guna(PADARTHA).pdf

DrSakshi Bhardwaj
MD Scholar
1

 Each and every Dravya should consist either of the
Gunas.
 It cannot be imagined the existence of Dravya without
Guna.
 Guna is based on Dravya only.
2
DrSakshi_Bhardwaj NIA,Jaipur

 Itis called 'Goauna' also. Hence it is indicated as
'Guna'.
 The word "Guna" is derived from the "dhatu -
gunamtrayen” which means reveals or explains or
accepted through
 Guna does not depend on Guna means Guna does
not existin another Guna.
3

 Caraka states that even though Guna exists with
intimaterelation in Dravya, it is devoid of action.
 In Vaiseșika Darśana, it is stated that the attribute is
with out quality, without motion, and is intimately
related to Dravya, it is the cause neither for
conjunction (samyoga) nor for disjunction (vibhaga).
 Susruta mentions that "Gunas are devoid of Guna".
4

5

 Vaiseșika Guņas - Specific attributes of Mahābhūta
These are five in number. They are: (1) Śabda (2)
Sparsa (3) Rūpa (4) Rasa and (5) Gandha.
6

 Sabda Jñana cannot be perceived through any of the other
Indriyas.
 This Śabda is Kṣanika.
 This Šabda is produced through (1) Sabda (2) Sanyoga
and (3) Vibhāga.
 Mahābhāṣya states that "Sabda is that which is located in
Akasa, perceivable through Srotra and perceived properly
through intellect and revealed through speech"
7

 Generally Śabda is of 2 types viz. (1) Varṇa
Lakṣaṇātmaka and (2) Dhwani Lakṣaṇātmaka. Varna
Lakṣṇātmaka Śabda is classified into five groups. Viz
"ka"varga "Ca" varga "Ta" Varga "Ta" Varga and "Pa"
Varga.
8

 The attribute perceivable through Sparsanendriya is
known as Sparsa.
 Sparsa is the specific quality of Vayu Mahābhūta.
 But not other attributes like Rūpa. Sparsa Guna
present in Agni, Jala and Pṛthvi.
 This is of three types viz. Usna Sparśa (2) śīta Sparsa
and (3) Anuşana sita Sparsa and are available in Agni,
Jala and Prthvi and Väyu respectively.
9

 The attribute perceivable through cakşurindriya only is
called as Rūpa and is the specific attribute of Tejobhūta.
 Cakşurindriya is predominant of Tejobhūta it perceives the
knowl edge of Rūpa only as Rūpa is the specific attribute of
Tejobhūta, but not other objects.
 This Rūpa (colour) exists in prthvi, Jala and Agni.
 Rūpa is of seven types viz. 1. Neelä, 2. Pīta 3. Rakta 4. Har
ita 5. Kapila 6. Sukla and 7. Citravarna.
10

 It is the specific attribute of Jalamahābhūta. As
Rasanendriya is pre dominant of Jala Mahäbhüta, it
perceives only the attribute Rasa.
 It is of six types viz. (1) Madhura (2) Amla (3) Lavana (4)
Katu (5) Tikta (6) Kaṣaya and all these reside in Dravya.
 Jala and Pṛthvi are the receptacles of Rasa. Äkāśa, Väyu
and Tejas are instrumental causes for the manifestation or
origin of Rasa and for its divisions like Madhura, Amla,
Lavana, Katu, Tik ta and Kaşaya.
11

 The attribute apprehended only by Ghrāṇendriya is Gandha.
 As it is the specific attribute of Prthvi bhūta it is
apprehended by Ghranendriya only.
 It is two fold viz. (1) Surabhi (fragrant) (2) Asurabhi (or)
Durgandha (fowl).
 Though they are generally two fold, it is further divided into
two types; (1) Vyakta (Reveala ble) (2) Avyakta (Non-
revealable).
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 Guru-Laghu (Heavy-Lightness)
 These two are the opposite qualities (attributes). 1.
Heaviness is the non-intimate cause of the first
downward motion in a falling substance. It resides in
Earth and Water.
 The Guru-Guna Dravyas are predominant in Prthvi
and Jala Bhūta.
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 Sita-Usna (Cold-Hot)
 Šita Guna gives happiness and satisfaction. When a
person is affected by Heat, samana both in side and
outside the body is due to sita Guna only. It gives satis
faction; acts as stambhaka.
 But Pṛthvi and Vayu, Bhutas are also present in lesser
quan tity. Because of touch it cools the outer surface of
the body. As its last change is also coldness, it also cools
the body internally.
17

 Snigdha-Rookşam (Oily-Dry)
 The snigdha is of two fold nitya and anitya Hemādri states
that snigdha Guna is the cause for moisture in the body.
Snigdha Guna exists in water only.
 In Vaiseșika Darśana, Rukṣa Guna has not been
described as they opine that the negation of sneha Guna
is the Rooksa.
18

 Manda-Tikṣṇa (Dull-Sharp)
 Because of slow movement Dravya performs its action
slow ly. It keeps the body steadily. Prthvi bhūta is
predominant in Manda Guna Dravya.
 Generally the tikṣṇa Guna is quite opposite to Manda
Guna. It aggravates Pitta and acts as Lekhana, alleviates
Kapha and Vāta. Because of Tikṣṇatwa, it produces Däha,
Pāka and srava.
19

 Sthira-Sara (Firm-Moving)
 Sthira Guna Dravya is predominant of Pṛthvībhūta. The
Dravya having the sthira Guna whether it is Auşadha
Dravya or Ahāra Dravya, obstructs the Vata and mala and
stops the passing of Mala and Väta through anus. Sara
Guna Dravya let out the Mala through the anus. The
movement of an object will be arrest ed due to sthira
Guna.
20

 Mrdu-Kathina (Softness and Hardness)
 Mrdu Dravya after consumption loosens one or more
organs of the body where as Kathina Guna hardens the
organs of the body.
 Mrdu and Kathina are perceivable through
Sparśanendriya. The softness of the sponge etc. and the
hardness of the Rocks etc. are perceived through
Sparsanendriya only.
21

 Picchila-Visada (Sliminess-Clear)
 The Picchila Guna holds the lives (Prānas) Balya and
reunite the fractured bones or fractured organs, increases
kapha, gurutwa. It is like threads. Jalabhūta is
predominant in picchila Dravya.
22

 Ślakṣna-Khara (Smoothness and Coarseness)
 Ślakṣṇa Guna is identical with picchila. Similar actions are
performed alike picchila Dravya when ślakṣna Dravya is
used. Picchila Dravyas are unctuous with moisture and
ślakṣṇa Dravyas are hard and tough and without moisture.
Ślakṣaṇa Guna is capa ble to act as wound healer. It is
predominant of Jalabhūta.
23

 Sükşma-Sthüla-(Subtility and Gross)
 Sukṣma Guna Dravyas are not only access into minute
chan nels of the body but also capable of dilating them.
Contrary to this, sthūla Dravyas obstruct the channels and
they are capable to act as vaso-constrictors..
24

 Drava-Sändra: (Liquidity and density)
 Fluidity is the non-intimate cause of the first flow (of a
liquid substance). It resides in water and light. It is of two
fold (1) Nat ural and (2) Artificial. Natural fluidity is found
in water whereas artificial fluidity is found in earth and
Teja.
25

 Buddhi-Intellect:
 The cause for the knowledge for all kinds of
communications is called as Buddhi (intellect).
 Anuvyavasayatmaka Jñana is called Buddhi. Perception of
knowledge of Padartha only is called Vyavasaya.
 Such knowledge of vyavasaya is known as Anu-vyavasaya.
 Buddhi is of two types (1) Anubhava or Anubhuti
{experience}(2) Smrti or smarana{memory}.
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 Sukha (Pleasure):
 The cognition occurs which is favourable to a person
always is called Sukha. It always gives pleasure,
satisfaction and happiness to the individual.
 It is produced from Dharma and is favourable to a person.
27

 Duhkha (Misery or pain) :
 The attribute which is produced due to Adharma and
which causes pain or torture always to an individual is
called Duhkha.
 It is not favourable always to Indriyas, Atma and Mana.
 Every living being tries to avoid and escapes from Dukha.
28

 Iccha (Desire)
 Iccha means wish or desire. Wish to acquire or possess
any article or any object for himself personal or for others
is called Icchä.
 Iccha is of Eight fold. (1) Kämam (2) Abhilāṣā (3) Rāga (4)
Sankalpam (5) Karunya (6) Vairagya (7) Upadha (8) Bhāva.
29

 Iccha (Desire)
 Iccha means wish or desire. Wish to acquire or possess
any article or any object for himself personal or for others
is called Icchä.
 Iccha is of Eight fold. (1) Kämam (2) Abhilāṣā (3) Rāga (4)
Sankalpam (5) Karunya (6) Vairagya (7) Upadha (8) Bhāva.
30

(1) Kämam is desire towards coitus
(2) Abhilāṣā is desire, wish to take food
(3) Rāga having passion towards an object
(4) Sankalpam to determine to perform a duty
(5) Karunya by leaving selfishness, save other living be ings from misery.
(6) Vairagya devoid of the defects, demerits,
(7) Upadha wish to deceive others.
(8) Bhāvam hidden desire.
31

 Dweşa (Aversion) :
 Aversion or Anger is called Dweşa. Because of Dweșa, an
individual feels that he himself is burnt. Acquiring of an
object which is against will also causes pain. Aversion
occurs towards snakes and thorns because pain is
experienced from snakes and thorns etc.
32

 Prayatna (Effort):
 Volitional (f) effort is the will to do the primary effort regarding
performing an action is called prayatna. Some opine that Cesta is
prayatna.
 Cesta ,samrambha ,utsah are the synonyms of prayatna.
 It is of two types.
1. Jivana Pürvaka {efforts for continuation of life,}
2. Iccha Dweşa Poorvaka Prayatna{(Voluntary efforts) Efforts
performed to acquire Hita and to devoid ahita}.
33

 Paratwa-Aparatwa : Remoteness-Proximity
 it is stated that Remoteness (Paratwa) and proximate
(Aparatwa) are the special causes of common usuage of
words expressing Para and Apara.
 They reside in four Bhutas viz. Prthvi, Jala, Teja and Väyu
and also in Mana.
 Each of them is of two fold. (1) Dikkṛta (spatial) and (2)
Kalakṛta (Temporal).
34

 Yukti: Propriety-Proper Application (Prescription)
 Proper application with proper planning is called yukti.
 Selection of proper therapy with due regard to the nature
of the Dosas is called Yukti.
35

 Sankhya (Number):
 Sankhya is the cause of common usage of expressions
like one, two etc.
 It is found in all the nine substances. It starts from one
and ends with parardha.
 Oneness is two fold. i.e. eternal in atoms and non-eternal
in products.
36

 Samyoga-Conjunction
 Samyoga (conjunction) is the special cause of
conventional expressions of contact between two objects.
It resides in all the substances.
37

 Vibhaga-Disjunction
 Disjunction is the attribute (Division) which destroys the
conjunction (Combination). It exists in all the nine
substances.
 It is also of 3 types like Samyoga.
(1) Dwandwa karmaja
(2) Sarva karmaja
(3) Eka Karmaja.
38

 Prthaktva (Distinctness) (seggregation)
 Distinctness is the special cause of conventional
expressions such as this is distinct from that. It is present
in all the nine subjects.
 Eg. The qualities of cow is entirely different than that of
buffalo.
39

 Parimana (Dimension-Magnitude):
 Dimention is the special cause of the common usage of
words pertaining to measurement.
 Measurements of the liquids, solids and measurement of
the length is called Parimaņa. Parimana or Pramana
indicates the dos age of Auşadha Dravyas and Ahära
Dravyas.
40

 Samskara (Transformation) :
 Transformation of the natural attributes of Dravya by
various. processings or methods is called Samskära. This
process of trans formation in Guna is called Sarnskära.
41

 Abhyasa:
 Repetition of the same thing again and again
Consumption or performing of the same thing and same
act again and again repeatedly is called Abhyasa.
 Sila and Satata Kriya* are the synonyms of Abhyasa.
 *Repetition of the same activity repeatedly keeping an aim and in
view is called Satata Kriya and consumption or usage of the
same things repeatedly is known as silana. Both of these are
come under Abhyasa.
42

43
 To attain the normalcy of health, one should use the
Ahära Dravyas and Auşadha Dravyas accordingly.
Hence the knowl edge of the Guna and Karma of
various Dravyas is most essential.

44
Heterogeneity y
The attributes: Buddhi, Sukha, Dukha, Iccha,
Dweșa, Prayatna, Dharma, Adharma. Sańskära and
Sabda are shapeless (Amurta). Like Akaša and Atma
they are also not in sthüla Rüpa..
They cannot perform any activity, hence actions do
not present in Guna. So, all the Gunas are called as
niskriya.
Attributes like Buddhi, Sukha, Duhkha, Iccha,
Dwesa, Prayatna are comprehended by Mana which
is Ubhayendriya.
All the Gunas (attributes) are substratum of Dravyas.
Hence they have the character of Asrita Dharma or
dependent character.
The attributes Dharma and Adharma are Atīndriya
(Invisible).
All the attributes are nirgunas, means Guņa does not
possess another Guna. Hence they are Nirguna.
The distinction between two objects is depending on
Śab da, Sparsa, Rūpa, Rasa, Gandha, Buddhi, Sukha,
Duhkha, Iccha, Dweşa, Prayatna, Dharma,
Adharma, Samskara and twenty gener al qualities
like Guru etc. Hence they are called as Visesa gunas also.
All the attributes possess the Gunatwa
(attributeness) Jati.Because of that Jati they are
called Gunas or attributes.

45

 Inclusion of Forty one Gunas of Caraka into Twenty
 Four Gunas of Nyaya Vaiśeṣika Darśanas
 In Nyaya and Vaiseșika Darśanas only twenty four attributes
were discribed viz 1. Rūpa 2. Rasa 3. Gandha 4. Sparsa 5.
Sankhyā 6. Parimana 7. Pṛthaktwa 8. Samyoga 9. Vibhāga
10. Paratwa 11. Aparatwa 12. Buddhi 13. Sukha 14.
Duḥkha 15. Iccha 16. Dweşa 17. Prayatna 18. Gurutwa 19.
Dravatwa 20. Sneha 21. Samskara 22. Dharma 23.
Adharma and 24. Śabda.
46

 But Caraka enumerated 41 gunas. Ayurveda did not
accept Dharma and Adharma as attributes.
 Apart from the above twenty four attributes of Nyāya
Darsana Ayurveda accepted Nineteen more Gunas.

 Seventeen more Laghu etc. attributes, the two Parādi
Gunas viz Yukti and Abhyasa were mentioned
additionally in Ayurveda.
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