E-ISSN:2456-3110

Review Article

Charaka Samhita

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 9 SEPTEMBER
Publisherwww.maharshicharaka.in

Concept of Varna in Charaka Samhita

Patil A1*, Shreevathsa2
DOI:10.21760/jaims.9.9.19

1* Ashwini Patil, PhD Scholar, Dept of Samhita Siddhanta, Government Ayurveda Medical College, Mysuru, Karnataka, India.

2 Shreevathsa, Professor and HOD, Dept of Samhita Siddhanta, Government Ayurveda Medical College, Mysuru, Karnataka, India.

Ayurveda which is unique in its origin, observations and documentation of diseases and its treatment has added beauty in understanding the prognosis too. Acharya’s have not left any area untouched related with preventive and curative aspect of diseases. Ayurveda classifies disease as mainly two i.e., Sadhya and Asadhya. This classification is very important to know the prognosis of disease rather than diagnosis, otherwise it can lead to loss of social respect, money and knowledge of physician. For the proper knowledge of Asadhya Laxana’s there is description of Arishta’s in Samhita Grantha’s. The whole Indriya Sthana of Charaka Samhita (12 chapters), 5 chapters (28 - 33 ) of Sushruta Samhita Sutrasthana and in 2 chapters (5-6) of Ashtanga Hrudaya Sharirasthana different types of Arishta’s are clearly mentioned which are helpful to explain the prognosis of a patient. Along with Charaka Samhita, Bhela Samhita, Kashyapa Samhita and Harita Samhita also included Indriya Sthana. A total of 47 factors are mentioned to look into for the prognosis. These are again basically grouped under 2 factors i.e., those signs and symptoms which are lodged in subject and those which are understood by inauspicious signs. Thus, it covers all the Laxana’s starting from Pratyaksha Bhava’s to Anumanagamya Bhava’s. In this article, Varna which is one among the 47 factors is been explained from Indriya Sthana as well as from other Sthana’s is been reviewed.

Keywords: Varna, Arishta, Indriya Sthana, Sutra Sthana, Nidana Sthana, Vimana Sthana, Shareera Sthana, Chikitsa Sthana, Kalpa Sthana, Siddhi Sthana

Corresponding Author How to Cite this Article To Browse
Ashwini Patil, PhD Scholar, Dept of Samhita Siddhanta, Government Ayurveda Medical College, Mysuru, Karnataka, India.
Email: 		Patil A, Shreevathsa, Concept of Varna in Charaka Samhita. J Ayu Int Med Sci. 2024;9(9):123-130.
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https://jaims.in/jaims/article/view/3577

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-08-13 2024-08-23 2024-09-03 2024-09-13 2024-09-23
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© 2024by Patil A, Shreevathsaand 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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Ashwini Patil et al. Concept of Varna in Charaka Samhita

Introduction

Varna is been mentioned in all Sthana’s of Charaka Samhita. Varna is taken as color as well as words in some of the context, for example: in Vimana Sthana[1] in concept of Shabda, Varna is considered to be group of words whereas in Indriya Sthana,[2] Varna refers to the normal and abnormal colors which helps in prognosis of disease. Acharya Charaka stresses on examining certain factors in patient which helps in prognosis of disease. Among the 47 factors mentioned in Indriya Sthana,[3] Varna has been quoted as the first factor to be examined as it is Chakshu Graahi and seen or observed first. Varna can be studied under following categories:

1. As Color
2. As Indriya Graahi
3. As Appearance
4. As Prakruti
5. As Purvarupa Avastha
6. As Roopa Avastha
7. As Sudden manifestation

As Color

Varna is the striking Lakshana in any object present in the Universe. In Human beings Varna has its Adhishtana in Tvacha. Acharya Sushruta[4] classifies the Tvacha into Bahya and Abhyantara and explains about the origin of Varna in these two types of Tvacha. Varna Utpatti[5] occurs during Garbha Avastha and it is determined by Garbhini Aahara - Vihara, Panchamahabhoota combination and Shad Bhavas. Varna is indicator of health as well as disease. Hence the Prakruta and Vaikruta Varna are been said by our Acharya’s. Human being comprises of many race and based on genetic combination and habitat and habit, the color and complexion is formed. Color is the visual perception based on the electromagnetic spectrum. Though color is not an inherent property of matter, color perception is related to an object’s light absorption, reflection, emission spectra and interference.

There are 3 primary colors (Ps) : Red, Yellow and Blue and 3 secondary colors : Orange, Green, Violet and 6 Tertiary colors: Red – Orange, Yellow – Orange, Yellow – Green, Blue – Green, Blue – Violet, Red – Violet , which are formed by mixing with secondary colors.

Colors have influence on the psychology of human beings. They excite and depress different emotions and moods.

As Indriya Graahi

Acharya Charaka explains the Vishesha Guna which are Shabda, Sparsha, Roopa, Rasa and Gandha. Each are specific qualities of particular Mahabhoota and perform specific function. The Roopa Grahana is specific function of Chakshurendriya and it aids in visual perception. Teja Mahabhoota is responsible for visual perception as well as in the formation of Varna. Thus, they are inter - related. The visualization of Neela, Krshna, Shukla of Agni are all Indriya Graahi. Already mentioned the Adhishtana of Varna is at Tvacha and Tvagendriya helps in tactile perception and change in color is assessed through the Chakshurendriya. Thus, Indriya are Varna Graahi, both Prakruta and Vaikruta.[6]

As appearance

Varna is Chakshu Graahya. It is both Physical as well as Psychological entity and is been referred at many places in Charaka Samhita.

Physical entity:

As physical entity it is observed in entire Shareera, in Mukha, Nayana, Nakha, Mutra, Pureesha, Hasta, Pada, Oshta.[7] The normal and abnormal colors presentation are seen in these areas which help in identifying a particular disease.

Psychological entity:

Varna in the form of Glaani, Harsha, Roukshya, Sneha is been mentioned in Indriya Sthana.[8] All these are psychological parameters and they elicit form of Varna in a person during both healthy as well as diseased condition.

As Prakruti

Prakruti is the constitution of person which is decided at time of birth. Based on dominant Dosha, appearance of person in form of Varna is been mentioned.

Ex: Vata Prakruti person will be having Parusha Vadana, Pani; Pitta Prakruti person will be Sukumara with Avadata Varna and Kapha Prakruti person will be Sukumara with Avadata, Prasanna and Snigdha appearance.[9]


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As Purvarupa Avastha

Change in color indicates the onset of Dosha vitiation. In Purvaroopa Avastha we get references in form of physical and in form of dreams the change observed in the color of a person.

Ex: In Gulma Adhyaya- Nakhadi Vaivarnya is been mentioned as one of the Purvaroopa Lakshana.[10]

In Raktapitta Adhyaya - dreams of visualizing Rakta Pushpa, Vana, Bhumi, Netra are been mentioned as Purvaroopa Lakshana.[11]

As Roopa Avastha

The Lakshana’s are been fully observable and a final diagnosis can be made in Roopa Avastha. There is mentioning of following Lakshana’s in form of change in Varna in different diseases based on Dosha dominant.

Ex:

1. Peeta Mukha, Netra, Tvak, Akshi, Mutra, Pureesha in[12]
2. Shyava, Harita Darshana in form of [13]
3. Appearance of predominant Neela Sira over abdomen in [14]
4. Sputum with different colors etc.

As Sudden manifestation[15]

विकृत्या यस्य वा नीलौ न स रोगाद्विमुच्यते। च.इ.8/12

Appearance of Neela Varna all of a sudden indicates a very bad prognosis. In Indriya Sthana we get references where appearance of Vaikruta Varna is considered to be bad prognosis.

Materials and Methods

As mentioned above, Varna is been referred in many contexts in Samhita’s. But in this article, Charaka Samhita is been selected to study in detail the concept of Varna mentioned in different Sthana’s and referring its relevance with Indriya Sthana. The references of Varna from all Sthana’s is been tabulated and its meaning in that particular context is been mentioned.

Discussion

Varna is defined mainly in many of the kosha as four color in society which prevailed in ancient times. Second meaning of Varna is termed as color.

Acc. to Shabdakalpadruma, following Varna meanings are found:

वर्ण + अच् धातु ->वर्णयतीति ->कुडुकमम् – हेमचन्द्र:

The one which imparts color is Varna, like that of Kumkuma.

वर्णयति प्रतिमां शुक्लादिवर्णां करोतीत्यर्थ:

That which gives color like Shukla etc. is termed as Varna.

वर्ण: शुक्लादिक्रिया

Varna is that which produces Shukladi Varna.

व्रियते इति। वृ + कृवृजृषिद्रुगुपन्यनिस्वपिभ्यो नित्।जाति:।सा च ब्राह्मण: क्षत्रियो वैश्य शूद्रश्च।एषामुत्पत्यादिर्यथा।

Varna in another meaning is referred as category. In olden days people were categorized in the society based on their profession and they were called as Varna. Manu Smriti is the first reference where we get description of these Varna. People were categorized into Brahmana, Kshatriya, Vaishya and Shudra.

Acc.to Vachaspatyam

चातुर्वण्र्यं मया सृष्टम्” à Varna is the four categories of people mentioned in the society.

Acc.to Monier: Williams 1872 Dictionary

Varna à A covering, mantle, kind, species, class, race, tribe, outward appearance, color, tint, dye, paint is termed as Varna .

Acc. to Apte: 1890 Sanskrit - English Dictionary

Varna à To color, paint, dye, to describe, relate, explain, write, illustrate.

Other terminologies related with Varna

Prabha

Prabha is the highlighter of the complexion and it is recognizable from a distance. All sorts of Prabha are the components of Tejo Mahabhuta. It is said to be of 7 types. They are Rakta, Pita, Sita, Shyava, Harita, Pandura and Asita.[16]

Chaya

Chaya is the one which circumscribes Varna and which is recognizable from near (Short distance). Chaya depends on Varna and Prabha.


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5 types of Chaya have been explained. They are Vayavi, Agneyi, Nabhasi, Ambhasi and Parthivi.[17]

Pratichaya

The reflection of the body similar to its Pramana & Samsthana is termed as Pratichaya.[18]

Utpatti of Varna[19]

न खलु केवलमेतदेव कर्म वर्णवैशेष्यकरं भवति| अपि तु तेजोधातुरप्युदकान्तरिक्षधातुप्रायोऽवदातवर्णकरो भवति, पृथिवीवायुधातुप्रायः कृष्णवर्णकरः, समसर्वधातुप्रायः श्यामवर्णकरः||१५||Charaka.Shareera.8/15.

The उत्पत्ति of वर्ण is said to be during the formation of गर्भ. The पंचमहाभूत and आत्मा are needed for the formation of गर्भ. The पंचमहाभूत combine in their permutation and combination and impart वर्ण to the गर्भ.

अग्नि + जल + आकाश महाभूत à अवदात वर्ण formed of the गर्भ.

अग्नि + पृथ्वि + वायु महाभूत à कृष्ण वर्ण formed of the गर्भ.

चक्रपाणि is silent over this formation of वर्ण whereas गंगाधर has elaborated this concept.

As per गंगाधर Commentary

He contributed much in explaining about the formation of वर्ण based on पंचमहाभूत combination as well as the आहार taken by गर्भिणि. तेज धातु is responsible for imparting the वर्ण i.e., तेजोधातु: वर्णकर:।

So, during the formation of अवयव, particular महाभूत undergo combination with तेज धातु and according to the predominance of उदक, आकाश, पृथ्वि, वर्ण of गर्भ will be formed.

Formation of अवदात वर्ण:

It is considered as शुक्ल वर्ण. It is formed by the combination of उदक, आकाश and तेज महाभूत.

उदक by nature is शुक्ल and आकाश is विशद.When they combine together with तेजस् which is अव्यक्त वर्ण , then it gives श्वेत वर्ण. वर्ण obtained here is like that of attainment of मधुरत्व in अप् धातु (which is अव्यक्त रस) when it touches the ground.

Formation of कृष्ण वर्ण:

तेज in combination with पृथ्वि, वायु forms the कृष्ण वर्ण. पृथ्वि by it’s पांचभौतिक गुण possess कृष्ण वर्ण; वायु is विशद,खर,चल in nature. When these two with their qualities combine with तेजस्, कृष्ण वर्ण will be imparted to the गर्भ.

Not only these two colors are imparted, गंगाधर says that by the तर-तम योग of these पंचमहाभूता’s रक्त, पीत, अरूण etc. वर्ण will be formed.

गंगाधर quotes सुश्रुत opinion, where सश्रुताचार्य says:-

तेज भूत is responsible for the production of वर्ण “तत्र तेजोधातु:सर्ववर्णानां प्रभव:”

If गर्भ acquires predominance

  • of अप् धातु then गौर वर्ण will be formed
  • of पृथ्वि धातु then कृष्ण वर्ण will be formed
  • of पृथ्वि - आकाश then कृष्ण श्याम वर्ण will be formed
  • of तोय - आकाश then गौर श्याम वर्ण will be formed.

He says that the वर्ण will be formed based on the वर्ण of आहार that a गर्भिणि consumes during her antenatal period. He considers with the appearance of different colors at दृष्टि भाग i.e., if it becomes more predominant with तेज धातु it causes अन्धता; रक्तानुगत causes रक्ताक्ष; पित्तानुगत causes पिन्गाक्ष; श्लेश्मानुगत causes श्वेताक्ष; वातानुगत causes विकृताक्ष.

If all the धातु’s are in equal proportion and combine with तेजोधातु then श्याम वर्ण will be formed. It is the mixture of शुक्ल and कृष्ण वर्ण and it is of 2 types: कृष्ण श्याम and गौरश्याम.

कृष्ण श्याम वर्ण formed by the combination of पृथ्वि and तेज धातु. पृथ्वि by nature is विशद, शुक्लकर and in more proportion when combines with तेज धातु which is अव्यक्त वर्ण, it forms the कृष्ण श्याम वर्ण.

Similarly, गौर श्याम वर्ण formed by the तोय, आकाश which are शुक्ल, विशद and combine with तेज धातु forming गौर श्याम वर्ण.

गंगाधर explains formation of other different colors such as:

उदकबहुल with तेज à forms हरिद्राभगौर वर्ण

आकाशबहुल with तेज à forms पालाशाभहरितवर्ण

पृथ्विबहुल with तेज à forms पक्वजम्बुवत् कृष्ण वर्ण

वायुबहुल with तेज à forms रूक्ष कृष्ण वर्ण or the नील वर्ण

वायु and पृथ्विबहुल with तेज à कज्जल वर्ण

आकाश and पृथ्विबहुल à कृष्णश्याम वर्ण.

Bheda[20,21] In वर्ण अधिकार, वर्ण staying for long time is प्रकृति i.e., जन्मप्रभृतिजायमान। Hence before knowing विकृति, प्रकृति should be known. Thus, Charaka first quotes the प्राकृत वर्ण and later the विकृत वर्ण.


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In view of analyzing these colors at present era, they occupy or fall under different shades of the color. When we look into the dictionary meanings of these colors, they are been compared with the tree and animals and birds colors, which was an easy method to understand the meaning as well as grasp the particular color said.

To sum up with the colors to their exact appearance, following table could be useful.

Table 1: Prakruta Varna

Prakruta VarnaColors
कृष्णBlack / Dark blue
श्यामBrown
श्यामावदातBlackish White/Dazzling black
अवदातDazzling White

Table 2: Vaikruta Varna

Vaikruta VarnaColors
नील - नीलDye dark blackish
श्याव – अरूण लोहित समDark brown
ताम्र – अग्नि प्रख्यCoppery red
हरित – हरताल समGreen/Pale Yellow
शुक्ल – शंखकुन्कादिWhite/Brightish

Appearance of Vikruta Varna is been mentioned as Arishta Lakshana and this change from Prakruta to Vaikruta Varna can be generalized or localized. Thus a Physician should carefully examine for any change in Varna and decide it as Prakruta or Vaikruta. Varna is been mentioned under different context at different places. The following table highlights description of meaning of Varna at different contexts. It relates word meaning of Varna and it’s importance.

Table 3: References of Varna in other Sthana’s:

ReferenceRemarks
Ch.Su.4/9Varnya Gana Dravya’s mentioned. These are ten specific drugs which impart color or complexion to body.
Ch.Su.5/8Intake of Matravat Aahara causes for maintenance of Prakruti, Bala, Varna, Sukha and Ayusha.
Ch.Su.11/30Under the Pratyaksha Bhava’s seen in Punarjanma, Acharya says the resemblance of Varna similar to that of Matru and Pitru.
Ch.Su.12/8Vikruta Vata causes for Varna, Bala Upaghata
Ch.Su.12/11Pitta Dosha is responsible for the occurrence of Prakruta and Vaikruta Varna in the body.
Ch.Su12/13Tridosha in equilibrium maintain the Bala, Varna and responsible for Sukha, Aayusha.
Ch.Su.13/14Ghrta considered to be Bala, Varna Prasadaka.
Ch.Su.16/15In Bahudosha Lakshana’s Varna Haani is told as one of the Lakshana.
Ch.Su.17/74Prakruta Ojas Varna is said to be Sarpi Varna.
Ch.Su.18/8Shotha Varna as per Dosha dominance is been described.
Ex:Shyamaruna Varna in Vaataja Shotha.
Ch.Su.18/42Classification of disease is also done based on Varna.
Ch.Su.20/9,12,15Varna based on Dosha vitiation is been told.
Ch.Su.23/27Varna Kshaya is mentioned as one of the consequence of Apatarpana.
Ch.Su.23/39The quality of Mantha is said to be Varnakara.
Ch.Su.24/4Shuddha Rakta imparts Varna and provides Bala.
Ch.Su.24/22Shuddha Rakta appears like that of Gunjaphala Varna.
Ch.Su.24/37In Murcha, appearance of different Varna in front of eyes based on Dosha dominance is been told.
Ch.Su.26/11Agneya Dravya’s help in production of Varna.
Ch.Su.26/46Madhura Rasa is Bala,Varna Prasadaka.
Ch.Su.27/3Person intaking food which is liked by him in Varna, Gandha, Sparsha is considered to be beneficial for him.
Ch.Su.27/64,65Under Mamsa Varga, Mamsa is said to be Bala, Varnakara.
Ch.Su.27/175Under Madhya Varga, Jarani is considered to possess the quality of Varna Shodhana.
Ch.Su.27/215Under Jala Varga, the water which is Vivarna is considered to be unfit for drinking.
Ch.Su.27/244Under Madhu Varga, different Varna of Madhu are been told for their identification.
Ex: Makshika is Taila Varna.
Ch.Su.27/349While explaining the importance of Aahara, it is been said to cause for Varna Prasadana effect.
Ch.Su.28/3All types of food enhances the Varna.
Ch.Su.28/16Vivarnata is one of the Lakshana mentioned in Asthi Pradoshaja Vikara.
Ch.Ni.1/21Under the context of Jvara Nidana, appearance of Aruna Varna is been quoted as one of the Saamanya Lakshana.

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Ch.Ni.1/35Under the context of Jvara Nidana, while explaining the importance of Jvara, its been said as which causes Haani of Varna, Bala and Utsaha.
Ch.Ni.4/29In Kshara Pramehi, the Mutra will be acquired with qualities of Kshara in Gandha, Varna and Rasa.
Ch.Ni.4/30A Kala Pramehi Mutra will be of Masi Varna.
Ch.Ni.5/4Kushta is classified based on many aspects. One among it, is it’s classification done based on Varna .
Ch.Ni.5/10The Upadrava Lakshana of Kushta based on Dosha dominance is been said here.
Ex:If Vata Pradhana, there is appearance of Shyava, Aruna Varna.
Ch.Ni.7/11Varna Haani is mentioned as a Purvaroopa Lakshana in Unmada.
Ch.Vi.1/25Intake of Snigdha Aahara causes Varna Prasada.
Ch.Vi.3/7When Udaka and Desha gets affected then change is observed in its Gandha, Varna factors.
Ch.Vi.4/7Varna Pareeksha comes under Pratyaksha Pareeksha.
Ch.Vi.6/3Classification of disease done on Varna.
Ch.Vi.7/10,11,12,13All types of Krimi’s are identified based on the Varna.
Ch.Vi.8/89Vikara Prashamana and Dhatu Saamya is understood by seeing the normal Varna and Svara.
Ch.Vi.8/96Shleshma Prakruti person possess Snigdha Varna.
Ch.Vi.8/104,106,108,109Under Rakta, Meda, Majja, Shukra Saara Lakshanas Snigdha Varna, Rakta Varna, Prasanna Varna is been mentioned.
Ch.Sh.3/3Garbha attains full pledged Bala, Varna based on Shad Bhava’s.
Ch.Sh.3/10Under the Aatmaja Bhava’s Varna, Aakruti, Svara are been mentioned.
Ch.Sh.3/11Under Saatmyaja Bhava’s Varna, Svara, Beeja Sampat is been told.
Ch.Sh.4/22In sixth month of pregnancy, the Garbhini suffers with Bala, Varna Haani.
Ch.Sh.8/15Formation of Varna during Garbha Avastha is been said.
Ch.Sh.8/32,34In Garbhini Paricharya, monthly regimen and its benefits in form of Varnakara is been mentioned.
Ch.Sh.8/51Under Deerghayu Lakshana, Prakruta Varna is one of the feature.
Ch.Sh.8/54,55Stanya Sampat Is been said as which possess the Prakruta Gandha, Varna, Rasa.
The Varna changes with the predominance of vitiated Doshas.
Ch.Ka.1/6,9,10The identification, collection and preservation of Vamana and Virechana drugs is done based on it’s Rasa, Gandha and Varna.
Ch.Ka.1/8Under Desha, person belonging to Saadharana Desha will be possessing Saadharana Bala, Varna, Samhanana etc. features.
Ch.Ka.12/46In disease condition selection of drugs should be of Viruddha Veerya possessing Ishta Varna, Gandha, Rasa and Sparsha.
Ch.Si.1/27,29,30The importance of Basti, Niruha and Anuvasana in form of enhancing Bala, Varna is been said.
Ch.Si.2/16Varna Kshaya is been indicated for Niruhana line of treatment.
Ch.Si.6/16An ideal drug should possess the quality of Ishta Gandha, Rasa, Varna.
Ch.Si.6/39One of the Vamanavirechana Vyapat is Varna Haani.

In Chikitsa Sthana, as the name suggests treatment is given to Saadhya Vyaadhi’s and in diseased condition always there will be appearance of abnormal or decreased color. Thus, Chikitsa Sthana reference does not mentioned separately as in all conditions Varna is affected. Ex : In disease Pandu[22] there is appearance of Shukla Varna and in disease Kamala[23] there is appearance of Peeta, Haridra Varna. Thus Varna is an important factor to be examined clinically and differentiate it into normal and abnormal color which helps in diagnosis as well as prognosis of the disease.

Conclusion

Arishtas are indicator of bad prognosis if Vaidya can understand and explain them. Hence it is duty of wise physician to notice them and analyze properly.

Indriya Sthana is one which is untouched clinically because of lack of understanding /applying the concepts of Acharyas or may be because of the advanced medical facilities. In today’s clinical practices estimating prognosis typically receives less attention than diagnosing and treating disease. Yet, many clinical decisions are not fully informed unless the patients prognosis is considered. Samhitas were written thousands of year back but their prognosis explanation is very accurate till today. But the need of today’s hour is to give a Evidence Based Scientific reason to the concepts mentioned by Acharyas. Indriya Sthana of Charaka Samhita has its own way of approaching or identifying a disease. Acharya Charaka has given a beautiful explanation saying that there are many flowers which don’t give fruit and there are fruits which don’t have flower at prior.


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Ashwini Patil et al. Concept of Varna in Charaka Samhita

But Arishta produced in body ends with death only and there is no death without showing Arishta Laxanas. Indriya Sthana comprises 12 chapters, 379 verses. In this Sthana 6 types of Prakriti, 3 types of Vikruti, 7 types of Swapna and their various results and process of occurrence of dreams are mentioned. A total of 47 factors are mentioned to look into for prognosis. These are again basically grouped under 2 factors i.e., those signs and symptoms which are lodged in subject and those which are understood by inauspicious signs. Thus, it covers all Laxanas starting from Pratyaksha Bhavas to Anumanagamya Bhavas. It also looks into factor of identifying a Laxana as Arishta or not. This glorifies ethics of practice too.

References

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