Evolution of GURVADI GUNA– understanding and application: A review

Introduction

Ayurveda, the oldest science of life, attaches greater importance to guna as it is the cause of multiple actions of dravya (aneka karmatvat).¹ A dravya is responsible for the formation of ashraya (substratum) where guna resides.² The characteristics of guna are vast and varied (Vishwa Lakshana guna).³

Enumeration of padarthas in Ayurveda starts with samanya and vishesha⁴ because of their practical applicability in chikitsa as the treatment in Ayurveda is based on Samanya-vishesha siddhanta. The padartha enumerated next to this is guna. Generally, priority is given to the one which is most applicable or referred to the most. Quoting guna before dravya and karma indicates the vast application of guna over dravya and karma. A dravya holds its identity based on the gunas present in it. Thus, knowing the usefulness of gunas, a drug is selected for treatment.

Among different types of gunas described in the classical Ayurvedic texts, Gurvadi gunas (Shareerika gunas), which are 20 in number, ⁵ have wide applicability in treatment as the same gunas predominate in the body too.⁶ These wide ranges of gunas have evolved in man in his natural form (prakruti)⁷ and the same gunas can be assessed in a diseased condition (vikruti) and this forms an interesting area for study.

The enumeration of gunas found in our Samhitas is derived from the darshanas (Nyaya/ Vaisheshika Darshana).⁸ Samhitas have also detailed the panchabhautic composition of gunas. ^9,10 We also find the references regarding the evolution of panchamahabhutas (srushti utpatti krama)¹¹, their pradhana gunas (specific properties), and bhutantara praveshakrita gunas (imbibed properties during evolution).¹² The concept of pancheekarana explains the evolution of karya dravyas in specific physical forms with gunas imbibed during the process of evolution. Yet the concept is not elaborate and clear enough so that it can be applied to understand a disease and treat it.

Dr. Purushottam Hirlekar, in his book ‘Shareeram Tattva Darshanam Naama Vaataadi Dosha Vijnanam”, has tried to put some light on the evolution of gunas. ¹³ The concept of evolution of gunas from bhutasamyoga (combination of mahabhutas) explained by him appears to be more practical; as a disease can be properly understood by applying this concept of evolution of a wide range of gunas from five mahabhutas.

It is a fact that all gunas reside in a dravya which forms the substrate,¹⁴ and these gunas are the cause of the pharmacological action of that dravya. ¹⁵ Guna is the characteristic by which one is attracted towards a dravya i.e. guna enables one to select a dravya for a desired therapeutic action (Gunyate Amantryate Loka anena iti Guna).¹⁶

A dravya is made up of panchamahabhutas (sarvam dravyam panchabhautikam asminnarthe).¹⁷ Now if we consider the evolution of Panchamahabhutas, during srushti utpatti krama (the process of evolution), the combination of taijasa and bhutadi ahankara leads to the appearance of panchatanmatras (shabda, sparsha, rupa, rasa and gandha tanmatras), each tanmatra being specific to a particular mahabhuta. The panchamahabhutas evolved from these panchatanmatras following a particular order. Thus akasha mahabhuta came into existence from shabda tanmatra imbibing shabda guna which is its naisargika guna (innate quality). The next mahabhutas evolved carrying the gunas from the previous mahabhutas (arjita guna- acquired quality). Vayu mahabhuta came into existence from sparsha tanmatra imbibing shabda (acquired quality) and sparsha (innate quality) gunas. Similarly, tejo mahabhuta came into existence from rupa tanmatra imbibing shabda, sparsha, and rupa gunas. Jala mahabhuta came into existence from rasa tanmatra imbibing shabda, sparsha, rupa, and rasa gunas. Prithwi mahabhuta came into existence from gandha tanmatra imbibing shabda, sparsha, rupa, rasa, and gandha gunas. This process has been named bhutantara anupravesha. ¹⁸

The next process is pancheekarana. This concept of mutual association is explained in Vedanta Darshana. As per this theory, each bhuta is divided into two halves. One of the halves is again subdivided into four parts (1/8^th part of the original mahabhuta). Half part of one bhuta combines with 1/8^th part of each of the other four bhutas to form sthula bhuta (gross form). It gets the name of the predominant bhuta (which constitutes half part) (Table 1).¹⁹

Thus each sthula bhuta or mahabhuta is made up of all the subtle bhutas with the predominance of one. The sthula bhuta gets the name of the predominant bhuta. That means all the bhutas will be invariably present in all sthula bhutas, the difference is only in the predominance. For example, the prithwi mahabhuta is produced by the combination of prithwi in greater proportion and all other four bhutas in lesser proportion.¹⁹

The mahabhuta thus formed combine in different proportions to form karya dravyas in specific physical forms. This concept is strongly accepted in Ayurveda.²⁰

Thus all dravyas are made up of panchamahabhutas. In a dravya, prithwi forms the adhishthana (substratum), ambu forms the yoni (source), agni, vayu and akasha mahabhutas combine and contribute to its formation (panchabhutatmakam tattu kshma adhishthaya jayate). Though each dravya is formed by the involvement of all the mahabhutas, it is named parthiva, apya, etc. based on the predominant mahabhuta (tannivrutti visheshashcha vyapadeshastu bhuyasah).²¹ The various properties of panchabhautikadravya are mentioned in Table 2.

In classical texts of Ayurveda, we can see only the enumeration of gunas for a particular type of dravya. But there is no explanation regarding how these gunas (properties) came into existence in the dravyas. Further in the context of gurvadi gunas, we come across the panchabhautik composition responsible for the manifestation of each guna as follows (Table 3):²²

The principle of treatment mentioned in Ayurveda is based on panchamahabhuta theory and Samanya Vishesha Siddhanta. ²³ When a panchabhautika dravya is consumed, it increases particular gunas in the body. Hence, gunas form a tool to choose the drugs for treatment.

But despite all these explanations, a lacuna persisted in understanding how these gunas appeared and how they could be perceived. Vd. Purushottam Hirlekar made an effort and explained how the gurvadi gunas came into existence from panchamahabhutas in a dravya. Explaining the concept of guna and its evolution, Vd. Hirlekar puts forth the following views:²⁴

Gunas reside in panchabhautika dravya and they are the cause for the action of that dravya. By observing this action, the gunas of a dravya can be inferred. Gunas can be experienced only by the means of a dravya. Thus, dravya forms the substrate and gunas get expressed through actions. This is mentioned in Charaka Samhita as veerya (Veeryam tu Kriyate Yena Ya Kriya, Naaveeryam Kurute Kinchit sarvaa Veeryakrutaa Kriyaa) which is pointed out as the factor responsible for the action of a dravya. ²⁵ Even Acharya Sushruta calls gunas as veerya. ²⁶

Among five mahabhutas, prithwi, sp, teja, and vayu exist in both forms— nitya (paramanu) and anitya (sthula/ karyaroopa), whereas akasha is just nitya and vibhu. ²⁷ The power which resides in a dravya which is in nitya (minute) form is called guna/veerya. Thus, gunas reside in nitya dravya (the minute form of the drug) but they get exhibited in karyaroopa (the gross form of dravya).²⁸

As per Acharya Hirlekar, all four mahabhutas— prithwi, ap, teja, and vayu combine in akasha (space) in different proportions, which results in the formation of snigdha rukshadi gunas. ²⁹

In contrast, Samhitas consider the involvement of all five mahabhutas in the formation of gunas. For example, mridu guna has the predominance of jala and akasha mahabhutas. ³⁰ Since akasha is nitya/vibhu, this can be interpreted in a different way that if other mahabhutas are lesser in proportion then akasha mahabhuta is more and vice-versa.

Bhutasamyoga – the combination of panchamahabhutas leading to the appearance of gunas

The appearance of gurvadi gunas by the combination of mahabhutas in different proportions has been explained by Dr. Hirlekar as follows:³¹

1. Ap mahabhuta with its inherent sheeta guna combines with prithwi mahabhuta transforming to a new physical form that can form a lump or bolus (pindibhava) in dry powders. This new quality is called snigdha guna and it is the result of bhuta samyoga. This is supported by Acharya Sushruta by the statement that “snigdha guna is predominant of prithwi and jala mahabhuta”. ³² Eg: While preparing a dough, we combine flour (prithwi pradhana) with water (jala pradhana). After mixing and kneading properly, the resultant dough exhibits snigdhatva (prithwi+jala). Prakruta shleshma which is made up of prithwi and jala is snigdha. ³³

2. Snigdha guna comes in contact with tejo mahabhuta which has ushna guna as its inherent quality. This leads to the separation (viyojana) of molecules resulting in looseness (shaithilya). This brings about liquidity (syandana) among molecules and is called drava guna. The combination of prithwi and jala in the absence of teja leads to snigdha guna. The combination of prithwi andjala in the presence of teja leads to dravya guna. For example, when rice and water are combined in a vessel and kept for boiling (prithwi+jala+agni), the mixture starts moving upwards and at some point even flows out of the vessel (drava guna). In rakta pitta samprapti, the aggravated pitta (agni) afflicts the rakta dhatu (panchabhautika but predominant of jala and agni)³⁴ and starts moving from one place to another throughout the body (Tasyoshmana Dravo dhatuh Dhaturdhatoh prasichyate) and ultimately results in raktapravritti (drava guna).³⁵ (Flow Chart 1)

3. A dravya in drava stage when comes in contact with vayu mahabhuta, brings about chalatva (movement) of molecules leading to their separation or breaking. Thus the attraction between the molecules ends. The resultant guna is ruksha. For example freshly collected drug which is moist after being dried in the air, becomes dry and brittle (ruksha). A wound that is wet and oozing (drava), when regularly washed by panchavalkala kashaya, gradually becomes dry (ruksha) and heals up. Panchavalkala is predominant of kashaya rasa. ³⁶ The vayu in kashaya rasa helps in the drying of the wound due to its ropana karma. ³⁷

This is the basis for the existence of snigdha and ruksha gunas that have opposite natures. Both are inferred based on touch (sparshanumeya). Snigdha guna has mridu sparsha (smoothness) whereas ruksha guna has khara sparsha (roughness).

4. A dravya having snigdha guna without coming in contact with vayu mahabhuta remains as it is. It leads to heaviness (gurutva) and idleness (sthairya). This idleness or absence of mobility results in the appearance of manda guna. E.g. in the pathogenesis of urustambha, the causative factors which are predominant of snigdha guna increase kapha and ama and mix with medas to obstruct the movement of vata, resulting in heaviness and immobility. There is a simile given in this context, a pond that is large, deep, and full remains motionless, stable, and unagitated which indicates manda guna. ³⁸

5. In presence of ruksha guna in a dravya, the vayu mahabhuta brings about the further division of molecules resulting in functional qualities (karya roopa gunas) such as sookshma, chala, and laghu.

These functional qualities can be assessed in dravyas like guggulu, sauvarchala lavana, yava kshara, madhu (laghu, sukshma), chitraka, maricha, vacha, vidanga ( ruksha, laghu, ushna, tikshna) and masura, adhaki, chanaka, jambu beeja (ruksha, vatala).³⁹ In most of these dravyas, the predominant rasa is katu which is composed of agni and vayu mahabhutas. The ruksha guna of agni in combination with that of vayu gives rise to gunas like sookshma, chala, and laghu bringing about the actions like penetration deeper into the tissues due to sookshma guna (as in the application of kshara in arshas),^40,41 chalatva excessive mobility as in kampavata vepathu a vataja nanatmaja vikara⁴² and lightness (laghutva) as in sthoulya chikitsa by the use of laghu-ruksha dravyas like guduchi, musta, triphala, takra, madhu, loharaja, yava, priyangu, shyamaka, etc. indicated by Acharya Charaka, respectively.⁴³

6. When prithwi and ap mahabhutas combine with tejo mahabhuta in a lesser proportion, sandra guna is formed. This type of manifestation can be seen in the samprapti of kaphaja gulma wherein kaphapradhana doshas accumulate to form a palpable mass.⁴⁴

7. During the formation of a dravya, if tejo mahabhuta remains highly predominant, excessive separation of molecules takes place. This results in the appearance of tikshna guna in the dravya. Though ushna and tikshna both are coexisting gunas of tejo mahabhuta, ushna is perceptible whereas tikshna is not. All shodhana dravyas are predominantly tikshna which helps to expel the accumulated doshas from the body by its lekhana (tikshnam pittakaram prayo lekhanam kaphavatahrit) scraping action and shighrakari (shighrakaritvam tikshnatvam) fast action.⁴⁵

8. The gandha guna of prithwi paramanus is acted upon by teja mahabhuta. The molecules lose attraction and result in excitation, leading to visra guna.

9. In the presence of ruksha guna, if mridu sparsha (softness) is seen, then it is called shlakshna guna.

10. When snigdha guna combines with teja in a lesser proportion, syandana karma (fluidity) is less. It leads to the formation of sandra guna. Later, by the influence of vayu it gives rise to vishada guna. This vishada guna is nothing but a different presentation of sukshma guna.

11. The extreme presentation of tikshna guna is vikasi and that of chala guna is vyavayi.

Thus, the appearance of gunas by the combination of mahabhutas in different proportions has been explained by Vaidya Hirlekar. Further efforts are needed from Ayurveda scholars to understand this concept and to apply the same to various disease conditions. The author also mentioned that the tridoshas are nothing but groups of gunas exerting a specific action on the body. As such all gunas can be grouped into three main categories as follows:⁴⁶

1. Gunas responsible for samyoga – the group of gunas that are responsible for bringing together molecules is called shleshma.

2. Gunas responsible for vibhaga – the gunas which are responsible for breaking or cutting action are collectively called as pitta.

3. Gunas responsible for viyojana – those gunas which result in the separation or pulling apart of molecules are given a common name, vata.

Discussion

The concept of bhinnamsha anuyoga i.e. the combination of different mahabhutas in a different sequence and proportions resulting in the appearance of various gunas has been very beautifully explained in the book ‘Shareeram Tattva darshanam naama Vaataadi Dosha Vijnanam” written by Dr. Purushottam Hirlekar (depicted in Flow chart 2). This can be applied in understanding the stages of a disease and dosha predominance. It is a fact that tridoshas and saptadhatus combine in different permutations and combinations leading to several diseases. One of the types of samprapti known as ‘vikalpa samprapti’⁴⁷ is based on the assessment of disease in terms of gunas of the doshas involved in the disease process.

If we take the example of prameha, initially all pramehis are kapha pramehis with the predominance of snigdha guna (due to a sedentary lifestyle and high-calorie diet). Later when indulged into pittakara ahara vihara, the snigdha guna gets the association of ushna guna causing vibhajana of dhatus, thus making the disease difficult to treat (yapya) due to samsrushta dosha. ⁴⁸ Further, by vatakara ahara-vihara, ruksha guna gets manifested, making the disease asadhya. If a kapha pramehi doesn’t indulge in pittakara ahara-vihara and continues to accumulate snigdha guna, it gives rise to guru and sthira gunas resulting in kapha and medo vriddhi causing sthoulya. This is supported by the fact that snigdha-guru ahara is mentioned in the nidana of sthoulya. ⁴⁹

In kushta, the dhatus involved are snigdha (twak, mamsa) and drava (rakta, lasika). These dushyas get affected by different doshas with respect to different gunas, leading to innumerable number (aparisankhyeya) of skin diseases. (Kushtanam Dosha Amshamsha Vikalpa Anubandha Sthanavibhagena Vedana Varna samsthana).⁵⁰

1. In kapala kushta, snigdha drava dushyas get the association of vata with respect to ruksha guna resulting in skin lesions which are ruksha, parusha, and khara.

2. In udumbara kushta, the drava dushyas are combined with ushna-tikshna gunas of pitta, leading to puya, kotha, santapa, and even krimi (signs of inflammation).⁵⁰

In samprapti of raktapitta, it is mentioned that the pitta aggravated by specific nidana (ushna, tikshna, snigdha/ ruksha) first affects the rakta which is a dravya dhatu. [35] Later, it moves on to affect the other dhatus. It does the atiksharana of dhatus (swidyatah). This is because there are similarity with respect to properties (gandha and varna) between rakta and pitta. Thus the visra gandha of raktapitta is due to the affection of prakruta gandha of rakta by ushna-tikshna guna of teja/ pitta. This kind of assessment of a disease with respect to amshamsha kalpana of dosha gunas helps us in selecting the appropriate drugs for the treatment. So in the initial stages of raktapitta when raktasrava has not yet manifested, we can select sheeta and snigdha dravyas to combat the aggravated pitta and to do rakta prasadana. Drugs like Sariva, Usheera, Guduchi, Nimba, and Patola will be useful in this phase of the disease. Later when pitta gets aggravated with respect to its sara guna and manifests as raktapitta, sheeta, and ruksha (predominant of kashaya rasa),⁵¹ drugs like Chandana, Nagakeshara, Kutaja, Shyonaka, Vaasa and Panchavalkala will act more effectively.⁵²

In the case of prameha, for kaphaja pramehis, we can select the kashaya rasa dravyas which have a high degree of rukshata because of their panchabhautic composition (prithwi and vayu). Whereas in pittaja pramehis, tikta dravyas (vayu, akasha) are secondary to kashaya rasa with respect to ruksha guna but at the same time acts as pittahara. In vataja pramehis it is necessary to make a combination of drugs having mridu guna and rasayana effect (like amalaki) to prevent further aggravation of vata.

Conclusion

It is very important to understand the concept of gunas so that we can apply the same to understand a disease and treat it. Dr. Purushottam Hirlekar in his book ‘Shareeram Tattva darshanam naama Vaataadi Dosha Vijnanam’ has tried to put some light on the evolution of gunas. The concept of the evolution of gunas originated from bhutasamyoga (combination of mahabhutas) which is explained in his book. It appears to have practical applicability in treatment. The disease process and its manifestation can be properly understood by applying this concept of the evolution of a wide range of gunas from five mahabhutas. This understanding also helps us to choose the most appropriate drugs for the treatment of a particular disease considering all the factors involved in the treatment. The possible application of this concept in diagnosis and treatment thus proves to be applicable in the clinical practice of Ayurveda. The assessment of gunas, thus, forms a valuable tool in diagnosing and treating a disease for an Ayurveda practitioner. The development of a questionnaire for proper assessment of gunas would be necessary. Once the assessment is appropriately done, treatment would become more specific and ensure success.

Classical verses

1. Aneka karmatvat ^[1]

2. Dravyam Gunakarmashyrayah, Gunyate

    Amantryate Loka anena iti Gunah ^[2]

3. Vishwa Lakshana gunaah ^[3]

6. Guna ya ukta dravyeshu Shareereshwapi Te Tatha^[6]

6. Panchabhutatmake Dehe Hi Aharah Panchabhautikah

    Vipakvah Panchadha Samyak Gunan Swan Abhivardhayet. - Su.Su.46/526 ^[53]

    Yathaswam Swam Cha Pushnanti Dehe Dravyagunaah Pruthak

    Paarthivaah Paarthivaanena Sheshaah Sheshaanscha Kritsnashah - Cha. Chi. 15/14 ^[54]

13. Dravyashrita Eva Gunaah Sarve Karmaani Kurvate

      Dravya Evanubhuyante Dravyaadhaaraa Gunaah Smrutaah |   

      Dravyaani Panchabhutaani Tatsookshmaamsha samaashyrayaah

      Kaaryaanumeyaah Saamarthyabhedaah Proktaa Gunaa Iti || ^[13]

16. Gunyate Amantryate Loka anena iti Gunah ^[16]

17. Sarvam dravyam panchabhautikam asminnarthe ^[17]

21. Panchabhutatmakam tattu Kshma adhishthaya jayate……

      Tannivrutti visheshashcha Vyapadeshastu Bhuyasah^[21]

26. Veeryam tu Kriyate Yena Ya Kriya, Naaveeryam Kurute Kinchit sarvaa Veeryakrutaa Kriyaa ^[26]

29. Bhumirapastatha Tejo Vayurbhutachatushtayam ^[29]

31. Paramaanuswaroopaanaam Bhutaanaam samavaayatah

      Gunaantaraani Jaayante tadbhinnaamshaanuyogatah ||

      Nityaanityatva Bhedena Pratyekam Bhidyate Dvidha|

      Paramaanuswaroopam Tannityamityabhidhiyate Kaaryaswaroopam Sthulam Cha Anityamityabhidhiyate || ^[31]

31. Snigdhatve Asmin Yada Tejahsamyogo Jayate tada Praadurbhavati Shaithilyam Dravatvamupajayate |

      Vibhaajanaatmakah Tejogunashcha Ushnatvamiritam

      Tatprabhaavaat Syandamaanaavasthaayaam Dravataa gunah ||

      Shithilatvaat Dravibhutaa Rasaroopatvamaagataah Samiranenaanuviddhaah Syurviyojanakarmanaa |

      Viyogaakaankshino Rukshaa Bhavanti Paramaanavah || ^[31]

35. Tasyoshmana Dravo dhatuh Dhaturdhatoh prasichyate ^[35]

46. Gunaanaam Samudaayena Yena Samyojanam Bhavet |

      Sa Chaayurveda Tantreshu Shleshmeti paribhaashitah ||

      Gunaanaam Samudaayena Yena Karma Vibhaajanam |

      Sa Chaayurveda Tantreshu Pittanaamnaa paribhaashitah ||

      Viyogaakhyam Karma yena Gunasanghena Jaayate|

      Ayurvediya Tantreshu Sa Vai Vaayuriti Smrutah || ^[46]

50. Kushtanam Dosha Amshamsha Vikalpa Anubandha

      Sthanavibhagena Vedana Varna samsthana…… ^[50]

Conflicts of Interest

Nil