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Vāyu, Pitta and Kapha that, as the manifold universe is nothing but a modification of the guņas, so all diseases are but modifications of the three doșas, or, as in the ocean waves, billows and foam are seen which are in reality the same as the ocean, so all the different diseases are nothing but the three doșast. The elder Vāgbhața uses also in another place the simile of the three gunas with reference to the three doșas. Thus he says, “As the three guņas co-operate together for the production of the world in all its diversity, in spite of the mutual opposition that exists among themselves, so the three dosas also co-operate together, in spite of natural opposition, for the production of the diverse diseases.” In the treatment of the bone system the present writer agrees with Dr Hoernle that Vāgbhata
vays attempted to bring about a reconciliation between Caraka and Suśruta by explaining away the unadjustable views of one or the other. Here also the same tendency is seen. Thus, on the one hand, he explained away as being metaphorical (aupacāriki) the expressed views of Caraka that the dhātu-malas are the dosas. On the other hand, he followed the statements of the Uttara-tantra that the three doșas, the dhātus, excreta and urine sustain a man's body. He further follows the Uttara-tantra in holding that the three coșas are the three gunas (bhinnā doşās trayo gunāḥ). Dalhaņa identifies tāyu with rajas, pitta with sattva and kapha with tamas3
In the Sūtra-sthāna Susruta mentions blood (sonita) as having the same status as vāyu, pitta and kapha and holds that the body out by Narasimha Kavirāja (a writer from the south) in his Vivarana-siddhāntacintamani (the only manuscript of which is in possession of the present writer) that according to Samkhya it is the doşa transforming itself from a state of equilibrium to a state of unbalanced preponderance of any of them that is to be called a disease (vaişamya-sāmyāvasthā-bhinnāvasthā-viseşavad doşatvam rogatvam). The Naiyāyikas, however, hold that disease is a separate entity or substance, which is produced by dosa, but which is not itself a dosa (dravyatve sati dosa-bhinna-dosa-janyatvam rogatvam). So a disease is different from its symptoms or effects. Narasimha further holds that, since Caraka speaks of diseases as being fiery (āgneya) and aerial (vāyavya), he tacitly accepts the diseases as separate substances. That Caraka sometimes describes a disease as being dhātu-vaisamya is to be explained as due to the fact that, since dhātu-vaisamyas produce diseases, they are themselves also called diseases in a remote sense (yat tu Carakena dhātu-vaisamyasya rogatvam uktam tat teşām tathāvidha-duhkha-kartrtväd aupacārikam. Vivarana-siddhānta-cintūmani, MS.p. 3). 1 Aştānga-samgraha, 1. 22.
ārambhakam virodhe 'pi mitho yad yad guna-trayam
visvasya drstam yugapad vyādher doşa-trayam tathā (ibid. 1. 21). 3 rajo-bhuyiştho mārutah, rajo hi pravartakam sarva-bhāvānām pittam sattuotkatam laghu-prakāśakatvāt, rajo-yuktam văity eke kaphas tamo-bahulah, guru-pravaraņātmakatvād ity āhur bhisajah. Yady evam tat katham kapha-praktike pumsi sattva-gunopapannatā pathitā, ucyate, guna-dvitayam api kaphe jñātatyam sattvatamo-bahulā āpa (Dalhaņa on Susruta, Uttara-tantra, 66. 9).
