dravya. arrastha Agni plays a major role in the execution of Guas in
the body. Dik and Kala also affect the Guas as well. It can be suggested that Agni
and Vyu Mahbhta in turn govern these interactions mainly as they are said to
perform functions like Parima i.e. transformations and arrangement. Number of
Gurvdi Guas 20 is not a rule, though cryas differ in pairing or naming of these
20 Guas.
The detailed study of Snigdha Gua reveals that translations and correlations
are not possible in case of terminological words. Concept of Gua is peculiarity of
yurveda. Hence it should be understood on the basis of yurvedya principles
Page 96
Discussion
strictly. Saskra is a process of superimposing / inhibiting different Guas on a
Dravya. After the Saskra it can be said that the original Dravya changed as:
i) Saskra changes the Pcabhautic constitution of Dravya.
ii) Due to superimposition, Dravya acquires new Guas and as such it performs
different functions than the original Dravya.
iii) If it is assumed that Dravya is not changing then the Dravya will try to reject new
Guas and regain its original nature. But this never occurs practically. Ghta is the
only Dravya, which does Anuvartana of Saskra. This means it enhances Guas of
Saskra Dravya without interfering in its own Guas. Yogavhi Dravyas like Vyu,
Madhu, Taila carry Guas of Saskra Dravya at the cost of their own Guas Being
such a unique concept it is not used in practice to that much extent. The only possible
reason behind this is the subjective nature of the concept. Pardi Guas are the
examples of yurvedya biostatistics. Objectivity is a need of present era as it can
provide common platform for communication of knowledge. This may also prove first
step towards yurvedya pathological laboratory investigators and standardizations of
yurvedya drugs, which will give more perfection in Cikitsa. The concept of Gua in
yurveda is very broad and it covers physicochemical, physio -pharmacological of
Dravya.
arra Guas & Mahbhta:
The twenty four Guas described by Nyya Darana, though accepted by
yurveda, but still had to explain twenty of its own called Gurvdi Guas. The reason
behind a separate mention could be that these Guas are vital in understanding the
Smya and Vaiamya in relation to the arra Doa, Dhtu & Mala. So they are the
Guas which are actually assessed & used during Cikitsa hence are called
Cikitsopayogi Guas.
Page 97
Discussion
In Mahabharata ntiparva Adhyya detailed description of Bhtas and its

Guas are mentioned.

(...)
Along with Bhautika Gua Mnasika Guas are also mentioned in
Mahabharata. We can infer that these Bhtas are the building blocks for arra. A
person who has Pthvi Mahbhta dominance will be courageous, and his arra is
Sthira Guru and Kahina Gua Yukta Those who have Ap Mahbhta dominance
will be calm and centered and arra is predominant with Sneha Kleda Viyanda and
Drava Gua. Agni Mahbhta dominant person will be grief stricken and feverish
and arra is Laghu and Tkna Gua Yukta. Vyu dominant person will be strong
and independent with Cala Gua of arra. Here a doubt arises whether above
attributed Gua is because of individual Bhtas or combination of Bhtas.
Page 98
Discussion
crya Kaviraj has clearly opined in this regard that Gurvdi Gua lies
dormant in specific Mahbhta and becomes active in Paca Mahbhautic Dravya.
That is the Gua after Bhtantara Anupravea becomes active in combined state of
Mahbhtas. Specific Guas becomes expressed in their specific Mahbhtas. For eg.
Khara Gua lies dormant in ka Tanmtra, but in its Kraa Avastha or combined
form it becomes active and results in abddi Gua. It can be concluded that when
specific Bhtas Viia Guas becomes dormant it cannot be cognized through
respective indriyas.
arra Guas and Dehaprakti
At the time of conception, i.e. at the time of conjunction of the ukra, oita,
and Jva, according as one or other Doa predominates in the ukra and rtava, the
child acquires its own peculiar Prakti, that is to say its constitutional nature both
physical and mental.
All the yurveda cryas explained about the Prakti concept and which
plays a major role in yurveda. Only crya Caraka has explained the Mnasika and
rrika bhavas of a person depending upon the Guas. Vta Prakti person is
dominated with Rka, Laghu, Cala etc Guas and the other features of this person
are depended upon this Gua.
The Doas are invisible and they are said to be present by its properties. For
eg. Rka Gua represents Vta Doa, Vta Doa as such a matter is not visible as an
anatomical structure. So crya Caraka while explaining Prakti also these method is
followed. For eg. The Snigdha Aga of a Kapha Prakti person is due to the Sneha
Gua predominance.
The Prakti can be said to be formed according to the predominance of Gua
present in ukra and Sonita during the conjunction.
Page 99
Discussion
arra Guas and Doa
For the purpose of yurveda, all substances have been taken to be
Pcabhoutika. Pitta is nothing but a combination of five bhtas, the Agni bhta
predominating or Tejo Swarpa according to Gangdhara commentary of C .S su
1.56. Similarly Kapha or lema Doa is also a combination of 5 bhtas the Jala bhta
predominating or soma Pradhna according to Gangadhara commentary of C .S su
1.56. The Vyu of the body is, of course, is the Vyu bhta predominating. We come
to conclusion, therefore, that although Pitta and Kapha are called by separate namesbecause by association with other substances in the body they get new forms, they are
nothing but transformations of Tejas and Ap respectively and so must be included in
the Tejas and Ap Bhtas. Vyu also, as we have seen must be included in Bhta
Vyu, which is also one of the constituents of the body. In short, Vta Pitta and Kapha
of the body are particular forms of the Pacamahbhtas.
Sarva Dravyas are Pcabhoutika and in arra these Pacamahbhtas are
expressed in terms of Doasas. The Pcabhoutik nature of a drvays is identified
through its Guas. Vta Doa is formed out of the predominance of Vyu and ka
Mahbhtas . In the vitiation of Vta Doa the drugs which are predominant of karana
bhtas of Vta Doas are administered. And these drugs are identified on the basis of
their particular Guas.
Commenting on Ca. su.1/59 61 Cakrapni opines that, the Guas of Vta are
explained starting with Rka,
Here the Rka has been given the prime importance followed by ta Laghu
etc. we can infer from this that Rkatva is the major cause for Vta Vdhi. The line
of treatment for Vta is starting with Snehana which is the opposite quality of Rka.
Page 100
Discussion
In Ca. su crya gives detailed explanations of Karana and Krya of
yurveda. Dhtu Smya is the Krya of yurveda. arra and Manas are the abode
for Vydhi, Tridoas, Rajas and Tamas are the Nidnas for the Vydhi respectively.
These Tridoas are explained in terms of Guas, as the Doas are physiological
factors of arra and they are not visible. They can only be perceived or understood by
their exhibited properties.
The first treatment principle explained in Ca. S is in Strasthna in the
context of Doas.
Here Guas are the main tool for understanding a disease and its treatment.
( .. / )
The above quotation clearly substantiates this concept. The predominat Gua
of Vta Doa ie. Rkatva can be counter acted by its opposite Gua i.e.Snigdha.
Based on samanya visesha sidhantha the opposite Guas are indicated for the
treatment of diseases.
arra Guas and Dhtu
As such direct references for the predominance of Guas in the Dhtus are not
available in the classics. The Dhtus can be said as both anatomical and physiological
factors of arra. The Dhtus are nourished one after the other from Rasa to ukra and
hra Rasa is the source for the nourishment of all the Dhtus.
As mentioned earlier the Dhtus are formed out of the Prasda bhva of the
preceding Dhtus, not only Dhtus, Upadhtus and Dhtu Mals are also formed in
the same cycle.
Page 101
Discussion
The formations of Dhtus are mentioned in Caraka Sahita in a question
answer form.
(. ./)
has not got any colour and from which how the coloured Rakta is formed? this
question has been asked to treya Punarvasu by Agnivea.
And its answered as,
(. /)
Due to the paaka of Rasa by Pitta ushmana it gets the colour and becomes Rakta.
The next question is that,
(. /)
How Sthira Msa is formed from Drava Guayukta Rakta. And it has been
answered as,
(. /)
Drava Rakta becomes Sthira Msa again by the Pka with Agni.
(. /)
The next question was that how Drava Medas is produced from Sthira Msa.
The answer is that,
(. /)
Here too Medas is formed by the Agni Pka.

Page 102
Discussion
(. /)
How Khara Asthi is formed out of slakshna Msa and meda was the next question
asked by Agnivesa, an atreya answered,
(. /)
Here too Agni Pka is the causative factor for the formation of Khara Guayukta
Asthi.
The next question was,
(. /)
How Snigdha Gua yukta Majja is formed out of Khara Asthi.Atreya answered,
||(. /)
Sushiras are formed in the Asthis due to the action of vat and which has been filled by
Medas nd results in the formation of Majja.
(. /)
The next question was how ukra is formed from the Majja.Atreya explained,

(. /)
ukra is formed from the snehamsa of Majja. The properties of ukra are explained
in the Vjkaraa aAdhyya of Cikitsasthna in Ca.S.
Page 103
Discussion
arra Guas and Dravyagua stra
Gua or property of matter is not single. Matter is always Pacabhautic hence
bears more than one property as a rule. These properties can be perceived by mode of
action as explained by crya Suruta.
According Bhvapraka:
( . )
Function is result of Gua. This function is in fact carried out by efforts of

matter and property since both are having Samavyi Sabandha. However absence of
property in matter turns matter to be meaningless.
Prime importance of Dravya is not because of its being raya but also due to
its activeness as being raya of Karma. Karma and Gua are passive not only
because they are dependent on Dravya but also due to their dormancy.
Commenting on Rasa Vaieika the Bhyakra has told the Gua is having
different copious properties i.e. group of Lakaas. The other units like Dravya, Rasa,
Vrya, Vipka restricted to only one Lakaa. The properties of Dravya are to be
protected by abda, Spara etc. The properties of Rasas are to be accepted by Rasana.
The property of Vrya is Krmukat or efficacy and the property of Vipka is
Parinma or the result, but there are no fixed principles for Gua. Likewise, ta and
Ua Gua are perceived by Spara Indriya, Snigdha Rka either by Caku Indriya
or with Spara Indriya or by both.
crya Suruta explains Gua on the basis of karma as the Guas are
identified through the karmas. According to Ca.S Strasthna the Prthivdi Dravyas
Page 104
Discussion
are explained on the basis of Guas and it is said that the Prthiva Dravya results in
particular karma due to the presence of particular Guas.
Gua is a single entity like Dravya but it resides in Dravya with an inseparable
bond. Both of these entities possess all the features of Padrtha i.e Astitva,
Abhidheyatva and Jneyatva. Actually these Padrthas are required for a range of
reactions that are taking place in the universe. All of them have a specific role in these
reactions. Thus the Padrthas keep their own individuality. That is only the feature
Astitva attributed to them it doesnt mean mere existence.
When the change of Guas takes place the (Dravya) also changes. In a matter
the changes can be expressed by chemically or physically. Gua can be termed as
physical, chemical, biophysical, biochemical changes of Dravya. The taste of unripe
fruit is different to ripe one in Rasa, Gua and Karma etc. When the chemical changes
go on the fruit became ripe and the properties or Gua also vary. Similarly a lot of
chemical changes going on in our body in our day today life style, which are nothing,
only the changes of Gua.
In (Ca.su.26/40) it is stated that every Rasa is formed due to predominance of two
Mahbhtas. It is listed here.
Madhura Rasa Pthvi and Jala
Amla Rasa- Pthvi and Agni
Lavana Rasa- Agni and Jala
Kau Rasa Vyu and Agni
Tikta Rasa Vyu and ka
Kaya Rasa Pthvi and Vyu.
Page 105
Discussion
By the above table it can be inferred that Madhura Rasa it has the qualities of
Pthvi Mahbhta ie Guru and Jala Mahbhta (Snigdha, ta) there is also a direct
reference regarding the qualities of Madhura Rasa ( ca.su 26/430)
Ca.su 26/431
Similarly arrangement of Guas can be observed in Tikta Rasa. But condition is

not similar in the other Rasa. There are variation among Guas of Pacamahbhta
and that of Rasa. It can be explained with the help of table
Rasa
PMB
Gua
Ca.su.26/43
Amla
Pthvi
Guru
Laghu
Agni
Ua
Ua
Rka
Snigdha
Lavana(combination
Agni
Ua
Guru
of opposite Guas)
Jala
Rka
Snigdha
Snigdha
Ua
ta
Kau
Vyu
Laghu
Laghu
Agni
ta
Ua
Rka
Rka
Ua
Rka
Kaya
Pthvi
Guru
Rka
Vyu
Laghu
ta
ta
ALaghu
Rka
Table:7:1: Pacamahbhta, Gua and Rasa relation.
Page 106
Discussion
Slight modifications of Guas are observed in Kau Rasa and Kaya Rasa. In
Amla Rasa there are two modifications of Gua ie Guru Gua is converted into Laghu
Gua and Rka Gua is converted into Snigdha Gua. Lavana Rasa is combination
of two Mahbhtas with opposite qualities, hence shows changes in Guas ie. Guru
Gua is observed in the last column which is not seen in the third column.
This knowledge of Guas in each Rasa can be utilized in the treatment
principles. For eg. Madhura Rasa and Tikta Rasa shows no variation in terms of Gua
(have the qualities of respective Mahbhta) absence of Gua variation suggests
stability of Rasa. Hence we use the hra Dravya which is predominantly of Madhura
Rasa. Similarly Tikta Rasa is widely used in the treatment of many disorders. An
example for the use of Tikta Rasa is explained in the last Catuka of Caraka Sahita
in the treatment of Asthi Praoaja Vikra.
There is no much difference between the Rasas and the Vryas. crya have
explained 10 Guas in different heading called Vrya considering the potency of those
Rasas. The effect of those Vryas on Doas and its Karmas are same as that of the
Rasas. These 10 Guas has got maximum potency, and these are the Guas more
frequently seen in the Doas and the Dravyas. Considering these points those 10
Guas are grouped under the heading Vrya.
During the process of digestion the Doas are formed out of three Rasas. That
is Vta from Kau Rasa, Pitta from Amla Rasa and Kapha from Madhura Rasa. These
are Vta from the Laghu and Ua Gua of Kau Rasa, Pitta from Ua and Laghu
Gua of Amla Rasa and Kapha from Snigdha, ta and Guru Gua of Madhura Rasa.
Here too the Doa formation is from the particular Guas. As the stages of formation
of Doas are during the Pka the term Vipka has been given.
Page 107
Discussion
arra Guas and Nidna Pacaka
As explained by the cryas the Roga has to be diagnosed first before deciding the
diseases.
: (.. /)
Even if the disease is not named the complete analysis of the Doic variation is
very much necessary for the further procedures. The Nidna Pacakas has got not
only diagnostic importance, its important n case of therapeutics and also in prognosis.
Nidna Parivarjana is said to be the first line of treatment and these Nidnas are
resulting in the Doic vitiation depending on its properties. In case of Prvarpas and
Rpa the diagnosis of the disease in a specific manner is possible by the Guas. If the
Rka Gua is predominant the disease can be said as that of Vta Doa
predominance, if Snigdha Gua is dominant then the disease will be of Kapha Doa
and Ua Gua is due to Pitta Doa.
When it is difficult to diagnose a disease due to obscure or mysterious
manifestations, then the use of relieving or aggravating factors helps to conclude the
diagnosis. This trial of treatment is used when the symptoms are not clear or less in
number or similar to any other disease. E.g. in obstructive jaundice the medicine
Trikau Curna will give relief. But if it is not an obstructive jaundice then that
symptoms will increase due to its Ua and Tkna property of the medicine.
In case of Saprpti the Gua plays major role in the assessment of Vikalpa
Saprpti.
When two or three provocated Doas are involved in pathogenesis their
symptoms are produced. The different characters are reflected in the symptoms
according to the level of provocationof Doas. The Doas having greater degree of
Page 108
Discussion
provocation more symptoms are seen. The Doas may get provocated by all the
characters of them or by only one character.
e.g. Vta has Rka, ta, Laghu qualities. The peas possess all these
qualities, so by eating peas all these qualities of Vta gets provocated. Sugar cane
increases Vta by Rka and ta qualities, Higu increases Pitta by its Ua and
Tkna qualities, sweet and milk increases Kapha by ta Gua.
(..., )
The qualities of food articles increase the similar qualities of Vta, Pitta and
Kapha. From the Nidna Sevana the particular Gua aggravated can be analyzed in
this way. So the how many Guas might have increased and depending on this the
opposite Gua can be administered particularly for the aggravated Gua.
arra Guas and advidhopakramas
Upakramas are the methods of administration of Cikitsa. The Upakramas if used or
adopted in appropriate conditions with judicious discretion considering dose, time,
season, etc. would alleviate all disease; but when applied defectively they would
aggravate the conditions produce complications.
Depending on involvement of Tridoa, these Upakramas may require to be
used in combinations and the physician has to be very selective and appropriate in
recognizing the condition and advising the procedure accordingly.
As the diseases are formed due to Doa Sasarga in most of the diseases the
Upakramas are administered as a combination. That is Bhaa and Snehana,
Laghana and Svedana etc.
Page 109
Discussion
Here we decide the combination of Upakramas depending upon the properties
of the Doa vitiated and the Dravyas used for it.
For e.g.: In case of Vtaroga
The treatments given are Snehana and Svedana. The Nidnas of Vtarogas are
Mrgvarana and Dhtu Kaya. Vta has got Chala property and Skma etc in
Snehana and Svedana too these Guas are seen and it is told that Samna Gua results
in Vdhi. But, Snehana Prva Svedana results in the amana of Vtaroga.
The Guas of Snehana and Svedana Dravyas brings the khagata Doas to
the Kota. In Mrgvarana these Guas facilitate the further normal Sarana of Vta by
removing the varaa.
In Dhtukaya these Guas helps in the removal of the Duta Doas and
further Bhaa is administered for the proper nourishment.
The Laghana therapy is also administered in case of Vtavikra in iira tu.
Here Vtavikra due to Mrgvarana and to remove this varaa Laghana therapy is
administered. (Cha.su.22/24).
Bhaa therapy is administered in the Vtavikra occurring due to the
Dhtukaya. (Cha.chi 28/104-105)
The pcabhoutic predominance of these Upakramas are identified in terms of the
properties. The properties of Prthivdi Dravyas when compared with the properties
of the Dravyas indicated for the various Upakramas the Pacamahbhta
predominance of the Upakramas can be concludes as given in the Table.
Page 110
Discussion
Upakramas
Pacamahbhta
Laghana
Teja + Vyu
Bhaa
Ap +Pthvi
Rkaa
Teja + Vyu
Snehana
Ap + Pthvi
Svedana
Teja + Jala + Vyu
Stabhana
Ap + Vyu
Table: 7:2-Upakrama and Pacamahbhta relation
From this chart we can conclude that the Snehana and Stabhana are Pthvi
and Ap Mahbhta predominant. Laghana, Rkaa and Svedana are Agni and Vyu
Mahbhta predominant.
Vgbhata cryas consised the advidhopakramas into Dvividha considering
all these ponts. In Santarpanotha Vydhis there will be predominance of Pthvi and
Ap Mahbhta and in Apatarpanotha Vydhis there is predominance of Agni and
Vyu Mahbhtas. When we analyse the previous chart the Pthvi and Ap Mahbhta
predominant Upakramas are grouped into one and termed as Santarpana therapy and
Upakramas with Teja and Vyu Mahbhtas are grouped under Apatarpana therapy.
Here the calculations are done based upon the Gua predominance in Doa, Vydhi,
and Dravya used for the Upakrama, and this is concised on the basis of predominance
of Paca Mahbhta, here too the predominance is calculated with the help of Gua.
The Doas are identified by the Guas exhibited, whether it is in Vdhi, Kaya
or Samvastha. The Upakramas are administered to make it into Samvastha. The
therapy administered to be either for the increase or decrease of the particular Doa.
Page 111
Discussion
Laghana karma is predominant with Laghu Gua which is opposite to Kapha
and similar to Vta so this can be administered for increase of Vta and decrease of
Kapha according to the Vydhi. Bhaa Karma is predominant with Guru Gua
which is opposite to Vta and similar to Kapha. In this way the 6 Upakramas does the
either increase or decrease of Doas and the further classification of Upakramas is not
necessary and it can be restricted to 6.
Page 112
Conclusion
v yurveda considers Gua as a separate Siddhnta. Even though the views of

Daranas with regard to Guas are accepted, in yurveda the importance is
given to the treatment.
v The Guas are created from Mla Prakti, the transformation from one stage to
another takes place and the Gua is revealed only after the pcabhoutic
Dravya is formed.
v Dravya and Gua (Padrtha) have their own identity, but Samavya
Sabandha between them is more important. Dravya is necessary for the
expression of Guas where as Guas are important for functioning of Dravya.
v Out of these forty-four Guas, twenty Gurvdi Guas are of utmost
importance in applied clinical science for the concept of Hetu-Liga and
Auadha Skandha.
v Loka Purua Smya of yurveda are mainly to be understood in terms of
Gurvdi Guas
Page 113
Conclusion
v The Guas explained by the Drs anikas are purely depending upon the
philosophical aspects. yurveda even though accepts the philosophical view
gave importance to clinical aspects.
v The Gurvdi Guas are the specific classification only mentioned in
yurvedic classics.
v The number of Gurvdi Guas enlisted by crya is same i.e. 20. Out of these,
10 Guas are described by all cryas in 5 pairs. These Guas are having
following features1. Essential of all Guas
2. Maximum potency
3. More important in practice.
4. Frequently used
v Sugandha and Durgandha these two Guas from uruta list are concerned
with personal interests / tests. They may also be considered either under Srtha
Guas as Gandha or under the Adhytm Guas as Buddhi or Sukha-Dukha.
v Though the cryas have summed up the number of Guas to be twenty,
many other Guas are found scattered throughout the Sahit.
v While describing the concept of Doa, cryas have described different Guas
at various places within the Sahits (e.g. the Guas of Vta described in
Ca.S. 1/59, Ca. Vi. 8/98). Here some scholars opine that actually these excess
Guas are not new. The Guas are from the original twenty units in various
proportions and combinations.
v Though the number of Guas varies the term Gua always denotes a specific
potentiality of the Dravya and because of this specific potentiality the Dravya
becomes capable of performing a biological event.
Page 114
Conclusion
v Sarva Dravya are Pacabhautika, the predominance of Pachabhtas are
identified only through the Guas exhibited by a Dravya.
v craya Carka is the only person who explained the characters of different
Praktis in terms of Guas.
v The Guas exhibited in person is not similar to that of its definitions due to
permutations and combinations of various other factors in the arra.
v The only way to understand the normalcy and abnormalcy of Doas are the
Guas.
v The Dhtus of satire are predominant with Drava, and Snigdha Gua along
with other Guas.
v Nidna of Doa vitiation may be either due to a single Gua or a combination
of Guas.
v Depending on the Aa Vikalpa of vitiation in the Guas the Doa
vitiation is analyzed and the disease is said to be Vtika, Paittika or Kaphaja.
v Upaaya is not only done with Viparta Gua, Vipartrthakri Gua is also
administered.
v Depending on the similarity in the Guas of the Dravyas used the
advidhopakramas are simplified to Dvividhopakramas.
v Depending on the Doa Guas vitiated either single or combinations of the
therapies are administered.
v Dravya is given prime importance in Dravya Gua stra, which has got
individuality only with the help of Guas residing in it.
v The Dravyas are said to be useful in one or other way depending upon the
Guas present in it.
Page 115
Conclusion
v Both Gua and Karma has got inseparable concomitance with the Dravya, as
the Gua is Nicea its importance is revealed through the Karma.
v Rasa is also called as Gua; one Gua cannot reside in another one. For easy
explanation of the predominant Guas in a group the term Rasas are used.
v All the 20 Guas are not used frequently and some Guas has got similar
actions also, so the most potent and frequently used Guas are termed as
Vryas.
v The term Gua includes all other entities like Rasa, Vrya Vipka etc. and for
the explanation of its action in various levels the different naming have been
done.
Page 116
Summary
ua is one among the Sat Karan Padrthas according to

yurveda. The concept of Gua occupies a preeminent place
in fulfilling the aims of yurveda. The particular work on
Gua entitled Study on arra Gua and its application is a
sincere attempt to throw some further light on the concept of Gua particularly the
arra Guas, which comprises of mainly 5 chapters namely Conceptual study, arra
Gua and fundamentals of yurveda, arra Gua and Dravya Gua stra, arra
Gua and Nidna Pacaka, arra Gua and Upakrama.
Conceptual Study
This study comprises of two parts, concept of Gua in General and concept of
arra Guas. After etymology the Gua explanations mentioned in various
yurvedic text books and Daranas are dealt with. The dual natures of the Guas are
dealt in the next session. The yurveda cryas restricted the arra Guas to twenty
in number but it is not a rule as such. There are differences in the naming of Guas.
Concept of Sarira Gua is peculiarity of yurveda. Hence it should be understood on
the basis of yurvediya principles strictly. Saskra is a process of superimposing /
Page 117
Summary
inhibiting different Guas on a Dravya. After the Saskra it can be said that the
original Dravya changed.
Gua relation with other entities of yurveda
yurveda deals with the life in all aspects. There are several basic
fundamental principles on which this therapeutic principle is build up, which includes
Pacamahbhta, Tridoa, Sapta Dhtu, Prakti, etc. Sarva Dravyas in the universe are
made up of Pacamahbhtas. The Dravyas even though Pcabhoutic will be
predominant with one Bhta, and this is analyzed by the presence of certain Guas in
that Dravya.
Tridoas are the units from which the arra is framed out. Vta, Pitta and
Kapha are the representations of Pacamahbhtas in the arra. These Doas are not
visible as such; the normalcy and abnormalcy of these Doas in the arra are
exhibited only in the form of Guas.
Dhtus are the building blocks of arra. In Sahitas there is no direct
mentioning of the Gua predominance in each Dhtus. From the explanations of
formation of Dhtus the predominance of Guas can be assumed.
craya Caraka is the only person who explained the characteristics of people
with Vta, Pitta or Kapha on the basis of Guas of particular Doas. These
characteristics do not have much similarity with the action of those Guas mentioned
in its definitions.
Dravya Gua stra is considered as separate branch of yurveda by recent
cryas. Dravya, Gua, Karma, Rasa, Vrya, Vipka etc are the basic concepts
explained in this stra. Dravya is given prime importance in this by the cryas.
Gua and karma are residing in Dravya, it has got Samavyi Sabandha. The Gua is
analyzed from the resultant karma. Rasa is considered as Gua itself. One Gua
Page 118
Summary
cannot reside in another Gua. Here the Rasas are the Guas itself, for easy
explanations three Guas in a group are named as one Rasa.
Gua relation with Nidna Pacaka and Upakramas
Roga should be diagnosed first before deciding the treatment. Doa vitiation is
the main reason for the Roga. These vitiations may be either Vddhi or Kaya of the
Doas. The Vddhi is exhibited by the increase of the Guas pertaining to the
particular Doa and Kaya of the Doa is exhibited by the sluggishness of the Guas
pertaining to the particular Doa. In case of difficulties in the diagnosis of the
diseases, Upaaya and Anupaaya are administered. It is administered for the clear cut
diagnosis of the diseases.
Upakramas are the methods of administration of Cikitsa. The Upakramas are
explained in terms of the properties of the drugs have to be used for the particular
Karma. Considering the similarity in the properties of the Dravyas and the
Pacamahbhta predominance the advidha Upakramas are concised to Dvividha
Upakramas.
The concept of Gua plays a major role in yurveda and Daranas. Daranas
deals with the pure philosophical aspects of Gua. yurveda deals with treatment
principles and the classification of Guas are also based upon this. arra Guas are
the specific classification given by yurveda cryas. Based on Loka Purua Smya
Siddhnta, Smnya Viea Siddhnta and Krya Kraa Sidhnta this Guas are
administered in the arra for the fulfillment of the Aim of yurveda.
Page 119
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A STUDY ON SARIRA GUNAS AND ITS

AYURVEDA VACHASPATI [M.D (Ay)]

UNDER THE SUPERVISION OF

Dr. J.Ganapathi Bhat. MD (Ay)

DEPARTMENT OF POST GRADUATE STUDIES IN YURVEDA

ALVAS AYURVEDA MEDICAL COLLEGE

I hereby declare that this dissertation entitled A study on Sarira Gunas

guidance of Prof. Dr. J. Ganapathi Bhat. MD. (Ay). Department of

Post Graduate Studies in Ayurveda Siddhanta, Alvas Ayurveda Medical College,

Dr. Archana A.R

ALVAS AYURVEDA MEDICAL COLLEGE

ALVAS AYURVEDA MEDICAL COLLEGE

This is to certify that the dissertation entitled A study on Sarira Gunas

Dr. RAGHAVENDRA UDUPA M.D.(Ay)

ALVAS AYURVEDA MEDICAL COLLEGE

Dr. Archana A.R. under

Prof. Suresh Negalaguli M.D. (Ay)

Prof. Lakshmeesh Upadhya

Alvas Ayurveda Medical College

I here by declare that the Rajiv Gandhi University of Health Sciences,

Dr. Archana A.R.

Rajiv Gandhi University of Health Sciences, Karnataka

MA (San) Alvas Ayurveda Medical

College, Moodbidri for their advice and inspiration.

Above all I am ever indebted to Lord Almighty.

KEYS FOR TRANSLATION

Gua classification in yurveda

Additional Guas by A.S

Number of arra Guas according to different texts

Variation in the pairs of Guas

Gurvdi Guas and their Mahbhautika Dominancy

Pacamahbhta and predominant Guas

Guas for assessing Prakti

Relation between Kapha and Vata Prakrti

Relation between lema and Pitta Prakti

Relation between Pitta and Vta Prakti

Relation between Vta Gua and ksa and

Relation between Pitta Guas and Agni Guas

Relation between Kapha Guas and Pthvi and Jala

Relation between Vta Guas, Vta vitiating Guas

Mtja Avayavas according to Caraka and Suruta

Pitja Avayavas according to Caraka and Suruta

Pacamahbhta and Gua relation in Dhtus

arra Dhtus and Gua relationship

Relation of Madhura Rasas with Pacamahbhta

and Guas and its effect

Relation of Amla Rasas with Pacamahbhta and

Guas and its effect

Relation of Lavana Rasas with Pacamahbhta and

Guas and its effect

Relation of Katu Rasas with Pacamahbhta and

Guas and its effect

Relation of Tikta Rasas with Pacamahbhta and

Guas and its effect

Relation of Kasaya Rasas with Pacamahbhta and

Guas and its effect

Relation between Vrya and Pacamahbhtas

Vrya and its action

tu and Gua relation and its effect on Doas

Guna of Dravya used in Sadvidhopakrama

Relation between advidhopakramas and PMB

Guas of Bhaa and Laghana Dravyas

Pacamahbhta, Gua and Rasa relation.