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Atreyabhadrakapyiya Adhyaya (view source)

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|title=Atreyabhadrakapyiya Adhyaya

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|keywords=Pharmacology, Rasa (taste), guna (quality), veerya (energy or potency of active drug molecule), vipaka (metabolite), prabhava (specific principle), mahabhuta, therapeutic value

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|keywords=Pharmacology, Rasa (taste), guna (quality), veerya (energy or potency of active drug molecule), vipaka (metabolite), prabhava (specific principle), mahabhuta, therapeutic value, ayurveda, charak samhita

|description=Sutra Sthana Chapter 26. Pharmacological principles of wholesome and unwholesome diet

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=== Introduction ===

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== Introduction ==

The scope of [[Ayurveda]] was envisaged by the acharyas under three key principles: ''hetujnana'' (knowledge of etiology), ''lingajnana'' (symptomatology) and ''aushadhajnana'' (knowledge of therapeutics). Etiology includes the immediate and distant causes of diseases. Symptomatology includes the signs and symptoms of diseases and health. In continuation of the series on ''annapana chatushka'' (tetrad on dietetics), the present chapter is on understanding the basic principles of Ayurvedic pharmacology (''aushadhajnana''). ''Aushadhajnana'' encompasses materia medica and therapeutics. ''Dravya'' (matter), ''guna'' (quality), ''karma'' (action), ''samanya'' (that which results in similarity), ''vishesha'' (that which results in exclusivity) and ''samavaya'' (inseparable or permanent relationship or concomitance) constitute ''karana'' (causes, reasons or means) for achieving good health by restoration of ''dhatu samyata'' (equilibrium of ''dosha,'' tissue elements).

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''Vipaka'' is expressed in the form of either two ''gunas'' (''guru'' and ''laghu''), or three ''rasas'' (''madhura, amla,''and ''katu'').

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===Sanskrit text, Transliteration and English Translation===

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==Sanskrit text, Transliteration and English Translation==

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Now ~~we shall~~ expound the chapter entitled [[Atreyabhadrakapyiya]]. Thus said Lord Atreya. [1-2]

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Now I will expound the chapter entitled Atreyabhadrakapyiya. Thus said Lord Atreya. [1-2]

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==== Participants in the conference ====

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=== Participants in the conference ===

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Once Atreya, Bhadrakapya (descendant of Shakunta), Purnakshasha (descendant of Mudgala), Hiranyaksha (the descendant of Kushika), Kumarashira, Bharadwaja, the pious one, Varyovida, the king and the excellent among the wise, Nimi, the king of Videha; Badisha, the great scholar; Kankayana Bahlika, the excellent among the physicians of Bahlika – these great sages, advanced in scholarship, age and self-control- went to the beautiful forest of Chaitraratha on a pleasure trip. While sitting there, they engaged in a historic dialogue on the correlation between ''rasa'' and diet. [3-7]

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==== Discussion on ''rasa'' ====

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=== Discussion on ''rasa'' ===

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(After this) Lord Punarvasu Atreya said, "''Rasas'' are only six: ''madhura'' (sweet), ''amla'' (sour), ''lavana'' (saline), ''katu'' (pungent), ''tikta'' (bitter) and ''kashaya'' (astringent). Their primordial source is water. Elimination and pacification the two actions, in moderate both being mixed up. Palatability or otherwise are subjective likings. Wholesome and unwholesome are effects. The products of five ''mahabhutas'' (''bhumi, udaka, agni, vayu'' and ''ankasha'') are actually the substratum of ''rasas'' dependent on the natural composition, products, preparation, place and time. Heavy, light, cold, hot, unctuous, rough, etc. are the properties residing in those substrata known as ''dravya'' (substance or drug). ''Kshara'' is called such because of ''ksharana'' (having been poured out or having corrosive action). It is not a ''rasa'', but a ''dravya'' (substance) having been derived from many ''rasas'' and having the amalgamations of many ''rasas'' - predominantly ''katu'' (pungent) and ''lavana'' (saline) - and produced by a particular method of preparation. Unmanifestedness is there in primordial source of ''rasa,'' ''anurasa'' (secondary ''rasa'') and in the substance having ''anurasa''. Countlessness of ''rasas'' because of countlessness of factors like substratum etc. is not a convincing hypothesis because even a single ''rasa'' is attached to innumerable factors like substratum etc. and yet it does not forego its identity. Even in cases of combinations of ''rasas,'' there is no innumerableness of its primordial source, natural properties and actions. That is why the intelligent ones do not describe the action of the combined ''rasas''. Based on this fact, (I) will describe the characters of uncombined six ''rasas'' separately.” [9]

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==== The Five Elements, their properties and actions ====

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=== The Five Elements, their properties and actions ===

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On this basis, there is no substance in the universe which cannot be used as a medicinal drug, on the condition that they are used with rational method and with a definite objective. [12]

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==== Description of drug action ====

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=== Description of drug action ===

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The activity of drugs is not due to its properties only, but their own intrinsic composition, properties and both combined together in particular time, on reaching a particular locus, with a particular mechanism and objective are also involved in the mode of action of drug. What they perform is ''karma'' (action), by means of which they act is ''veerya'' (potency), where they act is ''adhikarana'' (locus of action), when they act is ''kala'' (time), how they act is ''upaya'' (mechanism) and what they achieve is ''phalam'' (result). [13]

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==== Combinations of ''rasa'' ====

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=== Combinations of ''rasa'' ===

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''Rasa'' is that which is perceived at first in dry form (of the substance). The contrary (perceived afterwards and drug in wet form) is known as ''anurasa'' (subsidiary taste). There is no seventh ''rasa'' (as unmanifested one). [28]

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==== ''Guna'' (properties) ====

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=== ''Guna'' (properties) ===

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Hereafter, I will tell about the six divisions of ''rasa'' and also that the ''rasas'' have originated from the five ''bhutas''. [38]

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==== Basic composition of ''rasa'' ====

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=== Basic composition of ''rasa'' ===

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Now I shall describe the properties and actions of each of the six ''rasas'' according to ''dravyas'' (which are their substrata). [42]

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==== Actions of ''madhura rasa'' and effects of its excessive use ====

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=== Actions of ''madhura rasa'' and effects of its excessive use ===

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==== Actions of ''amla rasa'' and effects of its excessive use ====

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=== Actions of ''amla rasa'' and effects of its excessive use ===

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==== Actions of ''lavana rasa'' and effects of its excessive use ====

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=== Actions of ''lavana rasa'' and effects of its excessive use ===

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This, though having so many qualities, if used singly and excessively, vitiates ''pitta'', aggravates ''rakta'', causes thirst, fainting, heat, tearing, sloughing, increases leprosy and other skin diseases, aggravates poisons, weakens teeth, aggravates inflammations, impairs potency, hinders sense organs, gives rise to wrinkles, grey hair and baldness, and also produces disorders like internal hemorrhage, acid gastritis, erysipelas, ''vatarakta'', eczema, alopecia etc. [43.3]

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==== Actions of ''katu rasa'' and effects of its excessive use ====

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=== Actions of ''katu rasa'' and effects of its excessive use ===

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==== Actions of ''tikta rasa'' and effects of its excessive use ====

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=== Actions of ''tikta rasa'' and effects of its excessive use ===

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This, though possessing so many qualities, if used singly and excessively, on account of its roughness, coarseness and non-sliminess, dries up ''rasa, rakta, mamsa, medas, asthi, majja'' and ''shukra,'' causes coarseness in channels, takes away strength, produces emaciation, malaise, mental confusion, giddiness, dryness of mouth and other ''vatika'' disorders. [43.5]

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==== Actions of ''kashaya rasa'' and effects of its excessive use ====

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=== Actions of ''kashaya rasa'' and effects of its excessive use ===

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These six ''rasas'', when used in proper quantity, are beneficial for all human beings, otherwise become harmful. Hence the wise should use these properly in proper quantity in order to derive benefit (from them) [44]

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==== ''Veerya'' (potency) ====

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=== ''Veerya'' (potency) ===

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Considering ''sheetatwa'' (coldness), ''madhura, kashaya'' and ''tikta'' come in order of superiority. Considering ''gurutva'' (heaviness), ''madhura'' comes in the highest degree, ''kashaya'' comes next, and ''lavana'' in the lowest degree. Considering ''laghutva'' (lightness), ''tikta'' comes on the top, then ''katu'' and lastly ''amla''. Some take ''lavana'' as the inferior one in the category light ''rasas''. Thus, ''lavana'' is placed in the lowest order considering both ''gaurava'' (heaviness) and ''laghutva'' (lightness). [53-56]

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==== ''Vipaka'' (metabolites) ====

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=== ''Vipaka'' (metabolites) ===

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Some hold that there is eight-fold ''veerya'': ''mridu'' (soft), ''tikshna'' (sharp), ''guru'' (heavy), ''laghu'' (light), ''snigdha'' (unctuous), ''ruksha'' (rough), ''ushna'' (hot) and ''sheeta'' (cold) while some opine that there are only two ''veeryas'' : ''sheeta'' (cold) and ''ushna'' (hot). In fact, ''veerya'' (potency) is that which is responsible for each and every action. The substance can exert no action in absence of ''veerya'' and as such (it is concluded that) all actions are exerted due to ''veerya''. [64-65]

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==== Characteristics of ''rasa, veerya, vipaka'' ====

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=== Characteristics of ''rasa, veerya, vipaka'' ===

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==== Means of knowing ''rasa'' ====

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=== Means of knowing ''rasa'' ===

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Having listened to this description by Lord Atreya, Agnivesha said, “Sir, we heard your factual and significant talk on ''dravya, guna'' and ''karma''. Now we want to hear not too brief description of the antagonistic food items”. [80]

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==== ''Viruddha dravya'' (antagonistic substances) ====

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=== ''Viruddha dravya'' (antagonistic substances) ===

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“No”, said Lord Atreya. “One should not take any fish along with milk particularly ''chilchima'' because it being a great obstructor of channels produces these disorders with gross symptoms and also excites ''amavisha''. Meat of domestic, marshy and aquatic animals should not be taken mixed with honey, sesamum, jaggery, milk, black gram, radish, lotus stalk or germinated grains because it causes deafness, blindness, tremors, coldness, indistinct voice, dumbness, nasal voice or death. The potherb of ''pushkara'' or ''rohini'' or (meat of) pigeon fried with mustard oil should not be taken along with honey and milk because it causes obstruction in blood-circulation, atherosclerosis, epilepsy, goitre, ''rohini'' or death. After eating radish, garlic, ''sigru, arjaka, tulshi'' etc. one should not take milk because of risk of skin diseases. The potherb of ''jatuka'' or ripe (fruit of) ''nikucha'' should not be taken alongwith honey and milk as it causes death or loss of strength, luster, energy and prowess, impotency, and several severe diseases. The same ripe (fruit of) ''nikucha'' should not be taken with soup of blackgram, jaggery and ghee because they are antagonistic to each other. Likewise, ''amra,'' ''amrataka, matulunga, nikucha, karamarda, mocha, dantashatha, badara, koshamra, bhavya, jambu, kapittha, tintidika,'' ''parawata, akshoda, panasa, narikela, dadima, amalaka'' – these fruits and similar other substances, all sour liquids or non-liquids are antagonistic to milk. ''Kangu, vanaka, makusthaka, kulattha'', black gram, and ''nikucha'' are antagonistic to milk. The potherb of ''padmottarika'' (''kusumbha''), ''sharkara and maireya'' (types of wine) and madhu, all used together are antagonistic, and vitiate vata too much. Haridraka (a bird) fried with mustard oil is antagonistic and vitiates pitta too much. ''Payasa'' (rice cooked with milk) taken with after-meal drink of ''mantha'' (a drink prepared from roasted grain flour) is antagonistic and vitiates ''kapha'' too much. ''Upodika'' (a potherb) cooked with sesamum paste causes diarrhea. (Meat of) ''balaka'' (crane) along with ''varuni'' (a type of wine) or ''kulmada'' (grains soaked with water and then fried) is antagonistic. The same fried with lard causes instantaneous death. Meat of peacock attached to the stick of ''eranda'', cooked in the fire with castor wood fuel, and mixed with castor oil causes instantaneous death. Meat of ''haridraka'' attached with stick of ''haridraka'', cooked in the fire of ''haridra'' causes instantaneous death. The same mixed with ash and dust along with honey also causes instantaneous death. ''Pippali'' fried with fish-cooking media and ''kakamachi'' mixed with honey causes death. Hot honey taken by a person afflicted with heat leads to death. Likewise, honey and ghee in equal quantity, honey and rainwater in equal quantity, honey and lotus seed, hot water after taking honey, hot water after taking ''bhallataka, kampillaka'' cooked with buttermilk, stale ''kakamachi'' and ''bhasa'' roasted on iron rod-all these are antagonistic. Thus, described according to the question. [84]

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==== Definition of ''viruddha'' ====

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=== Definition of ''viruddha'' ===

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The entire (drug or) diet that excites the ''dosha'' but does not eliminate it out of the body, is harmful. [85]

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==== Types of ''viruddha'' ====

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=== Types of ''viruddha'' ===

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It is antagonism in terms of rules if the food is not taken in privacy. Food taken in the above way is known as antagonistic. [86-101]

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==== Diseases due to antagonism ====

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=== Diseases due to antagonism ===

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Antagonistic (''viruddha'') food is the cause of impotency, blindness, erysipelas, ascites, pustules, insanity, fistula-in-ano, fainting, narcosis, tympanitis, spasm in the throat, anaemia, ''ama visha'', leucoderma, leprosy, ''grahaniroga'', oedema, acid gastritis, fever, rhinitis, genetic disorders and even death. [102-103]

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==== Management ====

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=== Management ===

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Purgation, emesis, pacification or prior use of wholesome substance alleviates the disorders caused by antagonistic (''viruddha'') food. Antagonism is neutralized by suitability, small quantity, strong digestive power, in young, and in persons having unction, physical exercise, and strength. [105-106]

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==== Summary ====

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=== Summary ===

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Thus, ends the twenty sixth chapter on Atreya Bhadrakapya etc. in [[Sutra Sthana]] in the treatise composed by Agnivesha and redacted by Charak. (26)

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==~~= ''~~Tattva Vimarsha~~'' /~~ Fundamental Principles ===

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== Tattva Vimarsha(Fundamental Principles) ==

*''Rasa'' (taste) of any substance is six in number, and the source element for the manifestation of all forms of tastes is ''jala mahabhuta''.

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*Unwholesome diet is responsible for causation of production of ''ama'' and other conditions like sterility, mental disease, skin diseases, acid dyspepsia, fever, fetal disease (''santandosha'') and even death.

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==~~= ''~~Vidhi Vimarsha~~'' /~~ Applied Inferences===

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== Vidhi Vimarsha (Applied Inferences) ==

#Assessment of ''panchamahabhuta'' in a substance can be carried out by taking into consideration, the most conspicuous characteristic of each ''mahabhuta''. For example, ''gandha guna, rasa guna, rupaguna, sparsh guna'' and ''shabd guna'' are chief characteristics of ''prithvi, jala, agni, vayu'' and ''akasha mahabhutas'' respectively. By these organ-specific methods, it becomes easy to assess the ''panchbhutika'' constitution of the substance. Rest of the ''gunas'' given for each ''mahabhuta'' should be clinically evaluated.

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#The concept of ''prabhava'' clearly indicates the principle which contributes to the specific activity of the drug and is inexplicable in nature. ''Danti'' root which acts as a purgative loses its effectiveness when soaked in water and administered. Observations indicate that ''danti'' has water soluble qualities that contribute to its ability to work as a purgative ref. Once the causative principle is identified, the activity of ''danti'' can be explained in a rational way, and it cannot be quoted as an example of ''prabhava''. In the light of photochemical research, the explanation of drug action becomes rational and the ''prabhava'', a specific principle can be deleted from the list of principles of drug action.

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===== Practical application of ''rasa, virya, vipaka'' and ''prabhava'' =====

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=== Practical application of ''rasa, virya, vipaka'' and ''prabhava'' ===

Let us examine the principles of Ayurvedic pharmacology in the light of modern science:

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====== ''Rasa'' ======

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==== ''Rasa'' ====

Acharya Priya Vrat Sharma has discussed concept of ''rasa'' based on the physicochemical constitution of ''dravyas'' as follows: ''madhura'' (sugar, fat, and amino acids), ''amla'' (acids), ''lavana'' (salts), ''katu'' (essential oils, phenols), ''tikta'' (certain alkaloids and glycosides), and ''kashaya'' (tannins). According to his hypothesis, carbohydrates and proteins are present in ''madhura rasa dravyas''; all the ''amla rasa dravyas'' show acidic properties and all the drugs in ''lavana varga'' contain sodium chloride (NaCl). All the ''dravyas'' of ''katu varga'' contain essential oils while half of all ''katu dravyas'' contain alkaloids or glycosides or phenols. All the ''tikta dravyas'' contain alkaloids, and only 10% of ''dravyas'' contain glycosides. Many of the ''kashaya'' ''rasas'' contain tannin<ref>K. Nishteswar, Basic concepts of ayurvedic pharmacology, Chaukhamba Sanskrit series office, Varanasi,2008,pp:xii </ref>.

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====== Guna ======

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==== Guna ====

In recent years, some effort has been made to refine the objective parameters used for assessing ''snigdha-ruksha'' and ''sheeta-ushna gunas'' by employing animal experimentation. Absolute evaluation of one ''guna'' is not possible in a living body since there are infinite factors related to each and every biological event. Metabolic study (''dipana pachana'' experiment), intestinal secretion and motility test, and swimming stress test (swimming induced hypothermia) have been employed to assess the effects of various drugs having ''snigdha-ruksha'' and ''sheeta- ushna gunas''. ''Sheeta'' and ''snigdha guna'' drugs have shown an increase in body weight in metabolic experiments compared to ''ushna'' and ''ruksha guna'' drugs. ''Snigdha guna'' drugs alleviated stress-induced hypothermia whereas ''ruksha guna'' drugs aggravated it<ref>Supriya. S. Balerao A comprehensive study of gunas and evolution of some ojective parameters in the context of snigdha and ruksha gunas Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref> <ref>Santosh Mane Evolution and evaluation of some objective parameters for ushna and sita gunas based on panchabhoutik theory and experiments. Thesis,IPGT&RA, Gujarat Ayurved University, Jamnagar,2008. </ref>

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====== ''Veerya'' ======

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==== ''Veerya'' ====

An attempt has been made to assess the effects of ''sheeta'' and ''ushna veerya'' drugs (''samana pratyayarabdha dravyas'') on basal metabolic rate (BMR). Two ''sheeta veerya'' drugs, namely, ''yashtimadhu'' (Glycyrrhiza glabra) and ''shatavari'' (Asparagus racemosus) and two ''ushna veerya'' drugs, namely, ''chitraka'' (Plumbago zeylanica) and ''jatiphala'' (Myristica fragrans) were considered for this study. In healthy volunteers, initial BMR was recorded with McKesson metabolizer. Then the drug was administered three times a day (''chitraka'' and ''jatiphala'' 2gm each and ''yashtimadhu'' and ''shatavari'' 5gm each). A significant increase (p<0.05) was observed with ''yashti'', while the increase in BMR with ''shatavari'' was not very significant. ''Chitraka'' and ''jatiphala'' brought about a significant decrease in BMR(p<0.05). Therefore, ''sheetaveerya'' and ''ushnaveerya'' drugs which represent the ''saumyatva'' and ''agneyatva'' of a drug or food may be responsible for synthesizing or metabolizing the ''dhatus'' due to their ''santarpaka'' or ''apatarpaka'' actions<ref>K Nishteswar, Basic concepts of Ayurvedic pharmacology, Choukhambha Sanskrit Series office, Varanasi,2009 pp-109-114 </ref>.

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====== ''Vipaka'' ======

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==== ''Vipaka'' ====

An attempt has been made to assess ''vipaka'' of certain drugs by their effect on ''malas'' (feces and urine) and ''doshas'' (''vata, pitta,'' and ''kapha''). Drugs, namely ''bala'' and ''shatavari'' (''madhura vipaka''), ''vrikshamla'' and ''amalaki'' (''amla vipaka'' and ''madhura vipaka''), ''maricha'' and ''pippali'' (''katu vipaka'' and ''madhura vipaka''), ''kushtha'' and ''nimba'' (katu vipaka), and lodhra and Ashoka (katu vipaka) were taken up for the study. The study was done for six days. For the first two days, kapardika bhasma (250 mg., thrice a day) as placebo was administered and from the third day onwards the trial drug, in decoction form, (96 ml, twice a day) was given to healthy volunteers for two days. The remaining two days were used for following up. The influence of these drugs on doshas and malas were assessed using a structured proforma. Madhura and Amla vipaka drugs increased the quantity of urine and stool. Madhura vipaka drugs increased kapha dosha while Amla vipaka drugs increased pitta dosha. Katu vipaka drugs decreased the urine and stool output and increased vata dosha<ref>Naveen H. Dave, Vipaka karmanishtaya Thesis, IPGT&RA, Gujarat Ayurved University, Jamnagar,1998 </ref>.

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====== ''Prabhava'' ======

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==== ''Prabhava'' ====

It is quite apparent that the ''acharyas'' formulated the hypothesis that explained the workings of drugs after observing various activities. In the context of the failure of the hypothetical principles to explain the drug action in a rational way, the concept of ''prabhava'' was formulated which may be interpreted as an empirical principle. Drugs with similar chemical structure should have similar actions. But it is not possible to predict the activity of a drug entirely by its chemical structure. Drugs with similar structures but having entirely different effects are known as isomers, for example, Antazoline and Tolazoline appear chemically similar but former is an antihistamine and the latter is an adrenergic blocking agent. Conversely, many dissimilar chemical agents have similar action, for example, phenobarbitone, chloralhydrate, and paraldehyde are all depressants of the central nervous system. The concept of ''prabhava'' may be interpreted using the concept of isomerism<ref>Dwarkanath C.,The Fundemental Principles of [[Ayurveda]], Chaukhambha Sanskrit Series, Varanasi; 2009: pp-180 </ref>.

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=== References ===

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== References ==

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Atreyabhadrakapyiya Adhyaya (view source)

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