E-ISSN:2456-3110

Review Article

Karana

Journal of Ayurveda and Integrated Medical Sciences

2023 Volume 8 Number 6 June
Publisherwww.maharshicharaka.in

Samskara (Karana) as a process, its types & effect on Dravya: Review

Chavda K.1*, Kumar Sharma A.2, Raj Meena R.3, Nigam A.4
DOI: http://dx.doi.org/10.21760/jaims.8.6.11

1* Komalben Chavda, Post Graduate Scholar, Department of Kriya Sharira, MMM Govt. Ayurveda College, Udaipur, Rajasthan, India.

2 Ashok Kumar Sharma, HOD, Department of Kriya Sharira, MMM Govt. Ayurveda College, Udaipur, Rajasthan, India.

3 Rekh Raj Meena, Assistant Professor, Department of Kriya Sharira, MMM Govt. Ayurveda College, Udaipur, Rajasthan, India.

4 Ayushi Nigam, Assistant Professor, Department of Kriya Sharira, MMM Govt. Ayurveda College, Udaipur, Rajasthan, India.

Health as well as diseases is dependent on various factors. According to Acharya Charak, the body is supported by three sub-pillars known as Tri Upstambha (Ahara, Nidra, and Brahmacarya). Ahara has been placed first in this statement, which shows that it is most important to maintain the life. Everyone desires a blanched diet. Ahara is responsible factor for human beings, in health and diseased state. Ahara is not only needed for the continuity of life, but also for Bala, Varna, Upacaya and longevity etc. In other medical sciences, food is considered important, but not the manner of eating and cooking. Ahara is a basic need for survival of life. For intake of Ahara, Ayurved has enlisted some special conditions which need to be followed to obtain complete benefits of the food. They are called as Ahara Vidhi Vishesha Ayatan. In which Karana is the processing of the substances which result in transformation of the inherent attributes in Dravya. In this article we will discuss the Samskara as a Karana among Ashta Ahara Vidhi Visheshayatana for maintenance of healthy life as well as management of disease.

Keywords: Upastambha, Ahara, Ashta Ahara Vidhi Visheshayatana, Karana

Corresponding Author How to Cite this Article To Browse
Komalben Chavda, Post Graduate Scholar, Department of Kriya Sharira, MMM Govt. Ayurveda College, Udaipur, Rajasthan, India.
Email: 		Komalben Chavda, Ashok Kumar Sharma, Rekh Raj Meena, Ayushi Nigam, Samskara (Karana) as a process, its types & effect on Dravya: Review. J Ayu Int Med Sci. 2023;8(6):69-75.
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https://jaims.in/jaims/article/view/2451

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-04-22 2023-04-24 2023-05-01 2023-05-08 2023-05-15
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© 2023by Komalben Chavda, Ashok Kumar Sharma, Rekh Raj Meena, Ayushi Nigamand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

Ahara is the most important factor in life. Health as well as disease is dependent on Ahara. Proper diet, taken in proper manner can lead to better health or else can lead to disease. So, Acarya Charaka has given the concept of Ashta Ahara Vidhi Visheshaayatan in Vimana Sthana, like Prakriti (nature of substance), Karana (processing of substances), Samyoga (combination of different substances), Rashi (quantum of substances), Desha (habitat of substances), Kala (Time, Age, seasons, condition), Upyoga Samstha (dietetic rules), Upyokta (Habit of individual).[1] Here we discuss the concept of Karana as a Samskara in detail.

Karana is the processing of the substances which result in transformation of the inherent attributes in Dravya. These properties are imparted by contact of water and fire; by cleansing, churning, place, time, infusing, steeping, etc. and also by the medium used for storage or preparing it (e.g., copper vessel, or earthen pot), etc.[2]

The term ‘processing’ includes techniques of preparation and cooking fresh food. The food preparation techniques can modify properties of food substances.

Before the term "Samskara" was developed, the Samskara process already existed. There are references going from Vedika Kala that show the many samskaras used in the preparation process. One of the well known examples of a Samskara that includes Kuttana, Peshana and Nishpidana. Samskara is the word used most frequently in Samhitakala for a variety of procedures; including Swedana, Mardana, Bhavana and Manthana among others. All references to Samskara in Rasasastra and Bhaisajya Kalapana point towards different methods of processing or preparation. In Charaka Samhita, after quoting the definition of Samskara from the earliest ayurvedic book, a list of many techniques helpful to creating Gunantaradhana is provided.[2]

Aim and Objectives

To study the effect of Samskara Karma on Dravya.

Materials and Methods

The Ayurvedic classics were analysed in detail

regarding the references for Samskara and its effect on Dravya from Ayurvedic texts used in this study are Charaka Samhita, Sushruta Samhita, Ashtanga Hridaya, Ashtanga Sangraha, Tarka Sangraha and relevant articles.

Discussion

Types: In Brihattrayi, Samskara's direct types are not listed. Vaisesika Darsana provides a precise reference for types that can be understood from an Ayurvedic perspective.

Three types of Samskara are as follows in Tarka Sangraha[3]

1. Vegakhya Samskara: Situated in Prthvi, Apa, Teja, Vayu and Mind i.e., Prthvivyadi, Catustayamanovrtti.

2. Sthiti Sthapaka Samskara: The Guna responsible for gaining the previous Avastha, after Avastha has been changed by some external source. It is situated in Katadiprthvi i.e., Katadi Prthvi Vrtti. It is a Cause for Syandana.

3. Bhavnakhya Samskara: As an impression or impregnation on mind, causative factor for memory, situated in soul (Atma) i.e., Atmamatravrtti.

Then we let see the different processes mentioned in Charaka Samhita, which could also be considered as types of Samskara.

So, analyse the many procedures listed in the Charaka Samhita; which could also be considered as types of Samskara.[2]

a. Toya Sannikarsha

b. Agni Sannikarsha

c. Shauca

d. Manthana

e. Desha

f. Kala

g. Vasana

h. Bhavanadi (by Adi all processes namely Paka, Dhavana, Nimajjana, Avapana, Nirvapana, Patana, Soshana, Sincana, Sthapana, Mardana can be considered.)

i. Kala Prakarsha

j. Bhajana etc.


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In this classification, it is important to note that, first preference is given to Toyaagni Sannikarsha. The cause can be understood by reviewing basic Siddhanta of Pancamahabhutas. At the level of Pancamahabhutas, Prithvi is an Adhara for all the processes of Samyoga-Vibhaga and Akasha is providing space for those remaining three Mahabhutas; namely Jala, Agni and Vayu are responsible for transformations or changes taking place in a substance.

In the process of evolution of Mahabhutas, sequence of evolution is:[4]

Akasha → Vayu → Agni → Jala → Prithvi

Here Agni Mahabhuta is having its place right in the middle, showing its significant role in the transformation of Mahabhutas. So, in any Pancabhautika substance also, continuous changes or transformations are taking place due to presence of Agni Mahabhuta in it. But the rate of transformation may differ according to quantity of Agni Mahabhuta present in it and other helpful conditions.

By providing Agni from outside, one can increase the rate of transformation. Therefore, Agni Mahabhuta plays a key role.

jaims_2451_02.JPG

When it comes to this transformation, Vayu and Jala are supporting or useful Mahabhutas. Transformation varies from Samskara in that it can occur in any way and result in any Dravya. However, Samskara is transforming in a proper manner by creating the necessary conditions in order to obtain the desired outcome.

As Karana Karyavada (cause and effect relationship) is a widely accepted Siddanta in Ayurvedic texts, Karana can change into any Karya. However, "Samyak Karyotpatti" refers to the process as Samskara when it is creatively carried out in a proper manner.0

jaims_2451_03.JPG

Therefore, Samskara as a process can be broadly categorised under the following three headings.

1. Toya Sannikarsha

2. Agni Sannikarsha

3. Toya Agni Sannikarsha

SN Toya Sannikarsha Agni Sannikarsha Toya Agnisannikarsha
1. Sauca Desa Manthana
2. Dhavana Kala Bhavana
3. Nimajjana Paka Nirvapana
4. Sincana etc. Daha Pesana
5.   Mardana Svedana etc.
6.   Sosana etc.  

1. Toya Sannikarsha

  • In Sauca is cleansing with water, so it is considered under Toya Sannikarsha.
  • In Dhavana instead of water, different medicated decoctions are also used, which are Jala Mahabhuta dominant, so considered under Toya Sannikarsa.
  • In Nimajjana, a substance is placed in specific decoction or liquid medium for specific time.

In all the above processes, one factor is common i.e., use of Jala Mahabhuta dominant Dravya. Prithvi dominant impurities and impurities which are soluble in water get removed due to this. According to Pancamahabhuta Siddhanta, to make changes in Parthiva Dravya, Jala Mahabhuta is required to soften the hardness present in Parthiva Dravyas. Also, Jala Mahabhuta penetrates into Parthiva Dravya and loosens the molecular bonding, thereby accumulating space present in between molecules. As the sequence of evolution is from Akasha to Prithvi, the sequence of dissolution is reversing i.e., Prithvi, Jala, Agni, Vayu, Akasha. So as the Prithvi gets dissoluted into Jala Mahabhuta, Jala Mahabhuta dominant Dravyas are used in the above processes.

2. Agni Sannikarsha

  • Desha Samskara implies putting specific Dravya (eg. Asava, Arista etc), in a specific place i.e., beneath Bhasma Rashi, Dhanya Rashi Purpose of putting the Dravya in particular place is to maintain controlled temperature or heat pattern which is required for formation of end product. In this way, this can be included in Agni Sannikarsha.
  • Kala Prakarsha implies putting a Dravya for specific time, required to enhance maximum potential of end product. Again, example given is Asava Arista which are generally kept

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  • in a controlled temperature condition for nearly 15 days of time.
  • Mardana, Soshana, Paka can be clearly considered under Agni Sannikarsha, though the amount of Agni required for the above said processes is in the increasing order respectively. As Mardanajanya Agni is produced which is in less amount but for longer duration in process of Mardana; while in Paka, more amount of Agni is given directly, may be for shorter or longer duration as per requirement.

3. Toyaagnisannikarsha

Maximum number of processes requires Toya and Agni Sanikarsha, both to carry out transformation.

  • In Manthana process, Water is added to Dadhi and it is then churned by a Churner. In this process of churning also, a specific amount of Agni gets produced which is required to increase Laghutva, Shothaghna properties forming new product Takra.
  • In Nirvapana, firstly the substance is heated (Agnisanikarsha) and then is dipped in specific decoctions, oil or Kanji (Toyasannikarsha).
  • In Peshana process can be considered under Toyaagnisannikarsha, as while doing Peshana with Jala, some amount of Agni is also produced due to friction.
  • In Svedana process, clearly Toyaagni Sannikarsa is there.

Ashtanga Sangraha had given good contribution by mentioning Various examples of Samskara collected at one place i.e., in Sutra Sthana. Indu again has contributed well by classifying these examples under different headings which are as under:[5]

1. Samskara Vishesha

2. Svabhava Vishesha

3. Samskara Svabhava

4. Avastha Vishesha

5. Patra Vishesha

6. Kriya Vishesha

7. Kriya Svabhava Vishesha

8. Kriya Proyoga Vishesha

9. Kriya Samyoga Vishesha

10. Samyoga Samskara Vishesha

11. Samskara Kala Vishesha

1. Samskara Vishesha

a. jaims_2451_04.JPG

Here Ardraka before and after dipping in lime water dried in sunlight. So, Jala Mahabhuta dominance gets decreased and Agni Mahabhuta dominance increased comparatively, so that Ardraka having Guru Guna is converted into Sunthi having Laghu Guna.

b. Saktu → Siddha Pindika (Toyaagnisannikarsa)

Here Saktu is Svabhava laghu, but when Pindika is made from it, it becomes guru.

c. Vrihi → Laja

Here Vrihi which is Guru and Pittakara, after Samskara becomes Laghu and Pittahara.

d. jaims_2451_05.JPG

Here Mudga which is Laghu and Samgrahaka by nature is transformed to Kulmasha, which are Guru and Bhedi after Alpa Svedana. Here also Toyaagni Sannikarsha is there. But Alpa word is indicative of Agni Mahabhuta used is less, as compared to Jala Mahabhuta. Also, Vayu Mahabhuta which is dominant in Mudga responsible for Samgrahana Svabhava and Laghu Guna get decreased after Alpasvedana.

e. jaims_2451_06.JPG

Here also, Ama Takra which is Ati Samgrahana get converted into Pakva Takra after Agni Samskara which is Kincita Samgrahanam. Here, Vayu Mahabhuta responsible for Shoshana activity in Ama Takra get decreased and Agni Mahabhuta is increased comparatively, due to Agni Samskara.

f. jaims_2451_07.JPG

Here Ama Mulaka which is Tridoshakara becomes A’

]doshala after Agni Samskara on it.


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g. jaims_2451_08.JPG

This example showing how Samskara can be harmful, if not properly used in proper substance. Honey which is antitoxic by nature becomes toxic substance after Agni Samskara (If heated).

Thus, these are some of the examples of Samskara Vishesha.

2. Svabhava Vishesha

jaims_2451_09.JPG

Here Dadhi which is Snigdha and Shophakara, after Manthana Samskara forms 2 substances: Takra and Navaneeta. Both are Snigdha but not Shophakara. Here the reason given by Indu as Svabhava Vishesha. But the reason lies in Samskara only, as Manthana Samskara is done, some amount of Agni is produced in the process due to Manthana, which changes Abhisyandi and Guru Dadhi into Anabhisyandi and Laghu Takra.

3. Samskara Svabhava

Here Indu has given example of Samskarita and Asamskarita Takra. In diseases like Peenasa etc. Samskarita Takra is only useful, Asamskarita is not useful. Indu tells it as Samskara Svabhava. But it is not that much clear. According to Panchamabhuta Siddhanta, it can be said that Vayu Mahabhuta dominance responsible for Shita Sparsha in Takra gets reduced and Agni Mahabhuta dominance increased comparatively, after Agni Samskara which is useful in diseases like Peenasa, having Vata Dosha dominance.

4. Avastha Vishesha

jaims_2451_10.JPG

 Ajaata Dadhi → Takra

 (Kashayam - Grahi)

 (Amla - Bhedan)

Here, Ksheera is forming different substances according to different Samskaras. i.e., Ksheera (Madhura, Sara, Seeta) is getting transformed into Dadhi (Amla, Grahi, Ushna) by Kala Samskara, having exactly different properties.

Again, after Agni Samskara, it is getting converted into Ghee, which is Ksheera Sadrsam i.e., Madhura, Seeta, etc. Again, the by-product formed in the process is Takra, having different properties than Dadhi. So, here it is termed as Avastha Vishesha of the same substance as it is exhibiting different properties according to different Avastha.

5. Patra Vishesha

jaims_2451_11.JPG

(Madhura, Vatapittahara) (Amlatvam, Tridosakaram)

It is also important that Patra used for keeping Bheshaja should be such that there should be enhancement of properties of Bheshaja. The example mentioned above for Patra Visesa is indicative of this fact only. When Draksha is kept in Patra made up of iron, it induces mild chemical reaction, thereby increasing sourness and Tridosha Karatva in Draksha. As madhura Draksha is getting converted to Amla, it can be said that Prthvi and Jala mahabhuta dominance is getting changed to Prtihvi and Agni mahabhuta dominance disturbing the natural Pancabhautika Sanghatana of Draksha making it Tridoshakara. In Caraka Samhita, it is termed as Bhajana Samskara.

6. Kriya Vishesha

jaims_2451_12.JPG

Here, Sali which is Laghu by nature becomes more Guru than Svabhava Guru Godhuma after Peshana Samskara. After Peshana Samskara, Vayu Mahabhuta dominance gets reduced and Jala Mahabhuta dominance increases making it Guru.

7. Kriya Svabhava Vishesha

Tila → Khal Taila

Tila is Shleshmakara, but Khala Taila made up of Tila is Aslesmakara. This is due to Kriya Svabhava Vishesha. Here Prithvi dominance in Tila is getting reduced after making Khala Taila.

jaims_2451_13.JPG

Rakta Sali which is Laghu by nature, after Bhrishta gets converted into Prthuka


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which is Guru. It is similar to Kriya Svabhavavishesha i.e., it is Svabhavavishesha of this Kriya (Process) which is responsible for this transformation. Here also Vayu Mahabhuta dominance in Rakta Sali decreases and Prithvi and Jala Mahabhuta dominance increases in the process thereby making Prthuka Guru.

8. Kriya Prayoga Vishesha

Candanasya Lepa → Slaskna, Suska, Ghana - Dahakara

Aguro Lepa → Parusa, Ardra, Tanu - Seetakrta

Candana having Shitaveerya is showing Dahakara effect, if applied on the body in Shlakshna, Shushka, and Ghana form. Whereas, Aguru which is Ushna Virya, shows Shitakrita (Cooling) effect, if applied on the body in Parusha, Ardra and Tanu form. So, here Kriya Prayoga i.e., method of application is showing this difference. But this example is showing more relevance to Samyoga rather than Samskara.

9. Kriya Samyoga Vishesha

Guda + Dadhi = Rasala

After Samyoga of Dadhi and Guda (both Guru), the resultant formed Rasala is Atigurutara i.e., showing more grade of heaviness than expected. This is termed as Kriya Samyoga Vishesha by Indu.

10. Samyoga Samskara Vishesha

Guda + Toya = Panakam

This example is again showing the similarity with above example of Kriya Samyoga Vishesha. But Indu termed it as Samyoga Samskara Vishesha.

11. Samskara Kala Vishesha

Guda + Water = Madya

Guda + Water = Sukta

Dhataki, Guda and water when combined and kept together, it is Samskara and Kala that decides whether it will be Madya or Sukta. So, it is considered under Samskara Kala Vishesha by Indu.

Conclusion

From the above discussion, it is clear that Samskara is an important aspect of changes of attributes in any Dravya. Karya-Dravyas are constantly changing

as a result of the presence of Agni Mahabhuta. Depending on the amount of Agni Mahabhuta present in a substance, the rate of transformation might be either slow or fast. In Samskara, the rate of transformation is simply increased up by the application of different techniques. For practical understanding, the word "Gunantaradhana" has been used in Samskara. Because of the 'Samavaya' connection that exists between Karana-Dravya and Guna, Gunantaradhana indicates Dravyantradhana. Bhumyadinam Gunaihi is representative of the Mahabhutas' Gunas. i.e., Karana Dravyas are only having the relationship of Samavaya. Samskara and Samyoga are very similar to one another. The quantity of the substances involved in the Samskara and Samyoga processes that creates the difference. Samskara and Samyoga are very similar to one another. The quantity of the substances involved in the Samskara and Samyoga processes that creates the difference. In Samyoga, the substances are in dominant quantity. While in Samskara, Samskaraka Dravya is less in quantity. It is essential for Ayurvedists to fully understand the concept of Samskara and the fundamental ideas behind it given that understanding so can allow them to utilise a single drug in multiple ways as needed. As drug availability keeps decreasing daily, this knowledge is becoming more and more important. The other 3 Padas of Bhesaja - Bahuta, Yogyatva, and Sampat can all be increased or improved by Samskara, according to Ayurvedic medicine

Reference

1. Banawarilal Gaud, editor. Charaka Samhita (Composed by Maharshi Agnivesh and revised by Caraka and Dridhabala), Vol – 2, Vimana sthana, Adhyaya 1, Rasa vimana adhyaya, chapter 1, verse 21, Rashtreeya Ayurveda Vidyapeetha: reprint 2021; 259.

2. Banawarilal Gaud, editor. Charaka Samhita (Composed by Maharshi Agnivesh and revised by Caraka and Dridhabala), Vol – 2, Vimana sthana, Adhyaya 1, Rasa vimana adhyaya, chapter 1, verse 21(2), Rashtreeya Ayurveda Vidyapeetha: reprint 2021; 259.

3. V. N. Jha, editor. Tarka sangraha Annambhatta, Chinmaya International Foundation Shodha Sansthan Adi Sankara Nilayam, Veliyanad Ernakulam, Kerala; Verse 68, Rashtriya Sanskrit Sansthan, New Delhi,108.


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4. Banawarilal Gaud, editor. Charaka Samhita (Composed by Maharshi Agnivesh and revised by Caraka and Dridhabala), Vol – 2, Sharira sthana, Adhyaya 1, Katidhapurusheeya Sharira adhyaya, chapter 1, verse 27, Rashtreeya Ayurveda Vidyapeetha: reprint 2021; 585.

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