द्रव्यरसगुणवीर्यविपाकविज्ञानीयाध्यायः
अथातो द्रव्यरसगुणवीर्यविपाकविज्ञानीयमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
"Now, we shall explain the chapter on Dravya (substance), Rasa (taste), Guna (quality), Virya (potency), and Vipaka (post-digestive effect)."
"As spoken by the revered Lord Dhanvantari."
This marks the beginning of a new chapter that delves into the properties and effects of various substances, providing insights into their tastes, qualities, potencies, and post-digestive effects as guided by the esteemed deity of Ayurveda, Lord Dhanvantari.
केचिदाचार्या ब्रुवते- द्रव्यं प्रधानं, कस्मात्? व्यवस्थितत्वात्, इह खलु द्रव्यं व्यवस्थितं न रसादयः, यथा आमे फले ये रसादयस्ते पक्वे न सन्ति; नित्यत्वाच्च, नित्यं हि द्रव्यमनित्या गुणाः, यथा कल्कादिप्रविभागः, स एव सम्पन्नरसगन्धो व्यापन्नरसगन्धो वा भवति; स्वजात्यवस्थानाच्च, यथा हि पार्थिवं द्रव्यमन्यभावं न गच्छत्येवं शेषाणि; पञ्चेन्द्रियग्रहणाश्च, पञ्चभिरिन्द्रियैर्गृह्यते द्रव्यं न रसादयः; आश्रयत्वाच्च, द्रव्यमाश्रिता रसादयः; आरम्भसामर्थ्याच्च, द्रव्याश्रित आरम्भः, यथा- ‘विदारिगन्धादिमाहृत्य सङ्क्षुद्य विपचेत्’ इत्येवमादिषु न रसादिष्वारम्भः; शास्त्रप्रामाण्याच्च, शास्त्रे हि द्रव्यं प्रधानमुपदेशे योगानां, यथा- ‘मातुलुङ्गाग्निमन्थौ च’ इत्यादौ न रसादय उपदिश्यन्ते; क्रमापेक्षितत्वाच्च रसादीनां, रसादयो हि द्रव्यक्रममपेक्षन्ते, यथा- तरुणे तरुणाः सम्पूर्णे सम्पूर्णा इति; एकदेशसाध्यत्वाच्च, द्रव्याणामेकदेशेनापि व्याधयः साध्यन्ते, यथा- महावृक्षक्षीरेणेति; तस्माद्द्रव्यं प्रधानं, न रसादयः, कस्मात्? निरवयवत्वात् |
द्रव्यलक्षणं तु ‘क्रियागुणवत् समवायिकारणम्’ इति ||३||
"Some scholars assert that the substance (Dravya) is primary. Why is this so? Because it is stable, whereas Rasa (taste) and others are not. For instance, the tastes present in an unripe fruit change when it ripens. Additionally, Dravya is eternal, while qualities are not. Just as the same object may change its taste or smell, the inherent substance remains. Furthermore, Dravya does not change its inherent nature, just as earthly substances do not transform into different elements.
Dravya can be perceived by the five senses, unlike Rasa and others. Qualities are dependent on Dravya for their existence. The initiation of action is also dependent on Dravya, as seen in instructions like 'fetch Vidari-gandha and grind it.' The authoritative texts also prioritize Dravya in their teachings, such as 'Matulunga and Agnimantha' without mentioning Rasa and others. The sequence of Rasa and others depends on the sequence of Dravya, such as young Dravya having young qualities and mature Dravya having mature qualities. Dravyas can also achieve therapeutic effects by themselves, as seen with substances like Maha-vriksha-kshira. Therefore, Dravya is considered primary because it is indivisible.
The definition of Dravya is 'an inherent cause possessing action and qualities.”
This section highlights the reasons why some scholars consider Dravya (substance) as primary in Ayurveda, emphasizing its stability, permanence, and its role as the basis for qualities and actions.
नेत्याहुरन्ये , रसास्तु प्रधानं; कस्मात्? आगमात्, आगमो हि शास्त्रमुच्यते; शास्त्रे हि रसा अधिकृताः, यथा- रसायत्त आहार इति, तस्मिंस्तु प्राणाः; उपदेशाच्च, उपदिश्यन्ते हि रसाः, यथा- मधुराम्ललवणा वातं शमयन्ति; अनुमानाच्च, रसेन ह्यनुमीयते द्रव्यं, यथा- मधुरमिति; ऋषिवचनाच्च, ऋषिवचनं वेदो यथा- किञ्चिदिज्यार्थं मधुरमाहरेदिति, तस्माद्रसाः प्रधानं; रसेषु गुणसञ्ज्ञा |
रसलक्षणमन्यत्रोपदेक्ष्यामः ||४||
"Others argue that Rasa (taste) is primary. Why? Because of the scriptures, which are considered authoritative texts. In these texts, Rasa is emphasized, such as in the statement 'life is dependent on taste, as it sustains life.'
In teachings, tastes are mentioned, like 'sweet, sour, and salty tastes pacify Vata.' From the taste, the substance can be inferred, such as 'it is sweet.' The sages' statements, like 'consume something sweet for a specific purpose,' also suggest the primacy of Rasa.
Therefore, Rasa is considered primary. The qualities are designated in the tastes.
The characteristics of Rasa will be discussed later."
This section presents the argument that Rasa (taste) is primary in Ayurveda, highlighting its importance as emphasized in authoritative texts and teachings.
नेत्याहुरन्ये , वीर्यं प्रधानमिति |
कस्मात्? तद्वशेनौषधकर्मनिष्पत्तेः |
इहौषधकर्माण्यूर्ध्वाधोभागोभयभागसंशोधनसंशमनसङ्ग्राहिकाग्निदीपनपीडनलेखनबृंहण- रसायनवाजीकरणश्वयथुकरविलयनदहनदारणमादनप्राणघ्नविषप्रशमनादीनि वीर्यप्राधान्याद्भवन्ति |
तच्च वीर्यं द्विविधमुष्णं शीतं च, अग्नीषोमीयत्वाज्जगतः |
केचिदष्टविधमाहुः- शीतमुष्णं स्निग्धं रूक्षं विशदं पिच्छिलं मृदु तीक्ष्णं चेति |
एतानि वीर्याणि स्वबलगुणोत्कर्षाद्रसमभिभूयात्मकर्म कुर्वन्ति |
यथा तावन्महत्पञ्चमूलं कषायं तिक्तानुरसं वातं शमयति, उष्णवीर्यत्वात्; तथा कुलत्थः कषायः, कटुकः पलाण्डुः, स्नेहभावाच्च; मधुरश्चेक्षुरसो वातं वर्धयति, शीतवीर्यत्वात्; कटुका पिप्पली पित्तं शमयति, मृदुशीतवीर्यत्वात्; अम्लमामलकं लवणं सैन्धवं च; तिक्ता काकमाची पित्तं वर्धयति, उष्णवीर्यत्वात्, मधुरा मत्स्याश्च; कटुकं मूलकं श्लेष्माणं वर्धयति, स्निग्धवीर्यत्वात्; अम्लं कपित्थं श्लेष्माणां शमयति, रूक्षवीर्यत्वात्, मधुरं क्षौद्रं च; तदेतन्निदर्शनमात्रमुक्तम् ||५||
"Others argue that Virya (potency) is primary. Why? Because the effectiveness of medicinal actions depends on it.
Medicinal actions such as purification, palliative treatments, digestive stimulation, scraping, nourishing, rejuvenation, aphrodisiac effects, reducing swelling, dissolving, burning, holding, intoxicating, life-threatening, and poison-neutralizing effects are all due to the potency of the substance.
Virya is of two types: hot and cold, corresponding to the universal principles of Agni (fire) and Soma (moon).
Some classify it into eight types: cold, hot, unctuous, dry, clear, slimy, soft, and sharp.
These potencies, due to their inherent strength and qualities, overpower the taste and perform their specific actions.
For example, the decoction of Mahat Panchamula, which is astringent and bitter, pacifies Vata due to its hot potency; similarly, the astringent Kulattha, pungent Palandu, and unctuous substances; the sweet sugarcane juice increases Vata due to its cold potency; the pungent Pippali pacifies Pitta due to its mild cold potency; sour Amalaki and salty Saindhava; the bitter Kakmachi increases Pitta due to its hot potency, as do sweet fish; the pungent radish increases Kapha due to its unctuous potency; the sour Kapittha pacifies Kapha due to its dry potency, as does sweet honey. These are just examples."
This section presents the argument that Virya (potency) is primary in Ayurveda, highlighting its importance in determining the effectiveness of medicinal actions and its classification into different types.
भवन्ति चात्र-
ये रसा वातशमना भवन्ति यदि तेषु वै |
रौक्ष्यलाघवशैत्यानि न ते हन्युः समीरणम् ||६||
ये रसाः पित्तशमना भवन्ति यदि तेषु वै |
तैक्ष्ण्यौष्ण्यलघुताश्चैव न ते तत्कर्मकारिणः ||७||
ये रसाः श्लेष्मशमना भवन्ति यदि तेषु वै |
स्नेहगौरवशैत्यानि न ते तत्कर्मकारिणः ||८||
तस्माद्वीर्यं प्रधानमिति ||९||
"In this context, the tastes that pacify Vata, if they are dry, light, and cold, will not accomplish their task. The tastes that pacify Pitta, if they are sharp, hot, and light, will not accomplish their task. The tastes that pacify Kapha, if they are unctuous, heavy, and cold, will not accomplish their task. Therefore, Virya (potency) is considered primary."
These Shlokas highlight the importance of Virya (potency) in determining the effectiveness of medicinal treatments. They emphasize that even if the tastes are appropriate for pacifying a dosha, if their potency does not align, they will not be effective.
नेत्याहुरन्ये , विपाकः प्रधानमिति |
कस्मात्? सम्यङ्मिथ्याविपक्वत्वात्; इह सर्वद्रवाण्यभ्यवहृतानि सम्यङ्मिथ्याविपक्वानि गुणं दोषं वा जनयन्ति |
तत्राहुरन्ये- प्रति रसं पाक इति |
केचित्त्रिविधमिच्छन्ति- मधुरमम्लं कटुकं चेति |
तत्तु न सम्यक्, भूतगुणादामाच्चान्योऽम्लो विपाको नास्ति; पित्तं हि विदग्धमम्लतामुपैत्याग्नेयत्वात्; यद्येवं लवणोऽप्यन्यः पाको भविष्यति, श्लेष्मा हि विदग्धो लवणतामुपैतीति |
मधुरो मधुरस्याम्लोऽम्लस्यैवं सर्वेषामिति केचिदाहुः; दृष्टान्तं चोपदिशन्ति- यथा तावत् क्षीरमुखागतं पच्यमानं मधुरमेव स्यात्तथा शालियवमुद्गादयः प्रकीर्णाः स्वभावमुत्तरकालेऽपि न परित्यजन्ति तद्वदिति |
केचिद्वदन्ति- अबलवन्तो बलवतां वशमायान्तीति |
एवमनवस्थितिः, तस्मादसिद्धान्त एषः |
आगमे हि द्विविध एव पाको मधुरः कटुकश्च |
तयोर्मधुराख्यो गुरुः, कटुकाख्यो लघुरिति |
तत्र पृथिव्यप्तेजोवाय्वाकाशानां द्वैविध्यं भवति गुणसाधर्म्याद्गुरुता लघुता च; पृथिव्यापश्च गुर्व्यः, शेषाणि लघूनि; तस्माद्द्विविध एव पाक इति ||१०||
"Others argue that Vipaka (post-digestive effect) is primary. Why? Because the correct or incorrect digestion of all substances generates qualities or doshas.
Some say that there is Vipaka (digestive effect) for each taste. Others categorize it into three types: sweet, sour, and pungent. But this is not accurate; there is no different sour Vipaka. Pitta, when digested, turns sour due to its fiery nature. If so, salt would also have a different Vipaka, as digested Kapha turns salty. Some argue that sweet Vipaka comes from sweet, and sour Vipaka comes from sour, and so on for all tastes, citing that milk, when digested, remains sweet, and grains maintain their nature even after digestion. Others state that weaker substances follow the stronger ones. This inconsistency makes it an unfounded principle. In authoritative texts, Vipaka is only of two types: sweet and pungent. Among them, the sweet Vipaka is heavy, and the pungent Vipaka is light. This corresponds to the qualities of the five elements: earth and water are heavy, while the rest are light. Thus, Vipaka is only of two types."
This section presents the argument that Vipaka (post-digestive effect) is primary in Ayurveda, emphasizing its role in generating qualities or doshas based on the correct or incorrect digestion of substances.
भवन्ति चात्र-
द्रव्येषु पच्यमानेषु येष्वम्बुपृथिवीगुणाः |
निर्वर्तन्तेऽधिकास्तत्र पाको मधुर उच्यते ||११||
तेजोऽनिलाकाशगुणाः पच्यमानेषु येषु तु |
निर्वर्तन्तेऽधिकास्तत्र पाकः कटुक उच्यते ||१२||
"In this context:
When substances are digested, those in which the qualities of water and earth are predominant, Their post-digestive effect is said to be sweet.
When the qualities of fire, air, and ether are predominant in substances being digested, Their post-digestive effect is said to be pungent."
These Shlokas explain the classification of Vipaka (post-digestive effect) based on the predominance of elemental qualities in substances. Substances with predominant water and earth qualities result in a sweet Vipaka, while those with fire, air, and ether qualities result in a pungent Vipaka.
पृथक्त्वदर्शिनामेष वादिनां वादसङ्ग्रहः |
चतुर्णामपि सामग्र्यमिच्छन्त्यत्र विपश्चितः ||१३||
"The arguments of those who see differences have been presented.
However, the wise desire the integration of all four (Dravya, Rasa, Guna, and Virya) here."
This Shloka highlights that while different scholars may argue the primacy of Dravya, Rasa, Guna, or Virya individually, the wise recognize the importance of integrating all four aspects to understand and utilize medicinal substances effectively.
तद्द्रव्यमात्मना किञ्चित्किञ्चिद्वीर्येण सेवितम् |
किञ्चिद्रसविपाकाभ्यां दोषं हन्ति करोति वा ||१४||
"Thus, a substance when used by itself, with certain potencies, tastes, and post-digestive effects, can either eliminate or cause a dosha."
This Shloka emphasizes that the effectiveness of a substance in treating or causing a dosha is determined by its inherent qualities, including its potency, taste, and post-digestive effect.
पाको नास्ति विना वीर्याद्वीर्यं नास्ति विना रसात् |
रसो नास्ति विना द्रव्याद्द्रव्यं श्रेष्ठतमं स्मृतम् ||१५||
"There is no Vipaka (post-digestive effect) without Virya (potency), no Virya without Rasa (taste), no Rasa without Dravya (substance), thus Dravya is considered the most superior."
This Shloka emphasizes the interconnectedness of Dravya, Rasa, Virya, and Vipaka, and ultimately concludes that Dravya (substance) holds the highest importance in Ayurveda.
जन्म तु द्रव्यरसयोरन्योन्यापेक्षिकं स्मृतम् |
अन्योन्यापेक्षिकं जन्म यथा स्याद्देहदेहिनोः ||१६||
वीर्यसञ्ज्ञा गुणा येऽष्टौ तेऽपि द्रव्याश्रयाः स्मृताः |
रसेषु न भवन्त्येते निर्गुणास्तु गुणाः स्मृताः ||१७||
द्रव्ये द्रव्याणि यस्माद्धि विपच्यन्ते न षड्रसाः |
श्रेष्ठं द्रव्यमतो ज्ञेयं, शेषा भावास्तदाश्रयाः ||१८||
"The birth of Dravya (substance) and Rasa (taste) is considered interdependent,
Just as the body and the soul are interdependent.
The qualities known as Virya (potency) are also considered dependent on Dravya,
These qualities do not exist in the Rasa without Dravya; they are considered qualities without substance.
Because substances are digested, not just the six tastes,
Therefore, Dravya is known to be superior, and the remaining attributes depend on it."
These Shlokas highlight the interdependence of Dravya (substance) and Rasa (taste), emphasizing that Virya (potency) and other qualities are dependent on Dravya. They further affirm the superiority of Dravya as the primary element, with all other attributes relying on it.
अमीमांस्यान्यचिन्त्यानि प्रसिद्धानि स्वभावतः |
आगमेनोपयोज्यानि भेषजानि विचक्षणैः ||१९||
"Certain aspects of nature are beyond analysis and contemplation, known to be inherently effective.
Wise practitioners should use medicines based on authoritative texts."
This Shloka emphasizes that some natural phenomena and their medicinal properties are inherently effective and beyond detailed analysis. It advises that knowledgeable practitioners should rely on authoritative texts for the appropriate use of these medicines.
प्रत्यक्षलक्षणफलाः प्रसिद्धाश्च स्वभावतः |
नौषधीर्हेतुभिर्विद्वान् परीक्षेत कदाचन ||२०||
सहस्रेणापि हेतूनां नाम्बष्ठादिर्विरचयेत् |
तस्मात्तिष्ठेत्तु मतिमानागमे न तु हेतुषु ||२१||
"The evident characteristics and effects of medicines are well-known by nature.
A wise person should never examine medicines solely based on theoretical reasons. Even with thousands of reasons, one cannot create medicines like Amvashtha and others. Therefore, an intelligent person should rely on authoritative texts rather than theories."
These Shlokas highlight the importance of relying on practical experience and authoritative texts in the use of medicines, rather than solely depending on theoretical reasoning.
इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यगुणरसवीर्यविपाकविज्ञानीयो नाम चत्वारिंशत्तमोऽध्यायः ||४०||
"Thus, concludes the fortieth chapter named Dravya, Guna, Rasa, Virya, Vipaka Vijnaniya (Understanding of Substance, Qualities, Taste, Potency, and Post-digestive Effect) in the Sushruta Samhita, Sutrasthana section."
This Shloka marks the conclusion of the chapter on the understanding of substances, qualities, tastes, potencies, and post-digestive effects, summarizing the comprehensive knowledge shared in this section.