Medicinal uses of all herbs of ayurveda are listed in detail in dravyaguna

Ayurveda is the branch of science that deals with the Guna and Karma of dravyas, which are Ayushya and Anayushya.

Dravyaguna has been defined by Acharya P.V. Sharma as the branch of science, which deals with Namarupa, Gunakarma and Prayoga of Dravyas.

• Namarupa deals with the “Dravya Nama” and “Dravya roopa. The complete Pharmacognostical study of dravya is included under Namaroopa.
• Guna-Karma of Dravya deals with the study of Rasa-Guna-Virya-Vipaka-Prabhava and Karma of the dravya. The Pharmacological study of the dravya is included under GunaKarma.
• Prayoga of Dravya deals with the use of dravya in therapeutics and its different formulations. It deals with therapeutic application and pharmaceutics.

Lakshana of Saptapadartha:

• (i) Dravya: Dravya is that in which, the Guna and Karma are present in Samavayi Sambandha.
• (ii) Rasa: Rasa is that which is perceived by the tongue, when the dravya comes in contact with it.
• (iii) Guna: Guna is present in the Dravya in samavayi sambandha. Guna itself is devoid of action.
• (iv) Virya: Virya is that which is responsible for the Kriya or activity.
• (v) Vipaka: When a dravya undergoes jatharagni paaka, there is a change in the rasa (Rasantaram). This change in rasa seen at the end of digestion is called Vipaka.
• (vi) Prabhava: When a special action is seen in a dravya which cannot be explained based on its guna and karma, that special action is called Prabhava.
• (vii) Karma: Any activity requires the samyoga and vibhaga, and the cause for this samyoga vibhaga resides in the dravya. Karma is nothing but the performance of the kriya or activity.

Example: Vamana, Virechana, Langhana, Brahmana etc.

Introduction:

All dravyas (Kaarya dravyas) mentioned in Dravyaguna Adhikara are Paanchbhoutik in nature. The Dravyas contain Prithivi etc Mahabhutas in different proportions.

Nirukti:

Dravya is defined as that which possesses Guna (Rasa-Guna-Virya-Vipaka-Prabhva) and Karma (Samyoga-Vibhaga etc ) in Samavaya sambandha (Inherent relation).

Other author’s have given similar definition of Dravya as:

Panchbhoutikatva of Dravya:

The combination of Prithvi, Ap, Tejas, Vayu and Akasha mahabhuta is responsible for the formation of Dravya.

Even though each Mahabhuta has different Guna, they combine to form a dravya. Just like vatadi doshas (each having different guna) combine to give rise to vyadhi, Shukra-Shonita combine to form Garbha (Shukra is Soumya and Shonita is Agneya). In the same way, the Panchamahabhutas having different gunas combine to form Dravya.

• Utkarsha: means each Dravya has the Mahabhuta in different proportions
• Abhivyanjaka: means differentiation of dravya based on the mahabhuta predominance as
• Idam Parthiva: Dravya having predominance of Pruthvi mahabhuta is Parthiva
• Idam Aapya: Dravya having predominance of Jala mahabhuta is Aapya and so on.

All Karya dravyas are made of Panchamahabhutas.

The role played by each of the Mahabhuta is explained as follows;

a. Pruthvi is the Adhisthaan

Prithvi is the Adhisthaan or the Upadana karana, just like Mrut (Mud) is for the formation of Ghata (Pot).

b. Ambu Yoni:

The word Yoni is derived from:

• Ambu/Jala helps in the Mishrana (Combination) of the different Avayavas (Components)
• Just as water helps in mixing the mud to give a shape, in the same way, Jala helps in the combination of different components of the Dravya.

c. Agni-Pavana-Nabhasa-Samavayata:

By the Samavaya sambandha (Inherent relation) of Agni – Pavan- Akasha, further Nirvrutti and Vishesha occurs.

Agni-Pavana-Akasha is responsible for the Nirvrutti (the proper swaroopa utpatti of the dravya) and Vishesha (differentiation as Parthiva, Aapya, and so on based on predominance of the mahabhutas).

Specific Roles of Each:

i. Agni is responsible for Kathinya (Hardness), Paaka (Proper formation) and Roopa utpatti (Appearance).

ii. Vaayu helps in developing Kathinya (Hardness), Urdhva-Adha-Tiryak vistara ( giving di mensions) and Kriya utpatti ( movement).

iii. Akasha helps in providing Avakasha ( Space) among the components of the dravya.

Thus, the Nishpatti/Utpatti of all Ahara and Oushadha dravyas occurs from the Panchamahabhutas.

(Medicinal properties of Dravya)

The human body is made from Panchamahabhutas. All dravyas are also Panchbhoutik in nature. Therefore, Dravya can be used to control the Sthana, Vridhi and Kshaya of Doshas.

Further explaining how the dravyas acts on the Tridoshas, Sushruta says;

Thek Rasa, Guna, Virya, Vipaka of the dravya are responsible for the Kshaya, Vrudhi or Samyata of Dosha, Dhatu and Mala.

All dravyas present around us are having medicinal properties and it depends on the yukti of the physician using it. As Acharya Charaka states that, even a poison can be an effective medicine when purified and used in the right dose. Similarly an effective Medicine May become a posion when not used appropriately.

Drug being medicinal/non- medicinal depends on Yukti i.e Upaya (Samskara etc) and Artha/ Prayojana ( Mode of administration).

Upaaya:

By proper Samskara and its use in appropriate Desha-Kaala etc, even poisonous drugs can act as medicine.

Visha is Apathyakari, but even it can act as pathya with proper upaya as told in udara chikitsa.

Prayojana:

Truna, Pamsu etc dravyas are non-medicinal and cannot be Bheshaja, but they can be used for the purpose of Svedana etc external procedures.

Therefore, it is proved that no dravya is anoushadhibhuta. They can be used either internally or externally with proper samskara, samyoga etc by considering the matra, kala, vaya, anupana and so on.

Dravya Pradhanyata:

Dravya is Pradhana among the Rasa Panchaka as Dravya is the Ashraya for the others.

It is observed that Vipaka is dependent on Virya, Virya cannot exist without Rasa and Rasa cannot exist without dravya. Thus, each avayava (component) is interdependent and therefore it is claimed that Dravya is superior to all other avayavas.

In this context, Chakrapani further clarifies that a Sheeta virya drug, which is composed of Jala and Pruthvi, will give rise to Madhura/Guru vipaka. Similarly, an Ushna virya dravya is made up of Agni and Akasha will undergo Katu/Laghu vipaka. Thus dravya is acting as a medium for the existence of virya, vipaka etc.

Hence, dravya is pradhana.

The genesis of rasa, guna etc occurs simultaneously with dravya but not separately. This relation is compared with Deha (Body) and Dehina (Atma / Soul). Even the eight types of virya are dependent upon the dravyas. Rasa is one of the sartha guna, and gunas are devoid of any activity independently.

Vipaka also depends upon dravya but not on rasas alone, hence dravya is explained with importance.

Sushruta and Nagarjuna have given the following explanations and examples for the Dravya Pradhanyata.

(i) Vyavasthitatva:

The Dravya is vyavasthita ( Stable ) in nature, but not rasadi. For example, taste of unripe mango will keep on changing till it ripens, but the fruit is known as mango fruit till the end and not something else.

Example: The fruit of Mango is Kashaya in rasa when it is unripe, and when it is halfripe it turns Amla and the fully ripened mango is Madhura. Therefore, there is a transformation in the rasa of mango from the unripe stage to the fully ripe stage. Though the rasa changes in different stage, the fruit will remain “Mango” itself and will not transform into something else like Amrataka or Koshamra.

Nagarjuna has used the word “Vyavasthaanat” for the same:

Dravya is vyavasthita unlike gunas. Example: The green colour of Black Jamoon (Jambava) fruit when it is very tender will turn into brinjal colour after sometime and finally become black like Anjana when it is fully ripe. Thus, the colour etc factors changes but the fruit remains the same.

(ii) Nityatva:

Dravya is Nitya, whereas the Rasadi gunas are Anitya

When the Dravya is made into Kalka, Svarasa, Kwatha and so on, the Rasa, Gandha etc of the Dravya may be altered, but the Dravya remains the same, i.e. it will be still called as Kalka or Svarasa of the given material. The rasa, gunas that change are Anitya, whereas Dravya is Nitya. Therefore, Dravya is pradhana.

(iii) Svajati Avasthanatva:

A dravya belonging to one jati (Category) will not change into another i.e. a Parthiva dravya even after Parinama (Transformation) remains Parthiva, Aapya remains Aapya and so on.

Example:

Due to parinama, the rasa of milk changes from madhura to amla and the form changes from Ksheera to dadhi, but the jati i.e. the Aapyatva remains the same. Therefore, even though the rasa, guna change the dravya maintains its jati and hence dravya is pradhana.

(iv) Panchendriya Grahanat:

Dravya can be perceived by all the indriyas unlike the rasadi.

The Shabda, Sparsha, Roopa, Rasa and Gandha gyana of a dravya is possible. Each dravya has specific sound. Parthiva dravya makes solid sound like kata-kat, Apya dravya make Khalkhala shabda, Taijasa dravy makes tat-tat shabda, Akasha and Vayu are amurtha hence they are understood by Anumana.

Thus, Dravya can be perceived by all the indriyas.

Haranachandra explains this by Deergha shashkuli nyaya:

Taking example of Shashkuli, Shashkuli can be seen with the eyes, it can be touched to know its texture, the smell of it can be perceived through nose, its taste can be appreciated by eating and the sound can be heard while eating. Thus, it can be accessed through all the indriyas.

* Badanta Nagarjuna has described it as “Sarvendriyopalabdhi”.

Dravya is sarva indriya grahya, whereas rasadi are ekendriya grahya. Rasa is percieved through rasanendriya, Vipaka, Virya through adhivasa and karma is seen through Chakshurindriya.

The commentator explains how Shabda, Sparsha, Rupa, rasa and Gandha gyana of a dravya is obtained with the example of Yasthimadhu as dravya.

(v) Aashrayatva:

Only dravya can act as Ashraya for rasadi which are present in the dravya in samavayi sambandha.

The Ashrita rasa, guna etc are paratantra and apradhana. Dravya being the ashraya is pradhana.

(vi) Arambhasamarthya:

Initiation of a specific pharmacological action is possible only by using the dravya. One cannot pick rasadi gunas and start the treatment.

Example: Vidarigandhadi dravyas can be made into various kalpanas like churna and so on and used in treatment, but it is not possible to do so with individual rasa, guna etc. Therefore, dravya is pradhana.

(vii) Shastra Pramanyat:

All Shastras have considered dravya as pradhana. Different vargas, ganas are made based on the dravya and not rasadi. Even though we have the madhura skandha and so on, they are nothing but the classification of dravya based on rasa.

Shastras have said that whatever gunas/qualities are present in dravya, the same is present in the Shareera and hence dravyas of required qualities can be used to manage the increase or decrease of any qualities in the shareera. Therefore dravya is very important.

(viii) Kramapekshitatva:

The properties depend upon the state of the dravya.

The dravya and rasadi are interdependent, as Sushruta says the genesis of dravya and rasa occurs simultaneously. So, the rasadi gunas also continuously change with the change in the state of the dravya.

Example:

When the drug is tender then the properties will remain incomplete, and when the drug matures all the properties will be present in it.

(ix) Ekadesha Sadyatva:

Dravya can be used in treatment by taking a part of it, but rasadi cannot be used because of Niravayavatvat.

Example: The latex of Snuhi can be used in many diseases but its taste cannot be used seperately. Therefore dravya is pradhana.

The extra points described by Rasa vaisheshika are as follows:

(x) Vikalpasamarthya:

Dravya may be converted into different forms like Churna, Kalka, Kashaya etc, but rasadi cannot be utilised for the same purpose.

(xi) Pratighatasamarthya:

Pratighata means avarana i.e to occupy some space. Dravya being a murtha bhava occupies a specified space, which cannot be replaced by anything else, where rasa, guna etc are amurta and hence they are not capable of causing pratighata/avarana.

(xii) Taratamayoganupalabdhi

Tara-Tama grading is seen in rasa, guna, karma like

In dravya such Tara-tama grading is not possible.

Therefore, Dravya is pradhana because of tara-tama abhava.

Classification of Dravya:

Need for Classification of Dravyas:

• As we know that Karya dravyas are infinite in number, so a systematic approach in the form of classification on various basis is required for the proper understanding.
• Also by a systematic study the similarity and dissimilarity between Dravyas is well understood.

Classification in Vedic era:

• Atharvani : Drugs useful for rituals
• Angirasi: Drugs having anti-microbial effect
• Daivi: Drugs use for Rasayana
• Manushyaja: Drugs used for treatment of different conditions

Based on Karya-Karana:

Based on Karya-Karana, they can be classified as:

a. Karana dravya: Panchamahabhuta, Atma, Manas, Kaala and Disha.

b. Kaarya dravya: Infinite. Example: Ghata, Pata, Masha,Mudga, Guduchi etc.

Based on Existence/non-existence of Chetana they are Classified as:

(i) Chetana: which are having chetana (Aatma).eg: organisms, trees etc.

Characteristics of chetana dravyas:

• Asti: a separate existence as species
• Jayate: To be born
• Vardhate (growth): the ability to grow.
• Viparinamate (transformation): transformation with the passage of time Eg: Childhood, Youth, Old age.
• Apakshiyate (wasting): Wasting of tissues
• Mriyate (Death)- those which are born have to die.

Classification of Chetana dravyas:-

● Antaschetana: those in which the feelings of pleasure or pain are not explicit.

Trees, shrubs, creepers etc are predominant in tamo guna, and hence the characters of Chetana dravya cannot be explicitly seen in them; however, they have sense of pleasure or pain and have all the characteristics of Chetana dravya and presence of special sense can be demonstrated in them as follows:

• a. Sunflower following the movement of Sun.
• b. Bijapura fruiting after exposure to fat of fox’s meat.
• c. Mango yielding more fruits after spraying fish fat on it.
• d. Lavali starts fruiting after listening to roar of clouds.

● Bahirantashchetana: those who can express their feelings explicitly. eg: birds, animals, human beings.

(ii) Achetana/Nirendriya/Anashana: Inanimate substances. Example: Suvarna etc. Dhatus.

Utpatti/Nishpatti Bheda:

• (i) Parthiva
• (ii) Aapya
• (iii) Tejasa
• (iv) Vayavya
• (v) Akashiya

(i) Parthiva Dravya:

Indriyartha	Rasa	Guna	Karma	Vipaka
Gandha	Madhura Slightly Kashaya	Guru, Khara, Kathina, Manda, Sthira, Vishada, Sandra, Sthoola.	Upachaya, Sanghata, Gourava, Sthairya, Bala, Adhogamana.	Guru

(ii) Aapya Dravya:

Indriyartha	Rasa	Guna	Karma	Vipaka
Rasa	Madhura Slightly Kashaya Lavana	Drava, Snigdha, Sheeta, Manda, Mrudu, Sandra, Pichila, Stimita, Sara	Upachaya, Sanghata, Gourava, Sthairya, Bala, Adhogamana.	Guru

(iii) Taljasa Dravya:

Indriyartha	Rasa	Guna	Karma	Vipaka
Roopa	Katu and slightly Amla lavana	Ushna, Tikshna, Sukshma, Laghu, ruksha, vishada, khara.	Dahana, Pachana ,Prabha, Varna, Prakashana, Daruna, Taapana, Urdwagamana.	Laghu

(iv) Vayavya Dravya:

Indriyartha	Rasa	Guna	Karma	Vipaka
Sparsha	Kashaya Slightly tikta	Laghu, Sheeta, Ruksha, Khara, Vishada, Vikasi, Vyavayi	Virukshana, Vicharana, Glapana, Vaishadyakara, Laghavakara, Karshana, Ashukari	Laghu

(v) Akashiya Dravya:

Indriyartha	Rasa	Guna	Karma	Vipaka
Shabda	Avyakta	Mrudu, Laghu, Shlakshna, Sukshma, Vyavayi, Vishada, Vivikta	Mardava, Soushirya, Laghava, Vivarana	Laghu

Yoni Bheda:

(i) Jaangama:

That which is derived from Animal source is Jangama. Eg: Kasturi, Gorochana

Jangama dravyas can be again classified as:

(a) Jarayuja:

Animals which have placental birth like man, tiger, lion, cow etc. are Jarayuja.

(b) Andaja:

Birds, reptiles etc, which have their birth through eggs. Ex: Crow, Snakes, Lizards, Fish etc.

(c) Svedaja:

Creatures, which have their birth in sveda (dirty water etc), are svedaja. Example: Flies, mosquitos, lice, ants and worms found in faeces.

(d) Udbhija:

Smaller creatures and animals, which are born in the mud or clay. Ex: Frogs etc.

●Dalhana has quoted some exceptions:

• Among Birds, Balaka (Crane variety) is Jarayujh as well as Andaja.
• Among Snakes, Ahipataka is Jarayuja.
• Among Svedaja, certain ants are Andaja as well as Udbhija.

(ii) Oudbhida:

Those, which grow by piercing through the soil, are known as Oudbhida dravyas.

Oudbhida dravyas are classified as:

a. Vanaspati:

Those plants, which bear fruits without flowers, are vanaspati. Ex: Vata, Udumbara.

b. Veerudha:

Those plants, which twine, crawl or climb, are known as veerudha.

Veerudha is sub-divided into:

• i. Lata (Climbers): Example: Vidari, Kapikachu.
• ii. Gulma (Shrubs): Example: Atibala, Shaliparni.

c. Vanaspatya:

Those plants, which possess both the flowers and fruits, are known as Vanaspatya or Vruksha or Sapushpa. Example: Aamra, Jambu etc.

d. Oushadhi:

Those plants, that die after yielding fruits or after harvest. Example: Paddy, Pulses, wheat, maize etc.

iii. Parthiva/Bhouma:

Those substances that are available beneath the surface of earth are known as Parthiva. Example: Mineral ores, Metals, Salts, Alkalies etc.

Prayoga Bheda:

Based on the utility, dravya are classified as:

i. Oushadha Dravya:

Example: Haritaki, Amalaki, Chitraka which are used for their therapeutic effects based on their potency.

ii. Aahara Dravya:

Example: Shaali, Mudga, Taila are used as diet based upon their primary metabolites viz carbohydrates, proteins and fats.

Rasa Bheda:

• i. Madhura Skandha: Example: Draksha, Yasthimadhu etc.
• ii. Amla Skandha: Example: Chincha, Dadima, Amalaka etc.
• iii. Lavana Skandha: Example: Saindhava, Souvarchala etc.
• iv. Katu Skandha: Example: Pippali, Maricha etc.
• v. Tikta Skandha: Example: Nimba, Kutaja etc
• vi. Kashaya Skandha: Example: Patha, Dhataki pushpa etc.

Virya Bheda: Based on Virya, Dravya is of two Types

• i. Sheeta virya: Chandanadi-Chandana, Padmaka, Ushira etc.
• ii. Ushna virya: Agurvadi-Agaru, Kustha, Tagara, Patra etc.

Dosha Karma Bheda: Based on Dosha Karma, they are Divided into three i.e. Shamana, Kopana and Svasthahita.

i. Shamana:

• Vata Shamna: Example: Bala, Atibala and Eranda.
• Pitta Shamana: Example: Chandana, Usheera and Manjistha
• Kapha Shamana: Example: Agaru, Kustha, Haridra.

ii. Kopana:

• Vata Kopana: Example: Mudga, Masura, Chanaka
• Pitta Kopana: Example: Tila, Pinyaka, Sarshapa
• Kapha Kopana: Example: Masha, Godhuma, Dadhi, Dugdha.

iii. Svasthahita: Raktashaali, Mudga, Antariksha Jala etc.

Samsthanika Karma Bheda: They can be Classified as

1. Samshaman: Example:- Guduchi

ii. Samshodhana: they can be classified as

• Urdhwa Bhagahara: example: Madana
• Adho Bhagahara: example: Snuhi ksheera
• Ubhaya Bhagahara: example: Ikshvaku

Vipaka Bheda:

• i. Madhura vipaka: Ashwagandha, Amalaki, Aragwadha etc.
• ii. Amla vipaka; Changeri, Dadima, Nimbuka, Bhavya
• iii. Katu vipaka: Agaru, Agnimantha, Ajamoda etc.

Classification in Samhitas and Nighantus

I. Classification of Aahara dravyas:

A. Charaka has classified the aahara dravyas in 12 vargas;

• 1. Shukadhanya: Shaali, Yava, Godhuma etc.
• 2. Shamidhanya: Mudga, Masha etc
• 3. Mamsa: Prasaha, Bhumishaya etc 8 subdivisions (Ch.su 27/53-55)
• 4. Shaka: Vastuka, Surana, Patola etc.
• 5. Phala: Mrudvika, Parushaka etc.
• 6. Harita: Ardraka etc
• 7. Madya: Aristha, Asava etc.
• 8. Jala: Divya, Bhouma etc.
• 9. Gorasa: Ghruta, Dadhi got from Gavya, Mahisha etc.
• 10. Ikshu: Ikshurasa, Sharkara etc.
• 11. Krutanna: Manda, Peya, Saktu etc.
• 12. Aahara upayogi: Taila, Lavana. Hingu etc.

The Ahita and Hita ahara dravyas mentioned by Charaka are as follows (Ch.su 25/39)

S.N.	Varga	Hita Tama	Ahita Tama
1.	Shukadhanya	Raktashaali	Yavaka
2.	Shamidhanya	Mudga	Masha
3.	Udaka	Antariksha	Varshanadeya
4.	Lavana	Saindhava	Oushara
5.	Shaaka	Jivanti	Sarshapa
6.	Mrugamamsa	Eneya	Gomamsa
7.	Pakshi	Lava	Kaanakapota
8.	Bileshaya	Godha	Manduka
9.	Matsya	Rohita	Chilichima
10.	Ghruta	Goghruta	Avika ghruta
11.	Dugdha	Godugdha	Avi kshira
12.	Sthavara sneha	Tila taila	Kusumbha taila
13.	Anupa mruga vasa	Varaha vasa	Mahisha vasa
14.	Matsya vasa	Chuluki vasa	Kumbhira vasa
15.	Jalachara vihanga vasa	Pakahamsa vasa	Kaakamadguvasa
16.	Vishkira shakuni vasa	Kukkuta vasa	Chataka vasa
17.	Shaakhada meda	Ajameda	Hastimeda
18.	Kanda	Shrungavera	Aaluka
19.	Phala	Mrudveeka	Likucha
20.	Ikshu vikara	Sharkara	Phanita

B. Sushruta has Classified Aahara Dravyas into Drava Dravya and Anna Dravya.

1. Drava Dravya are Classified as follows:

1. Jala Varga	2. Kshira varga
3. Dadhi varga	4. Takra varga
5. Ghruta varga	6. Taila varga
7. Madhu varga	8. Ikshu varga
9. Madya varga	10. Mutra varga

2. Anna Dravya is Classified as follows:

1. Shaali varga	2. Kudhanya
3. Vaidala	4. Mamsa (8 upavargas)
5.Phala	6. Shaaka
7. Pushpa	8. Kanda
9. Lavana	10. Kshara
11. Dhatu	12. Ratna
13. Krutanna

II. Classification of Oushadha Vargas:

Charaka has classified 500 medicinal plants under 50 vargas each having 10 drugs in it. (Ch. Su 4). The detailed description of these vargas are done in a separate chapter.

Apart from the mahakashayas, Charaka has classified the Samshodhana dravyas as follows:

• 1. Vamana: Madana, Madhuka, Nimba, Jimuta, Krutavedhana, Pippali, Kutaja, Ikshvaku, Ela and Dhamargava.
• 2. Virechana: Trivrut, Chaturangula, Tilvaka, Mahavruksha, Saptala Shankhini, Danti, Dravanti, Kshira, moola, Tvak, Patra, Pushpa and phala of these drugs are used.
• 3. Asthapana: Patala, Agnimantha, Bilva, Shyonaka, Gambhari, Shaalaparni, Prushniparni, Nidigdhika, Bala, Gokshura, Bruhati, Eranda, Punarnava, Yava, Kola, Kulatha, Guduchi, Madanaphala, Bhutruna, Sneha and Lavana.
• 4. Anuvasana: The drugs mentioned for Asthapana are repeated in Anuvasana varga.
• 5. Shirovirechana: Based on the ashraya bheda, they are classified in 7 upavargas.
• i. Phala: Apamarga, Pippali, Maricha, Vidanga, Shigru, Shirisha, Dhanyaka, Peelu, Jeeraka, Ajamoda, Vartaki, Pruthvika, Ela, Harenuka.
• ii. Patra: Varieties of tulsi, Chikkika, Haridra, Ardraka, Moolaka, Lashuna, Agnimantha, Sarshapa.
• iii. Moola: Arka, Alarka, Kustha, Nagadanti, Vacha, Apamarga, Swetaparajita, Jyotishmati, Indrayana, Gandirapushpi, Adhapushpi, Vruschikaali, Braahmi, Ativisha.
• iv. Kanda: Haridra, Ardraka, Moolaka, Lashuna.
• v. Pushpa: Lodhra, Madanaphala, Saptaparna, Nimba, Arka.
• vi. Niryasa: Devadaru, Agaru, Sarala, Shallaki, Jhingini, Asana, Hingu.
• vii. Tvak: Tejovati, Tvak, Ingudi, Shobhanjana, Bruhati, Kantakari.

Sushruta has classified the medicinal plants in 37 vargas. (Su.su 38/3). The vargas are classified based on karma but they are named based on the first drug in the group.

S.N.	Varga	Drugs	Karma	Vipaka
1.	Vidarigandhadi	Shalaparni, Vidari, Nagabala, Atibala, Gokshura, Prishniparni, Shatavari, Sariva, Krishnasariva, Jivaka, Rushabhaka, Mashaparni, Mudgaparni, Bruhati dvaya, Punarnava, Eranda, Hamsapadi, Vruschikali, Kapikachu.	Pittavatahara, Bruhmana, Angamarda-prashamana, Shvasahara, Kasahara.	Shosha, Gulma, Angamarda, Urdhvashvasa, Kasa, Prameha, Kustha, Jvara, Chardi, Kandu, Vrana, Visha.
2.	Aragwadhadi	Aragwadha, Madanaphala, Gopaghonta, Kutaja, Patha, Vikankata, Patala, Murva, Indrayava, Saptaparna, Nimba, Pita & Nila saireyaka, Guduchi, Chitraka, Sharangestha, Karanja, Putika, Patola, Kiratatikta.	Kaphaghna, Vishaghna,Kusthaghna, Jvaraghna, Kandughna, Chardinigrahana, Vranashodhana.	Prameha, Kustha, Jvara,Chardi, Kandu, Vrana, Visha.
3.	Saalasaaradi	Salasara, Sarja, Khadira, Swetakhadira, Tindukabheda, Kramuka, Bhurja, Meshashringa, Tinisha, Chandana, Raktachandana, Shimshipa, Shirisha, Asana, Dhava, Arjuna, Tala, Shaka, Naktamala, Putikaranja, Ashvakarna, Agaru, Pitachandana.	Kaphaghna, Medohara, Kusthaghna	Kustha,Prameha,pandu, Medoroga
4.	Varunadi	Varuna, Artgaka, Shobhanjana, Madhushigru, Tarkari, Meshashrungi, Pootika, Naktamala, Morata, Agnimantha, Nila & Pita Saireyaka, Bimbi, Vasuka, Apamarga, Chitraka, Shatavari, Bilva, Ajashringi, Darbha, Bruhati dvaya.	Kaphaghna, Medohara	Shirashula, Gulma,Abhyantara vidradhi
5.	Viratarvadi	Virataru, Pita & Nila Saireyaka, Darbha, Bandaka, Gundra, Nala, Kusha, Kasha, Pashanabheda, Agnimantha, Morata, Vasuka, Apamarga, Shyonaka, Shitivara, Shitivarabheda, Suvarchala, Gokshura.	Vatahara, Mutrajanana, Ashmari bhedana	Vatavyadhi, Ashmarisharkara,Mutrakruchra, Mutraghata.
6.	Rodhradi	Rodhra, Savara lodhra, Palasha, Shyonaka, Ashoka, Phanji, Katphala, Elvaluka, Shallaki, Jingini, Kadamba, Shala, Kadali.	Kaphaghna, Medohara,Varnya,Vishaghna,Stambhana.	Yonivikara, Visha, Medoroga.
7.	Arkadi	Arka, Alarka, Karanja, Putika, Nagadanti, Apamarga, Bharngi, Rasna, Kalihari, Shveta, Mahashveta, Vruschikali, Jyotishmati, Ingudi.	Kaphaghna,Medohara,Vishaghna, Vranashodhana,Kushaghna,krimighna	Krimi, Kusha, Vrana, Medoroga, Visha
8.	Surasadi	Krishna & Sweta tulsi, Phanignyaka, Arjaka, Bhustruna, Gandhatruna, Rajika, Varvari, Kasamarda, Chikkika, Khara-pushpa, Vidanga, Katphala, Surasi, Nirgundi, Mundi, Mushakarni, Phanji, Kakajangha,Kakamachi, Vishamushti.	Kaphaghna, Krimighna, Shwasahara, Kasahara, Vranashodhana	Krimi, Pratishyaya, Aruchi, Swasa, Kasa, Vrana.
9.	Mushkakadi	Mushkaka, Palasha, Dhava, Chitraka, Madana, Kutaja, Shimshipa, Snuhi, Triphala.	Medohara,Shukrashodhana,Ashmaribhedana	Medoroga, Shukravikara, Ashmari, Prameha, Arsha, Pandu.
10.	Pippalyadi	Pippali, Pippalimoola, Chavya, Chitraka, Shunthi, Maricha, Gajapippali, Harenuka, Ela, Ajamoda, Indrayava, Patha, Jeeraka, Sarshapa, Mahanimbaphala, Hingu, Bharangi, Madhurasa, Ativisha, Vacha, Vidanga, Katuki.	Kaphaghna, Vatahara,Deepana, Shoolaprashamana, Aamapachana.	Pratishyaya, Aruchi, Gulma, Shoola, Amadosha, Vatakapharoga.
11.	Eladi	Ela, Tagara, Kustha, Mamsi, Rohisha, Tvakpatra, Nagapushpa, Priyangu, Harenuka, Vyaghranakha, Shukti chanda, Sthouneyaka, Shriveshtaka, Tvak, Choraka, Elvaluka, Guggulu, Sarjarasa, Shilarasa, Kunduru, Agaru, Sprukka, Usheera, Deavadru, Kesar, Punnagakesar.	Vatashleshmahara, Vishaghna, Varnya, Kandughna.	Kandu, Pidaka, Kotha, Visha.
12.	Vachadi	Vacha, Musta, Ativisha, Haritaki, Devadaru, Nagakesara.	Stanyashodhana Doshapachana	Stanyavikara Aamatisara
13.	Haridradi	Haridra, Daruharidra, Prushniparni, Indrayava, Yasthimadhu.
14.	Shyamadi	Shyama, Mahashyamna, Trivrut, Danti, Shankhini, Tilvaka, Kampillaka, Mahanimba, Kramuka, Dravanti, Indrayana, Aragwadha, Karanja, Putikaranja, Guduchi, Saptala, Vrudhadarukabheda, Snuhi, Svarnakshiri.	Bhedana, Anulomana,Vishaghna	Gulma, Aanaha, Udara, Udavarta, Visha.
15.	Bruhatyadi	Bruhati, Kantakari, Indrayava, Patha, Madhuka.	Tridoshahara, Pachana, Mutrajanana	Aruchi, Hrullasa, Mutrakrichra.
16.	Patoladi	Patola, Chandan, Raktachandana, Murva, Guduchi, Patha, Katuki.	Kaphapitta shaman, Jvarahara, Vranya.	Aruchi, Jvara, Vrana, Chardi, Kandu, Visha
17.	Kakolyadi	Kakoli, Kshirakakoli, Jeevaka, Rishabhaka, Mudgaparni, Mashaparni, Meda, Mahameda, Guduchi, Karkatashringi, Vamshalochana, Padmaka, Prapoundarika, Ridhi, Vridhi, Mrudvika, Jivanti, Madhuka.	Vatapittahara, Raktashamaka, Jeevaniya, Bruhmana, Vrushya, Stanyajanana, Kaphakaraka.	Dourbalya, Karshya, Stanyavikara, Raktapitta
18.	Ushakadi	Ushaka (Kshara vishesha), Saindhava, Shilajatu, Kasisa dvaya, Hingu, Tutha.	Kaphamedohara, Mutrajanana	Medoroga, Ashmari, Mutrakrichra, Gulma
19.	Sarivadi	Sariva, Madhuka, Chandana, Raktachandana, Padmaka, Gambhariphala, Madhookapushpa, Usheera.	Raktapittasha mana Trushnahara Dahashamana Jvaraghna	Raktapitta Trushna Daha Pittajvara
20.	Anjanadi	Souveeranjana, Rasanjana, Nagakesara, Priyangu, Nilotpala, Mamsi, Padmakesara, Madhuka.	Raktapittahara Vishaghna Dahaprashamana	Raktapitta Visha Daaha
21.	Parushakadi	Parushaka, Draksha, Katphala, Dadima, Rajadana, Nirmaliphala, Shakaphala, Triphala.	Vatahara, Hrudya Trushnahara, Rochana, Mutrajanana	Mutrakrichra Hrudroga Trushna Aruchi
22.	Priyangvadi	Priyangu, Lajjalu, Dhataki, Punnaga, Nagakesara, Chandana, Raktachandan, Mocharasa, Rasanjana, Kumbhika, Srotanjana, Padmakesara, Manjistha, Dhanvayasa.	Pittahara, Sthambhana, Sandhaniya, Vranaropana.	Pakvatisara Vrana Raktapitta
23.	Ambasthadi	Ambastha, Dhatakipushpa, Lajjalu, Aralu, Madhuka, Bilva, Savara lodhra, Palasha, Nandivruksha, Padmakesara.
24.	Nyagrodhadi	Nyagrodha, Udumbara, Ashwatha, Plaksha, Madhooka, Amrataka, Arjuna, Amra,Koshamra, Chorakapatra, Jambudvaya, Priyala, Madhuka, Katphala, Vetasa, Kadamba, Badari, Tinduka, Shallaki, Rodhra, Savara lodhra, Bhallataka, Palasha, Nandivruksha.	Sangrahi, Sandhaniya, Vranya ,Raktapittaprash amana, Daahap rashamana, Medohara.	Vrana, Asthibhagna. Raktapitta, Daaha, Prameha, Yonivikara.
25.	Guduchyadi	Guduchi, Nimba, Dhanyaka, Chandana, Padmaka.	Jvarahara, Deepana, Trushnahara, Dahashamana	Hrullasa, Aruchi, Chardi, Trishna, Daha.
26.	Utpaladi	Nilotpala, Raktotpala, Swetotpala, Sougandhika, Kuvalaya, Pundarika and Madhuka.	Dahaprashamana, Raktapittahara, Trushnahara, Vishaghna, Hrudya.	Daaha, Raktapitta, Trushna, Visha, Chardi, Hrudroga, Murcha.
27.	Mustadi	Musta, Haridra, Daruharidra, Haritaki, Amalaki, Vibhitaki, Kustha, Sweta Vacha, Vacha, Patha, Katuki, Sharangestha, Ativisha, Ela, Bhallataka, Chitraka.	Kaphahara, Stanyashodhana, Pachana.	Yonivikara Stanyadosha Aamadosha
28.	Triphala	Haritaki, Amalaki, Vibhitaki.	Kaphapittahara Kusthaghna, Deepana, Chakshushya, Vishamajvarahara	Prameha, Kustha, Netraroga, Agnimandya, Vishmajvara
29.	Trikatu	Pippali, Maricha, Shunthi.	Kaphahara, Medohara, Kusthaghna, Deepana	Prameha, Kustha, Tvakroga, Gulma, Peenasa, Mandagni.
30.	Amalakyadi	Amalaki, Haritaki, Pippali, Chitraka.	Kaphaghna, Rochana, Jvarahara, Deepana, Vrushya, Chakshushya.	Jvara, Netraroga, Aruchi, Udaravikara.
31.	Trapvadi	Vanga, Naga, Tamra, Rajata, Suvarna, Loha, Mandura.	Krimighna, Vishaghna, Hrudya.	Garadosha, Krimi, Trushna, Visha, Hrudroga, Pandu, Prameha.
32.	Lakshadi	Laksha, Aragwadha, Kutaja, Karavira, Katphala, Haridra, Daruharidra, Nimba, Saptaparna, Jati, Trayamana.	Kashaya- TiktaMadhura, Kapha-Pittahara, Kusthaghna, Krimighna, Vranashodhana.	Kustha, Krimi, Dusthavrana.
33.	Laghu panchamoola	Gokshura, Bruhati, Kantakari, Prishniparni, Shalaparni.	Kashaya-Tikta Madhura, VatoPittahara, Bruhmana, Balya	Shvasa, Tridoshahara, Aamadosha, Jvara.
34.	Bruhat panchamoola	Bilva, Agnimantha, Shyonaka, Patala, Gambhari.	Tikta-Madhura, Katu, Kaphavatahara, Deepana.
35.	Valli panchamoola	Vidari, Sariva, Manjistha, Guduchi, Meshashrungi.	Kaphaghna, Raktapittashamana, Shukradosha Shothahara,	Raktapitta, Shotha, Prameha, Shukashodhana
36.	Kantaka panchamoola	Karamarda, Gokshura, Saireyaka, Shatavari, Himsra.
37.	Truna panchamoola	Kusha, Kasa, Nala, Darbha, Kandekshu.	Raktapittashamana, , Mutrajanana.	Raktapitta Mutrakrichra.

Charaka and Sushruta have classified the medicinal plants based on karma, while Charaka has named them based on karma, Sushruta has named the ganas based on the first drug in it.

The details of the Vargas of Charaka which can be compared with that of Sushrutas gana is presented in the following table;

S.N.	Charakokta Varga	Sushruta Gana
1.	Jeevaniya	Kakolyadi
2.	Bruhmaniya	Vidarigandhadi
3.	Lekhaniya	Mustadi
4.	Bhedaniya	Shyamadi
5.	Sandhaniya	Ambasthadi, Priyangvadi
6.	Deepaniya	Pippalyadi
7.	Balya	Laghupanchamoola
8.	Varnya	Eladi
9.	Hrudya	Parushakadi
10.	Truptighna	Patoladi
11.	Arshoghna	Mushkakadi
12.	Kusthaghna	Aragwadhadi, Salasaradi, Arkadi, Lakshadi.
13.	Kandughna	Eladi, Aragwadhadi
14.	Krimighna	Surasadi, Lakshadi
15.	Vishaghna	Rodhradi, Aragwadadi, Arkadi, Anjanadi.
16.	Stanyajanana	Kakolyadi
17.	Stanyashodhana	Mustadi, Vachadi, Haridradi.
18.	Virechanopaga	Parushakadi
19.	Chardinigrahana	Nyagrodhadi
20.	Trushnanigrahana	Guduchyadi, Utpaladi, Sarivadi, Parushakadi.
21.	Hikkanigrahana	Bruhatyadi, Vidarigandhadi
22.	Pureeshasangrahaniya	Rodhradi, Priyangvadi, Ambasthadi .
23.	Mutrasangrahaniya	Nyagrodhadi, Salasaradi.
24.	Mutravirechaniya	Trunapanchamoola, Viratarvadi
25.	Mutravirajaniya	Utpaladi
26.	Kasahara	Vidarigandhadi
27.	Shwasahara	Pippalyadi, Surasadi
28.	Shothahara	Dashamoola
29.	Jvarahara	Sarivadi, Patoladi, Amalakyadi.
30.	Shramahara	Parushakadi
31.	Dahaprashamana	Sarivadi, Anjanadi, Utpaladi.
32.	Sheetaprashamana	Pippalyadi, Surasadi
33.	Udardaprashamana	Salasaradi
34.	Angamardaprashamana	Vidarigandhadi
35.	Shoolaprashamana	Pippalyadi
36.	Shonitasthapana	Priyangvadi, Anjanadi.
37.	Vedanasthapana	Rodhradi
38.	Sangyasthapana	Priyangvadi
39.	Prajasthapana	Vidarigandhadi, Kakolyadi
40.	Vayasthapana	Kakolyadi, Vidarigandhadi
41.	Vamana	Urdwabhagahara
42.	Virechana	Adhobhagahara
43.	Shodhana	Ubhayatobhagahara

Vagbhata has classified 33 vargas. (A. H. Su. 15). In these, the first four are related to Samshodhana i.e Vamana, Virechana, Niruhana and Shirovirechana. The next three are Shamana vargas, i.e Vatasamshamana, Pittasamshana and Kaphasamshana. The eight varga is Jeevaniya which is same as that of Charaka. The next 25 starting from Vidaryadi are the same as that of Sushruta.

S.N.	Name of the Varga	Drugs	Karma and Prayoga
1.	Vamana	Madana, Madhuka, Katutumbi, Nimba, Bimbi, Vishala, Vamana Trapusa, Kutaja, Murva, Devadali, Krimighna, Vidula, Chitraka, Chitra, Koshataki, Rajakoshataki, Karanja, Pippali, Lavana, Vacha, Ela and Sarshapa.	Vamana
2.	Virechana	Danti, Trivrut, Triphala, Indrayana, Snuhi, Shankhini, Nilini, Tilvaka, Aragwadha, Kampillaka, Swarnakshiri, Dugdha and Mutra.	Virechana
3.	Niruhana	Madana, Kutaja, Kustha, Devadali, Madhuka, Vacha, Dashamoola, Devadaru, Rasna, Yava, Shatapushpa, Koshataki, Kulatha, Madhu, Lavana and Trivrut.	Vatashodhana
4.	Shirovirechana	Vidanga, Apamarga, Trikatu, Daruharidra, Sarjarasa, Shirisha, Bruhati,Shigru bija, Madhookasara, saindhava, Rasanjana, Ela, Bruhat ela and Pruthvika.	Shirashodhana
5.	Vatasamshana	Devadaru, Tagara, Kustha, Dashamoola, Bala, Viratarvyadi gana, Vidaryadi gana.	Vata Shamana
6.	Pittasamshana	Durva, Ananta, Nimba, Vasa, Kapikachu, Gundra,Shatavari, Shitapaki, Priyangu, Shalaparni,Prishniparní, Kamala, Vanya, Nyagrodhadi gana, Padmakadi gana, Sarivadi gana	Pitta Shamana
7.	Kaphasam-shana	Aaragwadhadi, Arkadigana, Mushkakadi gana, Surasadi gana, Mustadi gana, Asanadi gana, Vatsakadi gana.	Kapha Shamana
8.	Jeevaniya	Jeevanti, Kakoli, Ksheerakakoli, Meda, Mahameda, Mudgaparní, Mashaparni, Rushabhaka, Jeevaka, Madhuka.	Jeevaniya
9.	Vidaryadi	Vidari, Eranda, Vruschikali, Punarnava, Sahadeva, Vishvadeva, Mudgaparni, Mashaparni, Kapikachu, Jeevanapanchamoola, Hrusvapanchamoola, Sariva, Hamsapadi.	Vatapitta shamanHrudya, Bruhmana, Shosha, Gulma, Angamarda, Svasa kasahara.
10.	Sarivadi	Sariva, Ushira, Gambhari, Madhuka, Shishiradvaya (Sveta chandana and rakta chandana), Madhuyasthi, Parushaka.	Dahaprashamana, Raktapitta, Trushna, Jvarahara.
11.	Padmakadi	Padmaka, Pundraka, Vruddhi, Tugakshiri, Riddhi, Karkatshringi, Guduchi, Jeevaniya varga.	Vatapittashamaka, Stanyajanana, Prinana, Jeevana, Bruhmana, Vrushya.
12.	Parushakadi	Parushaka, Triphala, Draksha, Katphala, Katakaphala, Rajahva, Dadima, Shaaka.	Vatashamaka, Trushna, Mutravikara nashaka.
13.	Anjanadi	Anjana, Priyangu, Jatamamsi, Padma, Utpala, Rasanjana, Ela, Madhuka and Nagakesara.	Pittashamaka, Vishaghna, Antardhahahara
14.	Patoladi	Patola, Katuka, Chandana, Madhusrava, Guduchi, Patha.	Kaphapittahara, Kustha, Jvara, Visha, Vamana, Aruchi, Kamalanashaka.
15.	15. Guduchyadi	Guduchi, Padmaka, Nimba, Dhanyaka and Raktachandana.	Kaphapittahara, jvaraghna, Chardi, Daha, Trushna nashaka, Agnivardhaka.
16.	Aragwadhadi	Aragwadha, Indrayava, Patala, Kakatikta, Nimba, Guduchi, Madhurasa, Vikankata, Patha, Bhunimba, Saireyaka, Patola, Karanja yugma (Karanja, Chirabilva), Saptaparna, Chitraka, Sushavi, Phala (Madanaphala), Bana (Nila saireyaka), Ghonta (Badarabheda).	Kaphashamaka, Chardi, Kustha,Visha,Jvara,Kandu,Prameha,nashaka,Dustha vrana shodhana
17.	Asanadi	Asana, Tinisha, Bhurja, Arjuna, Chirabilva, Khadira, Kadara, Bhandi, Shimshipa, Meshashrungi, Trihima (Sveta chandana, Raktachandana, Kaliyaka), Tala, Palasha, Agaru, Shaaka, Shaala, Kramuka, Dhava, Kalinga, Chagakarna, Ashvakarna.	Kaphashamaka, Svitra, Kustha, Krimi, Panduroga, Prameha, Medodosha nashaka.
18.	Varunadi	Varuna, Saireyaka yugma (Saireyaka, Nila saireyaka), Shatavari, Chitraka, Morata, Bilva, Ajashringi, Bruhati dvaya (Bruhati, Kantakari), Karanja dwaya (Karanja, Chirabilva), Jayadvaya (Agnimantha, Tarkari), Bahalapallava (Shigru), Darbha, Rujakara (Artagala).	Kaphashamaka, Medodosha, Mandagni,Aadhyavata, Shirashula, Gulma, Antah vidradhi nashaka.
19.	Ushakadi	Ushaka (Kshara vishesha), Tutthaka, Hingu, Kasisa dvaya, Saindhava, Shilajatu.	Kaphashamaka, Mutrakrichra, Ashmari, Gulma, Medodoshahara.
20.	Viratarvadi	Vellantara, Agnimantha, Booka (Ishvaram allika), Vrusha, Pashanabheda, Gokshura, Itkata, Saireyaka, Bana, Kasha, Vandaka, Nala, Kusha dvaya (Kusha, Darbha), Guntha, Gundra, Shyonaka, Morata, Kuranta, Karambha, Partha (Suvarchala).	Vaatajanya roganashaka, Ashmari, Sharkara, Mutrakrichra, Mutraghata.
21.	Rodhradi	Rodhra, Shabararodhra, Palasha, Jinghini, Sarala, Katphala, Yukta (Rasna), Kadamba, Kadali, Asoka, Elvaluka, Paripelava, Mocha (Shallaki).	Kaphashamaka, Medodosha, Visha, Krimi, Kusthahara and specially vranashodhana.
22.	Arkadi	Arka, Alarka, Nagadanti, Vishalya (Kalihari), Bharangi, Rasna, Vruschikali, Prakirya (Chirabilva), Apamarga, Pitataila (Jyotishmati), Udakirya (Karanja), Shveta, Mahashweta, Ingudi.	Kaphashamaka, Medodosha, Krimi, Pratishyaya, Aruchi, Swasa, Kasahara, and Vranashodhana.
23.	Surasadi	Krishna and sweta tulsi, Phanignyaka, Kalamala, Vidanga, Kharbusa, Mushakarni, Katphala,Kasamarda, Kshavaka, Sarasi, Bharangi, Karmuka, Kakamachi, Kulahala (Mundi), Vishamushti, Bhustrana, Bhutakeshi.	Kaphashamaka, Medodosha, Krimi, Pratishyaya, Aruchi, Swasa, Kasahara, and Vranashodhana.
24.	Mushkakadi	Mushkaka, Snuhi, Triphala, Chitraka, Palasha, Dhava, Shimshipa.	Kaphashamaka,Gulma, Prameha, Ashmari, Panduroga, Medodosha, Arsha, Shukra dosha nashaka.
25.	Vatsakadi	Kutaja, Murva, Bharngi, Katuka, Maricha, Ativisha, Gandira, Ela, Patha, Ajaji, Katvangaphala, Ajamoda, Sarshapa, Vacha, Jeraka, Hingu, Vidanga, Ajagandha, Panchakola.	Vatakaphashamaka, Medodosha, Pinasa, Gulma, Jvara, Shoola, Arsha nashaka.
26.	Vachadi Aamatisara,	Vacha, Mustaka, Devadaru, Shunthi, Ativisha, Haritaki.	Kaphashamaka, Medodosha, Aadhyavata, Stanyadoshahara
27.	Haridradi	Haridra, Daruharidra, Madhuyasthi, Prushniparni, Indrayava.
28.	Priyangvadi	Priyangupushpa, Rasanjana, Srotanjana, Padma, Padmakesara, Manjistha, Ananta, Manadruma, Mocharasa, Samanga (Lajjalu), Punnaga, Chandana and, Dhataki.	Pakvatisaarahara, Sandhaniya, Pittashamaka Vranaropana.
29.	Ambasthadi	Ambastha, Madhuka, Lajjalu, Nandivruksha, Palasha, Kachura, Rodhra, Dhataki, Bilvamajja, Katvanga, Kamalakesara.
30.	Mustadi	Musta, Vacha, Chitraka, Haridra, Daruharidra, Katuka, Kakatikta, Bhallataka, Patha, Triphala, Ativisha, Kustha, Ela, Haimavati (Sweta vacha)	Yoniroga and Stanyaroga hara, Malapachana.
31.	Nyagrodhadi	Nyagrodha, Aswatha, Sadaphala (Udumbara), Rodhra, Savara lodhra, Jambu dvaya (Jambu, Kakajambu), Arjuna, Kapitana, Somavalka, Plaksha, Amra, Vetasa, Priyala, Palasha, Nandi vruksha, Badari, Kadamba, Virala (Tinduki), Madhuyasthi, Madhooka.	Vranya, Sangrahi, Bhagnasandhanakara, Medoroga, RaktapittaTrusha, Daaha, Yoniroga nashaka.
32.	Eladi	Ela yugma (Sukshma ela, sthula ela), Turushka, Kustha, Phalini, Jatamamsi, Jala (Sugandhabala), Dhyamaka (Rohisha), Sprukka, Choraka, Chocha, Patra, Tagara, Sthouneyaka, Jatirasa, Shukti (Nakha), Vyaghranakha, Devadaru, Agaru, Shrivasaka, Kesara, Chanda, Guggulu, Sarjarasa, Khapura (Kunduru),Punnagakesara, Nagakesara.	Vatakaphashamaka, Varnaprasadana, Visha, Kandu, Pitika,Kotha nashaka.
33.	Shyamadi	Shyama, Danti, Dravanti, Kramuka, Kutarana (Sweta trivrut), Shankhini, Saptala, Swarnakshiri, Gavakshi, Shikhari, Rajanaka (Kampillaka), Guduchi, Karanja, Bastantri, Aragwadha, Bahala (Shigru), Bahurasa, Tikshnavruksha (Pilu) phala.	Kaphashamaka Gulma, Visha Aruchi,Hrudroga, Mutrakruchra nashaka.

Classification in Nighantus:

S.N.	Nighantu	No. of Vargas	Name of Vargas
1.	Dhanwantari	7	Guduchyadi, Shatapushpadi, Chandanadi, Karaveeradi, Amradi, Swarnadi, Mishrakadi.
2.	Shodhala	27	Guduchyadi, Shatapushpadi, Chandanadi, Karaveeradi, Amradi, Swarnadi; Lakshmanadi, Paniyadi, Paniya, Ksheera, Dadhi, Takra, Navaneeta, Ghrita, Taila, Madhu, Ikshu.
3.	Dravyaguna Sangraha	15	Dhanya, Mamsa, Shaka, Lavanadi, Phala, Paniya, Kshoudra, Taila, Ikshvadi, Madyadi, Kritanna, Bhakshya, Ahara vidhi, Anupana vidhi, Mishraka varga.
4.	Madanapala Nighantu	23	Abhayadi, Shunthyadi, Karpuradi, Suvarna, Vatadi, Phala, Shaka, Paanadi, Ikshukadi, Dhanyaguna, Dhanya kritannadi, Mamsa, Mishraka.
5.	Raja Nighantu	23	Anupadi, Bhumyadi, Guduchyadi, Shatahvadi, Parpatadi, Pippalyadi, Mulakadi, Salmalyadi, Prabhadradi, Karaveeradi, Amradi, Chandanadi, Suvarnadi, Paniyadi, Ksheeradi, Shalyadi, Mamsa, Manushyadi, Simhadi, Rogadi, Mishrakadi, Ekarthadi
6.	Kaiyadeva Nighantu	9	Oushadhi, Dhatu, Dhanya, Drava, Pakwanna, Mamsa, sihara, Mishraka, Nanartha.

Taxonomical Classification:

Taxonomical classification classifies drugs into-Kingdom, Order, Family, Generacies, , Species, Sub-species etc. This method of classification is based on the natural relationship or phylogeny among plants or animals. A large number of plant families have certain distin guishing characters that allows all plants coming under them to be studied at once.

Example of the Taxonomical classification:

Kingdom: Spermatophyta

Division: Angiospermae

Class: Dicotyledons

Subclass: Sympetale

Order: Tubiflorae

Family: Solanaceae

Genus: Atropa, Hyoscymus, Dattura

Species: Hyoscymus niger, Datura stramonium, Atropa belladonna

The purpose of latin name is to provide some information that distinguishes it from other plants.

The specific epithet applied to the plant is often helpful in describing the plant, it tells the colour of flowers, height of plant, leaves are long or thin or flat, where the plant comes from, condition in which it grows naturally, whether climber/creeper etc.

Example:

• Alba: white
• Foetida: Unpleasant smell
• Chinensis: from China
• Glabra: Smooth
• Gigantia: Giant
• Grandiflora: Large flowered.

Morphological classification:

I. Based on the nature of the stem, they are classified as-Herbs, Shrubs, Trees and Climbers.

1.Herbs: They are small plants with soft stems. According to the duration of life they are classified as-Annuals, Biennials and Perennials. 1.

a. Annuals: They live for few months or at most for one year producing flowers, fruits and seeds within this period. Example: Sunflower, Mustard, Rice, Pea, Bean etc.

b. Biennials: Plants that live for two years. They attain their full vegetative growth in the 1st year and produce flowers and seeds in the 2nd year, after which they die. Example: Cabbage, Raddish, Beet, Carrot, Turnip etc.

c. Perennials: Plants that persist for a number of years. The aerial parts may die after flowering season, but in the next year new shoots develop again from the underground stem after few showers. Ex: Canna, Ginger etc.

2. Shrubs:

These are medium sized plants with hard and woody stems which branch profusely from near the ground so that the plants become bushy in habit without a clear trunk. Shrubs are larger than herbs and smaller than trees. Example: China rose, night jasmine, Duranta etc.

3. Trees: These are large plants with a single stout trunk and hard and woody branches formed profusely (except most palms). Example: Mango, Jack, Teak.

4. Climbers: These have thin and long stems with diffuse branches. They climb by means of some special organs of attachment or by their twining stem. as:

They are classified

i. Rootlet climbers: they climb with the help of small adventitious roots. Example: Piper longum, Piper chaba etc.

ii. Hook climber: They climb by means of a curved hook.

Example: Climbing rose, Bougainvilla.

iii. Tendril climber: slender leafless spirally coiled structures called tendrils help in climbing. Example: Cardispermum, Naravelia.

iv. Leaf climbers: The petioles coil around any neighboring object that helps the plant climb. Example: Gloriosa.

v. Stem climbers: The long and slender stems twine bodily around trees, shrubs and hedges. Example: Country bean, Clitoria etc.

vi.Lianes: Very thick and woody perennial climbers, commonly found in forests. Example: Bauhinia vahli.

Based on the mode of nourishment, plants are classified as;

I. Autophytes: Green plants that normally prepare their own food.

II. Heterophytes: Plants that depend on other sources for food.

These Heterophytes are of various kinds;

i. Parasites: These plants grow on other living plants and absorb organic food from the host by their sucking roots called Haustoria. Different types of parasites are;

• a. Total stem parasite: Example: Dodder
• b. Partial stem parasite: Mistletoe
• c. Total root parasite: Example: Brromrape.
• d. Partial root parasite: Example: Sandalwood tree.

ii. Epiphytes (Epi-Upon, Phyta-plants): These plants grow on other plants only for support and do no draw food from them. Example: Vanda, Orchid etc.

iii. Saprophytes (Sapros-rotten, Phyta-plants): These are plants that grow in place rich in decaying organic substances of vegetable and animal origin and derive their nutrition from them. Example: Birds nest orchid, Chain orchid etc.

iv. Symbionts: (Syn-together, bios-life): When two organisms live together, like they are parts of the same plant, and are of mutual help to each other, they are called symbionts. Example: Lichens.

v. Carnivorous plants: These are plants that capture insects and small animals and feed upon them absorbing only the nitrogenous compounds from their bodies. Example: Pitcher plant.

Guna Nirukti:

The word “Guna” is formed by adding

The factor, which is inherently present in dravya, and is responsible for attracting people towards the dravya, is guna.

Guna Lakshana:

Nyaya and Vaisheshika darshanas were among the first to define Guna,

Guna resides in the Dravya. It itself is nirguna, and also it is inactive or it maintains a non-inherent relation with karma like samyoga vibhaga etc.

According to Badantha Nagarjuna, Guna has innumerable lakshanas.

Dravya -Rasa-Virya-Vipaka and Karma have a definite single lakshana, which will help to differentiate it from others. E.g., Dravya is the ashraya of shabdadi; Rasa is that percieved through the Rasanendriya; Karma is the lakshana of Virya, and Parinama is the lakshana of Vipaka.

Therefore, each of these have a specific lakshana unlike that of guna.

Gunas cannot be differentiated by a specific single lakshana, which will exclude all the other attributes from being called as guna.

Ex: Sheeta, Ushna are Sparshnendriya grahya whereas Snigdha, Ruksha are both Sparshendriya and Chakshurindriya grahya.

Therefore, Guna is considered as Vishva lakshana.

Boudha darshana:

Guna means a group of Characteristics or qualities.

Jaina darshana:

Guna is synonymous with dravyas since dravya is known through certain properties only.

Charaka Samhita:

Guna is present in the dravya in samavayi sambandha.

Guna by itself cannout produce an action

The difference between Dravya and Guna is that while dravya is capable of existing independently by itself, gunas cannot do so. It resides in the Dravya.

Guna Sankhya / Classification of Guna:

Charaka has mentioned 41 gunas, i.e.

Artha gunas:	Shabda, Sparsha, Rupa, Rasa, gandha (5)
Gurvadi gunas:	Guru, Laghu etc 20 gunas
Budhi prayatnanta:	Icha dvesha etc. 6 gunas.
Paradi gunas:	Para, apara etc. 10 gunas

Chakrapani has classified these 41 gunas as :

1.	Samanya gunas:	Gurvadi (20) and Paradi (10)
2.	Vishishta gunas:	Shabda, Sparsha, Rupa, Rasa gandha (5)
3.	Adhyatmika gunas:	Icha, Dvesha, Sukha, Dukha, Prayatna and Budhi (6)

Number:

• Adhyatmika gunas : 06
• Gurvadi gunas : 20
• Paradi guna : 10
• Vishista guna : 05

Yogendranath sen considers seven adhyatmika gunas by adding mano artha, and he accepts total forty-two gunas.

The vaisheshika gunas are called so because they are pradhana gunas of each of the panchamahabhutas, the gunas of one mahabhuta being present in other is due to bhutantara anupravesha.

Gurvadi gunas are considered as samanya gunas because they are normally present in the panchamahabhutas whereas Kaviraj Gangadhara has considered gurvadi gunas as shaarira gunas.

Karmanya Gunas as per Nagarjuna

• These ten gunas i.e sheeta, ushna, snigdha, rooksha, vishada, picchila, guru, laghu, mrudu, tikshna are useful in different types of chikitsa hence these are called karmanya gunas by nagarjuna.
• The order and number of gunas mentioned by Charaka, Ashtanga Sangraha and Ashtanga Hrudaya is the same. Sushruta and Bharaprakasha have varied in order and number.
• Sushruta has classified the gunas in two groups of ten gunas each.
• I group: includes the karmanya gunas of Nagarjuna and the
• II group: includes the dravadi other gunas.
• Difference: Sushruta has left out somegunas told by charaka like kathina, sthula, and has added new gunas like sugandha-durgandha, vyavayi-vikashi and ashukari. In addition, there is a difference in the pair of gunas.

S.N.	Charaka	Sushruta	Bhavaprakasha	Rasa Vaisheshika
1.	Manda-tikshna	Mrudu-tikshna	Tikshna-shlakshna	Mrudu-tikshna
2.	Sthira-sara	Manda-khara	Sthira-sara
3.	Shlakshna-khara	Shlakshana-Karkasha	Mrudu-tikshna
4.	Sandra-drava	Drava-sandra	Shushka-drava
5.		Sugandha-Durgandha	Manda-aashu
6.		Sukshma-ashukari
7.		Vyavayi-vikashi

Since the guna Sankhya is considered as twenty, niyatasankhyavadi say that the extra gunas should be included under these twenty.

They say that gunas are innumerable in number and only the important ones are put under the gurvadi and it cannot be said that gunas are only 20.

Guna Swaroopa:

Some scholars opine that guna is physical property whereas some others consider it as pharmacological actions.

However, we know that karma, which is assessed by anumana through the dravyashrita guna, is the pharamacological action of the drug.

Therefore, guna can be considered as both physical and pharmacological action.

However while some drugs have both bhoutika (Physical property) and karmuka guna (pharmacological properties): eg; ushnodaka -it can be assessed both by pratyaksha and anumana, other drugs can be assessed only by anumana.

Example: Aaragwadha and Eranda taila,

The bhoutika guna and karmuka guna of eranda is “sara” and sara guna can be determined both by pratyaksha and anumana, whereas aaragwadha does not have sara guna in its swarupa and sara guna can be assessed only through its karma by help of anumana pramana.

Guna can be of two types:

1) The first type is that in which the guna always exists in the dravya, like ushnata in agni, chalatva in vayu and snehatva in taila.

2 ) The second type of gunas are called avasthika gunas:

Ex: The guruta of puranadhanya is less compared to navina dhanya. Therefore, it is said that yaavad dravyabhaavi gunas cannot be changed but the avasthika gunas undergo change, which is called as gunantaradhana. The gunas are lost either by dravyanasha or by gunantaradhana of dravya, so the yaavad dravyabhavi gunas are lost only by dravyanasha, whereas the avasthika gunas are lost by gunantaradhana.

Finally, concluding chakrapani has said that, when the dravyantara is possible by sanskara in such cases gunantara is also possible. Ex: conversion of vrihi to laja brings about changes in its guna.

Guna Karmukata:

The karma of dravyas can be accessed through the guna by anumana pramana.

Dalhana’s opinion about the difference between guna and virya is as follows:

Amalaki and Haritaki have same gunas but different virya. Haritaki is ushna and Amalaki is sheeta. The difference in action is due to the virya, hence Karma helps to differntiate between guna and Virya.

Gurvadi Gunas:

1) Guru:

The word guru in general means heavyness.

Definitions (Paribhasha):

(i) Gurutva with respect to its Physico-Chemical properties:

The property responsible for the adhogamana (Downward movement) or Patana (fall) in Jala and Bhumi is “Guru”. Therefore, in general anything which falls on the ground, or which sinks to the bottom when put in water is termed as “Guru” or Heavy.

Guru Guna is attributed to the predominance of Prithvi and Jala mahabhutas.

(ii) Guru guna with respect to its Pharmacological actions:

Guru Guna is that which produces Shareera bruhmana. In addition, any dravya which takes a longer time to get digested (Chirapaki) is called as “Guru”.

• Saada (Avasada)- Guru guna produces lethargy i.e. tiredness even without doing any activity.
• Guru Guna causes an increase in Mala.
• Bala is commented upon as sleshma here and hence guru is Kapha vardhaka.
• Trupti is loss of desire for food, trupti is a sleshma vikara.
• Guru guna has bruhmana effect.
• Guru is vatahara, kaphavardhaka

*virechana dravyas being guru in guna helps in adhogamana of vriddha doshas.

Ex: Draksha, Kharjura, Aragwadha, Yasthimadhu, Kapikachu, Manjistha, Gokshura, Narikela, Shatavari, Masha, Mushali.

2) Laghu:

(i) Laghu with respect to its Physico-Chemical properties:

Laghu is the opposite of guru guna and hence anything which has upward movement and which floats on the surface water is laghu.

Laghu guna results due to excess of Akasha, Vayu, and Agni mahabhuta.

(ii) Laghu guna with respect to its Pharmacological actions:

Laghu is the opposite of guru; it does lekhana of shareera and ropana of vrana.

Laghu is considered best pathya, kaphahara and shigrapaki (Quick to get digested)

Example: Guduchi, Amalaki, Aswagandha, Chitraka, Khadira, Mudga, Laaja etc.

3) Sheeta (Cold):

(i) Sheeta with respect to its Physico-Chemical properties:

Sheeta guna pradhana dravyas have ap mahabhuta pradhanata.

(ii) Sheeta guna with respect to its Pharmacological actions:

• Hladana: Sheeta guna causes hladana.
• Sthambhana: Sheeta guna does sthambhana of drava mala or rakta.
• Murcha-Trushna-Sveda-Daha-hara: Sheeta guna being pittahara is useful in conditions of murcha, trushna, sveda and daaha.
• Example: Chandana, Durva, Kadali.

Sheeta guna is sparshana grahya.

4) Ushna (Hot):

(i) Ushna guna with respect to its Physico- Chemical properties:

Ushna guna has agni mahabhuta pradhanata.

Ushna guna is sparshana grahya.

(ii) Ushna guna with respect to its Pharmacological actions:

Ushna is the opposite of sheeta guna. Due to agni guna pradhanata, ushna is helpful in pachana. Sheeta does sthambhana and ushna does its opposite, it causes svedana.

Ushna is Vata-Kapahahara and Pittakara.

Examples: Maricha, Chitraka, Hingu etc.

5) (Unctous):

(i) Snigdha guna with respect to its Physico- Chemical properties:

Sneha guna is ap mahabhuta pradhana.

(ii) Snigdha guna with respect to its Pharmacological actions:

That which causes kleda vridhi is called as snigdha. Snigdha guna causes mruduta, and it is balya, varnya and vrushya.

Snigdha is Vatahara and Kaphakara.

Examples: Vatada, tila, priyala, eranda, shigru, karanja, ghruta, dadhi etc.

6) (Non-unctousness):

(i) Ruksha guna with respect to its Physico-Chemical properties:

Ruksha guna is predominant of Pritvi and Vayu mahabhuta.

Snigdha and ruksha gunas are acessed by chakshu indriya.

(ii) Ruksha guna with respect to its Pharmacological actions

• Ruksha is opposite of Snigdha guna. Snigdha causes an increase in kleda and ruksha being opposite causes sthambhana (Drying up) of excess kleda. Any kind of excessive discharge/kleda or increased dravatvá is reduced by the shoshana quality of ruksha.
• Ruksha guna is Vatakara and Kapahara.
• Examples: Shyamaka, Kodrava, Kutaja, Apamarga, Triphala, Shobhanjana, Yava, Kalaya, Bhadramusta, Pippali, Shilajitu.

7)(Mild):

(i) Manda guna with respect to its Physico-Chemical properties:

Anything, which takes a long time to act or is less intense or mild, is called as manda.

(ii) Manda guna with respect to its Pharmacological actions:

Manda guna is that which dulls the activities of the body. Shamana dravyas are said to be having manda guna, as they only pacify the vitiated dosha and are not capable of putting them out of the body. Manda guna leads to shitilata and alpata in all activities. It is kapha vardhaka and pitta shamaka.

Example: Ahiphena, Vatsanabha, Ativisha.

8) (Sharp):

i) Tikshna guna with respect to its Physico-Chemical properties:

Tikshna represents shigrakaritva, that which acts fast.

● Tikshna guna is Tejo mahabhuta pradhana.

Tikshna rasana and sparshanendriya grahya.

(ii) Tikshna guna with respect to its Pharmacological actions:

Tikshna guna being agni mahabhuta pradhana causes daha, paka, sravana, lekhana. Tikshna guna is Pittakara, and Kapha-Vatahara. The ability of the dravya to produces shodhana is by its tikshna guna.

Examples: Maricha, Pippali, Jayapala, Aaragwadha, Trivrut etc.

9) (Stable):

(i) Sthira guna with respect to its Physico-Chemical properties:

That which is devoid of chalatva (Ability to move) is sthira.

“ Sthira guna is prithvi mahabhuta pradhana.

(ii) Sthira guna with respect to its Pharmacological actions:

Sthira guna does the sthambhana of Vata and Mala. Sthira guna is helpful in dhaarana or stabilising.

Examples: Shalaparni, Ashvagandha, Shatavari, Bala, Khadira etc.

10) (Unstable):

(i) Sara guna with respect to its Physico-Chemical properties:

● That which initiates the movement is Sara. Sara is opposite of sthira, and hence it has chalatva.

● Sara guna is jala mahabhuta pradhana.

(ii) Sara guna with respect to its Pharmacological actions:

Sara guna is responsible for anulomana karma. Sara is pravartaka i.e. it initiates the movement of vata and mala.

Examples: Haritaki, Amalaki, Vibhitaki, Aaragwadha, Katuki, Trivrut, Saptala, shankhini.

11) (Soft):

(i) Mrudu guna with respect to its Physico-Chemical properties:

● Mrudu guna in general means soft.

Mrudu guna is akasha and ap mahabhuta pradhana

Mrudu guna is sparshanendriya grahya.

(ii) Mrudu guna with respect to its Pharmacological actions:

That which after entering the body causes the shithilata of mamsa is mrudu.

It is kapha vardhaka, vata pitta shamaka.

Examples: Godhuma, Vrihi, Shali, Shashtika, Dvidala, Taila, Ghruta, Vasa, Majja, Navanita.

12) (Hard):

(i) Kathina guna with respect to its Physico-Chemical properties:

Kathina guna is prithvi mahabhuta pradhana.

(ii) Mrudu guna with respect to its Pharmacological actions:

That which causes drudatha in the body is kathina.

Examples: Pravala, mukta, shankha, shukti.

13) (Non-Sticky):

Vishada means shodhana or to make shuddha.

(i) Vishada guna with respect to its Physico-Chemical properties

The property responsible to produce a cleansing effect is vishada.

According to Charaka: Prithvi+Agni+Vayu

According to sushruta: Aakasha.

According to rasa vaisheshika: Prithvi+Vayu

(ii) Vishada guna with respect to its Pharmacological actions:

Hemadri commentry on sushruta is as follows:

Those drugs, which cause the dosha, dhatu and mala shodhana, and helps to expel out the hidden deep-seated mala, are considered as vishada.

Vishada guna does the kleda chedana or clears the kleda and helps in vrana ropana.

Examples: Nimba, Kshara etc.

14) (Slimy):

(i) Pichila guna with respect to its Physico-Chemical properties

That which is slimy and hence forms a coating (Lepa) is called as Pichila.

Pichila guna is Ap mahabhuta pradhana.

(ii) Pichila guna with respect to its Pharmacological actions:

Pichila guna is Balya, sandhanakara, guru and jeevaniya. It causes vridhi of Kapha dosha.

Difference between picchila and snigdha:

Both are sticky in nature, but pichila has tantumatva whereas snigdha does not have it. When one touches a pichila dravya, thread like structure is formed by rubbing the fingers and drawing a part.

Examples: shleshmataka, Kokilaksha, Ksheera, Phanita, Guda, Mashaparni, Mudgaparni, Tkshu rasa etc.

Pichila and Vishada guna are acessed through chakshu indriya and sparshanendriya.

15) (Smooth ):

(i) Slakshna guna with respect to its Physico-Chemical properties

Shlakshna is sneha rahita, hard in structure but smooth to touch.

Shlakshna is tejo mahahuta pradhana. Acording to charaka, it is Aakasha mahabhuta pradhana.

(ii) Slakshna guna with respect to its Pharmacological actions:

That quality by which dravya acts as Vrana ropaka is Shlakshna. Shlakshna is similiar to picchila in being jivana, balya, sandhanakara, whereas shlakshna in addition has vrana ropana property.

Examples: Manikya, Mukta, Shankha etc.

16) (Rough):

(i) Khara guna with respect to its Physico-Chemical properties

Khara means that which is parusha (rough)

Karkasha guna is Vayu mahabhuta pradhana as per rasa vaisheshika.

According to Sushruta, Khara is Tejas and Vayu mahabhuta pradhana.

Khara guna is Prithvi and Vayu mahabhuta pradhana as per Charaka.

(ii) Khara guna with respect to its Pharmacological actions:

The property by which dravya does lekhana karma is khara. Khara guna is similar to vishada in its action, i.e. khara guna also does the scraping out of mala.

Example: Chanaka etc.

17) (Fine) :

(i) Sukshma guna with respect to its Physico-Chemical properties

That which has the capacity to enter minute channels and keep it open is called as sukshma.

(ii) Sukshma guna with respect to its Pharmacological actions:

Drugs having sukshma guna are capable of entering into the minutest channels of the body easily and quickly.

Examples: Madya, Visha etc.

18) ( Gross ):

(i) Sthoola guna with respect to its Physico-Chemical properties

That which causes sthulata of shareera, and produces sroto avarodha is sthoola.

(ii) Sthoola guna with respect to its Pharmacological actions:

Sthoola guna increases the sthoulya and causes sroto avarodha in the shareera.

Examples: Pishtaka, modaka etc.

19) (Solid):

(i) Sandra guna with respect to its Physico-Chemical properties

Any dravya which is solid i.e. which helps in accumulating or buiding up is called as Sandra.

(ii) Sandra guna with respect to its Pharmacological actions:

That which causes sthoulya and helps in dhatu sanghata is sandra.

Examples: Navaneeta, dadhi etc.

20) (Liquid):

(i) Drava guna with respect to its Physico-Chemical properties

Drava in general means liquid.

That which does the kledana is Drava.

(ii) Drava guna with respect to its Pharmacological actions:

Examples: Takra, Ikshu rasa etc.

According to vaisheshika, dravatva is of 2 types:

Extra Gunas:

1) Vyavaayi: the property due to which the drug spreads all over the body producing its action and then undergoes paka is vyavayi.

Examples: Bhanga, Ahiphena.

2) Vikasi: that which spread all over the body causing ojo kshinata and producing shitilata in dhatus and sandhi is vikasi.

Examples: Kramuka, Kodrava.

3 ) Sugandha: That, which gives sukha (pleasure), is sukshma, rochana and mrudu is sugandhi.

4) Durgandha : Durgandha is opposite of sugandha, and produces hrallasa and aruchi.

5) Aashukari: that which spreads quickly in the body just like taila spreads in water is called as ashukari.

6) Shushka: it is the opposite of Drava according to Bhavaprakasha.

Shushka can be included under Sandra or ruksha.

Gurvadi Guna Prayojana:

Gurvadi gunas are seen in the sharirika dhatus, they are also seen in the aahara, oushadha we consume. Therefore based on the samanya vishesha siddhanta, similar gunas will cause vridhi of the corresponding dhatus whereas viruddha (opposite) guna will cause hlasa.

The regular abhyasa of guru guna yukta ahara will cause gauravata in the shareera and laghu ahara abhyasa causes laghavata in the shareera by samanya vishesha siddhanta.

Further, the use of ahara having similar gunas to that of the dhatu will cause an increase in that dhatu and hence useful in case of dhatu kshaya. In case of dhatu vridhi, the dravyas with opposite gunas have to be used to produce hlasa or reduce the vridha dhatu.

Example: Mamsa for Mamsa vridhi, Lohita for Lohita, Medas for Medo dhatu, vasaa for vasa and so on.

If the same dravya is not available then dravyas having similar gunas should be used.

The above verse gives examples of dravyas having similar gunas that can help in dhatu or dosha vridhi in condition of kshaya.

• i. Shukra kshaya: Use of Ksheera (Milk), Sarpi, Madhura, Snigdha Sheeta aahara.
• ii. Mootra Kshaya: Ikshu, Varuna, Manda drava, Madhura-Amla-Lavana upakledi ahara.
• iii. Pureesha kshaya: Masha, Kukkuta Aja mamsa, Madya, Yava, Shaka, Dhanyamla.
• iv. Vata kshaya: Use of katu tikta kashaya rasa, and ruksha laghu sheeta guna in ahara.
• v. Pitta kshaya: Use of amla lavana katu kshara rasa, and ushna tikshna guna in ahara.
• vi. Sleshma kshaya: Use of Snigdha, Guru, Sandra, Pichila dravyas.

Paradi Gunas:

Definition:

Para means pradhana or superior among dravyas of similar jaati, and apara means apradhana or inferior among a group of similar.

Para-Aparatva is applied to Desha-Kala-Vayo-Mana-Paka-Virya-Rasadi.

• 1) In Desha, Maru desha is Para and Anupa is Apara.
• 2) In Kaala, Visarga gala is Para, and Aadana is Apara.
• 3) In Vaya, Taruna is Para and Balya, Jara is Apara.
• 4)In Maana, the shareera mana if corresponds to the normal measurements said in classics then it is Para, otherwise it is Apara.
• 5) The presence of proper rasa, virya, paka etc in a dravya is para, absence is apara.

Yogendranath sen commentry on Charaka sutrasthana 26.

Yogendranath sen says that para-aparatva is related to sannikrushta viprakrushta as said in vaisheshika darshana. This is told in relation to two factors-desha and kala.

2) Yukti ( Rational application):

Definition:

Yukti is the proper, rational application of knowledge.

The selection of the kalpana, based on doshadi factors requires yukti.

Yukti is the proper planning of treatment, considering the factors like dosha, desha, kala and matra.

If a kalpana is selected with yukti, then it is yougika or fruitful in the disease and gives results, whereas if a kalpana is used without any yukti, then it does not give any result.

* Samyoga, parinama, sanskara etc are important factors in bhoutika kalpana and therefore they are explained seperately.

In Dravyaguna shastra, also the importance of yukti is stressed as follows:

3) Sankhya (Enumeration):

Sankhya means ganita i.e counting used as vyavahara hetu. Example: counting of different types of doshas, different types of diseases like eight types of jvara, pancha kasa and so on. Counting of different drugs in a group like triphala, fifty mahakashayas. To get the appropriate knowledge of the disease, Sankhya samprapti is mentioned among the types of samprapti.

4) Samyoga (Conjunction)

The combination of two or more substances is samyoga and this is anitya.

Types of Samyoga:

Samyoga is of three types, Dvandvakarmaja, Sarvakarmaja and Eka karmaja.

Examples: (Cha. da.)

1) The fighting of two goats is an example of dvandva karmaja samyoga.

2) Combination of lot of masha placed in a bhanda is considered as sarvakarmaja samyoga.

3) The samyoga of kaka with vruksha is considered as eka karmaja samyoga.

Types of Samyoga According to Vaisheshika Darshana:

Anyatara karmaja is same as ekakarmaja and ubhaya karmaja is same as dvandva karmaja.

The example for samyogaja samyoga is as follows.

The samyoga of hand with shakha to the samyoga of shareera with vruksha is samyogaja samyoga.

5) Vibhaga (Disjunction):

The division of a substance or combination is vibhaga, similar to samyoga vibhaga is also of three types.

1) Vibhakti: dividing a dravya into smaller parts.

Example: making guduchi into small pieces to take out the satva.

2) Viyoga: the seperation of one from another, or samyoga abhava. The three types, dvandva karmaja, sarvakarmaja, eka karmaja can be considered as types of viyoga. Ex: using only bruhati instead of bruhati dvaya.

3) Bhagasho graha: division of a dravya in specific proportion. Eg: division of 10gms of lavanabhaskara in three doses.

6) Pruthakatwa (Seperateness):

That which differentiates that “this is a ghata, and this is a pata” is called prithakatwa. It is of three types:

a) Difference in the qualities of substances in two different places or two different seasons. Eg: Chandan of meru parvata is different from that of himalayas.

b: Difference between two classes. Eg: difference between buffaloes and pigs.

c) : Difference between substances belonging to the same category. Eg: Seven types of haritaki each having unique qualities.

There is debate over the issue that anyonyabhava and pruthakatwa are same But they are different, for example, through anyonyabhava we can establish that ” ghata” is not “pata” wherein abhava is expressed however through ” pruthakatwa” we differentiate between pata and ghata which is expression of bhava. The former is non-existant while latter is existant feature.

In treatment, pruthakatwa may be used to differentiate between the qualities of two drugs.

Eg; Between guduchi swarasa and satva.

7) Parimana (Measurements):

The quality by which measurement of various things is possible is known as parimana.

Parimana is of two types:

• 1) Dairghyamana: measurement of dimension.
• 2) Gurutvamana: measurement of weight.

Dairghyamana: this is nitya for nitya dravya like paramanu and anitya for anitya dravyas like dvayanuka etc.

Anityamana based on karana is of three types:

• 1) Sankhyajanya: like dvayanuka etc.
• 2) Parimana janya: ghata etc.
• 3) Prachayajanya: cotton etc.

This measurement is based on anguli, hasta, aratni etc. Dairghyamana may be of another four types .

Gurutvamana: this is also of two types, i.e nitya and anitya. It is mesured by means of prastha, aadhaka etc. with the helps of vessels and balance.

In Amarakosha: we come across three type’s of measurement

• 1) Poutava: measurement of weight.
• 2) Druvaya: measurement of volume.
• 3) Paayya: measurement of length etc.

8) Sanskara: (Processing):

The means (karana) through which one can bring out changes in the natural properties of the drug is called as samskara.

Samskara of a dravya is mainly aimed at :

• a) Dosha nivarana.
• b) Svabhavika gunotkarsha
• c) Gunantaradhana

Example: Samskara of parada, conversion of rice into different forms like odana, laja etc.

Samskara bheda according to vaisheshika:

• 1) Vega: Impulse
• 2) Sthitisthapaka: Elasticity
• 3) Bhavana: Impression.

9) Abhyasa: (Continous usage):

The regular usage of any thing over a period is known as abyasa. Sheelana and satatakriya are synonyms.

The replacement of unhealthy habits with healthy one is possible through abhyasa.

The continous usage of similar gunas cause dhatu vriddhi,

Relation of Guna with Shadupakrama:

(Badanta Nagarjuna)

1) Rasabhibhava:

Guna will supress the rasa and exhibit its effect.

Example: water is madhura in nature and should increase kapha but ushnodaka due to its guna reduces kapha. Similarly patola and bruhat panchamula are tikta in rasa, but due to their ushna guna, they subside vata.

Therefore,

That which supresses the effect of others is pradhana, just like surya over shadows, the nakshatra by its brightness. Therefore, guna is important.

2) Vipakakaranatvat:

The vipaka depends on guna i.e sheeta-snigdha-guru-pichila guna undergo guru vipaka and laghu-ruksha-vishada-teekshna undergoes laghu vipaka.

* The action of rasa is dependant on vipaka and vipaka being dependent on guna; we can consider that guna is pradhana.

just like vayu is pradhana for the action of dosha dhatu mala.

3) Sankhyabahulyaat:

Gunas are more in number than rasa, rasas are only six, whereas gunas are 10 in number.

4) Prayogabahulyaat:

Gunas are more widely used in treatment than rasas. The sheetadi gunas are usedin various forms of treatment like abhyanga, parisheka, avagaha etc whereas rasas are used only orally. Therefore, that which is used more is pradhana and hence guna is pradhana.

5) Anekakarmatva:

The gunas existing along with rasa support the activity of rasa and hence are responsible for various karma. Therefore, guna is pradhana.

6) Mahavishayatvat/Vishayabahulyaat:

The adhara bhoota dravya of guna are many in number, hence guna is pradhana. Example: Among the indriyas, mana is pradhana because of many vishayas.

7) Rasanugraha:

The gunas existing with rasas add to the quality of the rasa. Ex: ghruta is shrestha among madhura rasa dravyas because of its sheeta, snigdha, mrudu, picchila guna, mrudu, and sheeta guna and laghu paka. Saindhava is srestha among lavanas because of its natyushna, mrudu,snigdha guna. Picchila is srestha among katu dravyas because of its mrudu and guru guna.

Patola phala is srestha among tikta dravyas because of its vrushya, guru, picchila guna. Madhu is srestha among kashaya dravyas because of vrushya, and brhmana guna.

8) Upadesha:

Gunas are considered important in the classics.

Example: Guru-ushna-snigdha gunas are considered as vataghna.

9) Apadesha:

The dravyas are recognised through its gunas.

Example: This purusha is teekshna, this is geeta and mrudu.

10) Anumana:

Through kaarana i.e gunas, the effect can be inferred.

Through sheeta, ushna etc gunas, the effects like picchila, vataghna etc are assumed respectively, hence guna is important.