Ayurvedic Lifestyle & Nutrition Consultant Course - The Ayurveda … · 2019-11-22 · AYURVEDA...

DIPLOMA

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Ayurvedic Lifestyle & Nutrition

Consultant Course

Module 4

30th November – 4th December 2019

AYURVEDA INSTITUTE UK

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DRAVYA GUNA VINJNANA (AYURVEDIC PHARMACOLOGY)

Dravya-guna vinjnana or Pharmacology, in its widest sense, is a science that deals with the natural

history, sources, characteristic, chemical composition and methods of preparations, actions and uses

of drugs.

The word Dravya means a substance. According to Ayurveda there is nothing in this world which

cannot be utilised as a medicine. The only thing required is thorough knowledge of a substance with

its specific attributes, that is, gunas (qualities) and karmas (actions). The study of Pharmacology or

Dravyaguna includes the source, botanical characteristics, parts used, specific properties, mode and

nature of action.

Ayurvedic pharmacology (Dravyaguna vinjnana) does not, like Western pharmacology, deal only with

the actions of the drugs on the body and its various parts with reference to chemistry, physics and

biochemistry, but also includes the philosophical and metaphysical concepts as propounded by the

ancient sages who wrote Shad-Darshans. The Ayurvedists are fully justified in doing this, for in the

history of sciences the theological phase comes first, then the metaphysical and lastly the physical

and bio-chemical.

In its entirety, Dravyaguna is a comprehensive discipline, which embraces various aspects of

knowledge about the identification, collection and classification of drugs; their physical and chemical

properties; bio-transformation and metabolic activities; their uses, dosage and therapeutic actions;

their compatibility, synergism and vehicle; their incompatibility and toxicity; and their different

pharmaceutical processing and preparations. Thus the pharmacognosy, therapeutics and pharmacy

form the parts of Dravyaguna vinjnana. During the course of its development, Rasashastra (the

science of metallic preparations) and Bhaisajya Kalpana (pharmaceutical processing) became

recognised as separate entities.


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The Branches of Dravya-guna

Dravya-guna is divided into the following branches:

1. Nāma rūpa vijñaña or Pharmacognosy

This branch deals with various names and synonyms (Nāma) of drugs and also their

morphological characters (Rūpa). Most of this information is gained by the help of synonyms.

2. Guna karmavijñāna or Pharmacology

This branch deals with the properties (Gunas) and actions (Karma) of drugs. The action of drugs is

interpreted on the basis of their properties.

3. Prayoga vijñāna or Therapeutics

On the basis of properties and actions, this branch describes the uses of drugs in various

ailments, the dosage and vehicles (Anupāna). The diet prescribed or restricted for the patient

(Pathya Apathya) also comes under this because diet plays an important role in Ayurvedic

therapy.

4. Bhesaja kalpanā

Storage and collection of drugs, various processes by which the drugs becomes fit for use of the

patient are discussed under this branch.


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Dravya (Drug)

The drug (Dravya) performs certain actions (Karma) in the body by virtue of its properties (Guna)

which exist in it in a state of co-inherence (Samavaya). The uniformity or otherwise of the proto-

elements of the drug on the one hand and the proto-elemental constituents of the body on the

other hand form the basis of the principles of Similar (Samanya) and Dissimilar (Vishesha). These

principles imply that the predominant proto-elements of the drug will increase similar proto-

elements in the body and the dissimilar will decrease the dissimilar.

Ayurvedic Pharmacology has been described on the basis of Rasa (taste), Guna (properties),

Virya (potency), Vipaka (metabolism/post digestive effect), Prabhava (special properties).

Nagarjuna (author of Rasa Vaisheshika, the oldest on Dravya guna) defined dravya as the

site of operation for the activities of rasa, guna, virya, vipaka and prabhava.


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Rasa (Taste)

Taste is not normally associated with therapeutic properties. According to Ayurveda the

taste of an herb is not incidental, but is an indication of its properties. Thus different tastes

possess different properties. The Sanskrit word for taste, rasa, has many meanings. All of

them can help us to understand the importance of taste in Ayurveda.

Meaning of Rasa

Rasa can mean ‘essence’ and so indicates the essence of a plant. In this way it is perhaps the

prime factor in understanding its qualities.

Rasa can also mean ‘sap’. In this context, the taste of an herb reflects the properties of the

herb that invigorate it.

Depending on the context, rasa can also mean liquid, potion, nectar, essence or semen.

Rasa can also mean aesthetic appreciation; artistic delight; melodious sound; the element of

mercury or the other minerals used with it in alchemy; the expressed juice of fruit, leaves or

other parts of a plant; an extract of meat (usually its soup); and emotion.

In summary, Rasa represents every juice that makes life possible and worth living.

Six main tastes – Herbal Energetics

The science of Herbal Energetics of Ayurveda recognises six main rasas (tastes):

Sweet = Madhura

Sour = Amla

Salty = Lawana

Pungent = Katu

Bitter = Tikta

Astringent = Kasaya


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Rasa and the five elements

These six tastes are derived from the five elements or panchamahabhutas. As with doshas,

each rasa displays two predominant elements:

Taste (rasa). Predominant elements.

Sweet (madhura). Water + Earth.

Sour (amla). Water /Earth + Fire.

Salty (lawana) Water/Earth + Fire.

Pungent (katu). Air + Fire.

Bitter (tikta). Air + Ether.

Astringent (kasaya). Air + Earth.


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The relationship between Rasa and Dosha

Vata Dosha and Rasa.

Vata Aggravated by- Astringent, bitter and pungent rasas

Vata Alleviated by - Sweet and salty rasas.

Pitta Dosha and Rasa.

Pitta Aggravated by - Pungent, sour and salty rasas.

Pitta Alleviated by - Astringent, sweet and bitter rasas.

Kapha Dosha and Rasa.

Kapha Aggravated by - Sweet, sour and salty rasas.

Kapha Alleviated by - Bitter, pungent and astringent rasas.


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PORTRAYAL OF THE SIX TASTES

(FROM THE CARAKA SAMHITA)

1. Sweet

“The sweet taste (as it is the same nature as the human body, whose tissues taste sweet)

promotes the growth of all bodily tissues and ojas. Aiding in longevity, it is soothing to the

five sense organs and the mind and gives strength and good complexion. The sweet taste

alleviates pitta and vata and the effects of poison. It also relieves thirst and burning

sensation and it promotes the health and growth of the skin and hair; it is good for the voice

and energy.

Sweet taste is nourishing and vitalising, gives contentment, adds bulk to the body, creates

firmness. It rebuilds weakness, emaciation and helps those damaged by disease. It is

refreshing to the nose, mouth, lips and tongue and relieves fits and fainting. The favourite of

insects, particularly bees and ants, sweet taste is wet, cooling and heavy.

Yet when used too much by itself or in excess, sweet taste creates obesity, flaccidly, laziness,

excessive sleep, heaviness, loss of appetite, weak digestion, abnormal growth of the muscles

of the mouth and throat, difficulty in breathing, cough, difficult urination, intestinal torpor,

fever due to cold, abnormal distension, excessive salivation, loss of feeling, loss of voice,

goitre, swelling of the lymph glands, legs and neck, accumulations in the bladder and blood

vessels, mucoid accretions in the throat and eyes and other such kapha diseases.”


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2. Sour

“Sour taste improves the taste of food, enkindles the digestive fire, adds bulk to the body,

invigorates, awakens the mind, gives firmness to the senses, increases strength, dispels

intestinal gas and flatus, gives contentment to the heart, promotes salivation, aids

swallowing, moistening and digestion of food, gives nourishment. It is light hot and wet.

Yet when used too much by itself or in excess, sour taste makes the teeth sensitive, causes

thirst, blinking of the eyes, goose bumps, liquefies kapha, aggravates pitta, and causes a

build up of toxins in the blood. It wastes away the muscles and causes looseness of the body,

creates oedema in those weak, injured or in convalescence. From its heating property it

promotes the maturation and suppuration of sores, wounds, burns, fractures and other

injuries. It causes a burning sensation in the throat, chest and heart.”

3. Salty

“Salty taste promotes digestion, is moistening, enkindles digestive fire, it is cutting, biting,

sharp and fluid. It works as a sedative, laxative, deobstruent. Salty taste alleviates vata,

relieves stiffness, contractions, softens accumulations and nullifies all other tastes. It

promotes salivation, liquefies kapha, cleanses the vessels, softens all the organs of the body

and gives taste to food. It is heavy, oily and hot.

Yet when used too much by itself or in excess, it aggravates pitta, causes stagnation of the

blood, creates thirst, fainting and the sensation of burning, erosion and wasting of muscles.

It aggravates infectious skin conditions, causes symptoms of poisoning, causes tumours to

break open, makes the teeth fall, decreases virility, obstructs the functioning of the senses,

causes wrinkling of the skin, greying and falling of the hair. Salty taste promotes bleeding

diseases, hyperacidity of digestion, inflammatory skin diseases, gout and other mainly pitta

diseases.”


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4. Pungent

“The pungent taste is cleansing to the mouth, enkindles digestive fire, purifies food,

promotes nasal secretions, causes tears and gives clarity to the senses. It helps to cure

diseases of intestinal torpor, obesity, abdominal swelling and excessive liquid in the body.

It helps to discharge oily, sweaty and sticky waste products. It gives taste to food, stops

itching, helps the resolution of skin growths, kills worms, is germicidal, corrodes the muscle

tissue, moves blood clots and blood stagnation, breaks up obstructions, opens the vessels,

alleviates kapha, it is light hot and dry.

Yet when used too much by itself or in excess causes a weakening of virility by its post

digestive effect. By its taste and hot potency, it causes delusion, weariness, languor and

emaciation. Pungent taste causes fainting, prostratimon, loss of consciousness and dizziness.

It burns the throat, generates a burning sensation in the body, causes thirst and diminishes

strength. By its predominance of fire and air, pungent taste creates various burning

sensations, tremors and piercing and stabbing pains throughout the body.”

5. Bitter

“Bitter taste, though it does not taste good in itself, restores the sense of taste. It is

detoxifying, antibacterial, germicidal and kills worms. It relieves fainting, burning sensation,

itch, inflammatory skin conditions and thirst. Bitter taste creates a tightness of the skin and

muscles. It is antipyretic, febrifuge, it enkindles digestive fire, promotes digestion of toxins,

purifies lactation, helps scrape away fat and remove toxic accumulations in fat, marrow,

lymph, sweat, urine, excrement, pitta and kapha. It is dry, cold and light.

Yet when used too much by itself or in excess, owing to its natural properties of dryness,

roughness and clearness, it causes a wasting away of all the tissue elements of the body.

Bitter taste produces roughness in the vessels, takes away strength, causes emaciation,

weariness, delusion, dizziness, dryness of the mouth and other diseases of vata”.


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6. Astringent

“Astringent taste is a sedative, stops diarrhoea, aids in healing of joints, promotes the closing

and healing of sores and wounds. It is drying firming, contracting. It alleviates kapha and

pitta and stops bleeding. Astringent taste promotes absorption of bodily fluids; it is dry,

cooling and light.

Yet when used too much by itself or in excess, it causes drying of the mouth, produces pain

in the heart, causes constipation, weakens the voice, obstructs the channels of circulation,

makes the skin dark, weakens virility, causes premature ageing. Astringent taste causes the

retention of gas, urine and faeces, creates emaciation, weariness, thirst and stiffness. Owing

to its natural properties of roughness, dryness and clearness, it causes vata diseases like

paralysis, spasms and convulsions”.


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Rasa and the stages of digestion

Guna (attribute)

DOSHA STAGE OF

DIGESTION

PRODUCT

KAPHA First 1-2 hours Nourishes bodily Kapha

PITTA Second 2-3 hours Nourishes bodily Pitta

VATA Final 2-3 hours Nourishes bodily Vata


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Ayurveda recognises ten important pairs of opposing qualities that influence living

organisms. Each quality or attribute is a tendency, a movement vectored towards or away

from one of the poles. The extremes of these ten dualities are engaged in a continual tug of

war, each attempting to slide the being upon whom they impact further in their own

direction. Each of these pairs of dualities defines a continuum of activity.

Attributes. Continuum.

Heavy and light.

Cold and hot

Oily/moist and dry

Slow/dull and intense

Stable and mobile

Soft and hard

Clear and sticky

Smooth and rough

Subtle and gross

Solid and liquid

Weight

Temperature

Emollient

Intensity

Fluidity

Rigidity

Adhesion

Texture

Density

Viscosity

Virya (Potency)

Virya is the energy, potency or power of herbs, designated in Ayurveda as heating (hot) or

cooling (cold). Through their taste herbs tend to heat or cool the body. This produces the

most basic energising effect on the system.


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Pungent tastes, such as hot peppers, chillies, ginger and other hot spices, have a heating

effect.

Sour or acid tasting substances like citrus or products of fermentation like wine, yoghurt or

pickles, are heating. This is because fermentation creates combustion, which increases heat.

Salt also has a heating effect, which we can experience by the burning sensation it produces

on cuts or sores.

Sweet tastes are cooling, such as sugar and counteracts burning sensations in the body.

Bitter tastes and cold sensations are often synonymous, as in bitter herbs like gentian and

golden seal that reduce fever and inflammation.

Astringent tastes have a constricting effect or the effect of drawing moisture out of the

tongue, which is the action of something cold like ice, as in such astringent substances like

alum, oak bark, Arjuna bark or pomegranate husks.

Heating herbs (usna virya) can cause dizziness, fatigue, thirst, sweating and burning

sensations. They increase the power of digestion, create lightness in the body, cause

vomiting and purging and alleviate vata and kapha doshas, but aggravate pitta dosha.

Cooling herbs (sita virya) are refreshing, enlivening and promote tissue firmness. They

create steadiness and heaviness in the body, increase the strength, nourish the tissues and

augment the fluids. They alleviate the pitta dosha, but aggravate kapha and vata doshas.

‘Heating or cooling energy’ means that these substances contain, respectively, the energies

of fire or water (agni or soma). Through their energy, the six tastes fall into two groups:

1. Pungent, sour and salty cause heat and increase pitta

2. Bitter, astringent and sweet cause cold and decrease pitta


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Energy or potency (virya) tells us of the effect of an herb on the pitta dosha. Pungent is the

most heating taste, followed by sour and then salty. Bitter is the most cooling, followed by

astringent and then sweet.

Vipaka (Post-Digestive effect)

Vipak is the consequence of the change or action that a substance (dravya) undergoes in the

human organism. The six tastes are reduced to the three (sweet, sour and pungent) in their

post digestive effect. Sweet and salty tastes have a sweet vipaka, sour has a sour vipaka,

while bitter, astringent and pungent possess a pungent vipaka. Caraka and Vagbhata make

reference to sweet, sour and pungent vipakas. Susruta cites two terms for vipaka, namely,

laghu (light) and guru (heavy), which are not commonly used.

The actions or functions of Vipaka are as follows:

Vipaka Actions.

Sweet. Augments seminal fluids, facilitates the

discharge of urine and faeces, causes

cough. It is heavy. It aggravates kapha.

Sour Reduces the seminal fluids, clears urine

and faeces, aggravates pitta and is light.


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Pungent Causes constipation, reduces seminal

fluids, aggravates vata and is light.

Prabhava (Special Potency)

Taste, energy and post digestive effect are only general schemata for understanding the

properties of herbs. Herbs also possess subtler and more specific qualities that transcend

thought and cannot be placed into a system of energetics. Prabhava can be referred to as

‘the special potency ‘ of the herb. It defines its uniqueness, aside from general rules relating

to it.

For example, the two herbs Citraka (Pleumbago zeylanica) (aka white leadwort) and Danti

(Balliospermum montanum) (aka wild castor) have the similar rasa, vipaka and virya. While

Danti has a purgative action, Citraka does not. This purgative property of Danti is its

prabhava.


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Examples of Ayurvedic Herbs – rasa, guna, virya, vipaka Amalaki or Amla. (Emblic Myrobalan). Emblica officinalis, Euphorbiaceae. Rasa: All but salty. Virya: Cooling. Vipaka: Sweet. Dosha: Reduces PV. Balances K .

Properties.

Amalaki has five tastes (rasa) except salty – sour, bitter, sweet, pungent, astringent. The taste is predominantly sour but post digestive effect (vipaka) is sweet and has a cold potency (virya). It alleviates all three doshas – vata, pitta and kapha but is mainly used to alleviate pitta disorders. Its attributes are laghu (light), ruksa, (dry) and sita (cold). When used externally it relieves burning sensation of the skin and is beneficial for the hair and skin.


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The roots, leaves, seeds and chiefly the fruits are used both internally as well as externally. The juice of the amalaki fruit can be used externally for washing the hair to prevent premature greying and falling hair. A decoction of the fruit helps to clean and heal wounds and a paste made from the pulp of amalaki helps to relieve burning sensation of the skin. The juice of amalaki is also good for disorders of the eyes and the bark can be chewed to relieve dental aches and pains.

Internally amalaki is used for many disorders. It improves digestion, relieves constipation and combats hyperacidity. Amalaki is also used in the treatment of skin disorders such as raktapitta and disorders such as hepatitis, anaemia, diabetes and urinary tract disorders. Sunthi (Dry Ginger) Ardraka (Fresh Ginger). Zingiber officinale; Zingiberaceae.

Rasa: Pungent, sweet. Virya: Heating. Vipaka: Sweet. Dosha: Reduces VK. P+.

Properties. Fresh ginger is known as ‘ardraka’ in Sanskrit whereas the dry ginger is called ‘sunthi’. It is referred to as ‘Mahausadhi’ meaning a great medicine. Ardraka is pungent in taste (rasa),


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pungent in post digestive effect (vipaka) and is hot in potency (virya). Sunthi alleviates vata and kapha doshas and controls the vitiation of pitta. As a whole it alleviates all three doshas. It has a heavy (guru), dry (ruksa) and sharp (tiksna) attributes. Sunthi also has a special potency (prabhava) as an aphrodisiac. Sunthi is good for many disease such as anorexia, nausea, common cold, asthma, cough, cold, piles and heart disease etc. it can be applied externally as a paste on the forehead and chest to alleviate coughs and colds. Its paste can also be applied with oil for rheumatic disorders. Internally sunthi can be taken to relieve diseases of the vata dosha, a decoction of sunthi and jaggery can be taken for rheumatic disorders – amavata and peptic ulcer – parinama sula. The juice of ardraka is mixed with honey and lemon to relieve coughs and sore throat. Piper Nigrum (Black Pepper, Common Pepper). Sans. Maricha

Rasa: Pungent. Virya: Heating. Vipaka: Pungent. Dosha: KV- P+

Properties.

Maricha, a name for the sun, owing to its very hot solar energy. Maricha is pungent in taste (rasa) pungent in post digestive effect (vipaka) and has a hot potency (virya). It alleviates vata and kapha doshas but aggravates the pitta dosha due to its hot nature. Its attributes or


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gunas are light (laghu), sharp (tiksna). Its main qualities are dry (ruksa) and pungent (katu) and it is the best appetiser.

Maricha can be used internally or externally. Externally it can be used as a paste to reduce swelling and pain, scabies, leucoderma, boils and acne. Used with honey it is good for diseases of the eye like night blindness etc. Internally maricha is part of the famous preparation of Trikatu, this preparation contains sunthi – ginger, pippali – long pepper and maricha hence the name tri-katu or three pungents. Taken with honey Trikatu is a powerful digestive stimulant and it also relieves many kapha disorders such as obesity, colds, coughs and rheumatic diseases.

Asona (Garlic). Allium sativum; Liliaceae Rasa: All but sour. Virya: Heating. Vipaka: Pungent. Dosha: VK- P+

Properties.


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The Sanskrit word ‘rasona’ literally means ‘lacking one taste’ as it contains all the six tastes except sour. Rasona has five tastes (rasa), except sour (amla) out of which it is predominant in pungent and sweet ones. In each part of the plant one taste predominates, its bulb is pungent, leaves are bitter and stem is astringent. The tip of the stem is salty and the seed is sweet. Rasona is pungent in post digestive effect (vipaka) and has a hot potency (virya). It possesses unctuous (snigda), sharp (tiksna), heavy (guru), laxative (sara) and slimy (pichila) attributes. It alleviates the kapha and vata dosha but vitiates the pitta dosha and blood (rakta dhatu).

The bulbs or cloves of rasona and its oil are used for medicinal purposes. Rasona can be

used both internally and externally. Externally its juice or pulp can be applied as a paste to help in rheumatic disorders, sciatica, paralysis, facial palsy etc. The juice can be applied to the skin in the case of ringworm and skin ailments of the kapha origin. The fresh juice or oil of rasona can be used as ear drops to help in disorders such as earache. Internally rasona is used in many disorders such as digestive disorders, especially of the vata kapha origin, it improves the digestion, eliminates gas and distension, has a mild laxative action, it stimulates the liver function and it is also good for worm infestations and constipation. Respiratory ailments such as cough, colds, asthma and hoarseness of voice, tuberculosis and hiccup respond well to preparations of rasona.

Ayurvedic Lifestyle & Nutrition Consultant Course - The Ayurveda … · 2019-11-22 · AYURVEDA...

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Transcript of Ayurvedic Lifestyle & Nutrition Consultant Course - The Ayurveda … · 2019-11-22 · AYURVEDA...