Charak Samhita - User contributions [en]

Nidana Sthana

2020-12-28T18:58:48Z

Basishtgopal:

{{#seo:
|title=Nidana Sthana
|titlemode=append
|keywords=Nidana Sthana,Jwara Nidana, Raktapitta Nidana, Gulma Nidana, Prameha Nidana, Kushtha Nidana, Shosha Nidana, Unmada Nidana, Apasmara Nidana
|description=The section Nidana Sthana deals with principles of diagnosis of diseases. The term Nidana is applied for knowing the origin of disease (vyadhijanaka) and comprehensive information of disease (vyadhibodhaka).
|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
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{{Infobox
|title = [[Charak Samhita]] Nidana Sthana-Preamble
|label1 = Section/Chapter
|data1 = [[Nidana Sthana]] Section 2/ Preamble
|label2 = Preceding section
|data2 = [[Sutra Sthana]]
|label3 = Succeeding section
|data3 = [[Vimana Sthana]]
|label4 = Other Sections
|data4 = [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label5 = Author
|data5 = Deole Y. S.
|label6 = Reviewer
|data6 = Basisht G.
|label7 = Editor
|data7 = Basisht G.
|label8 = Year of publication
|data8 = 2020
|label9 = DOI
|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s02.001 10.47468/CSNE.2020.e01.s02.001]
|label10 = Total number of verses
|data10 = 247

|header11 = Chapters

|label12 =
|data12 = 1. [[Jwara Nidana]], 2.[[Raktapitta Nidana]], 3. [[Gulma Nidana]], 4. [[Prameha Nidana]], 5. [[Kushtha Nidana]], 6. [[Shosha Nidana]], 7. [[Unmada Nidana]], 8. [[Apasmara Nidana]]
}}

'''<big>Preamble of Nidana Sthana (Section on Diagnosis)</big>'''

The section Nidana Sthana deals with principles of diagnosis of diseases. The term Nidana is applied for knowing the origin of disease (vyadhijanaka) and comprehensive information of disease (vyadhibodhaka). [Chakrapani on Cha.Sa.[[Nidana Sthana]] 1/1-2]

===Fundamental principles of diagnosis===

<div style="text-align:justify;">[[Nidana Sthana]], the second section within [[Charak Samhita]], is about guidelines for diagnosing disease on the basis of detailed history and clinical examination. The word Nidana literally means primary cause and diagnosis.<ref> Available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=nidana&direct=au accessed on May 02,2019</ref> The five methods to know a disease viz. [[hetu]] (causative factors), [[purvarupa]] (premonitory signs and symptoms), [[rupa]] (clinical features),[[upashaya]] (pacifying factors) and [[samprapti]] (etio-pathogenesis).The comprehensive study guides a physician to diagnose and treat disease with minimal use of laboratory, imaging and other tools.

===Important aspects of knowledge of disease===

[[File:Aspects of Nidana Sthana .jpg|400px|'''Image 1:Aspects of Nidana Section'''|thumb]]

Nidana section studies diagnostic principles in view of two important aspects like knowledge of roga (disease) and rugna (patient). It always considers interaction between the individual and the affecting pathological entities. It also considers the prognosis and inter-relation of different diseases or co-morbid conditions.[Image 1: Aspects of Nidana Section]

===Knowledge of the individual===

Before knowing disease, one needs to know the self-healing capacity of the human being. This depends upon equilibrium of five components of health, namely [[dosha]] (regulatory functional factors of body and mind) , [[agni]] (digestive and metabolic capacity), [[dhatu]] (body tissues), [[mala]] (metabolic waste products) and psycho-spiritual state. Health is a state of equilibrium, whereas disease is a state of dis-equilibrium of any of these factors.

According to [[swabhavoparam vada]], the resolution / destruction of the existing always happens naturally in the course of time. So the nature itself heals disequilibrium.[[Chikitsaprabhritiya Adhyaya#Swabhavoparama vada (theory of natural destruction)|(Cha.Su.16/27)]] This aspect of host defense mechanism is important to be assessed for knowing natural healing capacity of an individual. In the fourth chapter,[[Prameha Nidana]], [[Prameha Nidana#Process of Onset of Disease|the process of onset of disease]] through interaction between aggravating and pacifying factors is described [[Prameha Nidana#Process of Onset of Disease|(Cha.Ni.4/4)]]. If the host defense factors are stronger than aggravating ones, then the disease will not occur and vice versa. Therefore, before making diagnosis of a disease, [[Rogabhishagjitiya Vimana#Examination of patient|examination of patient]] is important with emphasis on his [[prakriti]] (basic constitution), [[sara]] (quality of tissues) etc described in context of [[Rogabhishagjitiya Vimana#Examination of patient|ten fold examination of patient(Cha.Vi.8/94-131)]]. Every person has a unique constitution and hence the same biological investigations cannot be precise to assess his health status completely. Personalized assessment is important to diagnose normal and abnormal state of the individual.

===Knowledge of disease===

After thorough examination of an individual, one shall evaluate the disease. The second part of diagnostic protocol provides comprehensive knowledge of disease. This includes the methods to elucidate causative factors ([[hetu]]), observe premonitory signs and symptoms ([[purvarupa]]), clinical features[[rupa]], pathogenesis ([[samprapti]]), and pacifying factors ([[upashaya]]). The set of these five diagnostic tools is called as 'Nidana Panchaka'. This is described and applied in clinical practice to know each disequilibrium condition.

The phenomena of a disease causing another disease is described as [[Nidanarthakara roga]]. [[Upadrava]] (complications), [[Udarka]] (marks of disease after it is cured) are applied for knowing the cause-effect relationship in pathogenesis of disease.

Principles of management of disease are mentioned in brief in each chapter to denote pacifying factors of disease. Each chapter of this section follows the same protocol for comprehensive knowledge of disease.

===Importance of eight chapters===

This section comprises eight different chapters as described below:

* The first chapter, [[Jwara Nidana]] , introduces basic principles of diagnosis of a disease as well as the disease [[jwara]] with involvement of [[rasa]] [[dhatu]] as [[dushya]].The chapter discuss diagnosis of disorders of hyper-pyrexia and various types of fever.

* The second chapter, [[Raktapitta Nidana]], deals with various pathologies related to [[rakta]] [[dhatu]].This chapter details the diagnosis of bleeding disorders.

* The third chapter, [[Gulma Nidana]], deals with [[mamsa]] [[dhatu]](muscle tissue) predominantly. This chapter describes diagnosis of lumps in abdomen, tumors.

* The fourth chapter, [[Prameha Nidana]], involves [[meda]] [[dhatu]] (tissue fat) predominantly. This chapter describes the diagnosis of disorders of lipid metabolism, obstinate urinary disorders including diabetes.

* The fifth chapter, [[Kushtha Nidana]], involves seven [[dushyas]] (vitiated factors). This chapter deals with diagnosis of skin disorders.

* The sixth chapter, [[Shosha Nidana]], deals with the pathology of emaciation. This chapter describes diagnosis of degenerative disorders that involve depletion of body tissues.

* The seventh chapter, [[Unmada Nidana]] explain insanity and psychotic disorders.

* The eighth chapter, [[Apasmara Nidana]] deals with epilepsy and seizure disorders.

These eight chapters represent pathogenesis of major diseases described in detail in this section. Each chapter directs towards variety of pathogenic processes related interaction of vitiated [[dosha]] with [[dhatu]] to cause disease.

===Guidelines to diagnose [[anukta vyadhi]] (new or untold diseases in text)===

There are innumerable diseases. Major diseases are mentioned in this text. Therefore one may not find complete description of certain diseases seen in contemporary era. Any new or unknown disease should be studied by assessment of vitiated [[dosha]] and [[dushya]] (vitiated factors). The criteria like type of pain, appearance (color), etiology, site, symptoms and name shall be applied for identification.[[Trishothiya Adhyaya#Criteria for classification of diseases|(Cha.Su.18/42-43)]]

All endogenous diseases start with vitiation of [[dosha]]. The causative factors elucidated in the detailed history of a patient’s diet, lifestyle, psychological frame and others direct the vitiation of a specific [[dosha]]. Then their status (increase or decrease) can be assessed based on the premonitory signs and clinical features. Then after evaluation of aggravating ([[anupashaya]]) and pacifying ([[upashaya]]) factors is done, the sequence of events in the pathogenesis of a disease is understood and accordingly treatment protocol is formulated.

[[Prajnaparadha]] (intellectual errors, or knowingly violating rules) is one of the fundamental cause of all endogenous and exogenous diseases. [[Asatmendriyarthasamyoga]] (improper union of senses with their objects) and [[parinama]](time) are other two causative factors . These principles reveal that all idiopathic diseases of unknown etiology also have a definite cause, that needs to be searched and removed for its proper management.

In nutshell, one should initiate any treatment after acquiring complete knowledge of following:
* Inherent nature of the disease
* Its pathogenesis
* Origin or site of lesion and location of presentation
* Etiological factors. [[Trishothiya Adhyaya#Identification of new diseases|(Cha.Su. 18/44-47)]]

===Importance of studying Nidana section ===

* It is highly important to know the fundamental cause of any disease. Complete cure in curable diseases and management of palliable diseases can only be achieved after [[Nidana Parivarjana]] (removing the cause). If the cause is removed, then half the treatment is done. This stops progression of disease as well as helps the host to return to the normal state. The focus of current healthcare system is more on disease management after its complete manifestation; while [[Ayurveda]] emphasizes on identification of abnormality at an early stage, to prevent its further progression.
* The journey of a disease from the initial stage of accumulation of vitiating factors to complete manifestation of its symptoms shall be studied well for its complete knowledge.
* The knowledge of Nidana can be helpful in reducing healthcare cost by reducing use of invasive and non invasive medical diagnostic tools.

===Researches===

#A team of researchers compiled all Sanskrit texts of [[Nidana Sthana]] in a project report.<ref>Critical Edition of Charaka Nidana Sthana available from http://ayushportal.nic.in/EMR/LITERARY_FINAL_REPORT-1.pdf downloaded on 17/04/2019</ref>
#Shrirang S.G. have done a critical study on Nidana Sthana with special reference to [[Prameha Nidana]] <ref> Shrirang S.G. Thesis on Critical Study Of Caraka Nidana Sthana With Special Reference To Prameha . Department of Samhita . Institute for Post Graduate Teaching & Research in [[Ayurveda]], Gujarat Ayurved University, Jamnagar . 2000</ref>
#Shashirekha H. K. has studied [[Shosha Nidana]] described in [[Nidana Sthana]]. <ref>Shashirekha H K . A Study On Caraka Nidana Sthana With Special Reference To Shosha . Swasthavritta . Dr. Basavaraj Nagur Memorial Rural Ayurvedic Medical College And Hospital (Dr. B N M R), Bijapur .2010</ref>

=== More information ===

The following chapters in other sections deal with detailed information about diagnostic principles and classification of disease.
* [[Mahachatushpada Adhyaya]]
* [[Tistraishaniya Adhyaya]]
* [[Kiyanta Shiraseeya Adhyaya]]
* [[Trishothiya Adhyaya]]
* [[Ashtodariya Adhyaya]]
* [[Maharoga Adhyaya]]
* [[Trividha Roga Vishesha Vijnaniya Vimana]]
* [[Roganika Vimana]]
* [[Vyadhita Rupiya Vimana]]
* [[Rogabhishagjitiya Vimana]]

Moreover each chapter of [[Chikitsa sthana]] describes the five assessment tools (nidana panchaka) of respective diseases.

=== All Abstracts ===

The new learners of Nidana sthana can read all abstracts of chapters of this section on the [[Abstracts- Nidana Sthana]] page.

==References==

</div>

Nidana Sthana

2020-12-28T18:49:29Z

Basishtgopal:

{{#seo:
|title=Nidana Sthana
|titlemode=append
|keywords=Nidana Sthana,Jwara Nidana, Raktapitta Nidana, Gulma Nidana, Prameha Nidana, Kushtha Nidana, Shosha Nidana, Unmada Nidana, Apasmara Nidana
|description=The section Nidana Sthana deals with principles of diagnosis of diseases. The term Nidana is applied for knowing the origin of disease (vyadhijanaka) and comprehensive information of disease (vyadhibodhaka).
|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}

{{Infobox
|title = [[Charak Samhita]] Nidana Sthana-Preamble
|label1 = Section/Chapter
|data1 = [[Nidana Sthana]] Section 2/ Preamble
|label2 = Preceding section
|data2 = [[Sutra Sthana]]
|label3 = Succeeding section
|data3 = [[Vimana Sthana]]
|label4 = Other Sections
|data4 = [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label5 = Author
|data5 = Deole Y. S.
|label6 = Reviewer
|data6 = Basisht G.
|label7 = Editor
|data7 = Basisht G.
|label8 = Year of publication
|data8 = 2020
|label9 = DOI
|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s02.001 10.47468/CSNE.2020.e01.s02.001]
|label10 = Total number of verses
|data10 = 247

|header11 = Chapters

|label12 =
|data12 = 1. [[Jwara Nidana]], 2.[[Raktapitta Nidana]], 3. [[Gulma Nidana]], 4. [[Prameha Nidana]], 5. [[Kushtha Nidana]], 6. [[Shosha Nidana]], 7. [[Unmada Nidana]], 8. [[Apasmara Nidana]]
}}

'''<big>Preamble of Nidana Sthana (Section on Diagnosis)</big>'''

The section Nidana Sthana deals with principles of diagnosis of diseases. The term Nidana is applied for knowing the origin of disease (vyadhijanaka) and comprehensive information of disease (vyadhibodhaka). [Chakrapani on Cha.Sa.[[Nidana Sthana]] 1/1-2]

===Fundamental principles of diagnosis===

<div style="text-align:justify;">[[Nidana Sthana]], the second section within [[Charak Samhita]], is about guidelines for diagnosing disease on the basis of detailed history and clinical examination. The word Nidana literally means primary cause and diagnosis.<ref> Available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=nidana&direct=au accessed on May 02,2019</ref> The five methods to know a disease viz. [[hetu]] (causative factors), [[purvarupa]] (premonitory signs and symptoms), [[rupa]] (clinical features),[[upashaya]] (pacifying factors) and [[samprapti]] (etio-pathogenesis).The comprehensive study guides a physician to diagnose and treat disease with minimal use of laboratory, imaging and other tools.

===Important aspects of knowledge of disease===

[[File:Aspects of Nidana Sthana .jpg|400px|'''Image 1:Aspects of Nidana Section'''|thumb]]

Nidana section studies diagnostic principles in view of two important aspects like knowledge of roga (disease) and rugna (patient). It always considers interaction between the individual and the affecting pathological entities. It also considers the prognosis and inter-relation of different diseases or co-morbid conditions.[Image 1: Aspects of Nidana Section]

===Knowledge of the individual===

Before knowing disease, one needs to know the self-healing capacity of the human being. This depends upon equilibrium of five components of health, namely [[dosha]] (regulatory functional factors of body and mind) , [[agni]] (digestive and metabolic capacity), [[dhatu]] (body tissues), [[mala]] (metabolic waste products) and psycho-spiritual state. Health is a state of equilibrium, whereas disease is a state of dis-equilibrium of any of these factors.

According to [[swabhavoparam vada]], the resolution / destruction of the existing always happens naturally in the course of time. So the nature itself heals disequilibrium.[[Chikitsaprabhritiya Adhyaya#Swabhavoparama vada (theory of natural destruction)|(Cha.Su.16/27)]] This aspect of host defense mechanism is important to be assessed for knowing natural healing capacity of an individual. In the fourth chapter,[[Prameha Nidana]], [[Prameha Nidana#Process of Onset of Disease|the process of onset of disease]] through interaction between aggravating and pacifying factors is described [[Prameha Nidana#Process of Onset of Disease|(Cha.Ni.4/4)]]. If the host defense factors are stronger than aggravating ones, then the disease will not occur and vice versa. Therefore, before making diagnosis of a disease, [[Rogabhishagjitiya Vimana#Examination of patient|examination of patient]] is important with emphasis on his [[prakriti]] (basic constitution), [[sara]] (quality of tissues) etc described in context of [[Rogabhishagjitiya Vimana#Examination of patient|ten fold examination of patient(Cha.Vi.8/94-131)]]. Every person has a unique constitution and hence the same biological investigations cannot be precise to assess his health status completely. Personalized assessment is important to diagnose normal and abnormal state of the individual.

===Knowledge of disease===

After thorough examination of an individual, one shall evaluate the disease. The second part of diagnostic protocol provides comprehensive knowledge of disease. This includes the methods to elucidate causative factors ([[hetu]]), observe premonitory signs and symptoms ([[purvarupa]]), clinical features[[rupa]], pathogenesis ([[samprapti]]), and pacifying factors ([[upashaya]]). The set of these five diagnostic tools is called as 'Nidana Panchaka'. This is described and applied in clinical practice to know each disequilibrium condition.

The phenomena of a disease causing another disease is described as [[Nidanarthakara roga]]. [[Upadrava]] (complications), [[Udarka]] (marks of disease after it is cured) are applied for knowing the cause-effect relationship in pathogenesis of disease.

Principles of management of disease are mentioned in brief in each chapter to denote pacifying factors of disease. Each chapter of this section follows the same protocol for comprehensive knowledge of disease.

===Importance of eight chapters===

This section comprises eight different chapters as described below:

* The first chapter, [[Jwara Nidana]] , introduces basic principles of diagnosis of a disease as well as the disease [[jwara]] with involvement of [[rasa]] [[dhatu]] as [[dushya]].The chapter discuss diagnosis of disorders of hyper-pyrexia and various types of fever.

* The second chapter, [[Raktapitta Nidana]], deals with various pathologies related to [[rakta]] [[dhatu]].This chapter details the diagnosis of bleeding disorders.

* The third chapter, [[Gulma Nidana]], deals with [[mamsa]] [[dhatu]](muscle tissue) predominantly. This chapter describes diagnosis of lumps in abdomen, tumors.

* The fourth chapter, [[Prameha Nidana]], involves [[meda]] [[dhatu]] (tissue fat) predominantly. This chapter describes the diagnosis of disorders of lipid metabolism, obstinate urinary disorders including diabetes.

* The fifth chapter, [[Kushtha Nidana]], involves seven [[dushyas]] (vitiated factors). This chapter deals with diagnosis of skin disorders.

* The sixth chapter, [[Shosha Nidana]], deals with the pathology of emaciation. This chapter describes diagnosis of degenerative disorders that involve depletion of body tissues.

* The seventh chapter, [[Unmada Nidana]] explain insanity and psychotic disorders.

* The eighth chapter, [[Apasmara Nidana]] deals with epilepsy and seizure disorders.

These eight chapters represent pathogenesis of major diseases described in detail in this section. Each chapter directs towards variety of pathogenic processes related interaction of vitiated [[dosha]] with [[dhatu]] to cause disease.

===Guidelines to diagnose [[anukta vyadhi]] (new or untold diseases in text)===

There are innumerable diseases. Major diseases are mentioned in this text. Therefore one may not find complete description of certain diseases seen in contemporary era. Any new or unknown disease should be studied by assessment of vitiated [[dosha]] and [[dushya]] (vitiated factors). The criteria like type of pain, appearance (color), etiology, site, symptoms and name shall be applied for identification.[[Trishothiya Adhyaya#Criteria for classification of diseases|(Cha.Su.18/42-43)]]

All endogenous diseases start with vitiation of [[dosha]]. The causative factors elucidated in the detailed history of a patient’s diet, lifestyle, psychological frame and others direct the vitiation of a specific [[dosha]]. Then their status (increase or decrease) can be assessed based on the premonitory signs and clinical features. Then after evaluation of aggravating ([[anupashaya]]) and pacifying ([[upashaya]]) factors is done. The sequence of events in the pathogenesis of a disease is understood and accordingly treatment protocol is formulated.

[[Prajnaparadha]] (intellectual errors, or knowingly violating rules) is one of the fundamental cause of all endogenous and exogenous diseases. [[Asatmendriyarthasamyoga]] (improper union of senses with their objects) and [[parinama]](time) are other two causative factors . These principles reveal that all idiopathic diseases of unknown etiology also have a definite cause, that needs to be searched and removed for its proper management.

In nutshell, one should initiate any treatment after acquiring complete knowledge of following:
* Inherent nature of the disease
* Its pathogenesis
* Origin or site of lesion and location of presentation
* Etiological factors. [[Trishothiya Adhyaya#Identification of new diseases|(Cha.Su. 18/44-47)]]

===Importance of studying Nidana section ===

* It is highly important to know the fundamental cause of any disease. Complete cure in curable diseases and management of palliable diseases can only be achieved after [[Nidana Parivarjana]] (removing the cause). If the cause is removed, then half the treatment is done. This stops progression of disease as well as helps the host to return to the normal state. The focus of current healthcare system is more on disease management after its complete manifestation; while [[Ayurveda]] emphasizes on identification of abnormality at an early stage, to prevent its further progression.
* The journey of a disease from the initial stage of accumulation of vitiating factors to complete manifestation of its symptoms shall be studied well for its complete knowledge.
* The knowledge of Nidana can be helpful in reducing healthcare cost by reducing use of invasive and non invasive medical diagnostic tools.

===Researches===

#A team of researchers compiled all Sanskrit texts of [[Nidana Sthana]] in a project report.<ref>Critical Edition of Charaka Nidana Sthana available from http://ayushportal.nic.in/EMR/LITERARY_FINAL_REPORT-1.pdf downloaded on 17/04/2019</ref>
#Shrirang S.G. have done a critical study on Nidana Sthana with special reference to [[Prameha Nidana]] <ref> Shrirang S.G. Thesis on Critical Study Of Caraka Nidana Sthana With Special Reference To Prameha . Department of Samhita . Institute for Post Graduate Teaching & Research in [[Ayurveda]], Gujarat Ayurved University, Jamnagar . 2000</ref>
#Shashirekha H. K. has studied [[Shosha Nidana]] described in [[Nidana Sthana]]. <ref>Shashirekha H K . A Study On Caraka Nidana Sthana With Special Reference To Shosha . Swasthavritta . Dr. Basavaraj Nagur Memorial Rural Ayurvedic Medical College And Hospital (Dr. B N M R), Bijapur .2010</ref>

=== More information ===

The following chapters in other sections deal with detailed information about diagnostic principles and classification of disease.
* [[Mahachatushpada Adhyaya]]
* [[Tistraishaniya Adhyaya]]
* [[Kiyanta Shiraseeya Adhyaya]]
* [[Trishothiya Adhyaya]]
* [[Ashtodariya Adhyaya]]
* [[Maharoga Adhyaya]]
* [[Trividha Roga Vishesha Vijnaniya Vimana]]
* [[Roganika Vimana]]
* [[Vyadhita Rupiya Vimana]]
* [[Rogabhishagjitiya Vimana]]

Moreover each chapter of [[Chikitsa sthana]] describes the five assessment tools (nidana panchaka) of respective diseases.

=== All Abstracts ===

The new learners of Nidana sthana can read all abstracts of chapters of this section on the [[Abstracts- Nidana Sthana]] page.

==References==

</div>

Varnasvariyam Indriyam Adhyaya

2020-10-21T20:32:55Z

Basishtgopal:

{{#seo:
|title=Varnasvariyam Indriyam Adhyaya
|titlemode=append
|keywords=arishta, fatal signs, near death signs, change in voice, change in complexion, Ayurveda, Indian system of medicine, charak samhita.
|description=Indriya Sthana Chapter 1.Fatal signs in complexion and voice
|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}

<big>'''[[Indriya Sthana]] Chapter 1.Fatal signs in complexion and voice'''</big>
{{Infobox
|title = Varnasvariyam Indriyam Adhyaya
|label1 = Section/Chapter
|data1 = [[Indriya Sthana]] Chapter 1
|label2 = Preceding Chapter
|data2 = None

|label3= Succeeding Chapter
|data3 = [[Pushpitakam Indriyam Adhyaya]]
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label6 = Translator and commentator
|data6 = Gopakumar
|label7 = Reviewer
|data7 = Babu S.P.
|label8 = Editors
|data8 = Khandel S.K., Babu S.P., Deole Y.S., Basisht G.
|label9 = Year of publication
|data9 = 2020
|label10 = Publisher
|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]
|label11 = DOI
|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s05.002 10.47468/CSNE.2020.e01.s05.002]
}}
<big>'''Abstract'''</big>
<div style="text-align:justify;">
The chapter [[Varnasvariyam Indriyam Adhyaya]] is about [[arishta]] [[lakshana]] (near death signs) perceived by auditory and visual senses. [[Swara]] (Voice) is an audible feature, whereas color and complexion are visual features. Sudden change in frequency, rhythm, resonance, tone, the pitch of voice and complexion of the body is indicative of serious pathology of the body. The characteristic features of [[arishta]] are described in the chapter.

'''Keywords''': [[arishta]], fatal signs, near death signs, change in voice, change in complexion.

</div>

==Introduction ==
<div style="text-align:justify;">
Charak has placed [[Indriya Sthana]] (section about near death signs) before [[Chikitsa Sthana]] (section about the treatment of diseases) possibly, to guide physician when not to treat a patient. In this chapter of [[Indriya Sthana]], [[Varnasvariyam Indriyam Adhyaya]], Charak mentions near death signs and symptoms that can be directly observed by visual and other faculties. This chapter also describes ''prakriti'', the natural disposition of an individual, and ''vikriti'', or abnormalities , since such knowledge helps in discerning any sign of ''vikriti'' in a "healthy" individual. Three types of morbid conditions are observed namely, ''lakshana nimitta'', caused by bodily marks, ''lakshya nimitta'', caused by etiological factors which disturb the health, and ''nimitta anuroopa vikriti'', a break down for no apparent reason resembling etiological factors. The chapter describes various near death signs with changes in color, the complexion of body parts and voice.
</div>
==Sanskrit text, Transliteration and English Translation==
<div class="mw-collapsible mw-collapsed">

अथातोवर्णस्वरीयमिन्द्रियंव्याख्यास्यामः||१|| <br />
इति ह स्माह भगवानात्रेयः||२|| <br />
<div class="mw-collapsible-content">

athātōvarṇasvarīyamindriyaṁvyākhyāsyāmaḥ||1|| <br />
itihasmāhabhagavānātrēyaḥ||2|| <br />

athAto varNasvarIyamindriyaM vyAkhyAsyAmaH||1|| <br />
iti ha smAha bhagavAnAtreyaH||2|| <br />
</div></div>

Now we shall expound the chapter "Varnasvariyam Indriyam" (Fatal signs in complexion and voice). Thus said Lord Atreya.[1-2]

Note: This chapter deals with normal and abnormal color, complexion and voice in a person which especially relies on two "indriya" –visual and auditory faculty.

=== Factors for assessment of residual span of life ===
<div class="mw-collapsible mw-collapsed">

इह खलु वर्णश्च स्वरश्च गन्धश्च रसश्च स्पर्शश्च चक्षुश्च श्रोत्रं च घ्राणं च रसनं च स्पर्शनं च सत्त्वं च भक्तिश्च शौचं च शीलंचाचारश्च स्मृतिश्चाकृतिश्च प्रकृतिश्च विकृतिश्च बलं च ग्लानिश्च मेधा च हर्षश्च रौक्ष्यं च स्नेहश्च तन्द्रा चारम्भश्च गौरवं चलाघवं च गुणाश्चाहारश्च विहारश्चाहारपरिणामश्चोपायश्चापायश्च व्याधिश्च व्याधिपूर्वरूपं च वेदनाश्चोपद्रवाश्च च्छाया चप्रतिच्छाया च स्वप्नदर्शनं च दूताधिकारश्च पथि चौत्पातिकं चातुरकुले भावावस्थान्तराणि च भेषजसंवृत्तिश्च भेषजविकारयुक्तिश्चेति परीक्ष्याणि प्रत्यक्षानुमानोपदेशैरायुषः प्रमाणावशेषं जिज्ञासमानेन भिषजा||३||
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iha khalu varṇaśca svaraśca gandhaśca rasaśca sparśaśca cakṣuśca śrōtraṁ ca ghrāṇaṁ ca rasanaṁ casparśanaṁ ca sattvaṁ ca bhaktiśca śaucaṁ ca śīlaṁ cācāraśca smr̥tiścākr̥tiśca prakr̥tiśca vikr̥tiśca balaṁ caglāniśca mēdhā ca harṣaśca raukṣyaṁ ca snēhaśca tandrā cārambhaśca gauravaṁ ca lāghavaṁ caguṇāścāhāraśca vihāraścāhārapariṇāmaścōpāyaścāpāyaśca vyādhiśca vyādhipūrvarūpaṁ cavēdanāścōpadravāśca cchāyā ca praticchāyā ca svapnadarśanaṁ ca dūtādhikāraśca pathi cautpātikaṁcāturakulē bhāvāvasthāntarāṇi ca bhēṣajasaṁvr̥ttiśca bhēṣajavikārayuktiścēti parīkṣyāṇipratyakṣānumānōpadēśairāyuṣaḥ pramāṇāvaśēṣaṁ jijñāsamānēna bhiṣajā||3||

iha khalu varNashca svarashca gandhashca rasashca sparshashca cakShushca shrotraM ca ghrANaM carasanaM ca sparshanaM ca sattvaM ca bhaktishca shaucaM ca shIlaM cAcArashca smRutishcAkRutishcaprakRutishca vikRutishca balaM ca glAnishca medhA ca harShashca raukShyaM ca snehashca tandrAcArambhashca gauravaM ca lAghavaM ca guNAshcAhArashcavihArashcAhArapariNAmashcopAyashcApAyashca vyAdhishca vyAdhipUrvarUpaM cavedanAshcopadravAshca cchAyA ca praticchAyA ca svapnadarshanaM ca dUtAdhikArashca pathicautpAtikaM cAturakule bhAvAvasthAntarANi ca bheShajasaMvRuttishca bheShajavikArayuktishcetiparIkShyANi pratyakShAnumAnopadeshairAyuShaH pramANAvasheShaM jij~jAsamAnena bhiShajA||3||
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The following entities should be examined by the physician desiring to assess the residual span of life of the patient using direct observation, and inference such as:
*Physical appearance (complexion, appearance of eyes, ears, nose, tongue, skin), including attributes perceived by the senses (voice, smell, taste, touch, etc.)
*Behavioral traits (mood, upkeep, conduct, etc.)
*Dietary habits and lifestyle (regimens, ability to digest, etc.)
*Existing health conditions (signs of diseases, symptoms, complications, drug use, effect of medicines on illness and on the patient)

Bad omens perceived by the physician on his way to patient's house, changed conditions of the patient's residence, signs and symptoms indicating the residual span of life may be evident on these factors. Hence physician should pay careful attention to each one of them and interpretation should be made based on his observations, knowledge and scriptural advice. [3]
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तत्र तु खल्वेषां परीक्ष्याणां कानिचित् पुरुषमनाश्रितानि, कानिचिच्च पुरुषसंश्रयाणि| <br />
तत्र यानि पुरुषमनाश्रितानि तान्युपदेशतो युक्तितश्च परीक्षेत, पुरुषसंश्रयाणि पुनः प्रकृतितोविकृतितश्च||४|| <br />
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tatra tu khalvēṣāṁ parīkṣyāṇāṁ kānicit puruṣamanāśritāni, kānicicca puruṣasaṁśrayāṇi| <br />
tatra yāni puruṣamanāśritāni tānyupadēśatō yuktitaśca parīkṣēta, puruṣasaṁśrayāṇipunaḥprakr̥titōvikr̥titaśca||4|| <br />

tatra tu khalveShAM parIkShyANAM kAnicit puruShamanAshritAni, kAnicicca puruShasaMshrayANi| <br />
tatra yAni puruShamanAshritAni tAnyupadeshato yuktitashca parIkSheta, puruShasaMshrayANi punaHprakRutito vikRutitashca||4||<br />
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Some of the signs and symptoms are not apparent in a patient but can be observed in the surrounding of the patient. These are evaluated by logic based on scriptural instructions and inference. The factors not observed in patients are often circumstantial like an informer who comes with news of patient and the good/bad omens seen by the physician. Those which can be seen in patients are examined by observing their constitution and morbid conditions. But all these factors should be assessed wisely in the quest for the life of the patient. [4]
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=== Factors responsible for natural constitution ===
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तत्रप्रकृतिर्जातिप्रसक्ताच,कुलप्रसक्ताच,देशानुपातिनीच, कालानुपातिनी च वयोऽनुपातिनीच,प्रत्यात्मनियताचेति|<br />
जातिकुलदेशकालवयःप्रत्यात्मनियता हि तेषां तेषां पुरुषाणां ते ते भावविशेषाभवन्ति||५|| <br />
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tatraprakr̥tirjātiprasaktāca,kulaprasaktāca,dēśānupātinīca, kālānupātinī ca vayō'nupātinīca,pratyātmaniyatācēti| <br />jātikuladēśakālavayaḥpratyātmaniyatā hi tēṣāṁ tēṣāṁ puruṣāṇāṁtētēbhāvaviśēṣābhavanti||5|| <br />

tatra prakRutirjAtiprasaktA ca, kulaprasaktA ca, deshAnupAtinI ca, kAlAnupAtinI ca vayo~anupAtinI ca, pratyAtmaniyatA ceti| <br />
jAtikuladeshakAlavayaHpratyAtmaniyatA hi teShAM teShAM puruShANAM te te bhAvavisheShAbhavanti||5|| <br />
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The natural constitution of a person depends upon ''Jati'' (origin as per social structure), ''Kula'' (race), ''Desha'' (place), ''Kala'' (time and season), ''Vaya'' (age), ''Pratyatmaniyata'' (individual habits and habitat). The different variations seen in persons are based upon their origin as per social structure, race, place of living, season, age and individual habits.[5]
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=== Types of pathological abnormalities ===
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विकृतिःपुनर्लक्षणनिमित्ताच,लक्ष्यनिमित्ताच,निमित्तानुरूपाच||६||
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vikr̥tiḥpunarlakṣaṇanimittāca,lakṣyanimittāca,nimittānurūpāca||6||

vikRutiH punarlakShaNanimittA ca, lakShyanimittA ca, nimittAnurUpA ca||6||
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The pathological conditions are classified as:
*''Lakshana nimitta'': pathological appearance based on symptoms
*''Lakshya nimitta'' : Diseases based upon etiological factors
*''Nimittanurupa'': This type of pathology is based on signs resembling with etiological factors. [6]
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==== Symptom based abnormalities ====

तत्र लक्षणनिमित्ता नाम सा यस्याः शरीरे लक्षणान्येव हेतुभूतानि भवन्ति दैवात्; लक्षणानि हि कानिचिच्छरीरोपनिबद्धानि भवन्ति, यानि हि तस्मिंस्तस्मिन् काले तत्राधिष्ठानमासाद्य तां तां विकृतिमुत्पादयन्ति|७|
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tatra lakṣaṇanimittā nāma sā yasyāḥ śarīrē lakṣaṇānyēva hētubhūtāni bhavanti daivāt; lakṣaṇāni hi kāniciccharīrōpanibaddhāni bhavanti, yāni hi tasmiṁstasmin kālētatrādhiṣṭhānamāsādya tāṁ tāṁ vikr̥timutpādayanti|7|

tatra lakShaNanimittA nAma sA yasyAH sharIre lakShaNAnyeva hetubhUtAni bhavanti daivAt; lakShaNAni hi kAniciccharIropanibaddhAni bhavanti, yAni hitasmiMstasmin kAle tatrAdhiShThAnamAsAdya tAM tAM vikRutimutpAdayanti|7|
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The first type of pathological conditions are based on symptoms, whose causative factors are pre-determined by destiny in the form of physiognomic signs. Some of these signs may be latent in the body, and appear at particular time in particular parts of body giving rise to particular related morbid conditions. [7[1]]
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==== Etiopathogenesis based abnormalities ====

लक्ष्यनिमित्ता तु सा यस्या उपलभ्यते निमित्तं यथोक्तं निदानेषु|७|
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lakṣyanimittā tu sā yasyā upalabhyatē nimittaṁ yathōktaṁ [1] nidānēṣu|7|

lakShyanimittA tu sA yasyA upalabhyate nimittaM yathoktaM [1] nidAneShu|7|
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The second type of pathological conditions are based on etiological factors which appear as per the etiopathogenesis described (in [[Nidana Sthana]] section). [7[2]]
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==== Cause based abnormalities ====

निमित्तानुरूपा तु निमित्तार्थानुकारिणी या, तामनिमित्तां निमित्तमायुषः प्रमाणज्ञानस्येच्छन्ति भिषजो भूयश्चायुषः क्षयनिमित्तां प्रेतेलिङ्गानुरूपां, यामायुषोऽन्तर्गतस्य ज्ञानार्थमुपदिशन्ति धीराः| <br />
यां चाधिकृत्य पुरुषसंश्रयाणि मुमूर्षतां लक्षणान्युपदेक्ष्यामः| <br />
इत्युद्देशः| <br />
तं विस्तरेणानुव्याख्यास्यामः||७|| <br />
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nimittānurūpā tu nimittārthānukāriṇī yā, tāmanimittāṁ nimittamāyuṣaḥ pramāṇajñānasyēcchanti bhiṣajō bhūyaścāyuṣaḥ kṣayanimittāṁ prētēliṅgānurūpāṁ,yāmāyuṣō'ntargatasya [1] jñānārthamupadiśanti dhīrāḥ| <br />
yāṁ cādhikr̥tya puruṣasaṁśrayāṇi mumūrṣatāṁ lakṣaṇānyupadēkṣyāmaḥ| <br />
ityuddēśaḥ| <br />
taṁ vistarēṇānuvyākhyāsyāmaḥ||7|| <br />

nimittAnurUpA tu nimittArthAnukAriNI yA, tAmanimittAM nimittamAyuShaH pramANaj~jAnasyecchanti bhiShajo bhUyashcAyuShaH kShayanimittAMpreteli~ggAnurUpAM, yAmAyuSho~antargatasya [1] j~jAnArthamupadishanti dhIrAH| <br />
yAM cAdhikRutya puruShasaMshrayANi mumUrShatAM lakShaNAnyupadekShyAmaH| <br />
ityuddeshaH| <br />
taM vistareNAnuvyAkhyAsyAmaH||7||<br />
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The third type of pathological conditions is based upon the factors that resemble etiological factors, but in fact, they are not etiological factors in nature. It appear without any apparent cause and indicate the measure of the life-span particularly the signs of imminent death due to decadence of life. The physicians pay due importance to this for the knowledge of life (and death). Based on this, I will explain the signs observed in the person which indicate his imminent death. This is the summary. We shall explain this in detail. [7[3]]
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=== Normal complexion ===
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तत्रादितएववर्णाधिकारः| <br />
तद्यथा- कृष्णः, श्यामः, श्यामावदातः, अवदातश्चेति प्रकृतिवर्णाः शरीरस्य भवन्ति; यांश्चापरानुपेक्षमाणो विद्यादनूकतोऽन्यथा वाऽपि निर्दिश्यमानांस्तज्ज्ञैः||८|| <br />
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tatrāditaēvavarṇādhikāraḥ| <br />
tadyathā- kr̥ṣṇaḥ, śyāmaḥ , śyāmāvadātaḥ, avadātaścēti prakr̥tivarṇāḥ śarīrasya bhavanti;yāṁścāparānupēkṣamāṇō vidyādanūkatō'nyathā vā'pi nirdiśyamānāṁstajjñaiḥ||8|| <br />

tatrAdita eva varNAdhikAraH| <br />
tadyathA- kRuShNaH, shyAmaH [1] , shyAmAvadAtaH, avadAtashceti prakRutivarNAH sharIrasya bhavanti; yAMshcAparAnupekShamANo [2] vidyAdanUkato~anyathAvA~api nirdishyamAnAMstajj~jaiH||8|| <br />
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There are four types of natural complexion – black, dark (blue or brown), dark-fair (blue or brown), fair white, There may some more complexions with combinations of such colors.[8]

=== Abnormal complexion ===
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नीलश्यावताम्रहरितशुक्लाश्च वर्णाः शरीरस्य वैकारिका भवन्ति; यांश्चापरानुपेक्षमाणो विद्यात्प्राग्विकृतानभूत्वोत्पन्नान् | इति प्रकृतिविकृतिवर्णा भवन्त्युक्ताः शरीरस्य| <br />
तत्र प्रकृतिवर्णमर्धशरीरे विकृतिवर्णमर्धशरीरे, द्वावपि वर्णौ मर्यादाविभक्तौ दृष्ट्वा; यद्येवं सव्यदक्षिणविभागेन, यद्येवंपूर्वपश्चिमविभागेन, यद्युत्तराधरविभागेन, यद्यन्तर्बहिर्विभागेन, आतुरस्यारिष्टमिति विद्यात्; एवमेव वर्णभेदोमुखेऽप्यन्यत्र वर्तमानो मरणाय भवति||९|| <br />
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nīlaśyāvatāmraharitaśuklāśca varṇāḥ śarīrasya vaikārikā bhavanti; yāṁścāparānupēkṣamāṇōvidyātprāgvikr̥tānabhūtvōtpannān | iti prakr̥tivikr̥tivarṇā bhavantyuktāḥ śarīrasya|<br /> tatra prakr̥tivarṇamardhaśarīrē vikr̥tivarṇamardhaśarīrē, dvāvapi varṇau maryādāvibhaktau dr̥ṣṭvā;yadyēvaṁ savyadakṣiṇavibhāgēna, yadyēvaṁ pūrvapaścimavibhāgēna, yadyuttarādharavibhāgēna,yadyantarbahirvibhāgēna, āturasyāriṣṭamiti vidyāt; ēvamēva varṇabhēdō mukhē'pyanyatra vartamānōmaraṇāya bhavati||9|| <br />

nIlashyAvatAmraharitashuklAshca varNAH sharIrasya vaikArikA bhavanti; yAMshcAparAnupekShamANo [1] vidyAt prAgvikRutAnabhUtvotpannAn [2] |
iti prakRutivikRutivarNA bhavantyuktAH sharIrasya| <br />
tatra prakRutivarNamardhasharIre vikRutivarNamardhasharIre, dvAvapi varNau maryAdAvibhaktau dRuShTvA; yadyevaM savyadakShiNavibhAgena, yadyevaMpUrvapashcimavibhAgena, yadyuttarAdharavibhAgena, yadyantarbahirvibhAgena, AturasyAriShTamiti vidyAt; evameva varNabhedo mukhe~apyanyatra [3] vartamAnomaraNAya bhavati||9|| <br />
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The unnatural or pathological complexions include blue, blackish, coppery, green and snow white. Similarly, there are some other unnatural types of complexion which appear suddenly for unknown reason. These are the normal and abnormal complexions of body.
Normal complexion in one half of the body and abnormal complexion in the other half and both are demarcated clearly by a line, same abnormality on left and right side of body, front and back side of body, upper and lower or internal and external parts of the body is considered ''arishta'' (near to death signs). Such demarcation abnormality on face and other parts too indicates death. [9]
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वर्णभेदेन ग्लानिहर्षरौक्ष्यस्नेहा व्याख्याताः||१०||
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varṇabhēdēnaglāniharṣaraukṣyasnēhāvyākhyātāḥ||10||

varNabhedena glAniharSharaukShyasnehA vyAkhyAtAH||10||
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On the same line of differentiation of complexion, malaise and cheerfulness, roughness and unctuousness are described. [10]
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तथा पिप्लुव्यङ्गतिलकालकपिडकानामन्यतमस्यानने जन्मातुरस्यैवमेवाप्रशस्तं विद्यात्||११||
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tathā pipluvyaṅgatilakālakapiḍakānāmanyatamasyānanē janmāturasyaivamēvāpraśastaṁ vidyāt||11||

tathA pipluvya~ggatilakAlakapiDakAnAmanyatamasyAnane janmAturasyaivamevAprashastaM vidyAt||11||
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Similarly, sudden appearance of ''piplu'' (Acne), ''vyanga'' (Pigmented skin), ''tilakalaka'' (Mole) and ''pidaka'' (Boil) on the face of the patient is inauspicious. [11]
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नखनयनवदनमूत्रपुरीषहस्तपादौष्ठादिष्वपि च वैकारिकोक्तानां वर्णानामन्यतमस्य प्रादुर्भावो हीनबलवर्णेन्द्रियेषुलक्षणमायुषः क्षयस्य भवति||१२||

यच्चान्यदपि किञ्चिद्वर्णवैकृतमभूतपूर्वं सहसोत्पद्येतानिमित्तमेव हीयमानस्यातुरस्य शश्वत्, तदरिष्टमिति विद्यात्|
इति वर्णाधिकारः||१३||
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nakhanayanavadanamūtrapurīṣahastapādauṣṭhādiṣvapi ca vaikārikōktānāṁ varṇānāmanyatamasyaprādurbhāvō hīnabalavarṇēndriyēṣu lakṣaṇamāyuṣaḥ kṣayasya bhavati||12||

yaccānyadapi kiñcidvarṇavaikr̥tamabhūtapūrvaṁ sahasōtpadyētānimittamēva hīyamānasyāturasyaśaśvat,tadariṣṭamitividyāt|itivarṇādhikāraḥ||13||

nakhanayanavadanamUtrapurIShahastapAdauShThAdiShvapi ca vaikArikoktAnAM varNAnAmanyatamasya prAdurbhAvo hInabalavarNendriyeShu lakShaNamAyuShaHkShayasya bhavati||12||

yaccAnyadapi ki~jcidvarNavaikRutamabhUtapUrvaM sahasotpadyetAnimittameva hIyamAnasyAturasya shashvat, tadariShTamiti vidyAt|
iti varNAdhikAraH||13||
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<div style="text-align:justify;">
Sudden appearance of any one of the abnormal colors in nails, eyes, face, urine, stool, hands, legs and lips together with diminished strength, complexion and senses indicate imminent death. Such other abnormal complexions too that appear suddenly for the first time without any apparent cause in the patient with constant deterioration of health are the signs of death. [12-13]
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=== Normal and abnormal voice ===
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स्वराधिकारस्तु- हंसक्रौञ्चनेमिदुन्दुभिकलविङ्ककाककपोतजर्जरानुकाराः प्रकृतिस्वरा भवन्ति; यांश्चापरानुपेक्षमाणोऽपि विद्यादनूकतोऽन्यथा वाऽपि निर्दिश्यमानांस्तज्ज्ञैः| <br />
एडककलग्रस्ताव्यक्तगद्गदक्षामदीनानुकीर्णास्त्वातुराणां स्वरा वैकारिका भवन्ति; यांश्चापरानुपेक्षमाणोऽपि विद्यात्प्राग्विकृतानभूत्वोत्पन्नान् | इति प्रकृतिविकृतिस्वरा व्याख्याता भवन्ति||१४|| <br />
<div class="mw-collapsible-content">

svarādhikārastu- haṁsakrauñcanēmidundubhikalaviṅkakākakapōtajarjarānukārāḥ prakr̥tisvarā bhavanti;yāṁścāparānupēkṣamāṇō'pi vidyādanūkatō'nyathā vā'pi nirdiśyamānāṁstajjñaiḥ| ēḍakakalagrastāvyaktagadgadakṣāmadīnānukīrṇāstvāturāṇāṁ svarā vaikārikā bhavanti;yāṁścāparānupēkṣamāṇō'pi vidyāt prāgvikr̥tānabhūtvōtpannānitiprakr̥tivikr̥tisvarāvyākhyātābhavanti||14|| <br />

svarAdhikArastu- haMsakrau~jcanemidundubhikalavi~gkakAkakapotajarjarAnukArAH prakRutisvarA bhavanti; yAMshcAparAnupekShamANo~api [1]vidyAdanUkato~anyathA vA~api nirdishyamAnAMstajj~jaiH| <br />
eDakakalagrastAvyaktagadgadakShAmadInAnukIrNAstvAturANAM [2] svarA vaikArikA bhavanti; yAMshcAparAnupekShamANo~api [3] vidyAtprAgvikRutAnabhUtvotpannAn [4] |
iti prakRutivikRutisvarA vyAkhyAtA bhavanti||14|| <br />
</div></div>

<div style="text-align:justify;">
The normal human voice resembles the voice of ''hamsa'' (swan), ''krauncha'' (demoiselle crane), ''nemi'' (wheel), ''dundubhi'' (kettle drum), ''kalavinka'' (house sparrow), ''kaka'' (crow), ''kapota'' (dove) and jarjara (a type of drum).
The voice of person with disease resembles that of sheep and is feeble, inaudible, indistinct, choked, hoarse, painful and stammering. Thus normal and abnormal voices are described. [14]
</div>
<div class="mw-collapsible mw-collapsed">

तत्र प्रकृतिवैकारिकाणां स्वराणामाश्वभिनिर्वृत्तिः स्वरानेकत्वमेकस्य चानेकत्वमप्रशस्तम्| इतिस्वराधिकारः||१५||

इति वर्णस्वराधिकारौ यथावदुक्तौ मुमूर्षतां लक्षणज्ञानार्थमिति||१६||
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tatra prakr̥tivaikārikāṇāṁ svarāṇāmāśvabhinirvr̥ttiḥ svarānēkatvamēkasya cānēkatvamapraśastam|itisvarādhikāraḥ||15||

iti varṇasvarādhikārau yathāvaduktau mumūrṣatāṁ lakṣaṇajñānārthamiti||16||
</div></div>

If the abnormal and inauspicious voices occur suddenly, or rhythm, tone, pitch, resonance and frequency of voice changes on sudden onset, it is inauspicious (there is a grave indication of imminent death).[15]

=== Various fatal signs in complexion ===
<div class="mw-collapsible mw-collapsed">

भवन्तिचात्र- <br />
यस्यवैकारिकोवर्णःशरीरउपपद्यते| अर्धे वा यदि वा कृत्स्ने निमित्तं न च नास्ति सः||१७|| <br />

नीलंवायदिवाश्यावंताम्रंवायदिवाऽरुणम्| मुखार्धमन्यथा वर्णो मुखार्धेऽरिष्टमुच्यते||१८|| <br />

स्नेहोमुखार्धेसुव्यक्तोरौक्ष्यमर्धमुखेभृशम्| ग्लानिरर्धे तथा हर्षो मुखार्धे प्रेतलक्षणम्||१९|| <br />

तिलकाःपिप्लवोव्यङ्गाराजयश्चपृथग्विधाः| आतुरस्याशुजायन्तेमुखे प्राणान् मुमुक्षतः||२०||<br />

पुष्पाणिनखदन्तेषुपङ्कोवादन्तसंश्रितः| चूर्णको वाऽपि दन्तेषु लक्षणं मरणस्य तत्||२१|| <br />

ओष्ठयोःपादयोःपाण्योरक्ष्णोर्मूत्रपुरीषयोः| नखेष्वपिचवैवर्ण्यमेतत्क्षीणबलेऽन्तकृत्||२२|| <br />

यस्यनीलावुभावोष्ठौपक्वजाम्बवसन्निभौ| मुमूर्षुरिति तं विद्यान्नरो धीरो गतायुषम्||२३|| <br />

एकोवायदिवाऽनेकोयस्यवैकारिकःस्वरः| सहसोत्पद्यते जन्तोर्हीयमानस्नास्ति सः||२४|| <br />

यच्चान्यदपिकिञ्चित्स्याद्वैकृतंस्वरवर्णयोः| बलमांसविहीनस्यतत्सर्वं मरणोदयम् ||२५|| <br />
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bhavanti cātra- <br />
yasya vaikārikō varṇaḥ śarīra upapadyatē| <br />
ardhē vā yadi vā kr̥tsnē nimittaṁ na ca nāsti saḥ||17|| <br />

nīlaṁ vā yadi vā śyāvaṁ tāmraṁ vā yadi vā'ruṇam| <br />
mukhārdhamanyathā varṇō mukhārdhē'riṣṭamucyatē||18|| <br />

snēhō mukhārdhē suvyaktō raukṣyamardhamukhē [1] bhr̥śam| <br />
glānirardhē tathā harṣō mukhārdhē prētalakṣaṇam||19|| <br />

tilakāḥ piplavō vyaṅgā rājayaśca pr̥thagvidhāḥ| <br />
āturasyāśu jāyantē mukhē prāṇān mumukṣataḥ||20|| <br />

puṣpāṇi nakhadantēṣu paṅkō vā dantasaṁśritaḥ| <br />
cūrṇakō vā'pi dantēṣu lakṣaṇaṁ maraṇasya [2] tat||21|| <br />

ōṣṭhayōḥ pādayōḥ pāṇyōrakṣṇōrmūtrapurīṣayōḥ| <br />
nakhēṣvapi ca vaivarṇyamētat kṣīṇabalē'ntakr̥t||22|| <br />

yasya nīlāvubhāvōṣṭhau pakvajāmbavasannibhau| <br />
mumūrṣuriti taṁ vidyānnarō dhīrō gatāyuṣam||23|| <br />

ēkō vā yadi vā'nēkō yasya vaikārikaḥ svaraḥ| <br />
sahasōtpadyatē jantōrhīyamānasya nāsti saḥ||24|| <br />

yaccānyadapi kiñcit syādvaikr̥taṁ svaravarṇayōḥ| <br />
balamāṁsavihīnasya tat sarvaṁ maraṇōdayam [3] ||25|| <br />

tatra ślōkaḥ- <br />
iti varṇasvarāvuktau lakṣaṇārthaṁ mumūrṣatām| <br />
yastau [4] samyagvijānāti nāyurjñānē sa muhyati||26|| <br />

bhavanticAtra- <br />
yasyavaikArikovarNaHsharIraupapadyate| <br />
ardhe vA yadi vA kRutsne nimittaM na canAstisaH||17|| <br />

nIlaM vA yadi vA shyAvaM tAmraM vA yadi vA~aruNam| <br />
mukhArdhamanyathA varNo mukhArdhe~ariShTamucyate||18|| <br />

sneho mukhArdhe suvyakto raukShyamardhamukhe bhRusham| <br />
glAnirardhe tathA harSho mukhArdhe pretalakShaNam||19|| <br />

tilakAH piplavo vya~ggA rAjayashca pRuthagvidhAH| <br />
AturasyAshu jAyante mukhe prANAn mumukShataH||20|| <br />

puShpANi nakhadanteShu pa~gko vA dantasaMshritaH| <br />
cUrNako vA~api danteShu lakShaNaM maraNasya tat||21|| <br />

oShThayoH pAdayoH pANyorakShNormUtrapurIShayoH| <br />
nakheShvapi ca vaivarNyametat kShINabale~antakRut||22|| <br />

yasya nIlAvubhAvoShThau pakvajAmbavasannibhau| <br />
mumUrShuriti taM vidyAnnaro dhIro gatAyuSham||23|| <br />

eko vA yadi vA~aneko yasya vaikArikaH svaraH| <br />
sahasotpadyate jantorhIyamAnasya nAsti saH||24|| <br />

yaccAnyadapi ki~jcit syAdvaikRutaM svaravarNayoH| <br />
balamAMsavihInasya tat sarvaM maraNodayam ||25||<br />
</div></div>

<div style="text-align:justify;">
If half of the face there is blue, blackish, coppery or tawny color and the color of the remaining half is otherwise. Manifestation of unctuousness in one half of the face and roughness in the other half is inauspicious.

The appearance of swelling in one-half of the face and emaciation in the other half. Spontaneous appearance of various types of ''tila'' (black mole), ''piplu'' (port wine mark),''vyanga'' (freckles), and ''raji'' (spots like mustard) on the face of the patient.

The appearance of flowers like spots in nails and teeth and sticky and powdery substance over the teeth is an indicator of death. Discoloration of lips, legs, heels, eyes, urine, stool and nails of the patient are indicators of diminished strength.

When both the lips become bluish like ripe fruits of ''jambu'', this is a clear indication of death.

In a patient who is very much weak, due to ''Ojokshaya'' (immune depletion) along with any changes occur in voice either as single problem or multiple issues, that indicates death.

In chronic immune deficient person, there is all possibilities of ''dhatusaraheenatha'' (Severe wasting of tissues) can lead to abnormal voice.

Such other abnormalities in voice and complexion of an individual who is devoid of strength and flesh also indicate imminent death.[17-25]
</div>

=== Summary ===
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तत्रश्लोकः- <br />
इति वर्णस्वरावुक्तौ लक्षणार्थं मुमूर्षताम्| यस्तौ सम्यग्विजानाति नायुर्ज्ञाने स मुह्यति||२६|| <br />
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tatraślōkaḥ- <br />
itivarṇasvarāvuktaulakṣaṇārthaṁmumūrṣatām| <br />
yastau samyagvijānāti nāyurjñānē sa muhyati||26||<br />

tatra shlokaH- <br />
iti varNasvarAvuktau lakShaNArthaM mumUrShatAm| <br />
yastau [4] samyagvijAnAti nAyurj~jAne sa muhyati||26|| <br />
</div></div>

Thus the fatal signs related with complexion and voice are described. One who knows the details of these facts will not be confused in knowing lifespan of patient.

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*The prognosis of disease leading to death can be predicted by keen observation of complexion, color of body parts and voice. [3]
*The natural constitution of a person depends upon ''Jati'' (caste), ''Kula'' (race), ''Desha'' (place), ''Kala'' (time and season), ''Vaya'' (age), ''Pratyatmaniyata'' (individual habits and habitat). The different variations seen in persons are based upon their caste, race, place of living, season, age and individual habits. [5]
*The complexion is a tool to assess malaise, cheerfulness, dryness and unctuousness in body i.e. the circulatory and metabolic state of body. [9]

== Vidhi Vimarsha (Applied Inferences) ==

=== Factors indicating bad prognosis ===

Sudden change in following factors indicate bad prognosis or near death signs:

Complexion, voice, smell, taste, touch, eyes, ears, nose, tongue, skin, psyche, desire, cleanliness, conduct, behavior, memory, shape, nature, strength, malaise, intellect, exhilaration, dryness, unctuousness, drowsiness, heaviness, lightness, qualities, diet, regimens, digestion of food, manifestation of disease, disappearance of disease, characters of disease, premonitory signs of the disease, symptoms, complications, administration of proper medicine, and effect of medicine on disease, luster, shadow, dream, state of informer about the patient. Bad omens perceived by the physician on his way to patient’s house, changed conditions of the patient’s residence, signs and symptoms indicating the residual span of life may be evident in these factors. Hence physician should pay careful attention to each one of them and interpretation should be made based on his observations, knowledge and scriptural advice.

The examination of complexion does not just mean the color only. It also includes objects of visual perception like coarseness, glossiness etc. Abnormal ''swara'' (voice) include fluctuations in the normal quality of sounds produced (hoarseness of voice, dysphonia), absence of the normal physiological sounds like absence of peristalsis in peritonitis, presence of abnormal sounds like crepitus in joints & crepitation, rhonchi etc. in lungs. Abnormalities in touch include tactile perception of abnormal hardness, softness, warmth etc.

=== Three types of morbid conditions ===

The morbid conditions are of three types. Such as those indicated by bodily marks, those caused by etiological factors and those resemble etiological factors.

=== Visible end stage manifestations ===

''Lakshana nimitta'' include visible end stage manifestations. The abnormal color produced can be considered as ''ojokshaya lakshana'' (depletion of quality of tissue). In ''Raktarshas'' (bleeding piles), when there is excessive bleeding, it may lead to poor complexion, strength, enthusiasm and depleted [[ojas]]. If proper measure is not taken the condition may become fatal. The unnatural color of skin can be compared with the cyanotic conditions, discoloration seen in the fatal hepatic and renal pathologies etc. Appearance of white spots, white nails and loss of pigmentation can be seen in chronic liver failure.

In chronic kidney disease, the conjunctival deposition of calcium leads to redness and gritty feeling in the eye called uremic red eye. Also deposition of calcium as a band in the lamina proprea of cornea leads to band keratopathy.

In chronic hepatic failure, erythematous patches may appear over many parts of the body, especially over the chest wall and supraclavicular regions.

Appearance of abnormal complexion in the entire or half of the body of the individual without any significant reason can be due to abnormal peripheral circulation. Oxygenation can affect the complexion. In deep vein thrombosis (DVT) alteration in pigmentation is well appreciated.

When both the lips become bluish like ripe fruits of ''jambu'', this is a clear indication of death. As per modern science this condition is similar to central cyanosis. It is directly due to ''Vata Pratilomata'' (reverse direction of ''Vata'') in different organs. The main [[srotas]] involved are ''Rasavaha srotas'' and ''Raktavaha Srotas.''

=== Abnormal voices ===

*In ''sannipatha jwara'' - ''swarasada'' (low pitched voice) is a ''lakshana''.
*In ''kshathaja kasa'' - ''paravatha ivaakoojan'' (cooing sound like that of a pigeon comes out of the throat)
*In ''Apatantraka –kapota iva koojan'' ( make sound like a pigeon).
*In Tetanus -sudden death occurs due to laryngeal spasm .
*Dysphonia—Disturbance of phonation is due to disturbance in vocal cords. Strained, harsh, low pitched voice, nasal voice.
*In laryngeal tumors like supra glottic cancer and glottis cancer hoarseness of voice is a late symptom.

In fact the abnormal changes in color and voice of the patient reflect serious changes in the physiology. Deep seated pathologies of cardio vascular system, Respiratory system, endocrine system often presents with color changes. Similarly lesions in the central nervous system can lead to changes in the voice. Dysarthria, Dysphasia and Dysphonia which may become fatal. In short this chapter highlights the events related with major systems in the body which can cause death.

=== Assessment of various prognostic factors ===

Various assessment scales and tools can be applied for objective assessment of the factors described in the chapter. The following tables depict probable tools and scales of assessment.<ref name= "Mamidi P.">Mamidi P., Gupta K. Varna Swareeyam of Charaka Indriya Sthana - An Explorative Study, Int. J. Ayu. Alt. Med., 2019; 7(5): 152-175</ref> These parameters can be applied for clinical assessment of relevant factors. There is a wide scope for research on implementing these practices to predict prognosis and life span of individual. Furthermore, each of these factors is elaborated in forthcoming chapters of this section ([[Indriya Sthana]]).

{| class="wikitable"
|+ Table 1: Assessment of prognostic factors
|-
! Sr.no. !! Prognostic factor !! Assessment scales / questionnaires / instruments
|-
| 1|| Complexion (varna) || [https://en.wikipedia.org/wiki/Fitzpatrick_scale Fitzpatrick skin type], Reflectance spectroscopy, Minolta chromameter, Mexameter (using erythematic and melanin indices), C.L.B.T assessment;
|-
| 2 || Voice (swara)|| Linear analog scale of assessment - voice quality (LASA-VQ), Vocal performance questionnaire (VPQ), Vocal tract discomfort (VTD), Evaluating voice disability - Quality of life questionnaire (EVD-QOL), Speech disability questionnaire (SDQ), Voice handicap index (VHI), Voice symptom questionnaire (VSQ), Vocal fatigue index (VFI) etc;
|-
| 3 || Smell (gandha)|| Odor fingerprints, Odor signatures, E-nose, Byoshu, Gas chromatography, Gas chromatography with mass spectrometry etc;
|-
| 4 || Taste (rasam) || Biomarkers, Measuring various blood components, Breathalyser, VOCs (volatile organic compounds) etc;
|-
| 5 || Touch (sparsha)|| Thermography, Tenderness grading scale, Virtual palpation on 3D computer models, Elastography etc;
|-
| 6 || Sensory organs (jnanendriya) || Sensory over-responsivity scale (sensOR), Multi-Modality unusual sensory experiences questionnaire (MUSEQ), The Launay slade hallucination scale (LSHS), Cardiff anomalous perception scale (CAPS), Osteba critical appraisal cards, Sensory integration and Praxis test, The sensory profile, Perceived stress scale (PSS) etc;
|-
| 7 || Psyche (sattva) || Mental health quality of life, The satisfaction with life scale (SWLS), Scale of self esteem (Rosenberg scale), Quality of life index for mental health, Quality of well being scale, Mini mental status examination (MMSE) etc;
|-
| 8 || Interest (bhakti) || The mood, interest and pleasure questionnaire (MIPQ), Strong interest inventory test etc;
|-
| 9 || purity or cleanliness (shaucham) || Hygiene behavior scale (HBS), Hand washing behavior scale Terms of planned behavior model, Yale-Brown obsessive compulsive scale (Y-BOCS), Cleaning and Hygiene scale etc;
|-
| 10 || Modesty (sheelam) || Philadelphia geriatric centre morale scales, The big five personality test (BFPT), The traits personality questionnaire 5 (TPQue5), Rorschach ink blot technique, Minnesota multiphasic personality inventory, Eysenck personality inventory, Maudsley personality questionnaire etc;
|-
| 11 || Behavioral conduct (achara) || Behavior and symptom identification scale (BASIS), Client adjustment rating scale, Social behavior assessment schedule, Social maladjustment schedule etc;
|-
| 12 || Memory ([[smruti]]) || Addenbrookes cognitive assessment - Revised (ACE-R), Abbreviated mental test score (AMTS), General practitioner assessment of cognition (GPCOG), Memory impairment screen (MIS), Montreal cognitive assessment (MoCA), PGI memory scale, Test your memory (TYM) etc;
|-
| 13 || Built (akruti) || Anthropometric measurements like height, weight, circumference, skin fold thickness and several other measurements;
|-
| 14 || Fundamental constitution ([[prakriti]]) || Prototype Prakriti Analysis tool (PPAT), AyuSoft Prakriti software, Ayurveda child personality inventory (ACPI), Mysore tridosha scale etc;
|-
| 15 || Morbidity ([[vikruti]]) || Computerized adaptive assessment of disease impact (DICAT), Quality of life disease impact scale (QDIS), Multi group confirmatory factor analysis (MGCFA), Item response theory (IRT), Disease specific quality of life scales (QOLs) etc;
|-
| 16 || Strength or energy (bala)|| Modifiable activity questionnaire (MAQ), Previous week modifiable activity questionnaire (PWMAQ), Recent physical activity questionnaire (RPAQ), International physical activity questionnaire (IPAQ), 7 day physical activity recall (PAR) etc;
|-
| 17 || Languor (glani) || Fatigue severity scale, Fatigue questionnaire, Multidimensional fatigue inventory, Fatigue impact scale, Visual analogue scale - Fatigue etc;
|-
| 18 || Intellect (medha) || Classification of intellectual and other psychological impairments functioning, Mental residual functional capacity assessment (MRFC), Wechsler adult intelligence scale (WAIS-IV), Boston naming test, Controlled oral word association, Hopkins verbal learning test - Revisited;
|-
| 19 || Exhilaration (harsh) || Affect balance scale, General well being index, The positive and negative syndrome scale (PANSS), Quality of life enjoyment and satisfaction questionnaire etc;
|-
| 20 || Dryness (raukshya) || Surface characterizing impedance monitor (SCIM), Nova Dermal Phase Meter etc;
|-
| 21 || Unctuousness (sneha) || Moisture Map, Dermaflex, Biospec imager, SkinChip, Skicon, Corneometer, Dermal Torque Meter, Twistometer etc;
|-
| 22 || Drowsiness (tandra) || Pittsburgh sleep quality index (PSQI), Holland sleep disorder questionnaire (HSDQ), Gorningen sleep quality scale (GSQS), Karolinska sleepiness scale (KSS), Expanded consensus sleep diary (CSD-E) etc;
|-
| 23 || Onset (arambha) || Various screening tests like Mini-Cog, 6-CIT, The informant questionnaire on cognitive decline in the elderly (IQCODE), Geriatric depression screening scale, The Hospital anxiety and depression scale etc;
|-
| 24 || Heaviness (gaurava)/ lightness (laghava) || Increased or decreased specific gravity of sputum, semen, urine and faeces etc which can be measured by laboratory investigations like sputum, semen, urine analysis;
|-
| 25 || Quality of diet (ahara guna) || Diet satisfaction questionnaire (DSat-45), RESIDE dietary guideline index (RDGI), Food frequency questionnaire (FFQ), Dietary behavior questions (DBQ) etc;
|-
| 26 || Lifestyle (vihara) || Simple lifestyle indicator questionnaire (SLIQ), The healthy lifestyle and personal control questionnaire (HLPCQ), Lifestyle questionnaire related to cancer, Health protective behaviour scale etc;
|-
| 27 || Post digestion effect (ahara parinama) || Questionnaire to assess digestion and metabolism (jatharagni), Self assessment tool to estimate digestion capacity (Agni bala), VAS scales, Metabolic markers etc;
|-
| 28 || Disease and its prediction (vyadhi and purvarupa) || Severity scales, screening instruments or questionnaires, VAS (visual analogue scales) etc;
|-
| 29 || Complaints (vedana) || Oswestry disability index (ODI), Roland & Morris disability questionnaire, VAS, Graphic rating scale (GRS), Numerical rating scale (NRS), Verbal rating scale (VRS), McGill pain questionnaire (MPQ), Pain-O-Meter etc;
|-
| 30 || Complications (upadrava) || Patient reported outcome measures (PROM), Patient reported experience measures (PREM), EQ-5D, EQ-VAS etc;
|-
| 31 || Luster (chchaya), shadow (pratichchaya) || Red reflex test, Radio diagnosis & imaging, Kirlian photography, Fitzpatrick skin type scale, C.L.B.T assessment, Computerized analysis of shadows, studies on cast shadows etc;
|-
| 32 || Dreams (swapna darshana) || Nightmare distress questionnaire (NDQ), Beliefs about dream questionnaire (BADQ), Chinese version of Van Dream anxiety scale (CVDAS), Dream survey questionnaire (DSQ) etc;
|-
| 33 || Messenger (doota adhikara) || Caregiver strain index (CSI), Zarit burden interview, Care related quality of life, Burden scale for family caregivers, Care giving knowledge questionnaire (CKQ-My), Caregiver burden scale - Indian population (CBS-IP), Caregiver confidence in sign/symptom management scale (CCSM), Revised scale of care giving self efficacy (RSSE), Self efficacy questionnaire for Chinese family caregivers (SEQCFC) etc;

|}

===Assessment of complexion ===

The normal complexion can be compared and related to different skin types as per [https://en.wikipedia.org/wiki/Fitzpatrick_scale Fitzpatrick skin type]<ref name="Mamidi P."/> given in table 2.

{| class="wikitable"
|+ Table 2: Assessment of normal complexion (varna)
|-
! Normal complexion (varna) !! Skin colour!! [https://en.wikipedia.org/wiki/Fitzpatrick_scale Fitzpatrick skin type]
|-
| | Krishna || Black || Type VI
|-
| | Shyama || Brown || Type V
|-
| | Shyama-Avadata || Light brown || Type III & Type IV
|-
| | Avadata-Gaura || Fair or White || Type I & Type II
|-
|}

===Observations of abnormal complexion and relevant morbidities ===

Clinical observations in change of complexion can be suggestive of probable underlying morbidities.<ref name="Mamidi P."/> These are summarized in the following table 3.

{| class="wikitable"
|+ Table 3: Bad prognostic factor related to change in complexion
|-
! Observation !! Probable relevant disease or pathology
|-
| |Discoloration of whole body [ Cha.Sa. [[Indriya Sthana]] 1/9]|| Cyanosis; Melasma; Addison’s disease; Post-inflammatory hyper pigmentation; Cutaneous amyloidosis; Acanthosis nigricans; Wilson’s disease; Purpura; Fungal infections in immunocompromised patients; Jaundice; Hepatocellular carcinoma; Pallor; Hypomelanosis or hypopigmentation; Vitiligo;
|-
| |Discoloration of right half of body [Cha.Sa.[[Indriya Sthana]] 1/10]|| Harlequin color change;
|-
| |Discoloration of upper half of body [Cha.Sa.[[Indriya Sthana]] 1/10]|| Differential cyanosis; Reverse differential cyanosis; Spinal cord injury (SCI); Paraplegia;
|-
| |Discoloration of dorsal or posterior surface of the body [Cha.Sa.[[Indriya Sthana]] 1/10]|| Venous stasis in chronic bed ridden patients;
|-
| |Discoloration of internal or external mucosal surfaces [Cha.Sa.[[Indriya Sthana]] 1/10] || Acquired generalized hyper pigmentations due to various underlying conditions; Oral pigmentation; Sino-nasal melanosis; Nevus of Ota;
|-
| |Unilateral facial discoloration [Cha.Sa.[[Indriya Sthana]] 1/10] || Unilateral facial flushing in Harlequin syndrome; Horner’s syndrome; Parry-Romberg syndrome;
|-
| |Unilateral numbness or hyperesthesia in body [Cha.Sa.[[Indriya Sthana]] 1/10] || Hemiplegia or hemiparesis; Paraplegia or paraparesis; Diplegia; HSP (Hereditary spastic paraplegia); CMV (cytomegalovirus) polyradiculopathy; SCI; Myelopathies;
|-
||Unilateral numbness or hyperesthecia on face [Cha.Sa.[[Indriya Sthana]] 1/10] || DAN (Diabetic autonomic neuropathy); Anhidrosis & Hyperhidrosis; SCI; Cervical spine pathology; Unilateral facial seborrhoea in Ramsay-Hunt syndrome & Facial paralysis;
|-
| |Unilateral unctuousness or dryness of body [Cha.Sa.[[Indriya Sthana]] 1/10] || Paraplegia; SCI; Myelopathy;
|-
| |Appearance of moles, freckles, pimples on body [Cha.Sa.[[Indriya Sthana]] 1/11] || Basal cell carcinoma; Squamous cell carcinoma; Scleroderma; SLE (Systemic lupus erythematosus); Inflammatory & Infectious dermatoses; Sturge-Weber syndrome; Fungal & Viral skin infections; Melanocytic nevi; Hyper pigmentations; Carcinoid syndrome;
|-
| |Abnormal discoloration of nails, eyes, face, urine, stools, hands, legs, lips etc. [Cha.Sa.[[Indriya Sthana]] 1/12] || Cyanosis; Melanonychia; Acroperniosis; Chemosis; Jaundice; Panda eye; Iris nevi; Horner’s syndrome; Melanoma; Alkaptonuria; Black water fever; Biliary obstruction; Upper and lower gastrointestinal bleeding; Peripheral vascular disease (PVD); Acrocyanosis; Raynaud’s phenomenon; Mottling at end-of-life stages;
|-
| | Other sudden changes in complexion [Cha.Sa.[[Indriya Sthana]] 1/13] || Cyanosis, Pallor and Erythrosis seen in ALTE (Apparent Life-Threatening Events) & BRUE (Brief Resolved Unexplained Events);
|-
|}

=== Observations of abnormal voice and relevant morbidities ===

Clinical observations in change of voice can be suggestive of probable underlying morbidities.<ref name="Mamidi P."/> These are summarized in the following table 4.

{| class="wikitable"
|+ Table 4: Bad prognostic factor related to change in voice
|-
! Abnormal voice!! Relevant disease or pathology
|-
| | Hoarseness or raspiness like a sheep [Cha.Sa.[[Indriya Sthana]] 1/14] || Due to structural changes of vocal cords (Acute or chronic laryngitis, Polyps etc);
|-
| | Feeble [Cha.Sa.[[Indriya Sthana]] 1/14] || Aphonic palilalia; Hypophonia; Paresis of vocal cords; LMN (lower motor neuron) lesions;
|-
| | Subdued or Inaudible) [Cha.Sa.[[Indriya Sthana]] 1/14] || Aphonia; Hypophonia; LMN (lower motor neuron) lesions; ALS (Amyotrophic lateral sclerosis); MG (Myasthenia gravis); TIA (Transient ischemic attack) etc;
|-
| | Indistinct or Indistinguishable) [Cha.Sa.[[Indriya Sthana]] 1/14] || Aphonia; Aphonic palilalia; Progressive supranuclear palsy; Bilateral upper brainstem lesions;
|-
| | Chocked or stammering [Cha.Sa.[[Indriya Sthana]] 1/14] || Spastic or Spasmodic dysphonia; Dysarthria (bilateral cerebral lesions, cerebral glioma of parietal origin etc);
|-
| | Hoarse or rough [Cha.Sa.[[Indriya Sthana]] 1/14] || Hyperkinetic dysarthria; Structural lesions and inflammatory conditions of larynx;
|-
| | Faint or painful [Cha.Sa.[[Indriya Sthana]] 1/14] || Dysphasia; Dysphonia; Motor or Broca’s Aphasia; Inflammatory lesions of the pharynx and larynx; Neoplasms of larynx, pharynx, lungs, and thyroid; Lymphoma; Mediastinal metastases pressing laryngeal nerves; Unilateral vocal cord palsy (UVCP) etc;
|-
| | Stuttering or stammering [Cha.Sa.[[Indriya Sthana]] 1/14] || Spastic paralysis; Dysarthria; Rigidity; Spasms of muscles of articulation;
|-
| | Other abnormal voices [Cha.Sa.[[Indriya Sthana]] 1/15] || Migraine Aura; TIA; MG; ALS; LMN lesions; UVCP; Multiple sclerosis (MS); Epilepsy; Carcinomas of larynx, pharynx, lungs, and thyroid; Lymphoma; Mediastinal metastasis; Cancer cachexia etc;
|-
|}

'''Acknowledgement:''' The contributors acknowledge support of Dr. M. Prasad and Dr.G.Kshama for providing tables from their published article referred in this chapter.

== References ==

</div>
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Indriya Sthana

2020-10-21T17:08:32Z

Basishtgopal:

{{#seo:
|title=Indriya Sthana
|titlemode=append
|keywords=Indriya Sthana, Varnasvariyam Indriyam Adhyaya, Pushpitakam Indriyam Adhyaya, Parimarshaneeyam Indriyam Adhyaya, Indriyaneekam Indriyam Adhyaya, Purvarupeeyam Indriyam Adhyaya, Katamanisharireeyam Indriyam Adhyaya, Pannarupiyam Indriyam Adhyaya, Avakshiraseeyam Indriyam Adhyaya, Yasyashyavanimittiyam Indriyam Adhyaya, Sadyomaraneeyam Indriyam Adhyaya, Anujyotiyam Indriyam Adhyaya, Gomayachurniyam Indriyam Adhyaya
|description=Indriya sthana deals with study of specific signs related to Prana (vital life force) perceived by sense organs
|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}

{{Infobox
|title = [[Charak Samhita]] Indriya Sthana-Preamble
|label1 = Section/Chapter
|data1 = [[Indriya Sthana]] Section 5/ Preamble
|label2 = Preceding section
|data2 = [[Sharira Sthana]]
|label3 = Succeeding section
|data3 = [[Chikitsa Sthana]]
|label4 = Other Sections
|data4 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label5 = Author
|data5 = Khandel S.K.
|label6 = Reviewer
|data6 = Basisht G.
|label7 = Editors
|data7 = Deole Y.S.,Basisht G.
|label8 = Year of publication
|data8 = 2020
|label9 = DOI
|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s05.001 10.47468/CSNE.2020.e01.s05.001]
|header10 = Chapters

|label11 = Chapters
|data12 = 1. [[Varnasvariyam Indriyam Adhyaya]]<br />
2. [[Pushpitakam Indriyam Adhyaya]]<br />
3. [[Parimarshaneeyam Indriyam Adhyaya]]<br />
4. [[Indriyaneekam Indriyam Adhyaya]]<br />
5. [[Purvarupeeyam Indriyam Adhyaya]]<br />
6. [[Katamanisharireeyam Indriyam Adhyaya]]<br />
7. [[Pannarupiyam Indriyam Adhyaya]]<br />
8. [[Avakshiraseeyam Indriyam Adhyaya]]<br />
9. [[Yasyashyavanimittiyam Indriyam Adhyaya]]<br />
10. [[Sadyomaraneeyam Indriyam Adhyaya]]<br />
11. [[Anujyotiyam Indriyam Adhyaya]]<br />
12. [[Gomayachurniyam Indriyam Adhyaya]]<br />
}}

'''<big>Preamble of Indriya Sthana(Section on assessment of lifespan of patients)</big>'''

Indriya sthana deals with study of specific signs related to prana (vital life force) perceived by sense organs.

===Fundamental principles===
<div style="text-align:justify;">
[[Indriya Sthana]] deals with the observation of signs predicting lifespan and signs indicative of reduced duration of remaining life (also called ''arishta lakshana''). The word [[Indriya]] literally means organ, sense, force, vigor.<ref>Sanskrit-English Dictionary available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=Indriya&direct=au retrieved on April 19, 2019</ref>. In the present context, it means [[prana]] or vital life force. [Chakrapani on Cha.Sa.[[Indriya Sthana]] 1/1-2] The seat of [[prana]] in the body is [[sneha]] or [[ojas]]. [[Indriya]] (sense organs) are said to be the ''linga'' (organs) of [[prana]]. An important concept discussed in this section is termed ''Indriyadushti'' (damage to the sensory system). A state of perfect health is life without any indication or perception of being alive (''Anirvedovarta Lakshananam'').[Cha.Sa. [[Sutra Sthana]] 25/40]

===Logical sequencing of chapters===
Life begins with the association of consciousness, or the [[atma]], with the five fundamental elements ([[panchamahabhuta]]) and ends in the dissolution of this association. Since this union (that results in a living being) is by no means permanent and since there is always a possibility of dissolution or death anytime, Ayurvedic texts emphasize on identifying certain signs and symptoms that could forebear, with some level of certainty, imminent death. This section is dedicated to such determinants and is structured in the form of 12 chapters.

===Glimpses of Chapters===

* Signs and symptoms ([[arishta]]) of imminent death can be perceived by specific changes in sensory system (e.g., [[varna]] (color), [[swara]] (voice), [[gandha]] (smell), [[rasa]] (taste), [[sparsha]](touch),along with [[chhaya]] (complexion) and [[prabha]] (radiance)) are addressed in chapters 1,2,3,4,7 and 9.

* Clinically useful early warning signs have been mentioned in [[Purvarupeeya]].

* Chapters 6, 8, 10, 11,12, give examples of [[arishta]] that could be perceived on the physical level (or, are ''Bahyakarana'') as well as on the mental, intellectual, and emotional levels (or, afflicting the ''Antahkarana'' ), with references to ''shakun''( good / bad consequential happening)), [[doota]]( messenger), [[swapna]] ( dreams) and miscellaneous occult sciences. The evidences laid down in these chapters may establish an [[Ayurveda]]-based clinical diagnostic methodology.

===Scope and Importance===
Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world ref. Within the treatise [[Charak Samhita]], physicians are instructed to thoroughly examine the patient for certain signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.
In the present era, with advancements in medical sciences, many [[arishta]] [[lakshana]] are well treatable and cannot be considered as "predictors" of death as they used to even a few centuries back. However, these signs and symptoms could serve as important indicators of prognosis of disease and therefore, would be helpful in prompt management to save life of patients.

===Researches===

The following research works have been carried out on study of [[Indriya Sthana]] as observed in the directory of researches <ref> Available from https://researches-in-ayurveda.co.in/</ref>
#Sharma V.K.Charakokta Indriya Sthana Ka Pratisanskara Swarupatmaka Vishleshna.Ph. D.Thesis.Rajasthan Ayurved University,Jodhpur.2011
#Radhika.S .A Study On Indriya Sthana Of Charaka Samhita.Siddhanta And Darshan.Alva`s Ayurvedic Medical College, Moodbidri .2015
#Anurag Vats.A Critical Study Of Indriya Sthana From Charak Samita . Samhita . Bharti Vidyapeeth’s University, College of Ayurved, Pune, Maharashtra.2006.

===References===
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Chikitsaprabhritiya Adhyaya

2020-07-16T14:55:04Z

Basishtgopal:

{{#seo:
|title=Chikitsaprabhritiya Adhyaya
|titlemode=append
|keywords=Chikitsaprabhrita (equipped physician), bahudosha (signs of aggravated dosha), samshodhana (purification therapy), vishuddha koshtha (purified bowel), svabhavoparamavada (theory of natural destruction),Panchakarma, patient care, assessment criteria of purification
|description=Sutra Sthana Chapter 16. Assessment and care in Panchakarma therapies
}}

<big>'''Sutra Sthana Chapter 16. Assessment and care in [[Panchakarma]] therapies'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This chapter describes the management of conditions arising during therapies. The assessment of correct and incorrect administration of therapeutic procedures, along with its treatment interventions are described. It also enlists indications for therapeutic intervention and their benefits with details of post therapeutic dietary management. The applicability of the theory of natural destruction of causative factors of disease (svabhavoparamvada) is discussed, that emphasizes need of therapeutic interventions for fast recovery to health. </div>

'''Keywords''': ''Chikitsaprabhrita'' (equipped physician), ''bahudosha'' (signs of aggravated ''dosha''), ''samshodhana'' (purification therapy), ''vishuddha koshtha'' (purified bowel), ''svabhavoparamavada'' (theory of natural destruction),[[Panchakarma]], patient care, assessment criteria of purification.
</div>

{{Infobox
|title = Chikitsaprabhritiya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 16
|label2 = Tetrad/Sub-section
|data2 = ''Kalpana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Upakalpaniya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Kiyanta Shiraseeya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
In continuation of the preceding [[Upakalpaniya Adhyaya]] this chapter elaborates on the remaining aspects of purification processes and their prerequisites which were not fully dealt there.The word ''prabhrita'' is derived from the verbal root ''bhr'' which suggests the sense of supporting, nourishing and offering. The term, ''chikitsaprabhrita'' is applied to mean that physician who is well equipped in terms of qualities and instruments and who can play proper supporting role in the management of diseases. The chapter emphasizes upon the need for a proficient and well equipped physician to ensure flawless treatment. The patient is also expected to be intelligent enough to be able to identify a good physician. The word ''virechana'' is used often for ''vamana'' and ''samshodhana'' as well. Clinical features of ''samyak yoga'' (appropriate application of a procedure), ''ayoga'' (under application) and ''atiyoga'' (over application), and their management, have also been described. Diseases, their therapeutic response (so that they do not reoccur) and management of post-therapy cachexia have also been addressed in this chapter. ''Svabhavaparamavada'' is a phenomenon of natural destruction of health and disease. There is a continuous process of degeneration and regeneration of body tissues. The process of regeneration is known to great extent but the cause of degeneration and death is not known.
</div>

==Sanskrit text, Transliteration and English Translation==
<div class="mw-collapsible mw-collapsed">

अथातश्चिकित्साप्राभृतीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
<div class="mw-collapsible-content">

athātaścikitsāprābhr̥tīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtashcikitsAprAbhRutIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Chikitsaprabhritiya" (Assessment and care in [[Panchakarma]] therapies).” Thus said Lord Atreya.[1-2]
<div class="mw-collapsible mw-collapsed">

चिकित्साप्राभृतो धीमान् शास्त्रवान् कर्मतत्परः|
नरं विरेचयति यं स योगात् सुखमश्नुते||३||

यं वैद्यमानी त्वबुधो विरेचयति मानवम्|
सोऽतियोगादयोगाच्च मानवो दुःखमश्नुते||४||
<div class="mw-collapsible-content">

cikitsāprābhr̥tō dhīmān śāstravān karmatatparaḥ|
naraṁ virēcayati yaṁ sa yōgāt sukhamaśnutē||3||

yaṁ vaidyamānī tvabudhō virēcayati mānavam|
sō'tiyōgādayōgācca mānavō duḥkhamaśnutē||4||

cikitsAprAbhRuto dhImAn shAstravAn karmatatparaH|
naraM virecayati yaM sa yogAt sukhamashnute||3||

yaM vaidyamAnI tvabudho virecayati mAnavam|
so~atiyogAdayogAcca mAnavo duHkhamashnute||4||
</div></div>

<div style="text-align:justify;">
A qualified physician is the one who is well acquainted with the principles of treatment, is learned and skilled in the practice of [[Ayurveda]], and is known for promptness of action. A patient obtaining treatment in the form of emesis or purgation from such a physician, becomes healthy and attains happiness. On the other hand, if the patient receives treatment from a pretentious & ignorant physician, he subjects himself to potential complications because of excessive or inadequate treatment. [3-4]
</div>
=== Signs of proper purification ===
<div class="mw-collapsible mw-collapsed">

दौर्बल्यं लाघवं ग्लानिर्व्याधीनामणुता रुचिः|
हृद्वर्णशुद्धिः क्षुत्तृष्णा काले वेगप्रवर्तनम्||५||

बुद्धीन्द्रियमनःशुद्धिर्मारुतस्यानुलोमता|
सम्यग्विरिक्तलिङ्गानि कायाग्नेश्चानुवर्तनम् ||६||
<div class="mw-collapsible-content">

daurbalyaṁ lāghavaṁ glānirvyādhīnāmaṇutā ruciḥ|
hr̥dvarṇaśuddhiḥ kṣuttr̥ṣṇā kālē vēgapravartanam||5||

buddhīndriyamanaḥśuddhirmārutasyānulōmatā|
samyagviriktaliṅgāni kāyāgnēścānuvartanam ||6||

daurbalyaM lAghavaM glAnirvyAdhInAmaNutA ruciH|
hRudvarNashuddhiH kShuttRuShNA kAle vegapravartanam||5||

buddhIndriyamanaHshuddhirmArutasyAnulomatA|
samyagviriktali~ggAni kAyAgneshcAnuvartanam ||6||
</div></div>

<div style="text-align:justify;">
Weakness, lightness, fatigue, attenuation of diseases, improved taste perception, restoration of the functioning of heart, improved complexion, proper appetite and thirst, timely passage of natural urges, feeling of cleanliness in intellect, sense organs and mind, proper movement of ''vata'', and proper digestion (including metabolic activities) are the signs and symptoms of correctly administered purification therapy. [5-6]
</div>
=== Signs of inadequate purification ===
<div class="mw-collapsible mw-collapsed">

ष्ठीवनं हृदयाशुद्धिरुत्क्लेशः श्लेष्मपित्तयोः|
आध्मानमरुचिश्छर्दिरदौर्बल्यमलाघवम्||७||

जङ्घोरुसदनं तन्द्रा स्तैमित्यं पीनसागमः|
लक्षणान्यविरिक्तानां मारुतस्य च निग्रहः||८||
<div class="mw-collapsible-content">

ṣṭhīvanaṁ hr̥dayāśuddhirutklēśaḥ ślēṣmapittayōḥ|
ādhmānamaruciśchardiradaurbalyamalāghavam||7||

jaṅghōrusadanaṁ tandrā staimityaṁ pīnasāgamaḥ|
lakṣaṇānyaviriktānāṁ mārutasya ca nigrahaḥ||8||

ShThIvanaM hRudayAshuddhirutkleshaH shleShmapittayoH|
AdhmAnamarucishchardiradaurbalyamalAghavam||7||

ja~gghorusadanaM tandrA staimityaM pInasAgamaH|
lakShaNAnyaviriktAnAM mArutasya ca nigrahaH||8||
</div></div>

<div style="text-align:justify;">
Spitting or drooling, abnormal functioning of heart, precipitation (''utklesha'') of ''shleshma'' and ''pitta'', distension of abdomen , anorexia, vomiting, debility, absence of lightness (heaviness or sluggishness), laxity in calf muscles and thighs, drowsiness , feeling as if covered with a wet hide (''staimitya''), onset of rhinitis and impediment to the function of ''vata'' are the signs and symptoms of inadequate purification. [7-8]
</div>
=== Signs of excess purification therapy ===
<div class="mw-collapsible mw-collapsed">

विट्पित्तकफवातानामागतानां यथाक्रमम्|
परं स्रवति यद्रक्तं मेदोमांसोदकोपमम्||९||

निःश्लेष्मपित्तमुदकं शोणितं कृष्णमेव वा|
तृष्यतो मारुतार्तस्य सोऽतियोगः प्रमुह्यतः||१०||
<div class="mw-collapsible-content">

viṭpittakaphavātānāmāgatānāṁ yathākramam|
paraṁ sravati yadraktaṁ mēdōmāṁsōdakōpamam||9||

niḥślēṣmapittamudakaṁ śōṇitaṁ kr̥ṣṇamēva vā|
tr̥ṣyatō mārutārtasya sō'tiyōgaḥ pramuhyataḥ||10||

viTpittakaphavAtAnAmAgatAnAM yathAkramam|
paraM sravati yadraktaM medomAMsodakopamam||9||

niHshleShmapittamudakaM shoNitaM kRuShNameva vA|
tRuShyato mArutArtasya so~atiyogaH pramuhyataH||10||
</div></div>

<div style="text-align:justify;">
Elimination of feces, ''pitta, kapha,'' and ''vata'' in succession, excessive discharge of blood that looks like fat and flesh (washed), supernatant water or watery excretion of black colored blood without ''shleshma'' and ''pitta'', excessive thirst affliction with vitiated ''vata'' and fainting are the signs and symptoms of overpurgation. [9-10]
</div>
<div class="mw-collapsible mw-collapsed">

वमनेऽतिकृते लिङ्गान्येतान्येव भवन्ति हि|
ऊर्ध्वगा वातरोगाश्च वाग्ग्रहश्चाधिको भवेत्||११||

चिकित्साप्राभृतं तस्मादुपेयाच्छरणं नरः|
युञ्ज्याद् य एनमत्यन्तमायुषा च सुखेन च||१२||
<div class="mw-collapsible-content">

vamanē'tikr̥tē liṅgānyētānyēva bhavanti hi|
ūrdhvagā vātarōgāśca vāggrahaścādhikō bhavēt||11||

cikitsāprābhr̥taṁ tasmādupēyāccharaṇaṁ naraḥ|
yuñjyād ya ēnamatyantamāyuṣā ca sukhēna ca||12||

vamane~atikRute li~ggAnyetAnyeva bhavanti hi|
UrdhvagA vAtarogAshca vAggrahashcAdhiko bhavet||11||

cikitsAprAbhRutaM tasmAdupeyAccharaNaM naraH|
yu~jjyAd ya enamatyantamAyuShA ca sukhena ca||12||
</div></div>

<div style="text-align:justify;">
In case of excessive administration of emesis, the symptoms are identical to that observed in the case of purgation. In addition, overemesis may result in diseases of ''vata'', affecting the upper part of the body and also causing impediment of speech. One should therefore approach such a qualified and well-versed physician for the administration of any purification therapy. [11-12]
</div>
=== Signs of excess aggravated ''dosha'' and indications of purification therapy ===
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अविपाकोऽरुचिः स्थौल्यं पाण्डुता गौरवं क्लमः|
पिडकाकोठकण्डूनां सम्भवोऽरतिरेव च||१३||

आलस्यश्रमदौर्बल्यं दौर्गन्ध्यमवसादकः|
श्लेष्मपित्तसमुत्क्लेशो निद्रानाशोऽतिनिद्रता||१४||

तन्द्रा क्लैब्यमबुद्धित्वमशस्तस्वप्नदर्शनम्|
बलवर्णप्रणाशश्च तृप्यतो बृंहणैरपि||१५||

बहुदोषस्य लिङ्गानि तस्मै संशोधनं हितम्|
ऊर्ध्वं चैवानुलोमं च यथादोषं यथाबलम्||१६||
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avipākō'ruciḥ sthaulyaṁ pāṇḍutā gauravaṁ klamaḥ|
piḍakākōṭhakaṇḍūnāṁ sambhavō'ratirēva ca||13||

ālasyaśramadaurbalyaṁ daurgandhyamavasādakaḥ|
ślēṣmapittasamutklēśō nidrānāśō'tinidratā||14||

tandrā klaibyamabuddhitvamaśastasvapnadarśanam|
balavarṇapraṇāśaśca tr̥pyatō br̥ṁhaṇairapi||15||

bahudōṣasya liṅgāni tasmai saṁśōdhanaṁ hitam|
ūrdhvaṁ caivānulōmaṁ ca yathādōṣaṁ yathābalam||16||

avipAko~aruciH sthaulyaM pANDutA gauravaM klamaH|
piDakAkoThakaNDUnAM sambhavo~aratireva ca||13||

AlasyashramadaurbalyaM daurgandhyamavasAdakaH|
shleShmapittasamutklesho nidrAnAsho~atinidratA||14||

tandrA klaibyamabuddhitvamashastasvapnadarshanam|
balavarNapraNAshashca tRupyato bRuMhaNairapi||15||

bahudoShasya li~ggAni tasmai saMshodhanaM hitam|
UrdhvaM caivAnulomaM ca yathAdoShaM yathAbalam||16||
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<div style="text-align:justify;">
Indigestion, anorexia, corpulence, anemia, heaviness, exhaustion, eruption of pimples and wheals (bumps or itchy sores), pruritis, sluggishness, indolence, weakness, foul smell of the body, lassitude, precipitation (''utklesha'') of ''kapha'' and ''pitta'', sleeplessness or excessive drowsiness, impotency, impediment to intelligence, inauspicious dreams, and loss of strength and complexion in spite of taking nourishing diet and right therapy are the signs and symptoms of patients having excess of morbid doshas. An experienced, skilled physician would advise and administer purification therapy taking into consideration the ''dosha'' status and strength of the patient . [13-16]
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=== Benefits of purification therapy ===
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एवं विशुद्धकोष्ठस्य कायाग्निरभिवर्धते|
व्याधयश्चोपशाम्यन्ति प्रकृतिश्चानुवर्तते||१७||

इन्द्रियाणि मनोबुद्धिर्वर्णश्चास्य प्रसीदति|
बलं पुष्टिरपत्यं च वृषता चास्य जायते||१८||

जरां कृच्छ्रेण लभते चिरं जीवत्यनामयः|
तस्मात् संशोधनं काले युक्तियुक्तं पिबेन्नरः||१९||
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ēvaṁ viśuddhakōṣṭhasya kāyāgnirabhivardhatē|
vyādhayaścōpaśāmyanti prakr̥tiścānuvartatē||17||

indriyāṇi manōbuddhirvarṇaścāsya prasīdati|
balaṁ puṣṭirapatyaṁ ca vr̥ṣatā cāsya jāyatē||18||

jarāṁ kr̥cchrēṇa labhatē ciraṁ jīvatyanāmayaḥ|
tasmāt saṁśōdhanaṁ kālē yuktiyuktaṁ pibēnnaraḥ||19||

evaM vishuddhakoShThasya kAyAgnirabhivardhate|
vyAdhayashcopashAmyanti prakRutishcAnuvartate||17||

indriyANi manobuddhirvarNashcAsya prasIdati|
balaM puShTirapatyaM ca vRuShatA cAsya jAyate||18||

jarAM kRucchreNa labhate ciraM jIvatyanAmayaH|
tasmAt saMshodhanaM kAle yuktiyuktaM pibennaraH||19||
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<div style="text-align:justify;">
Administration of therapies, leading to elimination of vitiated ''doshas'', results in the following effects: enhancement of digestion / metabolism, pacification of diseases, restoration of normal health, improvement in clarity of sense organs, mind, intellect and complexion, promotion of strength, plumpness, progeny and virility, delayed ageing, and longevity. Therefore, one should take recourse to a skillfully administered purificatory therapy at an appropriate time. [17-19]
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=== Prevention of recurrence of disease ===
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दोषाः कदाचित् कुप्यन्ति जिता लङ्घनपाचनैः|
जिताः संशोधनैर्ये तु न तेषां पुनरुद्भवः||२०||

दोषाणां च द्रुमाणां च मूलेऽनुपहते सति|
रोगाणां प्रसवानां च गतानामागतिर्ध्रुवा||२१||
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dōṣāḥ kadācit kupyanti jitā laṅghanapācanaiḥ|
jitāḥ saṁśōdhanairyē tu na tēṣāṁ punarudbhavaḥ||20||

dōṣāṇāṁ ca drumāṇāṁ ca mūlē'nupahatē sati|
rōgāṇāṁ prasavānāṁ ca gatānāmāgatirdhruvā||21||

doShAH kadAcit kupyanti jitA la~gghanapAcanaiH|
jitAH saMshodhanairye tu na teShAM punarudbhavaH||20||

doShANAM ca drumANAM ca mUle~anupahate sati|
rogANAM prasavAnAM ca gatAnAmAgatirdhruvA||21||
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Morbid ''doshas'' relieved by fasting and digestive drugs may sometimes get aggravated again, but those that are evacuated by purification therapies do not recur. ''Doshas'', like plants, if not uprooted completely, would recur or relapse almost certainly. [20-21]

=== Post purification measures ===
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भेषजक्षपिते पथ्यमाहारैरेव बृंहणम्|
घृतमांसरसक्षीरहृद्ययूषोपसंहितैः||२२||

अभ्यङ्गोत्सादनैः स्नानैर्निरूहैः सानुवासनैः|
तथा स लभते शर्म युज्यते चायुषा चिरम्||२३||
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bhēṣajakṣapitē pathyamāhārairēva br̥ṁhaṇam|
ghr̥tamāṁsarasakṣīrahr̥dyayūṣōpasaṁhitaiḥ||22||

abhyaṅgōtsādanaiḥ snānairnirūhaiḥ sānuvāsanaiḥ|
tathā sa labhatē śarma yujyatē cāyuṣā ciram||23||

bheShajakShapite pathyamAhAraireva bRuMhaNam|
ghRutamAMsarasakShIrahRudyayUShopasaMhitaiH||22||

abhya~ggotsAdanaiH snAnairnirUhaiH sAnuvAsanaiH|
tathA sa labhate sharma yujyate cAyuShA ciram||23||
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<div style="text-align:justify;">
For those weakened by purification therapy, restoration of one’s health could be done by prescribing a nourishing diet regimen that would include ''ghee'', relishing soup (including preparations with meat), and milk. The patient should also be advised massage, bath, and evacuative and unctuous enema. This process of purification followed by rejuvenation or restoration of one’s health bestows happiness and longevity to the patient. [22-23]
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=== Treatment of excess and inadequate purification therapy ===
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अतियोगानुबद्धानां सर्पिःपानं प्रशस्यते|
तैलं मधुरकैः सिद्धमथवाऽप्यनुवासनम्||२४||

यस्य त्वयोगस्तं स्निग्धं पुनः संशोधयेन्नरम्|
मात्राकालबलापेक्षी स्मरन् पूर्वमनुक्रमम्||२५||

स्नेहने स्वेदने शुद्धौ रोगाः संसर्जने च ये|
जायन्तेऽमार्गविहिते तेषां सिद्धिषु साधनम्||२६||
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atiyōgānubaddhānāṁ sarpiḥpānaṁ praśasyatē|
tailaṁ madhurakaiḥ siddhamathavā'pyanuvāsanam||24||

yasya tvayōgastaṁ snigdhaṁ punaḥ saṁśōdhayēnnaram|
mātrākālabalāpēkṣī smaran pūrvamanukramam||25||

snēhanē svēdanē śuddhau rōgāḥ saṁsarjanē ca yē|
jāyantē'mārgavihitē tēṣāṁ siddhiṣu sādhanam||26||

atiyogAnubaddhAnAM sarpiHpAnaM prashasyate|
tailaM madhurakaiH siddhamathavA~apyanuvAsanam||24||

yasya tvayogastaM snigdhaM punaH saMshodhayennaram|
mAtrAkAlabalApekShI smaran pUrvamanukramam||25||

snehane svedane shuddhau rogAH saMsarjane ca ye|
jAyante~amArgavihite teShAM siddhiShu sAdhanam||26||
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For those suffering from symptoms of excessive administration or application of purification activities, ingestion of ''ghee'' and oil processed with sweet drugs or ''anuvasana'' type of enema is prescribed.
<div style="text-align:justify;">
In cases of inadequate administration or application, one should be given oleation therapy followed by evacuative therapy again, considering the dose, time, strength of the patient and factors responsible for inadequate cleansing earlier. Management of disorders arising out of improper oleation, fomentation and purification therapies as well as post- purification dietetic regimen program is described subsequently in [[Siddhi Sthana]] (i.e., the Siddhi section of this treatise). [24-26]
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=== Swabhavoparama vada (theory of natural destruction) ===
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जायन्ते हेतुवैषम्याद्विषमा देहधातवः|
हेतुसाम्यात् समास्तेषां स्वभावोपरमः सदा||२७||
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jāyantē hētuvaiṣamyādviṣamā dēhadhātavaḥ|
hētusāmyāt samāstēṣāṁ svabhāvōparamaḥ sadā||27||

jAyante hetuvaiShamyAdviShamA dehadhAtavaH|
hetusAmyAt samAsteShAM svabhAvoparamaH sadA||27||
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<div style="text-align:justify;">
Discordance of the causative factors results in disequilibrium of the tissue elements (''dhatus'') of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors. However, the resolution / destruction of the existing always happens naturally in the course of time. [27]
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प्रवृत्तिहेतुर्भावानां न निरोधेऽस्ति कारणम्|
केचित्तत्रापि मन्यन्ते हेतुं हेतोरवर्तनम्||२८||
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pravr̥ttihēturbhāvānāṁ na nirōdhē'sti kāraṇam|
kēcittatrāpi manyantē hētuṁ hētōravartanam||28||

pravRuttiheturbhAvAnAM na nirodhe~asti kAraNam|
kecittatrApi manyante hetuM hetoravartanam||28||
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There is always a cause for the manifestation of beings but none exists for their annihilation. However, some scholars are of the opinion that the noncontinuance of their causative factors is the very cause of their annihilation. [28]

=== Query by Agnivesha ===
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एवमुक्तार्थमाचार्यमग्निवेशोऽभ्यभाषत|
स्वभावोपरमे कर्म चिकित्साप्राभृतस्य किम्||२९||

भेषजैर्विषमान् धातून् कान् समीकुरुते भिषक्|
का वा चिकित्सा भगवन्! किमर्थं वा प्रयुज्यते||३०||
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ēvamuktārthamācāryamagnivēśō'bhyabhāṣata|
svabhāvōparamē karma cikitsāprābhr̥tasya kim||29||

bhēṣajairviṣamān dhātūn kān samīkurutē bhiṣak|
kā vā cikitsā bhagavan! kimarthaṁ vā prayujyatē||30||

evamuktArthamAcAryamagnivesho~abhyabhAShata|
svabhAvoparame karma cikitsAprAbhRutasya kim||29||

bheShajairviShamAn dhAtUn kAn samIkurute bhiShak|
kA vA cikitsA bhagavan! kimarthaM vA prayujyate||30||
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<div style="text-align:justify;">
The master having thus given his version Agnivesha inquired- if the natural resolution (of disorders) be in the very nature of things then what is the necessity of a qualified physician? Which discordant body elements are harmonized by the physician by means of therapy? After all what does the treatment amount to? And what is its objective? [29-30]
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=== Explanation by Punarvasu ===
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तच्छिष्यवचनं श्रुत्वा व्याजहार पुनर्वसुः|
श्रूयतामत्र या सोम्य! युक्तिर्दृष्टा महर्षिभिः||३१||

न नाशकारणाभावाद्भावानां नाशकारणम्|
ज्ञायते नित्यगस्येव कालस्यात्ययकारणम्||३२||
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tacchiṣyavacanaṁ śrutvā vyājahāra punarvasuḥ|
śrūyatāmatra yā sōmya! yuktirdr̥ṣṭā maharṣibhiḥ||31||

na nāśakāraṇābhāvādbhāvānāṁ nāśakāraṇam|
jñāyatē nityagasyēva kālasyātyayakāraṇam||32||

tacchiShyavacanaM shrutvA vyAjahAra punarvasuH|
shrUyatAmatra yA somya! yuktirdRuShTA maharShibhiH||31||

na nAshakAraNAbhAvAdbhAvAnAM nAshakAraNam|
j~jAyate nityagasyeva kAlasyAtyayakAraNam||32||
</div></div>

<div style="text-align:justify;">
Hearing these words from his disciple, Punarvasu responded, “Hear, oh gentle one! The rationale the great sages have given in this respect is that the cause of destruction of entities cannot be comprehended, because no such cause exists, just as in case of time, which is always in the process of swift movement automatically gets destroyed. Being transitory by nature, things perish even as they are born. [31-32]
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शीघ्रगत्वाद्यथा भूतस्तथा भावो विपद्यते|३३||

निरोधे कारणं तस्य नास्ति नैवान्यथाक्रिया||३३||
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śīghragatvādyathā bhūtastathā bhāvō vipadyatē|33||

nirōdhē kāraṇaṁ tasya nāsti naivānyathākriyā||33||

shIghragatvAdyathA bhUtastathA bhAvo vipadyate|33|

nirodhe kAraNaM tasya nAsti naivAnyathAkriyA||33||
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There is neither a cause for things to perish nor there is a possibility of bringing out a change in the innate tendency of destruction. [33]

=== Definition of ''chikitsa'' and the duty of a physician ===
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याभिः क्रियाभिर्जायन्ते शरीरे धातवः समाः|
सा चिकित्सा विकाराणां कर्म तद्भिषजां स्मृतम्||३४||

कथं शरीरे धातूनां वैषम्यं न भवेदिति|
समानां चानुबन्धः स्यादित्यर्थं क्रियते क्रिया||३५||
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yābhiḥ kriyābhirjāyantē śarīrē dhātavaḥ samāḥ|
sā cikitsā vikārāṇāṁ karma tadbhiṣajāṁ smr̥tam||34||

kathaṁ śarīrē dhātūnāṁ vaiṣamyaṁ na bhavēditi|
samānāṁ cānubandhaḥ syādityarthaṁ kriyatē kriyā||35||

yAbhiH kriyAbhirjAyante sharIre dhAtavaH samAH|
sA cikitsA vikArANAM karma tadbhiShajAM smRutam||34||

kathaM sharIre dhAtUnAM vaiShamyaM na bhavediti|
samAnAM cAnubandhaH syAdityarthaM kriyate kriyA||35||
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<div style="text-align:justify;">
Therapeutics therefore consists of measures or operations by way of which concordance of the tissue elements can be sustained and this (achieving concordance of tissue elements) constitutes the duty of the physician. Therapy is administered with the sole objective of ensuring that no discordance prevails in tissue elements and that there is sustenance of continued concordance. [34-35]
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त्यागाद्विषमहेतूनां समानां चोपसेवनात्|
विषमा नानुबध्नन्ति जायन्ते धातवः समाः||३६||

समैस्तु हेतुभिर्यस्माद्धातून् सञ्जनयेत् समान्|
चिकित्साप्राभृतस्तस्माद्दाता देहसुखायुषाम्||३७||

धर्मस्यार्थस्य कामस्य नृलोकस्योभयस्य च|
दाता सम्पद्यते वैद्यो दानाद्देहसुखायुषाम्||३८||
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tyāgādviṣamahētūnāṁ samānāṁ cōpasēvanāt|
viṣamā nānubadhnanti jāyantē dhātavaḥ samāḥ||36||

samaistu hētubhiryasmāddhātūn sañjanayēt samān|
cikitsāprābhr̥tastasmāddātā dēhasukhāyuṣām||37||

dharmasyārthasya kāmasya nr̥lōkasyōbhayasya ca|
dātā sampadyatē vaidyō dānāddēhasukhāyuṣām||38||

tyAgAdviShamahetUnAM samAnAM copasevanAt|
viShamA nAnubadhnanti jAyante dhAtavaH samAH||36||

samaistu hetubhiryasmAddhAtUn sa~jjanayet samAn|
cikitsAprAbhRutastasmAddAtA dehasukhAyuShAm||37||

dharmasyArthasya kAmasya nRulokasyobhayasya ca|
dAtA sampadyate vaidyo dAnAddehasukhAyuShAm||38||
</div></div>

<div style="text-align:justify;">
By abstaining from factors that give rise to discordance and practicing those that promote concordance, the discordant elements do not persist and concordance is maintained. As the well-equipped physician effects the production of balanced tissue elements by means of his expertise, he is regarded as the bestower of bodily health, happiness and longevity. By virtue of his aptitude to bestow physical happiness and longevity the physician is regarded as the donor of virtue, wealth and desires belonging to this mundane world and the world eternal. [36-38]
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=== Summary ===
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तत्र श्लोकाः-
चिकित्साप्राभृतगुणो दोषो यश्चेतराश्रयः|
योगायोगातियोगानां लक्षणं शुद्धिसंश्रयम्||३९||

बहुदोषस्य लिङ्गानि संशोधनगुणाश्च ये|
चिकित्सासूत्रमात्रं च सिद्धिव्यापत्तिसंश्रयम्||४०||

या च युक्तिश्चिकित्सायां यं चार्थं कुरुते भिषक्|
चिकित्साप्राभृतेऽध्याये तत् सर्वमवदन्मुनिः||४१||
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tatra ślōkāḥ-
cikitsāprābhr̥taguṇō dōṣō yaścētarāśrayaḥ|
yōgāyōgātiyōgānāṁ lakṣaṇaṁ śuddhisaṁśrayam||39||

bahudōṣasya liṅgāni saṁśōdhanaguṇāśca yē|
cikitsāsūtramātraṁ ca siddhivyāpattisaṁśrayam||40||

yā ca yuktiścikitsāyāṁ yaṁ cārthaṁ kurutē bhiṣak|
cikitsāprābhr̥tē'dhyāyē tat sarvamavadanmuniḥ||41||

tatra shlokAH-
cikitsAprAbhRutaguNo doSho yashcetarAshrayaH|
yogAyogAtiyogAnAM lakShaNaM shuddhisaMshrayam||39||

bahudoShasya li~ggAni saMshodhanaguNAshca ye|
cikitsAsUtramAtraM ca siddhivyApattisaMshrayam||40||

yA ca yuktishcikitsAyAM yaM cArthaM kurute bhiShak|
cikitsAprAbhRute~adhyAye tat sarvamavadanmuniH||41||
</div></div>

<div style="text-align:justify;">
Benefits that accrue from the treatment received through a qualified physician as against that received through an unqualified one, the signs and symptoms of adequate, inadequate and excessive administration of evacuative therapies, the signs and symptoms of excessive morbidity, advantages of evacuative therapy, principles of treatment in successful and complicated conditions, the rationale of therapeutics and the intent with which the physician administers the therapy -all this has been described by the sage in this chapter on the “duties of a qualified physician.” [39-41]

Thus, ends the sixteenth chapter on the “duties of a qualified physician” of the [[Sutra Sthana]] of the treatise composed by Agnivesha and redacted by Charak.
</div>
Here also ends the fourth tetrad on the “Therapeutical Processes.”

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*A skillful physician is critical to the successful administration of a [[Panchakarma]] therapy and a patient who can identify such a physician is of equal importance.
*The proper administration of purification therapy is important to achieve positive health benefits, uprooting the disease and preventing recurrence.
*Discordance of the causative factors results in disequilibrium of the tissue elements (''dhatus'') of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors.
*The resolution / destruction of the existing always happen naturally in the course of time.
*There is always a cause for the manifestation of beings, but there is no cause for their annihilation.
*Ayurvedic treatment is aimed towards creating balance in ''dosha'' and ''dhatus'' and sustaining it.
*The skilled physician should make all efforts to normalize the tissues of the body.
</div>

== Vidhi Vimarsha (Applied Inferences) ==
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*The physician should be especially skilled in ''vamana'' and ''virechana'' procedures.
*If the patient develops weight loss and debility after purification therapy, he should be given a rejuvenation treatment in the form of a nourishing dietary regimen that includes ''ghrita'' (clarified butter), meat soup, milk, appetizing broth, massage and medicated enema.
*Treatment for ???''atiyoga'' involves a regimen of medicated ''ghrita'' and an oleation enema with oil prepared from ''jeevaniya dravya'' (vitality enhancer drugs).
*Treatment for ????''ayoga'' considers analysing mistakes made in the earlier procedure and repeating the procedure with correct doses or measures of drugs, while factoring in seasonal effects, and the physical constitution of the patient.
*Details of the procedures are given in [[Siddhi Sthana]].
*The purpose of understanding the theory of natural destruction of causative factors of disease''svabhaavaparamavada'' is to understand the cause and effect relationship between health and disease. The factors that cause abnormality in tissues, when removed, lead to a healthy state. Diet (Ahara) with the same qualities as those of the tissues enhance or strengthen the qualities of the tissues, while diet with opposite qualities will decrease it. Regeneration and degeneration of body tissues is a continuous process. A healthy diet and other regimens help in maintaining longevity. However, the cause of death is unknown.
*A skilled physician helps in maintaining the normal tissues and provides a healthy life with longevity so that a person can achieve ''dharma, artha, kama'' and ''moksha''.
</div>

=== Further reading ===
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#Sushruta, Sushruta Samhita, Nibadha Samgraha commentary by Dalhana, Chaukhamba Orientelia, 6th edition, Varanasi, 1997 quotations from Sutra Sthana chapter 41/6, chapter 21, chapter 6/13
#Kashyapa, Kashyapa Samhita, Khila Sthana 5/6-7, Chaukhamba Orientalia, Varanasi
#Vagbhata, Ashtanga Hridaya, , Chaukhamba Amarabharati Prakashan, 2nd edition, Varanasi Sutra Sthana 12/ 24
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Swedadhyaya

2020-06-24T19:20:03Z

Basishtgopal:

{{#seo:
|title=Swedadhyaya
|titlemode=append
|keywords=Avagaha sweda, fomentation, jentaka sweda, nadi sweda, niragni sweda, ushma sweda, pottali sweda, ruksha sweda, sagni sweda, sankara sweda, samyak swinna lakshana, snigdha sweda, sudation swedana, swedatiyoga, swedayoga, trayodasha sweda, upanaha sweda, fomentation, heat, sudation therapy, hydrosis
|description=Sutra Sthana Chapter 14. Sudation Therapies, This chapter deals with sudation (Swedana) therapy, essentially followed after oleation therapy. Swedana (sudation) is a process in which the individual is subjected to therapeutic sweating. It is considered an essential prerequisite to Panchakarma (purification therapy involving five procedures) in Ayurveda
}}

<big>'''Sutra Sthana Chapter 14. Sudation Therapies '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This chapter deals with sudation (Swedana, therapeutic sweating) therapy, essentially followed after oleation therapy. Swedana (sudation) is a process in which the individual is subjected to therapeutic sweating. It is considered an essential prerequisite to Panchakarma (purification therapy involving five procedures) in [[Ayurveda]]. Swedana is intended to remove excessive vata and kapha dosha and is contraindicated in pitta disorders. The extent and intensity of swedana depends upon various factors such as physical strength, severity of dosha, season, site, age etc. There are specific indications and contraindications for swedana karma and the optimal signs should be strictly followed for the procedure. There are many agents to induce sweating which can be broadly divided into sagni sweda (sweating induced with the help of fire) and niragni sweda (induced without using fire). Bolus fomentation, steam fomentation, tub fomentation and poultice fomentation are some of the very common types of swedana procedures. There are thirteen varieties of fomentations (prevalent in the olden days) that involve direct usage of heat derived from fire, and ten methods without fire. Swedana is an effective therapeutic method in [[Ayurveda]] and is the focus of study in this chapter. </div>

'''Keywords''': ''Avagaha sweda,'' fomentation, ''jentaka sweda, nadi sweda, niragni sweda, ushma sweda, pottali sweda, ruksha sweda, sagni sweda, sankara sweda, samyak swinna lakshana, snigdha sweda, sudation swedana, swedatiyoga, swedayoga, trayodasha sweda, upanaha sweda,'' fomentation, heat, sudation therapy, hydrosis.
</div>

{{Infobox
|title = Swedadhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 14
|label2 = Tetrad/Sub-section
|data2 = ''Kalpana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Snehadhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Upakalpaniya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
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As per [[Ayurveda]], the functioning of the universe depends upon ''agni'' and ''soma'' which symbolize sources of hot and cold energy. ''Uttarayana'' (northward sojourn of sun) and ''dakshinayana'' (southward sojourn of sun) are together responsible for maintaining homeostasis on this planet. This homeostasis is also mirrored in the individual through the concept of ''loka purusha samanya siddhantha'' (that the individual is a microcosm of the universe, the macrocosm). The ''purusha'' (individual human being) imbibes this energy and confines it in the ''sharira'' (body) as ''pitta''. This ''pitta'' controls, or rather regulates, the ''ushmanattva'' (core body temperature) of the body ([[Charak Samhita]] [[Sutra Sthana]] 12/11). It is responsible for all the metabolic processes at the cellular level and digestion at the level of the gut. ''Pitta'' is the contributor of ''ushna guna'' (warmth) to the body. The stimulator (''preraka'') of ''pitta'' is ''vata'' (the accelator-''sameerano agnehe'' ([[Charak Samhita]] [[Sutra Sthana]] 12). ''Vata'', in association with ''pitta'' and ''kapha'', maintains the normal core body temperature by controlling the heat regulating system and balancing the ''sheeta'' and ''ushna guna''.

''Swedana'' uses the ''agni'' principle in therapy. Practical applications of ''swedana'' procedures, along with indications, contraindications and complications associated with their management have been described in this chapter. It is recommended after proper ''snehana'' and is enlisted as one among six important therapies along with ''langhana'' (fasting or reducing therapy), ''brimhana'' (nourishing therapy), ''snehana'' (oleation), ''stambhana'' (styptic therapy) and ''rukshana'' (drying therapy).''Swedana'' has to be adopted based on the symptoms and conditions considering the ''samanya visesha sidhantha'' (theory of similarity and dissimilarity). ''Swedana'' procedures are indicated in ''vata, kapha'' and ''vata-kapha dosha'' dominant disorders, but are contraindicated in ''pittaja'' disorders. There are three types of twin procedures (with opposing actions to each other) used for various conditions:

#Thirteen types of procedures of ''sagni sweda'' (induced with help of fire) and ten types of ''niragni/anagniswedana'' (induced without help of fire) described for various sudation procedures.
#''Ekangtah-sarvangtah'' (localized-generalized). An ''ekangtah'', or localized ''swedana,'' is administered by means of ''sankara sweda'' (bolus fomentation) and ''naadisweda'' (using a tube for fomentation) etc. and ''sarvantah'' or generalized ''swedana'' is administered by means of ''prastar'' (lying down on medicated hot mattress) and ''jentaaka'', (sudation in a heated room) etc.
''Snigdha'' (unctuous) procedures for ''vata'' dominant disorders and ''ruksha'' (dry) procedures for ''kapha'' dominant disorders are advised. In ''vata-kapha'' dominant disorders, ''snigdha-ruksha'' procedures are recommended.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातः स्वेदाध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
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athātaḥ svēdādhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH svedAdhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Sweda"(sudation). Thus said Lord Atreya. [1-2]

=== Importance of ''swedana'' ===
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अतः स्वेदाः प्रवक्ष्यन्ते यैर्यथावत्प्रयोजितैः|
स्वेदसाध्याः प्रशाम्यन्ति गदा वातकफात्मकाः||३||

स्नेहपूर्वं प्रयुक्तेन स्वेदेनावजितेऽनिले|
पुरीषमूत्ररेतांसि न सज्जन्ति कथञ्चन||४||

शुष्काण्यपि हि काष्ठानि स्नेहस्वेदोपपादनैः|
नमयन्ति यथान्यायं किं पुनर्जीवतो नरान्||५||
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ataḥ svēdāḥ pravakṣyantē yairyathāvatprayōjitaiḥ|
svēdasādhyāḥ praśāmyanti gadā vātakaphātmakāḥ||3||

snēhapūrvaṁ prayuktēna svēdēnāvajitē'nilē|
purīṣamūtrarētāṁsi na sajjanti kathañcana||4||

śuṣkāṇyapi hi kāṣṭhāni snēhasvēdōpapādanaiḥ|
namayanti yathānyāyaṁ kiṁ punarjīvatō narān||5||

ataH svedAH pravakShyante yairyathAvatprayojitaiH|
svedasAdhyAH prashAmyanti gadA vAtakaphAtmakAH||3||

snehapUrvaM prayuktena svedenAvajite~anile|
purIShamUtraretAMsi na sajjanti katha~jcana||4||

shuShkANyapi hi kAShThAni snehasvedopapAdanaiH|
namayanti yathAnyAyaM kiM punarjIvato narAn||5||
</div></div>

<div style="text-align:justify;">
Now the various techniques of sudation will be explained. A well administered sudation cures various disorders of ''vata'' and ''kapha'' origin, provided they have been identified among a set of diseases that are curable by inducing sweat. Administering sudation, especially after oleation, controls ''vata'' and prevents clogging of feces, urine as well as semen. If oleation and sudation could soften dried out timber, then why not a human being? [3-5]
</div>

=== ''Scope of Swedana'' ===
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रोगर्तुव्याधितापेक्षो नात्युष्णोऽतिमृदुर्न च|
द्रव्यवान् कल्पितो देशे स्वेदः कार्यकरो मतः||६||
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rōgartuvyādhitāpēkṣō nātyuṣṇō'timr̥durna ca|
dravyavān kalpitō dēśē svēdaḥ kāryakarō mataḥ||6||

rogartuvyAdhitApekSho nAtyuShNo~atimRudurna ca|
dravyavAn kalpito deshe svedaH kAryakaro mataH||6||
</div></div>

<div style="text-align:justify;">
Sudation that is neither too hot (and unbearable) nor too mild (and insufficient), administered with suitable drugs and applied as per the disease condition, season and the diseased person in specific, at the affected and the indicated body part, is indeed effective. [6]
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व्याधौ शीते शरीरे च महान् स्वेदो महाबले|
दुर्बले दुर्बलः स्वेदो मध्यमे मध्यमो हितः||७||

वातश्लेष्मणि वाते वा कफे वा स्वेद इष्यते|
स्निग्धरूक्षस्तथा स्निग्धो रूक्षश्चाप्युपकल्पितः||८||
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vyādhau śītē śarīrē ca mahān svēdō mahābalē|
durbalē durbalaḥ svēdō madhyamē madhyamō hitaḥ||7||

vātaślēṣmaṇi vātē vā kaphē vā svēda iṣyatē|
snigdharūkṣastathā snigdhō rūkṣaścāpyupakalpitaḥ||8||

vyAdhau shIte sharIre ca mahAn svedo mahAbale|
durbale durbalaH svedo madhyame madhyamo hitaH||7||

vAtashleShmaNi vAte vA kaphe vA sveda iShyate|
snigdharUkShastathA snigdho rUkShashcApyupakalpitaH||8||
</div></div>

<div style="text-align:justify;">
Strong fomentation is indicated in a physically strong patient with severe illness in an extreme cold climate. In a weak person, mild fomentation and in a moderately strong patient, moderate fomentation is preferred. In ''vatakapha, vata'' or ''kapha''-dominant, sudation technique is to be applied with the help of unctuous and dry agents, only unctuous agents or only dry agents respectively. [7-8]
</div>

=== Mode of ''swedana'' as per site of ''dosha'' ===
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आमाशयगते वाते कफे पक्वाशयाश्रिते|
रूक्षपूर्वो हितः स्वेदः स्नेहपूर्वस्तथैव च||९||
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āmāśayagatē vātē kaphē pakvāśayāśritē|
rūkṣapūrvō hitaḥ svēdaḥ snēhapūrvastathaiva ca||9||

AmAshayagate vAte kaphe pakvAshayAshrite|
rUkShapUrvo hitaH svedaH snehapUrvastathaiva ca||9||
</div></div>

<div style="text-align:justify;">
When ''vata'' is located at the site of ''ama'' (''amashaya'' or stomach), sudation is administered with dry agents and when ''kapha'' is located in the site of ''pakva'' (''pakwashaya'',or colon) , sudation is initiated with unctuous agents. [9]
</div>

=== Sensitive body parts for ''swedana'' ===
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वृषणौ हृदयं दृष्टी स्वेदयेन्मृदु नैव वा|
मध्यमं वङ्क्षणौ शेषमङ्गावयवमिष्टतः||१०||
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vr̥ṣaṇau hr̥dayaṁ dr̥ṣṭī svēdayēnmr̥du naiva vā|
madhyamaṁ vaṅkṣaṇau śēṣamaṅgāvayavamiṣṭataḥ||10||

vRuShaNau hRudayaM dRuShTI svedayenmRudu naiva vA|
madhyamaM va~gkShaNau sheShama~ggAvayavamiShTataH||10||
</div></div>

<div style="text-align:justify;">
In the sensitive areas of testicles, precordium and eyes, sudation is not done or done very gently. Moderate sudation may be applied in the area of groins. In other parts of the body, sudation is done as desired. [10]
</div>

=== Pre-sudation care ===
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सुशुद्धैर्नक्तकैः पिण्ड्या गोधूमानामथापि वा|
पद्मोत्पलपलाशैर्वा स्वेद्यः संवृत्य चक्षुषी||११||
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Suśuddhairnaktakaiḥ piṇḍyā gōdhūmānāmathāpi vā|
padmōtpalapalāśairvā svēdyaḥ saṁvr̥tya cakṣuṣī||11||

sushuddhairnaktakaiH piNDyA godhUmAnAmathApi vA|
padmotpalapalAshairvA svedyaH saMvRutya cakShuShI||11||
</div></div>

<div style="text-align:justify;">
Before starting sudation, eyes should be closed and covered with very clean cloth or bolus of wet wheat powder or petals of lotus (Nelumbo nucifera) or white lotus (Nymphaea alba). [11]
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=== Care during sudation therapy ===
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मुक्तावलीभिः शीताभिः शीतलैर्भाजनैरपि|
जलार्द्रैर्जलजैर्हस्तैः स्विद्यतो हृदयं स्पृशेत्||१२||
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muktāvalībhiḥ śītābhiḥ śītalairbhājanairapi|
jalārdrairjalajairhastaiḥ svidyatō hr̥dayaṁ spr̥śēt||12||

muktAvalIbhiH shItAbhiH shItalairbhAjanairapi|
jalArdrairjalajairhastaiH svidyato hRudayaM spRushet||12||
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<div style="text-align:justify;">
While sudation is being administered, the precordial region should be frequently touched with a string of cool pearls or cold vessels or wet lotuses or even with wet hands. [12]
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=== Indications for stopping sudation ===
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शीतशूलव्युपरमे स्तम्भगौरवनिग्रहे|
सञ्जाते मार्दवे स्वेदे स्वेदनाद्विरतिर्मता||१३||
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śītaśūlavyuparamē stambhagauravanigrahē|
sañjātē mārdavē svēdē svēdanādviratirmatā||13||

shItashUlavyuparame stambhagauravanigrahe|
sa~jjAte mArdave svede svedanAdviratirmatA||13||
</div></div>

It is indicated that sudation procedure should be stopped when the patient is relieved from feeling cold, pain, stiffness, heaviness and feels softness in the body. [13]

=== Signs of over-sudation and its treatment ===
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पित्तप्रकोपो मूर्च्छा च शरीरसदनं तृषा|
दाहः स्वराङ्गदौर्बल्यमतिस्विन्नस्य लक्षणम्||१४||

उक्तस्तस्याशितीये यो ग्रैष्मिकः सर्वशो विधिः|
सोऽतिस्विन्नस्य कर्तव्यो मधुरः स्निग्धशीतलः||१५||
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pittaprakōpō mūrcchā ca śarīrasadanaṁ tr̥ṣā|
dāhaḥ svarāṅgadaurbalyamatisvinnasya lakṣaṇam||14||

uktastasyāśitīyē yō graiṣmikaḥ sarvaśō vidhiḥ|
sō'tisvinnasya kartavyō madhuraḥ snigdhaśītalaḥ||15||

pittaprakopo mUrcchA ca sharIrasadanaM tRuShA|
dAhaH svarA~ggadaurbalyamatisvinnasya lakShaNam||14||

uktastasyAshitIye yo graiShmikaH sarvasho vidhiH|
so~atisvinnasya kartavyo madhuraH snigdhashItalaH||15||

kaShAyamadyanityAnAM garbhiNyA raktapittinAm|
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<div style="text-align:justify;">
The symptoms of oversudation include aggravation of ''pitta'', fainting, generalized fatigue, thirst, burning sensation, low or weak voice, and weakness of limbs. In oversudation the entire regimen explained for summer season in [[Tasyashiteeya]] chapter, and consuming food articles that are sweet, unctuous and cool is to be followed. [14-15]
</div>

=== Contra-indications of ''swedana'' ===
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कषायमद्यनित्यानां गर्भिण्या रक्तपित्तिनाम्|
पित्तिनां सातिसाराणां रूक्षाणां मधुमेहिनाम्||१६||

विदग्धभ्रष्टब्रध्नानां विषमद्यविकारिणाम्|
श्रान्तानां नष्टसञ्ज्ञानां स्थूलानां पित्तमेहिनाम्||१७||

तृष्यतां क्षुधितानां च क्रुद्धानां शोचतामपि|
कामल्युदरिणां चैव क्षतानामाढ्यरोगिणाम्||१८||

दुर्बलातिविशुष्काणामुपक्षीणौजसां तथा|
भिषक् तैमिरिकाणां च न स्वेदमवतारयेत्||१९||
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kaṣāyamadyanityānāṁ garbhiṇyā raktapittinām|
pittināṁ sātisārāṇāṁ rūkṣāṇāṁ madhumēhinām||16||

vidagdhabhraṣṭabradhnānāṁ viṣamadyavikāriṇām|
śrāntānāṁ naṣṭasañjñānāṁ sthūlānāṁ pittamēhinām||17||

tr̥ṣyatāṁ kṣudhitānāṁ ca kruddhānāṁ śōcatāmapi|
kāmalyudariṇāṁ caiva kṣatānāmāḍhyarōgiṇām||18||

durbalātiviśuṣkāṇāmupakṣīṇaujasāṁ tathā|
bhiṣak taimirikāṇāṁ ca na svēdamavatārayēt||19||

pittinAM sAtisArANAM rUkShANAM madhumehinAm||16||

vidagdhabhraShTabradhnAnAM viShamadyavikAriNAm|
shrAntAnAM naShTasa~jj~jAnAM sthUlAnAM pittamehinAm||17||

tRuShyatAM kShudhitAnAM ca kruddhAnAM shocatAmapi|
kAmalyudariNAM caiva kShatAnAmADhyarogiNAm||18||

durbalAtivishuShkANAmupakShINaujasAM tathA|
bhiShak taimirikANAM ca na svedamavatArayet||19||
</div></div>

<div style="text-align:justify;">
The physician should be aware that sudation is contraindicated in those who regularly consume astringents and alcohol, in pregnant women, persons with bleeding disorders, individuals with ''pitta'' predominance, those who are suffering from diarrhoea and sicca, patients with diabetes mellitus, inflamed colon, prolapsed rectum, in toxic conditions, fatigued, unconscious, obese, ''pitta''-predominant diabetics, individuals having thirst, hunger, anger, depression, jaundice, ascitis, injured, rheumatoid diseases, weakness, extremely emaciated, highly immune compromised and those who often suffer from blackouts. [16-19]
</div>

=== Indications of ''swedana'' ===
<div class="mw-collapsible mw-collapsed">

प्रतिश्याये च कासे च हिक्काश्वासेष्वलाघवे|
कर्णमन्याशिरःशूले स्वरभेदे गलग्रहे||२०||

अर्दितैकाङ्गसर्वाङ्गपक्षाघाते विनामके|
कोष्ठानाहविबन्धेषु मूत्राघाते विजृम्भके||२१||

पार्श्वपृष्ठकटीकुक्षिसङ्ग्रहे गृध्रसीषु च|
मूत्रकृच्छ्रे महत्त्वे च मुष्कयोरङ्गमर्दके||२२||

पादजानूरुजङ्घार्तिसङ्ग्रहे श्वयथावपि|
खल्लीष्वामेषु शीते च वेपथौ वातकण्टके||२३||

सङ्कोचायामशूलेषु स्तम्भगौरवसुप्तिषु |
सर्वाङ्गेषु विकारेषु स्वेदनं हितमुच्यते||२४||
<div class="mw-collapsible-content">

pratiśyāyē ca kāsē ca hikkāśvāsēṣvalāghavē|
karṇamanyāśiraḥśūlē svarabhēdē galagrahē||20||

arditaikāṅgasarvāṅgapakṣāghātē vināmakē|
kōṣṭhānāhavibandhēṣu mūtrāghātē vijr̥mbhakē||21||

pārśvapr̥ṣṭhakaṭīkukṣisaṅgrahē gr̥dhrasīṣu ca|
mūtrakr̥cchrē mahattvē ca muṣkayōraṅgamardakē||22||

pādajānūrujaṅghārtisaṅgrahē śvayathāvapi|
khallīṣvāmēṣu śītē ca vēpathau vātakaṇṭakē||23||

saṅkōcāyāmaśūlēṣu stambhagauravasuptiṣu |
sarvāṅgēṣu vikārēṣu svēdanaṁ hitamucyatē||24||

pratishyAye ca kAse ca hikkAshvAseShvalAghave|
karNamanyAshiraHshUle svarabhede galagrahe||20||

arditaikA~ggasarvA~ggapakShAghAte vinAmake|
koShThAnAhavibandheShu mUtrAghAte vijRumbhake||21||

pArshvapRuShThakaTIkukShisa~ggrahe gRudhrasIShu ca|
mUtrakRucchre mahattve ca muShkayora~ggamardake||22||

pAdajAnUruja~gghArtisa~ggrahe shvayathAvapi|
khallIShvAmeShu shIte ca vepathau vAtakaNTake||23||

sa~gkocAyAmashUleShu stambhagauravasuptiShu |
sarvA~ggeShu vikAreShu svedanaM hitamucyate||24||
</div></div>

<div style="text-align:justify;">
It is said that ''swedana'' is useful in rhinitis, cough, hiccups, breathing difficulties, heaviness of body, earache, headache, cervical pain, hoarseness of voice, choking sensation of throat, facial palsy, monoplegia, quadriplegia, hemiplegia, prostrated postures, abdominal flatulence, constipation, urinary retention, excessive yawning, stiffness of flanks, dorsum, lumbar and abdomen, sciatica, dysuria, scrotal enlargement, body ache, pain and stiffness of dorsum of foot, knee, thigh and calf, edema, severely painful radiculopathy, indigestion, chills and shivering, subluxation of ankle, contractures, convulsions, colicky pains, stiffness, heaviness and numbness, and such disorders anywhere in the body. [20-24]
</div>

=== ''Swedana dravya'' (material for sudation) ===
<div class="mw-collapsible mw-collapsed">

तिलमाषकुलत्थाम्लघृततैलामिषौदनैः|
पायसैः कृशरैर्मांसैः पिण्डस्वेदं प्रयोजयेत्||२५||

गोखरोष्ट्रवराहाश्वशकृद्भिः सतुषैर्यवैः|
सिकतापांशुपाषाणकरीषायसपूटकैः||२६||

श्लैष्मिकान् स्वेदयेत् पूर्वैर्वातिकान् समुपाचरेत्|
द्रव्याण्येतानि शस्यन्ते यथास्वं प्रस्तरेष्वपि||२७||
<div class="mw-collapsible-content">

tilamāṣakulatthāmlaghr̥tatailāmiṣaudanaiḥ|
pāyasaiḥ kr̥śarairmāṁsaiḥ piṇḍasvēdaṁ prayōjayēt||25||

gōkharōṣṭravarāhāśvaśakr̥dbhiḥ satuṣairyavaiḥ|
sikatāpāṁśupāṣāṇakarīṣāyasapūṭakaiḥ||26||

ślaiṣmikān svēdayēt pūrvairvātikān samupācarēt|
dravyāṇyētāni śasyantē yathāsvaṁ prastarēṣvapi||27||

tilamAShakulatthAmlaghRutatailAmiShaudanaiH|
pAyasaiH kRusharairmAMsaiH piNDasvedaM prayojayet||25||

gokharoShTravarAhAshvashakRudbhiH satuShairyavaiH|
sikatApAMshupAShANakarIShAyasapUTakaiH||26||

shlaiShmikAn svedayet pUrvairvAtikAn samupAcaret|
dravyANyetAni shasyante yathAsvaM prastareShvapi||27||
</div></div>

<div style="text-align:justify;">
Fomentation bolus prepared with ''tila'' (Sesamum indicum Linn.), ''masha'' (Phaseolus radiates Linn.), ''kulatha'' (Dolichos biflorus Linn.), sour preparations, ''ghee'', oil, meat, boiled rice (''odana''), sweet porridge (''payasa)'', boiled mixture of cereals and legumes (''krishara'') and flesh, feces of cow, ass, camel, pig and horse along with barley grains with chaff, sand, dust, stone, dried cow dung and iron powder is effective for fomentation in the cases of ''kapha'' and ''vata'' related diseases. These articles may also be used for fomentation using a hot stone (''prastara sweda''). [25- 27]
</div>

=== Preparation for comfortable sudation ===
<div class="mw-collapsible mw-collapsed">

भूगृहेषु च जेन्ताकेषूष्णगर्भगृहेषु च|
विधूमाङ्गारतप्तेषु स्वभ्यक्तः स्विद्यते सुखम्||२८||
<div class="mw-collapsible-content">

bhūgr̥hēṣu ca jēntākēṣūṣṇagarbhagr̥hēṣu ca|
vidhūmāṅgārataptēṣu svabhyaktaḥ svidyatē sukham||28||

bhUgRuheShu ca jentAkeShUShNagarbhagRuheShu ca|
vidhUmA~ggAratapteShu svabhyaktaH svidyate sukham||28||
</div></div>

To get a comfortable sudation experience, the patient should have oil applied to his body and then exposed to some heat in an underground cellar (''jentaka'') type room, or a warm enclosed room that is heated with firebrands and is devoid of smoke. [28]

=== Decoctions for ''nadi sweda'' (tubular fomentation) ===
<div class="mw-collapsible mw-collapsed">

ग्राम्यानूपौदकं मांसं पयो बस्तशिरस्तथा|
वराहमध्यपित्तासृक् स्नेहवत्तिलतण्डुलाः||२९||

इत्येतानि समुत्क्वाथ्य नाडीस्वेदं प्रयोजयेत्|
देशकालविभागज्ञो युक्त्यपेक्षो भिषक्तमः||३०||

वारुणामृतकैरण्डशिग्रुमूलकसर्षपैः|
वासावंशकरञ्जार्कपत्रैरश्मन्तकस्य च||३१||

शोभाञ्जनकसैरेयमालतीसुरसार्जकैः |
पत्रैरुत्क्वाथ्य सलिलं नाडीस्वेदं प्रयोजयेत्||३२||

भूतीकपञ्चमूलाभ्यां सुरया दधिमस्तुना|
मूत्रैरम्लैश्च सस्नेहैर्नाडीस्वेदं प्रयोजयेत्||३३||
<div class="mw-collapsible-content">

grāmyānūpaudakaṁ māṁsaṁ payō bastaśirastathā|
varāhamadhyapittāsr̥k snēhavattilataṇḍulāḥ||29||

ityētāni samutkvāthya nāḍīsvēdaṁ prayōjayēt|
dēśakālavibhāgajñō yuktyapēkṣō bhiṣaktamaḥ||30||

vāruṇāmr̥takairaṇḍaśigrumūlakasarṣapaiḥ|
vāsāvaṁśakarañjārkapatrairaśmantakasya ca||31||

śōbhāñjanakasairēyamālatīsurasārjakaiḥ |
patrairutkvāthya salilaṁ nāḍīsvēdaṁ prayōjayēt||32||

bhūtīkapañcamūlābhyāṁ surayā dadhimastunā|
mūtrairamlaiśca sasnēhairnāḍīsvēdaṁ prayōjayēt||33||

grAmyAnUpaudakaM mAMsaM payo bastashirastathA|
varAhamadhyapittAsRuk snehavattilataNDulAH||29||

ityetAni samutkvAthya nADIsvedaM prayojayet|
deshakAlavibhAgaj~jo yuktyapekSho bhiShaktamaH||30||

vAruNAmRutakairaNDashigrumUlakasarShapaiH|
vAsAvaMshakara~jjArkapatrairashmantakasya ca||31||

shobhA~jjanakasaireyamAlatIsurasArjakaiH |
patrairutkvAthya salilaM nADIsvedaM prayojayet||32||

bhUtIkapa~jcamUlAbhyAM surayA dadhimastunA|
mUtrairamlaishca sasnehairnADIsvedaM prayojayet||33||
</div></div>

<div style="text-align:justify;">
Proper decoctions may be prepared out of flesh of domesticated, marshy or aquatic animals, milk, head of goat, blood, bile and flesh of pig, unctuous substances like sesame seeds and cereals, and tubular fomentation may be applied appropriately by an expert physician, considering variations in geography and season. Tubular fomentation can also be done with decoctions of leaves of ''varuna'' (Crataeva religiosa Forst.), ''amritaka'' (Tinospora cordifolia), ''eranda'' (Ricinus communis), ''shigru'' (Moringa oleifera), ''mulaka'' (Raphanus sativus), ''sarshapa'' (Brassica nigra), ''vasa'' (Adathoda vasica), ''vamsha'' (Bambusa arundinacea), ''karanja'' (Pongamia pinnata), ''arka'' (Calotropis gigantea), ''ashmantaka'' (Bauhinia racemosa), ''sobhanjana'' (variety of ''shigru''), ''saireya'' (Barleria prionitis), ''malati'' (Jasminum grandiflorum), ''surasa'' (Ocimum sanctum), and ''arjaka'' (Ocimum gratissimum). [29-33]
</div>

=== Material for ''avagaha sweda'' (tub fomentation) ===
<div class="mw-collapsible mw-collapsed">

एत एव च निर्यूहाः प्रयोज्या जलकोष्ठके|
स्वेदनार्थं घृतक्षीरतैलकोष्ठांश्च कारयेत्||३४||
<div class="mw-collapsible-content">

ēta ēva ca niryūhāḥ prayōjyā jalakōṣṭhakē|
svēdanārthaṁ ghr̥takṣīratailakōṣṭhāṁśca kārayēt||34||

eta eva ca niryUhAH prayojyA jalakoShThake|
svedanArthaM ghRutakShIratailakoShThAMshca kArayet||34||
</div></div>

<div style="text-align:justify;">
These same decoctions can be used in a water tub for fomentation. In a similar manner, ''ghee'', milk, and sesame oil may also be used in tub fomentation. [34]

=== Material for ''upanaha sweda'' (poultice fomentation) ===
<div class="mw-collapsible mw-collapsed">

गोधूमशकलैश्चूर्णैर्यवानामम्लसंयुतैः|
सस्नेहकिण्वलवणैरुपनाहः प्रशस्यते||३५||

गन्धैः सुरायाः किण्वेन जीवन्त्या शतपुष्पया|
उमया कुष्ठतैलाभ्यां युक्तया चोपनाहयेत्||३६||

चर्मभिश्चोपनद्धव्यः सलोमभिरपूतिभिः|
उष्णवीर्यैरलाभे तु कौशेयाविकशाटकैः||३७||
<div class="mw-collapsible-content">

gōdhūmaśakalaiścūrṇairyavānāmamlasaṁyutaiḥ|
sasnēhakiṇvalavaṇairupanāhaḥ praśasyatē||35||

gandhaiḥ surāyāḥ kiṇvēna jīvantyā śatapuṣpayā|
umayā kuṣṭhatailābhyāṁ yuktayā cōpanāhayēt||36||

carmabhiścōpanaddhavyaḥ salōmabhirapūtibhiḥ|
uṣṇavīryairalābhē tu kauśēyāvikaśāṭakaiḥ||37||

godhUmashakalaishcUrNairyavAnAmamlasaMyutaiH|
sasnehakiNvalavaNairupanAhaH prashasyate||35||

gandhaiH surAyAH kiNvena jIvantyA shatapuShpayA|
umayA kuShThatailAbhyAM yuktayA copanAhayet||36||

carmabhishcopanaddhavyaH salomabhirapUtibhiH|
uShNavIryairalAbhe tu kausheyAvikashATakaiH||37||
</div></div>

<div style="text-align:justify;">
Poultice for fomentation can be prepared with wheat powder and/or barley flour mixed with sour preparations, oily substances, yeast, and salt. Poultice can also be logically prepared with aromatic drugs, ''jivanti'' (Leptandenia reticulata), ''shatapushpa'' (Foeniculum vulgare), ''uma'' (Linum usitatissimum), and ''kushta'' (Saussurea lappa) mixed with oil.

Non-putrefied hairy leather of hot potency animals should be used as a bandage when using poultice. In case of non availability, silk or woolen blanket can also be used. [35-37]</div>
<div class="mw-collapsible mw-collapsed">

रात्रौ बद्धं दिवा मुञ्चेन्मुञ्चेद्रात्रौ दिवा कृतम्|
विदाहपरिहारार्थं, स्यात् प्रकर्षस्तु शीतले||३८||
<div class="mw-collapsible-content">

rātrau baddhaṁ divā muñcēnmuñcēdrātrau divā kr̥tam|
vidāhaparihārārthaṁ, syāt prakarṣastu śītalē||38||

rAtrau baddhaM divA mu~jcenmu~jcedrAtrau divA kRutam|
vidAhaparihArArthaM, syAt prakarShastu shItale||38||
</div></div>

<div style="text-align:justify;">
To prevent burning sensations, the bandage applied at night should be removed in the morning and the one applied during the day should be removed at night. The duration of bandage application may be prolonged in cold weather. [38]
</div>

=== Thirteen types of ''sweda'' ===
<div class="mw-collapsible mw-collapsed">

सङ्करः प्रस्तरो नाडी परिषेकोऽवगाहनम्|
जेन्ताकोऽश्मघनः कर्षूः कुटी भूः कुम्भिकैव च||३९||

कूपो होलाक इत्येते स्वेदयन्ति त्रयोदश|
तान् यथावत् प्रवक्ष्यामि सर्वानेवानुपूर्वशः||४०||
<div class="mw-collapsible-content">

saṅkaraḥ prastarō nāḍī pariṣēkō'vagāhanam|
jēntākō'śmaghanaḥ karṣūḥ kuṭī bhūḥ kumbhikaiva ca||39||

kūpō hōlāka ityētē svēdayanti trayōdaśa|
tān yathāvat pravakṣyāmi sarvānēvānupūrvaśaḥ||40||

sa~gkaraH prastaro nADI pariSheko~avagAhanam|
jentAko~ashmaghanaH karShUH kuTI bhUH kumbhikaiva ca||39||

kUpo holAka ityete svedayanti trayodasha|
tAn yathAvat pravakShyAmi sarvAnevAnupUrvashaH||40||
</div></div>

Thirteen varieties of fomentation are ''sankara, prastara, nadi, parisheka, avagahana, jentaka, ashmaghna, karshu, kuti, bhu, kumbhika, kupa,'' and ''holaka''. They are further detailed accordingly in the same sequence. [39-40]

==== ''Sankara sweda'' (bolus fomentation) ====
<div class="mw-collapsible mw-collapsed">

तत्र वस्त्रान्तरितैरवस्त्रान्तरितैर्वा पिण्डैर्यथोक्तैरुपस्वेदनं सङ्करस्वेद इति विद्यात्||४१||
<div class="mw-collapsible-content">

tatra vastrāntaritairavastrāntaritairvā piṇḍairyathōktairupasvēdanaṁ saṅkarasvēda iti vidyāt||41||

tatra vastrAntaritairavastrAntaritairvA piNDairyathoktairupasvedanaM sa~gkarasveda iti vidyAt||41||
</div></div>

Fomentation by means of bolus containing prescribed drugs with or without being wrapped with clothes is termed as ''sankarasweda''. [41]

==== ''Prastara sweda'' (lying on a medicinal mattress) ====
<div class="mw-collapsible mw-collapsed">

शूकशमीधान्यपुलाकानां वेशवारपायसकृशरोत्कारिकादीनां वा प्रस्तरे कौशेयाविकोत्तरप्रच्छदेपञ्चाङ्गुलोरुबूकार्कपत्रप्रच्छदे वास्वभ्यक्तसर्वगात्रस्य शयानस्योपस्वेदनं प्रस्तरस्वेद इति विद्यात्||४२||
<div class="mw-collapsible-content">

śūkaśamīdhānyapulākānāṁ vēśavārapāyasakr̥śarōtkārikādīnāṁ vā prastarēkauśēyāvikōttarapracchadēpañcāṅgulōrubūkārkapatrapracchadē vā svabhyaktasarvagātrasyaśayānasyōpasvēdanaṁ prastarasvēda iti vidyāt||42||

shUkashamIdhAnyapulAkAnAM veshavArapAyasakRusharotkArikAdInAM vA prastarekausheyAvikottarapracchadepa~jcA~ggulorubUkArkapatrapracchade vA svabhyaktasarvagAtrasyashayAnasyopasvedanaM prastarasveda iti vidyAt||42||
</div></div>

The fomentation technique involving an individual with oil properly applied all over his/her body, lying down on a mattress prepared with corn, pulse and ''pulaka'' (type of grain), or steamed boneless meat (''vesavara''), sweet porridge, boiled mixture of pulses and cereals (''krishara''), and pudding cake (''utkarika''), covered with silk, woolen pieces or leaves of ''panchangula'' (Ricinus communis), ''urubuka'' (variety of the same plant) and ''arka'' (Calotropis gigantean, is termed as ''prastara sweda''. [42]

==== ''Nadi sweda'' (tubular steam sudation) ====
<div class="mw-collapsible mw-collapsed">

स्वेदनद्रव्याणां पुनर्मूलफलपत्रशुङ्गादीनां मृगशकुनपिशितशिरस्पदादीनामुष्णस्वभावानां वायथार्हमम्ललवणस्नेहोपसंहितानां मूत्रक्षीरादीनां वा कुम्भ्यां बाष्पमनुद्वमन्त्यामुत्क्वथितानां नाड्याशरेषीकावंशदलकरञ्जार्कपत्रान्यतमकृतया गजाग्रहस्तसंस्थानया व्यामदीर्घया व्यामार्धदीर्घया वाव्यामचतुर्भागाष्टभागमूलाग्रपरिणाहस्रोतसा सर्वतो वातहरपत्रसंवृतच्छिद्रया द्विस्त्रिर्वा विनामितयावातहरसिद्धस्नेहाभ्यक्तगात्रो बाष्पमुपहरेत्; बाष्पो ह्यनृजुगामी विहतचण्डवेगस्त्वचमविदहन् सुखं स्वेदयतीतिनाडीस्वेदः||४३||
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svēdanadravyāṇāṁ punarmūlaphalapatraśuṅgādīnāṁmr̥gaśakunapiśitaśiraspadādīnāmuṣṇasvabhāvānāṁ vā yathārhamamlalavaṇasnēhōpasaṁhitānāṁmūtrakṣīrādīnāṁ vā kumbhyāṁ bāṣpamanudvamantyāmutkvathitānāṁ nāḍyāśarēṣīkāvaṁśadalakarañjārkapatrānyatamakr̥tayā gajāgrahastasaṁsthānayā vyāmadīrghayāvyāmārdhadīrghayā vā vyāmacaturbhāgāṣṭabhāgamūlāgrapariṇāhasrōtasā sarvatōvātaharapatrasaṁvr̥tacchidrayā dvistrirvā vināmitayā vātaharasiddhasnēhābhyaktagātrōbāṣpamupaharēt; bāṣpō hyanr̥jugāmī vihatacaṇḍavēgastvacamavidahan sukhaṁ svēdayatītināḍīsvēdaḥ||43||

svedanadravyANAM punarmUlaphalapatrashu~ggAdInAMmRugashakunapishitashiraspadAdInAmuShNasvabhAvAnAM vAyathArhamamlalavaNasnehopasaMhitAnAM mUtrakShIrAdInAM vA kumbhyAMbAShpamanudvamantyAmutkvathitAnAM nADyA shareShIkAvaMshadalakara~jjArkapatrAnyatamakRutayAgajAgrahastasaMsthAnayA vyAmadIrghayA vyAmArdhadIrghayA vAvyAmacaturbhAgAShTabhAgamUlAgrapariNAhasrotasA sarvato vAtaharapatrasaMvRutacchidrayAdvistrirvA vinAmitayA vAtaharasiddhasnehAbhyaktagAtro bAShpamupaharet; bAShpo hyanRujugAmI vihataca NDavegastvacamavidahan sukhaM svedayatIti nADIsvedaH||43||
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Drugs for fomentation like plant-based articles (roots, fruits, leaves, buds etc.) or animal-based articles (flesh and heads of animals and birds) are mixed up with sour, salt or unctuous substances and urine, milk, etc. and decocted in a pitcher in such a way that the vapor does not leak out. Then, a pipe made up of leaves of ''vamsha'' (Bambusa arundinacea Retz.), ''karanja'' (Pongamia pinnata Merr.) or ''arka'' (Calotropis gigantea) with its fore part having the shape of the trunk of an elephant is inserted into the pitcher. The pipe required should be of one ''vyama'' (91.44cm) or half a ''vyama'' (45.72 cm) length, with its circumference being one-fourth of a ''vyama'' (22.86 cm) in its proximal end, one-eighth of a ''vyama'' in the distal end, and curved twice or thrice. All the clefts in the pipe should be well covered with leaves that alleviate ''vata''. The well-massaged patient should then get this steam through the curved pipe. Curvatures of the pipe help in lessening the intensity of steam and thus help in providing a comfortable fomentation experience. This fomentation technique is called ''nadi sweda''. [43]

==== ''Parisheka sweda'' (shower technique for fomentation) ====
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वातिकोत्तरवातिकानां पुनर्मूलादीनामुत्क्वाथैः सुखोष्णैः कुम्भीर्वर्षणिकाः प्रनाडीर्वा पूरयित्वा यथार्हसिद्धस्नेहाभ्यक्तगात्रंवस्त्रावच्छन्नं परिषेचयेदिति परिषेकः||४४||
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vātikōttaravātikānāṁ punarmūlādīnāmutkvāthaiḥ sukhōṣṇaiḥ kumbhīrvarṣaṇikāḥ pranāḍīrvā pūrayitvāyathārhasiddhasnēhābhyaktagātraṁ vastrāvacchannaṁ pariṣēcayēditi pariṣēkaḥ||44||

vAtikottaravAtikAnAM punarmUlAdInAmutkvAthaiH sukhoShNaiH kumbhIrvarShaNikAH pranADIrvApUrayitvA yathArhasiddhasnehAbhyaktagAtraM vastrAvacchannaM pariShecayediti pariShekaH||44||
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A fomentation technique that involves taking shower, using pitchers or vessels with holes at the bottom (''varshanika'') or pipes, filled with lukewarm decoctions of roots of drugs that alleviate isolated ''vata'' or ''vata''-predominant disorders, after suitable application of oil over body parts covered with cloth, is termed as ''parisheka''. [44]

==== ''Avagaha sweda'' (tub fomentation) ====
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वातहरोत्क्वाथक्षीरतैलघृतपिशितरसोष्णसलिलकोष्ठकावगाहस्तु यथोक्त एवावगाहः||४५||
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vātaharōtkvāthakṣīratailaghr̥tapiśitarasōṣṇasalilakōṣṭhakāvagāhastu yathōkta ēvāvagāhaḥ||45|

vAtaharotkvAthakShIratailaghRutapishitarasoShNasalilakoShThakAvagAhastu yathokta evAvagAhaH||45||
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Fomentation by immersion in a tub filled up with ''vata'' alleviating decoctions, milk, oil, ghee, meat juices or hot water is termed as ''avagaha''. [45]

==== ''Jentaka sweda'' (sudation therapy in room) ====
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अथ जेन्ताकं चिकीर्षुर्भूमिं परीक्षेत- तत्र पूर्वस्यां दिश्युत्तरस्यां वा गुणवति प्रशस्ते भूमिभागे कृष्णमधुरमृत्तिके सुवर्णमृत्तिकेवा परीवापपुष्करिण्यादीनां जलाशयानामन्यतमस्य कूले दक्षिणे पश्चिमे वा सूपतीर्थे समसुविभक्तभूमिभागे सप्ताष्टौवाऽरत्नीरुपक्रम्योदकात् प्राङ्मुखमुदङ्मुखं वाऽभिमुखतीर्थं कूटागारं कारयेत्, उत्सेधविस्तारतः परमरत्नीः षोडश, समन्तात्सुवृत्तं मृत्कर्मसम्पन्नमनेकवातायनम्; अस्य कूटागारस्यान्तः समन्ततो भित्तिमरत्निविस्तारोत्सेधां पिण्डिकांकारयेदाकपाटात्, मध्ये चास्य कूटागारस्य चतुष्किष्कुमात्रं पुरुषप्रमाणं मृन्मयं कन्दुसंस्थानंबहुसूक्ष्मच्छिद्रमङ्गारकोष्ठकस्तम्भं सपिधानं कारयेत्; तं च खादिराणामाश्वकर्णादीनां वा काष्ठानां पूरयित्वा प्रदीपयेत्; सयदा जानीयात् साधु दग्धानि काष्ठानि गतधूमान्यवतप्तं च केवलमग्निना तदग्निगृहं स्वेदयोग्येन चोष्मणा युक्तमिति,तत्रैनं पुरुषं वातहराभ्यक्तगात्रं वस्त्रावच्छन्नं प्रवेशयेत्, प्रवेशयंश्चैनमनुशिष्यात्- सौम्य! प्रविश कल्याणायारोग्याय चेति,प्रविश्य चैनां पिण्डिकामधिरुह्य पार्श्वापरपार्श्वाभ्यां यथासुखं शयीथाः, न च त्वया स्वेदमूर्च्छापरीतेनापि सता पिण्डिकैषाविमोक्तव्याऽऽप्राणोच्छ्वासात्, भ्रश्यमानो ह्यतः पिण्डिवकावकाशाद्द्वारमनधिगच्छन् स्वेदमूर्च्छापरीततया सद्यःप्राणाञ्जह्याः, तस्मात् पिण्डिकामेनां न कथञ्चन मुञ्चेथाः; त्वं यदा जानीयाः- विगताभिष्यन्दमात्मानंसम्यक्प्रस्रुतस्वेदपिच्छं सर्वस्रोतोविमुक्तं लघूभूतमपगतविबन्धस्तम्भसुप्तिवेदनागौरवमिति, ततस्तां पिण्डिकामनुसरन्द्वारं प्रपद्येथाः, निष्क्रम्य च न सहसा चक्षुषोः परिपालनार्थं शीतोदकमुपस्पृशेथाः, अपगतसन्तापक्लमस्तु मुहूर्तात् सुखोष्णेनवारिणा यथान्यायं परिषिक्तोऽश्नीयाः; इति जेन्ताकस्वेदः||४६||
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atha jēntākaṁ cikīrṣurbhūmiṁ parīkṣēta- tatra pūrvasyāṁ diśyuttarasyāṁ vā guṇavati praśastēbhūmibhāgē kr̥ṣṇamadhuramr̥ttikē suvarṇamr̥ttikē vā parīvāpapuṣkariṇyādīnāṁ jalāśayānāmanyatamasyakūlē dakṣiṇē paścimē vā sūpatīrthē samasuvibhaktabhūmibhāgē saptāṣṭau vā'ratnīrupakramyōdakātprāṅmukhamudaṅmukhaṁ vā'bhimukhatīrthaṁ kūṭāgāraṁ kārayēt, utsēdhavistārataḥ paramaratnīḥṣōḍaśa, samantāt suvr̥ttaṁ mr̥tkarmasampannamanēkavātāyanam; asya kūṭāgārasyāntaḥ samantatōbhittimaratnivistārōtsēdhāṁ piṇḍikāṁ kārayēdākapāṭāt, madhyē cāsya kūṭāgārasya catuṣkiṣkumātraṁpuruṣapramāṇaṁ mr̥nmayaṁ kandusaṁsthānaṁ bahusūkṣmacchidramaṅgārakōṣṭhakastambhaṁsapidhānaṁ kārayēt; taṁ ca khādirāṇāmāśvakarṇādīnāṁ vā kāṣṭhānāṁ pūrayitvā pradīpayēt; sa yadājānīyāt sādhu dagdhāni kāṣṭhāni gatadhūmānyavataptaṁ ca kēvalamagninā tadagnigr̥haṁ svēdayōgyēnacōṣmaṇā yuktamiti, tatrainaṁ puruṣaṁ vātaharābhyaktagātraṁ vastrāvacchannaṁ pravēśayēt,pravēśayaṁścainamanuśiṣyāt- saumya! praviśa kalyāṇāyārōgyāya cēti, praviśya caināṁpiṇḍikāmadhiruhya pārśvāparapārśvābhyāṁ yathāsukhaṁ śayīthāḥ, na ca tvayā svēdamūrcchāparītēnāpisatā piṇḍikaiṣā vimōktavyā''prāṇōcchvāsāt, bhraśyamānō hyataḥ piṇḍivakāvakāśāddvāramanadhigacchansvēdamūrcchāparītatayā sadyaḥ prāṇāñjahyāḥ, tasmāt piṇḍikāmēnāṁ na kathañcana muñcēthāḥ; tvaṁyadā jānīyāḥ- vigatābhiṣyandamātmānaṁ samyakprasrutasvēdapicchaṁ sarvasrōtōvimuktaṁlaghūbhūtamapagatavibandhastambhasuptivēdanāgauravamiti, tatastāṁ piṇḍikāmanusaran dvāraṁprapadyēthāḥ, niṣkramya ca na sahasā cakṣuṣōḥ paripālanārthaṁ śītōdakamupaspr̥śēthāḥ,apagatasantāpaklamastu muhūrtāt sukhōṣṇēna vāriṇā yathānyāyaṁ pariṣiktō'śnīyāḥ; itijēntākasvēdaḥ||46||

atha jentAkaM cikIrShurbhUmiM parIkSheta- tatra pUrvasyAM dishyuttarasyAM vA guNavati prashastebhUmibhAge kRuShNamadhuramRuttike suvarNamRuttike vA parIvApapuShkariNyAdInAMjalAshayAnAmanyatamasya kUle dakShiNe pashcime vA sUpatIrthe samasuvibhaktabhUmibhAgesaptAShTau vA~aratnIrupakramyodakAt prA~gmukhamuda~gmukhaM vA~abhimukhatIrthaMkUTAgAraM kArayet, utsedhavistArataH paramaratnIH ShoDasha, samantAt suvRuttaMmRutkarmasampannamanekavAtAyanam; asya kUTAgArasyAntaH samantato bhittimaratnivistArotsedhAMpiNDikAM kArayedAkapATAt, madhye cAsya kUTAgArasya catuShkiShkumAtraM puruShapramANaMmRunmayaM kandusaMsthAnaM bahusUkShmacchidrama~ggArakoShThakastambhaM sapidhAnaMkArayet; taM ca khAdirANAmAshvakarNAdInAM vA kAShThAnAM pUrayitvA pradIpayet; sa yadA jAnIyAtsAdhu dagdhAni kAShThAni gatadhUmAnyavataptaM ca kevalamagninA tadagnigRuhaM svedayogyenacoShmaNA yuktamiti, tatrainaM puruShaM vAtaharAbhyaktagAtraM vastrAvacchannaM praveshayet,praveshayaMshcainamanushiShyAt- saumya! pravisha kalyANAyArogyAya ceti, pravishya cainAMpiNDikAmadhiruhya pArshvAparapArshvAbhyAM yathAsukhaM shayIthAH, na ca tvayAsvedamUrcchAparItenApi satA piNDikaiShA vimoktavyA~a~aprANocchvAsAt, bhrashyamAno hyataHpiNDivakAvakAshAddvAramanadhigacchan svedamUrcchAparItatayA sadyaH prANA~jjahyAH, tasmAtpiNDikAmenAM na katha~jcana mu~jcethAH; tvaM yadA jAnIyAH- vigatAbhiShyandamAtmAnaMsamyakprasrutasvedapicchaM sarvasrotovimuktaMlaghUbhUtamapagatavibandhastambhasuptivedanAgauravamiti, tatastAM piNDikAmanusaran dvAraMprapadyethAH, niShkramya ca na sahasA cakShuShoH paripAlanArthaM shItodakamupaspRushethAH,apagatasantApaklamastu muhUrtAt sukhoShNena vAriNA yathAnyAyaM pariShikto~ashnIyAH; itijentAkasvedaH||46||
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Examine the land thoroughly before resorting to the ''jentaka'' type of fomentation. Construct a circular building facing east or north, with a pond in front and ensuring that the site is in the eastern or northern side of the village. The building should be situated at a distance of 7- 8 ''aratnis'' (320-365 cm) from the pond. The land should be fertile, plain, and black or golden in colour. The height and diameter of the building should be 16 ''aratni'' each. (731 cm) and should be circular (as mentioned earlier), well plastered with mud and with many windows. A bench having 1 ''aratni'' (approximately 45 cm) width and height should be prepared all around the wall up to the door. An oven of clay, with a lid and with many holes, of four ''hasta'' diameter, and of height equal to that of the individual should be prepared in the center of the room. This oven should be filled up with fuel of ''khadira'' (acacia catechu) and ''aswakarna'' (dipterocarpus alatus) and ignited. As the wooden fuel is properly burned and the room is wellheated with fire alone (i.e., devoid of any smoke), it should be understood as fit for sudation with heat. Then you request the patient,who is well massaged with oil prepared with vata alleviating drugs and covered with a cloth, to enter the room by saying “Oh gentleman! Enter the room for the sake of your auspicious health. Go to the bench and lie down thereon, alternately changing sides comfortably, you should not leave the bench even if you feel fainting by severe sweating until you feel suffocated, otherwise on leaving you may not be able to reach the door and it may be fatal, do not leave the bench. As you feel yourself free from all clogging, with sticky sweat drained and all channels open, light and devoid of obstructions, stiffness, numbness, pain, and heaviness, you should then leave the bench and exit through the door. After coming out of that room, do not immediately apply cold water for the sake of your eyes. After one ''muhurta'', as the heat and exertion subsides, you should bathe in lukewarm water and then eat a meal”. This is ''jentaka sweda''. [46]

==== ''Ashmaghana sweda'' (sudation on heated slab of stone) ====
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शयानस्य प्रमाणेन घनामश्ममयीं शिलाम्|
तापयित्वा मारुतघ्नैर्दारुभिः सम्प्रदीपितैः||४७||

व्यपोज्झ्य सर्वानङ्गारान् प्रोक्ष्य चैवोष्णवारिणा|
तां शिलामथ कुर्वीत कौषेयाविकसंस्तराम्||४८||

तस्यां स्वभ्यक्तसर्वाङ्गः स्वपन् स्विद्यति ना सुखम्|
कौरवाजिनकौषेयप्रावाराद्यैः सुसंवृतः ||४९|| इत्यक्तोऽश्मघनस्वेदः,...|५०|
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śayānasya pramāṇēna ghanāmaśmamayīṁ śilām|
tāpayitvā mārutaghnairdārubhiḥ sampradīpitaiḥ||47||

vyapōjjhya sarvānaṅgārān prōkṣya caivōṣṇavāriṇā|
tāṁ śilāmatha kurvīta kauṣēyāvikasaṁstarām||48||

tasyāṁ svabhyaktasarvāṅgaḥ svapan svidyati nā sukham|
kauravājinakauṣēyaprāvārādyaiḥ susaṁvr̥taḥ ||49||

ityaktō'śmaghanasvēdaḥ,...|50| |

shayAnasya pramANena ghanAmashmamayIM shilAm|
tApayitvA mArutaghnairdArubhiH sampradIpitaiH||47||

vyapojjhya sarvAna~ggArAn prokShya caivoShNavAriNA|
tAM shilAmatha kurvIta kauSheyAvikasaMstarAm||48||

tasyAM svabhyaktasarvA~ggaH svapan svidyati nA sukham|
kauravAjinakauSheyaprAvArAdyaiH susaMvRutaH ||49||

ityakto~ashmaghanasvedaH,...|50|
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A compact slab of stone, of the length of an average human body, is heated with ''vata'' alleviating wooden fuel. Then all the firebrands are removed and the slab sprinkled with hot water and covered with silk or woolen sheets. The person, well massaged with oil all over his body and covered with garments is made to lie down on the slab for sudation. This fomentation technique is called ''ashmaghna sweda''. [47-49]

==== ''Karshu sweda'' (sudation by using heat in a trench under bed) ====
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...कर्षूस्वेदः प्रवक्ष्यते| खानयेच्छयनस्याधः कर्षूं स्थानविभागवित्||५०||

दीप्तैरधूमैरङ्गारैस्तां कर्षूं पूरयेत्ततः|
तस्यामुपरि शय्यायां स्वपन् स्विद्यति ना सुखम्||५१||
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...karṣūsvēdaḥ pravakṣyatē|
khānayēcchayanasyādhaḥ karṣūṁ sthānavibhāgavit||50||

dīptairadhūmairaṅgāraistāṁ karṣūṁ pūrayēttataḥ|
tasyāmupari śayyāyāṁ svapan svidyati nā sukham||51||

...karShUsvedaH pravakShyate|
khAnayecchayanasyAdhaH karShUM sthAnavibhAgavit||50||

dIptairadhUmaira~ggAraistAM karShUM pUrayettataH|
tasyAmupari shayyAyAM svapan svidyati nA sukham||51||
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A physician well versed in location should get dug a flask-shaped trench right below the bed-stead (this technique assumes earthen/mud-thatched houses), fill it up with smokeless firebrands and lay the patient on the bed over this. This fomentation technique is termed as ''karshu sweda''. [50-51]

==== ''Kuti sweda'' (sudation in a cottage) and ''bhu sweda'' (sudation on floor) ====
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अनत्युत्सेधविस्तारां वृत्ताकारामलोचनाम्|
घनभित्तिं कुटीं कृत्वा कुष्ठाद्यैः सम्प्रलेपयेत्||५२||

कुटीमध्ये भिषक् शय्यां स्वास्तीर्णामुपकल्पयेत्|
प्रावाराजिनकौशेयकुथकम्बलगोलकैः||५३||

हसन्तिकाभिरङ्गारपूर्णाभिस्तां च सर्वशः|
परिवार्यान्तरारोहेदभ्यक्तः स्विद्यते सुखम्||५४||

य एवाश्मघनस्वेदविधिर्भूमौ स एव तु|
प्रशस्तायां निवातायां समायामुपदिश्यते||५५||
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anatyutsēdhavistārāṁ vr̥ttākārāmalōcanām|
ghanabhittiṁ kuṭīṁ kr̥tvā kuṣṭhādyaiḥ sampralēpayēt||52||

kuṭīmadhyē bhiṣak śayyāṁ svāstīrṇāmupakalpayēt|
prāvārājinakauśēyakuthakambalagōlakaiḥ||53||

hasantikābhiraṅgārapūrṇābhistāṁ ca sarvaśaḥ|
parivāryāntarārōhēdabhyaktaḥ svidyatē sukham||54||

ya ēvāśmaghanasvēdavidhirbhūmau sa ēva tu|
praśastāyāṁ nivātāyāṁ samāyāmupadiśyatē||55||

anatyutsedhavistArAM vRuttAkArAmalocanAm|
ghanabhittiM kuTIM kRutvA kuShThAdyaiH sampralepayet||52||

kuTImadhye bhiShak shayyAM svAstIrNAmupakalpayet|
prAvArAjinakausheyakuthakambalagolakaiH||53||

hasantikAbhira~ggArapUrNAbhistAM ca sarvashaH|
parivAryAntarArohedabhyaktaH svidyate sukham||54||

ya evAshmaghanasvedavidhirbhUmau sa eva tu|
prashastAyAM nivAtAyAM samAyAmupadishyate||55||
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A thick – walled, round cottage that is neither too high, nor too wide, and without any windows should be constructed with its inner walls plastered with drugs like ''kushtha'' (Saussurea lappa). There should be a bed at the center of this cottage covered with sheets prepared from cotton, silk, animal skin, a variety of grass (''kuttha''), woolen blanket, or a variety of woolen cloth / wooden ball (''golaka''). The bed should be surrounded with furnaces filled up with firebrands. The person, with oil applied all over his body, would lie on this bed for fomentation. This fomentation technique is termed as ''kuti sweda''.

''Bhusweda'' is done on floor with the same methods as ''asmaghna sweda'' and is administered in well chosen, leveled sites free from excessive wind. [52-55]

==== ''Kumbhi sweda'' (sudation with a pitcher) ====
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कुम्भीं वातहरक्वाथपूर्णां भूमौ निखानयेत्|
अर्धभागं त्रिभागं वा शयनं तत्र चोपरि||५६||

स्थापयेदासनं वाऽपि नातिसान्द्रपरिच्छदम्|
अथ कुम्भ्यां सुसन्तप्तान् प्रक्षिपेदयसो गुडान्||५७||

पाषाणान् वोष्मणा तेन तत्स्थः स्विद्यति ना सुखम्|
सुसंवृताङ्गः स्वभ्यक्तः स्नेहैरनिलनाशनैः||५८||
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kumbhīṁ vātaharakvāthapūrṇāṁ bhūmau nikhānayēt|
ardhabhāgaṁ tribhāgaṁ vā śayanaṁ tatra cōpari||56||

sthāpayēdāsanaṁ vā'pi nātisāndraparicchadam|
atha kumbhyāṁ susantaptān prakṣipēdayasō guḍān||57||

pāṣāṇān vōṣmaṇā tēna tatsthaḥ svidyati nā sukham|
susaṁvr̥tāṅgaḥ svabhyaktaḥ snēhairanilanāśanaiḥ||58||

kumbhIM vAtaharakvAthapUrNAM bhUmau nikhAnayet|
ardhabhAgaM tribhAgaM vA shayanaM tatra copari||56||

sthApayedAsanaM vA~api nAtisAndraparicchadam|
atha kumbhyAM susantaptAn prakShipedayaso guDAn||57||

pAShANAn voShmaNA tena tatsthaH svidyati nA sukham|
susaMvRutA~ggaH svabhyaktaH snehairanilanAshanaiH||58||
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A pitcher, filled up with decoction of vata alleviating drugs should be buried in earth upto one-fourth or one-fourth of it and a bed covered with a thin sheet kept over it. The patient, well massaged with oil alleviating ''vata'' and covered with a cloth, should either lie down or sit on the bed. Thereafter hot iron balls or stones should be put into the pitcher. The heat coming out of the pitcher helps in fomentation and this is termed as ''kumbhisweda''. [56-58]

==== ''Kupa sweda'' (sudation in a pit) ====
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कूपं शयनविस्तारं द्विगुणं चापि वेधतः|
देशे निवाते शस्ते च कुर्यादन्तःसुमार्जितम्||५९||

हस्त्यश्वगोखरोष्ट्राणां करीषैर्दग्धपूरिते|
स्ववच्छन्नः सुसंस्तीर्णेऽभ्यक्तः स्विद्यति ना सुखम्||६०||
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kūpaṁ śayanavistāraṁ dviguṇaṁ cāpi vēdhataḥ|
dēśē nivātē śastē ca kuryādantaḥsumārjitam||59||

hastyaśvagōkharōṣṭrāṇāṁ karīṣairdagdhapūritē|
svavacchannaḥ susaṁstīrṇē'bhyaktaḥ svidyati nā sukham||60||

kUpaM shayanavistAraM dviguNaM cApi vedhataH|
deshe nivAte shaste ca kuryAdantaHsumArjitam||59||

hastyashvagokharoShTrANAM karIShairdagdhapUrite|
svavacchannaH susaMstIrNe~abhyaktaH svidyati nA sukham||60||
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In a location free from excessive wind, a pit of the width of a bed and twice as deep as wide should be dug. Its inner portion should be well cleaned and filled with dried dung of elephant, horse, cows, ass, or camel and then ignited. A bed or sheet covered with a thin sheet should be kept over it. The patient, well massaged with oil and covered with cloth, should either lie down or sit over the bed till proper fomentation. This technique is called as ''kupasweda''. [59-60]

==== ''Holaka sweda'' (sudation using a heap of dung) ====
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धीतीकां तु करीषाणां यथोक्तानां प्रदीपयेत्|
शयनान्तःप्रमाणेन शय्यामुपरि तत्र च||६१||

सुदग्धायां विधूमायां यथोक्तामुपकल्पयेत्|
स्ववच्छन्नः स्वपंस्तत्राभ्यक्तः स्विद्यति ना सुखम्||६२||

होलाकस्वेद इत्येष सुखः प्रोक्तो महर्षिणा|
इति त्रयोदशविधः स्वेदोऽग्निगुणसंश्रयः||६३||
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dhītīkāṁ tu karīṣāṇāṁ yathōktānāṁ pradīpayēt|
śayanāntaḥpramāṇēna śayyāmupari tatra ca||61||

sudagdhāyāṁ vidhūmāyāṁ yathōktāmupakalpayēt|
svavacchannaḥ svapaṁstatrābhyaktaḥ svidyati nā sukham||62||

hōlākasvēda ityēṣa sukhaḥ prōktō maharṣiṇā|
iti trayōdaśavidhaḥ svēdō'gniguṇasaṁśrayaḥ||63||

dhItIkAM tu karIShANAM yathoktAnAM pradIpayet|
shayanAntaHpramANena shayyAmupari tatra ca||61||

sudagdhAyAM vidhUmAyAM yathoktAmupakalpayet|
svavacchannaH svapaMstatrAbhyaktaH svidyati nA sukham||62||

holAkasveda ityeSha sukhaH prokto maharShiNA|
iti trayodashavidhaH svedo~agniguNasaMshrayaH||63||
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A heap of dung (of similar description as above) of the size of a bed is ignited. After it is completely burnt and becomes smokeless, a bed covered with a thin sheet is kept over it. The patient, well massaged with oil and covered with cloth, is made to lie down over the bed for comfortable fomentation. This is called ''holaka sweda'' and is considered healthy by sages.

Thus ends the description of the thirteen types of fire-induced sudation. [61-63]

=== Ten sudation methods without using fire ===
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व्यायाम उष्णसदनं गुरुप्रावरणं क्षुधा|
बहुपानं भयक्रोधावुपनाहाहवातपाः||६४||

स्वेदयन्ति दशैतानि नरमग्निगुणादृते|६५|
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vyāyāma uṣṇasadanaṁ guruprāvaraṇaṁ kṣudhā|
bahupānaṁ bhayakrōdhāvupanāhāhavātapāḥ||64||

svēdayanti daśaitāni naramagniguṇādr̥tē|65|

vyAyAma uShNasadanaM guruprAvaraNaM kShudhA|
bahupAnaM bhayakrodhAvupanAhAhavAtapAH||64||

svedayanti dashaitAni naramagniguNAdRute|65|
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Ten methods of sudation without fire include exercises, residing in a warm chamber, wearing heavy clothing, restraining hunger, consuming excess liquid (specially alcoholic beverages) , fear, anger, poultice, wrestling and exposure to sunlight. [64-65]
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इत्युक्तो द्विविधः स्वेदः संयुक्तोऽग्निगुणैर्न च||६५||

एकाङ्गसर्वाङ्गगतः स्निग्धो रूक्षस्तथैव च|
इत्येतत्त्रिविधं द्वन्द्वं स्वेदमुद्दिश्य कीर्तितम्||६६||
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ityuktō dvividhaḥ svēdaḥ saṁyuktō'gniguṇairna ca||65||

ēkāṅgasarvāṅgagataḥ snigdhō rūkṣastathaiva ca|
ityētattrividhaṁ dvandvaṁ svēdamuddiśya kīrtitam||66||

ityukto dvividhaH svedaH saMyukto~agniguNairna ca||65||

ekA~ggasarvA~ggagataH snigdho rUkShastathaiva ca|
ityetattrividhaM dvandvaM svedamuddishya kIrtitam||66||
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As described earlier, fomentation can be categorized into two types- using fire and not using fire. Again, there could be two types of fomentation based on whether the whole body is exposed or only parts of it. Another categorization is based on whether it is wet or dry fomentation. These three pairs of fomentation types are well known forms of sudation. [65-66]
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स्निग्धः स्वेदैरुपक्रम्यः स्विन्नः पथ्याशनो भवेत्|
तदहः स्विन्नगात्रस्तु व्यायामं वर्जयेन्नरः||६७||
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snigdhaḥ svēdairupakramyaḥ svinnaḥ pathyāśanō bhavēt|
tadahaḥ svinnagātrastu vyāyāmaṁ varjayēnnaraḥ||67||

snigdhaH svedairupakramyaH svinnaH pathyAshano bhavet|
tadahaH svinnagAtrastu vyAyAmaM varjayennaraH||67||
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A well oleated person should be subjected to sudation and on proper sweating, should take a wholesome diet. After fomentation, the patient should abstain from exercise that day. [67]

=== Summary ===
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तत्र श्लोकाः-

स्वेदो यथा कार्यकरो हितो येभ्यश्च यद्विधः|
यत्र देशे यथा योग्यो देशो रक्ष्यश्च यो यथा||६८||

स्विन्नातिस्विन्नरूपाणि तथाऽतिस्विन्नभेषजम्|
अस्वेद्याः स्वेदयोग्याश्च स्वेदद्रव्याणि कल्पना||६९||

त्रयोदशविधः स्वेदो विना दशविधोऽग्निना|
सङ्ग्रहेण च षट् स्वेदाः स्वेदाध्याये निदर्शिताः||७०||

स्वेदाधिकारे यद्वाच्यमुक्तमेतन्महर्षिणा |
शिष्यैस्तु प्रतिपत्तव्यमुपदेष्टा पुनर्वसुः||७१||
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tatra ślōkāḥ-

svēdō yathā kāryakarō hitō yēbhyaśca yadvidhaḥ|
yatra dēśē yathā yōgyō dēśō rakṣyaśca yō yathā||68||

svinnātisvinnarūpāṇi tathā'tisvinnabhēṣajam|
asvēdyāḥ svēdayōgyāśca svēdadravyāṇi kalpanā||69||

trayōdaśavidhaḥ svēdō vinā daśavidhō'gninā|
saṅgrahēṇa ca ṣaṭ svēdāḥ svēdādhyāyē nidarśitāḥ||70||

svēdādhikārē yadvācyamuktamētanmaharṣiṇā |
śiṣyaistu pratipattavyamupadēṣṭā punarvasuḥ||71||

tatra shlokAH-

svedo yathA kAryakaro hito yebhyashca yadvidhaH|
yatra deshe yathA yogyo desho rakShyashca yo yathA||68||

svinnAtisvinnarUpANi tathA~atisvinnabheShajam|
asvedyAH svedayogyAshca svedadravyANi kalpanA||69||

trayodashavidhaH svedo vinA dashavidho~agninA|
sa~ggraheNa ca ShaT svedAH svedAdhyAye nidarshitAH||70||

svedAdhikAre yadvAcyamuktametanmaharShiNA |
shiShyaistu pratipattavyamupadeShTA punarvasuH||71||
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In summary, the mode of action of sudation, safety, types, suitability to various body parts, recommended protection measures for specific regions of the body, symptoms of optimum and oversudation, medicaments for oversudation, contraindications and indications of sudation, materials used for sudation, preparations, thirteen types of fire-induced fomentation, ten types of fomentation without fire, and six concise types of sudation have been explained in this chapter on sudation. [68-71]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने स्वेदाध्यायो नाम चतुर्दशोऽध्यायः||१४||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē svēdādhyāyō nāma caturdaśō'dhyāyaḥ||14||

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne svedAdhyAyo nAmacaturdasho~adhyAyaH||14||
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Thus ends the fourteenth chapter on sudation in the [[Sutra Sthana]] of treatise written by Agnivesha and redacted by Charak.[14]

== Tattva Vimarsha (Fundamental Principles) ==

*Sudation is a procedure applied to remove stiffness, heaviness and cold. It induces sweating by causing vasodilatation. It is indicated after oleation in most diseases.
*''Vata'' and ''kapha'' dominant diseases are indications of sudation therapy.
*Both unctuous and dry agents can be prescribed, depending on the condition of the patient and the disease. For example, ''snigdha'' in ''vata vikara'' and ''ruksha'' in ''kapha vikara''.
*The choice of sudation (wet or dry) also depends upon the location of vitiated ''dosha'' e.g., if vata is in the stomach, initial ''swedana'' is ''ruksha'', and if ''kapha'' is in the intestine then ''snigdha swedana'' is indicated.
*Mild sudation, applied with caution, is advised for vital organs in case of absolute indication with specific agents.
*''Swedana'' is contraindicated in conditions where bleeding, circulatory failure, dehydration, hypotension and neuropathy are likely to occur. ''Swedana'' is absolutely contraindicated in patients with generalized debility and in comatosed patients.

== Vidhi Vimarsha (Applied Inferences) ==
===Clinical administration of swedana===
''Swedana'' should only be administered following a proper ''snehana'' (unless indicated otherwise). On application of unctuous substances like oil (''taila'') on various body parts, ''sweda'' forms an intervening viscous layer between the skin and the immediate environment prior to transdermal drug absorption. Thus the heat lost through sudation, along with large amounts of fluid and a marginal amount of Na+ and Cl- ions through radiation / conduction / convection / evaporation (which could potentially impair thermoregulation or cause hypothermia) does not happen too rapidly. Also, the procedure of ''swedana'' promotes the transdermal absorption of the ''sneha'' by inducing peripheral vasodilatation. However, environmental humidity and the duration of ''swedana'' procedure has to be strictly monitored, as exposure to small rise in temperature for a prolonged time can have a greater impact (more evaporation) than exposure to high temperature for a short time in a humid atmosphere<ref name="ref1">Cabanae, M., (2006), Journal of Applied Physiology, 100, Adjustable set point, 1338 – 1346.</ref>. Hence ''yathavath prayojithaihi'' has been written expressly to denote the optimal exposure to ''swedana''.

Proper application of ''snehana'' (''abhyanthara'' and ''bahya'') and ''swedana'' enhances gastro-intestinal motility. A study enumerates the instantaneous as well as prolonged benefits of continued ''swedana'', concluding that habitual use of ''swedana'' improves one’s heat tolerance capacity and physical endurance, while observing increased autonomic functions among patients due to intermittent purposeful heat stress.<ref>Sanjeev Rastogy & Francesco Chiappelli, (2013 April – June), AYU, 34(2): Heamodynamic effects of Sarvanga swedana (Ayurvedic passive heat therapy): a pilot observational study 154-159.</ref> There are numerous studies which claim that gastrointestinal motility disorders are caused due to decreased autonomic activity and its therapeutic increase, therefore helps cure motility disorders, thereby improving bowel-bladder functioning. [verse 3-5]

Environmental and age related factors also need to be considered for sudation. In extremely warm regions or during the peak of summer, there is remarkable body dehydration. And in an intensely humid climate or in an ill ventilated room where there is peripheral heat production from the body surface (and yet minimal evaporation), sudation has to be strictly monitored and precautionary procedures have to be well thought-out. Cold seasons are ideal for ''swedana'' procedures because body homeostasis favors or demands heat (evident from the behavioral response mechanisms adopted by each one of us in cold seasons). Among specific fomentation techniques, ''sarvangasweda'' is contraindicated in individuals at the extremes of age (i.e., infants and very elderly people) where there is ineffective thermoregulation, although ''ekanga'' and ''mridu sweda'' could be prescribed. [verse 6]

Health indicators such as serum electrolytes, blood urea, creatinine, mean acid base balance, serum and urine osmolarity, hemoglobin, hematocrit and vital signs should also be assessed before and after ''swedana''. <ref>ibid</ref>

''Bala'' (physical fitness) of the individual has to be assessed through ''vyayama shakti'' (exercise capacity), which corresponds to the time taken for spending one’s ''ardha shakti'' (half strength). Based on the outcome of this assessment, ''pravara'' (maximum), ''avara'' (minimum) and ''madhyama'' (medium) ''bala'' have to be assessed. Based upon the results of these ''bala'' assessments, ''maha sweda'' (whole body sudation for an extended duration) and various minor/major ''sweda'' measures could be prescribed.

Exercise intolerance has a significant impact on heat intolerance. People who exhibit exercise intolerance (like in the case of mitochondrial diseases, or in persons leading a sedentary lifestyle) may have autonomic dysfunction including vascular autonomia characterized by tachycardia, dizziness, changes in heart rate and blood pressure, heat intolerance and unusual sweating pattern. Also, deficiency in energy metabolism may cause exercise intolerance and reduced stamina. It is evident that exercise intolerance leads to heat intolerance and abnormal sweating pattern, making it difficult - and hazardous- to conduct ''swedana'' in those individuals. An interesting observation is that if an individual is acclimatized to hot environment, he gradually attains exercise tolerance by an increase in plasma and thereby increase in blood volume, increased venous return, increased cardiac output, sub maximal heart rate, sustained sweat response, earlier onset of sweat and increased capacity for evaporative cooling, decreased osmolality of sweat and electrolyte conservation and decreased likelihood for fatigue<ref>Kondo, N., et. al, (2009), Global Environmental research, Thermoregulatory adaptations in Humans and its modifying factors, 13 (1), 35 - 41.- online research</ref>

Contemporary science believes that heat has a beneficial effect (through thermotherapy, for instance) on pain relief. Effect of heat on pain is mediated by heat-sensitive channels. These channels respond to heat by increasing intracellular calcium (Ca). An increase in intracellular Ca generates action potentials that increase the stimulation of sensory nerves. These channels are a part of a family of receptors called TRPV receptors. TRPV1 and TRPV2 channels are sensitive to noxious heat, while TRPV4 channels are sensitive to normal physiological heat. These channels have certain characteristics in common, such as sensitivity to menthol, etc. Multiple binding sites allow a number of factors to activate these channels. Once activated, they can also inhibit the purin pain receptors. These receptors, termed as P2X2 and P2Y2, are mediated pain receptors located in the peripheral small nerve endings. For peripheral pain, heat can directly inhibit pain. However when pain is originating from deeper tissues, heat stimulates peripheral pain receptors that can alter what can be termed as “gating” in the spinal cord and reduce the sensation of deep pain. Another effect of heat is its ability to increase circulation. These same TRPV1 and TRPV4 receptors, along with nociceptor, increase blood flow in response to heat. The initial response to heat is mediated through the sensory nerves that release substance P and calcitonin-related peptide to increase circulation. After approximately one minute, Nitric Oxide is produced in vasculature endothelial cells and is responsible for sustained response of circulation to heat. This increase in circulation is considered to be essential in tissue protection from heat and repair of damaged tissue. Thermotherapy is of two types: dry and moist. A study was conducted to assess the effect of moist and dry heat on delayed onset of muscle soreness. Moist heat not only had similar benefits as dry heat but in some cases was more beneficial, requiring only 25% of time for application as dry heat. This study was conducted on quadriceps muscles. The study also witnessed immediate (and maximum) reduction in pain on application of moist heat, since moist heat penetrates deeper tissues faster than dry heat. Also, dry heat draws out moisture from the areas of application leaving them dehydrated, unlike moist heat.

Heat therapy shows best results in increasing extensibility of collagen tissues, decreasing joint stiffness, relieving muscle spasm, reducing pain, inflammation, and edema. It also helps in post acute phase of healing and increasing blood flow. Examples of applications of dry heat in contemporary medicine include diathermy, ultra sound, and heat packs, while examples of moist heat include hydrocololator heat packs (1650F), heat regulated hydrotherapy (1050 F) (basically for 5-20 mins).<ref>Aroun Prasath, R., (2014), Journal of Science, Volume 4, Issue 1, A comparative study to assess the effectiveness of Infrared radiation and hot water fomentation on pain among patients with osteoarthritis of Knee, 1-3.</ref>

Practically, ''valuka sweda'' may be considered to be an extreme form of ''ruksha sweda'' and taila droni as an ultimate form of ''snigdha sweda''. ''Patrapotala sweda, jambheera pinda sweda'' etc are ''na atisnigdharuksha'' (neither too unctuous nor too dry) in nature. From this, a spectrum of ''swedana'' techniques could be formulated starting from ''valuka sweda'' (sudation using sand as driest form) and ending in ''taila droni'' (dipping in warm oil as most unctuous form). The complete sequence of techniques would imply ''valuka sweda'' at one end of the spectrum, followed by ''thusha sweda, kareesha sweda, pinyakasweda, dhanyamla dhara, churnapindasweda, jambheera panda sweda, patrapotala sweda, anda sweda, shashtika pinda sweda, sarvanga dhara'' and eventually ending with ''taila droni''. [verse 7-8]

In general practice, early degenerative conditions such as pre-senile dementia, demyelinating poly neuropathy of adolescence or adulthood such as CIDP, and post-infective (febrile) neurological disorders such as GBS present themselves as ''amashayagata vata samprapthi lakshanas'' (signs of ''vata'' vitiated in ''amashaya'') and therapeutic ''swedana'' measures such as ''rukshana'' (dry fomentation techniques) are found to be very effective in the initial stages of these conditions. Metabolic disorders of the aged, such as vascular dementia, and various rheumatological disorders resemble ''pakwashayagata kapha lakshanas'' and the treatment may be initiated with ''snigdha sweda''. [verse 9]

For some of the disorders mentioned above that are ''sweda sadhya, mridu sweda'' alone should be performed. If the disease is ''sweda asadhya'', it’s better to avoid administering ''swedana'' to these areas. This indicates that utmost care has to be taken when it comes to applying fomentation to vital areas as well as fomenting the whole body. Various ''acharyas'' suggest using ''dravyas'', or medicated formulations, to shield or protect vital organs from any adverse affects of ''swedana''. ''Gangadhara'' recommends the use of ''sheeta veerya dravyas'', in this context, while administering ''mridu sweda'' to these vital parts, and Chakrapani also advises the use of these ''dravyas'' as protective measures of those parts while performing ''swedana''. It is well established that hyperthermia in testicular region adversely affects spermatogenesis and virility of semen, in turn hampering fertility.

A sudden increase in body temperature produces a corresponding increase in cutaneous vascular conductance. This is followed by an increase in systemic conductance which produces alterations in cardiac output (decrease in central venous pressure and increase in cardiac output thereby increased left ventricular ejection fraction), oxygen consumption and water loss. Heart rate increases.

There is a significant hemodynamic change at the beginning of ''swedana'' like significant cardiovascular stress which causes an increase in blood pressure (systolic and diastolic) and pulse rate. Whole body fomentation is therefore contraindicated in elderly and those with cardiomyopathy, congestive heart disease, bundle branch block, anemia, MI, hyperthyroidism etc.<ref> Sanjeev Rastogy & Francesco Chiappelli, (2013 April – June), AYU,34(2): Hemodynamic effects of Sarvanga swedana ( Ayurvedic passive heat therapy): a pilot observational study 154-159.</ref> Extra caution needs to be exercised when it comes to administering ''swedana'' procedure to patients with heart conditions .

Regarding eyes, the scientific community is interested in knowing more about the side effects of transpupillary thermotherapy (TTT). A study conducted on normal mouse retina reveals that retinas treated with a power of 70 mW exhibited progressive retinal damage that was almost exclusively restricted to the photo-receptors. In those cases, early damage to the outer segments of the photo-receptors was seen one day after the thermotherapy and saw degeneration of outer nuclear layer after five days. At the same time, an accumulation of pigmented cells, presumably of macrophages, was seen in the sub-retinal space. No apparent damage was seen in the RPE or choroid. Today, researchers are considering the importance of using sub-threshold effects while applying TTT to patients with neurovascular age-related macular degeneration.<ref>A.P. Kvanta, P. Algvere Department of Ophthalmology, St Erik's Eye Hospital, Stockholm, Sweden, Effect of Transpupillary Thermotherapy (TTT).</ref> [verse 10] These practices are very common nowadays except for the usage of wheat balls. When lotus petals are unavailable, rose flower petals are substituted these days. Even cotton balls soaked in cold water, bandaged with cloth are commonly used to protect eyes while sudation. [verse 11]

The ''sarvanga abhyanga'' (whole body) fomentation technique should be administered for approximately 8-10 mins, in suitable humid conditions, and until the patient sweats profusely. ''Ekanga sweda'', when administered for 5-20 minutes, helps provide relief to patients showing symptoms of joint stiffness, restricted movements and acute pain.

''Swedana'' procedures are recommended for a specific duration and not for prolonged periods of time. How do we know when to stop it? Repeated thermal stress elicits adaptations evident within the neural networks and integrating regulatory systems that appear as morphological changes (sweat gland hypertrophy) and may be expressed as adjustments within effector processes altered vasomotor or sudomotor sensitivities. The most common functional effect of heat acclimation is a change in the effector activation being shifted downwards. One can also observe effector adaptations evident from changes in the gain of the effector response. Thus, for a given thermal stimulus acclimatized individuals frequently display an increased effector sensitivity such as greater sweating response for an equivalent change in body temperature. Phenotypic adaptation evident after sufficient fomentation (continuum model, not with respect to time):
#Reduced heart rate at a fixed work rate
#Expanded plasma volume
#lower core temperature at an equivalent workload, and
#Superior Na and Cl reabsorption from sweat, and an elevated sweat secretion. <ref name="ref2">Kondo, N., et. al, (2009), Global Environmental research, Thermoregulatory adaptations in Humans and its modifying factors, 13 (1), 35 - 41.</ref> [verse 13]

It is very essential to differentiate heat exhaustion from heatstroke. Both come under the concept of ''atiswinna'' (over sudation). But from the treatment advised for ''atiswinna'', we may infer it as heat exhaustion. Contemporary science advises fluid replacement therapy for heat exhaustion whereas rapid aggressive cooling techniques are prescribed for heat stroke. [[Charak Samhita]] advises treatment procedures that include ''greeshma ritucharya'' along with ''madhura, snigddha, seethala prayogas'' as ''ahara'' & ''vihara''. Symptoms of heat exhaustion include normal to slightly elevated core temperature (39 – 40°C), fatigue or malaise, orthostatic hypotension, tachycardia, clinical signs of dehydration, nausea, vomiting, and diarrhea (due to splanchnic and renal vasoconstriction). Similarly, Symptoms of heat stroke include elevated core temperature (usually greater than 40.5°C), vague symptom of weakness, nausea, vomiting, headache, CNS symptoms including confusion, ataxia, coma, seizures, delirium, hot, dry skin, hyperdynamic cardiovascular systems (high central venous pressure [CVP], low systemic vascular resistance [SVR], tachycardia), elevated hepatic transaminases (usually in the tens of thousands range), coagulopathy, rhabdomyolysis, and renal failure <ref name="ref1" /> [verse 14-15]

Type of patients at high risk of suffering from untoward reactions during fomentation include athletes exercising strenuously in hot climates, elderly patients (because of decreased efficacy of thermoregulation, comorbid illness or medications, lack of fans or air conditioning, inappropriate dress), infants and small children (because of high ratio of surface area to weight, inability to control fluid intake), patients with cardiac ailments or those taking beta-blockers (because of inability to increase cardiac output sufficiently for vasodilation) Patients who are dehydrated because of poor fluid intake, gastroenteritis, or diuretic use (dehydration increases demand on ATPase pumps, which contribute 25-45% of basal metabolic rate.), patients prone to higher endogenous heat production, patients taking medications that inhibit sweat production or increase heat production (eg, anticholinergics, antidepressants, antihistamines, neuroleptics, zonisamide, sympathomimetics, lithium, alpha- and beta-blockers), and patients taking medications that cause dehydration (eg, diuretics, alcohol). This coincides with most of the contraindications mentioned in [[Charak Samhita]]. <ref name="ref2" />

In demyelinating neuropathy or in other demyelinating as well as in diabetic neuropathy conditions or in severe DM without neuropathy, ''swedana'' should not be practiced. Hypothermia in demyelinating disorders is a common manifestation. In some patients, core temperature drop to 33 – 34°C has been noted. If the temperature decreases to (or less than) 33°C, severe lethargy, muscle stiffness, rigid limbs, a confused state of mind or even mutism might develop. These patients show full symptomatic clinical recovery on passive “rewarming” at 35 – 36°C. As the temperature rises to more than 36.5°C the symptoms become adverse. Hence there is always a requirement to maintain the core temperature between 33 – 36°C. ''Swedana'' thus always poses a risk to such patients. <ref>Sullivan, F., Hutchinson, M., Bahandeka, S., Moore, R. E.,(1987), Journal of neurology, neurosurgery and psychiatry, Chronic hypothermia in multiple sclerosis, 50: 813 – 815 & Online article, By Picture: Inside the Brain, A “reasonable lesion”: Causes and effects of demyelinating diseases.) </ref>

In diabetes mellitus & diabetic polyneuropathy, there is impaired distal thermoregulation, distal sudomotor & micro vascular dysfunction. The nerve fibres that play an important role in thermoregulation are the earliest nerve fibres affected in polyneuropathy. Neuronal activity is highly temperature sensitive and causes neuropathic pain. Many studies have pointed out that there is an increased peripheral insulin resistance associated with hyperthermia. Starved off glucose cells turn to lipids as a source of energy in a diabetic patient. Hyperthermia promotes further lipolysis which hampers the condition <ref>Seward, B. Rutkove et. al, (2009 April), PMC, Diabetis care, 32 (4), Impaired Distal Thermal regulations in Diabetes and diabetic polyneuropathy, 671 – 676. & Sullivan, F., Hutchinson, M., Bahandeka, S., Moore, R. E.,(1987), Journal of neurology, neurosurgery and psychiatry, Chronic hypothermia in multiple sclerosis, 50: 813 – 815.</ref>

In patients with hypothyroidism who are undergoing thyroxin supplementation, there is a chance of development of an increased basal metabolic rate that stimulates increased heat production. The same is the condition with persons suffering from hyperthyroidism.

Hence ''swedana'' is contraindicated in both of these conditions. [verse 14-15]

Thermotherapy can be used to treat a number of painful conditions. A number of studies with thermotherapy conducted worldwide has shown significant results in a wide range of disease conditions. These include:
*(Chronic) muscle spasms in the form of persistent and often painful tension and shortness in a muscle or group of muscles that cannot be released voluntarily.
*Types of arthritis that may benefit from thermotherapy include: Subacute or chronic inflammatory conditions, osteoarthritis, rheumatoid arthritis, juvenile rheumatoid arthritis, ankylosing spondylitis, gout, psoriatic arthritis, reiter's syndrome, and sources of back pain such as a herniated disc.
*Whiplash and other musculoskeletal types of neck pain, shoulder pain, such as rotator cuff injuries.
*Decreased range-of-motion like in frozen shoulder, other types of joint pain, including many forms of arm pain (e.g., tennis elbow), leg pain (e.g., restless leg syndrome), knee pain (e.g., injured anterior cruciate ligament), foot pain (e.g., plantar fasciitis), tendonitis, bursitis, sprain, costochondritis, abdominal and pelvic pain, and fibromyalgia,
*Other chronic pain disorders, including lupus and myofascial pain syndrome, asthma, reduction of joint contractures. Other conditions that may be treated with heat include back sprain, degenerative disc disease, sciatica and scoliosis, as these conditions are usually associated with muscle spasm. <ref name="ref2" /> [verse 20-24]

''Swedana'' accounts for a major part of Ayurvedic [[Panchakarma]] therapy. It is considered an essential preparatory procedure before bio-cleansing. It is normally done after internal or external oleation. ''Swedana'' liquefies and separates the vitiated body humors adhered to the tissues and facilitates their flow to the elementary tract for easy evacuation from the body. In Ayurvedic practise majority of ''swedana'' (sudation) procedures are done in the form of ''kizhi / pindasveda'' (sudation using bolus). The commonly practiced few are detailed below with its preparation, application indication etc. <ref>Manoj Kumar (Editor) et.al, Practical Guide to Panchkarma, Published by Dept. of Kayachikitsa, VPSV [[Ayurveda]] College, Kottakkal. 2006</ref>

=== ''Kizhi / Pinda / Pottali'' ===

These words mean bolus. Fresh herbs / powders / fruits / cereals etc are used to make bolus of different varieties. This bolus is heated and used to induce sweating. Before coming to the procedural details, the preparation of a ''kizhi'' should be generally understood.

==== Preparation of ''Kizhi'' ====

Take cotton cloth of one square meter size and divide it into four equal square pieces. Place four square pieces of cloth (each four inch) at the center of each cloth. Put equal portion of prepared drug into four pieces. Hold the cloth by the four corners and make the drug into a bolus. Hold tightly at the junction. Leave the larger end of the cloth and fold the other three corners by inserting into the center. Using the large flap of cloth surround the folded ones neatly and tightly so that it is sufficient to hold. Tie the twine at the junction of handle and bolus. Wind this tightly with the free end of the twine and fasten the knot.

''Kizhi'' once prepared is used upto a maximum of three days.

==== Preparation of the patient ====

Medicated oil massage is done before ''pindasweda''. Oil is specially applied over the vertex, ears and the feet. The patient is comfortably placed on the ''droni'' (special wooden cot for administering treatment). Normally ''pindasweda'' is done in seven positions. These are sitting, supine, left lateral, again supine, right lateral, again supine and lastly sitting.

==== Application of ''kizhi'' ====

''Kizhi'' is heated on a metallic pot with or without using oil or any other liquid media (depends on clinical presentation). The heat is checked by the masseur himself and applied on the body of the patient. The pressure, direction of movement, rubbing etc are controlled by the experienced masseur while applying the ''kizhi'' according to the clinical condition as well as the body part.

==== General Indications of ''swedana'' by ''kizhi'' ====

*As a part of seasonal rejuvenative therapy for healthy persons
*Different musculoskeletal problems including chronic, degenerative, traumatic, infective or autoimmune nature.
*Neurological disorders including stiffness, tremor, palsy and convulsions.
*General debility, fatigue and wasting

==== ''Dosha''-specific indications of ''kizhi'' ====

*''Kizhi'' is primarily administered in ''kapha-vata'' or isolated ''vata'' disorders.
*Specific types / modifications of ''kizhi'' are administered in ''pitta / rakta'' disorders

=== ''Prakriti'' & season specific indications of ''kizhi'' ===

*''Kizhi'' can be safely employed in ''kapha'' and ''vata''-predominant ''prakriti''
*''Pitta''-predominant individuals should take specific precautions.
*Ideal seasons for ''kizhi'' are winter, spring and rainy seasons.
*Special care should be taken in summer and autumn seasons
*Major types of ''pinda sweda'' include ''patrapinda sweda, jambheera pinda sweda, choorna pindasweda'' and ''shashtikapinda sweda''

=== ''Patrapottali sweda'' (sudation using bolus made of herbal leaves) ===

''Patrapotala sweda'' is a ''pindasweda'', which is a variety of ''ushma sweda'' (wet heat). It is one of the major sudation processes practiced in [[Ayurveda]].

==== Materials required ====

Leaves of ''eranda'' (Ricinus communis), ''arka'' (Calotropis procera), ''sindhuvara'' (Vitex negundo), ''vataghni, amleeka'' (tamarindus indicus), ''shigru'' (Moringa olifera), ''karanja'' (Pongamia glabra), ''dhattura'' (Datura metel) etc – total 500 gm.

{| class="wikitable"
|-
| Powders of ''satahva'' and ''methika''
| 100 gm each
|-
| ''Saindhava'' (rock salt)
| 50 gm
|-
| Grated coconut
| 50 gm
|-
| Lemon
| Four
|-
| ''Nimba taila'' (Neem oil)/''Eranda taila'' (Castor oil)
| As required
|-
|colspan="2"|Cloth (one), Twine (2m long), Towel, Vessels, Spoons, Frying Pan, Stove
|-
|}

==== Preparation of ''pottali'' ====

Take some oil in a frying pan. Place it on mild fire. Then add slices of lemon into it. When it becomes slightly fried, add the ''churna'' and stir it well. Then add grated coconut. When it turns into brown color add ''saindhava'' and stir it well. Then add the leaves (large leaves should be cut into small pieces) one by one. Thicker leaves should be added first then add the thinner one (for example add ''arka'' leaves first and tamarind leaves last) When it becomes well fried, take it out from fire, and divide it.

==== Procedure ====

Heat the ''pottali'' by dipping in the liquid medium. Heat it on a gentle fire and apply it as mentioned earlier in seven postures; 5-10 minutes in each posture. The duration of the procedure depends on the condition of patient. Do gentle massage all over the body and advise the patient to take rest it bed, in a non-windy room, cover the body with a thick blanket. After taking rest for about one hour, take bath in hot water. Water boiled with ''dhatri'' (Indian gooseberry) can be used for washing the head and that with ''vata'' alleviating leaves for body. Then apply ''rasanadi churna'' on vertex. Advice the patient to take hot ''peya'' (rice soup).

==== Indications ====

{| class="wikitable"
|-
| ''Dosha''
| Alleviates ''vata'' as well as ''vata-kapha''
|-
| ''Prakriti''
| Suitable to ''vata'', ''kapha'', ''vata-kapha'' and ''tridosha'' constitutions
|-
| Diseases
| Joint diseases of inflammatory, degenerative, or autoimmune nature. Neurological disorders like paralysis, sciatica, cervical radiculopathy, lower back pain, etc.
|-
|}

=== ''Jambeera pinda sweda'' (sudation using bolus made of lemon) ===

''Jambeera pinda sweda'' is a variety of ''ushma sweda'' (moist heat). It is a procedure which is neither too ''ruksha'' (dry) nor too ''snigdha'' (oily).

==== Materials required ====

{| class="wikitable"
|-
| Lemon
| 24 nos.
|-
| ''Methika''
| 250 gm
|-
| ''Shatahva'' (Anethum sowa)
| 250 gm
|-
| ''Tila'' (Sesamum indicum)
| 250 gm
|-
| ''Haridra'' (Curcuma longa)
| 250 gm
|-
| ''Kulattha'' (Dolochos biphoros)
| 250 gm
|-
| ''Lashuna'' (Garlic)
| 250 gm
|-
| ''Saindhava'' (Rock salt)
| 50 gm
|-
| ''Nimba taila'' (Neem oil)
| 500 ml
|-
|colspan="2"| Cloth (1 meter), Twine (2 meter), Towel, Vessels, Frying pan, Stove
|-
|}

==== Preparation of medicine ====

Take half of quantity of above-mentioned drugs. Cut the lemon into 8 small pieces. Crush the garlic. Powder the other drugs and keep apart. First fry lemon and ''saindhava'' in a vessel containing very little oil, placed over mild fire. Add garlic when lemon turns brown color. Following this add powdered drugs and stir it well, till becomes well fried. Care should be taken not to burn the drug.

Remove from fire and make ''pottali'' as mentioned before.

==== Preparation of the patient & Procedure ====

(As mentioned in the general ''sweda'' procedure) After completion of the process apply ''rasnadi churna'' on the vertex of patient. Ask the patient to take rest in a non-windy room with his body covered using a thick blanket for about one hour. After the rest period advise the patient to perform bath using warm water. Wash the head using cooled water medicated with ''amalaki''. Body can be washed with medicated water according to the disease of the patient. ''Peya'' is ideal diet during this process. This helps to replace the water content lost due to the process of ''sweda'' (perspiration).

==== Indications ====

{| class="wikitable"
|-
| ''Dosha''
| Alleviates ''vata-kapha''
|-
| ''Prakriti''
| Suitable to ''vata'',''kapha'', ''vata-kapha'', & ''tridosha'' constitutions
|-
| Diseases
| Joint diseases, specifically those that are traumatic in origin; lower back ache, ''kapha''dominant sciatica, frozen shoulder, stiff neck, rheumatic arthritis
|-
|}

==== Specific care ====

Skin rash is a common complication observed in hairy individuals. Excess friction may be the reason. Castor oil may be used along with neem oil to reduce the friction.

=== ''Churna pinda sweda'' (Sudation using bolus made of herbal powders) ===

''Churna pinda sweda'' is a ''rukshana'' (de-oleation) procedure practiced in ''vata-kapha'' conditions. Generally, it is done without adding oil. Internal oleation is not done as preparatory procedure of ''churna pinda sweda''

==== Material required ====

Fine powders of the following herbs:

{| class="wikitable"
|-
| ''Methika'' (Foeniculam vulgare),''Satapushpa'' (Anethum sowa),''Kulattha'' (Dolochos biphoros), ''Devadaru'' (Cidrusdeodara), ''Shveta eranda'' (Ricinuscommunis), ''Kola'' (Ziziphus jujuba), ''Haridra'' (Curcuma longa), ''Raasna'' (Alpinia galanga), ''Jataamansi'' (Nordostachys jatamansi), ''Tila'' (Sesame seed)
| Each weighing 150 gm
|-
| ''Saindhava'' (rock salt)
| 50 gm
|-
| ''Dravadravya'' (liquids) , ''kashaya'' (decoctions) or ''takra'' (butter milk)
| As required
|-
| colspan="2"| Cloth, thread, towel, frying pan, spoon, stove etc.
|-
|}

==== Preparation of ''pottali'' ====

Fry the drugs in a frying pan placed over gentle fire. Care should be taken not to burn the drugs. When they become crispy, make four ''pottalis'' as described in the introduction.

==== Procedure ====

Heat the ''pottali'' by dipping in the ''dravadravya''. Heat it on a gentle fire and apply it as mentioned earlier in seven postures. After completion of the procedure do gentle massage all over the body for a few minutes and cover the patient with a blanket and allow him to take rest for about one hour. After the rest instruct him to take bath with hot water for body and water medicated with dry Indian gooseberry for head. Apply ''raasnadi churna'' on head and allow taking light food.

==== Indications ====

{| class="wikitable"
|-
| ''Dosha''
| Alleviates ''kapha'' as well as ''kapha'' dominant ''vata''. Contraindicated in isolated ''vata'' vitiation
|-
| ''Prakriti''
| Suitable to ''kapha'', ''vata-kapha'' and ''tridosha'' constitutions. Contraindicated in asthenic persons
|-
| Disease
| Joint problems of ''kapha'' predominance, associated with ''ama'', acute lumbago & sciatica, neurological disorders suspected of association with ''kapha'', early stages of demyelination, GBS,rheumatoid arthritis, etc.
|-
|}

==== Special care ====

Each time before the application of the ''kizhi'' temperature should be checked to avoid burning of skin. Cloth for making the ''pottali'' should be strong so that it may not tear during procedure.

=== ''Shashtika pinda sweda'' (sudation using bolus made of ''shashtika'' rice) ===

It is a variety of ''pindasweda'' in which ''shashtika, shali'' (a special variety of rice with medicinal value which is cropped in just 60 days) processed in ''kwatha'' (decoction) and milk is used for ''swedana''. It is well known in Kerala as ''nhavara kizhi''. As it provides ''swedana'' (sudation), ''snehana'' (oleation) and ''brimhana'' (anabolic quality) simultaneously it is widely used in ''vata'' vitiated conditions. As it possesses inherent cool property and it is also advised moderately vitiated ''pitta''.

==== Materials required ====

{| class="wikitable"
|-
| ''Shashtika shali''
| 200 gms
|-
| ''Balamoola'' (root of Sida retusa)
| 200 gms
|-
| Milk
| 1.5 liters
|-
| Medicated oil
| 50 ml
|-
| ''Churna'' (powder) for ''talam'' (application on head)
| 5 gm
|-
| colspan="2"| Earthen pot, wide mouthed vessels, cotton cloth, twine, coconut leaves.
|-
|}

==== Preparation of medicine ====

Preparation of ''kwatha'' (decoction):

Take 200 gm of crushed ''balamoola'' in an earthen pot. Add 3 liters of water to it. Put it in mild fire and reduce to half to get 1.5 liter decoction.

==== Preparation of ''shashtika'' ====

Take 200g ''shashtika'' rice in a vessel. Add 750 ml ''bala'' decoction and 750 ml of milk to it. Keep the vessel mild fire until the rice gets cooked well to a semi-solid consistency.

==== Preparation of ''pottali'' ====

Divide the cooked rice into four equal parts. Prepare four ''pottali'' as mentioned earlier.

==== Procedure ====

Ask the patient to sit in the ''droni'' in leg stretched position. Apply oil on head and body. Do gentle massage for few minutes. Take the remaining 750 ml ''kwatha'' in a wide mouthed vessel. Dip the ''pottali'' in the mixture. Heat the vessel in mild fire. Take heated ''pottali'' form the vessel. Check the temperature and apply it over the body as mentioned earlier. The process is done in seven postures. While doing the process apply pressure on the ''pottali'' so that the contents will come out through the cloth. Soon after completing the procedure wipe-out the remaining ''shashtika'' from the body using the coconut leaves. Warm medicated oil is applied on the body. Cover the patient with a thick blanket and advised rest for one hour.

==== Indications ====

{| class="wikitable"
|-
| ''Dosha''
| Alleviates ''vata'' as well as ''vata-pitta'', but contraindicated in isolated ''kapha'' and ''ama'' associated conditions
|-
| ''Prakriti''
| Suitable for ''vata'', ''vata-pitta'' and ''tridoshi'' constitutions, but need to be avoided in obese persons
|-
| Diseases
| Nourishes in the cases of muscle atrophy, later stages of demyelination, palsy, Perthe’s disease, cervical myelopathy, post-polio residual paralysis, conditions that result in muscle dystrophy and emaciation. In such cases, it is administered in the final stage of rejuvenative [[Panchakarma]].
|-
|}

==== Special care ====

As soon as the process is completed, the remnants of the rice are wiped out to prevent cooling and massage with hot oil is carried out. The patient is covered with a thick blanket so that temperature loss can be prevented.

=== ''Ksheera dhuma'' (fomentation by steam of medicated milk) ===

''Ksheera dhuma'' is a popular ''nadisweda'' that is therapeutically very effective in the case of facial palsy. ''Ksheera dhuma'' is a modified ''swedana'' procedure. It is found to be effective especially in diseases pertaining to ''udradhavanga'' (upper part of body specifically head and neck region).

==== Materials required ====

{| class="wikitable"
|-
| ''Balamoola''
| 100 gm
|-
| Milk
| 500 ml
|-
| Lotus bud
| 2 nos.
|-
| Medicated oil
| 30 ml
|-
| colspan="2"|''Churna'' for ''tala'' 5 gm, bandage cloth, blanket, cotton pad, utensils, pressure cooker (3 liter), rubber tube –1.5 mt., vessel, stool etc.
|-
|}

==== Preparation of medicine ====
Take 100 gm of ''balaamoola'' and add 1.5 liter of water to it. Heat it in a mild fire and reduce to get half-litre ''kashaya''. Take the prepared ''kashaya'' along with half-liter milk in the pressure cooker. Place the cooker over stove and fit one end of the rubber tube to the nozzle of the cooker.

==== Preparation of the patient ====

After satisfying the natural urges bring the patient to treatment room. Heat the medicated oil and apply over vertex, face, neck and shoulder. Do massage in upward direction for a short while. Take 2-3 petals of lotus and place them over both eyes. Take two cotton pads and dip them in cold water. Put them over the petals. Now tie the eyes using bandage cloth.

==== Procedure ====

Ask the patient to sit comfortably on a stool. Cover the body with blanket. After attaining the vapors, take the free end of rubber tube, direct the vapor toward the oleated areas. Continue till sweat appears on the nose, forehead etc. Care should be taken to prevent scalding. During the procedure ask the patient to open his mouth wide, protrude his tongue and inhale deeply. After process remove the blanket, towel, cotton, and lotus petals and wipe out the excessive ''sweda'' with soft cloth. Apply ''rasnadi churna'' over the vertex of the head. Allow the patient to got to bed and take rest.

==== Indications ====

{| class="wikitable"
|-
| Cervical disc diseases
|-
| Facial palsy
|-
| Trigeminal neuralgia
|-
| Mastoiditis
|-
| Osteoarthritis of jaw
|-
| Brachial plexes disorders
|-
| ''Hanugraha''(jaw lock)
|-
| ''Manyaagraha'' (neck stiffness)
|-
| ''Apabahuka'' (frozen shoulder)
|-
| ''Vishvachi'' (brachial neuropathy)
|-
|}

=== Avagaha (sitz bath) ===

''Avagaha'' is a commonly used ''swedana'' which is a variant of ''drava sweda''. Here the patient is made to sit in a tub filled with decoction, ''dhaayaamla'', oil etc. It is found to be very effective in correcting vitiated ''apana vayu''.

==== Materials required ====

Water as required

Drugs: ''vatahara'' leaves like ''eranda, karanja, tulasi, vasha, arka, vaataghni'', etc. Instead of these, ''dashamoola'' can be used as per the condition.

Preparation of medicated water:

Take required amount of water. Boil it after adding the above mentioned drugs. Filter it when it is well boiled.

==== Preparation of patient ====

Do whole body massage with moderately heated medicated oil.

==== Procedure ====

Ask the patient to sit in the tub containing medicated lukewarm water. The level of water should be up to the level of the navel of the patient. Cover the body of the patient with a blanket. Maintain the temperature by replacing the cold water with warm water frequently. The patient made to sit for about 45 minutes. After completion of the process apply ''raasnaadi churna'' on the vertex.

Wipe the body using a dry towel. Allow the patient to take rest in a non windy room with his body covered, for about one hour. Then ask the patient to take bath in lukewarm water. In case of generalized diseases like motor neuron disease, Parkinson’s etc. whole body should be immersed in the medicated water or ''dhaanyaamla''.

==== Indications ====

{| class="wikitable"
|-
| ''Katishula'' (lumbago)
|-
| ''Ashmari'' (calculi)
|-
| ''Mutrakrichhra'' (dysuria)
|-
| ''Arsha'' (hemorrhoids)
|-
| Urinary incontinence
|-
| Rectal prolapse
|-
| Anal fissure
|-
| Fissure in ano
|-
|}

Poultice type of fomentation is useful in cases where both ''agneya'' and ''niragneya'' fomentation can be done. In ''agneya'', articles are heated over fire and warm medicine is applied to the skin. ''Niragneya'' is more important since in this case self-generated heat is utilized for fomentation. When the medicines of ''upanaha'' (which also contain sediments of toddy or ethanolic preparations, vinegar, buttermilk, grains etc.) are made into a paste and kept covered overnight, heat is generated within the preparation either due to acetic acid fermentation, or anerobic culture of microorganism. The temperature generated is stable and continuous. The inclusion of various oils, sour items, and salt items in the mixture ensures the exclusive ''vata'' alleviating property of ''upanaha sweda''.

Thirteen types of ''agnisweda'' mentioned in [[Charak Samhita]] are based on four principles of heat transfer, namely, conduction, convection, radiation, and evaporation. Conduction is the transfer of heat between two surfaces that are in direct contact with each other and depends on the temperature gradient between body & surface, the total body surface area, velocity of the cutaneous blood flow & thickness of subcutaneous insulating tissue. Examples of ''agnisweda'' that leverage conduction include ''sankara, prastara, parisheka, avagaha,'' and ''ashmaghna''.

Convection is the transfer of heat between two surfaces without direct contact through the medium of air. Examples of ''swedana'' techniques leveraging convection are ''naadi, jenthaka, karshu, kuti, bhu, kumbhi'' and ''koopa''.

Radiation is the difference in temperature between the body surface and objects in the environment. It decides the rate of cooling. Examples of ''swedana'' techniques that use radiation for heat transfer include ''jenthaka, karshu, kuti, bhu, kumbhi, holaka'' and ''koopa''.

Finally, evaporation involves the transfer of heat as vapor from the surface. Adequate humidity minimizes evaporative loss.

Physical factors affecting the rate of evaporation include relative humidity, velocity of air flow and minute (time factor) ventilation. 20% of heat-loss happens on a daily basis through the medium of evaporation via lungs and skin. Examples of fomentation techniques leveraging evaporation include ''parisheka, jentaka, bhu, kumbhi'' and ''koopa''.

The thirteen ''agniswedas'' mentioned in [[Charak Samhita]] either refer to any one of the above mentioned heat-transfer techniques or a combination of these. This classification can be made only when heat transfer is considered. But as the drugs used are completely different in many of the procedures, the effect of herbs has yet to be explored.

A study2 has been conducted regarding ''sarvanga sweda''. It mentioned the hemodynamic effects of ''sarvanga sweda''. The remarkable points from this study are:
#Significant rise in the blood pressure (systolic & diastolic) was observed immediately after ''sarvanga swedana'' (found to reach near base levels after five minutes rest). Hence five minutes is the minimal period for which the patient should be kept in a supine posture, preferably at the same place. A continued ''sarvangaswedana'' therapy was noted to cause a significant decrease in pulse rate & systolic BP compared to the base levels observed at the beginning of the procedure.
#The study recommended lying or supine posture during the procedure as opposed to sitting posture with head tilted downwards with cold draping over the head, since heat stress is supposed to cause a reduction in central venous pressure and a shift in blood volume from splanchnic to cutaneous area. Hence supine posture is considered ideal. Maximum time should be 8 – 10 minutes.<ref name="ref3">Aroun Prasath, R., (2014), Journal of Science, Volume 4, Issue 1, A comparative study to assess the effectiveness of Infrared radiation and hot water fomentation on pain among patients with osteoarthritis of Knee, 1-3.</ref>

Another study reported that infrared radiation application was more effective than hot water fomentation in minimizing the level of pain among patients with osteoarthritis of the knee <ref name="ref3">.

=== ''Pizhicchil'' ===

''Pizhiccil'' is a process that includes both ''snehana'' and ''swedana''. In this warmed ''taila dhaara'' is done along with simple massage. It can be included under ''drava sweda''.

==== Materials required (for 7 days) ====
{| class = "wikitable
|-
| Medicated taila
| 5 liters
|-
| colspan="2"| ''Gandharvahastadi kwatha''
|-
| colspan="2"| Cloth 1m, vessels, stove, pillow, ''taila'' (for ''abhyanga''), ''rasnadi churna''.
|-
|}

==== Preparation of patient ====

After satisfying natural urges, make the patient sit in the ''droni''. Apply little ''taila'' on the vertex. Do ''karna abhyanga'' and ''pada abhyanga'' with the same oil. Perform ''abhyanga'' all over his body with medicated oil for a few minutes. A band of cloth is tied over forehead.

==== Preparation of medicine ====

Heat half the quantity of the ''taila'' (2.5 litre) on gentle fire and pour this to another two vessels placed on either sides of the ''droni''. Then check the temperature of oil. Divide the cloth into 4 pieces measuring 1.5 sq.feet each.

==== Procedure ====

Duration: 45 – 90 minutes for 7 – 14 days.

Soak the clothes in the oil and squeeze them by holding the fist in downward direction with stretched thumb, from a height of 20 – 24 cms, so that the ''taila'' flows in a continuous single stream along the thumb. The ''dhara'' is done in the ''anuloma'' direction.

Temparature of ''taila'' should be checked each time, to avoid burning of skin.

Meanwhile gently massage the part following the path of stream. The process is done in seven postures, about 5-10 minutes in each posture. Collect the ''taila'' in the ''droni'' and heat it again. (This ''taila'' is used for three days and the rest half is used for another three days. On the final day supernatant ''taila'' of both halves is taken and ''pizhiccil'' is done with it. Everyday the ''taila'' has to be boiled after the process, so as to evaporate the water content.)

After completing the procedure wipe off the ''taila'' with a clean towel. Do gentle massage with fresh ''taila''. Give ''gandharvhasthadi kwatha''. Take rest for about one hour covered with blanket. Then take bath with hot water. Water boiled with ''vatahara'' leaves can be used for body and that with ''amalaki'' for head. Apply ''raasnadi churna'' on vertex after bath and allow to take light food when hungry.

Usually, ''mridu shodhana'' is done following the whole process to eliminate the ''utklishta dosha'' (aggravated ''dosha'').

Temperature of ''taila'' should be checked each time, to avoid burning of skin.

==== Complications ====

If height of ''dhara'' is increased or decreased or if done with more speed or for long time many complications can occur. They include burning sensation, rashes on body, giddiness, weakness of body, joint pain, vomiting, fever etc.

==== Indications ====

Neurological problems, ankylosing spondilitis, rheumatoid arthritis, chorea etc.

=== ''Dhanyamla dhara'' ===

''Dhanyamla dhara'' is another type of ''parisheka''. The word ''dhanyamla'' means that which is fermented from ''dhanya''. In this procedure ''dhara'' is performed using ''dhanyamla''. This procedure is a type of ''rukshana karma'' also it comes under ''dravasweda''.

==== Materials required ====

{| class = "wikitable"
|-
| ''Dhanyamla''
| 2-4 liters
|-
|colspan="2"| Oil for ''abhyanga''
|-
|colspan="2"| ''Dhara'' pot, ''droni'', 4-6 helpers, vessels, spoon
|-
|}

==== Preparation of patient ====

As common procedure of ''dhara''.

==== Procedure ====

As common procedure of ''dhara''.

==== Indications ====

''Vatashonita, amavata, sarvangadaha''.

==== Practical tips ====

Cover body with a thick blanket to maintain body temperature.

Rest in non windy rooms to prevent chills.

Normal thermoregulation in a human body consists of an important voluntary regulating mechanism termed as behavioral control wherein the person adopts various postures (fetal posture), food habits (like alcohol derivatives), exclusive clothings (woolen sweaters) or passively attains certain emotional states (like anger, fear which stimulates sympathetic nervous system with release of epinephrine & norepinephrine that increases BMR which in turn increases heat production) which significantly modulates the core temperature as a response to changing environmental conditions. Thus ''niragnisweda'' corresponds to adaptive mechanisms of human beings.

After proper ''swedana'' person is equally exhausted as after doing moderate to severe exercise (increased sweating, fatigue etc). Hence if a person indulges in ''vyayama'' after ''swedana'' it results in ''atiswedana'' or ''ativyayama''.
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Snehadhyaya

2020-06-24T18:44:22Z

Basishtgopal:

{{#seo:
|title=Snehadhyaya
|titlemode=append
|keywords=Sneha(lipids), snehana (oleation therapy), fat and lipid metabolism, abhyanga (therapeutic massage), ghee, oil, marrow, fat, alternative options for oleation therapy,indications, dose, clinical applications
|description=Sutra Sthana Chapter 13. Oleation therapies
}}

<big>'''Sutra Sthana Chapter 13. Oleation therapies '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Kalpana chatushka (tetrad on applications of medicine) starts with the chapter on oleation therapy. This chapter describes details of oleation therapy including the source of lipids, their types, properties, administration method, time, dose, alternative methods of administration in the form of recipe (vicharana). It also describes the indications, contraindications, symptoms of proper, inadequate and excess oleation. Adipose tissue in the form of fat is essential component of body. It provides lubrication to all viscera and other interstitial spaces due to its unctuous property. Lipids are integral part of cell membrane that allows entry of lipid soluble substances/drugs into the cells. The selection of lipids for oleation therapy depends upon the specific integrity of gut, severity of the disease, and specific indications of lipids. Lipids processed with medicines can be prescribed in diabetes or skin diseases where natural fat is contra-indicated. Apt oleation therapy results in normal functions of vata, increase in digestive power, softening of (hard) feces, and making the body supple and soft. Improper implementation of methods or violation of guidelines, results in complications such as skin diseases, itching, hemorrhoids, ascites, fainting, indigestion etc. Oleation and sudation (induced sweating) are pre-requisites or pre-treatment procedures for purification (shodhana) therapies to aid in moving vitiated dosha to gut (for an eventual expelling out of the body and achieve purification). The present chapter can be considered as a first step in purification therapies described. </div>

'''Keywords''': ''Sneha''(lipids), ''snehana'' (oleation therapy), fat and lipid metabolism, ''abhyanga'' (therapeutic massage), ghee, oil, marrow, fat, alternative options for oleation therapy, indications, dose, clinical applications.
</div>

{{Infobox
|title = Snehadhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 13
|label2 = Tetrad/Sub-section
|data2 = ''Kalpana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Vatakalakaliya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Swedadhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
The chapter [[Snehadhyaya]] is the first chapter of ''Kalpana Chatushka'' (tetrad describing planning of purification therapies). It follows the [[Vatakalakaliya Adhyaya]], the last chapter of ''Nirdesha Chatushka'' (tetrad describing guidelines for clinical practice). This sequential order of the tetrad suggests the logical progression in the clinical training of [[Ayurveda]] learners – from a foundational course in therapeutics to more specialized procedures (including purification therapies). Oleation (''Snehana'') is the first step before purification therapies, like therapeutic emesis [''vamana''] and therapeutic purgation [''virechana''], and is also the best medicine suggested for vitiated vata - the key pathological factor responsible for many diseases.

=== History and broad outline of chapter ===

The earliest reference to ''snehana'' is found in the ancient text ''Markandeya Purana'' where ''ghrita'' (clarified butter), ''taila'' (oil), ''vasa'' (muscle fat) and ''majja'' (bone marrow) were quoted as ''sneha'' drugs (Mar. 165, 166, 244-245). However, a detailed description of ''snehana- swedana'' (sudation) with complications and their treatments is only found in [[Charak Samhita]] and related [[Ayurveda]] texts. The [[Snehadhyaya]] provides comprehensive information about ''sneha'' (lipids) and ''snehana'' (its therapeutic administration/oleation).

''Sneha'' (lipids): ''Sneha'' is any substance that produces unctousness, softness, moisture, increased secretions etc. in the body. (Cha. Su. 22/11). ''Sneha'' is predominantly composed of basic elements - ''prithvi'' (earth) and ''jala'' (water) (Su.su. 41/11). Hence it is responsible for moisture (Hemadri on AH. Su. 1/18), providing softness to the body while also playing a major role in producing strength (Su.su. 46/516). ''Sneha'' qualities can be described using adjectives such as ''guru'' (heavy), ''sheeta'' (cold), ''sara'' (agility), ''snigdha'' (unctuous), ''manda'' (slow), ''sukshma'' (penetrating), ''mridu'' (soft), ''drava'' (fluid), and ''pichchila'' (slimy) (Cha.Su.22/15 and A.H. Su. 16/1). These qualities make oleation therapy a prerequisite for most of the [[Panchakarma]] (five purification) procedures since they help in ejecting impurities out through the gut. All ''dhatu'' (body tissues) require ''sneha'' for growth and maintenance. ''Sneha'' adds unctuousness to food preparations, necessary in the process of digestion (Cha. Chi. 15/6). ''Kapha'' and ''pitta'' are two basic ''doshas'' that have ''snigdha'' i.e. unctuousness (A.H. Su. 1/11-12). ''Sneha'' therapy is mainly indicated for alleviation of ''vata dosha'', which is the main etiological factor responsible for most diseases. Modern science also gives importance to fats. Vitamins A, D, E, and K are fat-soluble<ref> Weber F, Absorption mechanisms for fat-soluble vitamins and the effect of other food constituents, Progress in clinical and biological research, 1981;77:119-35. </ref> , meaning they can only be digested, absorbed, and transported using fats. Fats are also sources of essential fatty acids, an important dietary requirement. Fats play a vital role in maintaining healthy skin and hair, insulating body organs against shock, maintaining body temperature, and promoting healthy cell function.<ref> Mengistie, Alemayehu Belay; Reddy, R. C.; Babu, M. Syam, the effects of workout- based combination of aerobic and resistance exercise training in obese adults of northwest Ethiopia, International Journal of Sports Sciences & Fitness . 2013, Vol. 3 Issue 1, p96-116. 21p. </ref>

The glycerol formed from catabolism of fats can be converted to glucose by the liver and thus used as a source of energy.<ref> O. E. Owen, A. P. Morgan, H. G. Kemp, J. M. Sullivan, M. G. Herrera et al, Brain metabolism during fasting Journal of Clinical Investigation. 1967 October; 46(10): 1589–1595. </ref> Fat also serves as a useful buffer against a host of diseases. When a particular substance - chemical or biotic—reaches unsafe levels in the bloodstream, the body can effectively dilute, or at least maintain, an equilibrium of the offending substances by storing them in a new fat tissue. This helps in protecting vital organs, until such time as the offending substances could be metabolized and/or removed from the body by such means as excretion, urination, accidental or intentional bloodletting, sebum excretion, and hair growth.<ref> Retrieved from http://en.wikipedia.org/wiki/Fat cited on 4-01-2014 </ref>
Beside pacifying vitiated ''dosha'', enhancing nutritional value and aiding in metabolic functions, ''sneha'' can be utilized for body purification, as described earlier. ''Sneha'' i.e. fats like ''ghrita'', oils etc. are used for [[Panchakarma]] and related purification processes since fats are essential component of cell membrane<ref> Hulbert AJ.Metabolism and longevity: is there a role for membrane fatty acids? Integrative and Comparative Biology. 2010 Nov;50(5):808-17 </ref> and thus, have easy access to all parts of the body. Fats have multidimensional properties that can be utilized for therapeutic purpose. Thus, this chapter on ''sneha'' is important from the standpoint of therapeutics.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातः स्नेहाध्यायं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||
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athātaḥ snēhādhyāyaṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||

athAtaH SnehadhyAyaM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Sneha" (Oleation therapies). Thus said Lord Atreya. [1-2]
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=== Questions asked by Agnivesha ===

साङ्ख्यैः सङ्ख्यातसङ्ख्येयैः सहासीनं पुनर्वसुम्|
जगद्धितार्थं पप्रच्छ वह्निवेशः स्वसंशयम्||३||
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sāṅkhyaiḥ saṅkhyātasaṅkhyēyaiḥ sahāsīnaṁ punarvasum|
jagaddhitārthaṁ papraccha vahnivēśaḥ svasaṁśayam||3||

sA~gkhyaiH sa~gkhyAtasa~gkhyeyaiH sahAsInaM punarvasum|
jagaddhitArthaM papraccha vahniveshaH svasaMshayam||3||
</div></div>

Noticing Punarvasu sitting among learned sages, Agnivesha shared his doubts for the wellbeing of world by asking the following questions. [3]

<div class="mw-collapsible mw-collapsed">

किंयोनयः कति स्नेहाः के च स्नेहगुणाः पृथक्|
कालानुपाने के कस्य कति काश्च विचारणाः||४||

कति मात्राः कथम्मानाः का च केषूपदिश्यते|
कश्च केभ्यो हितः स्नेहः प्रकर्षः स्नेहने च कः||५||

स्नेह्याः के के न च स्निग्धास्निग्धातिस्निग्धलक्षणम्|
किं पानात् प्रथमं पीते जीर्णे किञ्च हिताहितम्||६||

के मृदुक्रूरकोष्ठाः का व्यापदः सिद्धयश्च काः|
अच्छे संशोधने चैव स्नेहे का वृत्तिरिष्यते||७||

विचारणाः केषु योज्या विधिना केन तत् प्रभो!|
स्नेहस्यामितविज्ञान ज्ञानमिच्छामि वेदितुम्||८||
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kiṁyōnayaḥ kati snēhāḥ kē ca snēhaguṇāḥ pr̥thak|
kālānupānē kē kasya kati kāśca vicāraṇāḥ||4||

kati mātrāḥ kathammānāḥ kā ca kēṣūpadiśyatē|
kaśca kēbhyō hitaḥ snēhaḥ prakarṣaḥ snēhanē ca kaḥ||5||

snēhyāḥ kē kē na ca snigdhāsnigdhātiSnigdhalakṣaṇam|
kiṁ pānāt prathamaṁ pītē jīrṇē kiñca hitāhitam||6||

kē mr̥dukrūrakōṣṭhāḥ kā vyāpadaḥ siddhayaśca kāḥ|
acchē saṁśōdhanē caiva snēhē kā vr̥ttiriṣyatē||7||

vicāraṇāḥ kēṣu yōjyā vidhinā kēna tat prabhō!|
snēhasyāmitavijñāna jñānamicchāmi vēditum||8||

kiMyonayaH kati SnehaH ke ca SnehaguNAH pRuthak|
kAlAnupAne ke kasya kati kAshca vicAraNAH||4||

kati mAtrAH kathammAnAH kA ca keShUpadishyate|
kashca kebhyo hitaH SnehaH prakarShaH Snehane ca kaH||5||

snehyAH ke ke na ca SnigdhaSnigdhatiSnigdhalakShaNam|
kiM pAnAt prathamaM pIte jIrNe ki~jca hitAhitam||6||

ke mRudukrUrakoShThAH kA vyApadaH siddhayashca kAH|
acche saMshodhane caiva snehe kA vRuttiriShyate||7||

vicAraNAH keShu yojyA vidhinA kena tat prabho!|
SnehasyAmitavij~jAna j~jAnamicchAmi veditum||8||
</div></div>

*What are the sources of ''sneha'' (fats)?
*How many kinds are there?
*What are the qualities of each ''sneha''?
*At what time should it be ingested?
*What are the ''anupana'' (food articles to consume after ingesting ''sneha'')?
*How many and which preparations or alternative methods are for administration of ''sneha''?
*What are the acceptable forms of consumption of ''sneha''?
*What dose is recommended of ''sneha''?
*Which are the ''manam'' (measurement) of ''sneha'' in preparations?
*Which ''sneha'' is better for whom?
*What is the end point of oleation therapy?
*Who are suitable for oleation?
*What is the ''prakarsha'' (duration) of therapy?
*In whom is oleation contraindicated?
*What are the visible signs of proper, inadequate and excessive oleation?
*What is the regimen to be followed prior to, during and after oleation therapy?
*What kind of people have ''mridu'' (soft) or ''krura'' (rough and/or hard) ''koshtha'' (bowel habit)?
*What are the complications of oleation therapy?
*What are the courses of treatment, if complications arise?
*What measures should be followed after ''acchapana'' (drinking fats), for ''samshodhana'' (purification) purposes or otherwise?
*To whom should ''vicharana'' (alternative forms or recipes of ''sneha'') be given and in what manner?

Through these questions, I want to know all details of ''snehana'' (oleation therapy), revered Sir. [4-8]

=== Sources of lipids ===
<div class="mw-collapsible mw-collapsed">

अथ तत्संशयच्छेत्ता प्रत्युवाच पुनर्वसुः|
स्नेहानां द्विविधा सौम्य योनिः स्थावरजङ्गमा||९||

तिलः प्रियालाभिषुकौ बिभीतकश्चित्राभयैरण्डमधूकसर्षपाः|
कुसुम्भबिल्वारुकमूलकातसीनिकोचकाक्षोडकरञ्जशिग्रुकाः||१०||

स्नेहाशयाः स्थावरसञ्ज्ञितास्तथा स्युर्जङ्गमा मत्स्यमृगाः सपक्षिणः|
तेषां दधिक्षीरघृतामिषं वसा स्नेहेषु मज्जा च तथोपदिश्यते||११||
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atha tatsaṁśayacchēttā pratyuvāca punarvasuḥ|
snēhānāṁ dvividhā saumya yōniḥ sthāvarajaṅgamā||9||

tilaḥ priyālābhiṣukau bibhītakaścitrābhayairaṇḍamadhūkasarṣapāḥ|
kusumbhabilvārukamūlakātasīnikōcakākṣōḍakarañjaśigrukāḥ||10||

snēhāśayāḥ sthāvarasañjñitāstathā syurjaṅgamā matsyamr̥gāḥ sapakṣiṇaḥ|
tēṣāṁ dadhikṣīraghr̥tāmiṣaṁ vasā snēhēṣu majjā ca tathōpadiśyatē||11||

atha tatsaMshayacchettA pratyuvAca punarvasuH|
SnehanAM dvividhA saumya yoniH sthAvaraja~ggamA||9||

tilaH priyAlAbhiShukau bibhItakashcitrAbhayairaNDamadhUkasarShapAH|
kusumbhabilvArukamUlakAtasInikocakAkShoDakara~jjashigrukAH||10||

SnehashayAH sthAvarasa~jj~jitAstathA syurja~ggamA matsyamRugAH sapakShiNaH|
teShAM dadhikShIraghRutAmiShaM vasA sneheShu majjA ca tathopadishyate||11||
</div></div>

<div style="text-align:justify;">
To remove all doubts (of Agnivesha), Punarvasu replied, “Dear (Agnivesha) ''snehayoni'' (sources of fats) are of two types: ''Sthavara'' (Vegetable origin) and ''Jangama'' (Animal origin).

Among ''sthavara'' (plant fats), ''tila'' (sesame), ''priyala'' (Buchanania lanzan), ''abhishuka'' (pistacia vera Linn), ''vibhitaka'' (belliric myrobalan), ''chitra'' (Baliospermum montanum, or red physic nut), ''abhaya'' (chebulic myrobalan), ''eranda'' (Ricinus communis), ''madhuka'' (madhuka indica), ''sarshapa'' (mustard), ''kusumbha'' (Brassica nigra Koch), ''bilva'' (Aegle marmelos Corr, or bael fruit), ''aruka'' (Prunus persica Linn), ''mulaka'' (Raphanus sativas Linn, or radish), ''atasi''- Linseed (Linum usitatissimum Linn), ''nikochaka''(pistachio), ''akshoda'' (Aleurites moluccana, or wild walnut), ''karanja'' (Indian beech-Pongamia pinnata Merr), ''shigruka'' (Moringa oleifera Lam, or drumstick) contains fat suitable for consumption.
Among ''jangama'' (animal fats), ''matsya'' (fish), ''mriga'' (antelopes) and ''pakshi'' (birds), curd, milk, ''ghee'', meat, muscle fat and bone marrow are the animal sources of fat. [9-11]
</div>

=== Oils ===
<div class="mw-collapsible mw-collapsed">

सर्वेषां तैलजातानां तिलतैलं विशिष्यते|
बलार्थे स्नेहने चाग्र्यमैरण्डं तु विरेचने||१२||

(कटूष्णं तैलमैरण्डं वातश्लेष्महरं गुरु |
कषायस्वादुतिक्तैश्च योजितं पित्तहन्त्रपि ||१||)|
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sarvēṣāṁ tailajātānāṁ tilatailaṁ viśiṣyatē|
balārthē snēhanē cāgryamairaṇḍaṁ tu virēcanē||12||

(kaṭūṣṇaṁ tailamairaṇḍaṁ vātaślēṣmaharaṁ guru |
kaṣāyasvādutiktaiśca yōjitaṁ Pittahantrapi ||1||)|

sarveShAM tailajAtAnAM tilatailaM vishiShyate|
balArthe Snehane cAgryamairaNDaM tu virecane||12||

(kaTUShNaM tailamairaNDaM vAtashleShmaharaM guru |
kaShAyasvAdutiktaishca yojitaM Pittahantrapi ||1||)|
</div></div>

Among all varieties of oils, sesame oil is considered the best and is ideal for giving strength and unctuousness. Castor oil is the best for ''virechana'' (purgation). It is pungent, ''ushna virya'' (hot potency), alleviates vitiated ''vata'' and ''kapha'', ''guru'' (dense, viscous or heavy) in nature and when used with astringent, sweet, bitter drugs it also helps mitigate aggravated ''pitta''. [12]

=== Four major lipids ===
<div class="mw-collapsible mw-collapsed">

सर्पिस्तैलं वसा मज्जा सर्वस्नेहोत्तमा मताः|
एषु चैवोत्तमं सर्पिः संस्कारस्यानुवर्तनात्||१३||
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sarpistailaṁ vasā majjā sarvasnēhōttamā matāḥ|
ēṣu caivōttamaṁ sarpiḥ saṁskārasyānuvartanāt||13||

sarpistailaM vasA majjA sarvasnehottamA matAH|
eShu caivottamaM sarpiH saMskArasyAnuvartanAt||13||
</div></div>

''Ghrita'' (clarified butter), oil (of sesame), ''vasa'' (muscle fat) and ''majja'' (bone marrow) are considered the best ''sneha''. Among these, ''ghrita'' is superior as it possesses the qualities of ''samskara'' i.e. blending with other substances having different properties without losing its own properties. [13]

=== Benefits of lipids ===
<div class="mw-collapsible mw-collapsed">

घृतं पित्तानिलहरं रसशुक्रौजसां हितम्|
निर्वापणं मृदुकरं स्वरवर्णप्रसादनम्||१४||

मारुतघ्नं न च श्लेष्मवर्धनं बलवर्धनम्|
त्वच्यमुष्णं स्थिरकरं तैलं योनिविशोधनम्||१५||

विद्धभग्नाहतभ्रष्टयोनिकर्णशिरोरुजि|
पौरुषोपचये स्नेहे व्यायामे चेष्यते वसा||१६||

बलशुक्ररसश्लेष्ममेदोमज्जविवर्धनः|
मज्जा विशेषतोऽस्थ्नां च बलकृत् स्नेहने हितः||१७||
<div class="mw-collapsible-content">

ghr̥taṁ pittānilaharaṁ rasaśukraujasāṁ hitam|
nirvāpaṇaṁ mr̥dukaraṁ svaravarṇaprasādanam||14||

mārutaghnaṁ na ca ślēṣmavardhanaṁ balavardhanam|
tvacyamuṣṇaṁ sthirakaraṁ tailaṁ yōniviśōdhanam||15||

viddhabhagnāhatabhraṣṭayōnikarṇaśirōruji|
pauruṣōpacayē snēhē vyāyāmē cēṣyatē vasā||16||

balaśukrarasaślēṣmamēdōMajjavivardhanaḥ|
majjā viśēṣatō'sthnāṁ ca balakr̥t snēhanē hitaḥ||17||

ghRutaM PittanilaharaM rasashukraujasAM hitam|
nirvApaNaM mRudukaraM svaravarNaprasAdanam||14||

mArutaghnaM na ca shleShmavardhanaM balavardhanam|
tvacyamuShNaM sthirakaraM tailaM yonivishodhanam||15||

viddhabhagnAhatabhraShTayonikarNashiroruji|
pauruShopacaye snehe vyAyAme ceShyate Vasa||16||

balashukrarasashleShmamedoMajjavivardhanaH|
Majja visheShato~asthnAM ca balakRut Snehane hitaH||17||
</div></div>

*''Ghrita'' alleviates ''pitta'' and ''vata'', and is beneficial for ''rasa'', ''shukra'' and ''oja''. Provides relief from burning sensation, softens the tissues, improves voice and complexion. [14]
*''Sesame'' oil alleviates vitiated ''vata,'' does not aggravate ''kapha'' (rather, it improves strength). It is very beneficial for the skin, ''ushna virya'', increases stability, and purifies or cleanses the vagina/ uterus. [15]
*''Vasa'' (muscle fat) is useful in healing punctured wounds, fractures, accidental trauma, prolapsed vagina, pain in ear and head, enhancing virility, oleation and for those doing physical exertion. [16]
*''Majja'' (bone marrow) improves strength, semen, ''rasa'', ''kapha, meda'' and ''majja''. It especially strengthens bones and useful for oleation. [17]

=== Time of administration ===
<div class="mw-collapsible mw-collapsed">

सर्पिः शरदि पातव्यं वसा मज्जा च माधवे|
तैलं प्रावृषि नात्युष्णशीते स्नेहं पिबेन्नरः||१८||
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sarpiḥ śaradi pātavyaṁ vasā majjā ca mādhavē|
tailaṁ prāvr̥ṣi nātyuṣṇaśītē snēhaṁ pibēnnaraḥ||18||

sarpiH sharadi pAtavyaM Vasa Majja ca mAdhave|
tailaM prAvRuShi nAtyuShNashIte SnehaM pibennaraH||18||
</div></div>

''Ghrita'' (ghee) should be consumed in ''sharada'' (autumn) season, while ''vasa'' (muscle fat) and ''majja'' (bone marrow) in ''madhava'' (spring) season, and ''taila'' (oil) during ''pravrita'' (early monsoon). ''Sneha'' should be consumed at a time when it is neither very hot nor cold. [18]
<div class="mw-collapsible mw-collapsed">

वातपित्ताधिको रात्रावुष्णे चापि पिबेन्नरः|
श्लेष्माधिको दिवा शीते पिबेच्चामलभास्करे||१९||
<div class="mw-collapsible-content">

vAtaPittadhiko rAtrAvuShNe cApi pibennaraH|
shleShmAdhiko divA shIte pibeccAmalabhAskare||19||

vātapittādhikō rātrāvuṣṇē cāpi pibēnnaraḥ|
ślēṣmādhikō divā śītē pibēccāmalabhāskarē||19||
</div></div>

In case of aggravation of ''vata - pitta dosha'', and in hot (summer) season, ''sneha'' should be consumed at night (evening time). In aggravation of ''kapha'' and in cold season, it should be consumed at day time. [19]
<div class="mw-collapsible mw-collapsed">

अत्युष्णे वा दिवा पीतो वातपित्ताधिकेन वा|
मूर्च्छां पिपासामुन्मादं कामलां वा समीरयेत्||२०||

शीते रात्रौ पिबन् स्नेहं नरः श्लेष्माधिकोऽपि वा|
आनाहमरुचिं शूलं पाण्डुतां वा समृच्छति||२१||
<div class="mw-collapsible-content">

atyuṣṇē vā divā pītō vātapittādhikēna vā|
mūrcchāṁ pipāsāmunmādaṁ kāmalāṁ vā samīrayēt||20||

śītē rātrau piban snēhaṁ naraḥ ślēṣmādhikō'pi vā|
ānāhamaruciṁ śūlaṁ pāṇḍutāṁ vā samr̥cchati||21||

atyuShNe vA divA pIto vAtaPittadhikena vA|
mUrcchAM pipAsAmunmAdaM kAmalAM vA samIrayet||20||

shIte rAtrau piban SnehaM naraH shleShmAdhiko~api vA|
AnAhamaruciM shUlaM pANDutAM vA samRucchati||21||
</div></div>

''Sneha'' consumed at day time during hot season or by person who has great aggravation of ''vata-pitta'', can lead to diseases such as fainting, severe thirst, insanity and jaundice.

''Sneha'' consumed at night during cold season or by person who has great aggravation of ''kapha'', can causes diseases such as flatulence, loss of taste, pain in abdomen, or anemia. [20-21]

=== Vehicle for lipids ===
<div class="mw-collapsible mw-collapsed">

जलमुष्णं घृते पेयं यूषस्तैलेऽनु शस्यते|
वसामज्ज्ञोस्तु मण्डः स्यात् सर्वेषूष्णमथाम्बु वा||२२||
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jalamuṣṇaṁ ghr̥tē pēyaṁ yūṣastailē'nu śasyatē|
vasāmajjñōstu maṇḍaḥ syāt sarvēṣūṣṇamathāmbu vā||22||

jalamuShNaM ghRute peyaM yUShastaile~anu shasyate|
Vasamajj~jostu maNDaH syAt sarveShUShNamathAmbu vA||22||
</div></div>

After consuming ''ghrita'', hot water should be taken as ''anupana'' (after drink), and after oil ''yusha'' (pulses soup), and after consuming ''vasa'' and ''majja,'' consumption of ''manda'' (scum of gruel) is advised.[22]

=== Various recipes of lipids ===
<div class="mw-collapsible mw-collapsed">

ओदनश्च वि लेपी च रसो मांसं पयो दधि|
यवागूः सूपशाकौ च यूषः काम्बलिकः खडः||२३||

सक्तवस्तिलपिष्टं च मद्यं लेहास्तथैव च|
भक्ष्यमभ्यञ्जनं बस्तिस्तथा चोत्तरबस्तयः||२४||

गण्डूषः कर्णतैलं च नस्तःकर्णाक्षितर्पणम्|
चतुर्विंशतिरित्येताः स्नेहस्य प्रविचारणाः ||२५||
<div class="mw-collapsible-content">

ōdanaśca vilēpī ca rasō māṁsaṁ payō dadhi|
yavāgūḥ sūpaśākau ca yūṣaḥ kāmbalikaḥ khaḍaḥ||23||

saktavastilapiṣṭaṁ ca madyaṁ lēhāstathaiva ca|
bhakṣyamabhyañjanaṁ Bastistathā cōttarabastayaḥ||24||

gaṇḍūṣaḥ karṇatailaṁ ca nastaḥkarṇākṣitarpaṇam|
caturviṁśatirityētāḥ snēhasya pravicāraṇāḥ ||25||

odanashca vilepI ca raso mAMsaM payo dadhi|
yavAgUH sUpashAkau ca YushaH kAmbalikaH khaDaH||23||

saktavastilapiShTaM ca madyaM lehAstathaiva ca|
bhakShyamabhya~jjanaM BastistathA cottarabastayaH||24||

gaNDUShaH karNatailaM ca nastaHkarNAkShitarpaNam|
caturviMshatirityetAH Snehasya pravicAraNAH ||25||
</div></div>

<div style="text-align:justify;">
''Odana'' (boiled rice), ''vilepi'' (thick gruel), ''mamsa rasa'' (meat soup), ''paya'' (milk), ''dadhi'' (curd), ''yavagu'' (thick gruel), soup ''shaka'' (soup of green leafy vegetables), ''yusha'' (pulses soup), ''kambalika'' (Preparation of sesame with curd, oil, salt etc.), ''khada'' (cooked buttermilk), ''saktu'' (roasted flour of barli, horse gram etc.), ''madya'' (wine), leha (confections), ''bhakshya'' (snacks), ''abhyanjana'' (oil massage), ''basti'' (enema), ''Uttara basti'' (urethral and vaginal enema), ''gandusha'' (gargles), ''karnataila'' (filling ear with oil), ''nastakarma'' (nasal drops), ''akshitarpana'' (filling eye with ''sneha'') are twenty four types of ''pravicharana'' (mode of administration of ''sneha''). [23-25]
</div>

=== Preferred form of lipid ===
<div class="mw-collapsible mw-collapsed">

अच्छपेयस्तु यः स्नेहो न तामाहुर्विचारणाम्|
स्नेहस्य स भिषग्दृष्टः कल्पः प्राथमकल्पिकः||२६||
<div class="mw-collapsible-content">

acchapēyastu yaḥ snēhō na tāmāhurvicāraṇām|
snēhasya sa bhiṣagdr̥ṣṭaḥ kalpaḥ prāthamakalpikaḥ||26||

acchapeyastu yaH sneho na tAmAhurvicAraNAm|
Snehasya sa bhiShagdRuShTaH kalpaH prAthamakalpikaH||26||
</div></div>

''Acchapeya''(drinking ''sneha'' alone) is not considered as ''vicharana'' (alternate form or recipe of administration of ''sneha''), since physicians recommend it as the first preferred method of ''snehana'' therapy. [26]
<div class="mw-collapsible mw-collapsed">

रसैश्चोपहितः स्नेहः समासव्यासयोगिभिः|
षड्भिस्त्रिषष्टिधा सङ्ख्यां प्राप्नोत्येकश्च केवलः||२७||

एवमेताश्चतुःषष्टिः स्नेहानां प्रविचारणा |
ओकर्तुव्याधिपुरुषान् प्रयोज्या जानता भवेत्||२८||
<div class="mw-collapsible-content">

Rasaiścōpahitaḥ snēhaḥ samāsavyāsayōgibhiḥ|
ṣaḍbhistriṣaṣṭidhā saṅkhyāṁ prāpnōtyēkaśca kēvalaḥ||27||

ēvamētāścatuḥṣaṣṭiḥ snēhānāṁ pravicāraṇā |
ōkartuvyādhipuruṣān prayōjyā jānatā bhavēt||28||

RasaishcopahitaH SnehaH samAsavyAsayogibhiH|
ShaDbhistriShaShTidhA sa~gkhyAM prApnotyekashca kevalaH||27||

evametAshcatuHShaShTiH SnehanAM pravicAraNA |
okartuvyAdhipuruShAn prayojyA jAnatA bhavet||28||
</div></div>

''Sneha'' though is only one, depending upon permutations and combinations based on six tastes, could be of sixty three types. Thus, ''vicharana'' could be of sixty four kinds. These should be administered according to the habits, season, diseases and the constitution of the person. [27-28]

=== Doses of lipids and their indications ===
<div class="mw-collapsible mw-collapsed">

अहोरात्रमहः कृत्स्नमर्धाहं च प्रतीक्षते|
प्रधाना मध्यमा ह्रस्वा स्नेहमात्रा जरां प्रति||२९||

इति तिस्रः समुद्दिष्टा मात्राः स्नेहस्य मानतः|
तासां प्रयोगान् वक्ष्यामि पुरुषं पुरुषं प्रति||३०||

प्रभूतस्नेहनित्या ये क्षुत्पिपासासहा नराः|
पावकश्चोत्तमबलो येषां ये चोत्तमा बले||३१||

गुल्मिनः सर्पदष्टाश्च विसर्पोपहताश्च ये|
उन्मत्ताः कृच्छ्रमूत्राश्च गाढवर्चस एव च||३२||

पिबेयुरुत्तमां मात्रां तस्याः पाने गुणाञ्छृणु|
विकाराञ्छमयत्येषां शीघ्रं सम्यक्प्रयोजिता||३३||

दोषानुकर्षिणी मात्रा सर्वमार्गानुसारिणी|
बल्या पुनर्नवकरी शरीरेन्द्रियचेतसाम्||३४||

अरुष्कस्फोटपिडकाकण्डूपामाभिरर्दिताः|
कुष्ठिनश्च प्रमीढाश्च वातशोणितिकाश्च ये||३५||

नातिबह्वाशिनश्चैव मृदुकोष्ठास्तथैव च|
पिबेयुर्मध्यमां मात्रां मध्यमाश्चापि ये बले||३६||

मात्रैषा मन्दविभ्रंशा न चातिबलहारिणी|
सुखेन च स्नेहयति शोधनार्थे च युज्यते||३७||

ये तु वृद्धाश्च बालाश्च सुकुमाराः सुखोचिताः|
रिक्तकोष्ठत्वमहितं येषां मन्दाग्नयश्च ये||३८||

ज्वरातीसारकासाश्च येषां चिरसमुत्थिताः|
स्नेहमात्रां पिबेयुस्ते ह्रस्वां ये चावरा बले||३९||

परिहारे सुखा चैषा मात्रा स्नेहनबृंहणी|
वृष्या बल्या निराबाधा चिरं चाप्यनुवर्तते||४०||
<div class="mw-collapsible-content">

ahōrātramahaḥ kr̥tsnamardhāhaṁ ca pratīkṣatē|
pradhānā madhyamā hrasvā snēhamātrā jarāṁ prati||29||

iti tisraḥ samuddiṣṭā mātrāḥ snēhasya mānataḥ|
tāsāṁ prayōgān vakṣyāmi puruṣaṁ puruṣaṁ prati||30||

prabhūtasnēhanityā yē kṣutpipāsāsahā narāḥ|
pāvakaścōttamabalō yēṣāṁ yē cōttamā balē||31||

gulminaḥ sarpadaṣṭāśca visarpōpahatāśca yē|
unmattāḥ kr̥cchramūtrāśca gāḍhavarcasa ēva ca||32||

pibēyuruttamāṁ mātrāṁ tasyāḥ pānē guṇāñchr̥ṇu|
vikārāñchamayatyēṣāṁ śīghraṁ samyakprayōjitā||33||

dōṣānukarṣiṇī mātrā sarvamārgānusāriṇī|
balyā punarnavakarī śarīrēndriyacētasām||34||

aruṣkasphōṭapiḍakākaṇḍūpāmābhirarditāḥ|
kuṣṭhinaśca pramīḍhāśca vātaśōṇitikāśca yē||35||

nātibahvāśinaścaiva mr̥dukōṣṭhāstathaiva ca|
pibēyurmadhyamāṁ mātrāṁ madhyamāścāpi yē balē||36||

mātraiṣā Mandavibhraṁśā na cātibalahāriṇī|
sukhēna ca snēhayati śōdhanārthē ca yujyatē||37||

yē tu vr̥ddhāśca bālāśca sukumārāḥ sukhōcitāḥ|
riktakōṣṭhatvamahitaṁ yēṣāṁ mandāgnayaśca yē||38||

jvarātīsārakāsāśca yēṣāṁ ciRasamutthitāḥ|
snēhamātrāṁ pibēyustē hrasvāṁ yē cāvarā balē||39||

parihārē sukhā caiṣā mātrā snēhanabr̥ṁhaṇī|
vr̥ṣyā balyā nirābādhā ciraṁ cāpyanuvartatē||40||

ahorAtramahaH kRutsnamardhAhaM ca pratIkShate|
pradhAnA madhyamA hrasvA SnehamAtrA jarAM prati||29||

iti tisraH samuddiShTA mAtrAH Snehasya mAnataH|
tAsAM prayogAn vakShyAmi puruShaM puruShaM prati||30||

prabhUtaSnehanityA ye kShutpipAsAsahA narAH|
pAvakashcottamabalo yeShAM ye cottamA bale||31||

gulminaH sarpadaShTAshca visarpopahatAshca ye|
unmattAH kRucchramUtrAshca gADhavarcasa eva ca||32||

pibeyuruttamAM mAtrAM tasyAH pAne guNA~jchRuNu|
vikArA~jchamayatyeShAM shIghraM samyakprayojitA||33||

DoshanukarShiNI mAtrA sarvamArgAnusAriNI|
balyA punarnavakarI sharIrendriyacetasAm||34||

aruShkasphoTapiDakAkaNDUpAmAbhirarditAH|
kuShThinashca pramIDhAshca vAtashoNitikAshca ye||35||

nAtibahvAshinashcaiva mRudukoShThAstathaiva ca|
pibeyurmadhyamAM mAtrAM madhyamAshcApi ye bale||36||

mAtraiShA MandavibhraMshA na cAtibalahAriNI|
sukhena ca Snehayati shodhanArthe ca yujyate||37||

ye tu vRuddhAshca bAlAshca sukumArAH sukhocitAH|
riktakoShThatvamahitaM yeShAM Mandagnayashca ye||38||

jvarAtIsArakAsAshca yeShAM ciRasamutthitAH|
SnehamAtrAM pibeyuste hrasvAM ye cAvarA bale||39||

parihAre sukhA caiShA mAtrA SnehanabRuMhaNI|
vRuShyA balyA nirAbAdhA ciraM cApyanuvartate||40||
</div></div>

Dose of ''sneha'': Dose is divided into maximum, moderate and minimum based upon the time taken for it to get digested as follows:

#''Pradhana'' (maximum): Dose that digests in one day and night (24 hours).
#''Madhyama'' (moderate): Dose that digests in one day (12 hours).
#''Hrasva'' (minimum): Dose that digests in half day (6 hours).

Thus, these three doses of ''sneha'' are administered by size (or quantity) of the dose, keeping in mind their ability to get digested.
Further I will explain to you their usage depending upon individual patient. [29-30]

=== Persons suitable for maximum dose and its benefits ===

Those persons who consumes large quantity of ''sneha'' daily, those who can tolerate hunger and thirst, whose digestive and bodily strength is strong, who suffer from ''gulma'' (inflammation in digestive tract), snakebite cases, patients of ''visarpa'' (erysipelas), ''unmada'' (insanity), ''mutrakrichchra'' (dysuria) and constipation are advised to consume maximum dose of ''sneha''.
Maximum dose when used correctly quickly cures diseases. It removes excess of vitiated ''dosha'' out of the body, reaches all body channels, improves strength and rejuvenates the body, sense organs, and the mind. [31-34]

=== Persons suitable for moderate dose and its benefits ===

Patients of ''arushka'' (eruptions on scalp), ''sphota'' (vesicles), ''pidaka'' (big eruptions), itching, ''pama'' (scabies), ''kushtha'' (skin disorders), ''prameha'' (diabetics), ''vatashonita'' (gout), those who never consume large quantities of food, those with ''mridukoshtha'' (soft bowel habit) ,and those having moderate strength are advised to consume moderate dose of ''sneha''.

A moderate dose never causes any serious complication. It never reduces strength, provides oleation with ease, and can be used for ''shodhana'' (body purification). [35-37]

=== Persons suitable for lowest dose and its benefits ===
<div style="text-align:justify;">
Those who are old, young (children), those with tender physique, living luxurious life, those who cannot tolerate hunger or have difficulty with empty stomach, those suffering from poor digestion, patients suffering from fever, diarrhea and cough, those having poor body strength are advised to consume the smallest dose of ''sneha''.

The lowest dose of ''sneha'' has minimal restrictions for its consumption. It does oleation and produces stoutness in the body, acts as an aphrodisiac, gives strength to the body, never causes any complication and can be used for longer duration. [38-40]
</div>

=== Persons suitable for consumption of ''ghee'' ===
<div class="mw-collapsible mw-collapsed">

वातपित्तप्रकृत यो वातपित्तविकारिणः|
चक्षुःकामाः क्षताः क्षीणा वृद्धा बालास्तथाऽबलाः||४१||

आयुःप्रकर्षकामाश्च बलवर्णस्वरार्थिनः|
पुष्टिकामाः प्रजाकामाः सौकुमार्यार्थिनश्च ये||४२||

दीप्त्योजःस्मृतिमेधाग्निबुद्धीन्द्रियबलार्थिनः|
पिबेयुः सर्पिरार्ताश्च दाहशस्त्रविषाग्निभिः||४३||
<div class="mw-collapsible-content">

vātaPittaprakr̥tayō vātaPittavikāriṇaḥ|
cakṣuḥkāmāḥ kṣatāḥ kṣīṇā vr̥ddhā bālāstathā'balāḥ||41||

āyuḥprakarṣakāmāśca balavarṇasvarārthinaḥ|
puṣṭikāmāḥ prajākāmāḥ saukumāryārthinaśca yē||42||

dīptyōjaḥsmr̥timēdhāgnibuddhīndriyabalārthinaḥ|
pibēyuḥ sarpirārtāśca dāhaśastraviṣāgnibhiḥ||43||

vAtaPittaprakRutayo vAtaPittavikAriNaH|
cakShuHkAmAH kShatAH kShINA vRuddhA bAlAstathA~abalAH||41||

AyuHprakarShakAmAshca balavarNasvarArthinaH|
puShTikAmAH prajAkAmAH saukumAryArthinashca ye||42||

dIptyOjaHsmRutimedhAgnibuddhIndriyabalArthinaH|
pibeyuH sarpirArtAshca dAhashastraviShAgnibhiH||43||
</div></div>

Persons having ''vata-pitta prakriti'', those suffering from ''vata- pitta'' disorders, those desiring good eyesight, those who are wounded, emaciated, old and infirm, children and women, those willing to live long, those willing to have good strength, complexion, voice, nourishment, healthy progeny, luxurious lifestyle, good vitality, memory, intelligence, digestive strength, strength of sense organs, and those suffering from burning sensation, injury by weapon, poison and fire should drink ''ghrita''. [41-43]

=== Persons suitable for consuming oil ===
<div class="mw-collapsible mw-collapsed">

प्रवृद्धश्लेष्ममेदस्काश्चलस्थूलगलोदराः|
वातव्याधिभिराविष्टा वातप्रकृतयश्च ये||४४||

बलं तनुत्वं लघुतां दृढतां स्थिरगात्रताम् |
स्निग्धश्लक्ष्णतनुत्वक्तां ये च काङ्क्षन्ति देहिनः||४५||

कृमिकोष्ठाः क्रूरकोष्ठास्तथा नाडीभिरर्दिताः|
पिबेयुः शीतले काले तैलं तैलोचिताश्च ये||४६||
<div class="mw-collapsible-content">

pravr̥ddhaślēṣmamēdaskāścalasthūlagalōdarāḥ|
vātavyādhibhirāviṣṭā vātaprakr̥tayaśca yē||44||

balaṁ tanutvaṁ laghutāṁ dr̥ḍhatāṁ sthiragātratām |
Snigdhaślakṣṇatanutvaktāṁ yē ca kāṅkṣanti dēhinaḥ||45||

kr̥mikōṣṭhāḥ krūrakōṣṭhāstathā nāḍībhirarditāḥ|
pibēyuḥ śītalē kālē tailaṁ tailōcitāśca yē||46||

pravRuddhashleShmamedaskAshcalasthUlagalodarAH|
vAtavyAdhibhirAviShTA vAtaprakRutayashca ye||44||

balaM tanutvaM laghutAM dRuDhatAM sthiragAtratAm |
SnigdhashlakShNatanutvaktAM ye ca kA~gkShanti dehinaH||45||

kRumikoShThAH krUrakoShThAstathA nADIbhirarditAH|
pibeyuH shItale kAle tailaM tailocitAshca ye||46||
</div></div>

<div style="text-align:justify;">
Those having aggravated ''kapha dosha,'' excess ''meda dhatu'' (fat tissue), those having thick neck and abdomen (excess flabbiness with deposition of fat in the neck and abdominal region), those suffering from ''vata'' disorders, individuals with ''vata prakriti'' (predisposition), those who desire strength, slim and lean physique, dexterity and agility, sturdiness and stability of body, unctuous, smooth and silky skin, those who have worms in their abdomen, have hard bowel, those suffering sinus ulcers, and those used to consuming oils, should drink oils especially during cold season. [44-46]
</div>

=== Persons suitable for consumption of muscle fat ===
<div class="mw-collapsible mw-collapsed">

वातातपसहा ये च रूक्षा भाराध्वकर्शिताः|
संशुष्करेतोरुधिरा निष्पीतकफमेदसः||४७||

अस्थिसन्धिसिरास्नायुमर्मकोष्ठमहारुजः|
बलवान्मारुतो येषां खानि चावृत्य तिष्ठति||४८||

महच्चाग्निबलं येषां वसासात्म्याश्च ये नराः|
तेषां स्नेहयितव्यानां वसापानं विधीयते||४९||
<div class="mw-collapsible-content">

vātātapasahā yē ca rūkṣā bhārādhvakarśitāḥ|
saṁśuṣkarētōrudhirā niṣpītaKaphamēdasaḥ||47||

asthisandhisirāsnāyumarmakōṣṭhamahārujaḥ|
balavānmārutō yēṣāṁ khāni cāvr̥tya tiṣṭhati||48||

mahaccāgnibalaṁ yēṣāṁ vasāsātmyāśca yē narāḥ|
tēṣāṁ snēhayitavyānāṁ vasāpānaṁ vidhīyatē||49||

vAtAtapasahA ye ca rUkShA bhArAdhvakarshitAH|
saMshuShkaretorudhirA niShpItaKaphaMedasaH||47||

asthisandhisirAsnAyumarmakoShThamahArujaH|
balavAnmAruto yeShAM khAni cAvRutya tiShThati||48||

mahaccAgnibalaM yeShAM VasasAtmyAshca ye narAH|
teShAM SnehayitavyAnAM VasapAnaM vidhIyate||49||
</div></div>

<div style="text-align:justify;">
Those who can tolerate breeze and sunlight, who have dryness in body, those who are emaciated due to excessive weightlifting and walking, those who have depleted semen and blood, decreased levels of ''kapha'' and ''meda'', those who suffer from severe pain in bones, joints, veins, ligaments, vital spots and alimentary tract, those in whom highly aggravated ''vata'' remains covered in blocked channels of the body, those who have strong digestive power and are used to drinking or consuming muscle fat should drink ''vasa'' (muscle fat). [47-49]
</div>

=== Persons suitable for consumption of bone marrow ===
<div class="mw-collapsible mw-collapsed">

यःदीप्ताग्न क्लेशसहा घस्मराः स्नेहसेविनः|
वातार्ताः क्रूरकोष्ठाश्च स्नेह्या मज्जानमाप्नुयुः||५०||

येभ्यो येभ्यो हितो यो यः स्नेहः स परिकीर्तितः|५१|
<div class="mw-collapsible-content">

dīptāgnayaḥ klēśasahā ghasmarāḥ snēhasēvinaḥ|
vātārtāḥ krūrakōṣṭhāśca snēhyā majjānamāpnuyuḥ||50||

yēbhyō yēbhyō hitō yō yaḥ snēhaḥ sa parikīrtitaḥ|51|

dIptAgnayaH kleshasahA ghasmarAH SnehasevinaH|
vAtArtAH krUrakoShThAshca snehyA MajjanamApnuyuH||50||

yebhyo yebhyo hito yo yaH SnehaH sa parikIrtitaH|51|
</div></div>

Those having strong digestive power, are capable of tolerating excessive physical exertion, who eat large quantities of food often, who consume ''sneha'' often, those suffering from ''vata'' disorders, and those suffering from hard bowel movement are advised to consume bone marrow. [50-51]

=== Duration of oleation ===
<div class="mw-collapsible mw-collapsed">

स्नेहनस्य प्रकर्षौ तु सप्तरात्रत्रिरात्रकौ||५१||
<div class="mw-collapsible-content">

snēhanasya prakarṣau tu saptarātratrirātrakau||51||

Snehanasya prakarShau tu saptarAtratrirAtrakau||51||
</div></div>

The recommended maximum duration for ''snehapana'' is either seven nights or three nights. [51]

=== Persons suitable for ''snehana'' (oleation) ===
<div class="mw-collapsible mw-collapsed">

स्वेद्याः शोधयितव्याश्च रूक्षा वातविकारिणः|
व्यायाममद्यस्त्रीनित्याः स्नेह्याः स्युर्ये च चिन्तकाः||५२||
<div class="mw-collapsible-content">

svēdyāḥ śōdhayitavyāśca rūkṣā vātavikāriṇaḥ|
vyāyāmamadyastrīnityāḥ snēhyāḥ syuryē ca cintakāḥ||52||

svedyAH shodhayitavyAshca rUkShA vAtavikAriNaH|
vyAyAmamadyastrInityAH snehyAH syurye ca cintakAH||52||
</div></div>

Those who are scheduled for sudation or purification therapies, those having dryness in body, those suffering for vata disorders, those doing exercise regularly, those drinking alcohol often, those indulged in sexual activities often and those suffering from mental stress are advised to undergo oleation therapy. [52]

=== Contraindications of oleation ===
<div class="mw-collapsible mw-collapsed">

संशोधनादृते येषां रूक्षणं सम्प्रवक्ष्यते|
न तेषां स्नेहनं शस्तमुत्सन्नकफमेदसाम्||५३||

अभिष्यण्णाननगुदा नित्यमन्दाग्नयश्च ये|
तृष्णामूर्च्छापरीताश्च गर्भिण्यस्तालुशोषिणः||५४||

अन्नद्विषश्छर्दयन्तो जठरामगरार्दिताः|
दुर्बलाश्च प्रतान्ताश्च स्नेहग्लाना मदातुराः||५५||

न स्नेह्या वर्तमानेषु न नस्तो बस्तिकर्मसु|
स्नेहपानात् प्रजायन्ते तेषां रोगाः सुदारुणाः||५६||
<div class="mw-collapsible-content">

saṁśōdhanādr̥tē yēṣāṁ rūkṣaṇaṁ sampravakṣyatē|
na tēṣāṁ snēhanaṁ śastamutsannaKaphamēdasām||53||

abhiṣyaṇṇānanagudā nityamandāgnayaśca yē|
tr̥ṣṇāmūrcchāparītāśca garbhiṇyastāluśōṣiṇaḥ||54||

annadviṣaśchardayantō jaṭharāmagarārditāḥ|
durbalāśca pratāntāśca snēhaglānā madāturāḥ||55||

na snēhyā vartamānēṣu na nastō Bastikarmasu|
snēhapānāt prajāyantē tēṣāṁ rōgāḥ sudāruṇāḥ||56||

SamshodhanadRute yeShAM rUkShaNaM sampravakShyate|
na teShAM SnehanaM shastamutsannaKaphaMedasAm||53||

abhiShyaNNAnanagudA nityaMandagnayashca ye|
tRuShNAmUrcchAparItAshca garbhiNyastAlushoShiNaH||54||

annadviShashchardayanto jaTharAmagarArditAH|
durbalAshca pratAntAshca SnehaglAnA madAturAH||55||

na snehyA vartamAneShu na nasto Bastikarmasu|
SnehapAnAt prajAyante teShAM rogAH sudAruNAH||56||
</div></div>

<div style="text-align:justify;">
Those advised for therapy without undergoing body purifications and those having excessively increased ''kapha'' and ''meda'' are not advised to undergo oleation. Those having excessive secretions from their mouth and rectum, suffering from frequent bouts of indigestion, those suffering from thirst and fainting, pregnant women, those having dryness of throat, who have aversion to food, who are sick or suffer from vomiting sensation, accumulation of ''ama'' in ''jathara'' (stomach), those who have been exposed to artificial poisons, those who are weak, those in whom body tissues have depleted, those who are exhausted by the use of ''sneha'', those having alcohol intoxication, those undergoing ''nasya'' therapy (nasal administration of drugs) or ''basti'' (medicated enema) should not consume ''sneha''. Oleation in such patients may cause serious ailments. [53-56]
</div>

=== Signs of inadequate, proper and excess oleation ===
<div class="mw-collapsible mw-collapsed">

पुरीषं ग्रथितं रूक्षं वायुरप्रगुणो मृदुः|
पक्ता खरत्वं रौक्ष्यं च गात्रस्यास्निग्धलक्षणम्||५७||

वातानुलोम्यं दीप्तोऽग्निर्वर्चः स्निग्धमसंहतम्|
मार्दवं स्निग्धता चाङ्गे स्निग्धानामुपजायते||५८||

पाण्डुता गौरवं जाड्यं पुरीषस्याविपक्वता|
तन्द्रीररुचिरुत्केशः स्यादतिस्निग्धलक्षणम्||५९||
<div class="mw-collapsible-content">

purīṣaṁ grathitaṁ rūkṣaṁ vāyurapraguṇō mr̥duḥ|
paktā kharatvaṁ raukṣyaṁ ca gātrasyāSnigdhalakṣaṇam||57||

vātānulōmyaṁ dīptō'gnirvarcaḥ Snigdhamasaṁhatam|
mārdavaṁ Snigdhatā cāṅgē snigdhānāmupajāyatē||58||

pāṇḍutā gauravaṁ jāḍyaṁ purīṣasyāvipakvatā|
tandrīrarucirutkēśaḥ syādatiSnigdhalakṣaṇam||59||

purIShaM grathitaM rUkShaM vAyurapraguNo mRuduH|
paktA kharatvaM raukShyaM ca gAtrasyASnigdhalakShaNam||57||

vAtAnulomyaM dIpto~AgnirvarcaH SnigdhamasaMhatam|
mArdavaM SnigdhatA cA~gge SnigdhanAmupajAyate||58||

pANDutA gauravaM jADyaM purIShasyAvipakvatA|
tandrIrarucirutkeshaH syAdatiSnigdhalakShaNam||59||
</div></div>

==== Table 1: Signs of Inadequate, proper and excess oleation are as follows: ====
{| class="wikitable"
|-
! Indication oleation !! Proper oleation !! Excess oleation
|-
| rowspan="1" style="text-align: center;" | Hard faeces
| rowspan="1" style="text-align: center;" | Proper movement of ''vata'' downwards
| rowspan="1" style="text-align: center;" | Pallor
|-
| rowspan="1" style="text-align: center;" | Dry faeces
| rowspan="1" style="text-align: center;" | Increased digestive power
| rowspan="1" style="text-align: center;" | Heaviness in body
|-
| rowspan="1" style="text-align: center;" | Flatus not moving easily and softly
| rowspan="1" style="text-align: center;" | Lubricated faeces which are soft and not well formed
| rowspan="1" style="text-align: center;" | Lassitude
|-
| rowspan="1" style="text-align: center;" | Reduced digestive power
| rowspan="1" style="text-align: center;" | Softness and oleation of body
| rowspan="1" style="text-align: center;" | Improperly formed faeces
|-
| rowspan="1" style="text-align: center;" | Roughness and dryness in the body
| rowspan="1" style="text-align: center;" |
| rowspan="1" style="text-align: center;" | Stupor, Tastelessness, Nausea
|}

=== Regimen before sneha consumption ===
<div class="mw-collapsible mw-collapsed">

द्रवोष्णमनभिष्यन्दि भोज्यमन्नं प्रमाणतः|
नातिस्निग्धमसङ्कीर्णं श्वः स्नेहं पातुमिच्छता||६०||

पिबेत् संशमनं स्नेहमन्नकाले प्रकाङ्क्षितः|
शुद्ध्यर्थं पुनराहारे नैशे जीर्णे पिबेन्नरः||६१||
<div class="mw-collapsible-content">

dravōṣṇamanabhiṣyandi bhōjyamannaṁ pramāṇataḥ|
nātiSnigdhamasaṅkīrṇaṁ śvaḥ snēhaṁ pātumicchatā||60||

pibēt saṁśamanaṁ snēhamannakālē prakāṅkṣitaḥ|
śuddhyarthaṁ punarāhārē naiśē jīrṇē pibēnnaraḥ||61||

dravoShNamanabhiShyandi bhojyamannaM pramANataH|
nAtiSnigdhamasa~gkIrNaM shvaH SnehaM pAtumicchatA||60||

pibet saMshamanaM SnehamannakAle prakA~gkShitaH|
shuddhyarthaM punarAhAre naishe jIrNe pibennaraH||61||
</div></div>

On the day before administration of ''sneha'', one should take warm, liquid diet in proper quantity. The food should not increase secretions, possess unctuousness or material with opposing properties.

If ''sneha'' is for the purpose of ''samshamana'' (pacification of ''dosha'' internally), it should be taken at the time of meals and if meant for ''shuddhi'' (purification) it should be given when food consumed in the previous night has been digested. [60-61]

=== Regimen during ''sneha'' consumption ===
<div class="mw-collapsible mw-collapsed">

उष्णोदकोपचारी स्याद्ब्रह्मचारी क्षपाशयः |
शकृन्मूत्रानिलोद्गारानुदीर्णांश्च न धारयेत्||६२||

व्यायाममुच्चैर्वचनं क्रोधशोकौ हिमातपौ|
वर्जयेदप्रवातं च सेवेत शयनासनम्||६३||

स्नेहं पीत्वा नरः स्नेहं प्रतिभुञ्जान एव च|
स्नेहमिथ्योपचाराद्धि जायन्ते दारुणा गदाः||६४||
<div class="mw-collapsible-content">

uṣṇōdakōpacārī syādbrahmacārī kṣapāśayaḥ |
śakr̥nmūtrānilōdgārānudīrṇāṁśca na dhārayēt||62||

vyāyāmamuccairvacanaṁ krōdhaśōkau himātapau|
varjayēdapravātaṁ ca sēvēta śayanāsanam||63||

snēhaṁ pītvā naraḥ snēhaṁ pratibhuñjāna ēva ca|
snēhamithyōpacārāddhi jāyantē dāruṇā gadāḥ||64||

uShNodakopacArI syAdbrahmacArI kShapAshayaH|
shakRunmUtrAnilodgArAnudIrNAMshca na dhArayet||62||

vyAyAmamuccairvacanaM krodhashokau himAtapau|
varjayedapravAtaM ca seveta shayanAsanam||63||

SnehaM pItvA naraH SnehaM pratibhu~jjAna eva ca|
SnehamithyopacArAddhi jAyante dAruNA gadAH||64||
</div></div>

=== Do’s and don’ts after ''sneha'' consumption ===

#Use warm water for all purposes
#Observe abstinence
#Sleep only at night
#Do not suppress the urge to pass feces, urine, flatus and belching
#Do not engage in physical exercises and rein in emotions, talking loudly, getting angry, or becoming upset, etc
#Do not get sleep or sit while exposed to snow, sunlight and breeze

One who after consuming ''sneha'' takes oily food and does not follow the aforementioned guidelines gets affected by severe diseases. [62-64]

=== Features according to bowel habits ===
<div class="mw-collapsible mw-collapsed">

मृदुकोष्ठस्त्रिरात्रेण स्निह्यत्यच्छोपसेवया|
स्निह्यति क्रूरक्रोष्ठस्तु सप्तरात्रेण मानवः||६५||

गुडमिक्षुरसं मस्तु क्षीरमुल्लोडितं दधि|
पायसं कृशरां सर्पिः काश्मर्यत्रिफलारसम्||६६||

द्राक्षारसं पीलुरसं जलमुष्णमथापि वा|
मद्यं वा तरुणं पीत्वा मृदुकोष्ठो विरिच्यते||६७||

विरेचयन्ति नैतानि क्रूरकोष्ठं कदाचन|
भवति क्रूरकोष्ठस्य ग्रहण्यत्युल्बणानिला||६८||

उदीर्णपित्ताऽल्पकफा ग्रहणी मन्दमारुता|
मृदुकोष्ठस्य तस्मात् स सुविरेच्यो नरः स्मृतः||६९||
<div class="mw-collapsible-content">

mr̥dukōṣṭhastrirātrēṇa snihyatyacchōpasēvayā|
snihyati krūrakrōṣṭhastu saptarātrēṇa mānavaḥ||65||

guḍamikṣuRasaṁ mastu kṣīramullōḍitaṁ dadhi|
pāyasaṁ kr̥śarāṁ sarpiḥ kāśmaryatriphalāRasam||66||

drākṣāRasaṁ pīluRasaṁ jalamuṣṇamathāpi vā|
madyaṁ vā taruṇaṁ pītvā mr̥dukōṣṭhō viricyatē||67||

virēcayanti naitāni krūrakōṣṭhaṁ kadācana|
bhavati krūrakōṣṭhasya grahaṇyatyulbaṇānilā||68||

udīrṇapittā'lpakaphā grahaṇī Mandamārutā|
mr̥dukōṣṭhasya tasmāt sa suvirēcyō naraḥ smr̥taḥ||69||

mRudukoShThastrirAtreNa snihyatyacchopasevayA|
snihyati krUrakroShThastu saptarAtreNa mAnavaH||65||

guDamikShuRasaM mastu kShIramulloDitaM dadhi|
pAyasaM kRusharAM sarpiH kAshmaryatriphalARasam||66||

drAkShARasaM pIluRasaM jalamuShNamathApi vA|
madyaM vA taruNaM pItvA mRudukoShTho viricyate||67||

virecayanti naitAni krUrakoShThaM kadAcana|
bhavati krUrakoShThasya grahaNyatyulbaNAnilA||68||

udIrNaPitta~alpaKapha grahaNI MandamArutA|
mRudukoShThasya tasmAt sa suvirecyo naraH smRutaH||69||
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<div style="text-align:justify;">
Individuals with soft bowel movement require a maximum dose of three days of ''acchapana'' (''sneha'' alone) while those suffering from ''krura koshtha'' (hard bowel) require the seven-day long (maximum) dose regimen.

Individuals with soft bowel movement require the following as purgatives: jaggery, sugarcane juice, whey of curd, milk, water of curd, milk pudding, ''krishara'' (rice cooked with black gram), ''ghee'', juice (decoction) of ''kashmari'' (Gmelina arborea), ''triphala'' (combination of Terminalia chebula, Terminalia bellirica and Emblica officinalis), ''pilu'' (Salvadora persica Linn.), ''draksha'' (Vitis vinifera Linn), warm water or fresh wine.

These do not help an individual suffering from hard bowel movement because of the prominence of ''vata'' in their ''grahani'' (duodenum). “Soft bowel individuals” have predominance of ''pitta'' and less ''kapha'' and ''vata'' in their duodenum, and hence gets purgation easily. [65-69]
</div>

=== Complications of improper ''sneha'' consumption and its treatment ===
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उदीर्णपित्ता ग्रहणी यस्य चाग्निबलं महत्|
भस्मीभवति तस्याशु स्नेहः पीतोऽग्नितेजसा||७०||

स जग्ध्वा स्नेहमात्रां तामोजः प्रक्षारयन् बली|
स्नेहाग्निरुत्तमां तृष्णां सोपसर्गामुदीरयेत्||७१||

नालं स्नेहसमृद्धस्य शमायान्नं सुगुर्वपि|
स चेत् सुशीतं सलिलं नासादयति दह्यते|
यथैवाशीविषः कक्षमध्यगः स्वविषाग्निना||७२||

अजीर्णे यदि तु स्नेहे तृष्णा स्याच्छर्दयेद्भिषक्|
शीतोदकं पुनः पीत्वा भुक्त्वा रूक्षान्नमुल्लिखेत्||७३||

न सर्पिः केवलं पित्ते पेयं सामे विशेषतः|
सर्वं ह्यनुरजेद्देहं [१] हत्वा सञ्ज्ञां च मारयेत्||७४||

तन्द्रा [२] सोत्क्लेश आनाहो ज्वरः स्तम्भो विसञ्ज्ञता|
कुष्ठानि कण्डूः पाण्डुत्वं शोफार्शांस्यरुचिस्तृषा||७५||

जठरं ग्रहणीदोषाः स्तैमित्यं वाक्यनिग्रहः|
शूलमामप्रदोषाश्च जायन्ते स्नेहविभ्रमात्||७६||

तत्राप्युल्लेखनं शस्तं स्वेदः कालप्रतीक्षणम्|
प्रति प्रति व्याधिबलं बुद्ध्वा स्रंसनमेव च||७७||

तक्रारिष्टप्रयोगश्च रूक्षपानान्नसेवनम्|
मूत्राणां त्रिफलायाश्च स्नेहव्यापत्तिभेषजम्||७८||
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udīrṇapittā grahaṇī yasya cāgnibalaṁ mahat|
bhasmībhavati tasyāśu snēhaḥ pītō'gnitējasā||70||

sa jagdhvā snēhamātrāṁ tāmōjaḥ prakṣārayan balī|
snēhāgniruttamāṁ tr̥ṣṇāṁ sōpasargāmudīrayēt||71||

nālaṁ snēhasamr̥ddhasya śamāyānnaṁ sugurvapi|
sa cēt suśītaṁ salilaṁ nāsādayati dahyatē|
yathaivāśīviṣaḥ kakṣamadhyagaḥ svaviṣāgninā||72||

ajīrṇē yadi tu snēhē tr̥ṣṇā syācchardayēdbhiṣak|
śītōdakaṁ punaḥ pītvā bhuktvā rūkṣānnamullikhēt||73||

na sarpiḥ kēvalaṁ pittē pēyaṁ sāmē viśēṣataḥ|
sarvaṁ hyanurajēddēhaṁ hatvā sañjñāṁ ca mārayēt||74||

tandrā sōtklēśa ānāhō jvaraḥ stambhō visañjñatā|
kuṣṭhāni kaṇḍūḥ pāṇḍutvaṁ śōphārśāṁsyarucistr̥ṣā||75||

jaṭharaṁ grahaṇīdōṣāḥ staimityaṁ vākyanigrahaḥ|
śūlamāmapradōṣāśca jāyantē snēhavibhramāt||76||

tatrāpyullēkhanaṁ śastaṁ svēdaḥ kālapratīkṣaṇam|
prati prati vyādhibalaṁ buddhvā sraṁsanamēva ca||77||

takrāriṣṭaprayōgaśca rūkṣapānānnasēvanam|
mūtrāṇāṁ triphalāyāśca snēhavyāpattibhēṣajam||78||

udIrNaPitta grahaNI yasya cAgnibalaM mahat|
bhasmIbhavati tasyAshu SnehaH pIto~AgnitejasA||70||

sa jagdhvA SnehamAtrAM tAmOjaH prakShArayan balI|
SnehAgniruttamAM tRuShNAM sopasargAmudIrayet||71||

nAlaM SnehasamRuddhasya shamAyAnnaM sugurvapi|
sa cet sushItaM salilaM nAsAdayati dahyate|
yathaivAshIviShaH kakShamadhyagaH svaviShAgninA||72||

ajIrNe yadi tu snehe tRuShNA syAcchardayedbhiShak|
shItodakaM punaH pItvA bhuktvA rUkShAnnamullikhet||73||

na sarpiH kevalaM pitte peyaM sAme visheShataH|
sarvaM hyanurajeddehaM hatvA sa~jj~jAM ca mArayet||74||

tandrA sotklesha AnAho jvaraH stambho visa~jj~jatA|
kuShThAni kaNDUH pANDutvaM shophArshAMsyarucistRuShA||75||

jaTharaM grahaNIDoshaH staimityaM vAkyanigrahaH|
shUlamAmapraDoshashca jAyante SnehavibhramAt||76||

tatrApyullekhanaM shastaM svedaH kAlapratIkShaNam|
prati prati vyAdhibalaM buddhvA sraMsanameva ca||77||

takrAriShTaprayogashca rUkShapAnAnnasevanam|
mUtrANAM triphalAyAshca SnehavyApattibheShajam||78||
</div></div>

<div style="text-align:justify;">
Individuals with highly aggravated pitta in duodenum have excessive digestive strength, and therefore are able to digest or metabolize fat easily. Since their ''ojas'' gets displaced and their digestive power produces thirst, even great quantities of solid food consumption does not quench the fire stimulated by drinking fat, and therefore they do not find relief even with cold water. They suffer from the burning sensation of ''agni'' in them as if they have ingested snake venom.

When the ''sneha'' consumed does not undergo digestion and there is thirst then the physician should get it out through emesis, make the patient drink copious amounts of cold water, eat dry food items, and then make him vomit again.

''Ghrita'' should not be taken when only ''pitta'' is increased and especially when there is ''ama'' in the body. Consuming ''ghrita'' in such cases could change the physical complexion of the person to that of ''pitta'', lead to loss of consciousness or even death.

Stupor, nausea, flatulence, fever, rigidity of the body, skin diseases, itching, pallor, edema, hemorrhoids, tastelessness, diseases of stomach and duodenum, feeling of numbness, loss of speech, abdominal pain, and various diseases related with ''ama'' could be caused by improper administration of ''sneha''. In these conditions, oleates should be ejected out of one’s system using emesis or sudation. The physician should then give mild purgation, after an interval of time, and also factoring in the severity of the disease and the condition and predisposition of the patient. Administering ''takrarishta'', using dry food items, drinking cow urine and consuming ''triphala'' are some of the medicines recommended for cure of complications caused by the consumption of ''sneha''. [70-78]
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अकाले चाहितश्चैव मात्रया न च योजितः|
स्नेहो मिथ्योपचाराच्च व्यापद्येतातिसेवितः||७९||
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akālē cāhitaścaiva mātrayā na ca yōjitaḥ|
snēhō mithyōpacārācca vyāpadyētātisēvitaḥ||79||

akAle cAhitashcaiva mAtrayA na ca yojitaH|
sneho mithyopacArAcca vyApadyetAtisevitaH||79||
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''Sneha'' given at improper time, to those it does not suit, without considering proper dose, not following guidelines, and for extended duration causes complications. [79]

=== Prescription for therapeutic purgation and emesis after oleation ===
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स्नेहात् प्रस्कन्दनं जन्तुस्त्रिरात्रोपरतः पिबेत्|
स्नेहवद्द्रवमुष्णं च त्र्यहं भुक्त्वा रसौदनम्||८०||

एकाहोपरतस्तद्वद्भुक्त्वा प्रच्छर्दनं पिबेत्|
स्यात्त्वसंशोधनार्थीये वृत्तिः स्नेहे विरिक्तवत्||८१||
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snēhāt praskandanaṁ jantustrirātrōparataḥ pibēt|
snēhavaddravamuṣṇaṁ ca tryahaṁ bhuktvā Rasaudanam||80||

ēkāhōparatastadvadbhuktvā pracchardanaṁ pibēt|
syāttVasaṁśōdhanārthīyē vr̥ttiḥ snēhē viriktavat||81||

Snehat praskandanaM jantustrirAtroparataH pibet|
SnehavaddravamuShNaM ca tryahaM bhuktvA Rasaudanam||80||

ekAhoparatastadvadbhuktvA pracchardanaM pibet|
syAttVasamshodhanarthIye vRuttiH snehe viriktavat||81||
</div></div>

Therapeutic purgatives should be given three days after ''sneha'' consumption and during these three days warm and creamy (unctuous) ''mamsa'' ''rasa'' (mutton soup) and rice should be consumed. Therapeutic emesis should be administered a day after stopping ''sneha'' , and guidelines for purgation should be followed.[80-81]

=== Alternative recipes for persons averse to lipids ===
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स्नेहद्विषः स्नेहनित्या मृदुकोष्ठाश्च ये नराः|
क्लेशासहा मद्यनित्यास्तेषामिष्टा विचारणा||८२||

लावतैत्तिरमायूरहांसवाराहकौक्कुटाः|
गव्याजौरभ्रमात्स्याश्च रसाः स्युः स्नेहने हिताः||८३||

यवकोलकुलत्थाश्च स्नेहाः सगुडशर्कराः|
दाडिमं दधि सव्योषं रससंयोगसङ्ग्रहः||८४||

स्नेहयन्ति तिलाः पूर्वं जग्धाः सस्नेहफाणिताः|
कृशराश्च बहुस्नेहास्तिलकाम्बलिकास्तथा||८५||

फाणितं शृङ्गवेरं च तैलं च सुरया सह|
पिबेद्रूक्षो भृतैर्मांसैर्जीर्णेऽश्नीयाच्च भोजनम्||८६||

तैलं सुराया मण्डेन वसां मज्जानमेव वा|
पिबन् सफाणितं क्षीरं नरः स्निह्यति वातिकः||८७||

धारोष्णं स्नेहसंयुक्तं पीत्वा सशर्करं पयः|
नरः स्निह्यति पीत्वा वा सरं दध्नः सफाणितम्||८८||

पाञ्चप्रसृतिकी पेया पायसो माषमिश्रकः|
क्षीरसिद्धो बहुस्नेहः स्नेहयेदचिरान्नरम्||८९||

सर्पिस्तैलवसामज्जातण्डुलप्रसृतैः शृ(कृ)ता|
पाञ्चप्रसृतिकी पेया पेया स्नेहनमिच्छता||९०||

(शौकरो वा रसः स्निग्धः सर्पिर्लवणसंयुतः |
पीतो द्विर्वासरे यत्नात् स्नेहयेदचिरान्नरम् ||१||)|
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snēhadviṣaḥ snēhanityā mr̥dukōṣṭhāśca yē narāḥ|
klēśāsahā madyanityāstēṣāmiṣṭā vicāraṇā||82||

lāvataittiramāyūrahāṁsavārāhakaukkuṭāḥ|
gavyājaurabhramātsyāśca rasāḥ syuḥ snēhanē hitāḥ||83||

yavakōlakulatthāśca snēhāḥ saguḍaśarkarāḥ|
dāḍimaṁ dadhi savyōṣaṁ Rasasaṁyōgasaṅgrahaḥ||84||

snēhayanti tilāḥ pūrvaṁ jagdhāḥ sasnēhaphāṇitāḥ|
kr̥śarāśca bahusnēhāstilakāmbalikāstathā||85||

phāṇitaṁ śr̥ṅgavēraṁ ca tailaṁ ca surayā saha|
pibēdrūkṣō bhr̥tairmāṁsairjīrṇē'śnīyācca bhōjanam||86||

tailaṁ surāyā maṇḍēna vasāṁ majjānamēva vā|
piban saphāṇitaṁ kṣīraṁ naraḥ snihyati vātikaḥ||87||

dhārōṣṇaṁ snēhasaṁyuktaṁ pītvā saśarkaraṁ payaḥ|
naraḥ snihyati pītvā vā saraṁ dadhnaḥ saphāṇitam||88||

pāñcaprasr̥tikī pēyā pāyasō māṣamiśrakaḥ|
kṣīrasiddhō bahusnēhaḥ snēhayēdacirānnaram||89||

sarpistailavasāmajjātaṇḍulaprasr̥taiḥ śr̥(kr̥)tā|
pāñcaprasr̥tikī pēyā pēyā snēhanamicchatā||90||

(śaukarō vā Rasaḥ Snigdhaḥ sarpirlavaṇasaṁyutaḥ |
pītō dvirvāsarē yatnāt snēhayēdacirānnaram ||1||)|
SnehadviShaH SnehanityA mRudukoShThAshca ye narAH|
kleshAsahA madyanityAsteShAmiShTA vicAraNA||82||

lAvataittiramAyUrahAMsavArAhakaukkuTAH|
gavyAjaurabhramAtsyAshca RasaH syuH Snehane hitAH||83||

yavakolakulatthAshca SnehaH saguDasharkarAH|
dADimaM dadhi savyoShaM RasasaMyogasa~ggrahaH||84||

Snehayanti tilAH pUrvaM jagdhAH saSnehaphANitAH|
kRusharAshca bahuSnehastilakAmbalikAstathA||85||

phANitaM shRu~ggaveraM ca tailaM ca surayA saha|
pibedrUkSho bhRutairmAMsairjIrNe~ashnIyAcca bhOjanam||86||

tailaM surAyA maNDena VasaM Majjanameva vA|
piban saphANitaM kShIraM naraH snihyati vAtikaH||87||

dhAroShNaM SnehasaMyuktaM pItvA sasharkaraM payaH|
naraH snihyati pItvA vA saraM dadhnaH saphANitam||88||

pA~jcaprasRutikI peyA pAyaso mAShamishrakaH|
kShIrasiddho bahuSnehaH SnehayedacirAnnaram||89||

sarpistailaVasaMajjataNDulaprasRutaiH shRu(kRu)tA|
pA~jcaprasRutikI peyA peyA SnehanamicchatA||90||

(shaukaro vA RasaH SnigdhaH sarpirlavaNasaMyutaH |
pIto dvirVasare yatnAt SnehayedacirAnnaram ||1||)|
</div></div>

<div style="text-align:justify;">
Persons who dislike ''sneha'', use fats daily, have soft bowel, can withstand strain, and who consume alcohol often are suitable for ''vicharana'' (therapy involving administration of fats mixed with other food items or preparations). Soup of meat of ''lava'' (common quail), ''taittira'' (black partridge), peacock, swan, boar, fowl, cow, goat, ''urabhra'' (wild sheep) and fish help in oleation.

A person with excessive dryness in body should consume the following: ''yava'' (barley), ''kola'' (Bengal gram), ''kulattha'' (two flowered dolichos) mixed with fats, jaggery and sugar, juice of ''dadima'' (pomegranate), curd added with ''vyosha'' ( combination of black pepper, ginger and long pepper), sesame consumed before food, ''phanita'' (molasses) added with fats, ''krishara'' (rice cooked along with sesame, mutton etc.) added with more fats, ''tila kambalika'' (buttermilk cooked with more of ''tila)'', ''phanita'' (molasses) and ''sringavera'' (ginger) or oil of sesame added to ''sura'' (beer), roasted meat of animals . He should take meals after this is digested.

Sesame oil mixed with scum of ''sura'' (beer) or muscle fat or bone marrow or milk added with ''phanita'' (molasses) brings about oleation of the persons of ''vata prakriti''.

Warm milk directly from the udder of the cow added with fat, or milk added with sugar, or ''dadhisara'' (precipitate of curd) mixed with ''phanita'' (molasses), or ''panchaprasrita peya,'' or ''payasa'' (milk pudding) mixed with powders of ''masha'' (black gram) or many fats cooked with milk acts as an effective preparation for oleation.

''Peya'' (gruel) prepared with one ''prasrita'' (96 gram) each of ''ghrita'', oil, muscle fat, bone marrow and rice is known as ''panchaprasritiki peya''. This ''peya'', or drink, may be consumed by the person desirous of oleation. [82-90]
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ग्राम्यानूपौदकं मांसं गुडं दधि पयस्तिलान्|
कुष्ठी शोथी प्रमेही च स्नेहने न प्रयोजयेत्||९१||

स्नेहैर्यथार्हं तान् सिद्धैः स्नेहयेदविकारिभिः|
पिप्पलीभिर्हरीतक्या सिद्धैस्त्रिफलयाऽपि वा||९२||

द्राक्षामलकयूषाभ्यां दध्ना चाम्लेन साधयेत्|
व्योषगर्भं भिषक् स्नेहं पीत्वा स्निह्यति तं नरः||९३||

यवकोलकुलत्थानां रसाः क्षारः सुरा दधि|
क्षीरसर्पिश्च तत् सिद्धं स्नेहनीयं घृतोत्तमम्||९४||
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grāmyānūpaudakaṁ māṁsaṁ guḍaṁ dadhi payastilān|
kuṣṭhī śōthī pramēhī ca snēhanē na prayōjayēt||91||

snēhairyathārhaṁ tān siddhaiḥ snēhayēdavikāribhiḥ|
pippalībhirharītakyā siddhaistriphalayā'pi vā||92||

drākṣāmalakayūṣābhyāṁ dadhnā cāmlēna sādhayēt|
vyōṣagarbhaṁ bhiṣak snēhaṁ pītvā snihyati taṁ naraḥ||93||

yavakōlakulatthānāṁ rasāḥ kṣāraḥ surā dadhi|
kṣīRasarpiśca tat siddhaṁ snēhanīyaṁ ghr̥tōttamam||94||

grAmyAnUpaudakaM mAMsaM guDaM dadhi payastilAn|
kuShThI shothI pramehI ca Snehane na prayOjayet||91||

SnehairyathArhaM tAn siddhaiH SnehayedavikAribhiH|
pippalIbhirharItakyA siddhaistriphalayA~api vA||92||

drAkShAmalakaYushabhyAM dadhnA cAmlena sAdhayet|
vyoShagarbhaM bhiShak SnehaM pItvA snihyati taM naraH||93||

yavakolakulatthAnAM RasaH kShAraH surA dadhi|
kShIRasarpishca tat siddhaM SnehanIyaM ghRutottamam||94||
</div></div>

<div style="text-align:justify;">
For oleation of patients suffering from skin diseases, edema and diabetes, one should not use meat of animals either domesticated, or of marshy regions or those living in water. Jaggery, curd, milk and sesame seeds are also to be avoided. They should be given suitable fat boiled with ''pippali, haritaki'' or ''triphala''. The physician may prepare ''sneha'' by boiling it with ''draksha'' (grape), ''amalaki'' (emblica officinalis) or with sour curd added with ''vyosha'' (combination of black pepper, ginger and long pepper). The ''sneha'' processesd with decoction of ''yava'' (barley), ''kola'' (Bengal gram), ''kulattha'' (two flowered dolichos), ''yava kshara'' (''alakali'' prepared from ''yava''), ''sura''(beer), curd, milk and ''ghee'' is best in these cases. [91-94]
</div>
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तैलमज्जवसासर्पिर्बदरत्रिफलारसैः|
योनिशुक्रप्रदोषेषु साधयित्वा प्रयोजयेत्||९५||
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tailaMajjavasāsarpirbadaratriphalāRasaiḥ|
yōniśukrapradōṣēṣu sādhayitvā prayōjayēt||95||

tailaMajjaVasasarpirbadaratriphalARasaiH|
yoniShukrapradoSheShu sAdhayitvA prayOjayet||95||
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Oil, bone marrow, muscle fat, ''ghrita'' boiled with a decoction of ''badara'' and ''triphala'' (combination of terminalia chebula, terminalia bellirica and emblica officinalis) should be used in diseases of female and male reproductive system. [95]
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गृह्णात्यम्बु यथा वस्त्रं प्रस्रवत्यधिकं यथा|
यथाग्नि जीर्यति स्नेहस्तथा स्रवति चाधिकः||९६||

यथा वाऽऽक्लेद्य मृत्पिण्डमासिक्तं त्वरया जलम्|
स्रवति स्रंसते स्नेहस्तथा त्वरितसेवितः||९७||
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gr̥hṇātyambu yathā vastraṁ prasravatyadhikaṁ yathā|
yathāgni jīryati snēhastathā sravati cādhikaḥ||96||

yathā vā''klēdya mr̥tpiṇḍamāsiktaṁ tvarayā jalam|
sravati sraṁsatē snēhastathā tvaritasēvitaḥ||97||

gRuhNAtyambu yathA vastraM prasravatyadhikaM yathA|
yathAgni jIryati SnehastathA sravati cAdhikaH||96||

yathA vA~a~akledya mRutpiNDamAsiktaM tvarayA jalam|
sravati sraMsate SnehastathA tvaritasevitaH||97||
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<div style="text-align:justify;">
Just as a piece of cloth only absorbs water as much as it can and leaves off the excess, similarly ''agni'' (digestive power) digests fat as much as it can and expels the excess from the body. Just as a mud ball expels excess water without getting over-moistened when water is poured over it quickly, similarly the body expels fat that has been consumed very quickly. [96-97]
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लवणोपहिताः स्नेहाः स्नेहयन्त्यचिरान्नरम्|
तद्ध्यभिष्यन्द्यरूक्षं च सूक्ष्ममुष्णं व्यवायि च||९८||
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lavaṇōpahitāḥ snēhāḥ snēhayantyacirānnaram|
taddhyabhiṣyandyarūkṣaṁ ca sūkṣmamuṣṇaṁ vyavāyi ca||98||

lavaNopahitAH SnehaH SnehayantyacirAnnaram|
taddhyabhiShyandyarUkShaM ca sUkShmamuShNaM vyavAyi ca||98||
</div></div>

''Sneha'' added with salt produces oleation quickly since salt is ''abhishyandi'' (produces more moisture in the tissues), not dry, subtle (enters minute pores), hot in potency and ''vyavayi'' (spreads to all parts quickly and then undergoes digestion). [98]

=== Sequence for oleation and sudation ===
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स्नेहमग्रे प्रयुञ्जीत ततः स्वेदमनन्तरम्|
स्नेहस्वेदोपपन्नस्य संशोधनमथेतरत् [१] ||९९||
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snēhamagrē prayuñjīta tataḥ svēdamanantaram|
snēhasvēdōpapanNasya saṁśōdhanamathētarat [1] ||99||

Snehamagre prayu~jjIta tataH svedamanantaram|
SnehasvedopapanNasya Samshodhanamathetarat [1] ||99||
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Oleation should be used first, then sudation. Only after oleation and sudation should the person undergo purification and other therapies. [99]

=== Summary ===
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तत्र श्लोकः-
स्नेहाः स्नेहविधिः कृत्स्नव्यापत्सिद्धिः सभेषजा|
यथाप्रश्नं भगवता व्याहृतं चान्द्रभागिना||१००||
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tatra shlokaH-
SnehaH SnehavidhiH kRutsnavyApatsiddhiH sabheShajA|
yathAprashnaM bhagavatA vyAhRutaM cAndrabhAginA||100||

tatra ślōkaḥ-
snēhāḥ snēhavidhiḥ kr̥tsnavyāpatsiddhiḥ sabhēṣajā|
yathāpraśnaṁ bhagavatā vyāhr̥taṁ cāndrabhāginā||100||
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''Sneha'', procedures of oleation, complications, their treatments all have been described by Chandrabhagi (Atreya) as was questioned (by Agnivesha).[100]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने स्नेहाध्यायो नाम त्रयोदशोऽध्यायः समाप्तः||१३||
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ityAgnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē snēhādhyāyō nāma trayōdaśō'dhyāyaḥsamāptaḥ||13||

ityAgniveshakRute tantre carakapratisaMskRute shlokasthAne SnehadhyAyo nAma trayodasho~adhyAyaHsamAptaH||13||
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Thus ends the thirteenth chapter by name [[Snehadhyaya]] in the [[Sutra Sthana]] of Agniveshatantra redacted by Charak.[13]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*There are two sources of lipids recommended for oleation: vegetable and animal origin. ''Ghrita'' (Clarified butter), oil (of sesame), ''vasa'' (muscle fat) and ''majja'' (bone marrow) are the best forms of lipids. [9-13]
*These lipids are essential for pacifying ''dosha'' and maintaining equilibrium. ''Ghee'' or ''ghrita'' is the best processing media as it adopts the properties of the processed drug without losing its own properties. ''Ghee'' pacifies ''vata'' and ''pitta''. Oil pacifies ''vata'' without aggravating ''kapha''. Muscle fat is best for improving virility and helpful in healing fractures and dislocations. Bone marrow is specifically beneficial for enhancing strength of bones, bone marrow and ''shukra'' (sperms). [13-17]
*The ideal season for administration of ''ghee'' is ''sharada'' (autumn), that for muscle fat and bone marrow is ''vaishakha'' (mid April to mid May), and the time for oil administration is ''pravrit'' (early rains). [18]
*Lipid shall be administered according to its indication, at specific time, with correct vehicle, and for a specific duration. Otherwise improper administration may lead to severe disorders. [19-22]
*The dose of lipids intended for purification treatment should be decided as per the digestive capacity of the recipient. The time taken for complete digestion of consumed lipid shall be considered. Thus, the dose is essentially personalized. [29]
*The effects of lipids are dose dependent. The larger dose, medium dose and small dose have different pharmaco-dynamic effects and different indications. [30-40]
*''Ghee'', oil, muscle fat and bone marrow have specific receptors that decide their indications, systemic effects and end results. [41-50]
*Oleation therapy shall be administered until the desirable signs of proper oleation are observed. Specific diet and lifestyle shall be followed during oleation therapy, otherwise it leads to severe diseases. [57-64]
*Duration for oleation therapy is three to seven days.
*Oleation leads to aggravation of ''kapha dosha'' in body. The status of ''kapha'' is key factor for deciding time of therapeutic emesis or purgation. Therapeutic emesis shall be prescribed immediately after one day of completion of oleation therapy when ''kapha'' is in aggravated state. Therapeutic purgation shall be prescribed when the ''kapha'' is less in body i.e. after three nights of completion of oleation therapy. [80-81]
*Oleation followed by sudation are essential procedures before body purification. These two are performed before purification in order to channelize ''dosha'' from ''shakha'' (periphery) to ''koshtha'' (gut). [99]
</div>

== Vidhi Vimarsha(Applied Inferences) ==

=== Sources of ''Sneha'' ===

''Sneha'' i.e. fats that are available today can be categorized in ''sthavara'' (vegetable origin) and ''jangama'' (animal origin) as a part of therapeutics or dietetics. E.g.

''Sthavara Sneha'' (vegetable sources)

Mineral oil, olive oil, palm oil, soybean oil, rapeseed oil, sunflower oil, peanut oil, cottonseed oil, coconut oil, rice bran oil, grape seed oil, corn oil, hazelnut oil etc.
Moreover, most of essential oils used in cosmetics and therapeutics are also ''sthavara'' type, as they are derived from sections of plants. For e.g. rose oil, clove oil, peppermint oil, cedarwood oil etc.

''Jangama Sneha'' (Animal sources)

Cod liver oil, shark liver oil, all ''ghee'', milk, milk products, curd, all types of meats, etc. are sources of animal fats.[verse 9-11]

=== Reasons for superiority of sesame oil ===
<div style="text-align:justify;">
Sesame oil is considered the best among all oils because it provides strength and unctuousness in body. It is ''ushna'' (hot) in nature, possesses ''kapha-vatahara'' (pacifying ''kapha'' and ''vata dosha'') properties, and is beneficial for voice and complexion. It also cures fractures and dislocations, purifies ''dhatu'' (body tissues) and ''vrana'' (wound) (Ka. Su. 22/7). Ongoing research also indicates that the rich presence of antioxidants and polyunsaturated fats in sesame oil could help control blood pressure.<ref> "Sesame and rice bran oil lowers blood pressure, improves cholesterol", American Heart Association Meeting Report - Abstract 186, Retrived from http://newsroom.heart.org/news/sesame-and-rice-bran-oil-lowers-238424 [cited on 19 dec 2013] </ref>

Due to high Vitamine E content<ref> "Cooking Oils That Are Good For You". CBS News. Retrived from http://www.cbsnews.com/news/cooking-oils-that-are-good-for-you/ cited on 19 dec 2013 </ref> , Sesame oil is an antioxidant and improves skin health and complexion<ref> Nachbar F, Korting HC, The role of vitamin E in normal and damaged skin. J Molecular Medicine. 1995 Jan;73(1):7-17. </ref> while also lowering cholesterol levels.<ref> Correlations between Cholesterol, Vitamin E, and Vitamin K1 in Serum: Paradoxical Relationships to Established Epidemiological Risk Factors for Cardiovascular Disease retrived from http://www.clinchem.org/content/44/8/1753.full cited on 19 dec 2013 </ref> Sesame oil also contains magnesium, copper, calcium, iron, zinc, and vitamin B6. Copper provides relief for rheumatoid arthritis. magnesium supports vascular and respiratory health.<ref> Retrived from http://en.wikipedia.org/wiki/Sesame_oil#cite_ref-16 cited on 19 dec 2013 </ref> Calcium helps prevent colon cancer, osteoporosis and migraine. Zinc promotes bone health. Clinical studies have shown that a sesame oil massage of infants improved their weight and length, as well as their mid-arm and mid-leg circumferences.<ref> Agarwal, KN; Gupta, A; Pushkarna, R; Faridi, MM; Prabhu, MK (2000). "Effects of massage & use of oil on growth, blood flow & sleep pattern in infants". Inian J Med Res. 112 (212): 7. PMID 11247199. </ref>
</div>

=== Properties of Castor oil ===

The United States Food and Drug Administration (FDA) has categorized castor oil as "generally recognized as safe and effective" (GRASE) for over-the-counter use as a laxative with its major site of action in the small intestine (where it is digested into Ricinoleic acid).<ref> "Ingredient List A-C" . FDA. Archived from the original on 2006-12-17. Cited on 19 dec 2013 </ref>
At low doses, castor oil is readily absorbed. As the oral dose increases, percent absorption decreases and laxation occurs.<ref> Watson, W. C. et al. (1963) Journal of Pharmacy and Pharmacology;15: 183 </ref> Castor oil is widely used in treatment of musculo-skeletal and spine disorders. It is considered useful in ''ama'' dominant conditions like rheumatoid arthritis where less absorption of ''sneha'', ''vata'' alleviation and body purification are expected simultaneously. Castor oil in large doses is administered for therapeutic purgation. [verse 12]

=== Best ''Sneha'' and their Therapeutic Applicabilities ===

==== ''Ghrita'' (clarified butter / ''ghee'') ====
<div style="text-align:justify;">
''Ghee'' is the best oleate due to prominence in its unctuousness. This property of fats is indicated by saponification value which is highest in ''ghee'' ( 225-235 )<ref> Dhurvey Y.R.*, Kawtikwar P.S., Sakarkar D.M., Evaluation of Physicochemical Properties of Cow Ghee before and after Hydrogenation, International Journal of ChemTech Research,2012, Vol.4, No.1, pp 185-189 </ref> as compared to sesame oil (188-193)<ref> Retrived from http://en.wikipedia.org/wiki/Sesame_oil, cited on 20 dec 2013 </ref>,and animal fat (190-205)<ref> Retrived from http://en.wikipedia.org/wiki/Animal_fat, cited on 20 dec 2013 </ref> etc. ''Samskara'' (processing) leads to transformation of inherent attributes of a substance. But this change is due to changes in the basic composition of a drug. ''Ghee'' has a unique quality to adopt properties of herbs processed with it without losing its own. If ''ghee'' is processed with drugs with nourishment properties, then it is indicated in degenerative diseases. If it is processed with drugs having hot and strong properties, then it is indicated in obstructive diseases. Therefore, it is considered as the best media for processing. One or the other medicated ''ghee'' preparation is indicated in almost all diseases. It pacifies ''vata'' due to ''snigdha guna'' (unctuous properties) and ''pitta'' due to ''madhura'' (sweet) and ''sheeta'' (cold) properties (Cha. Ni. 1/39). It increases ''shukra'' and ''ojas'' due to similar properties.

==== ''Vasa'' (muscle fat) ====

''Vasa'' i.e. intramuscular fat is a normal content of human body and its function is to lubricate the muscles while also serving the role of a fat store to be used up by the body when subjected to energy-intensive activities, such as physical workouts where it may contribute up to 20% of total energy turnover.<ref> Roepstorff C, Vistisen B, Kiens B (2005). "Intramuscular triacylglycerol in energy metabolism during exercise in humans". Exercise and Sport Science Reviews 33 (4): 182–8. </ref> This is a possible reason for it to be recommended for individuals engaged in intensive physical acitivities, as well as for oleation therapies.

==== ''Majja'' (bone marrow) ====

Bone marrow contains about 96 percent fat. It contributes to 50 to 175 g of protein required by body each day. It has all the amino acids needed for good health. Each serving of marrow provides 3% of the calcium required each day. Calcium is commonly understood to strengthen bones and decrease risk of developing brittle, easily-broken bones as one gets older.<ref> Retrieved from http://www.livestrong.com/article/445905-what-are-the-health-benefits-of-eating-bone-marrow/ cited on 2-01-2014 </ref> All these factors explain why bone marrow is beneficial, especially for one’s bone health. In Ayurvedic clinical practice, soup of bone marrow is prescribed for osteoporosis and degenerative disorders of the vertebrae.[verse 13-17]
</div>

=== Proper season and time for ''sneha'' consumption ===
<div style="text-align:justify;">
The proper season for consumption of a ''sneha'' depends upon the physiological dominance of ''dosha'' in the body during that particular season, as well as the inherent properties of the ''sneha''. On the basis of its inherent properties, ''ghee'' is indicated in ''sharada'' (autumn) season, when ''pitta dosha'' is increased. Muscle fat and bone marrow do not possess much hot or cold potency, and hence are advised in ''sadharana kala'' (i.e. seasons that are not very hot or cold), except in ''Chaitra'' month (mid-March to mid-April) when it may vitiate ''kapha dosha''. Oils are the best medicines for ''vata'', hence they are recommended for consumption in the ''pravritta'' (early rainy) season. These rules are to be followed universally according to seasonal and temperature variations. If this is not followed, then complications in oleation therapy could be observed.[verse 18-21]
</div>

=== ''Anupana'' (after consumption) ===
<div style="text-align:justify;">
Most of the ''sneha'' gets stuck in upper gastrointestinal tract due to stickiness. The vehicles or after-drinks assure proper transport of the ''sneha'' (oleate or lipid or fat) to its intended site of digestion and absorption, and help in proper metabolism to increase bio-availability. However, those after-drinks should not affect the actions of the ''sneha''. Warm water liquefies ''ghrita'' and facilitates its transport and absorption. Similar facilitation is seen in the use of lentil soup and scum of gruel after consuming oil and ''vasa-majja'' respectively. However, warm water is usually accepted as an after-drink in all cases of ''sneha'' consumption (with an exception of ''bhallatak'' and ''tuvaraka'' oil.)[verse 22]
</div>

=== ''Pravicharana'' (medium of administration) ===

''Pravicharana'' implies the medium of administration of ''sneha'' advisable for those who need to undergo oleation therapy but are unfit to consume ''sneha'' as such. In such cases, optional modes of administration of oleation are suggested based on palatability of the oleate and the tolerance (and the digestive power) of the person. Ideally, food and external applications are considered as ''Pravicharana''. Cooked rice, gruel, meat juices etc. mixed with fats are administered and external massage, unctuous enema, oil through nose and ears etc. are considered optional modes of administration of oleation therapy.[verse 23-25]

=== ''Acchapana'' (drinking fat alone) as a preferred mode for oleation ===

There are number of factors that affect the absorption of any drug<ref> Retrieved from http://www.codental.uobaghdad.edu.iq/uploads/lectures/Pharma%20lectures/2%20Pharmacokinetics%20finishing%20with%20bioavailibility.pdf cited on 2-01-2014 </ref> ,

#Total surface area available for absorption of fat
#Contact duration at the absorption surface
#Quantity of food in the gastro-intestinal Tract
#Gastrointestinal pH changes
#Gastric emptying time & rate
#Pancreatic and intestinal enzymes
#Bile acids & biliary function
#Gastrointestinal flora
#Drug/food interaction

=== Dose of ''sneha'' ===

<div style="text-align:justify;">
The recommended dose of ''sneha'' would be different for every individual, depending upon the individual’s ''agni'' (digestive capacity), ''koshtha'' (bowel habit) etc. However, for ease in therapeutic applicability, specific doses in ''pala, karsha'' etc. are advised by Arunadatta in his commentary on Ashtangahridaya ([[Sutra Sthana]] Chapter 16/17). Two ''pala'' (96 ml) as minimum, four ''pala'' (192ml) as medium, and six ''pala'' (288ml) as maximum dose have been suggested. Sharangadhara (Madhyama Khanda 1/7) and Bhavamishra (Bhavaprakash I-79 iv. 6) suggest the quantities of one ''pala'' (48ml), three ''karsha'' (36ml) and two ''karsha'' (24ml) as the best, medium and least doses respectively.[verse 29-30]

In a research on 29 individuals, it is observed that increasing dose of fat after considering status of [[agni]] and bowel habit of individuals gives better results in oleation therapy. The onset of various symptoms of adequate oleation occur in a sequential manner which is helpful in predicting the duration of oleation and signs of oleation in gastro intestinal tract and peripheral tissues.<ref name="Patil Snehapana">Patil VC, Thakar AB, Baghel MS. Clinical trial on different dose patterns of Shodhanartha Abhyantara Snehana. AYU [serial online] 2013 [cited 2020 Jun 19];34:147-53. Available from: http://www.ayujournal.org/text.asp?2013/34/2/147/119668</ref>

</div>

=== Deciding suitable dose ===
<div style="text-align:justify;">
[[Ayurveda]] ''acharyas'' have advised three dosage forms - high, medium and low doses. The following points need to be considered to determine the applicable dose for an individual:

#Severity of disease
#Habitual use of sneha in diet
#''Agni'' (digestive power)
#Body strength
#Purpose of oleation
#Age
#Lifestyle

When a disease is severe or chronic in nature, it implies a “deep-seated” or a chronic case of (vitiated) ''dosha,'' blockages in microchannels, besides other imbalances and complications. In such conditions, the highest possible dose could be necessary to channelize and eject the ''dosha'' from its “seat” towards the gut. This quantity is beneficial for disorders of mind and sense organs. However, the patient needs to have strong digestive capacity and good strength of patient to be able to tolerate the highest dose. The body of the patient adapts to an increased fat intake (thereby increasing the rate of oxidation of fat) by two mechanisms:<ref> Flatt JP. Dietary fat, carbohydrate balance, and weight maintenance: effects of exercise. American Journal of Clinical Nutrition 1987;45:296–306. </ref>

#Expansion of the fat stores or
#Maintenance of the glycogen stores in a lower range.

Thus, for those using ''sneha'' routinely in diet, oleation is possible only when natural habitual intake of fats is exceeded to overcome this adaptation. This is also the possible reason for daily increase in dose of ''sneha,'' so that body can not get adapted to the dose administered on day before. Seven days is maximum duration for ''sneha'' consumption because ''sneha'' is adapted by body easily after seven days (Cha. Si. 1/7). This is based on the fact that for purpose of energy balance body adapts to fat oxidation within seven days of increased fat intake.<ref> Patrick schrauwen, wouter D vanMarken Lichtenbelt, Wim HM Saris, Klaas R Westerterp, “Changes in fat oxidation in response to a high fat diet”, American journal of clinical nutrituion, 1997; 66-276-82 </ref>

The medium dose is suitable when disease is of moderate severity, in person having soft bowel, moderate diet and strength. This dose is enough to reach all over body as there is less obstructions, no fat adaptation, hence produce least complications. This is the ideal dose for purification therapies.

Lowest dose of ''sneha'' consumption is fat substitute for diet. Thus, it holds more calorie contents, which strengthens body and is free from any complications. It can be used in old persons and children.[verse 31-51]

==== Formula for calculating strength of agni ====

A team of researcher postulated a formula for calculating strength of [[agni]] in oleation therapy for suitable dose <ref name="Patil Snehapana"/> as below:

Bio-fire (Agni) Strength Index (BSI) = (Total Dose / Given Dose) × T.

T = Time taken for the digestion of Ghee.

Lesser the BSI, more will be the intensity of bio-fire.
</div>

=== Indications of oleation ===

Oleation and sudation are essential pre-purification therapies to channelize dosha from all body parts to the gut.

==== ''Sneha'' in regular exercise ====
<div style="text-align:justify;">
Those doing regular exercise require high calorific diet to maintain body weight and healthy fat deposits in the body. Hence ''sneha'' consumption is necessary for them. Fats also serve as energy stores for the body, containing about 37 kilojoules of energy per gram (8.8 Cal/g)<ref> United Kingdom The Food Labelling Regulations 1996 – Schedule 7: Nutrition labelling </ref> (the highest in comparison to those of proteins and carbohydrates which provides 4 Cal/g of energy).<ref> Retrived from http://www.fao.org/docrep/006/y5022e/y5022e04 cited on 2-01-2014 </ref> <ref> Retrived from http://en.wikipedia.org/wiki/Protein_(nutrient) cited on 2-01-2014 </ref> In case of starvation, fats are broken down in the body to release glycerol and free fatty acids.<ref> Retrived from http://en.wikipedia.org/wiki/Fat cited on 2-01-2014 </ref> Glycerol is further converted to glucose by the liver and thus used as a source of energy.
</div>

==== ''Sneha'' in chronic alcoholics ====

Alcoholics gain weight because of excess energy intake with food and inhibition of fat oxidation from alcohol.<ref> Suter PM, Schutz Y, Jequier E. The effect of ethanol on fat storage in healthy subjects. N Engl J Med. 1992 April 9;326(15):983–7 </ref> But chronic alcoholics (''Madyanitya'') show a lower body weight due to fat mass reduction.<ref> Addolorato G, Capristo E, Greco AV, et al. Energy expenditure, substrate oxidation, and body composition in subjects with chronic alcoholism: new findings from metabolic assessment. Alcoholism: Clinical and Experimental Research. 1997 September; 21(6):962–7. </ref> This alteration could be due to induction of the non-alcohol dehydrogenase pathway, likely the microsomal ethanol oxidizing system.<ref> Addolorato G, Capristo E, Marini M, et al. Body composition changes induced by chronic ethanol abuse: evaluation by dual energy X-ray absorptiometry. American Journal of Gastroenterology. 2000 September;95(9):2323–7. </ref> Moreover, ethanol might have direct effects on human adipocytes.<ref> Suthat Liangpunsakul, David W. Crabb,Rong Qi, Relationship between alcohol intake, body fat and physical activity- a population based study, Annals of Epidemiol. 2010 September; 20(9): 670–675. </ref> Therefore, ''sneha'' is indicated in chronic alcoholics.

==== ''Sneha'' in excessive sex ====

Those who are involved in excessive sexual activity lose their ''oja'' (vitality) leading to ''dhatukshaya'' (depletion of ''dhatu''), ''vata'' aggravation and loss of unctuousness as mentioned in the pathology of ''rajayakshma''. (Cha. Chi. 8/ 24-25). Hence oleation is required in such debilitated persons.

==== Contraindications of ''Sneha'' ====

''Sneha'' is mainly contraindicated in conditions where there are excessive body secretions especially from mouth and rectum, ''ama'' formation, poor digestion, excess aggravation of ''dosha'', and in cases where other therapies such as ''nasya'' and ''basti'' are being administered. Oleation therapy worsens the condition in these cases. [verse 52-56]

=== Signs of inadequate, proper and excess ''Sneha'' ===
<div style="text-align:justify;">
Inadequate oleation does not pacify ''vata'' and disturbs ''agni'' leading to poor digestion. Proper oleation due to proper ''sneha'' improves digestion. The skin acts as a water resisting barrier to prevent flow of essential nutrients out of the body. The nutrients and oils that help hydrate the skin are covered by the outer layer of skin, the epidermis.<ref> McCracken, Thomas (2000). New Atlas of Human Anatomy. China: Metro Books. pp. 1–240. ISBN 1-58663-097-0 </ref> Softness or tenderness of skin is a result of proper oleation since ''snehana'' adds to the functional improvement of fat deposits of the body. Excess oleation causes improperly formed faeces, which may be due to increase in colorectal transit time as a result of excess unctuousness in gastrointestinal lumen. Stools are formed in the colon in the last phase of digestion. Through peristalsis, the muscles of the colon and the abdomen advance the liquid feces through the colon and compress the fecal matter into stool. During this process the colon extracts water from liquid feces as it passes down. The water is absorbed by the lumen, leaving the larger waste particles to be further tumbled along and formed into stools.<ref> Retrieved from http://web.pdx.edu/~sujata/FruitEze/education/colon/stool.html cited on 2-01-2014 </ref> Due to excess oleation, blockage of microchnnels and villi occurs and absorptive function may become hampered leading to improperly formed stool. All other symptoms of excess oleation are due to increase in ''kleda'' (moisture) in body leading to heaviness, loss of digestive strength etc.[verse 57-59]
</div>

=== Do’s and Don’ts after ''Sneha'' Consumption ===

Guidelines to be followed after ''sneha'' consumption are intended:
<div style="text-align:justify;">
*To maintain digestive power at optimum quality
*To avoid any physical exertion
*To keep mental balance intact
*To avoid any etiological factors for production of diseases.

Digestion and physical activities are associated with large and sometimes opposite changes in several physiological parameters. Gastric acid secretion during digestion causes increased levels of plasma bicarbonate ([HCO-3] (pl)), whereas activity leads to a metabolic acidosis with increased lactate and decrease in plasma bicarbonate.<ref> Andersen JB, Wang T, Cardiorespiratory effects of forced activity and digestion in toads.Physiological and Biochemical Zoology. 2003 Jul-Aug;76(4):459-70. </ref> Thus naturally to keep digestion of ''sneha'' at optimum, person needs to avoid excess physical exertion.

Emotions affect physiological processes and actions which are responsible for nutrient malabsorption and digestive health. Saliva becomes more acidic under stress, depression and negative emotions due to alteration in salivary digestive enzyme, ptyaline. The negative emotions also affect the production of pepsin in the stomach, enzyme release from the pancreas and also liver bile flow.<ref> Retrieved from http://www.humphreybacchus.com/blog/how-do-our-emotions-affect-digestion cited on 3-01-2014 </ref> Anxiety, is responsible for "fight or flight" response, that takes up a lot of brain's resources, so to compensate it slows down parts of brain that are not as necessary, such as the muscles involved in digestion.<ref> Addolorato, Giovanni, et al. Anxiety and depression: a common feature of health care seeking patients with irritable bowel syndrome and food allergy. Hepato-gastroenterology 45.23 (1998): 1559. </ref> Anxiety can also cause low serotonin, and that means that some of the messengers that are normally traveling into body are possibly being created at a lower rate, leading to digestive disorders. During the fight or flight response, body creates massive amounts of adrenaline to give extra energy. In order to create that energy, adrenaline needs to take it from "sugar storage" - While adrenaline does this, body starts processing nutrients at rates that aren't ideal. It changes how body processes nutrients as well and could conceivably affect digestive health.<ref> Retrieved from http://www.calmclinic.com/anxiety/symptoms/digestive-problems cited on 3-01-2014 </ref> All these factors collectively may cause adverse effects of ''sneha'' due to impaired digestive power. Therefore, avoiding negative emotions is important in oleation therapy. Avoiding breeze, snow, sunlight etc. are a must in order to avoid any environmental infections or altered immune responses.[verses 62-64]
</div>

=== Bowel habits and duration of oleation therapy ===
<div style="text-align:justify;">
''Koshtha'' i.e. bowel habits are the outcome of ''dosha'' dominance in bowel. ''Vata, pitta'' and ''kapha'' dominance causes ''krura'' (hard), ''mridu'' (soft) and ''madhyam'' (moderate) ''koshtha'' (bowel habit) respectively. ''Vata'' due to its ''ruksha'' (dry) (As. Hri. Su. 1/ 11 ) properties causes fast absorption of ''sneha'' and also requires large doses and longer duration for complete oleation. ''Pitta'' has natural unctuousness associated with it due to its ''ushna'' (hot), ''sara'' (easy for dispertion), and ''drava'' (liquid) (AH. Su. 1/ 11) properties. These properties aid in the flow of ''sneha'' across all body parts and hence, an early push of ''dosha'' towards the bowel requires least dose and minimum duration. ''Kapha'' has similar properties as ''sneha''. However, the bowel habit in a ''kapha'' person is moderate due to its ''sthira'' (stable) and sticky properties. (AH. Su. 1/ 12). Modern science also explains bowel habits, its effects and considers intestinal transit time responsible for it. 40-45 hours is the normal bowel or in Ayurvedic terminology ''madhyama koshtha'' person’s intestinal transit time.<ref> Retrived from http://healthyliving.msn.com/health-wellness/what-your-bowel-movements-are-telling-you-about-your-health-1 cited on 3-01-2014 </ref> If it stays in the gut for longer than that, fluid is re-absorbed into the body and the stool becomes harder and dryer. Body secretes about eight liters of fluid during the course of a day<ref> F. John Gennari, and Wolfgang J. Weise, Acid-Base Disturbances in Gastrointestinal Disease, Clinical Journal of the American Society of Nephrology, November 2008, (3)6: 1861-1868 </ref> —from the stomach, salivary glands and pancreas—to decompose food and push it through the digestive system. But if food passes through too quickly, there isn’t enough time for all of that liquid to get absorbed, and the stool emerges in a semi-solid or liquid state. Thus, it is the physiological differences based on intestinal transit time that decide the duration of oleation therapy. The nature of a food item or a drug ingested affects bowel movement and explains the differences mentioned above.[verses 65-69]
</div>

=== Complications of oleation therapy ===
<div style="text-align:justify;">
Excessive thirst is a result of impaired digestion and absorption of lipids. Alpha-linolenic acid (an omega-3 fatty acid) and linoleic acid (an omega-6 fatty acid) are essential fatty acids supplied by almost all polyunsaturated fats.<ref> Reiffel JA, McDonald A (August 2006). "Antiarrhythmic effects of omega-3 fatty acids". The American Journal of Cardiology 98 (4A): 50i–60i. </ref> But any defect in their absorption may cause deficiency leading to excessive thirst and dry skin, brittle hair &nails, sleep and attention problems.<ref> Colquhoun I, Bunday S., A lack of essential fatty acids as a possible cause of hyperactivity in children., MedicalHypotheses. 1981 May; 7(5):673-9. </ref>

Bile, to some extent acts as a surfactant, helping to emulsify the fats in food. Without bile salts, most of the lipids in food would be excreted in feces, undigested leading to steatorrhea and vitamin deficiency.<ref> Retrived from http://en.wikipedia.org/wiki/Bile cited on 3-01-2014 </ref> Thus ''sama pitta'' (''pitta'' that is not formed well) can be due to improper functions of biliary system that can not digest fats properly and produce severe symptoms. Moreover, fats boiled with some medicines may cause correction in this metabolic defect thus advocated in ''sama pitta'' condition.

All the diseases produced as complications are basically of ''kleda'' (moisture) dominant and ''ama'' dominant in nature, hence dry, ''amapachaka'' drugs are indicated in therapy. Medicated buttermilk is indicated to counter the complications of oleation therapy. (Cha. Su. 2/30.Therapeutic emesis, therapeutic purgation are prescribed to remove undigested ''sneha'' from gut preventing further complications.[verse 70-79]
</div>

=== ''Shodhana'' (purification) after oleation ===

''Vamana'' (therapeutic emesis) is done in ''utklishta kapha'' (therapeutically aggravated ''kapha'' by oleation) condition. ''Virechana'' (therapeutic purgation) is done when ''kapha'' is reduced in body. (Cha. Si. 1/ 8-9)., Hence, the rest period for performing ''virechana'' after oleation is more (three days) than that of ''vamana''.[verse 80-81]

=== ''Vicharana'' (alternative methods of fat administration) ===
<div style="text-align:justify;">
''Sneha'' consumption alone is generally associated with considerable degree of nausea. Also, persons living luxurious lifestyles hate therapeutic fat consumption. Those habitual to fatty diets need larger doses of fats which in turn results in nausea. Soft bowel persons are naturally have rapid intestinal transit rate. Due to this, less fat absorption occurs and excreted without digestion. Those who cannot tolerate exertion also suffer from nausea due to ''sneha'' administration. Those having alcohol addiction can not suddenly discontinue their habit and thus they need fats to be given in some form of alcoholic preparation.
</div>

=== Benefits of ''pravicharana'' in palatability and taste perception ===

*''Pravicharana'' can change the physical nature of sneha by addition of different substances.
*It may change chemical property to some extent by ''samskara'' (transformation)
*It can stimulate or inhibit cholecystokinin- pancreozymine secretions.
*Also, ''sneha'' can be made more palatable and pleasant to mind by considering taste.

Some important properties of ''vicharana'' have been enumerated in the following table:

'''Table 2: Details of ''Pravicharana'''''

{| class="wikitable"
|-
! ''Type of Pravicharana'' !! ''Properties'' !! ''Reference''
|-
| rowspan="1" style="text-align: left;" | ''Odana (boiled rice)''
| rowspan="1" style="text-align: left;" | ''laghu, balya, truptikara''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Vilepi (thick gruel)''
| rowspan="1" style="text-align: left;" | ''laghu, deepaniya, madhura, pathya, tarpana, hridya,vata pittahara''
| rowspan="1" style="text-align: left;" | ''Su. Su. 46/342''
|-
| rowspan="1" style="text-align: left;" | ''Mamsarasa (meat soup) and mamsa (meat)''
| rowspan="1" style="text-align: left;" | ''prinana, vata pittahara, hridya, swasa, kasa, shrama,kshya hara, shukrakara''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/359-60''
|-
| rowspan="1" style="text-align: left;" | ''Dugdha (milk)''
| rowspan="1" style="text-align: left;" | ''madhura, sheeta, snigdha, guru''
| rowspan="1" style="text-align: left;" | ''Cha. Su. 1/112''
|-
| rowspan="1" style="text-align: left;" | ''Dadhi (curd)''
| rowspan="1" style="text-align: left;" | ''madhura, guru, vatahara, pitta kapha vardhaka,agnimandyakara, amla''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Yavagu (thick gruel)''
| rowspan="1" style="text-align: left;" | ''grahi, vatanashaka, balya, tarpana''
| rowspan="1" style="text-align: left;" | ''Ka. Khi. 4/76''
|-
| rowspan="1" style="text-align: left;" | ''Supa (soup of green leafy vegetables)''
| rowspan="1" style="text-align: left;" | ''laghu, grahi, kapha pittahara''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Yusha (pulses soup)''
| rowspan="1" style="text-align: left;" | ''deepana, rochana, agnivardhaka, praswedajanana,tridoshashamaka''
| rowspan="1" style="text-align: left;" | ''Ka. Khi. 4/15''
|-
| rowspan="1" style="text-align: left;" | ''Khada (cooked buttermilk)- Kambalika (Preparation of Sesame with curd, oil, salt etc.)''
| rowspan="1" style="text-align: left;" | ''ruchikara, ushna, laghupaki, vata kaphahara, hridya''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/376''
|-
| rowspan="1" style="text-align: left;" | ''Saktu (roasted flour of barli, horse gram etc.)''
| rowspan="1" style="text-align: left;" | ''saktu mantha - sadyobalakara, pipasa, shramanashana, mala-doshanulomana, ruksha''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/386-87''
|-
| rowspan="1" style="text-align: left;" | ''Madya (alcohol)''
| rowspan="1" style="text-align: left;" | ''amla, ushna, vatanulomana, kaphahara''
| rowspan="1" style="text-align: left;" | ''Cha. Su. 27/178''
|-
| rowspan="1" style="text-align: left;" | ''Leha (confections)''
| rowspan="1" style="text-align: left;" | ''madhura, guru''
| rowspan="1" style="text-align: left;" | ''As. Su. 25/20''
|-
|}

In patients suffering from skin diseases, edema, diabetes, meat of domesticated animals and animals from marshy lands , or of aquatic animals is contraindicated. Moreover, jaggery, curd, milk and sesame are also not suitable for ''vicharana''. All these articles increase moisture content in body causing aggravation of symptoms.

=== Mode of action of ''sneha'' ===

''Sneha'' acts as a solvent and it increases ''apyamsha'' (liquid content) of the body which ultimately leads to ''utklesha'' (aggravation of ''dosha'' for removal).[verse 96-97]

==== I. Action as a solvent ====
<div style="text-align:justify;">
Fats acts as good solvent for many metabolic wastes and it enters the cells easily because cell membrane is made up of phospholipids.<ref> Retrived from http://en.wikipedia.org/wiki/Cell_membrane cited on 3-01-2014 </ref> Compared to other non-unctous substances, fat materials stays in the body for a stipulated period without causing any harm and also possesses better permeability. The large quantity of fats administered before purification therapies do not undergo digestion and metabolism cycle because the sneha is intended to increase and channelize ''dosha'' towards ''koshtha''.

According to Sushruta, the disease occurs due to dislodgement of vitiated ''doshas'' in the channels during their circulation in the body (Su.Su.24/10). ''Sneha'' administered internally reaches microchannels and acts as a solvent to remove the obstruction by dissolving ''doshas'' in it, resulting in the removal of obstructions in microchannels, which is one of the important steps in the treatment.
</div>

==== II. Increase in the ''apyamsha'' (liquid content) of the body ====
<div style="text-align:justify;">
This particular phenomenon should be understood regarding ''vriddhi'' i.e. increase in the ''apyamsha'' i.e. liquid content of the body. This leads to ''utklesha'' and can be called as transient increase in ''rasa'' (body fluids) and ''kleda'' (moisture). ''Sneha'' has the predominance of ''apa mahabhuta'', which is corroborated by the specific qualities. (Cha.Su.22/15, AH.Su.1/11) and it is hydrophilic in nature. After proper ''snehana'', all the cells of body become completely saturated with fats. Then the fat material comes out of the cell to extra-cellular fluid by osmosis. So, due to the aqueous properties of ''sneha'' and liquefied waste brought from the tissues, the levels of fatty acids etc. increase in the blood resulting in the high plasma volume. To keep up the equilibrium of the normal plasma, the extra amount of liquid from it, reaches the ''koshtha'' for excretion. This is called as ''anu pravana bhava''. Later on when emetics or purgatives are administered, this increased amount of the body fluids are evacuated by which the vitiated ''doshas'' and in-excreted ''malas'' also expelled out resulting in the radical cure of the disease. By the combined effect of oleation and sudation, excessive increase of ''dosha'' liquification of ''dosha'', digestion of ''dosha'', opening of micro-channels and control of ''vata'' occurs so that, the ''doshas'' come to the ''kostha'' by Anupravana Bhava, then they are expelled out through nearest route by proper ''shodhana karma'' (Ch.Su. 28/33).
</div>

=== ''Sadya snehana'' (instant oleation) and salt with fats for early oleation ===

Instant oleation is required in some conditions requiring immediate purification therapy. In exacerbation of ''asthma sadya snehana'' is done and ''vamana'' is performed to remove ''avarana'' (obstruction) by ''kapha''. Salt is having hygroscopic nature,<ref> Retrived from http://en.wikipedia.org/wiki/Hygroscopyhttp://en.wikipedia.org/wiki/Hygroscopy cited on 3-01-2014 </ref> thus when consumed with fats it increases moisture content in the body, that eventually results in early oleation.[verse 89-98]

=== Common method followed for oleation purpose before purification therapies ===
<div style="text-align:justify;">
Practically approximately 30 ml of ''sneha'' is administered on first day and based upon duration required for its digestion the dose of ''sneha'' to be administed is decided, which is the dose of ''sneha'' consumption on last day. For e.g. if a hard bowel person gets appetite after 2 hours of 30 ml sneha drinking and requires medium dose oleation (sneha dose which is digested in 12 hours) then the dose on last day will be approximately 180 ml, which is achieved by gradually increasing doses of ''sneha'' in seven days.
</div>

=== Researches ===

The research works carried out on oleation therapies are as follows:
<div style="text-align:justify;">
*Venkataramana B.S. (1967): Roga- Marga and Shodhana poorva Snehana, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Goyel Shyamlal (1970): Acchapana Vimarsha, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Badve Varsha (2000): A Clinical study on standardization of Shodhanartha Abhyantara Snehapanam, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Vasant C. Patil (2006): Further clinical study on standardization of Shodhanartha Snehapana, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Gauri Vaidya (2009): an observer blind clinical study on standardization of Shodhanartha Snehapana w.s.r. to Sneha PraVicharana, Department of Panchakarma, I.P.G.T. & R.A., Jamnagar.
*Raval K. R. (1987): The study of Virechana Poorvaka Snehana in Pandu Roga. Department of Kayachikitsa. Govt. Akhandanand Ayurvedic college, GAU, Ahmedabad.
*Ashvini Kumar M (2002): A Study on Shodhananga Arohana and Sadyo Snehana, Department of Panchakarma, SDM College of [[Ayurveda]], Rajiv Gandhi University of Health Sciences, Hassan.
*Alva Gauthama (2002): A clinical study to evaluate the role of Plain ghee and Panchatikta ghee as Poorva Karma of Virechana w.s.r. to Ekakushtha. Department of Panchakarma, SDM College of [[Ayurveda]], Rajiv Gandhi University of Health Sciences, Hassan.
*Mangalagi S.G. (1979): A Study on Abhyantara Sneha w.s.r to Virechana, Govt. Ayurvedic Medical College, Mysore.
</div>

=== Scope for further research ===

*To improve palatability of fats, scientific research on the alternative methods of consumption i.e ''vicharana'' must be carried out and the number of ''vicharana'' should be increased based upon contemporaneous food preparations.
*There is a wide scope in research regarding changes in the properties of fats when boiled with other substances i.e ''Samskara''.
*Therapeutic effects of oleation with fats used today should be ascertain clinically so that they can be accepted as medicinal ''sneha''.
*Combination of fats is an area least evaluated and has scope for improvement in fat properties.
* Research is needed for standardization of dose and gradation of oleation or unctuousness.
* It is important to study effect of instant oleation (Sadyo snehana), in large dose (Avapeedaka Sneha), processed fats (Avartita Sneha) and administration after meals (Auttara bhaktika Sneha).

== References ==

<references/>
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Annapanavidhi Adhyaya

2020-06-16T19:07:34Z

Basishtgopal:

{{#seo:
|title=Annapanavidhi Adhyaya
|titlemode=append
|keywords=Annapana, dietetics, classification of dietary articles, anupana, beverages, cereals, corns, vegetables, fruits, green herbs, sugar and sugar products, wines, meat, milk and milk products, water, cooked food, Ayurveda, charak Samhita
|description=Sutra Sthana Chapter 27. Classification and Regimen of food and beverages
}}

<big>'''Sutra Sthana Chapter 27. Classification and Regimen of food and beverages'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Since food is considered as the source of life as well as cause of diseases, this chapter is dedicated to a discussion on various dietary preparations, including post-prandial drinks, their properties and beneficial effects on the body. The edibles and beverages have been classified into twelve categories by type: cereals, pulses, meat, green vegetables, fruits, green herbs, alcoholic beverages, water, milk and milk products, sweet products including honey, prepared items, and ahara upayogi (useful foods). The description also includes use of diet in specific disease conditions indicating its therapeutic use. The chapter encompasses various principles of digestion of food and beverages according to habitat, age, part used, processing method, its mixture. Agni (digestive capacity) of an individual is important for processing the food properly and achieving the desirable effects. </div>

'''Keywords''': ''Annapana'', dietetics, classification of dietary articles, ''anupana'', beverages, cereals, corns, vegetables, fruits, green herbs, sugar and sugar products, wines, meat, milk and milk products, water, cooked food.

{{Infobox
|title = Annapanavidhi Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 27
|label2 = Tetrad/Sub-section
|data2 = ''Annapana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Atreyabhadrakapyiya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Vividhashitapitiya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Food is the most important source to achieve health and disease according to [[Ayurveda]], and is even considered as a source of life as well as diseases. Wholesome diet is considered not just to be nourishing, but also to be therapeutic. It has also been given importance in other vedic texts. For instance, Maharshi Kashyapa considered food as ''mahabheshaja'' (great medicine) (Ka.S.Khil-4/5-6). However, there are some differences between ''ahara'' (food) and ''bheshaja'' (medicine) - the former is ''rasa pradhana'' (taste-centric) while the latter is ''veerya pradhana'' (potency centric).

The etymological meaning of ''ahara'' (food) is to collect (''ahiyate'') for the nutritional purpose of the body. ''Ahara'' is a generic term that can mean ''anna'' (literally, cereals, but also mean solid food) and ''pana'' (beverages or anything drinkable). ''Ahara'' can be classified into twelve categories and should be balanced, consisting of carbohydrates, proteins, fats, salts, water, vitamins and essential micronutrients available from ''shashtika'' (rice), ''shali'' paddy, ''mudga'' (pulses), ''ghrita'' (clarified butter), ''saindhava lavana'' (rock salt), ''antariksha'' (rain water), ''amalaki'' (Indian gooseberry), ''madhu'' (honey) and ''payas'' (milk). According to [[Ayurveda]], balanced diet besides nourishing the body, maintains the equilibrium of ''doshas, dhatus'' and ''malas''.
There are many substances in ''shaka varga'' (greens or green vegetables) that are used as diet and medicine, like ''kakamachi'' (Solanum nigrum Linn.), ''patha'' (Cissampelos pareira Linn.), ''shatishaka'' (Hedychium spicaticum Buch-Ham), ''changeri'' (Oxalis corniculata Linn.), ''shakuladani'' (Picrorhiza kurroa Royle ex Benth.), ''vrishapushpa'' (Adhatoda vasika Nees), ''gojihva'' (Launea asplenifolia Hook.f.), ''tilaparnika'' (Gynandropsis gynanndra Linn.), ''prapunnada'' (Cassia tora Linn.), ''triparni'' (Adiantum lunulatum Burm.), ''parpatakam'' (Fumaria vaillantti Loisel) etc.

''Phala Varga'' (fruits articles); Following are not used because of non availability, ''aingudam'' (Balanites aegyptiaca Linn. Delile), ''bibhitakam'' (Terminalia bellerica Roxb.), ''amlavetasa'' (Hippophae rhamnoides sub sp. salicifolia), ''karcurah'' (Curcuma zedoaria Rosc.), ''karanja'' (Pongamia pinnata Pierre) as fruits.
</div>

==Sanskrit text, Transliteration and English Translation==
<div class="mw-collapsible mw-collapsed">

अथातोऽन्नपानविधिमध्यायंव्याख्यास्यामः॥१॥

इति ह स्माह भगवानात्रेयः॥२॥
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athātō'nnapānavidhimadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto&nnapAnavidhimadhyAyaM vyAKyAsyAmaH||1||

iti ha smAha BagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Annapanavidhi"(Classification and Regimen of food and beverages). Thus said Lord Atreya. [1-2]

=== Effect of wholesome food ===
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इष्टवर्णगन्धरसस्पर्शंविधिविहितमन्नपानंप्राणिनांप्राणिसञ्ज्ञकानांप्राणमाचक्षतेकुशलाः, प्रत्यक्षफलदर्शनात्; तदिन्धनाह्यन्तरग्नेःस्थितिः; तत्सत्त्वमूर्जयति, तच्छरीरधातुव्यूहबलवर्णेन्द्रियप्रसादकरंयथोक्तमुपसेव्यमानं, विपरीतमहितायसम्पद्यते॥३॥
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iṣṭavarṇagandharasasparśaṁ [1] vidhivihitamannapānaṁ prāṇināṁ prāṇisañjñakānāṁ prāṇamācakṣatē kuśalāḥ, pratyakṣaphaladarśanāt; tadindhanā hyantaragnēḥsthitiḥ; tat sattvamūrjayati, taccharīradhātuvyūhabalavarṇēndriyaprasādakaraṁ yathōktamupasēvyamānaṁ, viparītamahitāya sampadyatē||3||

iShTavarNagandharasasparSaM vidhivihitamannapAnaM prANinAM prANisa~jj~jakAnAM prANamAcakShate kuSalAH, pratyakShaPaladarSanAt; tadindhanA hyantaragneH sthitiH; tat sattvamUrjayati, tacCarIradhAtuvyUhabalavarNendriyaprasAdakaraM yathoktamupasevyamAnaM, viparItamahitAya sampadyate||3||
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<div style="text-align:justify;">
The wise and the learned believe that food and beverages that possess apt colour, smell, taste and touch, taken in the right quantity, at the right time, season and location, are a source of life and vitality for all living beings. This realization came through practical observation. Wholesome food (and a healthy lifestyle) is the fuel that maintains ''agni'' (digestion and metabolism process), invigorates the mind, promotes proper distribution of body elements, vitality, complexion, and acuity of the sense-organs. Conversely, unhealthy diet and lifestyle cause vitiation or imbalances in ''doshas, dhatus,'' and ''rasas,'' thus causing diseases. [3]
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=== Natural qualities ===
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तस्माद्धिताहितावबोधनार्थमन्नपानविधिमखिलेनोपदेक्ष्यामोऽग्निवेश! तत्स्वभावादुदक्तंक्लेदयति, लवणंविष्यन्दयति, क्षारःपाचयति, मधुसन्दधाति, सर्पिःस्नेहयति, क्षीरंजीवयति, मांसंबृंहयति, रसःप्रीणयति, सुराजर्जरीकरोति, शीधुरवधमति, द्राक्षासवोदीपयति, फाणितमाचिनोति, दधिशोफंजनयति, पिण्याकशाकंग्लपयति, प्रभूतान्तर्मलोमाषसूपः, दृष्टिशुक्रघ्नःक्षारः, प्रायःपित्तलमम्लमन्यत्रदाडिमामलकात्, प्रायःश्लेष्मलंमधुरमन्यत्रमधुनःपुराणाच्चशालिषष्टिकयवगोधूमात्, प्रायस्तिकंवातलमवृष्यंचान्यत्रवेगाग्रामृतापटोलपत्रात्, प्रायःकटुकंवातलमवृष्यंचान्यत्रपिप्पलीविश्वभेषजात्॥४॥
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tasmāddhitāhitāvabōdhanārthamannapānavidhimakhilēnōpadēkṣyāmō'gnivēśa! [1] tat svabhāvādudaktaṁ klēdayati, lavaṇaṁ viṣyandayati, kṣāraḥ pācayati, madhusandadhāti, sarpiḥ snēhayati, kṣīraṁ jīvayati, māṁsaṁ br̥ṁhayati, rasaḥ prīṇayati, surā jarjarīkarōti, śīdhuravadhamati, drākṣāsavō dīpayati, phāṇitamācinōti, dadhiśōphaṁ janayati, piṇyākaśākaṁ glapayati, prabhūtāntarmalō māṣasūpaḥ, dr̥ṣṭiśukraghnaḥ kṣāraḥ, prāyaḥ pittalamamlamanyatra dāḍimāmalakāt, prāyaḥ ślēṣmalaṁmadhuramanyatra madhunaḥ purāṇācca śāliṣaṣṭikayavagōdhūmāt, prāyastikaṁ vātalamavr̥ṣyaṁ cānyatra vēgāgrāmr̥tāpaṭōlapatrāt, prāyaḥ kaṭukaṁvātalamavr̥ṣyaṁ cānyatra pippalīviśvabhēṣajāt||4||

tasmAddhitAhitAvabodhanArthamannapAnavidhimaKilenopadekShyAmo&gniveSa! ( 'vidhimiti tattadviSiShTakarmanibandhanaM prakAram' iti SivadAsasenaH; ) tat svaBAvAdudaktaM kledayati, lavaNaM viShyandayati, kShAraH pAcayati, madhu sandadhAti, sarpiH snehayati, kShIraM jIvayati, mAMsaM bRuMhayati, rasaH prINayati, surA jarjarIkaroti, SIdhuravadhamati, drAkShAsavo dIpayati, PANitamAcinoti, dadhi SoPaM janayati, piNyAkaSAkaM glapayati, praBUtAntarmalo mAShasUpaH, dRuShTiSukraGnaH kShAraH, prAyaH pittalamamlamanyatra dADimAmalakAt, prAyaH SleShmalaM madhuramanyatra madhunaH purANAcca SAliShaShTikayavagodhUmAt, prAyastikaM vAtalamavRuShyaM cAnyatra vegAgrAmRutApaTolapatrAt, prAyaH kaTukaM vAtalamavRuShyaM cAnyatra pippalIviSvaBeShajAt||4||
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O Agnivesha! we shall, therefore, describe in full the science of diet and dietetics for the sake of knowledge of wholesome and unwholesome things.
<div style="text-align:justify;">
By its very nature, water moistens, salt liquefies, alkali digests, honey synthesizes, ghee causes unctuousness, milk gives life, meat strengthens and has a restorative effect, soups of meat nourish. On the other hand, alcohol causes senility, ''sidhu'' wine causes emaciation, grape-wine stimulates digestion, treacle causes accumulation of ''doshas'', curd causes swelling, and green ''pinyaka'' causes exhaustion.

The soup of black gram increases fecal output. Alkalis are injurious to vision and semen. All substances that are acidic in taste, except pomegranate and ''amla'' (embelic myrobalan) are mostly ''pitta''-promoters. All substances of sweet taste, except honey, old ''shali'' rice, ''shashtika''-rice, barley and wheat are generally ''kapha''-promoters. All substances of bitter taste, except the sprouts of country willow, ''guduchi'', and the wild snake gourd are mostly ''vata''-stimulants and anaphrodisiacs. All substances with pungent taste, except long pepper and ginger, are ''vata'' stimulants and aphrodisiacs. [4]
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=== Classification of food articles ===
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परमतोवर्गसङ्ग्रहेणाहारद्रव्याण्यनुव्याख्यास्यामः ॥५॥

शूकधान्यशमीधान्यमांसशाकफलाश्रयान्।
वर्गान्हरितमद्याम्बुगोरसेक्षुविकारिकान्॥६॥

दशद्वौचापरौवर्गौकृतान्नाहारयोगिनाम्।
रसवीर्यविपाकैश्चप्रभावैश्चप्रचक्ष्महे॥७॥
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paramatō vargasaṅgrahēṇāhāradravyāṇyanuvyākhyāsyāmaḥ [1] ||5||

śūkadhānyaśamīdhānyamāṁsaśākaphalāśrayān|
vargān haritamadyāmbugōrasēkṣuvikārikān||6||

daśa dvau cāparau vargau kr̥tānnāhārayōginām|
rasavīryavipākaiśca prabhāvaiśca pracakṣmahē||7||

paramato vargasa~ggraheNAhAradravyANyanuvyAKyAsyAmaH( 'vargasaMSrayeNa' iti pA.; )||5||

SUkadhAnyaSamIdhAnyamAMsaSAkaPalASrayAn|
vargAn haritamadyAmbugorasekShuvikArikAn||6||

daSa dvau cAparau vargau kRutAnnAhArayoginAm|
rasavIryavipAkaiSca praBAvaiSca pracakShmahe||7||
</div></div>

We shall now expound the different classifications of the articles of diet.

Corn, pulse, meat, vegetable, fruits, greens, wines, water, milk and its products, sugarcane and its products: these ten and two more, cooked food and adjuvant of foods. Of these, we shall now explain the taste, potency, post-digestive qualities and specific properties. [6-7]

==== Class of corns ====
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अथशूकधान्यवर्गः-

रक्तशालिर्महाशालिःकलमःशकुनाहृतः

तूर्णको दीर्घशूकश्चगौरःपाण्डुकलाङ्गुलौ॥८॥

सुगन्धकोलोहवालःसारिवाख्यःप्रमोदकः।

पतङ्गस्तपनीयश्चयेचान्येशालयःशुभाः॥९॥

शीतारसेविपाकेचमधुराश्चाल्पमारुताः।

बद्धाल्पवर्चसःस्निग्धाबृंहणाःशुक्रमूत्रलाः॥१०॥

रक्तशालिर्वरस्तेषांतृष्णाघ्नस्त्रिमलापहः ।

महांस्तस्यानुकलमस्तस्याप्यनुततःपरे॥११॥

यवकाहायनाःपांसुवाप्यनैषधकादयः ।

शालीनांशालयःकुर्वन्त्यनुकारंगुणागुणैः॥१२॥
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atha śūkadhānyavargaḥ-

raktaśālirmahāśāliḥ kalamaḥ śakunāhr̥taḥ [1] |

tūrṇakō [2] dīrghaśūkaśca gauraḥ pāṇḍukalāṅgulau||8||

sugandhakō lōhavālaḥ sārivākhyaḥ pramōdakaḥ|

pataṅgastapanīyaśca yē cānyē śālayaḥ śubhāḥ||9||

śītā rasē vipākē ca madhurāścālpamārutāḥ|

baddhālpavarcasaḥ snigdhā br̥ṁhaṇāḥ śukramūtralāḥ||10||

raktaśālirvarastēṣāṁ tr̥ṣṇāghnastrimalāpahaḥ [3] |

mahāṁstasyānu kalamastasyāpyanu tataḥ parē||11||

yavakā hāyanāḥ pāṁsuvāpyanaiṣadhakādayaḥ [4] |

śālīnāṁ śālayaḥ kurvantyanukāraṁ guṇāguṇaiḥ||12||

atha SUkadhAnyavargaH-

raktaSAlirmahASAliH kalamaH SakunAhRutaH |

tUrNako dIrGaSUkaSca gauraH pANDukalA~ggulau||8||

sugandhako lohavAlaH sArivAKyaH pramodakaH|

pata~ggastapanIyaSca ye cAnye SAlayaH SuBAH||9||

SItA rase vipAke ca madhurAScAlpamArutAH|

baddhAlpavarcasaH snigdhA bRuMhaNAH SukramUtralAH||10||

raktaSAlirvarasteShAM tRuShNAGnastrimalApahaH |

mahAMstasyAnu kalamastasyApyanu tataH pare||11||

yavakA hAyanAH pAMsuvApyanaiShadhakAdayaH |

SAlInAM SAlayaH kurvantyanukAraM guNAguNaiH||12||
</div></div>

The general qualities and varieties of rice:
<div style="text-align:justify;">
Red rice (''rakta shali''), big rice (''maha shali''), ''kalamah'', ''shakunahritah, turnaka, dirghashuka, gaurah, panduka, langulau,'' ''sugandhaka'' (basmati rice), ''lohavalah, sariva, pramodakah, patanaga, tapaniya'' and other varieties of “good” rice are cold in potency, sweet in taste (after digestion), mild ''vata''-stimulant and can lead to constipation with less faecal output. They are unctuous, nourishing, seminiferous and diuretic. [8-10]

Of these, red rice is the best. It is adipsous and is effective in treating ''tridosha''. The next best is the big rice and the next best is the ''kalamah'' and so on, in the order they are mentioned above. [11]

''Yavaka, hayana, pansu vapya'' (deep-water paddy), ''naishadhaka'' and other kinds of rice are similar to the above mentioned types of rice regarding their good and bad qualities. [12]
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===== The qualities of ''shashtika'' and ''vrihi'' =====
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शीतःस्निग्धोऽगुरुःस्वादुस्त्रिदोषघ्नःस्थिरात्मकः।

षष्टिकःप्रवरोगौरःकृष्णगौरस्ततोऽनुच॥१३॥

वरकोद्दालकौचीनशारदोज्ज्वलदर्दुराः।

गन्धनाः कुरुविन्दाश्चषष्टिकाल्पान्तरागुणैः॥१४॥

मधुरश्चाम्लपाकश्चव्रीहिःपित्तकरोगुरुः।

बहुमूत्रपुरीषोष्मात्रिदोषस्त्वेवपाटलः॥१५॥
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śītaḥ snigdhō'guruḥ svādustridōṣaghnaḥ sthirātmakaḥ|

ṣaṣṭikaḥ pravarō gauraḥ kr̥ṣṇagaurastatō'nu ca||13||

varakōddālakau cīnaśāradōjjvaladardurāḥ|

gandhanāḥ kuruvindāśca ṣaṣṭikālpāntarā guṇaiḥ||14||

madhuraścāmlapākaśca vrīhiḥ pittakarō guruḥ|

bahumūtrapurīṣōṣmā tridōṣastvēva pāṭalaḥ||15||

SItaH snigdho&guruH svAdustridoShaGnaH sthirAtmakaH|

ShaShTikaH pravaro gauraH kRuShNagaurastato&nu ca||13||

varakoddAlakau cInaSAradojjvaladardurAH|

gandhanAH kuruvindASca ShaShTikAlpAntarA guNaiH||14||

madhuraScAmlapAkaSca vrIhiH pittakaro guruH|

bahumUtrapurIShoShmA tridoShastveva pATalaH||15||
</div></div>

<div style="text-align:justify;">
''Shashtika'' rice is cold in potency, unctuous, not heavy, and sweet. It pacifies the three ''doshas'' and stabilizes them. The white variety is the best type of ''shashtika'' rice and the dark-white comes next in order [13]
''Varaka'' (''Chinaka''- Panicum miliaceum Linn), ''uddalaka'' (''Vanakodrava''- Paspalum scrobiculatum var. sommeronii Stapf.), ''china'', ''sharada, ujjvala, dardura,'' the fragrant rice (''gandhana''), and ''kuruvinda'' are slightly different in quality from the ''shashtika'' rice. [14]

''Vrihi'' rice is sweet in taste and acidic after digestion, stimulates ''pitta'' and is heavy. The ''patala'' grain causes excessive urination and defecation, enhances body heat and also increases ''tridosha''. [15]
</div>

===== The qualities of ''koradusha, shyamaka'' and other grains =====
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सकोरदूषःश्यामाकःकषायमधुरोलघुः।
वातलःकफपित्तघ्नःशीतःसङ्ग्राहिशोषणः॥१६॥

हस्तिश्यामाकनीवारतोयपर्णीगवेधुकाः।
प्रशान्तिकाम्भःश्यामाकलौहित्याणुप्रियङ्गवः ॥१७॥

मुकुन्दोझिण्टिगर्मूटी वरुकावरकास्तथा।
शिबिरोत्कटजूर्णाह्वाःश्यामाकसदृशागुणैः॥१८॥
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sakōradūṣaḥ śyāmākaḥ kaṣāyamadhurō laghuḥ|
vātalaḥ kaphapittaghnaḥ śītaḥ saṅgrāhiśōṣaṇaḥ||16||

hastiśyāmākanīvāratōyaparṇīgavēdhukāḥ|
praśāntikāmbhaḥśyāmākalauhityāṇupriyaṅgavaḥ [1] ||17||

mukundō jhiṇṭigarmūṭī [2] varukā varakāstathā|
śibirōtkaṭajūrṇāhvāḥ śyāmākasadr̥śā guṇaiḥ||18||

sakoradUShaH SyAmAkaH kaShAyamadhuro laGuH|
vAtalaH kaPapittaGnaH SItaH sa~ggrAhiSoShaNaH||16||

hastiSyAmAkanIvAratoyaparNIgavedhukAH|
praSAntikAmBaHSyAmAkalauhityANupriya~ggavaH ||17||

mukundo JiNTigarmUTI varukA varakAstathA|
SibirotkaTajUrNAhvAH SyAmAkasadRuSA guNaiH||18||
</div></div>

<div style="text-align:justify;">
''Koradusha'', or ''sanwa'' millet (Paspalum scrobiculatum var. sommeronii Stapf) and ''shyamaka'' or common millet (Echinochloa frumentacea Link) are astringents and sweet in taste, light, ''vata''-stimulant ''kapha'' and ''pitta'' diminishing, and desiccants.
''Hasti-shyamaka'' (Echinochloa crus galli- (Linn.) Beauv), ''nivara'' (Hygroryaza aristata Nees), ''toyaparni, gavedhuka'' (Coix lacryma-Jobi Linn.), ''prasantika, ambhyashyamaka, lauhitya, anu,'' Italian millet (Setaria italica Linn. Beauv), ''mukunda, jhinti, garmuti, varuka'' (Sarghum halepense Linn.), ''varaka'' (''shyambeeja''), ''shibira, utkata'' and great millet (Sorghum vulgare (Linn.) Pers.) have similar qualitites as that of ''shyamaka''. [16-18]
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===== The qualities of barley and bamboo =====
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रूक्षःशीतोऽगुरुःस्वादुर्बहुवातशकृद्यवः।

स्थैर्यकृत्सकषायश्च बल्यःश्लेष्मविकारनुत्॥१९॥

रूक्षःकषायानुरसोमधुरःकफपित्तहा।

मेदःक्रिमिविषघ्नश्चबल्योवेणुयवोमतः॥२०॥
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rūkṣaḥ śītō'guruḥ svādurbahuvātaśakr̥dyavaḥ|

sthairyakr̥t sakaṣāyaśca [1] balyaḥ ślēṣmavikāranut||19||

rūkṣaḥ kaṣāyānurasō madhuraḥ kaphapittahā|

mēdaḥkrimiviṣaghnaśca balyō vēṇuyavō mataḥ||20||

rUkShaH SIto&guruH svAdurbahuvAtaSakRudyavaH|

sthairyakRut sakaShAyaSca balyaH SleShmavikAranut||19||

rUkShaH kaShAyAnuraso madhuraH kaPapittahA|

medaHkrimiviShaGnaSca balyo veNuyavo mataH||20||
</div></div>

Barley (Hordeum vulgare Linn.) is dry, cold in potency, not heavy, sweet in taste, increases excessively ''vata'' and feces, stabilizes, is astringent in action, promotive of strength and is effective in treating the discordance of ''kapha''.

The bamboo is considered to be dry, astringent (''kashaya anurasa''), sweet, and is effective in treating ''kapha'' and ''pitta''. It removes fat, worms and poison and is strengthening. [19-20]

===== The properties of wheat =====
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सन्धानकृद्वातहरोगोधूमःस्वादुशीतलः।

जीवनोबृंहणोवृष्यःस्निग्धःस्थैर्यकरोगुरुः॥२१॥

नान्दीमुखीमधूलीचमधुरस्निग्धशीतले।

इत्ययंशूकधान्यानांपूर्वोवर्गःसमाप्यते॥२२॥

इतिशूकधान्यवर्गःप्रथमः॥१॥
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sandhānakr̥dvātaharō gōdhūmaḥ svāduśītalaḥ|

jīvanō br̥ṁhaṇō vr̥ṣyaḥ snigdhaḥ sthairyakarō guruḥ||21||

nāndīmukhī madhūlī ca madhurasnigdhaśītalē|

ityayaṁ śūkadhānyānāṁ pūrvō vargaḥ samāpyatē||22||

iti śūkadhānyavargaḥ prathamaḥ||1||

sandhAnakRudvAtaharo godhUmaH svAduSItalaH|

jIvano bRuMhaNo vRuShyaH snigdhaH sthairyakaro guruH||21||

nAndImuKI madhUlI ca madhurasnigdhaSItale|

ityayaM SUkadhAnyAnAM pUrvo vargaH samApyate||22||

iti SUkadhAnyavargaH prathamaH||1||
</div></div>

Wheat (Triticum aestivum Linnaeus) alleviates morbid ''vata'', sweet, cold in potency, vitalizing, nourishing, aphrodisiac, unctuous, stabilizing and heavy. [21]

''Nandimukhi'' (crowfoot grass) and ''madhuli'' (Eleusine coracana Gaerin) corn are sweet, unctuous and cold in potency. Thus, ends the first section on monocotyledons. [22]

==== The class of pulses(di-cotyledons) ====
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अथशमीधान्यवर्गः-

कषायमधुरोरूक्षःशीतःपाकेकटुर्लघुः।

विशदः श्लेष्मपित्तघ्नोमुद्गःसूप्योत्तमोमतः॥२३॥

वृष्यःपरंवातहरःस्निग्धोष्णोमधुरोगुरुः।

बल्योबहुमलःपुंस्त्वंमाषःशीघ्रंददातिच॥२४॥

राजमाषः सरोरुच्यःकफशुक्राम्लपित्तनुत्।

तत्स्वादुर्वातलोरूक्षःकषायोविशदोगुरुः॥२५॥

उष्णाःकषायाःपाकेऽम्लाःकफशुक्रानिलापहाः।

कुलत्थाग्राहिणःकासहिक्काश्वासार्शसांहिताः॥२६॥

मधुरामधुराःपाकेग्राहिणोरूक्षशीतलाः।

मकुष्ठकाःप्रशस्यन्तेरक्तपित्तज्वरादिषु॥२७॥

चणकाश्चमसूराश्चखण्डिकाःसहरेणवः।

लघवःशीतमधुराःसकषायाविरूक्षणाः॥२८॥

पित्तश्लेष्मणिशस्यन्तेसूपेष्वालेपनेषुच।

तेषांमसूरःसङ्ग्राहीकलायोवातलःपरम्॥२९॥

स्निग्धोष्णोमधुरस्तिक्तःकषायःकटुकस्तिलः।

त्वच्यःकेश्यश्चबल्यश्चवातघ्नःकफपित्तकृत्॥३०॥

मधुराःशीतलागुर्व्योबलघ्न्योरूक्षणात्मिकाः।

सस्नेहाबलिभिर्भोज्याविविधाःशिम्बिजातयः॥३१॥

शिम्बीरूक्षाकषायाचकोष्ठेवातप्रकोपिनी।

नचवृष्यानचक्षुष्याविष्टभ्यचविपच्यत॥।३२॥

आढकीकफपित्तघ्नीवातला, कफवातनुत्।

अवल्गुजःसैडगजो, निष्पावावातपित्तलाः॥३३॥

काकाण्डोमा(ला)त्मगुप्तानांमाषवत्फलमादिशेत्।

द्वितीयोऽयंशमीधान्यवर्गःप्रोक्तोमहर्षिणा॥३४॥

इतिशमीधान्यवर्गोद्वितीयः॥२॥
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atha śamīdhānyavargaḥ-

kaṣāyamadhurō rūkṣaḥ śītaḥ pākē kaṭurlaghuḥ|

viśadaḥ [1] ślēṣmapittaghnō mudgaḥ sūpyōttamō mataḥ||23||

vr̥ṣyaḥ paraṁ vātaharaḥ snigdhōṣṇō madhurō guruḥ|

balyō bahumalaḥ puṁstvaṁ māṣaḥ śīghraṁ dadāti ca||24||

rājamāṣaḥ [2] sarō rucyaḥ kaphaśukrāmlapittanut|

tatsvādurvātalō rūkṣaḥ kaṣāyō viśadō guruḥ||25||

uṣṇāḥ kaṣāyāḥ pākē'mlāḥ kaphaśukrānilāpahāḥ|

kulatthā grāhiṇaḥ kāsahikkāśvāsārśasāṁ hitāḥ||26||

madhurā madhurāḥ pākē grāhiṇō rūkṣaśītalāḥ|

makuṣṭhakāḥ praśasyantē raktapittajvarādiṣu||27||

caṇakāśca masūrāśca khaṇḍikāḥ saharēṇavaḥ|

laghavaḥ śītamadhurāḥ sakaṣāyā virūkṣaṇāḥ||28||

pittaślēṣmaṇi śasyantē sūpēṣvālēpanēṣu ca|

tēṣāṁ masūraḥ saṅgrāhī kalāyō vātalaḥ param||29||

snigdhōṣṇō madhurastiktaḥ kaṣāyaḥ kaṭukastilaḥ|

tvacyaḥ kēśyaśca balyaśca vātaghnaḥ kaphapittakr̥t||30||

madhurāḥ śītalā gurvyō balaghnyō rūkṣaṇātmikāḥ|

sasnēhā balibhirbhōjyā vividhāḥ śimbijātayaḥ||31||

śimbī rūkṣā kaṣāyā ca kōṣṭhē vātaprakōpinī|

na ca vr̥ṣyā na cakṣuṣyā viṣṭabhya ca vipacyatē||32||

āḍhakī kaphapittaghnī vātalā, kaphavātanut|

avalgujaḥ saiḍagajō, niṣpāvā vātapittalāḥ||33||

kākāṇḍōmā(lā)tmaguptānāṁ māṣavat phalamādiśēt|

dvitīyō'yaṁ śamīdhānyavargaḥ prōktō maharṣiṇā||34||

iti śamīdhānyavargō dvitīyaḥ ||2||

atha SamIdhAnyavargaH-

kaShAyamadhuro rUkShaH SItaH pAke kaTurlaGuH|

viSadaH SleShmapittaGno mudgaH sUpyottamo mataH||23||

vRuShyaH paraM vAtaharaH snigdhoShNo madhuro guruH|

balyo bahumalaH puMstvaM mAShaH SIGraM dadAti ca||24||

rAjamAShaH saro rucyaH kaPaSukrAmlapittanut|

tatsvAdurvAtalo rUkShaH kaShAyo viSado guruH||25||

uShNAH kaShAyAH pAke&mlAH kaPaSukrAnilApahAH|

kulatthA grAhiNaH kAsahikkASvAsArSasAM hitAH||26||

madhurA madhurAH pAke grAhiNo rUkShaSItalAH|

makuShThakAH praSasyante raktapittajvarAdiShu||27||

caNakASca masUrASca KaNDikAH sahareNavaH|

laGavaH SItamadhurAH sakaShAyA virUkShaNAH||28||

pittaSleShmaNi Sasyante sUpeShvAlepaneShu ca|

teShAM masUraH sa~ggrAhI kalAyo vAtalaH param||29||

snigdhoShNo madhurastiktaH kaShAyaH kaTukastilaH|

tvacyaH keSyaSca balyaSca vAtaGnaH kaPapittakRut||30||

madhurAH SItalA gurvyo balaGnyo rUkShaNAtmikAH|

sasnehA baliBirBojyA vividhAH SimbijAtayaH||31||

SimbI rUkShA kaShAyA ca koShThe vAtaprakopinI|

na ca vRuShyA na cakShuShyA viShTaBya ca vipacyata|||32||

ADhakI kaPapittaGnI vAtalA, kaPavAtanut|

avalgujaH saiDagajo, niShpAvA vAtapittalAH||33||

kAkANDomA(lA)tmaguptAnAM mAShavat PalamAdiSet|

dvitIyo&yaM SamIdhAnyavargaH prokto maharShiNA||34||

iti SamIdhAnyavargo dvitIyaH||2||
</div></div>

=====Qualities of green gram (Vigna radiata Linn. Wilczec)=====

Now begins the section on pulses (di-cotyledons). Green-gram (''mudga'') is considered the best of pulses. It is astringent and sweet in taste, dry, cold in potency, pungent (after digestion), and light. It alleviates the vitiated ''kapha'' and ''pitta''. [23]

The qualities of black gram (Vigna mungo Linn. Hepper syn. Phaseolus mungo): Black gram is an excellent aphrodisiac, effective in treating ''vata'', unctuous, hot, sweet, heavy (to digest) and strength promoting. It also increases fecal volume. [24]

===== Qualities of the black eye-pea (Vigna unguiculata Linn. Walp)=====

Black eye-pea is a relishing variant of dicotyledon that has laxative and alleviating properties against disorders of ''kapha shukra'' and acid-dyspepsia. It is sweet in taste like black gram, ''vata''-stimulant, dry, (works as an) astringent, cleaning (action) and is heavy to digest. [25]

=====Qualities of the horse-gram (Dolichos biflorus Linn.)=====

Horse-gram (Dolichos biflorus Linn.) is hot, astringent in taste, acidic (on digestion) and alleviates disorders of ''kapha shukra'' and ''vata''. It is beneficial in cough, hiccup, dyspepsia and piles. [26]

=====Qualities of the moth-gram (Vigna aconitifolia (Jacq.) Marechal)=====

The moth-gram (Vigna aconitifolia (Jacq.)) is sweet in taste and on digestion, astringent in action, with dry property and cold in potency. It is recommended in ''raktapitta'', in fevers and in similar conditions. [27]

=====General qualities of chickpea, lentil, vetchling and common pea=====

Chick-pea (Cicer arietinum Linn), lentils (Lens culinaris Medic.), vetchling (Lathyrus sativus Linn.), and common pea (Pisum sativum sub sp. sativum, Co. ver speciosum Dierb. Alef) are light, cold in potency, sweet, astringent in taste and strongly dehydrating. [28]

They are recommended in ''pitta'' and ''kapha'' conditions and in preparation of nourishing soups and ointments. Amongst these two, the lentil is an astringent in action while the vetchling excessively stimulate ''vata''. [29]

=====Qualities of ''tila'' (Sesamum indicum Linn)=====

''Tila'' (Sesamum indicum Linn) is unctuous, hot, sweet, bitter and astringent. It is conducive to the growth of skin and hair, boosts strength and is effective in treating ''vata'' while causing ''kapha'' and ''pitta''. [30]

=====Qualities of the legumes=====

All varieties of legumes are sweet, cold in potency, heavy, destructive of strength and dehydrating. They should be taken only by strong persons and in conjunction with unctuous article. [31]

The ''shimbi jataya'' (variety of legumes) is dry, astringent in taste, provokes ''vata'' in the abdomen and is an anaphrodisiac. It also, is not good for the eye and causes slow and irregular digestion. [32]

Pigeon-pea (Cajanus cajan Linn. Mill Sp) is useful in curing ''kapha'' and ''pitta'' and stimulates ''vata'', while ''avalguja'' (bakuchi seeds, Psoralea corylifolia Linn.) seeds and the seeds of ''edagaja'' (wild senna, Cassia tora Linn) are effective in curing ''kapha'' and ''vata''. The lablab (Dolichos lablab Linn. Var. typicus Prain.) stimulates ''vata'' and ''pitta''. [33]

Sword bean (Mucuna monosperma DC), linseed (Linum usitatissimum Linn) and cowage (Mucuna prurita Hook) can be considered similar in effect to black gram. [34]

Thus, the second group of pulses i.e. dicotyledons, expounded by the learned sage.

==== Class of ''mamsa'' (meat) ====
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अथमांसवर्गः-

गोखराश्वतरोष्ट्राश्वद्वीपिसिंहर्क्षवानराः।

वृकोव्याघ्रस्तरक्षुश्चबभ्रुमार्जारमूषिकाः॥३५॥

लोपाकोजम्बुकःश्येनोवान्तादश्चाषवायसौ।

शशघ्नीमधुहाभासोगृध्रोलूककुलिङ्गकाः॥३६॥

धूमिकाकुररश्चेतिप्रसहामृगपक्षिणः।
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atha māṁsavargaḥ-

gōkharāśvatarōṣṭrāśvadvīpisiṁharkṣavānarāḥ|

vr̥kō vyāghrastarakṣuśca babhrumārjāramūṣikāḥ||35||

lōpākō jambukaḥ śyēnō vāntādaścāṣavāyasau|

śaśaghnī madhuhā bhāsō gr̥dhrōlūkakuliṅgakāḥ||36||

dhūmikā kuraraścēti prasahā mr̥gapakṣiṇaḥ|37|

atha mAMsavargaH-

goKarASvataroShTrASvadvIpisiMharkShavAnarAH|

vRuko vyAGrastarakShuSca baBrumArjAramUShikAH||35||

lopAko jambukaH Syeno vAntAdaScAShavAyasau|

SaSaGnI madhuhA BAso gRudhrolUkakuli~ggakAH||36||

dhUmikA kuraraSceti prasahA mRugapakShiNaH|
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<div style="text-align:justify;">
Listed now are the “tearer” beasts (i.e., beasts that can rend/tear with their horns/jaws/horns) that are sources of ''meat'' fit for human consumption : the cow (Bos taurus), the ass (Asinus equidae), the mule, the camel (Camelus dromedarius), the horse (Equus caballus), the panther (Felis pardus), the lion (Felis leo), the bear (Melusus labiatus), the monkey (Semnopithecus sp), the wolf (Canis lupus), the tiger (Felis tigris), the hyena (Hyaena striata), the large brown mongoose (Herpestes mungo), the cat (Felis domesticus), the mouse (Mus musculus), the fox (Vulpus bengalensis), the jackal (Canis aureus), the hawk (Accipiter gentilis), the dog (Canis familiaris), the blue jay (Cyanocitta cristata), the crow (Corvus splendens), the golden eagle (Aquilar chrysaetos), the honey buzzard (Pernis apivorus), the bearded vulure (Gypatus barbatus), the vulture (Vulture monachus), the Indian horned owl (Bubo bengalensis), the sparrow hawk (Ploceus bengalensis), the owlet (Athene brama), and the fish-eagle (Pandion heliestus).[35-36]
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श्वेतःश्यामश्चित्रपृष्ठःकालकःकाकुलीमृगः॥३७॥

कूर्चिकाचिल्लटोभेकोगोधाशल्लकगण्डकौ।

कदलीनकुलःश्वाविदितिभूमिशयाःस्मृताः॥३८॥
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śvētaḥ śyāmaścitrapr̥ṣṭhaḥ kālakaḥ kākulīmr̥gaḥ||37||

kūrcikā cillaṭō bhēkō gōdhā śallakagaṇḍakau|

kadalī nakulaḥ śvāviditi bhūmiśayāḥ smr̥tāḥ||38||

SvetaH SyAmaScitrapRuShThaH kAlakaH kAkulImRugaH||37||

kUrcikA cillaTo Beko godhA SallakagaNDakau|

kadalI nakulaH SvAviditi BUmiSayAH smRutAH||38||
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And listed now are the burrowing creatures that can be considered fit for human consumption:

The white (Python molurus), the dark-brown (Python molurus), the reticulated (Python reticulus) and the black (Python molurus) ones are the four varieties of pythons; and the hedgehog (Erinaceus europaeus), musk shrew (Neomys fodiens), frog (Rana sp), iguana lizard (Iguanidae), pangolin (Manis pentadactyla), gecko lizard (Gekkonidae), marmot (Marmota), mongoose (Herpestes mungo), and porcupine (Acanthion leucura). [37-38]
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सृमरश्चमरःखङ्गोमहिषोगवयोगजः।

न्यङ्कुर्वराहश्चानूपामृगाःसर्वेरुरुस्तथा॥३९॥
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sr̥maraścamaraḥ khaṅgō mahiṣō gavayō gajaḥ|

nyaṅkurvarāhaścānūpā mr̥gāḥ sarvē rurustathā||39||

sRumaraScamaraH Ka~ggo mahiSho gavayo gajaH|

nya~gkurvarAhaScAnUpA mRugAH sarve rurustathA||39||
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Wetland or marshy animals that are fit for consumption are:

The wild boar (Sus cristatus), the yak (Poephagus grumnicus), the rhinoceros (Rhinoceros unicornis), the buffalo (Bos bubalus), the ''gayal'' ox (Bos frontalis), the elephant (Elaphus indicus), the antelope, the hog (Cervus porcinus) and the swamp deer (Rucervus durancelli) [39]
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कूर्मःकर्कटकोमत्स्यःशिशुमारस्तिमिङ्गिलः।

शुक्तिशङ्खोद्रकुम्मीरचुलुकीमकरादयः॥४०॥

इतिवारिशयाःप्रोक्ता...
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kūrmaḥ karkaṭakō matsyaḥ śiśumārastimiṅgilaḥ|

śuktiśaṅkhōdrakummīraculukīmakarādayaḥ||40||

iti vāriśayāḥ prōktā...|41|

kUrmaH karkaTako matsyaH SiSumArastimi~ggilaH|

SuktiSa~gKodrakummIraculukImakarAdayaH||40||

iti vAriSayAH proktA...
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Acquatic animals fit for human consumption are:
<div style="text-align:justify;">
The tortoise (Chelonia), the crab (Brachyura), the fish (Pisces), the estuarine crocodile, the whale (Cetacea), the pearl oyster (Margaritifera), the snails (Gastropoda), the cat-fish, the gangetic ''garial'' (Crocodylus porosus), the sus or gangetic dolphin (Delphinus gangetica) and the ''magar'' (Neomeris phocaenoides), the great Indian crocodile (Sea monster) —these are the aquatic animals (in the group of edible meat) [40]
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वक्ष्यन्तेवारिचारिणः।

हंसःक्रौञ्चोबलाकाचबकःकारण्डवःप्लवः॥४१॥

शरारिःपुष्कराह्वश्चकेशरीमणितुण्डकः ।

मृणालकण्ठोमद्गुश्चकादम्बःकाकतुण्डकः॥४२॥

उत्क्रोशःपुण्डरीकाक्षोमेघरावोऽम्बकुक्कुटी।

आरानन्दीमुखीवाटीसुमुखाःसहचारिणः॥४३॥

रोहिणीकामकालीचसारसोरक्तशीर्षकः।

चक्रवाकस्तथाऽन्येचखगाःसन्त्यम्बुचारिणः॥४४॥
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...vakṣyantē vāricāriṇaḥ|

haṁsaḥ krauñcō balākā ca bakaḥ kāraṇḍavaḥ plavaḥ||41||

śarāriḥ puṣkarāhvaśca kēśarī maṇituṇḍakaḥ [1] |

mr̥ṇālakaṇṭhō madguśca kādambaḥ kākatuṇḍakaḥ||42||

utkrōśaḥ puṇḍarīkākṣō mēgharāvō'mbakukkuṭī|

ārā nandīmukhī vāṭī sumukhāḥ sahacāriṇaḥ||43||

rōhiṇī kāmakālī ca sārasō raktaśīrṣakaḥ|

cakravākastathā'nyē ca khagāḥ santyambucāriṇaḥ||44||

...vakShyante vAricAriNaH|

haMsaH krau~jco balAkA ca bakaH kAraNDavaH plavaH||41||

SarAriH puShkarAhvaSca keSarI maNituNDakaH |

mRuNAlakaNTho madguSca kAdambaH kAkatuNDakaH||42||

utkroSaH puNDarIkAkSho meGarAvo&mbakukkuTI|

ArA nandImuKI vATI sumuKAH sahacAriNaH||43||

rohiNI kAmakAlI ca sAraso raktaSIrShakaH|

cakravAkastathA&nye ca KagAH santyambucAriNaH||44||
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The following are the acquatic creatures that are fit for human consumption:
<div style="text-align:justify;">
The swan (Cygnus olor), the demoiselle crane (Anthropoides virgo), crane(''balaka'', Ardea nivea), the goliath heron (ardea goliath), the goose (Anser albifrons), the pelican (Pelicanus onocrotalus), the skimmer or scissor bill (Rynchops), the lily trotter (Ardea sibirica), the curlew (''keshari'', Oedicnemus crepitans), the oyster-catcher (Haematopus ostralegus), the snake-bird (''Mrinalakantha'', Plotus anhinga), the little cormorant (''madgu'', Phalacrocorax pygmeus), greylag goose (''kadamba'', anser anser), the common river tern (''Kakatundaka'', Sterna hirundo), mallard(''utkosha'', Anas platyrhynchos), the white-eyed pochard (''Pundarikaksha'', Nyroca ferina), the trumpeter swan (''megharava'', Cygnus buccinators), the moorhen (''ambukukkuti'', Gallinula chloropus), the cobbler’s owl bird or avocet (''ara'', Recurvirostra avosetta), the flamingo (''nandimukha'', Phoenicopterus roseus), the little grebe (''vati'', Podiceps ruficellis) or the laughing gull (''Sumukha'', Anas galericulata), petrel (''Sahacharin'', Oceanitidae), common teal (''rohini'', Anas crecca),tropic bird (''Kamakali'', Phaethon rubricauda), Indian crane (sarasa, Megalornis grus), the purple heron (''raktashirshaka'', Ardea purpurea), and the ruddy shel-duck(''Chakravaka'', Anas sp.) [41-44]
</div>
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पृषतःशरभोरामःश्वदंष्ट्रोमृगमातृका।

शशोरणौकुरङ्गश्चगोकर्णःकोट्टकारकः॥४५॥

चारुष्कोहरिणैणौचशम्बरःकालपुच्छकः।

ऋष्यश्चवरपोतश्चविज्ञेयाजाङ्गलामृगाः॥४६॥
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pr̥ṣataḥ śarabhō rāmaḥ śvadaṁṣṭrō mr̥gamātr̥kā|

śaśōraṇau kuraṅgaśca gōkarṇaḥ kōṭṭakārakaḥ||45||

cāruṣkō hariṇaiṇau ca śambaraḥ kālapucchakaḥ|

r̥ṣyaśca varapōtaśca vijñēyā jāṅgalā mr̥gāḥ||46||

pRuShataH SaraBo rAmaH SvadaMShTro mRugamAtRukA|

SaSoraNau kura~ggaSca gokarNaH koTTakArakaH||45||

cAruShko hariNaiNau ca SambaraH kAlapucCakaH|

RuShyaSca varapotaSca vij~jeyA jA~ggalA mRugAH||46||
</div></div>

Some of the wild antelopes (or ''jangala'' animals) that are fit for human consumption are:
<div style="text-align:justify;">
The ''chital'' or spotted deer(''prisata'', Cervus axis), the elk or wapiti (''sharabha'', Cervus canadensis), kashmir red deer (''rama'', Cervus elaphus), the mouse deer (''Shadamshtra'', Tragulus meminna), red deer (''mrigamatrika'', Cervus elaphus), the hare or rabbit (''shasha'', Leporidae), the oorial or wild sheep(''urana'', Ovis vignei), the Indian antelope (''kuranga'', Antilope cervicapra), the cow-eared deer (''gokarna'' , Antelope picta), the Indian ''muntjak'' or barking deer (''kottakaraka'', Cervus muntjae), the gazelle (''charushka'', Gazelle bennetti), the black or Indian antelope(''Harina'', Antilope cervicapra), fawn deer (''ena'', Cervus rusa), the Indian sambhar (''sambhara'', Cervus unicolor), the black-tailed deer (''kalapucchaka'', odocoilus), the musk deer and the small antelope (''varapota'', Antilope cervicapra).[45-46]
</div>
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लावोवर्तीरकश्चैववार्तीकःसकपिञ्जलः।

चकोरश्चोपचक्रश्चकुक्कुभोरक्तवर्त्मकः॥४७॥

लावाद्याविष्किरास्त्वेतेवक्ष्यन्तेवर्तकादयः।

वर्तकोवर्तिकाचैवबर्हीतित्तिरिकुक्कुटौ॥४८॥

कङ्कशारपदेन्द्राभगोनर्दगिरिवर्तकाः।

क्रकरोऽवकरश्चैववारडश्चेति विष्किराः॥४९॥
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lāvō vartīrakaścaiva vārtīkaḥ sakapiñjalaḥ|

cakōraścōpacakraśca kukkubhō raktavartmakaḥ||47||

lāvādyā viṣkirāstvētē vakṣyantē vartakādayaḥ|

vartakō vartikā caiva barhī tittirikukkuṭau||48||

kaṅkaśārapadēndrābhagōnardagirivartakāḥ|

krakarō'vakaraścaiva vāraḍaścēti [1] viṣkirāḥ||49||

lAvo vartIrakaScaiva vArtIkaH sakapi~jjalaH|

cakoraScopacakraSca kukkuBo raktavartmakaH||47||

lAvAdyA viShkirAstvete vakShyante vartakAdayaH|

vartako vartikA caiva barhI tittirikukkuTau||48||

ka~gkaSArapadendrABagonardagirivartakAH|

krakaro&vakaraScaiva vAraDaSceti viShkirAH||49||
</div></div>

The following gallinaceous birds are fit for human consumption:
<div style="text-align:justify;">
The common quail (''lava'', Turnix suscitates), the rain quail (''vartiraka'', Coturnix coromandelica), the jungle bush quail (vartika, Coturnix sylvatica), the grey partridge (''kapinjala'', Francolinus vulgaris), Greek pheasant (Chakora, Perdix rufa), the sushi chukor- smaller Greek pheasant (''upachakra'', Perdix rufa), the crow pheasant (''kukubha'', Coccyzus), red jungle fowl (''raktavartamaka'', Gallus ferruginous): these beginning with the quail are the gallinaceous birds. We shall now enumerate the list of birds beginning with the male bustard or button quail (''vartaka'', Turnix indica), the female bustard or button quail (''vartika'', Coturnix sylvatica), the peacock (''barhi'', Pavo cristatus), the partridge (''tittiri'', Arborophila torquala), the red spur fowl (rooster) (''Kukkuta'', Galloperdix spadicca), heron (''kanka'', Ardeidae), the stork (''sarapada'', Ciconia boycinia), hedge sparrow (''Indrabha'', Leucocerea aureola), the hill partridge (''gonarda'', Ardea sibirica), the mountain quail (''girivartaka'', Coturnix coturnix), the snipe (''krakara'', Ardea virago) and the spoon bill (''varapada'', Platela leucorodia) [47-49]
</div>
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शतपत्रोभृङ्गराजःकोयष्टिर्जीवजीवकः।

कैरातःकोकिलोऽत्यूहोगोपापुत्रःप्रियात्मजः॥५०॥

लट्टालट्ट(टू)षकोबभ्रुर्वटहाडिण्डिमानकः।

जटीदुन्दुभिपाक्कारलोहपृष्ठकुलिङ्गकाः ॥५१॥

कपोतशुकशारङ्गाश्चिरटीकङ्कुयष्टिकाः।

सारिकाकलविङ्कश्चचटकोऽङ्गारचूडकः॥५२॥

पारावतःपाण्ड(न)विकइत्युक्ताःप्रतुदाद्विजाः।
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śatapatrō bhr̥ṅgarājaḥ kōyaṣṭirjīvajīvakaḥ|

kairātaḥ kōkilō'tyūhō gōpāputraḥ priyātmajaḥ||50||

laṭṭā laṭṭa(ṭū)ṣakō babhrurvaṭahā ḍiṇḍimānakaḥ|

jaṭī dundubhipākkāralōhapr̥ṣṭhakuliṅgakāḥ [1] ||51||

kapōtaśukaśāraṅgāściraṭīkaṅkuyaṣṭikāḥ|

sārikā kalaviṅkaśca caṭakō'ṅgāracūḍakaḥ||52||

pārāvataḥ pāṇḍa(na)vika ityuktāḥ pratudā dvijāḥ|53|

Satapatro BRu~ggarAjaH koyaShTirjIvajIvakaH|

kairAtaH kokilo&tyUho gopAputraH priyAtmajaH||50||

laTTA laTTa(TU)Shako baBrurvaTahA DiNDimAnakaH|

jaTI dunduBipAkkAralohapRuShThakuli~ggakAH ||51||

kapotaSukaSAra~ggASciraTIka~gkuyaShTikAH|

sArikA kalavi~gkaSca caTako&~ggAracUDakaH||52||

pArAvataH pANDa(na)vika ityuktAH pratudA dvijAH|
</div></div>

The following birds from the Pecker family are suitable for human consumption:
<div style="text-align:justify;">
The black woodpecker (''shatapatra'', Picus martius), the king bird of paradise–shrike (''Bhringaraja'', Lanalidae), the green-bill coucal (''kojashthi'', Centropus chlororhynchos), peacock pheasant (''jivajivaka'', Chalcurus), red-faced malkoha (''kairata'', Pheanicophaeus pyrrhocephalus), the koel (''kokila'', Eudynamys honorata), the red-vented bulbul (''Atyuha'', Molpastes haemorrhous), the cowbird (''gopaputra'', Molothrus), the Indian babbler (''priyatmaja'', Argya caudata), the pied flycatcher (''latva'', Muscicapidae atricapilla), paradise flycatcher (''lattashaka'', Muscicapidae techitrea), the Bengal tree pie (''Babhru-vataha'', Dendrocitta rufa), the toucan (''dindimantaka'', Ramphastos toco), the hoopoe (''jati'', Upupa indica), the grey hornbill (''dundubhi'', Lophoceros birostris), the green barbet (''pakkara'', Thereiceryx zeylonicus), the king fisher (''lauhaprishtha'', Alcedo ispida), the baya or weaver bird (''kulingaka'', Ploceus benghalensis), the dove (''kapota'', Chalcophaps indica), the green parakeet (''shuka'', Psittacula spengeli), the ringneck parakeet (''saranga'', Palaeonis torquatus), the babbler (''Chirati'', Timaliidae), the blossom headed parakeet (''kanku,'' Torquatus rosa),the sun bird or honey-sucker (''yastika'', Nectariniidae), mynah (''sharika'', Turdus salica), the house sparrow (''kalavinka'', Passer domesticus), the tree sparrow (''chataka'', Passer montanus), the black bulbul (''angarachudaka'', Hypsipetes leucocephalus), the pigeon (''paravata'', Columba treron) and the wood pigeon (''pandanavika'', Columba palumbus).[50-52]
</div>
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प्रसह्यभक्षयन्तीतिप्रसहास्तेनसञ्ज्ञिताः॥५३॥

भूशयाबिलवासित्वादानूपानूपसंश्रयात् ।

जलेनिवासाज्जलजाजलेचर्याज्जलेचराः॥५४॥

स्थलजाजाङ्गलाःप्रोक्तामृगाजाङ्गलचारिणः।

विकीर्यविष्किराश्चेतिप्रतुद्यप्रतुदाःस्मृताः॥५५॥

योनिरष्टविधात्वेषामांसानांपरिकीर्तिता।
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prasahya bhakṣayantīti prasahāstēna sañjñitāḥ||53||

bhūśayā bilavāsitvādānūpānūpasaṁśrayāt [3] |

jalē nivāsājjalajā jalēcaryājjalēcarāḥ||54||

sthalajā jāṅgalāḥ prōktā mr̥gā jāṅgalacāriṇaḥ|

vikīrya viṣkirāścēti pratudya pratudāḥ smr̥tāḥ||55||

yōniraṣṭavidhā tvēṣā māṁsānāṁ parikīrtitā|56|

prasahya BakShayantIti prasahAstena sa~jj~jitAH||53||

BUSayA bilavAsitvAdAnUpAnUpasaMSrayAt |

jale nivAsAjjalajA jalecaryAjjalecarAH||54||

sthalajA jA~ggalAH proktA mRugA jA~ggalacAriNaH|

vikIrya viShkirASceti pratudya pratudAH smRutAH||55||

yoniraShTavidhA tveShA mAMsAnAM parikIrtitA|
</div></div>

<div style="text-align:justify;">
And now we define the various groups of animals listed above. The first are the “tearers”. The creatures that eat their food by rending or tearing – using their horns, claws, or talons - are known as tearers or of the tearer group of creatures. Those that dwell beneath the ground are called burrowing creatures. Those that dwell in wetlands or marshy lands are known as wetland creatures. Owing to their living in water, some creatures are known as aquatic creatures or water dwellers. Those that move about in water as well as land are known as water-roamers or amphibious creatures. Those (antelopes) that dwell and roam in the jungles are known as ''jangala'' creatures. Those that scatter food with their claws and pick them up are known as gallinaceous birds and those that peck at their food are called peckers. These are the eight varieties of sources of flesh. [53-55]
</div>
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प्रसहाभूशयानूपवारिजावारिचारिणः॥५६॥

गुरूष्णस्निग्धमधुराबलोपचयवर्धनाः।

वृष्याःपरंवातहराःकफपित्तविवर्धनाः॥५७॥

हिताव्यायामनित्येभ्योनरादीप्ताग्नयश्चये।

प्रसहानांविशेषेणमांसंमांसाशिनांभिषक्॥५८॥

जीर्णार्शोग्रहणीदोषशोषार्तानांप्रयोजयेत्।

लावाद्योवैष्किरोवर्गःप्रतुदाजाङ्गलामृगाः॥५९॥

लघवःशीतमधुराःसकषायाहितानृणाम्।

पित्तोत्तरेवातमध्येसन्निपातेकफानुगे॥६०॥

विष्किरावर्तकाद्यास्तुप्रसहाल्पान्तरागुणैः।
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prasahā bhūśayānūpavārijā vāricāriṇaḥ||56||

gurūṣṇasnigdhamadhurā balōpacayavardhanāḥ|

vr̥ṣyāḥ paraṁ vātaharāḥ kaphapittavivardhanāḥ||57||

hitā vyāyāmanityēbhyō narā dīptāgnayaśca yē|

prasahānāṁ viśēṣēṇa māṁsaṁ māṁsāśināṁ bhiṣak||58||

jīrṇārśōgrahaṇīdōṣaśōṣārtānāṁ prayōjayēt|

lāvādyō vaiṣkirō vargaḥ pratudā jāṅgalā mr̥gāḥ||59||

laghavaḥ śītamadhurāḥ sakaṣāyā hitā nr̥ṇām|

pittōttarē vātamadhyē sannipātē kaphānugē||60||

viṣkirā vartakādyāstu prasahālpāntarā guṇaiḥ|61|

prasahA BUSayAnUpavArijA vAricAriNaH||56||

gurUShNasnigdhamadhurA balopacayavardhanAH|

vRuShyAH paraM vAtaharAH kaPapittavivardhanAH||57||

hitA vyAyAmanityeByo narA dIptAgnayaSca ye|

prasahAnAM viSeSheNa mAMsaM mAMsASinAM BiShak||58||

jIrNArSograhaNIdoShaSoShArtAnAM prayojayet|

lAvAdyo vaiShkiro vargaH pratudA jA~ggalA mRugAH||59||

laGavaH SItamadhurAH sakaShAyA hitA nRuNAm|

pittottare vAtamadhye sannipAte kaPAnuge||60||

viShkirA vartakAdyAstu prasahAlpAntarA guNaiH|
</div></div>

Next we talk of the general qualities of the flesh of these animals:
<div style="text-align:justify;">
The tearer, the burrower, the wetland, the aquatic and the amphibious— these five groups are heavy, hot, unctuous, sweet and these enhance strength and obesity. They are also aphrodisiacs and are very effective against ''vata'' while greatly aggravating ''kapha'' and ''pitta''. They are wholesome to individuals who exercise daily and whose digestive fire is strong. [56-60]

The physician should prescribe the flesh of the tearer group of carnivorous animals to patients suffering from chronic piles, assimilation disorders and consumption. [58]

Now the general qualities of the quail and bustard families of gallinaceous birds, the pecker class of birds, and the ''jangala'' antelopes. The flesh of the common quail family of gallinaceous birds, pecker family of birds and ''jangala'' animals is light, cold in potency, sweet, and slightly astringent in taste and is beneficial to those who suffer from vitiation of three ''doshas'' in which ''pitta'' is predominant, ''vata'' is moderate and ''kapha'' is relatively less aggravated. The flesh of the gallinaceous birds of the bustard family, however differs slightly in action from that of the flesh of the tearer group and therefore is called out separately. [59-60]
</div>

=====Qualities of meat of goat and sheep =====
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नातिशीतगुरुस्निग्धं मांसमाजमदोषलम्॥६१॥

शरीरधातुसामान्यादनभिष्यन्दिबृंहणम्।

मांसंमधुरशीतत्वाद्गुरुबृंहणमाविकम्॥६२॥

योनावजाविके मिश्रगोचरत्वादनिश्चिते।
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nātiśītagurusnigdhaṁ [1] māṁsamājamadōṣalam||61||

śarīradhātusāmānyādanabhiṣyandi br̥ṁhaṇam|

māṁsaṁ madhuraśītatvādguru br̥ṁhaṇamāvikam||62||

yōnāvajāvikē [2] miśragōcaratvādaniścitē|63|
</div></div>

The flesh of the goat (capra hircus) is not very cold in potency, not heavy, and not unctuous. It helps keep the ''doshas'' in harmony with the human body-elements and acts as a nourishing without being deliquescent in effect. [61]

The flesh of the sheep (ovis) is heavy due to it being cold in potency, sweet in taste (and digestion) and nourishing. The sheep and the goat are found both in wet and ''jangala'' settings and hence cannot be grouped in any particular category defined above. [62]
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सामान्येनोपदिष्टानांमांसानांस्वगुणैःपृथक्॥६३॥

केषाञ्चिद्गुणवैशेष्याद्विशेषउपदेक्ष्यते।

दर्शनश्रोत्रमेधाग्निवयोवर्णस्वरायुषाम्॥६४॥

बर्हीहिततमोबल्योवातघ्नोमांसशुक्रलः।

गुरूष्णस्निग्धमधुराःस्वरवर्णबलप्रदाः॥६५॥

बृंहणाःशुक्रलाश्चोक्ताहंसामारुतनाशनाः।

स्निग्धाश्चोष्णाश्चवृष्याश्चबृंहणाःस्वरबोधनाः॥६६॥

बल्याःपरंवातहराःस्वेदनाश्चरणायुधाः।

गुरूष्णोमधुरोनातिधन्वानूपनिषेवणात्॥६७॥

तित्तिरिःसञ्जयेच्छीघ्रंत्रीन्दोषाननिलोल्बणान्।

पित्तश्लेष्मविकारेषुसरक्तेषुकपिञ्जलाः॥६८॥

मन्दवातेषुशस्यन्तेशैत्यमाधुर्यलाघवात्।

लावाःकषायमधुरालघवोऽग्निविवर्धनाः॥६९॥

सन्निपातप्रशमनाःकटुकाश्चविपाकतः।

गोधाविपाकेमधुराकषायकटुकारसे॥७०॥

वातपित्तप्रशमनीबृंहणीबलवर्धनी।

शल्लकोमधुराम्लश्चविपाकेकटुकःस्मृतः॥७१॥

वातपित्तकफघ्नश्चकासश्वासहरस्तथा।

कषायविशदाः शीतारक्तपित्तनिबर्हणाः॥७२॥

विपाकेमधुराश्चैवकपोतागृहवासिनः।

तेभ्योलघुतराःकिञ्चित्कपोतावनवासिनः ॥७३॥

शीताःसङ्ग्राहिणश्चैवस्वल्पमूत्रकराश्चते।

शुकमांसंकषायाम्लंविपाकेरूक्षशीतलम्॥७४॥

शोषकासक्षयहितंसङ्ग्राहिलघुदीपनम्।

चटकामधुराःस्निग्धाबलशुक्रविवर्धनाः॥७५॥

सन्निपातप्रशमनाःशमनामारुतस्यच।

कषायोविशदोरूक्षःशीतःपाकेकटुर्लघुः॥७६॥

शशःस्वादुःप्रशस्तश्चसन्निपातेऽनिलावरे।

मधुरामधुराःपाकेत्रिदोषशमनाःशिवाः॥७७॥

लघवोबद्धविण्मूत्राःशीताश्चैणाःप्रकीर्तिताः।

स्नेहनंबृंहणंवृष्यंश्रमघ्नमनिलापहम्॥७८॥

वराहपिशितंबल्यंरोचनंस्वेदनंगुरु।

गव्यंकेवलवातेषुपीनसेविषमज्वरे॥७९॥

शुष्ककासश्रमात्यग्निमांसक्षयहितंचतत्।

स्निग्धोष्णंमधुरंवृष्यंमाहिषंगुरुतर्पणम्॥८०॥

दार्ढ्यंबृहत्त्वमुत्साहंस्वप्नंचजनयत्यपि।

गुरूष्णामधुराबल्याबृंहणाःपवनापहाः॥८१॥

मत्स्याःस्निग्धाश्चवृष्याश्चबहुदोषाःप्रकीर्तिताः।

शैवालशष्पभोजित्वात्स्वप्नस्यचविवर्जनात्॥८२॥

रोहितोदीपनीयश्चलघुपाकोमहाबलः।

वर्ण्योवातहरोवृष्यश्चक्षुष्योबलवर्धनः॥८३॥

मेधास्मृतिकरःपथ्यःशोषघ्नःकूर्मउच्यते।

खङ्गमांसमभिष्यन्दिबलकृन्मधुरंस्मृतम्॥८४॥

स्नेहनंबृंहणंवर्ण्यंश्रमघ्नमनिलापहम्।

धार्तराष्ट्रचकोराणांदक्षाणांशिखिनामपि॥८५॥

चटकानांचयानिस्युरण्डानिचहितानिच।

क्षीणरेतःसुकासेषुहृद्रोगेषुक्षतेषुच॥८६॥

मधुराण्यविदाहीनिसद्योबलकराणिच।

शरीरबृंहणेनान्यत्खाद्यंमांसाद्विशिष्यते॥८७॥

इतिवर्गस्तृतीयोऽयंमांसानांपरिकीर्तितः।
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sāmānyēnōpadiṣṭānāṁ māṁsānāṁ svaguṇaiḥ pr̥thak||63||

kēṣāñcidguṇavaiśēṣyādviśēṣa upadēkṣyatē|

darśanaśrōtramēdhāgnivayōvarṇasvarāyuṣām||64||

barhī hitatamō balyō vātaghnō māṁsaśukralaḥ|

gurūṣṇasnigdhamadhurāḥ svaravarṇabalapradāḥ||65||

br̥ṁhaṇāḥ śukralāścōktā haṁsā mārutanāśanāḥ|

snigdhāścōṣṇāśca vr̥ṣyāśca br̥ṁhaṇāḥ svarabōdhanāḥ||66||

balyāḥ paraṁ vātaharāḥ svēdanāścaraṇāyudhāḥ|

gurūṣṇō madhurō nātidhanvānūpaniṣēvaṇāt||67||

tittiriḥ sañjayēcchīghraṁ trīn dōṣānanilōlbaṇān|

pittaślēṣmavikārēṣu saraktēṣu kapiñjalāḥ||68||

mandavātēṣu śasyantē śaityamādhuryalāghavāt|

lāvāḥ kaṣāyamadhurā laghavō'gnivivardhanāḥ||69||

sannipātapraśamanāḥ kaṭukāśca vipākataḥ|

gōdhā vipākē madhurā kaṣāyakaṭukā rasē||70||

vātapittapraśamanī br̥ṁhaṇī balavardhanī|

śallakō madhurāmlaśca vipākē kaṭukaḥ smr̥taḥ||71||

vātapittakaphaghnaśca kāsaśvāsaharastathā|

kaṣāyaviśadāḥ [3] śītā raktapittanibarhaṇāḥ||72||

vipākē madhurāścaiva kapōtā gr̥havāsinaḥ|

tēbhyō laghutarāḥ kiñcit kapōtā vanavāsinaḥ [4] ||73||

śītāḥ saṅgrāhiṇaścaiva svalpamūtrakarāśca tē|

śukamāṁsaṁ kaṣāyāmlaṁ vipākē rūkṣaśītalam||74||

śōṣakāsakṣayahitaṁ saṅgrāhi laghu dīpanam|

caṭakā madhurāḥ snigdhā balaśukravivardhanāḥ||75||

sannipātapraśamanāḥ śamanā mārutasya ca|

kaṣāyō viśadō rūkṣaḥ śītaḥ pākē kaṭurlaghuḥ||76||

śaśaḥ svāduḥ praśastaśca sannipātē'nilāvarē|

madhurā madhurāḥ pākē tridōṣaśamanāḥ śivāḥ||77||

laghavō baddhaviṇmūtrāḥ śītāścaiṇāḥ prakīrtitāḥ|

snēhanaṁ br̥ṁhaṇaṁ vr̥ṣyaṁ śramaghnamanilāpaham||78||

varāhapiśitaṁ balyaṁ rōcanaṁ svēdanaṁ guru|

gavyaṁ kēvalavātēṣu pīnasē viṣamajvarē||79||

śuṣkakāsaśramātyagnimāṁsakṣayahitaṁ ca tat|

snigdhōṣṇaṁ madhuraṁ vr̥ṣyaṁ māhiṣaṁ guru tarpaṇam||80||

dārḍhyaṁ br̥hattvamutsāhaṁ svapnaṁ ca janayatyapi|

gurūṣṇā madhurā balyā br̥ṁhaṇāḥ pavanāpahāḥ||81||

matsyāḥ snigdhāśca vr̥ṣyāśca bahudōṣāḥ prakīrtitāḥ|

śaivālaśaṣpabhōjitvātsvapnasya ca vivarjanāt||82||

rōhitō dīpanīyaśca laghupākō mahābalaḥ|

varṇyō vātaharō vr̥ṣyaścakṣuṣyō balavardhanaḥ||83||

mēdhāsmr̥tikaraḥ pathyaḥ śōṣaghnaḥ kūrma ucyatē|

khaṅgamāṁsamabhiṣyandi balakr̥nmadhuraṁ smr̥tam||84||

snēhanaṁ br̥ṁhaṇaṁ varṇyaṁ śramaghnamanilāpaham|

dhārtarāṣṭracakōrāṇāṁ dakṣāṇāṁ śikhināmapi||85||

caṭakānāṁ ca yāni syuraṇḍāni ca hitāni ca|

kṣīṇarētaḥsu kāsēṣu hr̥drōgēṣu kṣatēṣu ca||86||

madhurāṇyavidāhīni sadyōbalakarāṇi ca|

śarīrabr̥ṁhaṇē nānyat khādyaṁ māṁsādviśiṣyatē||87||

iti vargastr̥tīyō'yaṁ māṁsānāṁ parikīrtitaḥiti māṁsavargastr̥tīyaḥ

sAmAnyenopadiShTAnAM mAMsAnAM svaguNaiH pRuthak||63||

keShA~jcidguNavaiSeShyAdviSeSha upadekShyate|

darSanaSrotramedhAgnivayovarNasvarAyuShAm||64||

barhI hitatamo balyo vAtaGno mAMsaSukralaH|

gurUShNasnigdhamadhurAH svaravarNabalapradAH||65||

bRuMhaNAH SukralAScoktA haMsA mArutanASanAH|

snigdhAScoShNASca vRuShyASca bRuMhaNAH svarabodhanAH||66||

balyAH paraM vAtaharAH svedanAScaraNAyudhAH|

gurUShNo madhuro nAtidhanvAnUpaniShevaNAt||67||

tittiriH sa~jjayecCIGraM trIn doShAnanilolbaNAn|

pittaSleShmavikAreShu sarakteShu kapi~jjalAH||68||

mandavAteShu Sasyante SaityamAdhuryalAGavAt|

lAvAH kaShAyamadhurA laGavo&gnivivardhanAH||69||

sannipAtapraSamanAH kaTukASca vipAkataH|

godhA vipAke madhurA kaShAyakaTukA rase||70||

vAtapittapraSamanI bRuMhaNI balavardhanI|

Sallako madhurAmlaSca vipAke kaTukaH smRutaH||71||

vAtapittakaPaGnaSca kAsaSvAsaharastathA|

kaShAyaviSadAH SItA raktapittanibarhaNAH||72||

vipAke madhurAScaiva kapotA gRuhavAsinaH|

teByo laGutarAH ki~jcit kapotA vanavAsinaH ||73||

SItAH sa~ggrAhiNaScaiva svalpamUtrakarASca te|

SukamAMsaM kaShAyAmlaM vipAke rUkShaSItalam||74||

SoShakAsakShayahitaM sa~ggrAhi laGu dIpanam|

caTakA madhurAH snigdhA balaSukravivardhanAH||75||

sannipAtapraSamanAH SamanA mArutasya ca|

kaShAyo viSado rUkShaH SItaH pAke kaTurlaGuH||76||

SaSaH svAduH praSastaSca sannipAte&nilAvare|

madhurA madhurAH pAke tridoShaSamanAH SivAH||77||

laGavo baddhaviNmUtrAH SItAScaiNAH prakIrtitAH|

snehanaM bRuMhaNaM vRuShyaM SramaGnamanilApaham||78||

varAhapiSitaM balyaM rocanaM svedanaM guru|

gavyaM kevalavAteShu pInase viShamajvare||79||

SuShkakAsaSramAtyagnimAMsakShayahitaM ca tat|

snigdhoShNaM madhuraM vRuShyaM mAhiShaM guru tarpaNam||80||

dArDhyaM bRuhattvamutsAhaM svapnaM ca janayatyapi|

gurUShNA madhurA balyA bRuMhaNAH pavanApahAH||81||

matsyAH snigdhASca vRuShyASca bahudoShAH prakIrtitAH|

SaivAlaSaShpaBojitvAtsvapnasya ca vivarjanAt||82||

rohito dIpanIyaSca laGupAko mahAbalaH|

varNyo vAtaharo vRuShyaScakShuShyo balavardhanaH||83||

medhAsmRutikaraH pathyaH SoShaGnaH kUrma ucyate|

Ka~ggamAMsamaBiShyandi balakRunmadhuraM smRutam||84||

snehanaM bRuMhaNaM varNyaM SramaGnamanilApaham|

dhArtarAShTracakorANAM dakShANAM SiKinAmapi||85||

caTakAnAM ca yAni syuraNDAni ca hitAni ca|

kShINaretaHsu kAseShu hRudrogeShu kShateShu ca||86||

madhurANyavidAhIni sadyobalakarANi ca|

SarIrabRuMhaNe nAnyat KAdyaM mAMsAdviSiShyate||87||

iti vargastRutIyo&yaM mAMsAnAM parikIrtitaH|
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Now that the general properties of flesh have been stated, we shall describe the specific qualities of the flesh of some of these creatures:

The flesh of the peacock is most conducive to enhancing sight, hearing, intelligence, body-heat, youth, complexion, voice and life. It is strengthening, is effective in treating ''vata'' and promotes the growth of flesh tissues and semen. [63-64]

The flesh of the swan is heavy, hot, unctuous, sweet, enhances voice, complexion, strength, production of semen, is nourishing, and is effective in treating ''vata''.

The flesh of the rooster/fowl is unctuous, hot, aphrodisiac, and nourishing. It also helps strengthen the voice, is effective in treating ''vata'' and is sudorific (produces sweating) [66]

The flesh of the partridge is heavy, hot, and sweet. The bird’s habitat is neither limited to marshy nor to ''jangala'' country. Partridge meat rapidly controls the three ''doshas'', especially ''vata''. [67]

The flesh of the grey partridge is cold in potency, sweet and light and is recommended in ''pitta, kapha,'' blood and mild ''vata'' disorders. [68]

The flesh of the common-quail is astringent, sweet in taste, light, very effective in enhancing digestive fire, alleviates ''tridosha'', and is pungent on digestion. [69]

The flesh of the iguana is sweet on digestion, astringent and pungent in taste, alleviates ''vata'' and ''pitta'' and is nourishing and strengthening. [70]

The flesh of the pangolin is sweet and sour in taste and is said to be pungent on digestion. It alleviates the ''tridosha'' and is effective in treating cough and dyspepsia. [71]

The flesh of the domestic pigeon is astringent in taste, tender, cold in potency, is effective in treating ''raktapitta'' and is sweet (in digestion). [72]

The flesh of the wild pigeon is slightly lighter than that of the birds mentioned above, is cold in potency, astringent, and reduces the secretion of urine. [73]

The flesh of the green parakeet is astringent in taste and sour on digestion, dry in property and cold in potency. It is beneficial in curing the diseases such as consumption, cough and wasting. The flesh is astringent in action, light to digest and stimulates ''agni''. [74]

The flesh of the sparrow is sweet and unctuous, very effective in promoting strength and semen and alleviating ''tridosha'' especially ''vata''. [75]

Rabbit meat is astringent in taste, limpid, dry, cold in potency, pungent on digestion, light and sweet. It is recommended in alleviating ''tridosha'' where ''vata'' is relatively mild. [76]

The flesh of the blackbuck is said to be sweet (in taste as well as on digestion), alleviates ''tridosha'', generally is wholesome, light, aggravates constipation and restricts urination, and is cold in potency. [77]

The flesh of the hog promotes unctuousness, is nourishing, (is an) aphrodisiac, removes fatigue, alleviates ''vata'', strengthens, and is appetizing, sudorific and heavy. [78]

The flesh of the cow is beneficial in curing disorders due to ''vata'', rhinitis, ''vishama jwara'' (fever with irregular pattern), dry cough, fatigue, excessive ''agni'', and atrophy of the flesh. [79]

The flesh of the buffalo is unctuous, hot in potency, sweet, aphrodisiac, heavy to digest and nourishing. It also promotes firmness and corpulence, and sleep. [80]

The flesh of the fish in general is heavy to digest, hot in potency, sweet in taste, strengthening, nourishing, is effective in treating ''vata'', unctuous, and an aphrodisiac. It however has many hazardous properties as well. [81]

As ''rohita'' fish eats moss and doesn’t sleep at all, its flesh is appetizing, light to digest and greatly promotes strength. [82]

The flesh of the tortoise is said to promote healthy complexion, strength, intelligence and memory, and is effective in treating consumption and ''vata''. It is an aphrodisiac, is beneficial to sight, and is wholesome. [83]

The flesh of the rhinoceros is said to be deliquescent, promotes strength and completion, and is effective in treating ''vata''. It is sweet, unctuous, nourishing, and restorative. [84]

The eggs of the swan, the ''chakor'', the rooster, the peacock, and the sparrow are beneficial in oligo-spermia, cough, cardiac disorder and pulmonary lesions. They are sweet, non-irritant and immediately strengthening. [85-86]

No other food except flesh is nourishing. Thus, the third group of meats is described.
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इतिमांसवर्गस्तृतीयः॥३॥
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ti vargastr̥tīyō'yaṁ māṁsānāṁ parikīrtitaḥiti māṁsavargastr̥tīyaḥ

iti mAMsavargastRutIyaH||3||
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This concludes the third category of edible meat.

==== Class of vegetables ====
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अथशाकवर्गः-

पाठाशुषाशटीशाकंवास्तुकंसुनिषण्णाकम्॥८८॥

विद्याद्ग्राहित्रिदोषघ्नंभिन्नवर्चस्तुवास्तुकम्।

त्रिदोषशमनीवृष्याकाकमाचीरसायनी॥८९॥

नात्युष्णशीतवीर्याचभेदिनीकुष्ठनाशिनी।

राजक्षवकशाकंतुत्रिदोषशमनंलघु॥९०॥

ग्राहिशस्तंविशेषेणग्रहण्यर्शोविकारिणाम्।

कालशाकंतुकटुकंदीपनंगरशोफजित्॥९१॥

लघूष्णंवातलंरूक्षंकालायं शाकमुच्यते।

दीपनीचोष्णवीर्याचग्राहिणीकफमारुते॥९२॥

प्रशस्यतेऽम्लचाङ्गेरीग्रहण्यर्शोहिताचसा।

मधुरामधुरापाकेभेदिनीश्लेष्मवर्धनी॥९३॥

वृष्यास्निग्धाचशीताचमदघ्नीचाप्युपोदिका।

रूक्षोमदविषघ्नश्चप्रशस्तोरक्तपित्तिनाम्॥९४॥

मधुरोमधुरःपाकेशीतलस्तण्डुलीयकः।

मण्डूकपर्णीवेत्राग्रंकुचेलावनतिक्तकम्॥९५॥

कर्कोटकावल्गुजकौपटोलंशकुलादनी

वृषपुष्पाणिशार्ङ्गेष्टाकेम्बूकंसकठिल्लकम्॥९६॥

नाडीकलायंगोजिह्वावार्ताकंतिलपर्णिका।

कौलकंकार्कशंनैम्बंशाकंपार्पटकंचयत्॥९७॥

कफपित्तहरंतिक्तंशीतंकटुविपच्यते।
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atha śākavargaḥ-

pāṭhāśuṣāśaṭīśākaṁ vāstukaṁ suniṣaṇṇākam||88||

vidyādgrāhi tridōṣaghnaṁ bhinnavarcastu vāstukam|

tridōṣaśamanī vr̥ṣyā kākamācī rasāyanī||89||

nātyuṣṇaśītavīryā ca bhēdinī kuṣṭhanāśinī|

rājakṣavakaśākaṁ tu tridōṣaśamanaṁ laghu||90||

grāhi śastaṁ viśēṣēṇa grahaṇyarśōvikāriṇām|

kālaśākaṁ tu kaṭukaṁ dīpanaṁ garaśōphajit||91||

laghūṣṇaṁ vātalaṁ rūkṣaṁ kālāyaṁ [1] śākamucyatē|

dīpanī cōṣṇavīryā ca grāhiṇī kaphamārutē||92||

praśasyatē'mlacāṅgērī grahaṇyarśōhitā ca sā|

madhurā madhurā pākē bhēdinī ślēṣmavardhanī||93||

vr̥ṣyā snigdhā ca śītā ca madaghnī cāpyupōdikā|

rūkṣō madaviṣaghnaśca praśastō raktapittinām||94||

madhurō madhuraḥ pākē śītalastaṇḍulīyakaḥ|

maṇḍūkaparṇī vētrāgraṁ kucēlā vanatiktakam||95||

karkōṭakāvalgujakau paṭōlaṁ śakulādanī|

vr̥ṣapuṣpāṇi śārṅgēṣṭā kēmbūkaṁ sakaṭhillakam||96||

nāḍī kalāyaṁ gōjihvā vārtākaṁ tilaparṇikā|

kaulakaṁ kārkaśaṁ naimbaṁ śākaṁ pārpaṭakaṁ ca yat||97||

kaphapittaharaṁ tiktaṁ śītaṁ kaṭu vipacyatē|98|

atha SAkavargaH-

pAThASuShASaTISAkaM vAstukaM suniShaNNAkam||88||

vidyAdgrAhi tridoShaGnaM Binnavarcastu vAstukam|

tridoShaSamanI vRuShyA kAkamAcI rasAyanI||89||

nAtyuShNaSItavIryA ca BedinI kuShThanASinI|

rAjakShavakaSAkaM tu tridoShaSamanaM laGu||90||

grAhi SastaM viSeSheNa grahaNyarSovikAriNAm|

kAlaSAkaM tu kaTukaM dIpanaM garaSoPajit||91||

laGUShNaM vAtalaM rUkShaM kAlAyaM SAkamucyate|

dIpanI coShNavIryA ca grAhiNI kaPamArute||92||

praSasyate&mlacA~ggerI grahaNyarSohitA ca sA|

madhurA madhurA pAke BedinI SleShmavardhanI||93||

vRuShyA snigdhA ca SItA ca madaGnI cApyupodikA|

rUkSho madaviShaGnaSca praSasto raktapittinAm||94||

madhuro madhuraH pAke SItalastaNDulIyakaH|

maNDUkaparNI vetrAgraM kucelA vanatiktakam||95||

karkoTakAvalgujakau paTolaM SakulAdanI

vRuShapuShpANi SAr~ggeShTA kembUkaM sakaThillakam||96||

nADI kalAyaM gojihvA vArtAkaM tilaparNikA|

kaulakaM kArkaSaM naimbaM SAkaM pArpaTakaM ca yat||97||

kaPapittaharaM tiktaM SItaM kaTu vipacyate|
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Now begins the class of vegetables. ''Patha'' (Cissampelos pareira Linn.), negro coffee (Cassia occidentalis Linn.), ''shatishaka'', and marsilea (or ''sunishannaka'') are considered as astringents and effective agents for alleviating three ''doshas''. ''Vastuka'' is also laxative. [88]

The black night shade (Solanum nigrum Linn.) alleviates the three ''doshas'', is an aphrodisiac, rejuvenates, is neither very hot nor cold in potency, is a laxative, and is effective in treating skin lesions. [89]

The ''rajakshavaka'' (asthma weed, or Euphorbia thymifolia Linn.) is effective in alleviating ''tridosha'', is light to digest, is an astringent and is specially recommended for patients suffering from assimilation disorders and piles. [90]

The ''kalashaka'' (jute plant, (Corcorus capsularis Linn.)) is said to be pungent and appetizing, and is effective in treating the effect of poison and edema. The ''kalaya'' (chickling vetch) is said to be light, hot, dry, and promotes ''vata''. [91]

''Changeri'' (the yellow Wood-sorrel or Indian sorrel, or (Oxalis corniculata Linn.)) is hot in potency, is an appetizer and an astringent. It is recommended in ''kapha'' and ''vata'' disorders and is beneficial in assimilation-disorders and piles. [92]

''Upodika'' (the Indian spinach, (Basella rubra Linn.)) is sweet (in taste and on digestion), unctuous, cold in potency, is a laxative, aggravates ''kapha'', and is effective in treating intoxication. [93]

''Tanduliyaka'' (The prickly ''amaranth'', or (Amaranthus spinosus Linn.)) is dry, nullifies the effects of intoxication and poison and is beneficial in ''raktapitta''. It is sweet (in taste and on digestion) and is cold in potency. [94]

Indian pennywort (Centella asiatica Linn.), country willow (Calamus tenuis Roxb.), ''raj-patha'' ''/kuchela'', ''vanatiktaka'' (Mollugo spergula Linn.), sponge gourd (''karkotaka'', Momordica dioca Roxb), avalgujaka-bakuchi seeds (Psoralea corylifolia Linn.), patolam-pointed gourd (Trichosanthes dioica Roxb.) and ''shakuladani''- kurroa (Picrorhiza kurroa Royle ex Benth), the flowers of ''vasaka'' (Adhatoda vasika Nees), ''sharngeshtha'' (Dregia volubilis (Linn.f) Benth), ''kebuka'' (Ipomoea aquatica Forsk), hog’s weed (''kathillaka'', Boerhavia diffusa Linn.), wild tossa jute (''nadi shaka'', Corchorus olitarious Linn.), chickling vetch (''kalaya'', Lathyrus sativus Linn.), elephant’s foot (''gojihva'', Launaea asplenifolia Hook.f.), brinjal (''vartaka'', Solanum melongena Linn.) and dog mustard (''tilaparnika'', Cleome icosandra Linn.), carilla (''kaulakam'', Momordia charantia Linn.), ''karkasa'' (Momordica sp.), neem leaves (''nimbashakam'', Azadirachta indica A.Juss) and trailing rungia (''parpatakam'', Fumaria vaillantti Loisel): these are regulators of ''kapha'' and ''pitta'', bitter in taste, cold in potency and pungent on digestion. [95-97]

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सर्वाणिसूप्यशाकानिफञ्जीचिल्लीकुतुम्बकः॥९८॥

आलुकानिचसर्वाणिसपत्राणिकुटिञ्जरम् ।

शणशाल्मलिपुष्पाणिकर्बुदारःसुवर्चला॥९९॥

निष्पावःकोविदारश्चपत्तुरश्चुच्चुपर्णिका।

कुमारजीवोलोट्टाकःपालङ्क्यामारिषस्तथा॥१००॥

कलम्बनालिकासूर्यःकुसुम्भवृकधूमकौ।

लक्ष्मणाचप्रपुन्नाडोनलिनीकाकुठेरकः॥१०१॥

लोणिकायवशाकंचकूष्माण्डकमवल्गुजम्।

यातुकःशालकल्याणीत्रिपर्णीपीलुपर्णिका॥१०२॥

शाकंगुरुचरूक्षंचप्रायोविष्टभ्यजीर्यति।

मधुरंशीतवीर्यंचपुरीषस्यचभेदनम्॥१०३॥

स्विन्नंनिष्पीडितरसंस्नेहाढ्यंतत्प्रशस्यते।

शणस्यकोविदारस्यकर्बुदारस्यशाल्मलेः॥१०४॥

पुष्पंग्राहिप्रशस्तंचरक्तपित्तेविशेषतः।

न्यग्रोधोदुम्बराश्वत्थप्लक्षपद्मादिपल्लवाः॥१०५॥

कषायाःस्तम्भनाःशीताहिताःपित्तातिसारिणाम्।

वायुंवत्सादनीहन्यात्कफंगण्डीरचित्रकौ॥१०६॥

श्रेयसीबिल्वपर्णीचबिल्वपत्रंतुवातनुत्।

भण्डीशतावरीशाकंबलाजीवन्तिकंचयत्॥१०७॥

पर्वण्याःपर्वपुष्प्याश्चवातपित्तहरंस्मृतम्।

लघुभिन्नशकृत्तिक्तंलाङ्गलक्युरुबूकयोः॥१०८॥

तिलवेतसशाकंचशाकंपञ्चाङ्गुलस्यच।

वातलंकटुतिक्ताम्लमधोमार्गप्रवर्तनम्॥१०९॥

रूक्षाम्लमुष्णंकौसुम्भंकफघ्नंपित्तवर्धनम्।

त्रपुसैर्वारुकंस्वादुगुरुविष्टम्भिशीतलम्॥११०॥

मुखप्रियंचरूक्षंचमूत्रलंत्रपुसंत्वति।

एर्वारुकंचसम्पक्वंदाहतृष्णाक्लमार्तिनुत्॥१११॥

वर्चोभेदीन्यलाबूनि रूक्षशीतगुरूणिच।

चिर्भटैर्वारुकेतद्वद्वर्चोभेदहितेतुते॥११२॥

सक्षारं पक्वकूष्माण्डंमधुराम्लंतथालघु।

सृष्टमूत्रपुरीषंचसर्वदोषनिबर्हणम्॥११३॥
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sarvāṇi sūpyaśākāni phañjī cillī kutumbakaḥ||98||

ālukāni ca sarvāṇi sapatrāṇi kuṭiñjaram [3] |

śaṇaśālmalipuṣpāṇi karbudāraḥ suvarcalā||99||

niṣpāvaḥ kōvidāraśca patturaścuccuparṇikā|

kumārajīvō lōṭṭākaḥ pālaṅkyā māriṣastathā||100||

kalambanālikāsūryaḥ kusumbhavr̥kadhūmakau|

lakṣmaṇā ca prapunnāḍō nalinīkā kuṭhērakaḥ||101||

lōṇikā yavaśākaṁ ca kūṣmāṇḍakamavalgujam|

yātukaḥ śālakalyāṇī triparṇī pīluparṇikā||102||

śākaṁ guru ca rūkṣaṁ ca prāyō viṣṭabhya jīryati|

madhuraṁ śītavīryaṁ ca purīṣasya ca bhēdanam||103||

svinnaṁ niṣpīḍitarasaṁ snēhāḍhyaṁ tat praśasyatē|

śaṇasya kōvidārasya karbudārasya śālmalēḥ||104||

puṣpaṁ grāhi praśastaṁ ca raktapittē viśēṣataḥ|

nyagrōdhōdumbarāśvatthaplakṣapadmādipallavāḥ||105||

kaṣāyāḥ stambhanāḥ śītā hitāḥ pittātisāriṇām|

vāyuṁ vatsādanī hanyāt kaphaṁ gaṇḍīracitrakau||106||

śrēyasī bilvaparṇī ca bilvapatraṁ tu vātanut|

bhaṇḍī śatāvarīśākaṁ balā jīvantikaṁ ca yat||107||

parvaṇyāḥ parvapuṣpyāśca vātapittaharaṁ smr̥tam|

laghu bhinnaśakr̥ttiktaṁ lāṅgalakyurubūkayōḥ||108||

tilavētasaśākaṁ ca śākaṁ pañcāṅgulasya ca|

vātalaṁ kaṭutiktāmlamadhōmārgapravartanam||109||

rūkṣāmlamuṣṇaṁ kausumbhaṁ kaphaghnaṁ pittavardhanam|

trapusairvārukaṁ svādu guru viṣṭambhi śītalam||110||

mukhapriyaṁ ca rūkṣaṁ ca mūtralaṁ trapusaṁ tvati|

ērvārukaṁ ca sampakvaṁ dāhatr̥ṣṇāklamārtinut||111||

varcōbhēdīnyalābūni [4] rūkṣaśītagurūṇi ca|

cirbhaṭairvārukē tadvadvarcōbhēdahitē tu tē||112||

sakṣāraṁ [5] pakvakūṣmāṇḍaṁ madhurāmlaṁ tathā laghu|

sr̥ṣṭamūtrapurīṣaṁ ca sarvadōṣanibarhaṇam||113||

sarvANi sUpyaSAkAni Pa~jjI cillI kutumbakaH||98||

AlukAni ca sarvANi sapatrANi kuTi~jjaram |

SaNaSAlmalipuShpANi karbudAraH suvarcalA||99||

niShpAvaH kovidAraSca patturaScuccuparNikA|

kumArajIvo loTTAkaH pAla~gkyA mAriShastathA||100||

kalambanAlikAsUryaH kusumBavRukadhUmakau|

lakShmaNA ca prapunnADo nalinIkA kuTherakaH||101||

loNikA yavaSAkaM ca kUShmANDakamavalgujam|

yAtukaH SAlakalyANI triparNI pIluparNikA||102||

SAkaM guru ca rUkShaM ca prAyo viShTaBya jIryati|

madhuraM SItavIryaM ca purIShasya ca Bedanam||103||

svinnaM niShpIDitarasaM snehADhyaM tat praSasyate|

SaNasya kovidArasya karbudArasya SAlmaleH||104||

puShpaM grAhi praSastaM ca raktapitte viSeShataH|

nyagrodhodumbarASvatthaplakShapadmAdipallavAH||105||

kaShAyAH stamBanAH SItA hitAH pittAtisAriNAm|

vAyuM vatsAdanI hanyAt kaPaM gaNDIracitrakau||106||

SreyasI bilvaparNI ca bilvapatraM tu vAtanut|

BaNDI SatAvarISAkaM balA jIvantikaM ca yat||107||

parvaNyAH parvapuShpyASca vAtapittaharaM smRutam|

laGu BinnaSakRuttiktaM lA~ggalakyurubUkayoH||108||

tilavetasaSAkaM ca SAkaM pa~jcA~ggulasya ca|

vAtalaM kaTutiktAmlamadhomArgapravartanam||109||

rUkShAmlamuShNaM kausumBaM kaPaGnaM pittavardhanam|

trapusairvArukaM svAdu guru viShTamBi SItalam||110||

muKapriyaM ca rUkShaM ca mUtralaM trapusaM tvati|

ervArukaM ca sampakvaM dAhatRuShNAklamArtinut||111||

varcoBedInyalAbUni rUkShaSItagurUNi ca|

cirBaTairvAruke tadvadvarcoBedahite tu te||112||

sakShAraM pakvakUShmANDaM madhurAmlaM tathA laGu|

sRuShTamUtrapurIShaM ca sarvadoShanibarhaNam||113||
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All pot-herbs: bind weed (''phanji'', Rivea ornata (Roxb.) chois), chilli/white goose foot (Chenopodium album Linn.), white dead nettle shrub (''kutumbaka'', Lamium album L.), all tubers of ''aluka'' (Dioscoria species) variety with their leaves, ''kutinjara patra'' (Digeria muricate (Linn.) Mart), Bengal hemp plant (''shana'', Chotalaria verrucosa Linn.), flowers of silk cotton (''shalmalipushpa'', Salmalia malabarica Schott), white mountain ebony (''karbudara'', Bauhinia variegata Linn.), heliotrope (''suvarchala'', Malva rotundifolia Linn.), lablab (''nishpava'', Dolichos lablab Linn.),variegated mountain ebony ( ''kovidara'', Bauhinia purpurea Linn), coxcomb (''pattura'', Alternanthra sessilis (Linn.) R.Br.ex DC), multa jute (''chunchuparnika'', Corchorus Sp.), ''kumarajiva'' (Amaranthus paniculatus Linn.), ''lottaka'' (Amaranthus tricolor Linn.), spinach (''palankya'', Spinacia oleracea Linn.), ''marisha- amaranth'' (Amaranthus blitus Linn. var. oleracea Duthie), ''kalambanalika'' (Ipomoea aquatica Forsk), mustard (''asuryah'', Brassica juncea (Linn.) Czern & Coss), safflower (''kusumbha'', Carthamus tinctorius Linn.), vrikdhumak- young shirish, lakshmana, prapunnada- fetid cassia (Cassia tora Linn.), nalini- lotus stalk (tuber of Nelumbo nucifera Gaertn.), ''kutherakah''- shrubby basil (Ocimum sp.), ''lonika''- common Indian purslane (Portulaca quadrifida Linn.), ''yavashakam''- (Chenopodium purpurascens), ''kushmanda''- white gourd (Benincasa hispida (Thunb) Cogn.), ''avalgujam''- babchi leaves (Psoralea corylifolia Linn.), ''yatuka'' (Desmodium sp.), ''shalkalyani'' (Alternanthera sp.), ''triparni''- maidenhair (Adiantum lunulatum Burm.), ''peeluparnika''- trilobed virgin’s bower (Maerua arenaria Hook.F & Th.)- are heavy, dry, delayed in digestion, sweet, cold in potency and loosen the feces. After being boiled and drained of the juice, and mixed with plenty of unctuous substance, they are good for eating. [98-103]

The flowers of Bengal hemp- ''shana pushpa'' (Crotalaria juncea Linn), ''kovidara pushpa'' (Bauhinia purpurea Linn), ''karbudara pushpa''- white mountain ebony (Bauhinia variegata Linn.) and ''shalmali pushpa''- silk cotton (Salmalia malabarica (DC) Schott & Endl) are astringent and specially recommended in ''raktapitta''. [104]

The tender leaves of the ''nyagrodha''- banyan (Ficus benghalensis Linn), ''udumbara''- gular fig (Ficus racemosa Linn.), ''ashvattha''- holy fig (Ficus religiosa Linn.), ''plaksha''- yellow barked fig (Ficus lacor Buch-Ham) and ''padma''- lotus (Nelumbo nucifera Gaertn) etc. are astringent in taste, styptic, cold in potency and especially useful in diarrhea of the ''pitta'' type. [105]

''Vatsadani'', or ''guduchi'' (Tinospora cordifolia Willd Miers) pacify ''vata'' while ''gandira'' and ''chitraka''- white flowered leadwort (Plumbago zeylanica Linn.) pacify ''kapha''. ''Sheyasi''- elephant pepper (Pluchea lanceolata C.B. Clarke), ''bilvaparni'' (Limonia crenulata Roxb.) and ''bilvapatram- bael'' (Aegle marmelos (L.) Correa ex Roxb.) leaves pacify ''vata''. [106]

''Bhandi''- (Albizia lebbeck (Linn.) Willd), ''shatavari shaka''- climbing asparagus (Asparagus racemosus Willd), ''bala''- heart-leaved sida (Sida cordifolia Linn.), ''jivanti shaka''-cork swallow wort (Leptadenia reticulata W.& A.) and ''parvanyah''- the leaves of scutch grass (Polygonum sp.), and ''parvapushpi'' (Polygonum sp.) are said to are effective in curing ''vata'' and ''pitta'' [107-108]

''Tiktam Langali''- The glory lily (Gloriosa superba Linn.) and ''urubukayoh patrashakam''- red flowered castor oil plant (Ricinus communis Linn.) are light, laxative and bitter. ''Tila shaka''- (Sesamum indicum Linn.), ''vetasa''-goat willow (Salix caprea Linn.), and ''panchangulasyashakam''- castor oil plant (Ricinus sp.) are ''vata'' promoters, pungent, bitter, sour in taste, and stimulate the downward movement of bowels. ''Kusumbha''- the safflower (Carthamus tinctorius Linn.) vegetable is dry, acid, hot, is effective in treating ''kapha'' and promotes ''pitta''. [109]

''Trapusha''- Common cucumber (Cucumis sativus Linn.) and ''ervaruka''- phut cucumber (Cucumis utilissimus Roxb.) are sweet, heavy, slow to digest, and cold in potency. The common cucumber is palatable, dry and a powerful diuretic. The phut cucumber, if fully ripe, allays burning, thirst, exhaustion and pain. [110]

''Alabu''- the bottle-gourd (Lagenaria siceraria (Molina) Standl.) is a laxative, dry, cold in potency and heavy. [111]

''Chirbhata''- Sweet melon (Cucumis momordica Duth and Full) and phut cucumber are similar to ''alabu''- the bottle gourd (Lagenaria siceraria (Molina) Standl.) except that they are wholesome in loose motions. The ripe white gourd- ''kushmanda'' (Benincasa hispida (Thunb) Cogn.) is slightly alkaline, sour-sweet, light, reduces urination and defecation, and alleviates tri-''dosha''. [112-113]

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केलूटंचकदम्बंचनदीमाषकमैन्दुकम्।

विशदंगुरुशीतंचसमभिष्यन्दिचोच्यते॥११४॥

उत्पलानिकषायाणिरक्तपित्तहराणिच।

तथातालप्रलम्बंस्यादुरःक्षतरुजापहम्॥११५॥

खर्जूरंतालशस्यंचरक्तपित्तक्षयापहम्।

तरूटबिसशालूकक्रौञ्चादनकशेरुकम्॥११६॥

शृङ्गाटकाङ्कलोड्यंचगुरुविष्टम्भिशीतलम्।

कुमुदोत्पलनालास्तुसपुष्पाःसफलाःस्मृताः॥११७॥

शीताःस्वादुकषायास्तुकफमारुतकोपनाः।

कषायमीषद्विष्टम्भिरक्तपित्तहरंस्मृतम्॥११८॥

पौष्करंतुभवेद्बीजंमधुरंरसपाकयोः।

बल्यःशीतोगुरुःस्निग्धस्तर्पणोबृंहणात्मकः॥११९॥

वातपित्तहरःस्वादुर्वृष्योमुञ्जातकःपरम्।

जीवनोबृंहणोवृष्यःकण्ठ्यःशस्तोरसायने॥१२०॥

विदारिकन्दोबल्यश्चमूत्रलःस्वादुशीतलः।

अम्लिकायाःस्मृतःकन्दोग्रहण्यर्शोहितोलघुः॥१२१॥

नात्युष्णःकफवातघ्नोग्राहीशस्तोमदात्यये।

त्रिदोषंबद्धविण्मूत्रंसार्षपंशाकमुच्यते॥१२२॥

(तद्वत् स्याद्रक्तनालस्यरूक्षमम्लंविशेषतः।)

तद्वत्पिण्डालुकंविद्यात्कन्दत्वाच्चमुखप्रियम्।

सर्पच्छत्रकवर्ज्यास्तुबह्व्योऽन्याश्छत्रजातयः॥१२३॥

शीताःपीनसकर्त्र्यश्चमधुरागुर्व्यएवच।

चतुर्थःशाकवर्गोऽयंपत्रकन्दफलाश्रयः॥१२४॥

इतिशाकवर्गश्चतुर्थः॥४॥
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kēlūṭaṁ ca kadambaṁ ca nadīmāṣakamaindukam|

viśadaṁ guru śītaṁ ca samabhiṣyandi cōcyatē||114||

utpalāni kaṣāyāṇi raktapittaharāṇi ca|

tathā tālapralambaṁ syāduraḥkṣatarujāpaham||115||

kharjūraṁ tālaśasyaṁ ca raktapittakṣayāpaham|

tarūṭabisaśālūkakrauñcādanakaśērukam||116||

śr̥ṅgāṭakāṅkalōḍyaṁ ca guru viṣṭambhi śītalam|

kumudōtpalanālāstu sapuṣpāḥ saphalāḥ smr̥tāḥ||117||

śītāḥ svādukaṣāyāstu kaphamārutakōpanāḥ|

kaṣāyamīṣadviṣṭambhi raktapittaharaṁ smr̥tam||118||

pauṣkaraṁ tu bhavēdbījaṁ madhuraṁ rasapākayōḥ|

balyaḥ śītō guruḥ snigdhastarpaṇō br̥ṁhaṇātmakaḥ||119||

vātapittaharaḥ svādurvr̥ṣyō muñjātakaḥ param|

jīvanō br̥ṁhaṇō vr̥ṣyaḥ kaṇṭhyaḥ śastō rasāyanē||120||

vidārikandō balyaśca mūtralaḥ svāduśītalaḥ|

amlikāyāḥ smr̥taḥ kandō grahaṇyarśōhitō laghuḥ||121||

nātyuṣṇaḥ kaphavātaghnō grāhī śastō madātyayē|

tridōṣaṁ baddhaviṇmūtraṁ sārṣapaṁ śākamucyatē||122||

(tadvat [1] syādraktanālasya rūkṣamamlaṁ viśēṣataḥ|)

tadvat piṇḍālukaṁ vidyāt kandatvācca mukhapriyam|

sarpacchatrakavarjyāstu bahvyō'nyāśchatrajātayaḥ||123||

śītāḥ pīnasakartryaśca madhurā gurvya ēva ca|

caturthaḥ śākavargō'yaṁ patrakandaphalāśrayaḥ||124||

iti śākavargaścaturthaḥ

kelUTaM ca kadambaM ca nadImAShakamaindukam|

viSadaM guru SItaM ca samaBiShyandi cocyate||114||

utpalAni kaShAyANi raktapittaharANi ca|

tathA tAlapralambaM syAduraHkShatarujApaham||115||

KarjUraM tAlaSasyaM ca raktapittakShayApaham|

tarUTabisaSAlUkakrau~jcAdanakaSerukam||116||

SRu~ggATakA~gkaloDyaM ca guru viShTamBi SItalam|

kumudotpalanAlAstu sapuShpAH saPalAH smRutAH||117||

SItAH svAdukaShAyAstu kaPamArutakopanAH|

kaShAyamIShadviShTamBi raktapittaharaM smRutam||118||

pauShkaraM tu BavedbIjaM madhuraM rasapAkayoH|

balyaH SIto guruH snigdhastarpaNo bRuMhaNAtmakaH||119||

vAtapittaharaH svAdurvRuShyo mu~jjAtakaH param|

jIvano bRuMhaNo vRuShyaH kaNThyaH Sasto rasAyane||120||

vidArikando balyaSca mUtralaH svAduSItalaH|

amlikAyAH smRutaH kando grahaNyarSohito laGuH||121||

nAtyuShNaH kaPavAtaGno grAhI Sasto madAtyaye|

tridoShaM baddhaviNmUtraM sArShapaM SAkamucyate||122||

(tadvat syAdraktanAlasya rUkShamamlaM viSeShataH|)

tadvat piNDAlukaM vidyAt kandatvAcca muKapriyam|

sarpacCatrakavarjyAstu bahvyo&nyASCatrajAtayaH||123||

SItAH pInasakartryaSca madhurA gurvya eva ca|

caturthaH SAkavargo&yaM patrakandaPalASrayaH||124||

iti SAkavargaScaturthaH||4||
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The qualities of the keluta etc.:

The ''keluta, kadamba'' (Anthocephalus cadamba Miq), ''nadi-mashaka'' and ''ainduka''- common mountain ebony are non-slim, heavy, cold in potency and are said to increase discharges in body. [114]

The blue water lily/ ''utpalani'' (Nymphaea caerulea auct. W. Afr.) is an astringent and is effective in treating ''raktapitta''. Similarly, the sprouts of palmyra palm/ talapralamba (Borassus flabellifer Linn.) are effective in curing ''urakshata'' (pulmonary lesion). [115]

Dates (kharjura, Phoenix sylvestris Roxb.) and ''talashasya'' (kernel of palmyra palm) are effective in curing ''raktapitta'' and wasting. ''Taruta'' (Dioscorea belophylla voight), lotus filaments, lotus (Nelumbo nucifera Gaertn.) bulbs and fruits, ''kaunchadana'' / blue star water-lily (Nymphaea stellata Willd.), ''kasheruka''/ club-rush (Scirpus grossus Linn.f.), ''shringataka''/ Indian water chest-nut (Trapa natans Linn.Var. bispinosa Roxb.Makino), and ''ankolodya''/ Fox nut (Euryale ferox Salisb) are heavy, slow to digest, and cold in potency. [116]

The rhizomes of ''kumuda''/ night-flower lotus (Nymphaea stellata Willd.) and ''utpala''- blue water lily together with the flowers and fruits are said to be cold in potency, sweet, astringent. These tend to provoke ''kapha'' and ''vata''. [117]

The seeds of sacred lotus (''paushakarabija'', or the seeds of Nelumbo nucifera Gaertn.) are said to be slightly astringent, slow to digest in the intestines, effective agents for curing ''raktapitta'', and sweet (in taste and post digestion). [118]

''Munjatakah'' (salep, Orchis latifolia Linn.) is said to be strengthening, cold in potency, heavy, unctuous, nourishing, is effective in treating ''vata'' and ''pitta'', sweet and highly aphrodisiac. [119]

The bulb of ''vidarikanda'' (Indian kudju, pueraria tuberosa (wild)) is vitalizing, nourishing, aphrodisiac, voice-tonic, it is recommended in rejuvenation; strengthening, diuretic, sweet and cold in potency. [120]

''Amlikakanda'' (vitis pentaphylla Thunb.) is regarded as beneficial in assimilation disorder and piles, and is light, not very hot, is effective in treating cough and ''vata'', is an astringent and is recommended in chronic alcoholism. [121]

The curry of mustard leaves/ ''sarshapashaka'' (Brassica campestris Linn. Var. Sarson Prain) vitiates all of the three ''doshas'' and suppresses urine and defecation. Similar are the properties of rosella which, in addition to these, is dry and acidic. Similar too are the properties of ''pindaluka''/ common yam (Dioscorea species). But, it is more palatable as it is a ''kanda'' (bulb). [122]

Ingesting the ''sarpa'' mushroom is forbidden. The other varieties of edible mushrooms are cold in potency, cause rhinitis, and are sweet and heavy. Thus, ends the fourth section on vegetables including leaves, bulb and fruits [123-124]</div>

==== Class of fruits ====
<div class="mw-collapsible mw-collapsed">

अथफलवर्गः-

तृष्णादाहज्वरश्वासरक्तपित्तक्षतक्षयान्।

वातपित्तमुदावर्तंस्वरभेदंमदात्ययम्॥१२५॥

तिक्तास्यतामास्यशोषंकासंचाशुव्यपोहति।

मृद्वीकाबृंहणीवृष्यामधुरास्निग्धशीतला॥१२६॥

मधुरंबृंहणंवृष्यंखर्जूरंगुरुशीतलम्।

क्षयेऽभिघातेदाहेचवातपित्तेचतद्धितम्॥१२७॥

तर्पणंबृंहणंफल्गुगुरुविष्टम्भिशीतलम्।

परूषकंमधूकंचवातपित्तेचशस्यते॥१२८॥

मधुरंबृंहणंबल्यमाम्रातंतर्पणंगुरु।

सस्नेहंश्लेष्मलंशीतंवृष्यंविष्टभ्यजीर्यति॥१२९॥

तालशस्यानिसिद्धानिनारिकेलफलानिच।

बृंहणस्निग्धशीतानिबल्यानिमधुराणिच॥१३०॥

मधुराम्लकषायंचविष्टम्भिगुरुशीतलम्।

पित्तश्लेष्मकरंभव्यंग्राहिवक्रविशोधनम्॥१३१॥

अम्लंपरूषकंद्राक्षाबदराण्यारुकाणिच।

पित्तश्लेष्मप्रकोपीणिकर्कन्धुनिकुचान्यपि॥१३२॥

नात्युष्णंगुरुसम्पक्वंस्वादुप्रायंमुखप्रियम्।

बृंहणंजीर्यतिक्षिप्रंनातिदोषलमारुकम्॥१३३॥

द्विविधंशीतमुष्णंचमधुरंचाम्लमेवच।

गुरुपारावतंज्ञेयमरुच्यत्यग्निनाशनम्॥१३४॥

भव्यादल्पान्तरगुणंकाश्मर्यफलमुच्यते।

तथैवाल्पान्तरगुणंतूदमम्लंपरूषकात्॥१३५॥

कषायमधुरंटङ्कंवातलंगुरुशीतलम्।

कपित्थमामंकण्ठघ्नंविषघ्नंग्राहिवातलम् ॥१३६॥

मधुराम्लकषायत्वात्सौगन्ध्याच्चरुचिप्रदम्।

परिपक्वं चदोषघ्नंविषघ्नंग्राहिगुर्वपि॥१३७॥

बिल्वंतुदुर्जरंपक्वंदोषलंपूतिमारुतम्।

स्निग्धोष्णतीक्ष्णंतद्बालंदीपनंकफवातजित्॥१३८॥

रक्तपित्तकरंबालमापूर्णंपित्तवर्धनम्।

पक्वमाम्रंजयेद्वायुंमांसशुक्रबलप्रदम्॥१३९॥

कषायमधुरप्रायंगुरुविष्टम्भिशीतलम्।

जाम्बवंकफपित्तघ्नंग्राहिवातकरंपरम्॥१४०॥

बदरंमधुरंस्निग्धंभेदनंवातपित्तजित्।

तच्छुष्कंकफवातघ्नंपित्तेनचविरुध्यते॥१४१॥

कषायमधुरंशीतंग्राहिसिम्बि(ञ्चि)तिकाफलम्।

गाङ्गेरुकीकरीरंचबिम्बीतोदनधन्वनम्॥१४२॥

मधुरंसकषायंचशीतंपित्तकफापहम्।

सम्पक्वंपनसंमोचंराजादनफलानिच॥१४३॥

स्वादूनिसकषायाणिस्निग्धशीतगुरूणिच।

कषायविशदत्वाच्चसौगन्ध्याच्चरुचिप्रदम्॥१४४॥

अवदंशक्षमंहृद्यंवातलंलवलीफलम्।

नीपंशताह्वकं पीलुतृणशून्यंविकङ्कतम्॥१४५॥

प्राचीनामलकंचैवदोषघ्नंगरहारिच।

ऐङ्गुदंतिक्तमधुरंस्निग्धोष्णंकफवातजित्॥१४६॥

तिन्दुकंकफपित्तघ्नंकषायंमधुरंलघु।

विद्यादामलकेसर्वान्रसांल्लवणवर्जितान्॥१४७॥

रूक्षंस्वादुकषायाम्लंकफपित्तहरंपरम्।

रसासृङ्मांसमेदोजान्दोषान्हन्तिबिभीतकम्॥१४८॥

स्वरभेदकफोत्क्लेदपित्तरोगविनाशनम्।

अम्लंकषायमधुरंवातघ्नंग्राहिदीपनम्॥१४९॥

स्निग्धोष्णंदाडिमंहृद्यंकफपित्ताविरोधिच।

रूक्षाम्लंदाडिमंयत्तुतत्पित्तानिलकोपनम्॥१५०॥

मधुरंपित्तनुत्तेषांपूर्वंदाडिममुत्तमम्।

वृक्षाम्लंग्राहिरूक्षोष्णंवातश्लेष्मणिशस्यते॥१५१॥

अम्लिकायाःफलंपक्वंतस्मादल्पान्तरंगुणैः।

गुणैस्तैरेवसंयुक्तंभेदनंत्वम्लवेतसम्॥१५२॥

शूलेऽरुचौविबन्धेचमन्देऽग्नौमद्यविप्लवे ।

हिक्काश्वासेचकासेचवम्यांवर्चोगदेषुच॥१५३॥

वातश्लेष्मसमुत्थेषुसर्वेष्वेवोपदिश्यते।

केसरंमातुलुङ्गस्यलघुशेषमतोऽन्यथा॥१५४॥

रोचनोदीपनोहृद्यःसुगन्धिस्त्वग्विवर्जितः।

कर्चूरःकफवातघ्नःश्वासहिक्कार्शसांहितः॥१५५॥

मधुरंकिञ्चिदम्लंचहृद्यंभक्तप्ररोचनम्।

दुर्जरंवातशमनंनागरङ्गफलंगुरु ॥१५६॥

वातामाभिषुकाक्षोटमुकूलकनिकोचकाः।

गुरूष्णस्निग्धमधुराःसोरुमाणाबलप्रदाः॥१५७॥

वातघ्नाबृंहणावृष्याःकफपित्ताभिवर्धनाः।

प्रियालमेषांसदृशंविद्यादौष्ण्यंविनागुणैः॥१५८॥

श्लेष्मलंमधुरंशीतंश्लेष्मातकफलंगुरु।

श्लेष्मलंगुरुविष्टम्भिचाङ्कोटफलमग्निजित्॥१५९॥

गुरूष्णंमधुरंरूक्षंकेशघ्नंचशमीफलम्।

विष्टम्भयतिकारञ्जंवातश्लेष्माविरोधिच॥१६०॥

आम्रातकंदन्तशठमम्लंसकरमर्दकम्।

रक्तपित्तकरंविद्यादैरावतकमेवच॥१६१॥

वातघ्नंदीपनंचैववार्ताकंकटुतिक्तकम्।

वातलंकफपित्तघ्नंविद्यात्पर्पटकीफलम्॥१६२॥

पित्तश्लेष्मघ्नमम्लंचवातलंचाक्षिकीफलम्।

मधुराण्यम्लपाकीनिपित्तश्लेष्महराणिच॥१६३॥

अश्वत्थोदुम्बरप्लक्षन्यग्रोधानांफलानिच।

कषायमधुराम्लानिवातलानिगुरूणिच॥१६४॥

भल्लातकास्थ्यग्निसमंतन्मांसंस्वादुशीतलम्।

पञ्चमःफलवर्गोऽयमुक्तःप्रायोपयोगिकः॥१६५॥

इतिफलवर्गः॥५॥
<div class="mw-collapsible-content">

atha phalavargaḥ-

tr̥ṣṇādāhajvaraśvāsaraktapittakṣatakṣayān|

vātapittamudāvartaṁ svarabhēdaṁ madātyayam||125||

tiktāsyatāmāsyaśōṣaṁ kāsaṁ cāśu vyapōhati|

mr̥dvīkā br̥ṁhaṇī vr̥ṣyā madhurā snigdhaśītalā||126||

madhuraṁ br̥ṁhaṇaṁ vr̥ṣyaṁ kharjūraṁ guru śītalam|

kṣayē'bhighātē dāhē ca vātapittē ca taddhitam||127||

tarpaṇaṁ br̥ṁhaṇaṁ phalgu guru viṣṭambhi śītalam|

parūṣakaṁ madhūkaṁ ca vātapittē ca śasyatē||128||

madhuraṁ br̥ṁhaṇaṁ balyamāmrātaṁ tarpaṇaṁ guru|

sasnēhaṁ ślēṣmalaṁ śītaṁ vr̥ṣyaṁ viṣṭabhya jīryati||129||

tālaśasyāni siddhāni nārikēlaphalāni ca|

br̥ṁhaṇasnigdhaśītāni balyāni madhurāṇi ca||130||

madhurāmlakaṣāyaṁ ca viṣṭambhi guru śītalam|

pittaślēṣmakaraṁ bhavyaṁ grāhi vakraviśōdhanam||131||

amlaṁ parūṣakaṁ drākṣā badarāṇyārukāṇi ca|

pittaślēṣmaprakōpīṇi karkandhunikucānyapi||132||

nātyuṣṇaṁ guru sampakvaṁ svāduprāyaṁ mukhapriyam|

br̥ṁhaṇaṁ jīryati kṣipraṁ nātidōṣalamārukam||133||

dvividhaṁ śītamuṣṇaṁ ca madhuraṁ cāmlamēva ca|

guru pārāvataṁ jñēyamarucyatyagnināśanam||134||

bhavyādalpāntaraguṇaṁ kāśmaryaphalamucyatē|

tathaivālpāntaraguṇaṁ tūdamamlaṁ parūṣakāt||135||

kaṣāyamadhuraṁ ṭaṅkaṁ vātalaṁ guru śītalam|

kapitthamāmaṁ kaṇṭhaghnaṁ viṣaghnaṁ grāhi vātalam [1] ||136||

madhurāmlakaṣāyatvāt saugandhyācca rucipradam|

paripakvaṁ [2] ca dōṣaghnaṁ viṣaghnaṁ grāhi gurvapi||137||

bilvaṁ tu durjaraṁ pakvaṁ dōṣalaṁ pūtimārutam|

snigdhōṣṇatīkṣṇaṁ tadbālaṁ dīpanaṁ kaphavātajit||138||

raktapittakaraṁ bālamāpūrṇaṁ pittavardhanam|

pakvamāmraṁ jayēdvāyuṁ māṁsaśukrabalapradam||139||

kaṣāyamadhuraprāyaṁ guru viṣṭambhi śītalam|

jāmbavaṁ kaphapittaghnaṁ grāhi vātakaraṁ param||140||

badaraṁ madhuraṁ snigdhaṁ bhēdanaṁ vātapittajit|

tacchuṣkaṁ kaphavātaghnaṁ pittē na ca virudhyatē||141||

kaṣāyamadhuraṁ śītaṁ grāhi simbi(ñci)tikāphalam|

gāṅgērukī karīraṁ ca bimbī tōdanadhanvanam||142||

madhuraṁ sakaṣāyaṁ ca śītaṁ pittakaphāpaham|

sampakvaṁ panasaṁ mōcaṁ rājādanaphalāni ca||143||

svādūni sakaṣāyāṇi snigdhaśītagurūṇi ca|

kaṣāyaviśadatvācca saugandhyācca rucipradam||144||

avadaṁśakṣamaṁ hr̥dyaṁ vātalaṁ lavalīphalam|

nīpaṁ śatāhvakaṁ [3] pīlu tr̥ṇaśūnyaṁ vikaṅkatam||145||

prācīnāmalakaṁ caiva dōṣaghnaṁ garahāri ca|

aiṅgudaṁ tiktamadhuraṁ snigdhōṣṇaṁ kaphavātajit||146||

tindukaṁ kaphapittaghnaṁ kaṣāyaṁ madhuraṁ laghu|

vidyādāmalakē sarvān rasāṁllavaṇavarjitān||147||

rūkṣaṁ svādu kaṣāyāmlaṁ kaphapittaharaṁ param|

rasāsr̥ṅmāṁsamēdōjāndōṣān hanti bibhītakam||148||

svarabhēdakaphōtklēdapittarōgavināśanam|

amlaṁ kaṣāyamadhuraṁ vātaghnaṁ grāhi dīpanam||149||

snigdhōṣṇaṁ dāḍimaṁ hr̥dyaṁ kaphapittāvirōdhi ca|

rūkṣāmlaṁ dāḍimaṁ yattu tat pittānilakōpanam||150||

madhuraṁ pittanuttēṣāṁ pūrvaṁ dāḍimamuttamam|

vr̥kṣāmlaṁ grāhi rūkṣōṣṇaṁ vātaślēṣmaṇi śasyatē||151||

amlikāyāḥ phalaṁ pakvaṁ tasmādalpāntaraṁ guṇaiḥ|

guṇaistairēva saṁyuktaṁ bhēdanaṁ tvamlavētasam||152||

śūlē'rucau vibandhē ca mandē'gnau madyaviplavē [4] |

hikkāśvāsē ca kāsē ca vamyāṁ varcōgadēṣu ca||153||

vātaślēṣmasamutthēṣu sarvēṣvēvōpadiśyatē|

kēsaraṁ mātuluṅgasya laghu śēṣamatō'nyathā||154||

rōcanō dīpanō hr̥dyaḥ sugandhistvagvivarjitaḥ|

karcūraḥ kaphavātaghnaḥ śvāsahikkārśasāṁ hitaḥ||155||

madhuraṁ kiñcidamlaṁ ca hr̥dyaṁ bhaktaprarōcanam|

durjaraṁ vātaśamanaṁ nāgaraṅgaphalaṁ guru [5] ||156||

vātāmābhiṣukākṣōṭamukūlakanikōcakāḥ|

gurūṣṇasnigdhamadhurāḥ sōrumāṇā balapradāḥ||157||

vātaghnā br̥ṁhaṇā vr̥ṣyāḥ kaphapittābhivardhanāḥ|

priyālamēṣāṁ sadr̥śaṁ vidyādauṣṇyaṁ vinā guṇaiḥ||158||

ślēṣmalaṁ madhuraṁ śītaṁ ślēṣmātakaphalaṁ guru|

ślēṣmalaṁ guru viṣṭambhi cāṅkōṭaphalamagnijit||159||

gurūṣṇaṁ madhuraṁ rūkṣaṁ kēśaghnaṁ ca śamīphalam|

viṣṭambhayati kārañjaṁ vātaślēṣmāvirōdhi ca||160||

āmrātakaṁ dantaśaṭhamamlaṁ sakaramardakam|

raktapittakaraṁ vidyādairāvatakamēva ca||161||

vātaghnaṁ dīpanaṁ caiva vārtākaṁ kaṭu tiktakam|

vātalaṁ kaphapittaghnaṁ vidyāt parpaṭakīphalam||162||

pittaślēṣmaghnamamlaṁ ca vātalaṁ cākṣikīphalam|

madhurāṇyamlapākīni pittaślēṣmaharāṇi ca||163||

aśvatthōdumbaraplakṣanyagrōdhānāṁ phalāni ca|

kaṣāyamadhurāmlāni vātalāni gurūṇi ca||164||

bhallātakāsthyagnisamaṁ tanmāṁsaṁ svādu śītalam|

pañcamaḥ phalavargō'yamuktaḥ prāyōpayōgikaḥ||165||

iti phalavargaḥ

atha PalavargaH-

tRuShNAdAhajvaraSvAsaraktapittakShatakShayAn|

vAtapittamudAvartaM svaraBedaM madAtyayam||125||

tiktAsyatAmAsyaSoShaM kAsaM cASu vyapohati|

mRudvIkA bRuMhaNI vRuShyA madhurA snigdhaSItalA||126||

madhuraM bRuMhaNaM vRuShyaM KarjUraM guru SItalam|

kShaye&BiGAte dAhe ca vAtapitte ca taddhitam||127||

tarpaNaM bRuMhaNaM Palgu guru viShTamBi SItalam|

parUShakaM madhUkaM ca vAtapitte ca Sasyate||128||

madhuraM bRuMhaNaM balyamAmrAtaM tarpaNaM guru|

sasnehaM SleShmalaM SItaM vRuShyaM viShTaBya jIryati||129||

tAlaSasyAni siddhAni nArikelaPalAni ca|

bRuMhaNasnigdhaSItAni balyAni madhurANi ca||130||

madhurAmlakaShAyaM ca viShTamBi guru SItalam|

pittaSleShmakaraM BavyaM grAhi vakraviSodhanam||131||

amlaM parUShakaM drAkShA badarANyArukANi ca|

pittaSleShmaprakopINi karkandhunikucAnyapi||132||

nAtyuShNaM guru sampakvaM svAduprAyaM muKapriyam|

bRuMhaNaM jIryati kShipraM nAtidoShalamArukam||133||

dvividhaM SItamuShNaM ca madhuraM cAmlameva ca|

guru pArAvataM j~jeyamarucyatyagninASanam||134||

BavyAdalpAntaraguNaM kASmaryaPalamucyate|

tathaivAlpAntaraguNaM tUdamamlaM parUShakAt||135||

kaShAyamadhuraM Ta~gkaM vAtalaM guru SItalam|

kapitthamAmaM kaNThaGnaM viShaGnaM grAhi vAtalam ||136||

madhurAmlakaShAyatvAt saugandhyAcca rucipradam|

paripakvaM ca doShaGnaM viShaGnaM grAhi gurvapi||137||

bilvaM tu durjaraM pakvaM doShalaM pUtimArutam|

snigdhoShNatIkShNaM tadbAlaM dIpanaM kaPavAtajit||138||

raktapittakaraM bAlamApUrNaM pittavardhanam|

pakvamAmraM jayedvAyuM mAMsaSukrabalapradam||139||

kaShAyamadhuraprAyaM guru viShTamBi SItalam|

jAmbavaM kaPapittaGnaM grAhi vAtakaraM param||140||

badaraM madhuraM snigdhaM BedanaM vAtapittajit|

tacCuShkaM kaPavAtaGnaM pitte na ca virudhyate||141||

kaShAyamadhuraM SItaM grAhi simbi(~jci)tikAPalam|

gA~ggerukI karIraM ca bimbI todanadhanvanam||142||

madhuraM sakaShAyaM ca SItaM pittakaPApaham|

sampakvaM panasaM mocaM rAjAdanaPalAni ca||143||

svAdUni sakaShAyANi snigdhaSItagurUNi ca|

kaShAyaviSadatvAcca saugandhyAcca rucipradam||144||

avadaMSakShamaM hRudyaM vAtalaM lavalIPalam|

nIpaM SatAhvakaM pIlu tRuNaSUnyaM vika~gkatam||145||

prAcInAmalakaM caiva doShaGnaM garahAri ca|

ai~ggudaM tiktamadhuraM snigdhoShNaM kaPavAtajit||146||

tindukaM kaPapittaGnaM kaShAyaM madhuraM laGu|

vidyAdAmalake sarvAn rasAMllavaNavarjitAn||147||

rUkShaM svAdu kaShAyAmlaM kaPapittaharaM param|

rasAsRu~gmAMsamedojAndoShAn hanti biBItakam||148||

svaraBedakaPotkledapittarogavinASanam|

amlaM kaShAyamadhuraM vAtaGnaM grAhi dIpanam||149||

snigdhoShNaM dADimaM hRudyaM kaPapittAvirodhi ca|

rUkShAmlaM dADimaM yattu tat pittAnilakopanam||150||

madhuraM pittanutteShAM pUrvaM dADimamuttamam|

vRukShAmlaM grAhi rUkShoShNaM vAtaSleShmaNi Sasyate||151||

amlikAyAH PalaM pakvaM tasmAdalpAntaraM guNaiH|

guNaistaireva saMyuktaM BedanaM tvamlavetasam||152||

SUle&rucau vibandhe ca mande&gnau madyaviplave |

hikkASvAse ca kAse ca vamyAM varcogadeShu ca||153||

vAtaSleShmasamuttheShu sarveShvevopadiSyate|

kesaraM mAtulu~ggasya laGu SeShamato&nyathA||154||

rocano dIpano hRudyaH sugandhistvagvivarjitaH|

karcUraH kaPavAtaGnaH SvAsahikkArSasAM hitaH||155||

madhuraM ki~jcidamlaM ca hRudyaM Baktaprarocanam|

durjaraM vAtaSamanaM nAgara~ggaPalaM guru ||156||

vAtAmABiShukAkShoTamukUlakanikocakAH|

gurUShNasnigdhamadhurAH sorumANA balapradAH||157||

vAtaGnA bRuMhaNA vRuShyAH kaPapittABivardhanAH|

priyAlameShAM sadRuSaM vidyAdauShNyaM vinA guNaiH||158||

SleShmalaM madhuraM SItaM SleShmAtakaPalaM guru|
SleShmalaM guru viShTamBi cA~gkoTaPalamagnijit||159||

gurUShNaM madhuraM rUkShaM keSaGnaM ca SamIPalam|
viShTamBayati kAra~jjaM vAtaSleShmAvirodhi ca||160||

AmrAtakaM dantaSaThamamlaM sakaramardakam|
raktapittakaraM vidyAdairAvatakameva ca||161||

vAtaGnaM dIpanaM caiva vArtAkaM kaTu tiktakam|
vAtalaM kaPapittaGnaM vidyAt parpaTakIPalam||162||

pittaSleShmaGnamamlaM ca vAtalaM cAkShikIPalam|
madhurANyamlapAkIni pittaSleShmaharANi ca||163||

aSvatthodumbaraplakShanyagrodhAnAM PalAni ca|
kaShAyamadhurAmlAni vAtalAni gurUNi ca||164||

BallAtakAsthyagnisamaM tanmAMsaM svAdu SItalam|
pa~jcamaH Palavargo&yamuktaH prAyopayogikaH||165||

iti PalavargaH||5||
</div></div>

<div style="text-align:justify;">

Now begins the section on fruits. The grape / ''mridvika'' (Vitis vinifera Linn.) quickly is effective in treating thirst, burning fever, dyspnea, ''raktapitta'', pectoral lesions, wasting disorders of ''vata'' and ''pitta'', mis-peristalsis, hoarseness of voice, chronic alcoholism, bitter taste in the mouth, and cough. It is nourishing, and aphrodisiac, sweet, unctuous and cold in potency. [125-126]

The date''/khajura'' (phoenix sylvestris Roxb.) is sweet, nourishing, aphrodisiac, heavy and cold in potency. It is beneficial in wasting, trauma, burning fever, and disorders of ''vata'' and ''pitta''. [127]

Common fig (Ficus carica Linn.) is nourishing, heavy, delays digestion, and is cold in potency. Sweet ''falsah/ parushaka'' (Grewia asiatia Linn.), and ''mohwah/madhuka'' (Madhuca indica J.F. Gmel.) are recommended in disorders of ''vata'' and ''pitta''. [128]

Indian hog plum (Spondias pinnata Linn.P) is sweet, nourishing, strengthening, nourishing, heavy, slight unctuous, increases ''kapha'', is cold in potency, aphrodisiac and delayed in digestion. [129]

The ripe fruits of palmyra/''talashasyani'' (Borassus flaballifa Linn.) and coconut/''narikelaphala'' (Cocus nucifera Linn.) are nourishing, unctuous, cold in potency, strengthening and sweet. [130]

The showy dillenia fruit/bhavyam (Dillenia indica Linn.) is sweet, acid, astringent in taste, delayed in digestion, heavy and cold in potency. It increases ''pitta'' and ''kapha'' and is astringent and a mouth-cleanser. [131]

The sour ''falsah'', grape, small jujube, the peach, wild jujube and small jack provoke or aggravate ''pitta'' and ''kapha''. [132]

Fully ripe peach''/aruka'' (Prunus persica Batsch.) is not very hot. It is heavy, sweetish, palatable, nourishing, quickly digested and not very unwholesome. [133]

Of the two varieties of ''paravata'' fruits (Garcinia cowa Roxb.), one is sweet and cold in potency, and the other is sour and hot. It is known to be heavy and is effective in treating anorexia while stimulating ''agni''. [134]

The fruit of white teak (Gmelina arborea Roxb.) / ''kashmaryaphalam'' (Gmelina arborea Roxb.) is said to be slightly different in quality from showy dillenia. Similarly, sour mulberry/ ''amlatuda'' (Morus alba Linn.) differs in quality slghtly from ''falsah''. [135]

The pear fruit/''tankam'' (Pyrus communis Linn.) is astringent and sweet in taste increases ''vata'' is heavy and cold in potency. The raw wood- apple/ ''kapittham'' (Feronia limonia (Linn.) Swingle adversely affects the voice, but neutralizes poison, is an astringent and increases ''vata''. [136]

The ripe fruit of wood- apple being sweet, sour, astringent and fragrant, is relishing, is effective in treating discordance, acts as an antidote to poison, is an astringent and is heavy. [137]

The ripe bael fruit/''bilvam'' (Aegle marmelos (L.) Correa ex Roxb.) is difficult of digestion, aggravator of all ''doshas'' and foul flatus. The immature beal, fruit is unctuous, hot, acute, digestive stimulant and is effective in treating ''kapha'' and ''vata''. [138]

While the young fruits of ''amra''/ mango (Mangifera indica Linn.) causes ''raktapitta'' and unripe mango increases ''pitta'', the fully ripe mango subdues ''vata'' and increases flesh, semen and strength. [139]

The ''jambul'' (Syzygium cuminii Linn.Skeel) fruit is generally astringent and sweet in taste, heavy delayed in digestion and cold in potency. It is effective in treating ''kapha'' and ''pitta'', is an astringent and greatly increases ''vata'' [140]

The small jujube (Ziziphus maruitiana Lam.) is a sweet, unctuous, laxative and is effective in treating ''vata'' and ''pitta''. The dried small jujube (Ziziphus Sp.) is effective in treating ''kapha'' and ''vata'' and is not contraindicated in ''pitta''. [141]

The ''sinchitika'' (a type of ''Badara'') fruit is astringent, sweet in taste, cold in potency and astringent in action. The ginkgo fruit (Grewia hirsuta Vahl.), caper berry (Capparis decidua Edgew.), scarlet-fruited gourd/ ''bimbi phala'' (Coccinia indica W & A), ''todan'' (Grewia species) and fruits of ''dhaman /dhanvana'' (Grewia tiliaefolia Vahl.) are sweet, slightly astringent in taste, cold in potency and are effective in curing ''pitta'' and ''kapha''. The fully ripe Indian jackfruit/''panasa'' (Artocarpus integrifolia Linn.f.), banana/''Mocha'' (Musa paradisiaca Linn.) and fruits of Indian ape flower tree/''rajadana phala'' (Mimusops hexandra Roxb.) are sweet, slightly astringent, unctuous, cold in potency and heavy [141-143]

The ''lavanga-lata'' / ''lavali phala'' (Luvunga scandens (Roxb.)) fruit, being astringent, limpid and fragrant, is an appetizer, savoury, cordial and increases ''vata''. [144]

''Kadamba''/Nipam (Mitragyna parviflora (Roxb.) Korth), Indian dill/''Shatahvakam'' (Anethum sowa Roxb. ex Flem), tooth brush tree/''Peelu'' (Salvadora persica Linn.), screw pine/ ''trinashunyam'' (Pandanus odoratissimus Linn.f.), governor’s plum/''vikankatam'' (Flacourtia ramonthchi L. Herit) and puneala plum/''pracinamalaka'' (Flacourtia jangomas (Lour.) Raeusch) are indeed dispellers of discordance and is effective in treating the effects of poison. [145]

The fruit of zachum oil plant/''aingudam'' (Balanites aegyptiaca (Linn.) Delile), is bitter-sweet in taste, unctuous, hot and is effective in treating ''kapha'' and ''vata''. The riber ebony fruit/''tindukam'' (Diospyros embryopteris Pers.) is effective in treating ''kapha'' and ''pitta,'' astringent, sweet and light. The emblic myrobalan/''amalaka'' (Emblica officinalis Gaertn.)is regarded as possessing all the taste except the salt. [146-147]

The belliric myrobalan/''bibhitaka'' (Terminalia bellirica Roxb.)is dry, sweet, astringent, acid and an excellent is effective in treating ''kapha'' and ''pitta'' and dispels the disorders of body-fluid, blood, flesh and fat. [148]

The pomegranate/''dadima'' (Punica granatum Linn.) is effective in treating hoarseness of voice, hyper-secretion of mucus, and disorders of ''pitta'' and ''vata''. It is sweet, astringent and sour in taste, an appetizer, unctuous, hot, cordial and not antagonistic to ''kapha'' and ''pitta''. The pomegranate which is dry and acid aggravates ''pitta'' and ''vata'', the sweet one is effective in treating ''pitta''. So, the qualities of pomegranate are described first. [149-151]

The kokum-butter fruit/''vrikshamlam'' (Garcinia indica Choisy) is an astringent, dry and hot and is good for ''vata'' and ''kapha'' disorders. The ripe tamarind/''amlika'' (Tamarindus indica Linn.) fruit is slightly different in quality. The ''amlavetasa'' (Hippophae rhamnoides sub sp. salicifolia) also possesses the same qualities and is a laxative. [152]

The filament of the citron flower/''matulunga'' (Citrus medica Linn.) is indicated in intestinal colic, anorexia, constipation, weak digestive fire, chronic alcoholism, hiccups, dyspnea, cough, vomiting, disorders of stools and in all diseases born of ''vata'' and ''kapha''. The filament of the citron is light but the rest of the parts are heavy. [153-154]

The long zedoary/''karchuh'' (Curcuma zedoaria Rosc.) fruit, without the rind, is palatable, appetizing, cordial, fragrant, is effective in treating ''kapha'' and ''vata'' and is beneficial in cases of dyspnea, hiccup and piles. [155]

The common orange fruit/''nagarangaphala'' (Citrus reticulata Blanco) is sweet, slightly sour, cordial, appetizer, difficult to digest, is effective in treating ''vata'' and is heavy to digest. [156]

The almond (Prunus amygdalus Batsch. Variety sativa (sweet)), green almond/ ''abhisuka'' (Pistacia vera Linn.), walnut/''akshota'' (Juglans regia Linn.), edible pine/''Mukulaka'' (Baliospermum montanum (Willd.) Muell-Arg), ''chilgoza'' pine/''nikochaka'' (Pinus gerardiana wallich.) , and apricot/''urumana''(Prunus armeniaca Linn.), are heavy to digest, hot in potency, unctuous, sweet, strengthening, are effective in curing ''vata'', nourishing, aphrodisiac and aggravate ''kapha'' and ''pitta''. Buchanan’s mango/''priyala'' (Buchanania lanzan Spreng) should be considered similar in action to the above except in the qualities of being hot. [157-158]

The sabestan plum / ''shleshmantakaphala'' (Cordia dichotoma Forst.f.) increases ''kapha'', is sweet, cold in potency and heavy. The alangy / ''ankotaphala'' (Alangium salviifolium (Linn. F.) Wang.) increases ''kapha'', is heavy, delayed in the intestines, and is effective in treating excessive heat. [159]

The ''shami'' fruit Prosopis spicigera Linn.) is heavy, hot, sweet, dry and depilatory, while the fruit of the Indian beech/''karanja'' (Pongamia pinnata Pierre) is moves slowly through the intestines and is not adverse to ''vata'' and ''kapha''. [160]

The Indian hog-plum/''amrataka'' (Spondias pinnata (Linn.f) Kurz), lemon/''Dantashatha'' (Citrus limon (Linn.) Burm.f.), bengal currant/''karamardaka'' (Carissa spinarum Linn.), and common orange/''airavata'' (Citrus sinensis (Linn.) Osbeck) are sour and cause ''raktapitta''. [161]

The eggplant/aubergine/brinjal /''vartaku'' (Solanum melongena Linn.) is effective in treating ''vata'', is an appetizer, and is pungent and bitter. The Boxwood gardenia/''parpatakaphala'' (Gardenia latifolia Ait) fruit aggravates ''vata'' and is effective in treating ''kapha'' and ''pitta''. [162]

The ''akshiki'' fruit (Morinda tinctoria Roxb.), is effective in treating ''pitta'' and ''kapha'', is sour in taste and increases ''vata''. The fruits of the holy fig/''ashvattha'' (Ficus religiosa Linn.), country fig/''udumbaraphala'' (Ficus glomerata Roxb.), yellow barked fig/''plaksha''(Ficus lacor Buch- Ham) and banyan/ ''nyagrodhaphala''(Ficus benghalensis Linn.)are sweet, sour after digestion, is effective in treating ''pitta'' and ''kapha'', astringent, sweet and sour in taste, promotive of ''vata'' and heavy. [163-164]

The marking-nut/''bhallataka'' (Semecarpus anacardium Linn.f) is caustic like fire but the pulp of the fruit is sweet and cold in potency. Thus, is described the fifth section about fruits generally in use. [165]

</div>

==== Class of green herbs ====
<div class="mw-collapsible mw-collapsed">

अथहरितवर्गः-

रोचनंदीपनंवृष्यमार्द्रकंविश्वभेषजम्।

वातश्लेष्मविबन्धेषुरसस्तस्योपदिश्यते॥१६६॥

रोचनोदीपनस्तीक्ष्णःसुगन्धिर्मुखशोधनः।

जम्बीरःकफवातघ्नःक्रिमिघ्नोभक्तपाचनः॥१६७॥

बालंदोषहरं, वृद्धंत्रिदोषं, मारुतापहम्।

स्निग्धसिद्धं, विशुष्कंतुमूलकंकफवातजित्॥१६८॥

हिक्काकासविषश्वासपार्श्वशूलविनाशनः।

पित्तकृत्कफवातघ्नःसुरसःपूतिगन्धहा॥१६९॥

यवानीचार्जकश्चैवशिग्रुशालेयमृष्टकम्।

हृद्यान्यास्वादनीयानिपित्तमुत्क्लेशयन्तिच॥१७०॥

गण्डीरोजलपिप्पल्यस्तुम्बरुःशृङ्गवेरिका।

तीक्ष्णोष्णकटुरूक्षाणिकफवातहराणिच॥१७१॥

पुंस्त्वघ्नःकटुरूक्षोष्णोभूस्तृणोवक्रशोधनः।

खराह्वाकफवातघ्नीबस्तिरोगरुजापहा॥१७२॥

धान्यकंचाजगन्धाचसुमुखश्चेतिरोचनाः।

सुगन्धानातिकटुकादोषानुत्क्लेशयन्तिच॥१७३॥

ग्राहीगृञ्जनकस्तीक्ष्णोवातश्लेष्मार्शसांहितः।

स्वेदनेऽभ्यवहारेचयोजयेत्तमपित्तिनाम्॥१७४॥

श्लेष्मलोमारुतघ्नश्चपलाण्डुर्नचपित्तनुत् ।

आहारयोगीबल्यश्चगुरुर्वृष्योऽथरोचनः॥१७५॥

क्रिमिकुष्ठकिलासघ्नोवातघ्नोगुल्मनाशनः।

स्निग्धश्चोष्णश्चवृष्यश्चलशुनःकटुकोगुरुः॥१७६॥

शुष्काणिकफवातघ्नान्येतान्येषांफलानिच।

हरितानामयंचैषषष्ठोवर्गःसमाप्यते॥१७७॥

इतिहरितवर्गः॥४॥
<div class="mw-collapsible-content">

atha haritavargaḥ-

rōcanaṁ dīpanaṁ vr̥ṣyamārdrakaṁ viśvabhēṣajam|

vātaślēṣmavibandhēṣu rasastasyōpadiśyatē||166||

rōcanō dīpanastīkṣṇaḥ sugandhirmukhaśōdhanaḥ|

jambīraḥ kaphavātaghnaḥ krimighnō bhaktapācanaḥ||167||

bālaṁ dōṣaharaṁ, vr̥ddhaṁ tridōṣaṁ, mārutāpaham|

snigdhasiddhaṁ, viśuṣkaṁ tu mūlakaṁ kaphavātajit||168||

hikkākāsaviṣaśvāsapārśvaśūlavināśanaḥ|

pittakr̥t kaphavātaghnaḥ surasaḥ pūtigandhahā||169||

yavānī cārjakaścaiva śigruśālēyamr̥ṣṭakam|

hr̥dyānyāsvādanīyāni pittamutklēśayanti ca||170||

gaṇḍīrō jalapippalyastumbaruḥ śr̥ṅgavērikā|

tīkṣṇōṣṇakaṭurūkṣāṇi kaphavātaharāṇi ca||171||

puṁstvaghnaḥ kaṭurūkṣōṣṇō bhūstr̥ṇō vakraśōdhanaḥ|

kharāhvā kaphavātaghnī bastirōgarujāpahā||172||

dhānyakaṁ cājagandhā ca sumukhaścēti rōcanāḥ|

sugandhā nātikaṭukā dōṣānutklēśayanti ca||173||

grāhī gr̥ñjanakastīkṣṇō vātaślēṣmārśasāṁ hitaḥ|

svēdanē'bhyavahārē ca yōjayēttamapittinām||174||

ślēṣmalō mārutaghnaśca palāṇḍurna ca pittanut [1] |

āhārayōgī balyaśca gururvr̥ṣyō'tha rōcanaḥ||175||

krimikuṣṭhakilāsaghnō vātaghnō gulmanāśanaḥ|

snigdhaścōṣṇaśca vr̥ṣyaśca laśunaḥ kaṭukō guruḥ||176||

śuṣkāṇi kaphavātaghnānyētānyēṣāṁ phalāni ca|

haritānāmayaṁ caiṣa ṣaṣṭhō vargaḥ samāpyatē||177||

iti haritavargaḥ

atha haritavargaH-

rocanaM dIpanaM vRuShyamArdrakaM viSvaBeShajam|

vAtaSleShmavibandheShu rasastasyopadiSyate||166||

rocano dIpanastIkShNaH sugandhirmuKaSodhanaH|

jambIraH kaPavAtaGnaH krimiGno BaktapAcanaH||167||

bAlaM doShaharaM, vRuddhaM tridoShaM, mArutApaham|

snigdhasiddhaM, viSuShkaM tu mUlakaM kaPavAtajit||168||

hikkAkAsaviShaSvAsapArSvaSUlavinASanaH|

pittakRut kaPavAtaGnaH surasaH pUtigandhahA||169||

yavAnI cArjakaScaiva SigruSAleyamRuShTakam|

hRudyAnyAsvAdanIyAni pittamutkleSayanti ca||170||

gaNDIro jalapippalyastumbaruH SRu~ggaverikA|

tIkShNoShNakaTurUkShANi kaPavAtaharANi ca||171||

puMstvaGnaH kaTurUkShoShNo BUstRuNo vakraSodhanaH|

KarAhvA kaPavAtaGnI bastirogarujApahA||172||

dhAnyakaM cAjagandhA ca sumuKaSceti rocanAH|

sugandhA nAtikaTukA doShAnutkleSayanti ca||173||

grAhI gRu~jjanakastIkShNo vAtaSleShmArSasAM hitaH|

svedane&ByavahAre ca yojayettamapittinAm||174||

SleShmalo mArutaGnaSca palANDurna ca pittanut |

AhArayogI balyaSca gururvRuShyo&tha rocanaH||175||

krimikuShThakilAsaGno vAtaGno gulmanASanaH|

snigdhaScoShNaSca vRuShyaSca laSunaH kaTuko guruH||176||

SuShkANi kaPavAtaGnAnyetAnyeShAM PalAni ca|

haritAnAmayaM caiSha ShaShTho vargaH samApyate||177||

iti haritavargaH||4||
</div></div>

<div style="text-align:justify;">

Now begins the section on greens. The green ginger/''adraka'' (Zingiber officinale Rosc.) is an appetizer, digestion-stimulant, aphrodisiac and its juice is prescribed in cases of obstruction due to ''vata'' and ''kapha''. [166]

The lemon/ ''jambira'' (Citrus limon (Linn.) Burm.F) is appetizer, digestive-stimulant, acute fragrant, mouth cleanser, is effective in treating ''kapha'' and ''vata'', vermicide and helps the digestion of food. [167]

The garden radish/''mulaka'' (Raphanus sativus Linn.) when tender allays vitiated ''doshas'', but when overgrown, provokes these ''doshas.'' When prepared with unctuous substances it alleviates ''vata''. And when dried, it alleviates ''kapha'' and ''vata''. [168]

The holy basil/''surasa'' (Ocimum sanctum Linn.) is effective in treating hiccups, cough, poison, dyspnea, pleural effusion, ''kapha'' and ''vata'', and eliminates fetor. It, however, aggravates ''pitta'' .[169]

Carum/''yavani'' (Trachyspermum ammi (Linn.) sprague), shrubby basil/''arjaka'' (Orthosiphon pallidus Royle), drumstick/''shigru''(Moringa oleifera Lam), small variety of radish /''shaleya'' (Raphanus sativus Linn.), and brown mustard/''mristaka'' (Brassica juncea (Linn.) Czern. & Coss) are cordial, palatable and excite the ''pitta''. [170]

The ''gandira'' (Coleus barbatus Benth.), the hog fruit/''jalapippali'' (Lippia nodiflora Rich.), Indian toothache/''tumbaru'' (Zanthoxylum armatum DC),and green coriander/''sringaverika'' Coriandrum sativum Linn.)are acute, hot, pungent, dry and are effective in curing ''kapha'' and ''vata''. [171]

The ginger grass/''bhustrina'' (Hyptis suaveolens (Linn.) Poit) is anaphrodisiac, pungent, dry, hot, and useful as a mouth cleanser. Celery seeds/''kharahva'' (Carum roxburghianum (D.C.) Benth. & Hk.f.) are effective in curing ''kapha'' and ''vata'' and painful urinary disorders. [172]

Coriander/''dhanyaka'' (Coriandrum sativum Linn.), wild thyme/''ajagandha'' (Thymus serpyllum Linn.) and ''sumukha'' (Ocimum sp.) are appetizers, fragrant, not very pungent, and further aggravate morbid ''dosha'' conditions [173]

The leek/''grinjanaka'' (Allium ameloprasum Hook.f. non Linn.) is an astringent, acute and beneficial in ''vata'' and ''kapha'' disorders and in piles. This should be used in sudation therapy and as an article of diet by those who are not suffering from ''pitta''-discordance. [174]

The onion/''palandu'' (Allium cepa Linn) promotes ''kapha'' and is effective in treating ''vata'' but not of ''pitta''. It is a good adjuvant for food and is a strength-enhancer, heavy, aphrodisiac and appetizing. [175]

The garlic/''lashuna'' (Allium sativum Linn.) is effective in treating worms, dermatosis including leprosy, ''vata'' disorders and ''gulma''. It is unctuous, hot, aphrodisiac, pungent and heavy. [176]

These in their dried condition and their fruits are effective in curing ''kapha'' and ''vata.'' Thus, ends the sixth section on greens. [177]
</div>

==== Class of wines and alcoholic preparations ====
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अथमद्यवर्गः-

प्रकृत्यामद्यमम्लोष्णमम्लंचोक्तंविपाकतः।

सर्वंसामान्यतस्तस्यविशेषउपदेक्ष्यते॥१७८॥
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atha madyavargaḥ-

prakr̥tyā madyamamlōṣṇamamlaṁ cōktaṁ vipākataḥ|

sarvaṁ sāmānyatastasya viśēṣa upadēkṣyatē||178||

atha madyavargaH-

prakRutyA madyamamloShNamamlaM coktaM vipAkataH|

sarvaM sAmAnyatastasya viSeSha upadekShyate||178||
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The general qualities of wine:

Now begins the group of wines. Wine is naturally sour (in taste and digestion) and hot in potency. This is its general property. Its specific characteristics will now be described. [178]
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कृशानांसक्तमूत्राणांग्रहण्यर्शोविकारिणाम्।

सुराप्रशस्तावातघ्नीस्तन्यरक्तक्षयेषुच॥१७९॥

हिक्काश्वासप्रतिश्यायकासवर्चोग्रहारुचौ।

वम्यानाहविबन्धेषुवातघ्नीमदिराहिता॥१८०॥

शूलप्रवाहिकाटोपकफवातार्शसांहितः।

जगलोग्राहिरूक्षोष्णःशोफघ्नोभक्तपाचनः॥१८१॥

शोषार्शोग्रहणीदोषपाण्डुरोगारुचिज्वरान्।

हन्त्यरिष्टःकफकृतान्रोगान्रोचनदीपनः ॥१८२॥

मुखप्रियःसुखमदःसुगन्धिर्बस्तिरोगनुत् ।

जरणीयःपरिणतोहृद्योवर्ण्यश्चशार्करः॥१८३॥

रोचनोदीपनोहृद्यःशोषशोफार्शसांहितः।

स्नेहश्लेष्मविकारघ्नोवर्ण्यःपक्वरसोमतः॥१८४॥

जरणीयोविबन्धघ्नःस्वरवर्णविशोधनः।

लेखनःशीतरसिकोहितःशोफोदरार्शसाम्॥१८५॥

सृष्टभिन्नशकृद्वातोगौडस्तर्पणदीपनः।

पाण्डुरोगव्रणहितादीपनीचाक्षिकीमता ॥१८६॥

सुरासवस्तीव्रमदोवातघ्नोवदनप्रियः।

छेदीमध्वासवस्तीक्ष्णोमैरेयोमधुरोगुरुः॥१८७॥

धातक्याऽभिषुतोहृद्यो रूक्षोरोचनदीपनः।

माध्वीकवन्न चात्युष्णोमृद्वीकेक्षुरसासवः॥१८८॥

रोचनंदीपनंहृद्यंबल्यंपित्ताविरोधिच।

विबन्धघ्नंकफघ्नंचमधुलघ्वल्पमारुतम्॥१८९॥

सुरासमण्डारूक्षोष्णायवानांवातपित्तला।

गुर्वीजीर्यतिविष्टभ्यश्लेष्मलातुमधूलिका॥१९०॥

दीपनंजरणीयंचहृत्पाण्डुक्रिमिरोगनुत्।

ग्रहण्यर्शोहितभेदिसौवीरकतुषोदकम्॥१९१॥

दाहज्वरापहंस्पर्शात्पानाद्वातकफापहम्।

विबन्धघ्नमवस्रंसिदीपनंचाम्लकाञ्जिकम्॥१९२॥

प्रायशोऽभिनवंमद्यंगुरुदोषसमीरणम्।

स्रोतसांशोधनंजीर्णंदीपनंलघुरोचनम्॥१९३॥

हर्षणंप्रीणनंमद्यंभयशोकश्रमापहम्।

प्रागल्भ्यवीर्यप्रतिभातुष्टिपुष्टिबलप्रदम्॥१९४॥

सात्त्विकैर्विधिवद्युक्त्यापीतंस्यादमृतंयथा।

वर्गोऽयंसप्तमोमद्यमधिकृत्यप्रकीर्तितः॥१९५॥

इतिमद्यवर्गःसप्तमः॥७॥
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kr̥śānāṁ saktamūtrāṇāṁ grahaṇyarśōvikāriṇām|

surā praśastā vātaghnī stanyaraktakṣayēṣu ca||179||

hikkāśvāsapratiśyāyakāsavarcōgrahārucau|

vamyānāhavibandhēṣu vātaghnī madirā hitā||180||

śūlapravāhikāṭōpakaphavātārśasāṁ hitaḥ|

jagalō grāhirūkṣōṣṇaḥ śōphaghnō bhaktapācanaḥ||181||

śōṣārśōgrahaṇīdōṣapāṇḍurōgārucijvarān|

hantyariṣṭaḥ kaphakr̥tān rōgānrōcanadīpanaḥ [1] ||182||

mukhapriyaḥ sukhamadaḥ sugandhirbastirōganut [2] |

jaraṇīyaḥ pariṇatō hr̥dyō varṇyaśca śārkaraḥ||183||

rōcanō dīpanō hr̥dyaḥ śōṣaśōphārśasāṁ hitaḥ|

snēhaślēṣmavikāraghnō varṇyaḥ pakvarasō mataḥ||184||

jaraṇīyō vibandhaghnaḥ svaravarṇaviśōdhanaḥ|

lēkhanaḥ śītarasikō hitaḥ śōphōdarārśasām||185||

sr̥ṣṭabhinnaśakr̥dvātō gauḍastarpaṇadīpanaḥ|

pāṇḍurōgavraṇahitā dīpanī cākṣikī matā [3] ||186||

surāsavastīvramadō vātaghnō vadanapriyaḥ|

chēdī madhvāsavastīkṣṇō mairēyō madhurō guruḥ||187||

dhātakyā'bhiṣutō hr̥dyō [4] rūkṣō rōcanadīpanaḥ|

mādhvīkavanna [5] cātyuṣṇō mr̥dvīkēkṣurasāsavaḥ||188||

rōcanaṁ dīpanaṁ hr̥dyaṁ balyaṁ pittāvirōdhi ca|

vibandhaghnaṁ kaphaghnaṁ ca madhu laghvalpamārutam||189||

surā samaṇḍā rūkṣōṣṇā yavānāṁ vātapittalā|

gurvī jīryati viṣṭabhya ślēṣmalā tu madhūlikā||190||

dīpanaṁ jaraṇīyaṁ ca hr̥tpāṇḍukrimirōganut|

grahaṇyarśōhita bhēdi sauvīrakatuṣōdakam||191||

dāhajvarāpahaṁ sparśāt pānādvātakaphāpaham|

vibandhaghnamavasraṁsi dīpanaṁ cāmlakāñjikam||192||

prāyaśō'bhinavaṁ madyaṁ gurudōṣasamīraṇam|

srōtasāṁ śōdhanaṁ jīrṇaṁ dīpanaṁ laghu rōcanam||193||

harṣaṇaṁ prīṇanaṁ madyaṁ bhayaśōkaśramāpaham|

prāgalbhyavīryapratibhātuṣṭipuṣṭibalapradam||194||

sāttvikairvidhivadyuktyā pītaṁ syādamr̥taṁ yathā|

vargō'yaṁ saptamō madyamadhikr̥tya prakīrtitaḥ||195||

iti madyavargaḥ saptamaḥ

kRuSAnAM saktamUtrANAM grahaNyarSovikAriNAm|

surA praSastA vAtaGnI stanyaraktakShayeShu ca||179||

hikkASvAsapratiSyAyakAsavarcograhArucau|

vamyAnAhavibandheShu vAtaGnI madirA hitA||180||

SUlapravAhikATopakaPavAtArSasAM hitaH|

jagalo grAhirUkShoShNaH SoPaGno BaktapAcanaH||181||

SoShArSograhaNIdoShapANDurogArucijvarAn|

hantyariShTaH kaPakRutAn rogAnrocanadIpanaH ||182||

muKapriyaH suKamadaH sugandhirbastiroganut |

jaraNIyaH pariNato hRudyo varNyaSca SArkaraH||183||

rocano dIpano hRudyaH SoShaSoPArSasAM hitaH|

snehaSleShmavikAraGno varNyaH pakvaraso mataH||184||

jaraNIyo vibandhaGnaH svaravarNaviSodhanaH|

leKanaH SItarasiko hitaH SoPodarArSasAm||185||

sRuShTaBinnaSakRudvAto gauDastarpaNadIpanaH|

pANDurogavraNahitA dIpanI cAkShikI matA ||186||

surAsavastIvramado vAtaGno vadanapriyaH|

CedI madhvAsavastIkShNo maireyo madhuro guruH||187||

dhAtakyA&BiShuto hRudyo rUkSho rocanadIpanaH|

mAdhvIkavanna cAtyuShNo mRudvIkekShurasAsavaH||188||

rocanaM dIpanaM hRudyaM balyaM pittAvirodhi ca|

vibandhaGnaM kaPaGnaM ca madhu laGvalpamArutam||189||

surA samaNDA rUkShoShNA yavAnAM vAtapittalA|

gurvI jIryati viShTaBya SleShmalA tu madhUlikA||190||

dIpanaM jaraNIyaM ca hRutpANDukrimiroganut|

grahaNyarSohita Bedi sauvIrakatuShodakam||191||

dAhajvarApahaM sparSAt pAnAdvAtakaPApaham|

vibandhaGnamavasraMsi dIpanaM cAmlakA~jjikam||192||

prAyaSo&BinavaM madyaM gurudoShasamIraNam|

srotasAM SodhanaM jIrNaM dIpanaM laGu rocanam||193||

harShaNaM prINanaM madyaM BayaSokaSramApaham|

prAgalByavIryapratiBAtuShTipuShTibalapradam||194||

sAttvikairvidhivadyuktyA pItaM syAdamRutaM yathA|

vargo&yaM saptamo madyamadhikRutya prakIrtitaH||195||

iti madyavargaH saptamaH||7||
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<div style="text-align:justify;">

''Sura'' wine is recommended in cases of emaciation, suppression of urine, assimilation-disorders, piles, deficiency of milk and blood, and is effective in treating ''vata''. [179]

The ''madira'' wine is beneficial in hiccups, dyspnea, coryza, cough, scybalous stools, anorexia, vomiting, constipation and is effective in treating ''vata''. [180]

The ''jagala'' wine is beneficial in colic, dysentery, abdominal distension/borborygmi, ''kapha, vata'' and piles. It is an astringent, dry in property, hot in potency, effective in treating edema and stimulates digestion. [181]

The ''arishta'' or medicated wine is effective in treating consumption, piles, assimilation-disorders, anemia, anorexia, fever and other diseases when these arise from ''kapha''. It is an effective appetizer. [182]

Sugar wine is palatable and a mild intoxicant. It is fragrant, effective in treating painful urinary disorders, promotes digestion, improves complexion, and is also a cardiac tonic. [183]

The ''pakvarasa'' wine is an appetizer, beneficial in consumption, complexion, edema and piles, and is an effective medication for treating ''kapha''-disorders and disorders born of the overuse of unctuous articles. [184]

The ''shitarasika'' wine is a good appetizer, effective in treating constipation, and in improving/enhancing voice and complexion. It is also a ''lekhana'' (weight-loss medication) and is beneficial in treating edema, abdominal afflictions and piles. [185]

''Gud'' (jaggery, or coarse, unrefined sugar) wine is a refreshing, nourishing drink that is also a very good appetizer. It is beneficial in treating wounds since it has antiseptic properties. [186]

The ''surasava'' wine is very strong (creating severe intoxication), effective in treating ''vata'' and palatable. The ''madhvasava'' is depletive and sharp and the ''maireya'' wine is sweet and heavy. [187]

Fire-flame bush/''dhatakyasava'' (Woodfordia fruticosa Kurz.) wine is mild, dry, and appetizing. Grape and sugar wines are similar but not as hot. [188]

The honey wine is a light, appetizing and strengthening drink. It does not provoke the ''pitta'', and is an effective tonic for treating constipation and ''kapha''. However, it slightly increases ''vata''. [189]

''Suramanda'' wine (consumed undistilled/without filtering) made out of barley is dry, hot, increases ''vata'' and ''pitta'', is heavy and delays digestion and ''madhulika'' wine increases ''kapha dosha''. [190]

''Sauviraka'' and ''tushodaka'' wines are very effective appetizers and laxatives. These are also very beneficial in treating cardiac disorders, anemia and worms, assimilation-disorders and piles. [191]

The sour-congee wine, when topically applied, is effective in treating burning sensation and fever. In the form of potion, it is very effective in treating ''vata, kapha'' and constipation (it is a laxative and digestive stimulant). [192]

Fresh wine is generally heavy and aggravates the ''doshas'', while old wine clears the body channels and, digestive-stimulant. Wine is exhilarating, pleasant, strengthening and relieves fear, grief and fatigue. It gives courage, virility, mental exaltation, satisfaction, plumpness and vitality. If it is taken by virtuous men in proper manner, it acts like nectar. Thus, the seventh section concerning wines has been described. [193-195]</div>

==== Class of water ====
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अथजलवर्गः-

जलमेकविधंसर्वंपतत्यैन्द्रंनभस्तलात्।

तत् पतत्पतितंचैवदेशकालावपेक्षते॥१९६॥

खात् पतत्सोमवाय्वर्कैःस्पृष्टंकालानुवर्तिभिः।

शीतोष्णस्निग्धरूक्षाद्यैर्यथासन्नंमहीगुणैः॥१९७॥
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atha jalavargaḥ-

jalamēkavidhaṁ sarvaṁ patatyaindraṁ nabhastalāt|196|

tat [1] patat patitaṁ caiva dēśakālāvapēkṣatē||196||

khāt [3] patat sōmavāyvarkaiḥ spr̥ṣṭaṁ kālānuvartibhiḥ|

śītōṣṇasnigdharūkṣādyairyathāsannaṁ mahīguṇaiḥ||197||

atha jalavargaH-

jalamekavidhaM sarvaM patatyaindraM naBastalAt|

tat patat patitaM caiva deSakAlAvapekShate||196||

KAt patat somavAyvarkaiH spRuShTaM kAlAnuvartiBiH|

SItoShNasnigdharUkShAdyairyathAsannaM mahIguNaiH||197||
</div></div>

<div style="text-align:justify;">

Now begins the section on waters. All water is of one kind and falls from the heavens ordained by Indra. While it is falling and after it has fallen, it is affected by location and time. [196]

While falling from the sky it is influenced by the effects of the seasonal courses of the moon, the wind and the sun. When is has fallen on the earth, it is affected by the qualities of the earth on which it falls and these could be cold, hot, viscid, dry, etc. [197]

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शीतंशुचिशिवंमृष्टंविमलंलघुषड्गुणम्।

प्रकृत्यादिव्यमुदकं,
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śītaṁ śuci śivaṁ mr̥ṣṭaṁ vimalaṁ laghu ṣaḍguṇam|

prakr̥tyā divyamudakaṁ,...|198|

SItaM Suci SivaM mRuShTaM vimalaM laGu ShaDguNam|

prakRutyA divyamudakaM,...
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Rainwater is cold, pure, wholesome, palatable, clear, and light in digestion. These are the six qualities of rainwater. [197]
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...भ्रष्टंपात्रमपेक्षते॥१९८॥

श्वेतेकषायंभवतिपाण्डरेस्यात्तुतिक्तकम्।

कपिलेक्षारसंसृष्टमूषरेलवणान्वितम्॥१९९॥

कटुपर्वतविस्तारे मधुरंकृष्णमृत्तिके।

एतत्षाड्गुण्यमाख्यातंमहीस्थस्यजलस्यहि।

तथाऽव्यक्तरसंविद्यादैन्द्रंकारंहिमंचयत्॥२००॥

यदन्तरीक्षात्पततीन्द्रसृष्टं

चोक्तैश्चपात्रैःपरिगृह्यतेऽम्भः।

तदैन्द्रमित्येववदन्तिधीरा

नरेन्द्रपेयंसलिलंप्रधानम् ॥२०१॥

ईषत्कषायमधुरंसुसूक्ष्मंविशदंलघु।

अरूक्षमनभिष्यन्दिसर्वंपानीयमुत्तमम्॥२०२॥

गुर्वभिष्यन्दिपानीयंवार्षिकंमधुरंनवम्।

तनुलघ्वनभिष्यन्दिप्रायःशरदिवर्षति॥२०३॥

तत्तुयेसुकुमाराःस्युःस्निग्धभूयिष्ठभोजनाः।

तेषांभोज्येचभक्ष्येचलेह्येपेयेचशस्यते॥२०४॥

हेमन्तेसलिलंस्निग्धंवृष्यंबलहितंगुरु।

किञ्चित्ततोलघुतरंशिशिरेकफवातजित्॥२०५॥

कषायमधुरंरूक्षंविद्याद्वासन्तिकंजलम्।

ग्रैष्मिकंत्वनभिष्यन्दिजलमित्येवनिश्चयः॥

ऋतावृताविहाख्याताःसर्वएवाम्भसोगुणाः॥२०६॥

विभ्रान्तेषुतुकालेषुयत्प्रयच्छन्तितोयदाः।

सलिलंतत्तुदोषाययुज्यतेनात्रसंशयः॥२०७॥

राजभीराजमात्रैश्चसुकुमारैश्चमानवैः।

सुगृहीताःशरद्यापःप्रयोक्तव्याविशेषतः॥२०८॥
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...bhraṣṭaṁ pātramapēkṣatē||198||

śvētē kaṣāyaṁ bhavati pāṇḍarē syāttu tiktakam|

kapilē kṣārasaṁsr̥ṣṭamūṣarē lavaṇānvitam||199||

kaṭu parvatavistārē [1] madhuraṁ kr̥ṣṇamr̥ttikē|

ētat ṣāḍguṇyamākhyātaṁ mahīsthasya jalasya hi|

tathā'vyaktarasaṁ vidyādaindraṁ kāraṁ himaṁ ca yat||200||

yadantarīkṣāt patatīndrasr̥ṣṭaṁ cōktaiśca pātraiḥ parigr̥hyatē'mbhaḥ|

tadaindramityēva vadanti dhīrā narēndrapēyaṁ salilaṁ pradhānam [2] ||201||

īṣatkaṣāyamadhuraṁ susūkṣmaṁ viśadaṁ laghu|

arūkṣamanabhiṣyandi sarvaṁ pānīyamuttamam||202||

gurvabhiṣyandi pānīyaṁ vārṣikaṁ madhuraṁ navam|

tanu laghvanabhiṣyandi prāyaḥ śaradi varṣati||203||

tattu yē sukumārāḥ syuḥ snigdhabhūyiṣṭhabhōjanāḥ|

tēṣāṁ bhōjyē ca bhakṣyē ca lēhyē pēyē ca śasyatē||204||

hēmantē salilaṁ snigdhaṁ vr̥ṣyaṁ balahitaṁ guru|

kiñcittatō laghutaraṁ śiśirē kaphavātajit||205||

kaṣāyamadhuraṁ rūkṣaṁ vidyādvāsantikaṁ jalam|

graiṣmikaṁ tvanabhiṣyandi jalamityēva niścayaḥ|

r̥tāvr̥tāvihākhyātāḥ sarva ēvāmbhasō guṇāḥ||206||

vibhrāntēṣu tu kālēṣu yat prayacchanti tōyadāḥ|

salilaṁ tattu dōṣāya yujyatē nātra saṁśayaḥ||207||

rājabhī rājamātraiśca sukumāraiśca mānavaiḥ|

sugr̥hītāḥ śaradyāpaḥ prayōktavyā viśēṣataḥ||208||

...BraShTaM pAtramapekShate||198||

Svete kaShAyaM Bavati pANDare syAttu tiktakam|

kapile kShArasaMsRuShTamUShare lavaNAnvitam||199||

kaTu parvatavistAre madhuraM kRuShNamRuttike|

etat ShADguNyamAKyAtaM mahIsthasya jalasya hi|

tathA&vyaktarasaM vidyAdaindraM kAraM himaM ca yat||200||

yadantarIkShAt patatIndrasRuShTaM

coktaiSca pAtraiH parigRuhyate&mBaH|

tadaindramityeva vadanti dhIrA

narendrapeyaM salilaM pradhAnam ||201||

IShatkaShAyamadhuraM susUkShmaM viSadaM laGu|

arUkShamanaBiShyandi sarvaM pAnIyamuttamam||202||

gurvaBiShyandi pAnIyaM vArShikaM madhuraM navam|

tanu laGvanaBiShyandi prAyaH Saradi varShati||203||

tattu ye sukumArAH syuH snigdhaBUyiShThaBojanAH|

teShAM Bojye ca BakShye ca lehye peye ca Sasyate||204||

hemante salilaM snigdhaM vRuShyaM balahitaM guru|

ki~jcittato laGutaraM SiSire kaPavAtajit||205||

kaShAyamadhuraM rUkShaM vidyAdvAsantikaM jalam|

graiShmikaM tvanaBiShyandi jalamityeva niScayaH||

RutAvRutAvihAKyAtAH sarva evAmBaso guNAH ||206||

viBrAnteShu tu kAleShu yat prayacCanti toyadAH|

salilaM tattu doShAya yujyate nAtra saMSayaH||207||

rAjaBI rAjamAtraiSca sukumAraiSca mAnavaiH|

sugRuhItAH SaradyApaH prayoktavyA viSeShataH||208||
</div></div>

Changes in the properties of water based upon the properties of the surface it is in contact with:
<div style="text-align:justify;">

Some properties of water change when it falls onto the earth. When it falls on white earth it acquires an astringent taste, on yellowish-white earth it becomes bitter, on tawny earth it becomes alkaline, and on brine earth it becomes salty. Water flowing from the mountains becomes pungent and when it falls on black earth it becomes sweet. These are the six qualities acquired by water coming in contact with the earth, Celestial water hailstone and snow – in their natural form - have an indistinct taste. [198-200]

Sages and wise people called rainwater as celestial water that is showered from the sky by Indra (the Vedic King of all Gods). This is the best kind of water and is ideal for consumption. [201]

All water which is slightly astringent and sweet, subtle, clear, light, neither unctuous nor deliquescent is considered excellent. [202]

Rainwater that falls during the rainy (or monsoon) season in India, when fresh, is heavy, viscid, and sweet. The autumnal rain-water is mainly thin, light and not viscid. [203]

Rainwater is recommended for use as a supplement or an ingredient for making food, electuaries (a lickable substance mixed with honey or another sweet substance) , and drinks for those who are delicate and habituated to eating very unctuous food.[204]

The late-autumnal water is unctuous, aphrodisiac, conducive to strength and heavy. The winter water is slightly lighter and alleviates ''kapha'' and ''vata''. [205]

Spring water is to be considered to be an astringent, is sweet and dry. Summer water is not greasy (''anabhishyandi''). Thus, the properties of water according to each and every season have been studied by sages and described here. [206]
</div>

Unseasonal rains bring about ''dosha'' imbalance. There is no doubt regarding this. [207]

Kings, members of the royalty or privileged upbringing and people of delicate constitution should collect autumnal waters and use them mainly. [208]
<div class="mw-collapsible mw-collapsed">

नद्यःपाषाणविच्छिन्नविक्षुब्धाभिहतोदकाः ।

हिमवत्प्रभवाःपथ्याःपुण्यादेवर्षिसेविताः॥२०९॥

नद्यःपाषाणसिकतावाहिन्योविमलोदकाः।

मलयप्रभवायाश्चजलंतास्वमृतोपमम्॥२१०॥

पश्चिमाभिमुखायाश्चपथ्यास्तानिर्मलोदकाः।

प्रायोमृदुवहागुर्व्योयाश्चपूर्वसमुद्रगाः॥२११॥

पारियात्रभवायाश्चविन्ध्यसह्यभवाश्चयाः।

शिरोहृद्रोगकुष्ठानांताहेतुःश्लीपदस्यच॥२१२॥
<div class="mw-collapsible-content">

nadyaḥ pāṣāṇavicchinnavikṣubdhābhihatōdakāḥ [1] |

himavatprabhavāḥ pathyāḥ puṇyā dēvarṣisēvitāḥ||209||

nadyaḥ pāṣāṇasikatāvāhinyō vimalōdakāḥ|

malayaprabhavā yāśca jalaṁ tāsvamr̥tōpamam||210||

paścimābhimukhā yāśca pathyāstā nirmalōdakāḥ|

prāyō mr̥duvahā gurvyō yāśca pūrvasamudragāḥ||211||

pāriyātrabhavā yāśca vindhyasahyabhavāśca yāḥ|

śirōhr̥drōgakuṣṭhānāṁ tā hētuḥ ślīpadasya ca||212||

nadyaH pAShANavicCinnavikShubdhABihatodakAH |

himavatpraBavAH pathyAH puNyA devarShisevitAH||209||

nadyaH pAShANasikatAvAhinyo vimalodakAH|

malayapraBavA yASca jalaM tAsvamRutopamam||210||

paScimABimuKA yASca pathyAstA nirmalodakAH|

prAyo mRuduvahA gurvyo yASca pUrvasamudragAH||211||

pAriyAtraBavA yASca vindhyasahyaBavASca yAH|

SirohRudrogakuShThAnAM tA hetuH SlIpadasya ca||212||
</div></div>

<div style="text-align:justify;">

The properties of river water from the mountains:

The water of rivers that originate from the Himalayas, whose flow is broken, agitated and obstructed by rocks, and on whose banks dwell Gods and Rishis is considered wholesome and holy. The water of the rivers originating from the Malaya mountains, which carry stones and sand in their course, is pure and is like nectar. [209-210]

The water of rivers flowing westward is considered wholesome and pure while that of the slow-flowing ones towards the eastern seas is generally heavy. [211]

The waters of rivers originating from the Pariyatra, Vindhya or Sahya mountains cause diseases of the head and the heart, dermatosis and elephantiasis. [212]

</div>
<div class="mw-collapsible mw-collapsed">

वसुधाकीटसर्पाखुमलसन्दूषितोदकाः।

वर्षाजलवहानद्यःसर्वदोषसमीरणाः॥२१३॥

वापीकूपतडागोत्ससरःप्रस्रवणादिषु।

आनूपशैलधन्वानांगुणदोषैर्विभावयेत्॥२१४॥

पिच्छिलंक्रिमिलंक्लिन्नंपर्णशैवालकर्दमैः।

विवर्णंविरसंसान्द्रंदुर्गन्धंनहितंजलम्॥२१५॥

विस्रंत्रिदोषंलवणमम्बुयद्वरुणालयम्।

इत्यम्बुवर्गःप्रोक्तोऽयमष्टमःसुविनिश्चितः॥२१६॥
<div class="mw-collapsible-content">

vasudhākīṭasarpākhumalasandūṣitōdakāḥ|

varṣājalavahā nadyaḥ sarvadōṣasamīraṇāḥ||213||

vāpīkūpataḍāgōtsasaraḥprasravaṇādiṣu|

ānūpaśailadhanvānāṁ guṇadōṣairvibhāvayēt||214||

picchilaṁ krimilaṁ klinnaṁ parṇaśaivālakardamaiḥ|

vivarṇaṁ virasaṁ sāndraṁ durgandhaṁ na hitaṁ jalam||215||

visraṁ tridōṣaṁ lavaṇamambu yadvaruṇālayam|

ityambuvargaḥ prōktō'yamaṣṭamaḥ suviniścitaḥ||216||

vasudhAkITasarpAKumalasandUShitodakAH|

varShAjalavahA nadyaH sarvadoShasamIraNAH||213||

vApIkUpataDAgotsasaraHprasravaNAdiShu|

AnUpaSailadhanvAnAM guNadoShairviBAvayet||214||

picCilaM krimilaM klinnaM parNaSaivAlakardamaiH|

vivarNaM virasaM sAndraM durgandhaM na hitaM jalam||215||

visraM tridoShaM lavaNamambu yadvaruNAlayam|

ityambuvargaH prokto&yamaShTamaH suviniScitaH||216||
</div></div>

<div style="text-align:justify;">
The waters of the rivers that flow during the rainy season and are polluted by earthworms, serpents, mice, excrement and aggravate all the three doshas. [213]

The qualities of the waters of tanks, wells, ponds, springs, lakes and cascades should be classified according to their locations - in wetland, mountainous lands and arid land. [214]

The water which is slimy, insect-ridden and putrefied by leaves, moss and slush, discolored, distasteful, dense and stinking is unfit for consumption. Sea-water has the smell of raw flesh, aggravates the three doshas, and is saltish in taste. [215-216]</div>
<div class="mw-collapsible mw-collapsed">

इतिजलवर्गोऽष्टमः॥८॥
<div class="mw-collapsible-content">

iti jalavargō'ṣṭamaḥ ||8||

iti jalavargo&ShTamaH||8||
</div></div>

Thus, the eighth section, pertaining to water, has been laid down.

==== Class of milk and its varieties ====
<div class="mw-collapsible mw-collapsed">

अथगोरसवर्गः-

स्वादुशीतंमृदुस्निग्धंबहलंश्लक्ष्णपिच्छिलम्।

गुरुमन्दंप्रसन्नंचगव्यंदशगुणंपयः॥२१७॥

तदेवङ्गुणमेवौजःसामान्यादभिवर्धयेत्।

प्रवरंजीवनीयानांक्षीरमुक्तंरसायनम्॥२१८॥

महिषीणांगुरुतरंगव्याच्छीततरंपयः।

स्नेहान्यूनमनिद्रायहितमत्यग्नयेचतत्॥२१९॥

रूक्षोष्णंक्षीरमुष्ट्रीणामीषत्सलवणंलघु।

शस्तंवातकफानाहक्रिमिशोफोदरार्शसाम्॥२२०॥

बल्यंस्थैर्यकरंसर्वमुष्णंचैकशफंपयः।

साम्लंसलवणंरूक्षंशाखावातहरंलघु॥२२१॥

छागंकषायमधुरंशीतंग्राहिपयोलघु।

रक्तपित्तातिसारघ्नंक्षयकासज्वरापहम्॥२२२॥

हिक्काश्वासकरंतूष्णंपित्तश्लेष्मलमाविकम्।

हस्तिनीनांपयोबल्यंगुरुस्थैर्यकरंपरम्॥२२३॥

जीवनंबृंहणंसात्म्यंस्नेहनंमानुषंपयः।

नावनंरक्तपित्तेचतर्पणंचाक्षिशूलिनाम्॥२२४॥
<div class="mw-collapsible-content">

atha gōrasavargaḥ-

svādu śītaṁ mr̥du snigdhaṁ bahalaṁ ślakṣṇapicchilam|

guru mandaṁ prasannaṁ ca gavyaṁ daśaguṇaṁ payaḥ||217||

tadēvaṅguṇamēvaujaḥ sāmānyādabhivardhayēt|

pravaraṁ jīvanīyānāṁ kṣīramuktaṁ rasāyanam||218||

mahiṣīṇāṁ gurutaraṁ gavyācchītataraṁ payaḥ|

snēhānyūnamanidrāya hitamatyagnayē ca tat||219||

rūkṣōṣṇaṁ kṣīramuṣṭrīṇāmīṣatsalavaṇaṁ laghu|

śastaṁ vātakaphānāhakrimiśōphōdarārśasām||220||

balyaṁ sthairyakaraṁ sarvamuṣṇaṁ caikaśaphaṁ payaḥ|

sāmlaṁ salavaṇaṁ rūkṣaṁ śākhāvātaharaṁ laghu||221||

chāgaṁ kaṣāyamadhuraṁ śītaṁ grāhi payō laghu|

raktapittātisāraghnaṁ kṣayakāsajvarāpaham||222||

hikkāśvāsakaraṁ tūṣṇaṁ pittaślēṣmalamāvikam|

hastinīnāṁ payō balyaṁ guru sthairyakaraṁ param||223||

jīvanaṁ br̥ṁhaṇaṁ sātmyaṁ snēhanaṁ mānuṣaṁ payaḥ|

nāvanaṁ raktapittē ca tarpaṇaṁ cākṣiśūlinām||224||

atha gorasavargaH-

svAdu SItaM mRudu snigdhaM bahalaM SlakShNapicCilam|

guru mandaM prasannaM ca gavyaM daSaguNaM payaH||217||

tadeva~gguNamevaujaH sAmAnyAdaBivardhayet|

pravaraM jIvanIyAnAM kShIramuktaM rasAyanam||218||

mahiShINAM gurutaraM gavyAcCItataraM payaH|

snehAnyUnamanidrAya hitamatyagnaye ca tat||219||

rUkShoShNaM kShIramuShTrINAmIShatsalavaNaM laGu|

SastaM vAtakaPAnAhakrimiSoPodarArSasAm||220||

balyaM sthairyakaraM sarvamuShNaM caikaSaPaM payaH|

sAmlaM salavaNaM rUkShaM SAKAvAtaharaM laGu||221||

CAgaM kaShAyamadhuraM SItaM grAhi payo laGu|

raktapittAtisAraGnaM kShayakAsajvarApaham||222||

hikkASvAsakaraM tUShNaM pittaSleShmalamAvikam|

hastinInAM payo balyaM guru sthairyakaraM param||223||

jIvanaM bRuMhaNaM sAtmyaM snehanaM mAnuShaM payaH|

nAvanaM raktapitte ca tarpaNaM cAkShiSUlinAm||224||
</div></div>

<div style="text-align:justify;">

Now begins the section on cow’s milk and its products. Cow’s milk has ten properties viz. sweet, cold, soft, unctuous, dense, glossy, viscid, heavy, slow and clear. [217]

Possessing these qualities which are common with those of the vital essence (''ojas''), milk promotes vital essence. Milk is said to be foremost among vitalizers and rejuvenators of health. [218]

Buffalo’s milk is heavier and is colder in potency and more unctuous than the cow’s milk and is beneficial in insomnia and in reducing excess of ''agni'' (digestion and metabolism). [219]

Camel’s milk is slightly dry, hot, saltish, light and recommended in ''vata'' and ''kapha'' disorders, constipation, parasitic infection, edema, abdominal afflictions and piles. [220]

The milk of the animals of uncloven hoof (equines, including horses, mares, etc) is strengthening, stabilizing, hot, slightly sour and saltish, dry, is effective in treating vata afflictions of the extremities, and is light. [221]

Goat’s milk is an astringent, is sweet, cold in potency, light and is effective in treating ''raktapitta'' (bleeding disorders), diarrhea, wasting, cough and fever. [222]

Sheep’s milk causes hiccups, dyspnea, is hot and increases ''pitta'' and ''kapha''. Elephant’s milk is strengthening, heavy and an excellent stabilizer of the body. [223]

The human milk is vitalizing, nourishing and wholesome, increases suppleness, is useful as a nasal medication in ''raktapitta'' (bleeding disorders) and is also soothing to persons having pain in eyes. [224]
</div>

=====Qualities of curd=====
<div class="mw-collapsible mw-collapsed">

रोचनंदीपनंवृष्यंस्नेहनंबलवर्धनम्।

पाकेऽम्लमुष्णंवातघ्नंमङ्गल्यंबृंहणंदधि॥२२५॥

पीनसेचातिसारेचशीतकेविषमज्वरे।

अरुचौमूत्रकृच्छ्रेचकार्श्येचदधिशस्यते॥२२६॥

शरद्ग्रीष्मवसन्तेषुप्रायशोदधिगर्हितम्।

रक्तपित्तकफोत्थेषुविकारेष्वहितंचतत्॥२२७॥
<div class="mw-collapsible-content">

rōcanaṁ dīpanaṁ vr̥ṣyaṁ snēhanaṁ balavardhanam|

pākē'mlamuṣṇaṁ vātaghnaṁ maṅgalyaṁ br̥ṁhaṇaṁ dadhi||225||

pīnasē cātisārē ca śītakē viṣamajvarē|

arucau mūtrakr̥cchrē ca kārśyē ca dadhi śasyatē||226||

śaradgrīṣmavasantēṣu prāyaśō dadhi garhitam|

raktapittakaphōtthēṣu vikārēṣvahitaṁ ca tat||227||

rocanaM dIpanaM vRuShyaM snehanaM balavardhanam|

pAke&mlamuShNaM vAtaGnaM ma~ggalyaM bRuMhaNaM dadhi||225||

pInase cAtisAre ca SItake viShamajvare|

arucau mUtrakRucCre ca kArSye ca dadhi Sasyate||226||

SaradgrIShmavasanteShu prAyaSo dadhi garhitam|

raktapittakaPottheShu vikAreShvahitaM ca tat||227||
</div></div>

<div style="text-align:justify;">

Curd is an appetizer and an aphrodisiac. It increases unctuousness and strength, is sour on digestion, hot in potency, is effective in treating ''vata'' disorders and is auspicious and nourishing. It is recommended in rhinitis, diarrhea, cold, irregular fevers, anorexia, dysuria and emaciation. [225-226]

Generally, curd is prohibited in autumn, summer and spring seasons. It is also unwholesome in ''raktapitta'' (bleeding disorders) and disorders of ''kapha''. [227]
</div>
<div class="mw-collapsible mw-collapsed">

त्रिदोषंमन्दकं, जातंवातघ्नंदधि, शुक्रलः।

सरः, श्लेष्मानिलघ्नस्तुमण्डःस्रोतोविशोधनः॥२२८॥
<div class="mw-collapsible-content">

tridōṣaṁ [1] mandakaṁ, jātaṁ vātaghnaṁ dadhi, śukralaḥ|

saraḥ, ślēṣmānilaghnastu maṇḍaḥ srōtōviśōdhanaḥ||228||

tridoShaM mandakaM, jAtaM vAtaGnaM dadhi, SukralaH|

saraH, SleShmAnilaGnastu maNDaH srotoviSodhanaH||228||
</div></div>

Immature or partly formed curd aggravates all the three ''doshas'' and mature curd is effective in treating ''vata''. The cream of curds is seminiferous and the whey is considered effective in treating ''kapha'' and ''vata'' and cleaning the channels. [228]

=====Benefits of butter-milk=====
<div class="mw-collapsible mw-collapsed">

शोफार्शोग्रहणीदोषमूत्रग्रहोदरारुचौ।

स्नेहव्यापदिपाण्डुत्वेतक्रंदद्याद्गरेषुच॥२२९॥
<div class="mw-collapsible-content">

śōphārśōgrahaṇīdōṣamūtragrahōdarārucau|

snēhavyāpadi pāṇḍutvē takraṁ dadyādgarēṣu ca||229||

SoPArSograhaNIdoShamUtragrahodarArucau|

snehavyApadi pANDutve takraM dadyAdgareShu ca||229||
</div></div>

Butter milk should be administered in cases of edema, piles, assimilation-disorders, suppression of urine, abdominal diseases, anorexia and complications arising from oleation therapy, anemia, and gara poisoning. [229]

=====Benefits of butter=====
<div class="mw-collapsible mw-collapsed">

सङ्ग्राहिदीपनंहृद्यंनवनीतंनवोद्धृतम्।

ग्रहण्यर्शोविकारघ्नमर्दितारुचिनाशनम्॥२३०॥
<div class="mw-collapsible-content">

saṅgrāhi dīpanaṁ hr̥dyaṁ navanītaṁ navōddhr̥tam|

grahaṇyarśōvikāraghnamarditārucināśanam||230||

sa~ggrAhi dIpanaM hRudyaM navanItaM navoddhRutam|

grahaNyarSovikAraGnamarditArucinASanam||230||
</div></div>

Fresh-made butter is considered an astringent, appetizer, and effective in treating assimilation-disorders, piles, trauma and anorexia. [230]

=====Benefits of ghee=====
<div class="mw-collapsible mw-collapsed">

स्मृतिबुद्ध्यग्निशुक्रौजःकफमेदोविवर्धनम्।

वातपित्तविषोन्मादशोषालक्ष्मीज्वरापहम् ॥२३१॥

सर्वस्नेहोत्तमंशीतंमधुरंरसपाकयोः

सहस्रवीर्यंविधिभिर्घृतंकर्मसहस्रकृत्॥२३२॥

मदापस्मारमूर्च्छायशोषोन्मादगरज्वरान्

योनिकर्णशिरःशूलंघृतंजीर्णमपोहति॥२३३॥

सर्पींष्यजाविमहिषीक्षीरवत्स्वानिनिर्दिशेत्।
<div class="mw-collapsible-content">

smr̥tibuddhyagniśukraujaḥkaphamēdōvivardhanam|

vātapittaviṣōnmādaśōṣālakṣmījvarāpaham [1] ||231||

sarvasnēhōttamaṁ śītaṁ madhuraṁ rasapākayōḥ|

sahasravīryaṁ vidhibhirghr̥taṁ karmasahasrakr̥t||232||

madāpasmāramūrcchāyaśōṣōnmādagarajvarān|

yōnikarṇaśiraḥśūlaṁ ghr̥taṁ jīrṇamapōhati||233||

sarpīṁṣyajāvimahiṣīkṣīravat svāni nirdiśēt|234|

smRutibuddhyagniSukraujaHkaPamedovivardhanam|

vAtapittaviShonmAdaSoShAlakShmIjvarApaham ||231||

sarvasnehottamaM SItaM madhuraM rasapAkayoH

sahasravIryaM vidhiBirGRutaM karmasahasrakRut||232||

madApasmAramUrcCAyaSoShonmAdagarajvarAn

yonikarNaSiraHSUlaM GRutaM jIrNamapohati||233||

sarpIMShyajAvimahiShIkShIravat svAni nirdiSet|
</div></div>

<div style="text-align:justify;">

Ghee helps enhance memory, intelligence, ''agni'' (digestion and metabolism), ''shukra'' (semen), ''oja'' (vital essence), ''kapha'' and fat. It is considered effective in treating ''vata, pitta,'' toxic conditions, insanity, consumption, inauspiciousness and fever. It is considered the most unctuous of edible substances, cold in potency, ‘sweet’ (in taste as well as after digestion) and when prepared according to proper pharmaceutical methods, its potency is increased thousandfold and is efficacious in a thousand ways. Preserved ghee is effective in treating intoxication, epilepsy, fainting, consumption, insanity, toxic conditions, fever and pain in the vagina, ear and head. The ghee made of milks of goat, sheep and buffalo are considered to have qualities of the milks of the respective animals they are made of. [231-233]</div>

=====Qualities of various milk products=====
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पीयूषोमोरटंचैवकिलाटाविविधाश्चये॥२३४॥

दीप्ताग्नीनामनिद्राणांसर्वएवसुखप्रदाः।

गुरवस्तर्पणावृष्याबृंहणाःपवनापहाः॥२३५॥

विशदागुरवोरूक्षाग्राहिणस्तक्रपिण्डकाः।

गोरसानामयंवर्गोनवमःपरिकीर्तितः॥२३६॥
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pīyūṣō mōraṭaṁ caiva kilāṭā vividhāśca yē||234||

dīptāgnīnāmanidrāṇāṁ sarva ēva sukhapradāḥ|

guravastarpaṇā vr̥ṣyā br̥ṁhaṇāḥ pavanāpahāḥ||235||

viśadā guravō rūkṣā grāhiṇastakrapiṇḍakāḥ|

gōrasānāmayaṁ vargō navamaḥ parikīrtitaḥ||236||
</div></div>

The early and late colostrums and various kinds of cream-cheese (''kilatha'') are beneficial to people having strong ''agni'' or those suffering from insomnia. These are heavy, nourishing, aphrodisiac, and are effective in treating ''vata''. [234-235]

The solid portion of curds is limpid, heavy, dry, and astringent. [236]
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इतिगोरसवर्गोनवमः॥९॥
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iti gōrasavargō navamaḥ ||9||

iti gorasavargo navamaH||9||
</div></div>

Thus, has been described the ninth section on cow’s milk and its product.

====Class of sugarcane and its products====
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अथेक्षुवर्गः-

वृष्यःशीतःसरःस्निग्धोबृंहणोमधुरोरसः।

शैत्यात्प्रसादान्माधुर्यात्पौण्ड्रकाद्वंशकोवरः।
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athēkṣuvargaḥ-

vr̥ṣyaḥ śītaḥ saraḥ snigdhō br̥ṁhaṇō madhurō rasaḥ|

ślēṣmalō bhakṣitasyēkṣōryāntrikastu [1] vidahyatē||237||

śaityāt prasādānmādhuryāt pauṇḍrakādvaṁśakō varaḥ|238|

athekShuvargaH-

vRuShyaH SItaH saraH snigdho bRuMhaNo madhuro rasaH|

SaityAt prasAdAnmAdhuryAt pauNDrakAdvaMSako varaH|
</div></div>

<div style="text-align:justify;">

Now described are sugarcane juices and derived products. Sugarcane juice should ideally be consumed right off the cane by chewing. Machine-pressed juice does not have the same quality and can be irritating. Sugarcane juice is an aphrodisiac, cold in potency, laxative, unctuous, nourishing, sweet and increases ''kapha''. The ''vamshaka'' variety of sugarcane is considered inferior to the white variety (''paundraka'') in the matter of coolness. [237]
</div>

===== Qualities of treacle (''gud'', jaggery) =====
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प्रभूतक्रिमिमज्जासृङ्मेदोमांसकरोगुडः॥२३८॥<br />
क्षुद्रोगुडश्चतुर्भागत्रिभागार्धावशेषितः।<br />
रसोगुरुर्यथापूर्वंधौतःस्वल्पमलोगुडः॥२३९॥<br />
ततोमत्स्यण्डिकाखण्डशर्कराविमलाःपरम्।<br />
यथायथैषांवैमल्यंभवेच्छैत्यंतथातथा॥२४०॥<br />
वृष्याक्षीणक्षतहितासस्नेहागुडशर्करा।<br />
कषायमधुराशीतासतिक्तायासशर्करा॥२४१॥<br />
रूक्षावम्यतिसारघ्नीच्छेदनीमधुशर्करा।<br />
तृष्णासृक्पित्तदाहेषुप्रशस्ताःसर्वशर्कराः॥२४२॥<br />
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prabhūtakrimimajjāsr̥ṅmēdōmāṁsakarō guḍaḥ||238|| <br />
kṣudrō guḍaścaturbhāgatribhāgārdhāvaśēṣitaḥ| <br />
rasō gururyathāpūrvaṁ dhautaḥ svalpamalō guḍaḥ||239|| <br />
tatō matsyaṇḍikākhaṇḍaśarkarā vimalāḥ param| <br />
yathā yathaiṣāṁ vaimalyaṁ bhavēcchaityaṁ tathā tathā||240|| <br />
vr̥ṣyā kṣīṇakṣatahitā sasnēhā guḍaśarkarā| <br />
kaṣāyamadhurā śītā satiktā yāsaśarkarā||241|| <br />
rūkṣā vamyatisāraghnī cchēdanī madhuśarkarā| <br />
tr̥ṣṇāsr̥kpittadāhēṣu praśastāḥ sarvaśarkarāḥ||242|| <br />

praBUtakrimimajjAsRu~gmedomAMsakaro guDaH||238||<br />
kShudro guDaScaturBAgatriBAgArdhAvaSeShitaH|<br />
raso gururyathApUrvaM dhautaH svalpamalo guDaH||239||<br />
tato matsyaNDikAKaNDaSarkarA vimalAH param|<br />
yathA yathaiShAM vaimalyaM BavecCaityaM tathA tathA||240||<br />
vRuShyA kShINakShatahitA sasnehA guDaSarkarA|<br />
kaShAyamadhurA SItA satiktA yAsaSarkarA||241||<br />
rUkShA vamyatisAraGnI cCedanI madhuSarkarA|<br />
tRuShNAsRukpittadAheShu praSastAH sarvaSarkarAH||242||<br />
</div></div>

<div style="text-align:justify;">

Treacle (gud, jaggery) greatly enhances marrow, blood, fat and flesh. However, it is prone to causing worms. Treacle made of juice of the sugar-cane boiled down to one fourth, one third or one half its original quantities is called coarse gud or immature gud. The greater the condensation, the heavier the gud. Conversely, purified gud is that which has very little impurity. [238-239]

Further purification turns it into matsyandika/ curd sugar. Sugar-candy/khanda and crystal-sugar/sharkara are considered extremely pure. According to its degree of purity its cooling quality is increased. [240]

The sugar from sugar cane juice (gur) is aphrodisiac, slightly unctuous and beneficial to those who are emaciated and suffering from pectoral lesions. The sugar prepared from yasasharkara (Alhagi pseudalhagi (Bieb.) Desv.) or camel thorn is astringent, sweet, cold in potency and slightly bitter. [241]

The honey-sugar is dry, is effective in treating vomiting and diarrhea and depletive. All sugars are beneficial in thirst, raktapitta and burning sensation. [242]</div>

=====Qualities of honey=====
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माक्षिकंभ्रामरंक्षौद्रंपौत्तिकंमधुजातयः।<br />
माक्षिकंप्रवरंतेषांविशेषाद्भ्रामरंगुरु॥२४३॥<br />
माक्षिकंतैलवर्णंस्याद्घृतवर्णंतुपौत्तिकम्।<br />
क्षौद्रंकपिलवर्णंस्याच्छ्वेतंभ्रामरमुच्यते॥२४४॥<br />
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mākṣikaṁ bhrāmaraṁ kṣaudraṁ pauttikaṁ madhujātayaḥ| <br />
mākṣikaṁ pravaraṁ tēṣāṁ viśēṣādbhrāmaraṁ guru||243|| <br />
mākṣikaṁ tailavarṇaṁ syādghr̥tavarṇaṁ tu pauttikam| <br />
kṣaudraṁ kapilavarṇaṁ syācchvētaṁ bhrāmaramucyatē||244|| <br /><br />
mAkShikaM BrAmaraM kShaudraM pauttikaM madhujAtayaH|<br />
mAkShikaM pravaraM teShAM viSeShAdBrAmaraM guru||243||<br />
mAkShikaM tailavarNaM syAdGRutavarNaM tu pauttikam|<br />
kShaudraM kapilavarNaM syAcCvetaM BrAmaramucyate||244||<br />
</div></div>

Honey is of four kinds: bee-honey, wasp-honey, insect-honey and large-bee-honey. Bee honey is the best of them and wasp-honey is especially heavy to digest. [243]

Bee-honey is of the color of oil and large-bee honey is said to be of the color of ghee, Insect-honey is tawny and wasp-honey is stated to be white. [244]
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वातलंगुरुशीतंचरक्तपित्तकफापहम्।<br />
सन्धातृ च्छेदनं रूक्षं कषायं मधुरं मधु ||२४५||<br />
हन्यान्मधूष्णमुष्णार्तमथवासविषान्वयात्।<br />
गुरुरूक्षकषायत्वाच्छैत्याच्चाल्पंहितंमधु॥२४६॥<br />
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vātalaṁ guru śītaṁ ca raktapittakaphāpaham| <br />
sandhātr̥ cchēdanaṁ rūkṣaṁ kaṣāyaṁ madhuraṁ madhu ||245|| <br />
hanyānmadhūṣṇamuṣṇārtamathavā saviṣānvayāt| <br />
gururūkṣakaṣāyatvācchaityāccālpaṁ hitaṁ madhu||246|| <br /><br />
vAtalaM guru SItaM ca raktapittakaPApaham|<br />
sandhAtRu cchedanaM rUkShaM kaShAyaM madhuraM madhu ||245||<br />
hanyAnmadhUShNamuShNArtamathavA saviShAnvayAt|<br />
gururUkShakaShAyatvAcCaityAccAlpaM hitaM madhu||246||<br />
</div></div>

Honey aggravates vata, is heavy to digest, cold in potency, is effective in treating raktapitta and kapha disorders and is viscid, dry, astringent and sweet. [245]

Heated or warm honey can be fatal. It can kill if given in conditions arouse due to excess heat owing to its poisonous effect during the process of accumulation. Being heavy, dry, astringent and cold in potency, it is also wholesome in small doses. [246]
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नातःकष्टतमंकिञ्चिन्मध्वामात्तद्धिमानवम्।<br />
उपक्रमविरोधित्वात्सद्योहन्याद्यथाविषम्॥२४७॥<br />
आमेसोष्णाक्रियाकार्यासामध्वामेविरुध्यते।<br />
मध्वामंदारुणंतस्मात्सद्योहन्याद्यथाविषम्॥२४८॥<br />
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nātaḥ kaṣṭatamaṁ kiñcinmadhvāmāttaddhi mānavam| <br />
upakramavirōdhitvāt sadyō hanyādyathā viṣam||247|| <br />
āmē sōṣṇā kriyā kāryā sā madhvāmē virudhyatē| <br />
madhvāmaṁ dāruṇaṁ tasmāt sadyō hanyādyathā viṣam||248|| <br /><br />
nAtaH kaShTatamaM ki~jcinmadhvAmAttaddhi mAnavam|<br />
upakramavirodhitvAt sadyo hanyAdyathA viSham||247||<br />
Ame soShNA kriyA kAryA sA madhvAme virudhyate|<br />
madhvAmaM dAruNaM tasmAt sadyo hanyAdyathA viSham||248||<br />
</div></div>

<div style="text-align:justify;">
There is no disease more difficult to treat than honey-induced ama disorder. The severity of treatment itself can kill the patient as quickly as poison. [247]
In chyme disorders (ama), treatment with drugs of hot potency is indicated. However, hot things are contra-indicated in the ama-disorder induced by honey. Hence honey-induced ama-disorder is a serious condition causing death as immediately as poison. [248]</div>
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नानाद्रव्यात्मकत्वाच्चयोगवाहिपरंमधु।<br />
इतीक्षुविकृतिप्रायोवर्गोऽयंदशमोमतः॥२४९॥<br />
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nānādravyātmakatvācca yōgavāhi paraṁ madhu| <br />
itīkṣuvikr̥tiprāyō vargō'yaṁ daśamō mataḥ||249|| <br /><br />
nAnAdravyAtmakatvAcca yogavAhi paraM madhu|<br />
itIkShuvikRutiprAyo vargo&yaM daSamo mataH||249||<br />
</div></div>

Since honey is composed of various substances, it is the best of vehicles (or medium) for administering medication. [249]
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इतीक्षुवर्गोदशमः॥१०॥
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itīkṣuvargō daśamaḥ ||10||

itIkShuvargo daSamaH||10||
</div></div>

Thus ends this tenth section mainly dealing with sugar-cane products.

====Class of cooked food preparations====
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अथकृतान्नवर्गः- <br />
क्षुत्तृष्णाग्लानिदौर्बल्यकुक्षिरोगज्वरापहा।<br />
स्वेदाग्निजननीपेयावातवर्चोनुलोमनी॥२५०॥<br />
तर्पणीग्राहिणीलघ्वीहृद्याचापिविलेपिका।<br />
मण्डस्तुदीपयत्यग्निंवातंचाप्यनुलोमयेत्॥२५१॥<br />
मृदूकरोतिस्रोतांसिस्वेदंसञ्जनयत्यपि।<br />
लङ्घितानांविरिक्तानांजीर्णेस्नेहेचतृष्यताम्॥२५२॥<br />
दीपनत्वाल्लघुत्वाच्चमण्डःस्यात्प्राणधारणः।<br />
लाजपेयाश्रमघ्नीतुक्षामकण्ठस्यदेहिनः॥२५३॥<br />
तृष्णातीसारशमनोधातुसाम्यकरःशिवः।<br />
लाजमण्डोऽग्निजननोदाहमूर्च्छानिवारणः ॥२५४॥<br />
मन्दाग्निविषमाग्नीनांबालस्थविरयोषिताम्।<br />
देयश्चसुकुमाराणांलाजमण्डःसुसंस्कृतः॥२५५॥<br />
क्षुत्पिपासापहःपथ्यःशुद्धानांचमलापहः।<br />
शृतःपिप्पलिशुण्ठीभ्यांयुक्तो लाजाम्लदाडिमैः॥२५६॥<br />
कषायमधुराःशीतालघवोलाजसक्तवः।<br />
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atha kr̥tānnavargaḥ- <br />
kṣuttr̥ṣṇāglānidaurbalyakukṣirōgajvarāpahā| <br />
svēdāgnijananī pēyā vātavarcōnulōmanī||250|| <br />
tarpaṇī grāhiṇī laghvī hr̥dyā cāpi vilēpikā| <br />
maṇḍastu dīpayatyagniṁ vātaṁ cāpyanulōmayēt||251||<br />
mr̥dūkarōti srōtāṁsi svēdaṁ sañjanayatyapi| <br />
laṅghitānāṁ viriktānāṁ jīrṇē snēhē ca tr̥ṣyatām||252||<br />
dīpanatvāllaghutvācca maṇḍaḥ syāt prāṇadhāraṇaḥ| <br />
lājapēyā śramaghnī tu kṣāmakaṇṭhasya dēhinaḥ||253|| <br />
tr̥ṣṇātīsāraśamanō dhātusāmyakaraḥ śivaḥ| <br />
lājamaṇḍō'gnijananō dāhamūrcchānivāraṇaḥ ||254||<br />
mandāgniviṣamāgnīnāṁ bālasthavirayōṣitām| <br />
dēyaśca sukumārāṇāṁ lājamaṇḍaḥ susaṁskr̥taḥ||255||<br />
kṣutpipāsāpahaḥ pathyaḥ śuddhānāṁ ca malāpahaḥ| <br />
śr̥taḥ pippaliśuṇṭhībhyāṁ yuktō lājāmladāḍimaiḥ||256||<br />
kaṣāyamadhurāḥ śītā laghavō lājasaktavaḥ|257| <br />

atha kRutAnnavargaH- <br />
kShuttRuShNAglAnidaurbalyakukShirogajvarApahA|<br />
svedAgnijananI peyA vAtavarconulomanI||250||<br />
tarpaNI grAhiNI laGvI hRudyA cApi vilepikA|<br />
maNDastu dIpayatyagniM vAtaM cApyanulomayet||251||<br />
mRudUkaroti srotAMsi svedaM sa~jjanayatyapi|<br />
la~gGitAnAM viriktAnAM jIrNe snehe ca tRuShyatAm||252||<br />
dIpanatvAllaGutvAcca maNDaH syAt prANadhAraNaH|<br />
lAjapeyA SramaGnI tu kShAmakaNThasya dehinaH||253||<br />
tRuShNAtIsAraSamano dhAtusAmyakaraH SivaH|<br />
lAjamaNDo&gnijanano dAhamUrcCAnivAraNaH ||254||<br />
mandAgniviShamAgnInAM bAlasthavirayoShitAm|<br />
deyaSca sukumArANAM lAjamaNDaH susaMskRutaH||255||<br />
kShutpipAsApahaH pathyaH SuddhAnAM ca malApahaH|<br />
SRutaH pippaliSuNThIByAM yukto lAjAmladADimaiH||256||<br />
kaShAyamadhurAH SItA laGavo lAjasaktavaH|<br />
</div></div>

<div style="text-align:justify;">
Now begins the section on cooked foods. Thin gruel removes hunger, thirst, weariness, weakness, stomach disorder and fever. It causes perspiration, stimulates agni and regulates the course of flatus and feces. [250]

Thick gruel (vilepi) is nourishing, astringent, and is light. Gruel-water (manda) kindles agni and regulates the downward course of vata. It softens the channels and causes perspiration. It sustains life on account of its ability to stimulate agni and lightness especially in those who have undergone reduction (laghana) therapies, purificatory procedures, and in those who have developed thirst after any unctuous dose has been digested. [251-252]

The thin gruel of roasted paddy removes fatigue particularly in people ailing with weakened voice. [253]
The gruel water of roasted cornflour alleviates thirst and diarrhea, maintains normalcy of tissue elements, is generally considered beneficial to health and even auspicious, stimulates agni and is effective in treating burning sensation as well as fainting. The gruel water of fried corn, well-seasoned, must be given to people suffering from weak and irregular agni, to children, the aged, women and to persons of delicate health. [254-255]

If it is mixed with long pepper (Piper longum Linn.) and dried ginger (Zingiber officinale Rosc.), boiled with corn and sour pomegranates, gruel water of roasted corn flour allays hunger and thirst, is nourishing and removes the residual morbidity in those who have undergone purificatory procedures. The roasted corn-flour is an astringent, is sweet in taste, is cold in potency, and is light. [256]
</div>
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सुधौतःप्रस्रुतःस्विन्नःसन्तप्तश्चौदनोलघुः॥२५७॥<br />
भृष्टतण्डुलमिच्छन्तिगरश्लेष्मामयेष्वपि।<br />
अधौतोऽप्रस्रुतोऽस्विन्नःशीतश्चाप्योदनोगुरुः॥२५८॥<br />
मांसशाकवसातैलघृतमज्जफलौदनाः।<br />
बल्याःसन्तर्पणाहृद्यागुरवोबृंहयन्तिच॥२५९॥<br />
तद्वन्माषतिलक्षीरमुद्गसंयोगसाधिताः।<br />
<div class="mw-collapsible-content">

sudhautaḥ prasrutaḥ svinnaḥ santaptaścaudanō laghuḥ||257|| <br />
bhr̥ṣṭataṇḍulamicchanti garaślēṣmāmayēṣvapi| <br />
adhautō'prasrutō'svinnaḥ śītaścāpyōdanō guruḥ||258|| <br />
māṁsaśākavasātailaghr̥tamajjaphalaudanāḥ| <br />
balyāḥ santarpaṇā hr̥dyā guravō br̥ṁhayanti ca||259|| <br />
tadvanmāṣatilakṣīramudgasaṁyōgasādhitāḥ|260| <br />

sudhautaH prasrutaH svinnaH santaptaScaudano laGuH||257||<br />
BRuShTataNDulamicCanti garaSleShmAmayeShvapi|<br />
adhauto:'prasruto:'svinnaH SItaScApyodano guruH||258||<br />
mAMsaSAkavasAtailaGRutamajjaPalaudanAH|<br />
balyAH santarpaNA hRudyA guravo bRuMhayanti ca||259||<br />
tadvanmAShatilakShIramudgasaMyogasAdhitAH|<br />
</div></div>

<div style="text-align:justify;">
Rice that is well cleansed, squeezed out, steam-softened and warm makes light food. In toxic conditions and kapha disorders, fried rice is indicated. Cooked rice if uncleansed, with the boiled water not pressed out, not properly softened and eaten cold is heavy to digest. [257-258]

Rice prepared with flesh, vegetables, fat oil, ghee, marrow or fruit is strengthening, nourishing, cordial, and heavy. Likewise, rice cooked together with black gram, tila, milk and green gram. [259]
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कुल्माषागुरवोरूक्षावातलाभिन्नवर्चसः॥२६०॥<br />
स्विन्नभक्ष्यास्तुयेकिचित्सौप्यगौधूमयाविकाः।<br />
भिषक्तेषांयथाद्रव्यमादिशेद्गुरुलाघवम्॥२६१॥<br />
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kulmāṣā guravō rūkṣā vātalā bhinnavarcasaḥ||260|| <br />
svinnabhakṣyāstu yē kicit saupyagaudhūmayāvikāḥ| <br />
bhiṣak tēṣāṁ yathādravyamādiśēdgurulāghavam||261|| <br />

kulmAShA guravo rUkShA vAtalA BinnavarcasaH||260||<br />
svinnaBakShyAstu ye kicit saupyagaudhUmayAvikAH|<br />
BiShak teShAM yathAdravyamAdiSedgurulAGavam||261||<br />
</div></div>

Kulmasha (a variety of pea) is heavy to digest, dry, vata provoking and loosens the stools. [260]

As regards steamed dishes made out of pulses, wheat and barley, the physician should determine their qualities of heaviness and lightness in accordance with the substances used. [261]
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अकृतंकृतयूषंचतनुंसांस्कारिकंरसम्।<br />
सूपमम्लमनम्लंचगुरुंविद्याद्यथोत्तरम्॥२६२॥<br />
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akr̥taṁ kr̥tayūṣaṁ ca tanuṁ sāṁskārikaṁ rasam| <br />
sūpamamlamanamlaṁ ca guruṁ vidyādyathōttaram||262||<br />

akRutaM kRutayUShaM ca tanuM sAMskArikaM rasam|<br />
sUpamamlamanamlaM ca guruM vidyAdyathottaram||262||<br />
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Unseasoned soup and well-seasoned soup, thin and thick meat juices, sour and non-sour broths – these should be regarded heavier (to digest) than the other in the given order. [262]
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सक्तवोवातलारूक्षाबहुवर्चोनुलोमिनः।<br />
तर्पयन्तिनरंसद्यःपीताःसद्योबलाश्चते॥२६३॥<br />
मधुरालघवःशीताःसक्तवःशालिसम्भवाः।<br />
ग्राहिणोरक्तपित्तघ्नास्तृष्णाच्छर्दिज्वरापहाः॥२६४॥<br />
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saktavo vAtalA rUkShA bahuvarconulominaH| <br />
tarpayanti naraM sadyaH pItAH sadyobalAshca te||263|| <br />
madhurA laghavaH shItAH saktavaH shAlisambhavAH| <br />
grAhiNo raktapittaghnAstRuShNAcchardijvarApahAH||264||<br />

saktavō vātalā rūkṣā bahuvarcōnulōminaḥ| <br />
tarpayanti naraṁ sadyaḥ pītāḥ sadyōbalāśca tē||263|| <br />
madhurā laghavaḥ śītāḥ saktavaḥ śālisambhavāḥ| <br />
grāhiṇō raktapittaghnāstr̥ṣṇācchardijvarāpahāḥ||264||<br />
</div></div>

Roasted corn flour is dry, aggravates vata, increases fecal matter and regulates peristalsis. When taken, it immediately nourishes and strengthens the person. [263]

The flour of roasted shali rice is sweet, light, cold in potency, astringent, and is effective in treating raktapitta, thirst, vomiting and fever. [264]
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हन्याद्व्याधीन्यवापूपोयावकोवाट्यएवच।<br />
उदावर्तप्रतिश्यायकासमेहगलग्रहान्॥२६५॥<br />
धानासञ्ज्ञास्तुयेभक्ष्याःप्रायस्तेलेखनात्मकाः।<br />
शुष्कत्वात्तर्पणाश्चैवविष्टम्भित्वाच्चदुर्जराः॥२६६॥<br />
विरूढधानाशष्कुल्योमधुक्रोडाःसपिण्डकाः।<br />
पूपाःपूपलिकाद्याश्चगुरवःपैष्टिकाःपरम्॥२६७॥<br />
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hanyādvyādhīn yavāpūpō yāvakō vāṭya ēva ca| <br />
udāvartapratiśyāyakāsamēhagalagrahān||265|| <br />
dhānāsañjñāstu yē bhakṣyāḥ prāyastē lēkhanātmakāḥ| <br />
śuṣkatvāttarpaṇāścaiva viṣṭambhitvācca durjarāḥ||266|| <br />
virūḍhadhānā śaṣkulyō madhukrōḍāḥ sapiṇḍakāḥ| <br />
pūpāḥ pūpalikādyāśca guravaḥ paiṣṭikāḥ param||267|| <br />

hanyAdvyAdhIn yavApUpo yAvako vATya eva ca|<br />
udAvartapratiSyAyakAsamehagalagrahAn||265||<br />
dhAnAsa~jj~jAstu ye BakShyAH prAyaste leKanAtmakAH|<br />
SuShkatvAttarpaNAScaiva viShTamBitvAcca durjarAH||266||<br />
virUDhadhAnA SaShkulyo madhukroDAH sapiNDakAH|<br />
pUpAH pUpalikAdyASca guravaH paiShTikAH param||267||<br />
</div></div>

<div style="text-align:justify;">
Apupa (pancake of barley) is effective in treating coryza, cough, urinary disorders and throat spasm while fried barley also causes udavarta (a disease due to vitiation of vata owing to suppression of urges). [265]

The barley preparation known as dhana is generally considered a revulsant. It is nourishing because of its dryness and difficult to digest owing to its delaying tendency in the intestines. [266]

Virudha-dhana (germinated barley), shashkuli, madhukrodas with pindakas, pupa, pupalika (kind of seet cake fried in ghee or oil), and other preparations of flour are extremely heavy. [267]
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फलमांसवसाशाकपललक्षौद्रसंस्कृताः।<br />
भक्ष्यावृष्याश्चबल्याश्चगुरवोबृंहणात्मकाः॥२६८॥<br />
वेशवारोगुरुःस्निग्धोबलोपचयवर्धनः।<br />
गुरवस्तर्पणावृष्याःक्षीरेक्षुरसपूपकाः ॥२६९॥<br />
सगुडाःसतिलाश्चैवसक्षीरक्षौद्रशर्कराः।<br />
भक्ष्यावृष्याश्चबल्याश्चपरंतुगुरवःस्मृताः॥२७०॥<br />
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phalamāṁsavasāśākapalalakṣaudrasaṁskr̥tāḥ| <br />
bhakṣyā vr̥ṣyāśca balyāśca guravō br̥ṁhaṇātmakāḥ||268|| <br />
vēśavārō guruḥ snigdhō balōpacayavardhanaḥ| <br />
guravastarpaṇā vr̥ṣyāḥ kṣīrēkṣurasapūpakāḥ [1] ||269|| <br />
saguḍāḥ satilāścaiva sakṣīrakṣaudraśarkarāḥ| <br />
bhakṣyā vr̥ṣyāśca balyāśca paraṁ tu guravaḥ smr̥tāḥ||270|| <br />

PalamAMsavasASAkapalalakShaudrasaMskRutAH|<br />
BakShyA vRuShyASca balyASca guravo bRuMhaNAtmakAH||268||<br />
veSavAro guruH snigdho balopacayavardhanaH|<br />
guravastarpaNA vRuShyAH kShIrekShurasapUpakAH ||269||<br />
saguDAH satilAScaiva sakShIrakShaudraSarkarAH|<br />
BakShyA vRuShyASca balyASca paraM tu guravaH smRutAH||270||<br />
</div></div>

<div style="text-align:justify;">
Cooked dishes prepared with fruits, flesh, fat, vegetables, tila-paste and honey are considered an aphrodisiac and are strengthening, heavy to digest and nourishing. [268]

The veshavara (a kind of seasoning) is heavy, unctuous and increases strength and plumpness. Apupa preparations made of milk and sugarcane juices are heavy, nourishing and aphrodisiac. [269]

Preparation mixed with gud, tila or milk, with honey and sugar are considered aphrodisiac, strengthening and very heavy. [270]
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सस्नेहाःस्नेहसिद्धाश्चभक्ष्याविविधलक्षणाः।<br />
गुरवस्तर्पणावृष्याहृद्यागौधूमिकामताः॥२७१॥<br />
संस्काराल्लघवःसन्तिभक्ष्यागौधूमपैष्टिकाः।<br />
धानापर्पटपूपाद्यास्तान्बुद्ध्वानिर्दिशेत्तथा॥२७२॥<br />
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sasnēhāḥ snēhasiddhāśca bhakṣyā vividhalakṣaṇāḥ| <br />
guravastarpaṇā vr̥ṣyā hr̥dyā gaudhūmikā matāḥ||271|| <br />
saṁskārāllaghavaḥ santi bhakṣyā gaudhūmapaiṣṭikāḥ| <br />
dhānāparpaṭapūpādyāstān buddhvā nirdiśēttathā||272|| <br />

sasnehAH snehasiddhASca BakShyA vividhalakShaNAH|<br />
guravastarpaNA vRuShyA hRudyA gaudhUmikA matAH||271||<br />
saMskArAllaGavaH santi BakShyA gaudhUmapaiShTikAH|<br />
dhAnAparpaTapUpAdyAstAn buddhvA nirdiSettathA||272||<br />
</div></div>

The many kinds of preparations of wheat mixed with unctuous substances or cooked with them are heavy, nourishing, aphrodisiac and cordial. [271]

The preparations of wheat flour such as dhana, parpata, apupa (a kind of fine bread/cake of flour) etc, become light when seasoned. Knowing them thus, one should prescribe them. [272]
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पृथुकागुरवोभृष्टान् भक्षयेदल्पशस्तुतान्।<br />
यावाविष्टभ्यजीर्यन्तिसरसाभिन्नवर्चसः॥२७३॥<br />
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pr̥thukā guravō bhr̥ṣṭān [1] bhakṣayēdalpaśastu tān| <br />
yāvā viṣṭabhya jīryanti sarasā bhinnavarcasaḥ||273|| <br />

pRuthukA guravo BRuShTAn BakShayedalpaSastu tAn|<br />
yAvA viShTaBya jIryanti sarasA BinnavarcasaH||273||<br />
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Flattened rice is heavy. It must be eaten in small quantities after being fried. Fried barley is slow to digest while un-fried barley causes loose stools. [273]
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सूप्यान्नविकृताभक्ष्यावातलारूक्षशीतलाः।<br />
सकटुस्नेहलवणानल्पशोभक्षयेत्तुतान्॥२७४॥<br />
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sūpyānnavikr̥tā bhakṣyā vātalā rūkṣaśītalāḥ| <br />
sakaṭusnēhalavaṇānalpaśō bhakṣayēttu tān||274|| <br />

sUpyAnnavikRutA BakShyA vAtalA rUkShaSItalAH|<br />
sakaTusnehalavaNAnalpaSo BakShayettu tAn||274||<br />
</div></div>

Preparations of pulses aggravate vata, and are dry and cold in potency. They must be taken in small quantities with pungent, unctuous and saltish substances. [274]
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मृदुपाकाश्चयेभक्ष्याःस्थूलाश्चकठिनाश्चये।<br />
गुरवस्तेव्यतिक्रान्तपाकाःपुष्टिबलप्रदाः॥२७५॥<br />
द्रव्यसंयोगसंस्कारंद्रव्यमानंपृथक्तथा।<br />
भक्ष्याणामादिशेद्बुद्ध्वायथास्वंगुरुलाघवम्॥२७६॥<br />
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mr̥dupākāśca yē bhakṣyāḥ sthūlāśca kaṭhināśca yē| <br />
guravastē vyatikrāntapākāḥ puṣṭibalapradāḥ||275||<br />
dravyasaṁyōgasaṁskāraṁ dravyamānaṁ pr̥thak tathā| <br />
bhakṣyāṇāmādiśēdbuddhvā yathāsvaṁ gurulāghavam||276||<br />

mRudupAkASca ye BakShyAH sthUlASca kaThinASca ye|<br />
guravaste vyatikrAntapAkAH puShTibalapradAH||275||<br />
dravyasaMyogasaMskAraM dravyamAnaM pRuthak tathA|<br />
BakShyANAmAdiSedbuddhvA yathAsvaM gurulAGavam||276||<br />
</div></div>

Summary of qualities:
<div style="text-align:justify;">
Preparations that need to be cooked over a low fire for a long time and are thick and hard are heavy, get slowly digested and impart plumpness and strength. [275]

The heaviness and lightness of preparations must be determined according to the combination of the above mentioned substances, the nature of preparation and the measure of each substance. [276]
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(नानाद्रव्यैः समायुक्तःपक्वामक्लिन्नभर्जितैः।<br />
विमर्दकोगुरुर्हृद्योवृष्योबलवतांहितः॥२७७॥)<br />
रसालाबृंहणीवृष्यास्निग्धाबल्यारुचिप्रदा।<br />
स्नेहनंतर्पणंहृद्यंवातघ्नंसगुडंदधि॥२७८॥<br />
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(nānādravyaiḥ [1] samāyuktaḥ pakvāmaklinnabharjitaiḥ| <br />
vimardakō gururhr̥dyō vr̥ṣyō balavatāṁ hitaḥ)||277|| <br />
rasālā br̥ṁhaṇī vr̥ṣyā snigdhā balyā rucipradā| <br />
snēhanaṁ tarpaṇaṁ hr̥dyaṁ vātaghnaṁ saguḍaṁ dadhi||278|| <br />

(nAnAdravyaiH samAyuktaH pakvAmaklinnaBarjitaiH|<br />
vimardako gururhRudyo vRuShyo balavatAM hitaH||277||)<br />
rasAlA bRuMhaNI vRuShyA snigdhA balyA rucipradA|<br />
snehanaM tarpaNaM hRudyaM vAtaGnaM saguDaM dadhi||278||<br />
</div></div>

<div style="text-align:justify;">
Vimardaka (Cassia tora) prepared with ripe, unripe, softened and roasted substances is heavy, cordial, aphrodisiac and well-suited to physically strong individuals. [277]

The preparation called rasala (curds or puddings mixed sugar and spices) is nourishing, aphrodisiac, unctuous, strengthening and an appetizer. Curds taken with gud enhances unctuousness, is nourishing, cordial and is effective in treating vata. [278]
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द्राक्षाखर्जूरकोलानांगुरुविष्टम्भिपानकम्।<br />
परूषकाणांक्षौद्रस्ययच्चेक्षुविकृतिंप्रति॥२७९॥<br />
तेषांकट्वम्लसंयोगान् पानकानांपृथक्पृथक्।<br />
द्रव्यंमानंचविज्ञायगुणकर्माणिचादिशेत्॥२८०॥<br />
कट्वम्लस्वादुलवणालघवोरागषाडवाः।<br />
मुखप्रियाश्चहृद्याश्चदीपनाभक्तरोचनाः॥२८१॥<br />
आम्रामलकलेहाश्चबृंहणाबलवर्धनाः।<br />
रोचनास्तर्पणाश्चोक्ताःस्नेहमाधुर्यगौरवात्॥२८२॥<br />
बुद्ध्वासंयोगसंस्कारंद्रव्यमानंचतच्छ्रितम्।<br />
गुणकर्माणिलेहानांतेषांतेषांतथावदेत्॥२८३॥<br />
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drākṣākharjūrakōlānāṁ guru viṣṭambhi pānakam| <br />
parūṣakāṇāṁ kṣaudrasya yaccēkṣuvikr̥tiṁ prati||279|| <br />
tēṣāṁ kaṭvamlasaṁyōgān [1] pānakānāṁ pr̥thak pr̥thak| <br />
dravyaṁ mānaṁ ca vijñāya guṇakarmāṇi cādiśēt||280|| <br />
kaṭvamlasvādulavaṇā laghavō rāgaṣāḍavāḥ| <br />
mukhapriyāśca hr̥dyāśca dīpanā bhaktarōcanāḥ||281|| <br />
āmrāmalakalēhāśca br̥ṁhaṇā balavardhanāḥ| <br />
rōcanāstarpaṇāścōktāḥ snēhamādhuryagauravāt||282|| <br />
buddhvā saṁyōgasaṁskāraṁ dravyamānaṁ ca tacchritam| <br />
guṇakarmāṇi lēhānāṁ tēṣāṁ tēṣāṁ tathā vadēt||283|| <br />

drAkShAKarjUrakolAnAM guru viShTamBi pAnakam|<br />
parUShakANAM kShaudrasya yaccekShuvikRutiM prati||279||<br />
teShAM kaTvamlasaMyogAn pAnakAnAM pRuthak pRuthak|<br />
dravyaM mAnaM ca vij~jAya guNakarmANi cAdiSet||280||<br />
kaTvamlasvAdulavaNA laGavo rAgaShADavAH|<br />
muKapriyASca hRudyASca dIpanA BaktarocanAH||281||<br />
AmrAmalakalehASca bRuMhaNA balavardhanAH|<br />
rocanAstarpaNAScoktAH snehamAdhuryagauravAt||282||<br />
buddhvA saMyogasaMskAraM dravyamAnaM ca tacCritam|<br />
guNakarmANi lehAnAM teShAM teShAM tathA vadet||283||<br />
</div></div>

<div style="text-align:justify;">
A potion made of grapes, dates and Indian jujube/ kola is heavy and delayed in the intestines. So is the potion made of sweet parushaka (a tree), honey and the products of sugar-cane. [279]
The qualities and actions of these beverages should be determined by knowing the individual nature of the substances, the quantity used and the combination of pungent and acidic tastes. [280]

The preparations called raga and shadava (confectionary) are pungent, sour, sweet, salt and light. They are pleasant to taste, cordial, digestive-stimulant and appetizers. [281]

The linctuses of mango and emblic myrobalan, on account of being unctuous, sweet and heavy, are said to be strengthening, appetizing and nourishing. [282]

Depending upon the admixture, preparation and measure of ingredients used in these electuaries, the characteristics and action of each of them should be determined. [283]</div>
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रक्तपित्तकफोत्क्लेदिशुक्तंवातानुलोमनम्।<br />
कन्दमूलफलाद्यंचतद्वद्विद्यात्तदासुतम्॥२८४॥<br />
शिण्डाकीचासुतंचान्यत्कालाम्लंरोचनंलघु।<br />
विद्याद्वर्गंकृतान्नानामेकादशतमंभिषक्॥२८५॥<br />
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raktapittakaphōtklēdi śuktaṁ vātānulōmanam| <br />
kandamūlaphalādyaṁ ca tadvadvidyāttadāsutam||284|| <br />
śiṇḍākī cāsutaṁ cānyat kālāmlaṁ rōcanaṁ laghu| <br />
vidyādvargaṁ kr̥tānnānāmēkādaśatamaṁ bhiṣak||285|| <br />

raktapittakaPotkledi SuktaM vAtAnulomanam|<br />
kandamUlaPalAdyaM ca tadvadvidyAttadAsutam||284||<br />
SiNDAkI cAsutaM cAnyat kAlAmlaM rocanaM laGu|<br />
vidyAdvargaM kRutAnnAnAmekAdaSatamaM BiShak||285||<br />
</div></div>

<div style="text-align:justify;">
The shukta beverage (sour liquor or gruel) aggravates raktapitta and kapha, and regulates vata. One should know the properties of the bulbs, roots and fruits etc. fermented in this beverage to have the same qualities. [284]

Shindaki (a sour, fermented preparation) and other fermented articles that turn sour owing to long periods of preservation are appetizing and light. The physician should know this section on cooked foods. [285]
</div>
<div class="mw-collapsible mw-collapsed">

इतिकृतान्नवर्गएकादशः॥११॥
<div class="mw-collapsible-content">

iti kr̥tānnavarga ēkādaśaḥ||11||

iti kRutAnnavarga ekAdaSaH||11||
</div></div>

Thus ends the eleventh section on cooked foods.

====Class on food articles====
<div class="mw-collapsible mw-collapsed">
<poem>
कषायानुरसं स्वादुसूक्ष्ममुष्णंव्यवायिच।
पित्तलंबद्धविण्मूत्रंनचश्लेष्माभिवर्धनम्॥२८६॥
वातघ्नेषूत्तमंबल्यंत्वच्यंमेधाग्निवर्धनम्।
तैलंसंयोगसंस्कारात्सर्वरोगापहंमतम्॥२८७॥
तैलप्रयोगादजरानिर्विकाराजितश्रमाः।
आसन्नतिबलाःसङ्ख्येदैत्याधिपतयःपुरा॥२८८॥
ऐरण्डतैलंमधुरंगुरुश्लेष्माभिवर्धनम्।
वातासृग्गुल्महृद्रोगजीर्णज्वरहरंपरम्॥२८९॥
कटूष्णंसार्षपंतैलंरक्तपित्तप्रदूषणम्।
कफशुक्रानिलहरंकण्डूकोठविनाशनम् ॥२९०॥
प्रियालतैलंमधुरंगुरुश्लेष्माभिवर्धनम्।
हितमिच्छन्तिनात्यौष्ण्यात्संयोगेवातपित्तयोः॥२९१॥
आतस्यंमधुराम्लंतुविपाकेकटुकंतथा।
उष्णवीर्यंहितंवातेरक्तपित्तप्रकोपणम्॥२९२॥
कुसुम्भतैलमुष्णंचविपाकेकटुकंगुरु।
विदाहिचविशेषेणसर्वदोषप्रकोपणम्॥२९३॥
फलानांयानिचान्यानितैलान्याहारसंविधौ
युज्यन्तेगुणकर्मभ्यांतानिब्रूयाद्यथाफलम्॥२९४॥</poem>
<div class="mw-collapsible-content">
<poem>
kaṣāyānurasaṁ [1] svādu sūkṣmamuṣṇaṁ vyavāyi ca|
pittalaṁ baddhaviṇmūtraṁ na ca ślēṣmābhivardhanam||286||
vātaghnēṣūttamaṁ balyaṁ tvacyaṁ mēdhāgnivardhanam|
tailaṁ saṁyōgasaṁskārāt sarvarōgāpahaṁ matam||287||
tailaprayōgādajarā nirvikārā jitaśramāḥ|
āsannatibalāḥ saṅkhyē daityādhipatayaḥ purā||288||
airaṇḍatailaṁ madhuraṁ guru ślēṣmābhivardhanam|
vātāsr̥ggulmahr̥drōgajīrṇajvaraharaṁ param||289||
kaṭūṣṇaṁ sārṣapaṁ tailaṁ raktapittapradūṣaṇam|
kaphaśukrānilaharaṁ kaṇḍūkōṭhavināśanam [2] ||290||
priyālatailaṁ madhuraṁ guru ślēṣmābhivardhanam|
hitamicchanti nātyauṣṇyātsaṁyōgē vātapittayōḥ||291||
ātasyaṁ madhurāmlaṁ tu vipākē kaṭukaṁ tathā|
uṣṇavīryaṁ hitaṁ vātē raktapittaprakōpaṇam||292||
kusumbhatailamuṣṇaṁ ca vipākē kaṭukaṁ guru|
vidāhi ca viśēṣēṇa sarvadōṣaprakōpaṇam||293||
phalānāṁ yāni cānyāni tailānyāhārasaṁvidhau [3] |
yujyantē guṇakarmabhyāṁ tāni brūyādyathāphalam||294||

kaShAyAnurasaM svAdu sUkShmamuShNaM vyavAyi ca|
pittalaM baddhaviNmUtraM na ca SleShmABivardhanam||286||
vAtaGneShUttamaM balyaM tvacyaM medhAgnivardhanam|
tailaM saMyogasaMskArAt sarvarogApahaM matam||287||
tailaprayogAdajarA nirvikArA jitaSramAH|
AsannatibalAH sa~gKye daityAdhipatayaH purA||288||
airaNDatailaM madhuraM guru SleShmABivardhanam|
vAtAsRuggulmahRudrogajIrNajvaraharaM param||289||
kaTUShNaM sArShapaM tailaM raktapittapradUShaNam|
kaPaSukrAnilaharaM kaNDUkoThavinASanam ||290||
priyAlatailaM madhuraM guru SleShmABivardhanam|
hitamicCanti nAtyauShNyAtsaMyoge vAtapittayoH||291||
AtasyaM madhurAmlaM tu vipAke kaTukaM tathA|
uShNavIryaM hitaM vAte raktapittaprakopaNam||292||
kusumBatailamuShNaM ca vipAke kaTukaM guru|
vidAhi ca viSeSheNa sarvadoShaprakopaNam||293||
PalAnAM yAni cAnyAni tailAnyAhArasaMvidhau yujyante guNakarmaByAM tAni brUyAdyathAPalam||294||</poem>
</div></div>

<div style="text-align:justify;">

Til (Sesamum indicum Linn.) oil is an astringent in after-taste, mildly sweet, hot, and diffusive that aggravates pitta and causes constipation and oliguria. It does not increase kapha. It is the best among pacifiers of vata, enhances strength, is good for the skin and increases intelligence and agni. Til oil is considered a very effective vehicle for administering various drugs [286-287]
The medicinal properties of the Til oil have also been mentioned in the vedic scriptures - using the oil, the legendary daitya (demon) kings overcame aging, diseases, and fatigue, while gaining great strength in their battles with the Devas (Gods).[288]

Castor oil (Ricinus communis Linn.) is sweet, heavy, and kapha-aggravating. It is highly effective in treating vata, rakta gulma, heart-diseases and chronic fever. [289]

The white rape-seed (Brassica campestris Linn. Var. Sarson Prain) is pungent, hot, vitiates blood and pitta, and depletes kapha and semen. It is also very effective in treating vata-disorders, pruritus and urticaria. [290]

The oil of Buchanan’s mango (priyala, Buchanans mango /Buchanania lanzan Spreng) is sweet, heavy and kapha-aggravating. It is beneficial in vata-pitta combination diseases as it is not very hot in potency. [291]

The linseed (Linum usitatissimum Linn.) oil is sweet, sour and pungent (after digestion), and hot in potency. It is beneficial in vata but aggravates rakta & pitta. [292]

The safflower (Carthamus tinctorius Linn.) oil is hot, pungent after digestion, and heavy. It is excessively irritant and provokes all doshas. [293]

The qualities of other oils used in food but derived from fruits are not mentioned here. These are known by the qualities of the fruits themselves. [294]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
मधुरोबृंहणोवृष्योबल्योमज्जातथावसा।
यथासत्त्वंतुशैत्योष्णेवसामज्ज्ञोर्विनिर्दिशेत्॥२९५॥</poem>
<div class="mw-collapsible-content">
<poem>
madhurō br̥ṁhaṇō vr̥ṣyō balyō majjā tathā vasā|
yathāsattvaṁ tu śaityōṣṇē vasāmajjñōrvinirdiśēt||295||

madhuro bRuMhaNo vRuShyo balyo majjA tathA vasA|
yathAsattvaM tu SaityoShNe vasAmajj~jorvinirdiSet||295||</poem>
</div></div>

Animal marrow and fat are sweet, nourishing, aphrodisiac, strengthening, and hot or cool depending upon the nature or type of the animal. [295]
<div class="mw-collapsible mw-collapsed">
<poem>
सस्नेहंदीपनंवृष्यमुष्णंवातकफापहम्।
विपाकेमधुरंहृद्यंरोचनंविश्वभेषजम्॥२९६॥
श्लेष्मलामधुराचार्द्रागुर्वीस्निग्धाचपिप्पली।
साशुष्काकफवातघ्नीकटूष्णावृष्यसम्मता ॥२९७॥
नात्यर्थमुष्णंमरिचमवृष्यंलघुरोचनम्।
छेदित्वाच्छोषणत्वाच्चदीपनंकफवातजित् ॥२९८॥
वातश्लेष्मविबन्धघ्नंकटूष्णंदीपनंलघु।
हिङ्गुशूलप्रशमनंविद्यात्पाचनरोचनम्॥२९९॥
रोचनंदीपनंवृष्यंचक्षुष्यमविदाहिच।
त्रिदोषघ्नंसमधुरं सैन्धवंलवणोत्तमम्॥३००॥
सौक्ष्म्यादौष्ण्याल्लघुत्वाच्चसौगन्ध्याच्चरुचिप्रदम्।
सौवर्चलंविबन्धघ्नंहृद्यमुद्गारशोधिच॥३०१॥
तैक्ष्ण्यादौष्ण्याद्व्यवायित्वाद्दीपनंशूलनाशनम्।
ऊर्ध्वंचाधश्चवातानामानुलोम्यकरंबिडम्॥३०२॥
सतिक्तकटुसक्षारंतीक्ष्णमुत्क्लेदिचौद्भिदम्।
नकाललवणेगन्धःसौवर्चलगुणाश्चते॥३०३॥
सामुद्रकंसमधुरं, सतिक्तंकटुपांशुजम्।
रोचनंलवणंसर्वंपाकिस्रंस्यनिलापहम्॥३०४॥</poem>
<div class="mw-collapsible-content">
<poem>
sasnēhaṁ dīpanaṁ vr̥ṣyamuṣṇaṁ vātakaphāpaham|
vipākē madhuraṁ hr̥dyaṁ rōcanaṁ viśvabhēṣajam||296||
ślēṣmalā madhurā cārdrā gurvī snigdhā ca pippalī|
sā śuṣkā kaphavātaghnī kaṭūṣṇā vr̥ṣyasammatā [1] ||297||
nātyarthamuṣṇaṁ maricamavr̥ṣyaṁ laghu rōcanam|
chēditvācchōṣaṇatvācca dīpanaṁ kaphavātajit [2] ||298||
vātaślēṣmavibandhaghnaṁ kaṭūṣṇaṁ dīpanaṁ laghu|
hiṅgu śūlapraśamanaṁ vidyāt pācanarōcanam||299||
rōcanaṁ dīpanaṁ vr̥ṣyaṁ cakṣuṣyamavidāhi ca|
tridōṣaghnaṁ samadhuraṁ [3] saindhavaṁ lavaṇōttamam||300||
saukṣmyādauṣṇyāllaghutvācca saugandhyācca rucipradam|
sauvarcalaṁ vibandhaghnaṁ hr̥dyamudgāraśōdhi ca||301||
taikṣṇyādauṣṇyādvyavāyitvāddīpanaṁ śūlanāśanam|
ūrdhvaṁ cādhaśca vātānāmānulōmyakaraṁ biḍam||302||
satiktakaṭu sakṣāraṁ tīkṣṇamutklēdi caudbhidam|
na kālalavaṇē gandhaḥ sauvarcalaguṇāśca tē||303||
sāmudrakaṁ samadhuraṁ, satiktaṁ kaṭu pāṁśujam|
rōcanaṁ lavaṇaṁ sarvaṁ pāki sraṁsyanilāpaham||304||

nAtyarthamuShNaM maricamavRuShyaM laGu rocanam|
CeditvAcCoShaNatvAcca dIpanaM kaPavAtajit ||298||
vAtaSleShmavibandhaGnaM kaTUShNaM dIpanaM laGu|
hi~ggu SUlapraSamanaM vidyAt pAcanarocanam||299||
rocanaM dIpanaM vRuShyaM cakShuShyamavidAhi ca|
tridoShaGnaM samadhuraM ( 'saindhavaguNe samadhuram IShanmadhuram' iti SivadAsasenaH; ) saindhavaM lavaNottamam||300||
saukShmyAdauShNyAllaGutvAcca saugandhyAcca rucipradam|
sauvarcalaM vibandhaGnaM hRudyamudgAraSodhi ca||301||
taikShNyAdauShNyAdvyavAyitvAddIpanaM SUlanASanam|
UrdhvaM cAdhaSca vAtAnAmAnulomyakaraM biDam||302||
satiktakaTu sakShAraM tIkShNamutkledi caudBidam|
na kAlalavaNe gandhaH sauvarcalaguNASca te||303||
sAmudrakaM samadhuraM, satiktaM kaTu pAMSujam|
rocanaM lavaNaM sarvaM pAki sraMsyanilApaham||304||</poem>
</div></div>

<div style="text-align:justify;">

Ginger (Zingiber officinale Rosc.) is slightly unctuous, stimulates digestion, aphrodisiac, hot, effective in treating vata and kapha, and sweet after digestion. [296]

Green long pepper (Piper longum Linn.) increases kapha, is sweet, heavy and unctuous. Dried pepper alleviates kapha and vata, is pungent and hot, and is considered an aphrodisiac. [297]

Black pepper (Piper nigrum Linn.) is not very hot, is anaphrodisiac, light, appetizing and is depletive and desiccatingt. It is is effective in treating kapha and vata. [298]

Asafoetida (Ferula narthex Boiss.) is regarded to be effective in treating vata, kapha and obstipation. It is pungent, hot, appetizing, light, and alleviates colicky pain. [299]

Rock salt is considered the best of salts - it is an appetizer and an aphrodisiac. It also improves eye-sight and is a non-irritant. It is effective in treating dosha imbalances and is slightly sweet. [300]

The sanchal salt is subtle, hot, light, fragrant, relishing, removes obstruction, cordial [palatable] and clears belching. [301]

Bida salt being sharp, hot, and diffusive, stimulates digestion, is effective in treating colicky pain and regulates the upward and downward courses of vata. [302]

The efflorescent (audbhida) salt is slightly bitter, pungent, slightly alkaline, sharp and liquefacient. kalabag rock-salt has no smell. Its qualities are similar to those of sanchal salt. [303]

The sea-salt is slightly sweet while the earth-salt is slightly bitter and pungent. All salts are appetizing, digestive, laxative and are effective in treating vata. [304]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
हृत्पाण्डुग्रहणीरोगप्लीहानाहगलग्रहान्।
कासंकफजमर्शांसियावशूकोव्यपोहति॥३०५॥
तीक्ष्णोष्णोलघुरूक्षश्चक्लेदीपक्ता विदारणः।
दाहनोदीपनश्छेत्तासर्वःक्षारोऽग्निसन्निभः ॥३०६॥</poem>
<div class="mw-collapsible-content">
<poem>
hr̥tpāṇḍugrahaṇīrōgaplīhānāhagalagrahān|
kāsaṁ kaphajamarśāṁsi yāvaśūkō vyapōhati||305||
tīkṣṇōṣṇō laghurūkṣaśca klēdī paktā [1] vidāraṇaḥ|
dāhanō dīpanaśchēttā sarvaḥ kṣārō'gnisannibhaḥ [2] ||306||

hRutpANDugrahaNIrogaplIhAnAhagalagrahAn|
kAsaM kaPajamarSAMsi yAvaSUko vyapohati||305||
tIkShNoShNo laGurUkShaSca kledI paktA vidAraNaH|
dAhano dIpanaSCettA sarvaH kShAro&gnisanniBaH ||306||</poem>
</div></div>

Yavakshara (barley alkali) is effective in treating diseases of the heart, anaemia, assimilation disorders, spleenic disorders, constipation, throat-spasm, cough of the kapha type and piles. [305]

All alkalis are like fiery, sharp, hot, light, dry, liquefacient, digestive, corrosive, caustic, stimulates digestion and destructive of tissues. [306]
<div class="mw-collapsible mw-collapsed">
<poem>
कारवीकुञ्चिकाऽजाजीयवानीधान्यतुम्बुरु।
रोचनंदीपनंवातकफदौर्गन्ध्यनाशनम्॥३०७॥</poem>
<div class="mw-collapsible-content">
<poem>
kāravī kuñcikā'jājī yavānī dhānyatumburu|
rōcanaṁ dīpanaṁ vātakaphadaurgandhyanāśanam||307||

kAravI ku~jcikA&jAjI yavAnI dhAnyatumburu|
rocanaM dIpanaM vAtakaPadaurgandhyanASanam||307||</poem>
</div></div>

Celery seeds (''karavi'', Carum bulbocastanum W.Koch.), black cumin (''kunchika'', Nigella sativa Linn.), cumin (''ajaji'', Cuminum cyminum Linn.), bishops weed (''yavani'', Trachyspermum ammi Linn.), coriander (''dhanyaka'', Coriandrum sativum) and Indian tooth-ache (''tumburu'', Zanthoxylum armatum DC) are appetizing, stimulate digestion, alleviate ''vata'' and ''kapha'', and remove foul odour.[307]
<div class="mw-collapsible mw-collapsed">
<poem>
आहारयोगिनांभक्तिनिश्चयोनतुविद्यते।
समाप्तो द्वादशश्चायंवर्गआहारयोगिनाम्॥३०८॥</poem>
<div class="mw-collapsible-content">
<poem>
āhārayōgināṁ bhaktiniścayō na tu vidyatē|
samāptō [1] dvādaśaścāyaṁ varga āhārayōginām||308||

AhArayoginAM BaktiniScayo na tu vidyate|
samApto dvAdaSaScAyaM varga AhArayoginAm||308||</poem>
</div></div>

Dietary adjuvants do not, however, fit into a rigid classification. [308]
<div class="mw-collapsible mw-collapsed">

इत्याहारयोगिवर्गोद्वादशः॥१२॥
<div class="mw-collapsible-content">

ityāhārayōgivargō dvādaśaḥ ||12||

ityAhArayogivargo dvAdaSaH||12||
</div></div>

Thus ends the twelfth section on the articles used in cooked foods.

=== General considerations in qualities ===
<div class="mw-collapsible mw-collapsed">
<poem>
शूकधान्यंशमीधान्यंसमातीतंप्रशस्यते।
पुराणंप्रायशोरूक्षंप्रायेणाभिनवंगुरु ॥३०९॥

यद्यदागच्छति क्षिप्रंतत्तल्लघुतरंस्मृतम्।
निस्तुषंयुक्तिभृष्टंचसूप्यंलघुविपच्यते॥३१०॥</poem>
<div class="mw-collapsible-content">
<poem>
śūkadhānyaṁ śamīdhānyaṁ samātītaṁ praśasyatē|
purāṇaṁ prāyaśō rūkṣaṁ prāyēṇābhinavaṁ guru [1] ||309||

yadyadāgacchati [2] kṣipraṁ tattallaghutaraṁ smr̥tam|
nistuṣaṁ yuktibhr̥ṣṭaṁ ca sūpyaṁ laghu vipacyatē||310||

SUkadhAnyaM SamIdhAnyaM samAtItaM praSasyate|
purANaM prAyaSo rUkShaM prAyeNABinavaM guru ||309||

yadyadAgacCati kShipraM tattallaGutaraM smRutam|
nistuShaM yuktiBRuShTaM ca sUpyaM laGu vipacyate||310||</poem>
</div></div>

Cereals and pulses that are one-year-old (not older) are recommended. Old grain is generally dry and the new generally heavy to digest. [309]

That grain which grows quicker is considered lighter than the others. The decorticated and slightly roasted pulse is digested easily. [310]
<div class="mw-collapsible mw-collapsed">
<poem>
मृतंकृशंचातिमेद्यंवृद्धंबालंविषैर्हतम्।
अगोचरभृतंव्यालसूदितंमांसमुत्सृजेत्॥३११॥

अतोऽन्यथाहितंमांसंबृंहणंबलवर्धनम्।</poem>
<div class="mw-collapsible-content">
<poem>
mr̥taṁ kr̥śaṁ cātimēdyaṁ vr̥ddhaṁ bālaṁ viṣairhatam|
agōcarabhr̥taṁ vyālasūditaṁ māṁsamutsr̥jēt||311||

atō'nyathā hitaṁ māṁsaṁ br̥ṁhaṇaṁ balavardhanam|312|

mRutaM kRuSaM cAtimedyaM vRuddhaM bAlaM viShairhatam|
agocaraBRutaM vyAlasUditaM mAMsamutsRujet||311||

ato&nyathA hitaM mAMsaM bRuMhaNaM balavardhanam|</poem>
</div></div>

The flesh of the animal which is dead, emaciated, very fat, old, too young, killed by poisoning, reared in unnatural habitat or killed by a tiger or snake should be avoided. Except for the above scenarios, flesh of animals described in this and prior chapters is wholesome, nourishing and promotes strength. [311]
<div class="mw-collapsible mw-collapsed">
<poem>
प्रीणनःसर्वभूतानांहृद्योमांसरसःपरम्॥३१२॥

शुष्यतांव्याधिमुक्तानांकृशानांक्षीणरेतसाम्।
बलवर्णार्थिनांचैवरसंविद्याद्यथामृतम्॥३१३॥

सर्वरोगप्रशमनंयथास्वंविहितंरसम्।
विद्यात्स्वर्यंबलकरंवयोबुद्धीन्द्रियायुषाम्॥३१४॥

व्यायामनित्याःस्त्रीनित्यामद्यनित्याश्चयेनराः।
नित्यंमांसरसाहारानातुराःस्युर्नदुर्बलाः॥३१५॥</poem>
<div class="mw-collapsible-content">
<poem>
prīṇanaḥ sarvabhūtānāṁ hr̥dyō māṁsarasaḥ param||312||

śuṣyatāṁ vyādhimuktānāṁ kr̥śānāṁ kṣīṇarētasām|
balavarṇārthināṁ caiva rasaṁ vidyādyathāmr̥tam||313||

sarvarōgapraśamanaṁ yathāsvaṁ vihitaṁ rasam|
vidyāt svaryaṁ balakaraṁ vayōbuddhīndriyāyuṣām||314||

vyāyāmanityāḥ strīnityā madyanityāśca yē narāḥ|
nityaṁ māṁsarasāhārā nāturāḥ syurna durbalāḥ||315||

prINanaH sarvaBUtAnAM hRudyo mAMsarasaH param||312||

SuShyatAM vyAdhimuktAnAM kRuSAnAM kShINaretasAm|
balavarNArthinAM caiva rasaM vidyAdyathAmRutam||313||

sarvarogapraSamanaM yathAsvaM vihitaM rasam|
vidyAt svaryaM balakaraM vayobuddhIndriyAyuShAm||314||

vyAyAmanityAH strInityA madyanityASca ye narAH|
nityaM mAMsarasAhArA nAturAH syurna durbalAH||315||</poem>
</div></div>

Meat juice has been considered to be the most nourishing of food articles for those who are wasted, convalescing, emaciated, deficient in semen and desirous of enhanced strength and complexion – in fact, for such patients, meat juice has been regarded as nectar itself. [312-313]

Meat juice administered as indicated is effective in treating most diseases. It promotes or enhances voice, youth, intelligence, sense-faculties and longevity. [314]

If those given to constant exercise and indulgence in women and wine take meat juice daily, they will never fall ill or become weak. [315]

=== Signs of bad quality (avoidable) vegetables, fruits and greens ===
<div class="mw-collapsible mw-collapsed">
<poem>
क्रिमिवातातपहतंशुष्कंजीर्णमनार्तवम्।
शाकंनिःस्नेहसिद्धंचवर्ज्यंयच्चापरिस्रुतम्॥३१६॥

पुराणमामंसङ्क्लिष्टंक्रिमिव्यालहिमातपैः।
अदेशकालजंक्लिन्नंयत्स्यात्फलमसाधुतत्॥३१७॥

हरितानां यथाशाकंनिर्देशःसाधनादृते।
मद्याम्बुगोरसादीनांस्वेस्वेवर्गेविनिश्चयः॥३१८॥</poem>
<div class="mw-collapsible-content">
<poem>
krimivātātapahataṁ śuṣkaṁ jīrṇamanārtavam|
śākaṁ niḥsnēhasiddhaṁ ca varjyaṁ yaccāparisrutam||316||

purāṇamāmaṁ saṅkliṣṭaṁ krimivyālahimātapaiḥ|
adēśakālajaṁ klinnaṁ yatsyātphalamasādhu tat||317||

haritānāṁ [1] yathāśākaṁ nirdēśaḥ sādhanādr̥tē|
madyāmbugōrasādīnāṁ svē svē vargē viniścayaḥ||318||

krimivAtAtapahataM SuShkaM jIrNamanArtavam|
SAkaM niHsnehasiddhaM ca varjyaM yaccAparisrutam||316||

purANamAmaM sa~gkliShTaM krimivyAlahimAtapaiH|
adeSakAlajaM klinnaM yatsyAtPalamasAdhu tat||317||

haritAnAM yathASAkaM nirdeSaH sAdhanAdRute|
madyAmbugorasAdInAM sve sve varge viniScayaH||318||</poem>
</div></div>

Vegetable spoilt by maggots, wind, sun, or those that are dried, decayed, off-season, cooked without unctuous substances, or eaten without draining off boiled water should be avoided. [316]

Fruits that are old, unripe or damaged by insects, snakes, frost or sun, and those that are of improper season and place or are putrified should be regarded as not good for use. [317]

The rules regarding greens are the same as vegetables, except in the mode of preparation. As regards wine, water and milk etc. these have been described in their respective actions. [318]

=== Anupana (beverages after food) ====

==== General guidelines for beverages after food ====
<div class="mw-collapsible mw-collapsed">
<poem>
यदाहारगुणैः पानंविपरीतंतदिष्यते।
अन्नानुपानंधातूनांदृष्टंयन्नविरोधिच॥३१९॥

आसवानांसमुद्दिष्टामशीतिंचतुरुत्तराम्।
जलंपेयमपेयंचपरीक्ष्यानुपिबेद्धितम्॥३२०॥

स्निग्धोष्णं मारुतेशस्तंपित्तेमधुरशीतलम्।
कफेऽनुपानंरूक्षोष्णंक्षयेमांसरसःपरम्॥३२१॥

उपवासाध्वभाष्यस्त्रीमारुतातपकर्मभिः।
क्लान्तानामनुपानार्थंपयःपथ्यंयथाऽमृतम्॥३२२॥

सुराकृशानांपुष्ट्यर्थमनुपानंविधीयते।
कार्श्यार्थंस्थूलदेहानामनुशस्तंमधूदकम्॥३२३॥

अल्पाग्नीनामनिद्राणांतन्द्राशोकभयक्लमैः।
मद्यमांसोचितानांचमद्यमेवानुशस्यते॥३२४॥</poem>
<div class="mw-collapsible-content">
<poem>
yadāhāraguṇaiḥ [1] pānaṁ viparītaṁ tadiṣyatē|
annānupānaṁ dhātūnāṁ dr̥ṣṭaṁ yanna virōdhi ca||319||

āsavānāṁ samuddiṣṭāmaśītiṁ caturuttarām|
jalaṁ pēyamapēyaṁ ca parīkṣyānupibēddhitam||320||

snigdhōṣṇaṁ [2] mārutē śastaṁ pittē madhuraśītalam|
kaphē'nupānaṁ rūkṣōṣṇaṁ kṣayē māṁsarasaḥ param||321||

upavāsādhvabhāṣyastrīmārutātapakarmabhiḥ|
klāntānāmanupānārthaṁ payaḥ pathyaṁ yathā'mr̥tam||322||

surā kr̥śānāṁ puṣṭyarthamanupānaṁ vidhīyatē|
kārśyārthaṁ sthūladēhānāmanu śastaṁ madhūdakam||323||

alpāgnīnāmanidrāṇāṁ tandrāśōkabhayaklamaiḥ|
madyamāṁsōcitānāṁ ca madyamēvānuśasyatē||324||

yadAhAraguNaiH pAnaM viparItaM tadiShyate|
annAnupAnaM dhAtUnAM dRuShTaM yanna virodhi ca||319||

AsavAnAM samuddiShTAmaSItiM caturuttarAm|
jalaM peyamapeyaM ca parIkShyAnupibeddhitam||320||

snigdhoShNaM mArute SastaM pitte madhuraSItalam|
kaPe&nupAnaM rUkShoShNaM kShaye mAMsarasaH param||321||

upavAsAdhvaBAShyastrImArutAtapakarmaBiH|
klAntAnAmanupAnArthaM payaH pathyaM yathA&mRutam||322||

surA kRuSAnAM puShTyarthamanupAnaM vidhIyate|
kArSyArthaM sthUladehAnAmanu SastaM madhUdakam||323||

alpAgnInAmanidrANAM tandrASokaBayaklamaiH|
madyamAMsocitAnAM ca madyamevAnuSasyate||324||</poem>
</div></div>

That drink which is opposite in quality to that of the food taken is the proper corrigent (agent that neutralizes the undesirable-effects of a particular medication or diet). Whatever drink is not deleterious to doshas and dhatus is to be considered the right post-prandial drink. [319]

One should take as his post-prandial drink that which is wholesome and fit to consume based on thorough examination of kinds of water and (eighty-four kinds of) wines described previously. [320]

Unctuous and hot drinks in conditions of ''vata'', sweet and cooling ones in those of ''pitta'', dry and hot ones in ''kapha'', and meat juices in wasting are considered to be the best. [321]

For those fatigued by fasting, travel, lecturing, company of women, or exposure to wind, sun and exertion, milk as a post-prandial drink is considered as wholesome as nectar. [322]

''Sura'' wine is recommended as a post-prandial drink for nourishing the emaciated. Combination of honey and water is recommended as a post-prandial drink for reducing the corpulent. [323]

For those suffering from weak ''agni'' and insomnia as a result of torpor, grief, fear and fatigue and those accustomed to wine and meat, wine is prescribed as a post-prandial drink. [324]

==== Benefits of ''anupana'' (vehicle) ====
<div class="mw-collapsible mw-collapsed">
<poem>
अथानुपानकर्मगुणान्प्रवक्ष्यामः- अनुपानंतर्पयति, प्रीणयति, ऊर्जयति, बृंहयति, पर्याप्तिमभिनिर्वर्तयति, भुक्तमवसादयति, अन्नसङ्घातंभिनत्ति, मार्दवमापादयति, क्लेदयति, जरयति, सुखपरिणामितामाशुव्यवायितांचाहारस्योपजनयतीति॥३२५॥

भवतिचात्र-
अनुपानंहितंयुक्तंतर्पयत्याशुमानवम्।
सुखंपचतिचाहारमायुषेचबलायच॥३२६॥</poem>
<div class="mw-collapsible-content">
<poem>
athānupānakarmaguṇān [1] pravakṣyāmaḥ- anupānaṁ tarpayati, prīṇayati, ūrjayati, br̥ṁhayati, paryāptimabhinirvartayati, bhuktamavasādayati, annasaṅghātaṁbhinatti, mārdavamāpādayati, klēdayati, jarayati, sukhapariṇāmitāmāśuvyavāyitāṁ cāhārasyōpajanayatīti||325||

bhavati cātra-
anupānaṁ hitaṁ yuktaṁ tarpayatyāśu mānavam|
sukhaṁ pacati cāhāramāyuṣē ca balāya ca||326||

athAnupAnakarmaguNAn pravakShyAmaH- anupAnaM tarpayati, prINayati, Urjayati, bRuMhayati, paryAptimaBinirvartayati, BuktamavasAdayati, annasa~gGAtaM Binatti, mArdavamApAdayati, kledayati, jarayati, suKapariNAmitAmASuvyavAyitAM cAhArasyopajanayatIti||325||

Bavati cAtra-
anupAnaM hitaM yuktaM tarpayatyASu mAnavam|
suKaM pacati cAhAramAyuShe ca balAya ca||326||</poem>
</div></div>

Now described are the qualities and actions of post-prandial drinks. Post-prandial drinks give nourishment, pleasure, energy, sense of satisfaction, help any food consumed to settle down, helps break down food consumed, impart softness, liquefy, digest and bring about quick assimilation and diffusion in the body. [325]

Post prandial drink, properly administered, can satisfy a person immediately, digest the food effectively and give life and strength. [326]

==== Contra-inidcations of drinking water after meals ====
<div class="mw-collapsible mw-collapsed">
<poem>
नोर्ध्वाङ्गमारुताविष्टानहिक्काश्वासकासिनः।
नगीतभाष्याध्ययनप्रसक्तानोरसिक्षताः॥३२७॥

पिबेयुरुदकंभुक्त्वातद्धिकण्ठोरसिस्थितम्।
स्नेहमाहारजंहत्वा भूयोदोषायकल्पते॥३२८॥</poem>
<div class="mw-collapsible-content">
<poem>
nōrdhvāṅgamārutāviṣṭā na hikkāśvāsakāsinaḥ|
na gītabhāṣyādhyayanaprasaktā nōrasi kṣatāḥ||327||

pibēyurudakaṁ bhuktvā taddhi kaṇṭhōrasi sthitam|
snēhamāhārajaṁ hatvā [1] bhūyō dōṣāya kalpatē||328||

nordhvA~ggamArutAviShTA na hikkASvAsakAsinaH|
na gItaBAShyAdhyayanaprasaktA norasi kShatAH||327||

pibeyurudakaM BuktvA taddhi kaNThorasi sthitam|
snehamAhArajaM hatvA BUyo doShAya kalpate||328||</poem>
</div></div>

Neither those in whom ''vata'' is provoked in the upper parts of the body nor those that suffer from hiccups, dyspnea or cough, nor those that are engaged in singing, lecturing or studying, nor those that are suffering from the pectoral lesions should drink water after eating, for it takes away from the throat and chest the unctuous quality of the meal eaten and leads to great morbidity. [327-328]
<div class="mw-collapsible mw-collapsed">
<poem>
अन्नपानैकदेशोऽयमुक्तःप्रायोपयोगिकः।
द्रव्याणिनहिनिर्देष्टुंशक्यंकार्त्स्न्येननामभिः॥३२९॥

यथानानौषधंकिञ्चिद्देशजानांवचोयथा।
द्रव्यंतत्तत्तथावाच्यमनुक्तमिहयद्भवेत्॥३३०॥</poem>
<div class="mw-collapsible-content">
<poem>
annapānaikadēśō'yamuktaḥ prāyōpayōgikaḥ|
dravyāṇi na hi nirdēṣṭuṁ śakyaṁ kārtsnyēna nāmabhiḥ||329||

yathā nānauṣadhaṁ kiñciddēśajānāṁ vacō yathā|
dravyaṁ tattattathā vācyamanuktamiha yadbhavēt||330||

annapAnaikadeSo&yamuktaH prAyopayogikaH|
dravyANi na hi nirdeShTuM SakyaM kArtsnyena nAmaBiH||329||

yathA nAnauShadhaM ki~jciddeSajAnAM vaco yathA|
dravyaM tattattathA vAcyamanuktamiha yadBavet||330||</poem>
</div></div>

The foods and drinks that are generally in use have been described in this chapter for it is not possible to indicate all substances by their names and properties. [329]

Since there is no substance that may not be used as a medicine, the substances not spoken of here (''anukta dravya'') should be assessed with reference to their qualities observed by people native to the region where they can be found naturally. [330]

=== Qualities of creatures according to their habitat and food ===
<div class="mw-collapsible mw-collapsed">
<poem>
चरःशरीरावयवाःस्वभावोधातवःक्रिया।
लिङ्गंप्रमाणंसंस्कारोमात्राचास्मिन्परीक्ष्यते॥३३१॥</poem>
<div class="mw-collapsible-content">
<poem>
caraḥ śarīrāvayavāḥ svabhāvō dhātavaḥ kriyā|
liṅgaṁ pramāṇaṁ saṁskārō mātrā cāsmin parīkṣyatē||331||

caraH SarIrAvayavAH svaBAvo dhAtavaH kriyA|
li~ggaM pramANaM saMskAro mAtrA cAsmin parIkShyate||331||</poem>
</div></div>

An animal's food and habitat, body-parts, constitution, body-elements, activity, sex, size, mode of preparation and measure are herein explained. [331]
<div class="mw-collapsible mw-collapsed">
<poem>
चरोऽनूपजलाकाशधन्वाद्योभक्ष्यसंविधिः।
जलजानूपजाश्चैवजलानूपचराश्चये॥३३२॥

गुरुभक्ष्याश्चयेसत्त्वाःसर्वेतेगुरवःस्मृताः।
लघुभक्ष्यास्तुलघवोधन्वजाधन्वचारिणः॥३३३॥</poem>
<div class="mw-collapsible-content">
<poem>
carō'nūpajalākāśadhanvādyō bhakṣyasaṁvidhiḥ|
jalajānūpajāścaiva jalānūpacarāśca yē||332||

gurubhakṣyāśca yē sattvāḥ sarvē tē guravaḥ smr̥tāḥ|
laghubhakṣyāstu laghavō dhanvajā dhanvacāriṇaḥ||333||

caro&nUpajalAkASadhanvAdyo BakShyasaMvidhiH|
jalajAnUpajAScaiva jalAnUpacarASca ye||332||

guruBakShyASca ye sattvAH sarve te guravaH smRutAH|
laGuBakShyAstu laGavo dhanvajA dhanvacAriNaH||333||</poem>
</div></div>

<div style="text-align:justify;">
An animal’s habitat could be wetlands, water, sky, and arid lands or deserts, while its food is generally called feed. Animals native to water and wetlands or those that eat heavy feed are regarded as heavy (i.e., their meat is heavy). Light feeders are light (their meat is light), such as those that dwell in arid lands or move around arid lands. [332-333]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
शरीरावयवाःसक्थिशिरःस्कन्धादयस्तथा।
सक्थिमांसाद्गुरुः स्कन्धस्ततःक्रोडस्ततःशिरः॥३३४॥

वृषणौचर्ममेढ्रंचश्रोणीवृक्कौयकृद्गुदम्।
मांसाद्गुरुतरंविद्याद्यथास्वंमध्यमस्थिच॥३३५॥</poem>
<div class="mw-collapsible-content">
<poem>
śarīrāvayavāḥ sakthiśiraḥskandhādayastathā|
sakthimāṁsādguruḥ [1] skandhastataḥ krōḍastataḥ śiraḥ||334||

vr̥ṣaṇau carma mēḍhraṁ ca śrōṇī vr̥kkau yakr̥dgudam|
māṁsādgurutaraṁ vidyādyathāsvaṁ madhyamasthi ca||335||

SarIrAvayavAH sakthiSiraHskandhAdayastathA|
sakthimAMsAdguruH skandhastataH kroDastataH SiraH||334||

vRuShaNau carma meDhraM ca SroNI vRukkau yakRudgudam|
mAMsAdgurutaraM vidyAdyathAsvaM madhyamasthi ca||335||</poem>
</div></div>

<div style="text-align:justify;">
The key limbs of animals, from the standpoint of their meat, are the thigh-bone, head, shoulder and others. Flesh of the shoulder region is heavier than that of the thigh-bone. Flesh from the chest region is considered heavier than that of the shoulder region, and meat of the head is heavier than that of the chest. Among organs, the testes, skin, phallus, hips, kidneys, liver, rectum, trunk and bone-marrow are heavier than the flesh of any part of the animal’s body. [334-335]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
स्वभावाल्लघवोमुद्गास्तथालावकपिञ्जलाः।
स्वभावाद्गुरवोमाषावराहमहिषास्तथा॥३३६॥

धातूनांशोणितादीनांगुरुंविद्याद्यथोत्तरम्।
अलसेभ्योविशिष्यन्तेप्राणिनोयेबहुक्रियाः॥३३७॥</poem>
<div class="mw-collapsible-content">
<poem>
svabhāvāllaghavō mudgāstathā lāvakapiñjalāḥ|
svabhāvādguravō māṣā varāhamahiṣāstathā||336||

dhātūnāṁ śōṇitādīnāṁ guruṁ vidyādyathōttaram|
alasēbhyō viśiṣyantē prāṇinō yē bahukriyāḥ||337||

svaBAvAllaGavo mudgAstathA lAvakapi~jjalAH|
svaBAvAdguravo mAShA varAhamahiShAstathA||336||

dhAtUnAM SoNitAdInAM guruM vidyAdyathottaram|
alaseByo viSiShyante prANino ye bahukriyAH||337||</poem>
</div></div>

<div style="text-align:justify;">
By nature, green gram is light to digest. So, too, are meats of the quail and the grey-partridge. On the other hand, black gram is heavy to digest and so are the flesh of hog and buffalo. [336]

The blood and other dhatus are regarded as increasingly heavy in their due order. The more active and lithe-footed the animal, the lighter its meat is [337]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
गौरवंलिङ्गसामान्येपुंसांस्त्रीणांतुलाघवम्।
महाप्रमाणागुरवःस्वजातौलघवोऽन्यथा॥३३८॥</poem>
<div class="mw-collapsible-content">
<poem>
gauravaṁ liṅgasāmānyē puṁsāṁ strīṇāṁ tu lāghavam|
mahāpramāṇā guravaḥ svajātau laghavō'nyathā||338||

gauravaM li~ggasAmAnye puMsAM strINAM tu lAGavam|
mahApramANA guravaH svajAtau laGavo&nyathA||338||</poem>
</div></div>

In general, heaviness is the characteristic of males while lightness is the characteristic of females. Those that are massive in size in each class are heavy and those that are otherwise are light. [338]
<div class="mw-collapsible mw-collapsed">
<poem>
गुरूणांलाघवंविद्यात्संस्कारात्सविपर्ययम्।
व्रीहेर्लाजायथाचस्युःसक्तूनांसिद्धपिण्डिकाः॥३३९॥</poem>
<div class="mw-collapsible-content">
<poem>
gurūṇāṁ lāghavaṁ vidyāt saṁskārāt saviparyayam|
vrīhērlājā yathā ca syuḥ saktūnāṁ siddhapiṇḍikāḥ||339||

gurUNAM lAGavaM vidyAt saMskArAt saviparyayam|
vrIherlAjA yathA ca syuH saktUnAM siddhapiNDikAH||339||</poem>
</div></div>

Heavy articles, it should be known, become lighter on preparation (or cooking) and the light ones become heavier just as rice becomes light when roasted and roasted corn flour becomes heavy when cooked and prepared into balls. [339]
<div class="mw-collapsible mw-collapsed">
<poem>
अल्पादानेगुरूणांचलघूनांचातिसेवने।
मात्राकारणमुद्दिष्टंद्रव्याणांगुरुलाघवे॥३४०॥

गुरूणामल्पमादेयंलघूनांतृप्तिरिष्यते।
मात्रांद्रव्याण्यपेक्षन्ते मात्राचाग्निमपेक्षते॥३४१॥</poem>
<div class="mw-collapsible-content">
<poem>
alpādānē gurūṇāṁ ca laghūnāṁ cātisēvanē|
mātrā kāraṇamuddiṣṭaṁ dravyāṇāṁ gurulāghavē||340||

gurūṇāmalpamādēyaṁ laghūnāṁ tr̥ptiriṣyatē|
mātrāṁ dravyāṇyapēkṣantē [1] mātrā cāgnimapēkṣatē||341||

alpAdAne gurUNAM ca laGUnAM cAtisevane|
mAtrA kAraNamuddiShTaM dravyANAM gurulAGave||340||

gurUNAmalpamAdeyaM laGUnAM tRuptiriShyate|
mAtrAM dravyANyapekShante mAtrA cAgnimapekShate||341||</poem>
</div></div>

Heavy articles should be consumed in small measures and light ones in large quantities. [340]

Food articles should thus be consumed in proper measure and the proper measure should be in accordance with the strength of the individual’s ''agni''. [341]
<div class="mw-collapsible mw-collapsed">
<poem>
बलमारोग्यमायुश्चप्राणाश्चाग्नौप्रतिष्ठिताः।
अन्नपानेन्धनैश्चाग्निर्ज्वलतिव्येतिचान्यथा ॥३४२॥</poem>
<div class="mw-collapsible-content">
<poem>
balamārōgyamāyuśca prāṇāścāgnau pratiṣṭhitāḥ|
annapānēndhanaiścāgnirjvalati vyēti cānyathā [1] ||342||

balamArogyamAyuSca prANAScAgnau pratiShThitAH|
annapAnendhanaiScAgnirjvalati vyeti cAnyathA ||342||</poem>
</div></div>

Strength, health, longevity and vital breath are dependent on the state of ''agni'' that burns when fed by the fuel of food and drink or dwindles when deprived of them. [342]
<div class="mw-collapsible mw-collapsed">
<poem>
गुरुलाघवचिन्तेयंप्रायेणाल्पबलान्प्रति।
मन्दक्रियाननारोग्यान्सुकुमारान्सुखोचितान्॥३४३॥</poem>
<div class="mw-collapsible-content">
<poem>
gurulāghavacintēyaṁ prāyēṇālpabalān prati|
mandakriyānanārōgyān sukumārānsukhōcitān||343||

gurulAGavacinteyaM prAyeNAlpabalAn prati|
mandakriyAnanArogyAn sukumArAnsuKocitAn||343||</poem>
</div></div>

The consideration of heaviness and lightness of food articles is particularly important for those who are generally weak, indolent, unhealthy, fragile or in a delicate condition of health, and those given to luxury. [343]
<div class="mw-collapsible mw-collapsed">
<poem>
दीप्ताग्नयःखराहाराःकर्मनित्यामहोदराः।
येनराःप्रतितांश्चिन्त्यंनावश्यंगुरुलाघवम्॥३४४॥</poem>
<div class="mw-collapsible-content">
<poem>
dīptāgnayaḥ kharāhārāḥ karmanityā mahōdarāḥ|
yē narāḥ prati tāṁścintyaṁ nāvaśyaṁ gurulāghavam||344||

dIptAgnayaH KarAhArAH karmanityA mahodarAH|
ye narAH prati tAMScintyaM nAvaSyaM gurulAGavam||344||</poem>
</div></div>

For those whose ''agni'' is strong, are accustomed to tough-to-digest food articles, are accustomed to hard labor and have a large capacity for consumption and digestion of food, the consideration of heavy and light food is not necessary. [344]
<div class="mw-collapsible mw-collapsed">
<poem>
हिताभिर्जुहुयान्नित्यमन्तरग्निंसमाहितः।
अन्नपानसमिद्भिर्नामात्राकालौविचारयन्॥३४५॥

आहिताग्निःसदापथ्यान्यन्तरग्नौजुहोतियः।j
दिवसेदिवसेब्रह्मजपत्यथददातिच॥३४६॥

नरंनिःश्रेयसेयुक्तंसात्म्यज्ञंपानभोजने।
भजन्तेनामयाःकेचिद्भाविनोऽप्यन्तरादृते॥३४७॥</poem>
<div class="mw-collapsible-content">
<poem>
hitābhirjuhuyānnityamantaragniṁ samāhitaḥ|
annapānasamidbhirnā mātrākālau vicārayan||345||

āhitāgniḥ sadā pathyānyantaragnau juhōti yaḥ|
divasē divasē brahma japatyatha dadāti ca||346||

naraṁ niḥśrēyasē yuktaṁ sātmyajñaṁ pānabhōjanē|
bhajantē nāmayāḥ kēcidbhāvinō'pyantarādr̥tē||347||

hitABirjuhuyAnnityamantaragniM samAhitaH|
annapAnasamidBirnA mAtrAkAlau vicArayan||345||

AhitAgniH sadA pathyAnyantaragnau juhoti yaH|
divase divase brahma japatyatha dadAti ca||346||

naraM niHSreyase yuktaM sAtmyaj~jaM pAnaBojane|
Bajante nAmayAH kecidBAvino&pyantarAdRute||347||</poem>
</div></div>

A person with discipline and self-control should always feed his ''agni'' with the fuel of wholesome food and drink and stay mindful of the consideration of measure and time. [345]

The man whose ''agni'' is well tended, who feeds it duly with wholesome diet, who does daily meditation, charity and the pursuit of spiritual salvation, and who takes food and drinks that are wholesome to him, will not fall to approaching diseases except for special reasons. [346-347]
<div class="mw-collapsible mw-collapsed">
<poem>
षड्त्रिंशतंसहस्राणिरात्रीणांहितभोजनः।
जीवत्यनातुरोजन्तुर्जितात्मासम्मतःसताम्॥३४८॥</poem>
<div class="mw-collapsible-content">
<poem>
ṣaḍtriṁśataṁ sahasrāṇi rātrīṇāṁ hitabhōjanaḥ|
jīvatyanāturō janturjitātmā sammataḥ satām||348||

ShaDtriMSataM sahasrANi rAtrINAM hitaBojanaH|
jIvatyanAturo janturjitAtmA sammataH satAm||348||</poem>
</div></div>

The disciplined man who practices wholesome diet lives for a period of 36000 nights i.e. hundred years, is blessed by good people and is free from disease. [348]
<div class="mw-collapsible mw-collapsed">
<poem>
प्राणाःप्राणभृतामन्नमन्नंलोकोऽभिधावति।
वर्णःप्रसादःसौस्वर्यंजीवितंप्रतिभासुखम्॥३४९॥

तुष्टिःपुष्टिर्बलंमेधासर्वमन्नेप्रतिष्ठितम्।
लौकिकंकर्मयद्वृत्तौस्वर्गतौयच्चवैदिकम्॥३५०॥
कर्मापवर्गेयच्चोक्तंतच्चाप्यन्नेप्रतिष्ठितम्।</poem>
<div class="mw-collapsible-content">
<poem>
prāṇāḥ prāṇabhr̥tāmannamannaṁ lōkō'bhidhāvati|
varṇaḥ prasādaḥ sausvaryaṁ jīvitaṁ pratibhā sukham||349||

tuṣṭiḥ puṣṭirbalaṁ mēdhā sarvamannē pratiṣṭhitam|
laukikaṁ karma yadvr̥ttau svargatau yacca vaidikam||350||

karmāpavargē yaccōktaṁ taccāpyannē pratiṣṭhitam|351|

prANAH prANaBRutAmannamannaM loko&BidhAvati|
varNaH prasAdaH sausvaryaM jIvitaM pratiBA suKam||349||

tuShTiH puShTirbalaM medhA sarvamanne pratiShThitam|
laukikaM karma yadvRuttau svargatau yacca vaidikam||350||
karmApavarge yaccoktaM taccApyanne pratiShThitam|</poem>
</div></div>

<div style="text-align:justify;">
As Lord Atreya had mentioned, the source of life for all living beings is food and all living beings are food and all the world seeks food. Complexion, clarity, good voice, long life, understanding, happiness, satisfaction, growth, strength and intelligence are all established in food. [349]

Whatever is beneficial for worldly happiness, whatever pertains to the vedic sacrifices leading to heaven and whatever actions lead to spiritual salvation are said to be established through food. [350]
</div>

=== Summary ===
<div class="mw-collapsible mw-collapsed">
<poem>
तत्रश्लोकः-
अन्नपानगुणाःसाग्र्यावर्गाद्वादशनिश्चिताः॥३५१॥

सगुणान्यनुपानानिगुरुलाघवसङ्ग्रहः
अन्नपानविधावुक्तंतत्परीक्ष्यं विशेषतः॥३५२॥

इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेश्लोकस्थानेऽन्नपानविधिर्नामसप्तविंशोऽध्यायः॥२७॥</poem>
<div class="mw-collapsible-content">
<poem>
tatra ślōkaḥ-
annapānaguṇāḥ sāgryā vargā dvādaśa niścitāḥ||351||

saguṇānyanupānāni gurulāghavasaṅgrahaḥ|
annapānavidhāvuktaṁ tat parīkṣyaṁ [1] viśēṣataḥ||352||

tatra SlokaH-
annapAnaguNAH sAgryA vargA dvAdaSa niScitAH||351||

saguNAnyanupAnAni gurulAGavasa~ggrahaH
annapAnavidhAvuktaM tat parIkShyaM viSeShataH||352||</poem>
</div></div>

In summary, the characteristics of food and drinks, twelve classifications of articles of diet (along with with the foremost of them), post-prandial drinks with their characteristics and the statement in brief regarding heaviness and lightness of the articles of diet- all these have been described in this chapter on diet and dietetics. [351-352]

Thus, in the Section on General Principles in the treatise compiled by Agnivesha and revised by Charak, the twenty-seventh chapter entitled ‘The Regimen of food and beverages” stands completed.

== Tattva Vimarsha(Fundamental Principles) ==

#Extrinsic characteristics, intrinsic qualities, modes of preparation, texture, and taste of a food article are important attributes for it to be suitable for human consumption
#All food items have natural qualities – beneficial and harmful - that need to be weighed in before recommended for consumption.
#There are twelve categories of food described in detail in this chapter that need to be studied before prescribing to a patient.
#Green vegetables that have been contaminated, dried, and are old and unseasonal should not be used.
#Preparations that require cooking over a low fire for a long time and are thick and hard are considered heavy, slow-to-digest, fatty and strength-enhancing.
#The heaviness and lightness of preparations must be determined according to the combination of the substances, the nature of preparation and the measure of each substance.
#Aged cereals and pulses (about a year old) are recommended for consumption. The old grain is generally dry and light and the new generally heavy.
#Grains that get cooked quicker are considered lighter to digest than the others. The decorticated and slightly roasted pulse is digested easily.
#The drink which is opposite in quality to that of the food taken is the proper corrigent (a substance added to a medicine to modify its action or counteract a disagreeable effect). Whatever drink is not deleterious to ''doshas'' and ''dhatus'' is to be considered the right post-prandial drink.
#One should take as his post-prandial drink that which is wholesome and fit to consume based on its thorough examination.
#Unctuous and hot drinks in conditions of ''vata'', sweet and cooling ones in those of ''pitta'', dry and hot ones in ''kapha'', and meat juices in wasting are considered to be the best.
#The digestion depends upon inherent property of the food article as well as its interaction with the ''agni'' (body’s digestive capacity).
#Qualities and effects of food are altered after processing, its vehicle and interaction with body.

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">

=== Role of diet in health and disease ===

For over 4000 years, the [[Charak Samhita]] and its predecessor, the Agnivesha Tantra have provided a wealth of knowledge on managing life, not just health and disease management. Sages and practitioners passed on this distilled knowledge by word-to-mouth for centuries. Over the course of this period, the environment around us has changed significantly – affecting us and the living beings around us. Habitats have changed rendering some creatures extinct or endangered, while others have adapted themselves or evolved. Further, social traditions have dictated changes to our dietary habits. However, the fundamental principles governing food, in general, remain the same, e.g., the role of factors responsible for digestion ([[agni]]) , fundamental constitution ([[Prakriti]]), taste (rasa), properties (guna), potency (veerya), effects after metabolism (vipaka) and specific effect (prabhava) of various foods. These fundamental principles can be applied today for healthy living. Newer articles of food like paddy(dhanya), vegetables(shaka), greens(harita), meat(mamsa), fruits(phala) and cooked food or drinks(kritanna) can be characterized and used by an experienced Ayurvedic physician. It is a herculean job to describe all the foods available all over the world and describe their characteristics. However an humble attempt has been made to include newer food articles as per Ayurvedic perspective, based on the fundamental principles are described in this chapter.

=== Fourteen greens for healthy life ===

An old saying states "if you took fourteen greens (greens means not only the leaf, also flower, fruits, ''nala'', tuber, yeasts and mushrooms) then you may survive from the strain of ''Kartika''" (the month of October and November). During this period, there is increased incidence of seasonal diseases. Though this chapter maintains chronological order according to the dietetic code, it has a special aspect for the alleviation of three [[dosha]], to achieve excellent [[dhatu]] (body tissues), and clear the micro and macro channels of the body.

To stay healthy and prevent diseases during a change of season, following “Fourteen Greens” are advised.

#Suran or Elephant yam(Amorphophallus campanulatus Blume) is effective for piles(arsha).
#Kebuka(Costus speciosus Koenig) prevents worm infestation.
#Yavashakam(Chenopodium purpurascens) is a liver tonic.
#Kasamarda(Cassia occidentalis Linn.) is effective in cough.
#Sarshapashaka(Brassica campestris Linn. Var.rapa (L) Hartm) is sharply acting (tikshna) in quality, and is worst among the greens but effective in a particular season.
#Neem(Azadirachta indica A.Juss) is effective in pitta dominant skin diseases.
#Jayanti (Sesbania sesban (Linn.) Merrill) is effective in common seasonal cold and effective in dysuria. It has some anti-poisonous effect.
#Shalakalyani (Dwarf copper leaf or Alternanthera sessilis (Linn) R.Br. ex DC) dispels the accumulated [[pitta]] [[dosha]].
#Guduchi (Tinospora cordifolia (Willd) Miers ex Hook.f.& Thoms) pacifies morbid vitiation of all three [[doshas]].
#Patola patra (Trichosanthes dioica Roxb) purifies the accumulated [[pitta]] [[dosha]].
#Shleshmaka(Cordia dichatoma Frost. F.) is an appetizer in a particular season.
#Helenca (Enhydra fluctuans Lour) suppresses the [[pitta]] [[dosha]].
#Bhandir(Clerodendrum infortunatum auct. nonLinn.C.B. Clarke) is effective in worm infestation.
#Sunishannaka (Marsilea minuta Linn.) gives nutrition to the nervous system and prevents insomnia.

=== Six varieties of vegetables ===

The vegetables or greens may be classified into six varieties.

#Patra shaka(leafy vegetables)
#Pushpa shaka(flower vegetables)
#Phala shaka(fruit vegetables)
#Nala shaka(tube/pot herbs vegetables)
#Kanda shaka(rhizome vegetables)
#Samsvedaja(produced from moist heat)

And those are successively heavier for digestion in their order. Among them, leafy vegetables (patra shaka) is lightest one. But it should not be used in rainy season, because of the factors responsible for its potency (tejo quality) are diluted by the seasonal effect. Autumn season ([[pitta]] vitiation time) is the best to take all types of greens.

=== The commonly used cooked food & beverages in India and their properties ===

==== Rice Pulao ====

The rice boiled with ''ghee'' (''clarified butter'') is heavy for digestion, liked by everyone (hridya), gives satiety, strength and is an aphrodisiac.

==== Patola soup (Squash or Ribbed Loofah soup)====

The soup prepared from leaves of Patola(Luffa Acutangula) and mixed with small amount of ghee and cumin seeds is appetizer and cleansing the channels of transportation (strotas). It is beneficial for fever (jwara) and other [[pitta]] disorders.

==== Khichadi (Cuisine made of rice and lentil mung) ====

It is a popular recipe. According to individual taste, it can be mixed with small amount of salt, ginger, turmeric and ghee. It gives strength, nourishes the body and also beneficial in disorders of digestion (grahani) and fever (jwara).

==== Roti (Asian bread) ====

Roti made from wheat is nourishing and gives satisfaction. It nourishes [[dhatu]], increases semen and is heavy to digest.
Roti'' made from barley (yava) has cleansing (vishada), dry properties. It increases [[vata]] and feces, decreases [[kapha]]. It is beneficial for patients of Diabetes mellitus(madhumeha).

==== Angarakoti (litti) (rounded balls)====

It is commonly known as ''bati'' in Rajasthan. It is usually taken with lentil soup (daala). Simple ''bati'' is light, appetizer, gives strength, nourishing, increase semen and is satisfying.

==== Masala bati(''Sattabhari'')====

It is commonly known as ''litti'' or ''makuni''. It is very tasty, heavy, nourishing, increases heat in the body and purifies the wastes (''malashodhaka'').

==== Indarika (Idli) ====

It is most popular in the southern part of India. It is soft, sweet, light, cold, gives strength, diminishes [[vata]] and [[pitta]], increases [[kapha]]. It is nourishing and appetizer.

==== Adosha(dosa) ====

The simple ''dosa'' does not alter the [[dosha]] equilibrium state, that is why Acharya Priyavrata Sharma named it as ''adosa''. But spicy ''dosa'' is just the opposite in nature. It is heavy to digest, hot and acidic in nature (vidahi). It is naturally harmful for the patients of digestive disorders (grahani) hyperacidity (amlapitta) and piles (arsha).

==== Lentil soup (''daala'')====

Whole lentil (''daala'') is usually heavy to digest. It is an appetizer, gives strength and can cause constipation (vishtambhi). Uncovered lentil when prepared with sour (tomato, tamarind, unripe mango, etc.) is light to digest. Among the lentils mung (green gram) ''daal'' is light and is considered best. Garbanzo bean (''Channa daal'') increases [[vata]]. Pigeon pea or arahar daal is heavy and gives strength. ''urad daal''(black gram, black lentil) diminishes [[vata]] [[dosha]].

==== Rasam (sour soup)====

The ingredients for the preparation of ''rasam'' are tomato-1/4 Kg, pepper-1 tsp, green chilly-2 nos, ginger-1/2 inch, cumin-1 tsp, garlic-2-3 pods, coriander leaves-few; ''Rasam'' is pungent, sour, ''tikshna''(sharp), increase [[agni]], hot, acidic (vidahi), appetizer, increase [[vata]] and [[pitta]], decreases [[kapha]] and increase semen. Naturopathic physicians consider it a useful remedy for common cold and indigestion.

==== chutney (''sauce'') ====

The sweet chutney is unctuous, gives satiety, nourishes body. The sour ''chutney'' is an appetizer, increases ''agni'' and vitiates ''rakta'' and ''pitta''. Mango and ''mint chutney'' increase appetite and ''vata anulomaka''.

==== Jam/ fruit preserve (''murabba'')====

''Raga'' is sour-sweet in taste, but the one with sour in taste is known as ''shadava''. It is a strong appetizer, ''hridaya'', and light.

==== Gudamram (''gudamma'')====

The unripe mango, when lightly cooked with molasses and seasoned with crushed cumin seeds, is known as ''gudamram''. It is sweet-sour in taste, diminishes ''vata'' and increases ''kapha'' and ''pitta''.

==== Papada ====

A papad (also called papadum) is a thin, crisp, round flatbread. It is typically based on a seasoned dough usually made from peeled black gram flour (urad flour), either fried or cooked with dry heat (usually flipping it over an open flame).''Papada'' when heated with fire it is light, appetizer and increases ''agni''. Normally the ''urada papada'' and others when fried with ghee or oil, become heavy.

==== Vada====

Vada can be described variously as fritters, cutlets, doughnuts, or dumplings. The ''urada vada'' is an appetizer, gives strength, aphrodisiac, nourishing, increase feces, diminishes ''vata'', increase ''kapha'' and ''pitta'', and it is beneficial in the disease like ''ardita''. If it is mixed with curd/yogurt, then it turns to light, juicy and very soft in nature.

====Vadi (''vadi/vari'')====

The ''vadi'' which prepared from ''besana''(gram flour) and fried with oil or ghee is an appetizer, gives strength to the body. If it is mixed with ''kadhi'' then it increased in size and known as ''phulauri''-it is very tasty, juicy, clears the ''mala'' (''malashodhaka'').

==== Poori====
An Indian whole wheat bread formed in flat rounds of dough that puff up when deep fried. Since it is fried with ghee/oil it increases ''kapha'', semen, gives strength, tasty, heavy, oleates body and diminishes ''vata''.

==== Kachauri====

It is similar to poori but is stuffed lentil and seasoning. It is soft, very tasty, appetizer and gives strength to the body.

==== Ghevar ====

Ghewar is disc-shaped sweet with a texture that resembles a honeycomb is made with all purpose flour and soaked in sugar syrup. It has nourishing quality, ''hridaya'', aphrodisiac, increase ''kapha'', heavy, and it diminishes ''vata-pitta''.

==== Gujhiya====

A sweet deep-fried dumpling, native to the Indian subcontinent, made with suji (semolina) or maida (all purpose flour) stuffed with a mixture of sweetened khoa (milk solids; also called mawa) and dried fruits, and fried in ghee. It is nourishing, aphrodisiac, strengthening the body, sweet in taste, heavy, appetizer, diminishes ''vata'' and ''pitta'' and is better for a person with strong ''agni'' (''diptagni'').

==== Malpua ====

It is Southeast-Asian sweet dish made from barley flour either fried in ghee or boiled in water, and then dipped in honey.
It is heavy, aphrodisiac, sweet, soft, ''tarpaka'' (nourishing), and diminishes ''vata-pitta''.

==== Kheer ====

Rice and milk boiled and after proper boiling, sugar, ''ela'' and cinnamon are added. It increases ''kapha'' and diminishes ''vata'' and ''pitta'', appetizer, nourishing, oleates the body, and increases semen.

==== Vermicelli====

Vermicelli is usually cooked with milk and sugar- it gives strength, diminishes ''vata'' and ''pitta'', heavy and is nourishing.

==== Halwa====

Sweet dish that orignated in Middle East but is also very popular in Ashian countries. It is prepared from various grains, fruits, nuts and sugar. It is heavy, nourishing, increases semen, diminishes ''vata-pitta'' and increases ''kapha''.

==== Tilakuta====

It is made from crushed sesame and sugar is hot, heavy, slightly decreases the flow of urine, diminishes ''vata'' and increases ''kapha'' and ''pitta''.

==== Puffed rice====
It is prepared from ''shali'' rice. It is light, cold, strengthening body, sweet, decreases ''mala'' and ''mutra'' and it is effective in ''Vamana'' (vomiting) and thirst.

==== Pruthuka Chewda ====

It is spicy Indian rice snack also commonly contains peanuts and spices. It is heavy, increases ''kapha'', gives strength, and it diminishes ''vata''. In boiled form, it is known as ''poha''- rich in fiber, recommended in constipation.

==== Ghughri ====

It is made by ''chana'' (gram) or ''mung daal'', either in boiled or unboiled state. It is heavy, dry, a stimulant of ''vata'' and purgative.

==== Saktu ====

It is prepared from fried chana or paddy rice. Then ground and sieved. ''Saktu'', when taken with salt without ghee, is dry and provokes ''vata'' but with ghee and sugar, it diminishes ''vata'' and ''pitta''. It is rich in protein. Good energy food and muscle building.

==== Mantha ====

''Saktu'', when churned with ghee, sugar, and cold-water, is known as ''mantha''. It is effective in the summer season, and it is effective in treating thirst, emaciation, burning sensation. It is often mixed with ice and is considered a very popular beverage.

==== Rasala (''shrikhand'')====

''Rasala'' is sweet, nourishing, tasty, aphrodisiac, diminishes ''vata'' and ''pitta'', unctuous and cold, purgative. It strengthens the body and reduces fatigue.

==== Sitodakam panaka (''sharbata'')====

Water mixed with sugar and fragrance like ''chandana, kevada sitodaka'' is known as ''sharbata''. It is sweet, cold, ''anulomaka'', diminishes ''vata-pitta'', strengthening the body, increase urination, and diminishes burning sensation and thirst.

==== Tea ====

In the modern society tea is one of the most common beverage. It has pungent ''rasa'', hot in potency, constipating and stimulant. In the text ''[[Ayurveda]] vijshana'' it is mentioned as ''shyamaparni'', and in ''shaligrama nighantu'', it is called ''chaya''.

==== Coffee ====

Coffee is dry, stimulant, hot in potency, diminishes ''kapha-vata'', increases urination, a good stimulant for heart and causes insomnia.

====Mishtannam (''mithai'')====

''Laddu'' (round sweet balls) etc. are heavy to digest, unctuous, increase [[kapha]], nourishing. If taken in excessive quantity, it may lead to disease like obesity (sthaulya), urinary diseases including diabetes (prameha).

==== Lavanakinam (namkin) ====

''Shringataka'' (kind of pastry) etc. are too heavy to digest and in excess, it vitiates ''rakta'' and produces the disease like ''atisara'', etc.
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=== Harmful effects of fast food ===
<div style="text-align:justify;">

With the changing lifestyle, the food items and eating pattern is drastically changed. The popularity of junk food, fast food, processed food, items made from white flour, sugar, maple syrup, honey, agave nectar, and all the junk is high on rise. Fast foods include chips, soda, cookies, candy, breakfast cereals, bars, French fries, burgers, pizza, white flour baked goods, and all other high-calorie, low-nutrient foods that people often eat multiple times per day. These food items contribute to obesity, diabetes, heart attacks, strokes, dementia and cancer. This has resulted in decreased longevity. The fast food, processed food, commercial baked goods, and sweets may also be linked to destruction of brain cell and a lowering of intelligence. Candy and sweetened baked goods may even stimulate the brain in an addictive fashion, which can lead to more serious illnesses. <ref name="fast food"> Fuhrman J. The Hidden Dangers of Fast and Processed Food. Am J Lifestyle Med. 2018;12(5):375-381. Published 2018 Apr 3. doi:10.1177/1559827618766483 available from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6146358/ accessed on 16/06/2020 </ref>

The nutritional fundamentals accepted by the World Health Organization and most nutritional authorities today include vegetables, beans, nuts, seeds, and fruit as healthy foods; and salt, saturated fat, and excess sugar as disease causing. Excessive amounts of animal products may lead to premature aging, increased risk of chronic disease and higher all-cause mortality.<ref name="fast food"/> Therefore it can be stated that the food items described in this chapter are beneficial for preservation of health and prevention of diseases.
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== References ==
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Annapanavidhi Adhyaya

2020-06-14T21:56:46Z

Basishtgopal:

{{#seo:
|title=Annapanavidhi Adhyaya
|titlemode=append
|keywords=Annapana, dietetics, classification of dietary articles, anupana, beverages, cereals, corns, vegetables, fruits, green herbs, sugar and sugar products, wines, meat, milk and milk products, water, cooked food, Ayurveda, charak Samhita
|description=Sutra Sthana Chapter 27. Classification and Regimen of food and beverages
}}

<big>'''Sutra Sthana Chapter 27. Classification and Regimen of food and beverages'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Since food is considered as the source of life as well as cause of diseases, this chapter is dedicated to a discussion on various dietary preparations, including post-prandial drinks, their properties and beneficial effects on the body. The edibles and beverages have been classified into twelve categories by type: cereals, pulses, meat, green vegetables, fruits, green herbs, alcoholic beverages, water, milk and milk products, sweet products including honey, prepared items, and ahara upayogi (useful foods). The description also includes use of diet in specific disease conditions indicating its therapeutic use. The chapter encompasses various principles of digestion of food and beverages according to habitat, age, part used, processing method, its mixture. Agni (digestive capacity) of an individual is important for processing the food properly and achieving the desirable effects. </div>

'''Keywords''': ''Annapana'', dietetics, classification of dietary articles, ''anupana'', beverages, cereals, corns, vegetables, fruits, green herbs, sugar and sugar products, wines, meat, milk and milk products, water, cooked food.

{{Infobox
|title = Annapanavidhi Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 27
|label2 = Tetrad/Sub-section
|data2 = ''Annapana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Atreyabhadrakapyiya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Vividhashitapitiya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Food is the most important source to achieve health and disease according to [[Ayurveda]], and is even considered as a source of life as well as diseases. Wholesome diet is considered not just to be nourishing, but also to be therapeutic. It has also been given importance in other vedic texts. For instance, Maharshi Kashyapa considered food as ''mahabheshaja'' (great medicine) (Ka.S.Khil-4/5-6). However, there are some differences between ''ahara'' (food) and ''bheshaja'' (medicine) - the former is ''rasa pradhana'' (taste-centric) while the latter is ''veerya pradhana'' (potency centric).

The etymological meaning of ''ahara'' (food) is to collect (''ahiyate'') for the nutritional purpose of the body. ''Ahara'' is a generic term that can mean ''anna'' (literally, cereals, but also mean solid food) and ''pana'' (beverages or anything drinkable). ''Ahara'' can be classified into twelve categories and should be balanced, consisting of carbohydrates, proteins, fats, salts, water, vitamins and essential micronutrients available from ''shashtika'' (rice), ''shali'' paddy, ''mudga'' (pulses), ''ghrita'' (clarified butter), ''saindhava lavana'' (rock salt), ''antariksha'' (rain water), ''amalaki'' (Indian gooseberry), ''madhu'' (honey) and ''payas'' (milk). According to [[Ayurveda]], balanced diet besides nourishing the body, maintains the equilibrium of ''doshas, dhatus'' and ''malas''.
There are many substances in ''shaka varga'' (greens or green vegetables) that are used as diet and medicine, like ''kakamachi'' (Solanum nigrum Linn.), ''patha'' (Cissampelos pareira Linn.), ''shatishaka'' (Hedychium spicaticum Buch-Ham), ''changeri'' (Oxalis corniculata Linn.), ''shakuladani'' (Picrorhiza kurroa Royle ex Benth.), ''vrishapushpa'' (Adhatoda vasika Nees), ''gojihva'' (Launea asplenifolia Hook.f.), ''tilaparnika'' (Gynandropsis gynanndra Linn.), ''prapunnada'' (Cassia tora Linn.), ''triparni'' (Adiantum lunulatum Burm.), ''parpatakam'' (Fumaria vaillantti Loisel) etc.

''Phala Varga'' (fruits articles); Following are not used because of non availability, ''aingudam'' (Balanites aegyptiaca Linn. Delile), ''bibhitakam'' (Terminalia bellerica Roxb.), ''amlavetasa'' (Hippophae rhamnoides sub sp. salicifolia), ''karcurah'' (Curcuma zedoaria Rosc.), ''karanja'' (Pongamia pinnata Pierre) as fruits.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातोऽन्नपानविधिमध्यायंव्याख्यास्यामः॥१॥

इति ह स्माह भगवानात्रेयः॥२॥
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athātō'nnapānavidhimadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto&nnapAnavidhimadhyAyaM vyAKyAsyAmaH||1||

iti ha smAha BagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Annapanavidhi"(Classification and Regimen of food and beverages). Thus said Lord Atreya. [1-2]

=== Effect of wholesome food ===
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इष्टवर्णगन्धरसस्पर्शंविधिविहितमन्नपानंप्राणिनांप्राणिसञ्ज्ञकानांप्राणमाचक्षतेकुशलाः, प्रत्यक्षफलदर्शनात्; तदिन्धनाह्यन्तरग्नेःस्थितिः; तत्सत्त्वमूर्जयति, तच्छरीरधातुव्यूहबलवर्णेन्द्रियप्रसादकरंयथोक्तमुपसेव्यमानं, विपरीतमहितायसम्पद्यते॥३॥
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iṣṭavarṇagandharasasparśaṁ [1] vidhivihitamannapānaṁ prāṇināṁ prāṇisañjñakānāṁ prāṇamācakṣatē kuśalāḥ, pratyakṣaphaladarśanāt; tadindhanā hyantaragnēḥsthitiḥ; tat sattvamūrjayati, taccharīradhātuvyūhabalavarṇēndriyaprasādakaraṁ yathōktamupasēvyamānaṁ, viparītamahitāya sampadyatē||3||

iShTavarNagandharasasparSaM vidhivihitamannapAnaM prANinAM prANisa~jj~jakAnAM prANamAcakShate kuSalAH, pratyakShaPaladarSanAt; tadindhanA hyantaragneH sthitiH; tat sattvamUrjayati, tacCarIradhAtuvyUhabalavarNendriyaprasAdakaraM yathoktamupasevyamAnaM, viparItamahitAya sampadyate||3||
</div></div>

<div style="text-align:justify;">
The wise and the learned believe that food and beverages that possess apt colour, smell, taste and touch, taken in the right quantity, at the right time, season and location, are a source of life and vitality for all living beings. This realization came through practical observation. Wholesome food (and a healthy lifestyle) is the fuel that maintains ''agni'' (digestion and metabolism process), invigorates the mind, promotes proper distribution of body elements, vitality, complexion, and acuity of the sense-organs. Conversely, unhealthy diet and lifestyle cause vitiation or imbalances in ''doshas, dhatus,'' and ''rasas,'' thus causing diseases. [3]
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=== Natural qualities ===
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तस्माद्धिताहितावबोधनार्थमन्नपानविधिमखिलेनोपदेक्ष्यामोऽग्निवेश! तत्स्वभावादुदक्तंक्लेदयति, लवणंविष्यन्दयति, क्षारःपाचयति, मधुसन्दधाति, सर्पिःस्नेहयति, क्षीरंजीवयति, मांसंबृंहयति, रसःप्रीणयति, सुराजर्जरीकरोति, शीधुरवधमति, द्राक्षासवोदीपयति, फाणितमाचिनोति, दधिशोफंजनयति, पिण्याकशाकंग्लपयति, प्रभूतान्तर्मलोमाषसूपः, दृष्टिशुक्रघ्नःक्षारः, प्रायःपित्तलमम्लमन्यत्रदाडिमामलकात्, प्रायःश्लेष्मलंमधुरमन्यत्रमधुनःपुराणाच्चशालिषष्टिकयवगोधूमात्, प्रायस्तिकंवातलमवृष्यंचान्यत्रवेगाग्रामृतापटोलपत्रात्, प्रायःकटुकंवातलमवृष्यंचान्यत्रपिप्पलीविश्वभेषजात्॥४॥
<div class="mw-collapsible-content">

tasmāddhitāhitāvabōdhanārthamannapānavidhimakhilēnōpadēkṣyāmō'gnivēśa! [1] tat svabhāvādudaktaṁ klēdayati, lavaṇaṁ viṣyandayati, kṣāraḥ pācayati, madhusandadhāti, sarpiḥ snēhayati, kṣīraṁ jīvayati, māṁsaṁ br̥ṁhayati, rasaḥ prīṇayati, surā jarjarīkarōti, śīdhuravadhamati, drākṣāsavō dīpayati, phāṇitamācinōti, dadhiśōphaṁ janayati, piṇyākaśākaṁ glapayati, prabhūtāntarmalō māṣasūpaḥ, dr̥ṣṭiśukraghnaḥ kṣāraḥ, prāyaḥ pittalamamlamanyatra dāḍimāmalakāt, prāyaḥ ślēṣmalaṁmadhuramanyatra madhunaḥ purāṇācca śāliṣaṣṭikayavagōdhūmāt, prāyastikaṁ vātalamavr̥ṣyaṁ cānyatra vēgāgrāmr̥tāpaṭōlapatrāt, prāyaḥ kaṭukaṁvātalamavr̥ṣyaṁ cānyatra pippalīviśvabhēṣajāt||4||

tasmAddhitAhitAvabodhanArthamannapAnavidhimaKilenopadekShyAmo&gniveSa! ( 'vidhimiti tattadviSiShTakarmanibandhanaM prakAram' iti SivadAsasenaH; ) tat svaBAvAdudaktaM kledayati, lavaNaM viShyandayati, kShAraH pAcayati, madhu sandadhAti, sarpiH snehayati, kShIraM jIvayati, mAMsaM bRuMhayati, rasaH prINayati, surA jarjarIkaroti, SIdhuravadhamati, drAkShAsavo dIpayati, PANitamAcinoti, dadhi SoPaM janayati, piNyAkaSAkaM glapayati, praBUtAntarmalo mAShasUpaH, dRuShTiSukraGnaH kShAraH, prAyaH pittalamamlamanyatra dADimAmalakAt, prAyaH SleShmalaM madhuramanyatra madhunaH purANAcca SAliShaShTikayavagodhUmAt, prAyastikaM vAtalamavRuShyaM cAnyatra vegAgrAmRutApaTolapatrAt, prAyaH kaTukaM vAtalamavRuShyaM cAnyatra pippalIviSvaBeShajAt||4||
</div></div>

O Agnivesha! we shall, therefore, describe in full the science of diet and dietetics for the sake of knowledge of wholesome and unwholesome things.
<div style="text-align:justify;">
By its very nature, water moistens, salt liquefies, alkali digests, honey synthesizes, ghee causes unctuousness, milk gives life, meat strengthens and has a restorative effect, soups of meat nourish. On the other hand, alcohol causes senility, ''sidhu'' wine causes emaciation, grape-wine stimulates digestion, treacle causes accumulation of ''doshas'', curd causes swelling, and green ''pinyaka'' causes exhaustion.

The soup of black gram increases fecal output. Alkalis are injurious to vision and semen. All substances that are acidic in taste, except pomegranate and ''amla'' (embelic myrobalan) are mostly ''pitta''-promoters. All substances of sweet taste, except honey, old ''shali'' rice, ''shashtika''-rice, barley and wheat are generally ''kapha''-promoters. All substances of bitter taste, except the sprouts of country willow, ''guduchi'', and the wild snake gourd are mostly ''vata''-stimulants and anaphrodisiacs. All substances with pungent taste, except long pepper and ginger, are ''vata'' stimulants and aphrodisiacs. [4]
</div>

=== Classification of food articles ===
<div class="mw-collapsible mw-collapsed">

परमतोवर्गसङ्ग्रहेणाहारद्रव्याण्यनुव्याख्यास्यामः ॥५॥

शूकधान्यशमीधान्यमांसशाकफलाश्रयान्।
वर्गान्हरितमद्याम्बुगोरसेक्षुविकारिकान्॥६॥

दशद्वौचापरौवर्गौकृतान्नाहारयोगिनाम्।
रसवीर्यविपाकैश्चप्रभावैश्चप्रचक्ष्महे॥७॥
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paramatō vargasaṅgrahēṇāhāradravyāṇyanuvyākhyāsyāmaḥ [1] ||5||

śūkadhānyaśamīdhānyamāṁsaśākaphalāśrayān|
vargān haritamadyāmbugōrasēkṣuvikārikān||6||

daśa dvau cāparau vargau kr̥tānnāhārayōginām|
rasavīryavipākaiśca prabhāvaiśca pracakṣmahē||7||

paramato vargasa~ggraheNAhAradravyANyanuvyAKyAsyAmaH( 'vargasaMSrayeNa' iti pA.; )||5||

SUkadhAnyaSamIdhAnyamAMsaSAkaPalASrayAn|
vargAn haritamadyAmbugorasekShuvikArikAn||6||

daSa dvau cAparau vargau kRutAnnAhArayoginAm|
rasavIryavipAkaiSca praBAvaiSca pracakShmahe||7||
</div></div>

We shall now expound the different classifications of the articles of diet.

Corn, pulse, meat, vegetable, fruits, greens, wines, water, milk and its products, sugarcane and its products: these ten and two more, cooked food and adjuvant of foods. Of these, we shall now explain the taste, potency, post-digestive qualities and specific properties. [6-7]

==== Class of corns ====
<div class="mw-collapsible mw-collapsed">

अथशूकधान्यवर्गः-

रक्तशालिर्महाशालिःकलमःशकुनाहृतः

तूर्णको दीर्घशूकश्चगौरःपाण्डुकलाङ्गुलौ॥८॥

सुगन्धकोलोहवालःसारिवाख्यःप्रमोदकः।

पतङ्गस्तपनीयश्चयेचान्येशालयःशुभाः॥९॥

शीतारसेविपाकेचमधुराश्चाल्पमारुताः।

बद्धाल्पवर्चसःस्निग्धाबृंहणाःशुक्रमूत्रलाः॥१०॥

रक्तशालिर्वरस्तेषांतृष्णाघ्नस्त्रिमलापहः ।

महांस्तस्यानुकलमस्तस्याप्यनुततःपरे॥११॥

यवकाहायनाःपांसुवाप्यनैषधकादयः ।

शालीनांशालयःकुर्वन्त्यनुकारंगुणागुणैः॥१२॥
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atha śūkadhānyavargaḥ-

raktaśālirmahāśāliḥ kalamaḥ śakunāhr̥taḥ [1] |

tūrṇakō [2] dīrghaśūkaśca gauraḥ pāṇḍukalāṅgulau||8||

sugandhakō lōhavālaḥ sārivākhyaḥ pramōdakaḥ|

pataṅgastapanīyaśca yē cānyē śālayaḥ śubhāḥ||9||

śītā rasē vipākē ca madhurāścālpamārutāḥ|

baddhālpavarcasaḥ snigdhā br̥ṁhaṇāḥ śukramūtralāḥ||10||

raktaśālirvarastēṣāṁ tr̥ṣṇāghnastrimalāpahaḥ [3] |

mahāṁstasyānu kalamastasyāpyanu tataḥ parē||11||

yavakā hāyanāḥ pāṁsuvāpyanaiṣadhakādayaḥ [4] |

śālīnāṁ śālayaḥ kurvantyanukāraṁ guṇāguṇaiḥ||12||

atha SUkadhAnyavargaH-

raktaSAlirmahASAliH kalamaH SakunAhRutaH |

tUrNako dIrGaSUkaSca gauraH pANDukalA~ggulau||8||

sugandhako lohavAlaH sArivAKyaH pramodakaH|

pata~ggastapanIyaSca ye cAnye SAlayaH SuBAH||9||

SItA rase vipAke ca madhurAScAlpamArutAH|

baddhAlpavarcasaH snigdhA bRuMhaNAH SukramUtralAH||10||

raktaSAlirvarasteShAM tRuShNAGnastrimalApahaH |

mahAMstasyAnu kalamastasyApyanu tataH pare||11||

yavakA hAyanAH pAMsuvApyanaiShadhakAdayaH |

SAlInAM SAlayaH kurvantyanukAraM guNAguNaiH||12||
</div></div>

The general qualities and varieties of rice:
<div style="text-align:justify;">
Red rice (''rakta shali''), big rice (''maha shali''), ''kalamah'', ''shakunahritah, turnaka, dirghashuka, gaurah, panduka, langulau,'' ''sugandhaka'' (basmati rice), ''lohavalah, sariva, pramodakah, patanaga, tapaniya'' and other varieties of “good” rice are cold in potency, sweet in taste (after digestion), mild ''vata''-stimulant and can lead to constipation with less faecal output. They are unctuous, nourishing, seminiferous and diuretic. [8-10]

Of these, red rice is the best. It is adipsous and is effective in treating ''tridosha''. The next best is the big rice and the next best is the ''kalamah'' and so on, in the order they are mentioned above. [11]

''Yavaka, hayana, pansu vapya'' (deep-water paddy), ''naishadhaka'' and other kinds of rice are similar to the above mentioned types of rice regarding their good and bad qualities. [12]
</div>

===== The qualities of ''shashtika'' and ''vrihi'' =====
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शीतःस्निग्धोऽगुरुःस्वादुस्त्रिदोषघ्नःस्थिरात्मकः।

षष्टिकःप्रवरोगौरःकृष्णगौरस्ततोऽनुच॥१३॥

वरकोद्दालकौचीनशारदोज्ज्वलदर्दुराः।

गन्धनाः कुरुविन्दाश्चषष्टिकाल्पान्तरागुणैः॥१४॥

मधुरश्चाम्लपाकश्चव्रीहिःपित्तकरोगुरुः।

बहुमूत्रपुरीषोष्मात्रिदोषस्त्वेवपाटलः॥१५॥
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śītaḥ snigdhō'guruḥ svādustridōṣaghnaḥ sthirātmakaḥ|

ṣaṣṭikaḥ pravarō gauraḥ kr̥ṣṇagaurastatō'nu ca||13||

varakōddālakau cīnaśāradōjjvaladardurāḥ|

gandhanāḥ kuruvindāśca ṣaṣṭikālpāntarā guṇaiḥ||14||

madhuraścāmlapākaśca vrīhiḥ pittakarō guruḥ|

bahumūtrapurīṣōṣmā tridōṣastvēva pāṭalaḥ||15||

SItaH snigdho&guruH svAdustridoShaGnaH sthirAtmakaH|

ShaShTikaH pravaro gauraH kRuShNagaurastato&nu ca||13||

varakoddAlakau cInaSAradojjvaladardurAH|

gandhanAH kuruvindASca ShaShTikAlpAntarA guNaiH||14||

madhuraScAmlapAkaSca vrIhiH pittakaro guruH|

bahumUtrapurIShoShmA tridoShastveva pATalaH||15||
</div></div>

<div style="text-align:justify;">
''Shashtika'' rice is cold in potency, unctuous, not heavy, and sweet. It pacifies the three ''doshas'' and stabilizes them. The white variety is the best type of ''shashtika'' rice and the dark-white comes next in order [13]
''Varaka'' (''Chinaka''- Panicum miliaceum Linn), ''uddalaka'' (''Vanakodrava''- Paspalum scrobiculatum var. sommeronii Stapf.), ''china'', ''sharada, ujjvala, dardura,'' the fragrant rice (''gandhana''), and ''kuruvinda'' are slightly different in quality from the ''shashtika'' rice. [14]

''Vrihi'' rice is sweet in taste and acidic after digestion, stimulates ''pitta'' and is heavy. The ''patala'' grain causes excessive urination and defecation, enhances body heat and also increases ''tridosha''. [15]
</div>

===== The qualities of ''koradusha, shyamaka'' and other grains =====
<div class="mw-collapsible mw-collapsed">

सकोरदूषःश्यामाकःकषायमधुरोलघुः।
वातलःकफपित्तघ्नःशीतःसङ्ग्राहिशोषणः॥१६॥

हस्तिश्यामाकनीवारतोयपर्णीगवेधुकाः।
प्रशान्तिकाम्भःश्यामाकलौहित्याणुप्रियङ्गवः ॥१७॥

मुकुन्दोझिण्टिगर्मूटी वरुकावरकास्तथा।
शिबिरोत्कटजूर्णाह्वाःश्यामाकसदृशागुणैः॥१८॥
<div class="mw-collapsible-content">

sakōradūṣaḥ śyāmākaḥ kaṣāyamadhurō laghuḥ|
vātalaḥ kaphapittaghnaḥ śītaḥ saṅgrāhiśōṣaṇaḥ||16||

hastiśyāmākanīvāratōyaparṇīgavēdhukāḥ|
praśāntikāmbhaḥśyāmākalauhityāṇupriyaṅgavaḥ [1] ||17||

mukundō jhiṇṭigarmūṭī [2] varukā varakāstathā|
śibirōtkaṭajūrṇāhvāḥ śyāmākasadr̥śā guṇaiḥ||18||

sakoradUShaH SyAmAkaH kaShAyamadhuro laGuH|
vAtalaH kaPapittaGnaH SItaH sa~ggrAhiSoShaNaH||16||

hastiSyAmAkanIvAratoyaparNIgavedhukAH|
praSAntikAmBaHSyAmAkalauhityANupriya~ggavaH ||17||

mukundo JiNTigarmUTI varukA varakAstathA|
SibirotkaTajUrNAhvAH SyAmAkasadRuSA guNaiH||18||
</div></div>

<div style="text-align:justify;">
''Koradusha'', or ''sanwa'' millet (Paspalum scrobiculatum var. sommeronii Stapf) and ''shyamaka'' or common millet (Echinochloa frumentacea Link) are astringents and sweet in taste, light, ''vata''-stimulant ''kapha'' and ''pitta'' diminishing, and desiccants.
''Hasti-shyamaka'' (Echinochloa crus galli- (Linn.) Beauv), ''nivara'' (Hygroryaza aristata Nees), ''toyaparni, gavedhuka'' (Coix lacryma-Jobi Linn.), ''prasantika, ambhyashyamaka, lauhitya, anu,'' Italian millet (Setaria italica Linn. Beauv), ''mukunda, jhinti, garmuti, varuka'' (Sarghum halepense Linn.), ''varaka'' (''shyambeeja''), ''shibira, utkata'' and great millet (Sorghum vulgare (Linn.) Pers.) have similar qualitites as that of ''shyamaka''. [16-18]
</div>

===== The qualities of barley and bamboo =====
<div class="mw-collapsible mw-collapsed">

रूक्षःशीतोऽगुरुःस्वादुर्बहुवातशकृद्यवः।

स्थैर्यकृत्सकषायश्च बल्यःश्लेष्मविकारनुत्॥१९॥

रूक्षःकषायानुरसोमधुरःकफपित्तहा।

मेदःक्रिमिविषघ्नश्चबल्योवेणुयवोमतः॥२०॥
<div class="mw-collapsible-content">

rūkṣaḥ śītō'guruḥ svādurbahuvātaśakr̥dyavaḥ|

sthairyakr̥t sakaṣāyaśca [1] balyaḥ ślēṣmavikāranut||19||

rūkṣaḥ kaṣāyānurasō madhuraḥ kaphapittahā|

mēdaḥkrimiviṣaghnaśca balyō vēṇuyavō mataḥ||20||

rUkShaH SIto&guruH svAdurbahuvAtaSakRudyavaH|

sthairyakRut sakaShAyaSca balyaH SleShmavikAranut||19||

rUkShaH kaShAyAnuraso madhuraH kaPapittahA|

medaHkrimiviShaGnaSca balyo veNuyavo mataH||20||
</div></div>

Barley (Hordeum vulgare Linn.) is dry, cold in potency, not heavy, sweet in taste, increases excessively ''vata'' and feces, stabilizes, is astringent in action, promotive of strength and is effective in treating the discordance of ''kapha''.

The bamboo is considered to be dry, astringent (''kashaya anurasa''), sweet, and is effective in treating ''kapha'' and ''pitta''. It removes fat, worms and poison and is strengthening. [19-20]

===== The properties of wheat =====
<div class="mw-collapsible mw-collapsed">

सन्धानकृद्वातहरोगोधूमःस्वादुशीतलः।

जीवनोबृंहणोवृष्यःस्निग्धःस्थैर्यकरोगुरुः॥२१॥

नान्दीमुखीमधूलीचमधुरस्निग्धशीतले।

इत्ययंशूकधान्यानांपूर्वोवर्गःसमाप्यते॥२२॥

इतिशूकधान्यवर्गःप्रथमः॥१॥
<div class="mw-collapsible-content">

sandhānakr̥dvātaharō gōdhūmaḥ svāduśītalaḥ|

jīvanō br̥ṁhaṇō vr̥ṣyaḥ snigdhaḥ sthairyakarō guruḥ||21||

nāndīmukhī madhūlī ca madhurasnigdhaśītalē|

ityayaṁ śūkadhānyānāṁ pūrvō vargaḥ samāpyatē||22||

iti śūkadhānyavargaḥ prathamaḥ||1||

sandhAnakRudvAtaharo godhUmaH svAduSItalaH|

jIvano bRuMhaNo vRuShyaH snigdhaH sthairyakaro guruH||21||

nAndImuKI madhUlI ca madhurasnigdhaSItale|

ityayaM SUkadhAnyAnAM pUrvo vargaH samApyate||22||

iti SUkadhAnyavargaH prathamaH||1||
</div></div>

Wheat (Triticum aestivum Linnaeus) alleviates morbid ''vata'', sweet, cold in potency, vitalizing, nourishing, aphrodisiac, unctuous, stabilizing and heavy. [21]

''Nandimukhi'' (crowfoot grass) and ''madhuli'' (Eleusine coracana Gaerin) corn are sweet, unctuous and cold in potency. Thus, ends the first section on monocotyledons. [22]

==== The class of pulses(di-cotyledons) ====
<div class="mw-collapsible mw-collapsed">

अथशमीधान्यवर्गः-

कषायमधुरोरूक्षःशीतःपाकेकटुर्लघुः।

विशदः श्लेष्मपित्तघ्नोमुद्गःसूप्योत्तमोमतः॥२३॥

वृष्यःपरंवातहरःस्निग्धोष्णोमधुरोगुरुः।

बल्योबहुमलःपुंस्त्वंमाषःशीघ्रंददातिच॥२४॥

राजमाषः सरोरुच्यःकफशुक्राम्लपित्तनुत्।

तत्स्वादुर्वातलोरूक्षःकषायोविशदोगुरुः॥२५॥

उष्णाःकषायाःपाकेऽम्लाःकफशुक्रानिलापहाः।

कुलत्थाग्राहिणःकासहिक्काश्वासार्शसांहिताः॥२६॥

मधुरामधुराःपाकेग्राहिणोरूक्षशीतलाः।

मकुष्ठकाःप्रशस्यन्तेरक्तपित्तज्वरादिषु॥२७॥

चणकाश्चमसूराश्चखण्डिकाःसहरेणवः।

लघवःशीतमधुराःसकषायाविरूक्षणाः॥२८॥

पित्तश्लेष्मणिशस्यन्तेसूपेष्वालेपनेषुच।

तेषांमसूरःसङ्ग्राहीकलायोवातलःपरम्॥२९॥

स्निग्धोष्णोमधुरस्तिक्तःकषायःकटुकस्तिलः।

त्वच्यःकेश्यश्चबल्यश्चवातघ्नःकफपित्तकृत्॥३०॥

मधुराःशीतलागुर्व्योबलघ्न्योरूक्षणात्मिकाः।

सस्नेहाबलिभिर्भोज्याविविधाःशिम्बिजातयः॥३१॥

शिम्बीरूक्षाकषायाचकोष्ठेवातप्रकोपिनी।

नचवृष्यानचक्षुष्याविष्टभ्यचविपच्यत॥।३२॥

आढकीकफपित्तघ्नीवातला, कफवातनुत्।

अवल्गुजःसैडगजो, निष्पावावातपित्तलाः॥३३॥

काकाण्डोमा(ला)त्मगुप्तानांमाषवत्फलमादिशेत्।

द्वितीयोऽयंशमीधान्यवर्गःप्रोक्तोमहर्षिणा॥३४॥

इतिशमीधान्यवर्गोद्वितीयः॥२॥
<div class="mw-collapsible-content">

atha śamīdhānyavargaḥ-

kaṣāyamadhurō rūkṣaḥ śītaḥ pākē kaṭurlaghuḥ|

viśadaḥ [1] ślēṣmapittaghnō mudgaḥ sūpyōttamō mataḥ||23||

vr̥ṣyaḥ paraṁ vātaharaḥ snigdhōṣṇō madhurō guruḥ|

balyō bahumalaḥ puṁstvaṁ māṣaḥ śīghraṁ dadāti ca||24||

rājamāṣaḥ [2] sarō rucyaḥ kaphaśukrāmlapittanut|

tatsvādurvātalō rūkṣaḥ kaṣāyō viśadō guruḥ||25||

uṣṇāḥ kaṣāyāḥ pākē'mlāḥ kaphaśukrānilāpahāḥ|

kulatthā grāhiṇaḥ kāsahikkāśvāsārśasāṁ hitāḥ||26||

madhurā madhurāḥ pākē grāhiṇō rūkṣaśītalāḥ|

makuṣṭhakāḥ praśasyantē raktapittajvarādiṣu||27||

caṇakāśca masūrāśca khaṇḍikāḥ saharēṇavaḥ|

laghavaḥ śītamadhurāḥ sakaṣāyā virūkṣaṇāḥ||28||

pittaślēṣmaṇi śasyantē sūpēṣvālēpanēṣu ca|

tēṣāṁ masūraḥ saṅgrāhī kalāyō vātalaḥ param||29||

snigdhōṣṇō madhurastiktaḥ kaṣāyaḥ kaṭukastilaḥ|

tvacyaḥ kēśyaśca balyaśca vātaghnaḥ kaphapittakr̥t||30||

madhurāḥ śītalā gurvyō balaghnyō rūkṣaṇātmikāḥ|

sasnēhā balibhirbhōjyā vividhāḥ śimbijātayaḥ||31||

śimbī rūkṣā kaṣāyā ca kōṣṭhē vātaprakōpinī|

na ca vr̥ṣyā na cakṣuṣyā viṣṭabhya ca vipacyatē||32||

āḍhakī kaphapittaghnī vātalā, kaphavātanut|

avalgujaḥ saiḍagajō, niṣpāvā vātapittalāḥ||33||

kākāṇḍōmā(lā)tmaguptānāṁ māṣavat phalamādiśēt|

dvitīyō'yaṁ śamīdhānyavargaḥ prōktō maharṣiṇā||34||

iti śamīdhānyavargō dvitīyaḥ ||2||

atha SamIdhAnyavargaH-

kaShAyamadhuro rUkShaH SItaH pAke kaTurlaGuH|

viSadaH SleShmapittaGno mudgaH sUpyottamo mataH||23||

vRuShyaH paraM vAtaharaH snigdhoShNo madhuro guruH|

balyo bahumalaH puMstvaM mAShaH SIGraM dadAti ca||24||

rAjamAShaH saro rucyaH kaPaSukrAmlapittanut|

tatsvAdurvAtalo rUkShaH kaShAyo viSado guruH||25||

uShNAH kaShAyAH pAke&mlAH kaPaSukrAnilApahAH|

kulatthA grAhiNaH kAsahikkASvAsArSasAM hitAH||26||

madhurA madhurAH pAke grAhiNo rUkShaSItalAH|

makuShThakAH praSasyante raktapittajvarAdiShu||27||

caNakASca masUrASca KaNDikAH sahareNavaH|

laGavaH SItamadhurAH sakaShAyA virUkShaNAH||28||

pittaSleShmaNi Sasyante sUpeShvAlepaneShu ca|

teShAM masUraH sa~ggrAhI kalAyo vAtalaH param||29||

snigdhoShNo madhurastiktaH kaShAyaH kaTukastilaH|

tvacyaH keSyaSca balyaSca vAtaGnaH kaPapittakRut||30||

madhurAH SItalA gurvyo balaGnyo rUkShaNAtmikAH|

sasnehA baliBirBojyA vividhAH SimbijAtayaH||31||

SimbI rUkShA kaShAyA ca koShThe vAtaprakopinI|

na ca vRuShyA na cakShuShyA viShTaBya ca vipacyata|||32||

ADhakI kaPapittaGnI vAtalA, kaPavAtanut|

avalgujaH saiDagajo, niShpAvA vAtapittalAH||33||

kAkANDomA(lA)tmaguptAnAM mAShavat PalamAdiSet|

dvitIyo&yaM SamIdhAnyavargaH prokto maharShiNA||34||

iti SamIdhAnyavargo dvitIyaH||2||
</div></div>

=====Qualities of green gram (Vigna radiata Linn. Wilczec)=====

Now begins the section on pulses (di-cotyledons). Green-gram (''mudga'') is considered the best of pulses. It is astringent and sweet in taste, dry, cold in potency, pungent (after digestion), and light. It alleviates the vitiated ''kapha'' and ''pitta''. [23]

The qualities of black gram (Vigna mungo Linn. Hepper syn. Phaseolus mungo): Black gram is an excellent aphrodisiac, effective in treating ''vata'', unctuous, hot, sweet, heavy (to digest) and strength promoting. It also increases fecal volume. [24]

===== Qualities of the black eye-pea (Vigna unguiculata Linn. Walp)=====

Black eye-pea is a relishing variant of dicotyledon that has laxative and alleviating properties against disorders of ''kapha shukra'' and acid-dyspepsia. It is sweet in taste like black gram, ''vata''-stimulant, dry, (works as an) astringent, cleaning (action) and is heavy to digest. [25]

=====Qualities of the horse-gram (Dolichos biflorus Linn.)=====

Horse-gram (Dolichos biflorus Linn.) is hot, astringent in taste, acidic (on digestion) and alleviates disorders of ''kapha shukra'' and ''vata''. It is beneficial in cough, hiccup, dyspepsia and piles. [26]

=====Qualities of the moth-gram (Vigna aconitifolia (Jacq.) Marechal)=====

The moth-gram (Vigna aconitifolia (Jacq.)) is sweet in taste and on digestion, astringent in action, with dry property and cold in potency. It is recommended in ''raktapitta'', in fevers and in similar conditions. [27]

=====General qualities of chickpea, lentil, vetchling and common pea=====

Chick-pea (Cicer arietinum Linn), lentils (Lens culinaris Medic.), vetchling (Lathyrus sativus Linn.), and common pea (Pisum sativum sub sp. sativum, Co. ver speciosum Dierb. Alef) are light, cold in potency, sweet, astringent in taste and strongly dehydrating. [28]

They are recommended in ''pitta'' and ''kapha'' conditions and in preparation of nourishing soups and ointments. Amongst these two, the lentil is an astringent in action while the vetchling excessively stimulate ''vata''. [29]

=====Qualities of ''tila'' (Sesamum indicum Linn)=====

''Tila'' (Sesamum indicum Linn) is unctuous, hot, sweet, bitter and astringent. It is conducive to the growth of skin and hair, boosts strength and is effective in treating ''vata'' while causing ''kapha'' and ''pitta''. [30]

=====Qualities of the legumes=====

All varieties of legumes are sweet, cold in potency, heavy, destructive of strength and dehydrating. They should be taken only by strong persons and in conjunction with unctuous article. [31]

The ''shimbi jataya'' (variety of legumes) is dry, astringent in taste, provokes ''vata'' in the abdomen and is an anaphrodisiac. It also, is not good for the eye and causes slow and irregular digestion. [32]

Pigeon-pea (Cajanus cajan Linn. Mill Sp) is useful in curing ''kapha'' and ''pitta'' and stimulates ''vata'', while ''avalguja'' (bakuchi seeds, Psoralea corylifolia Linn.) seeds and the seeds of ''edagaja'' (wild senna, Cassia tora Linn) are effective in curing ''kapha'' and ''vata''. The lablab (Dolichos lablab Linn. Var. typicus Prain.) stimulates ''vata'' and ''pitta''. [33]

Sword bean (Mucuna monosperma DC), linseed (Linum usitatissimum Linn) and cowage (Mucuna prurita Hook) can be considered similar in effect to black gram. [34]

Thus, the second group of pulses i.e. dicotyledons, expounded by the learned sage.

==== Class of ''mamsa'' (meat) ====
<div class="mw-collapsible mw-collapsed">

अथमांसवर्गः-

गोखराश्वतरोष्ट्राश्वद्वीपिसिंहर्क्षवानराः।

वृकोव्याघ्रस्तरक्षुश्चबभ्रुमार्जारमूषिकाः॥३५॥

लोपाकोजम्बुकःश्येनोवान्तादश्चाषवायसौ।

शशघ्नीमधुहाभासोगृध्रोलूककुलिङ्गकाः॥३६॥

धूमिकाकुररश्चेतिप्रसहामृगपक्षिणः।
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atha māṁsavargaḥ-

gōkharāśvatarōṣṭrāśvadvīpisiṁharkṣavānarāḥ|

vr̥kō vyāghrastarakṣuśca babhrumārjāramūṣikāḥ||35||

lōpākō jambukaḥ śyēnō vāntādaścāṣavāyasau|

śaśaghnī madhuhā bhāsō gr̥dhrōlūkakuliṅgakāḥ||36||

dhūmikā kuraraścēti prasahā mr̥gapakṣiṇaḥ|37|

atha mAMsavargaH-

goKarASvataroShTrASvadvIpisiMharkShavAnarAH|

vRuko vyAGrastarakShuSca baBrumArjAramUShikAH||35||

lopAko jambukaH Syeno vAntAdaScAShavAyasau|

SaSaGnI madhuhA BAso gRudhrolUkakuli~ggakAH||36||

dhUmikA kuraraSceti prasahA mRugapakShiNaH|
</div></div>

<div style="text-align:justify;">
Listed now are the “tearer” beasts (i.e., beasts that can rend/tear with their horns/jaws/horns) that are sources of ''meat'' fit for human consumption : the cow (Bos taurus), the ass (Asinus equidae), the mule, the camel (Camelus dromedarius), the horse (Equus caballus), the panther (Felis pardus), the lion (Felis leo), the bear (Melusus labiatus), the monkey (Semnopithecus sp), the wolf (Canis lupus), the tiger (Felis tigris), the hyena (Hyaena striata), the large brown mongoose (Herpestes mungo), the cat (Felis domesticus), the mouse (Mus musculus), the fox (Vulpus bengalensis), the jackal (Canis aureus), the hawk (Accipiter gentilis), the dog (Canis familiaris), the blue jay (Cyanocitta cristata), the crow (Corvus splendens), the golden eagle (Aquilar chrysaetos), the honey buzzard (Pernis apivorus), the bearded vulure (Gypatus barbatus), the vulture (Vulture monachus), the Indian horned owl (Bubo bengalensis), the sparrow hawk (Ploceus bengalensis), the owlet (Athene brama), and the fish-eagle (Pandion heliestus).[35-36]
</div>
<div class="mw-collapsible mw-collapsed">

श्वेतःश्यामश्चित्रपृष्ठःकालकःकाकुलीमृगः॥३७॥

कूर्चिकाचिल्लटोभेकोगोधाशल्लकगण्डकौ।

कदलीनकुलःश्वाविदितिभूमिशयाःस्मृताः॥३८॥
<div class="mw-collapsible-content">

śvētaḥ śyāmaścitrapr̥ṣṭhaḥ kālakaḥ kākulīmr̥gaḥ||37||

kūrcikā cillaṭō bhēkō gōdhā śallakagaṇḍakau|

kadalī nakulaḥ śvāviditi bhūmiśayāḥ smr̥tāḥ||38||

SvetaH SyAmaScitrapRuShThaH kAlakaH kAkulImRugaH||37||

kUrcikA cillaTo Beko godhA SallakagaNDakau|

kadalI nakulaH SvAviditi BUmiSayAH smRutAH||38||
</div></div>

And listed now are the burrowing creatures that can be considered fit for human consumption:

The white (Python molurus), the dark-brown (Python molurus), the reticulated (Python reticulus) and the black (Python molurus) ones are the four varieties of pythons; and the hedgehog (Erinaceus europaeus), musk shrew (Neomys fodiens), frog (Rana sp), iguana lizard (Iguanidae), pangolin (Manis pentadactyla), gecko lizard (Gekkonidae), marmot (Marmota), mongoose (Herpestes mungo), and porcupine (Acanthion leucura). [37-38]
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सृमरश्चमरःखङ्गोमहिषोगवयोगजः।

न्यङ्कुर्वराहश्चानूपामृगाःसर्वेरुरुस्तथा॥३९॥
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sr̥maraścamaraḥ khaṅgō mahiṣō gavayō gajaḥ|

nyaṅkurvarāhaścānūpā mr̥gāḥ sarvē rurustathā||39||

sRumaraScamaraH Ka~ggo mahiSho gavayo gajaH|

nya~gkurvarAhaScAnUpA mRugAH sarve rurustathA||39||
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Wetland or marshy animals that are fit for consumption are:

The wild boar (Sus cristatus), the yak (Poephagus grumnicus), the rhinoceros (Rhinoceros unicornis), the buffalo (Bos bubalus), the ''gayal'' ox (Bos frontalis), the elephant (Elaphus indicus), the antelope, the hog (Cervus porcinus) and the swamp deer (Rucervus durancelli) [39]
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कूर्मःकर्कटकोमत्स्यःशिशुमारस्तिमिङ्गिलः।

शुक्तिशङ्खोद्रकुम्मीरचुलुकीमकरादयः॥४०॥

इतिवारिशयाःप्रोक्ता...
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kūrmaḥ karkaṭakō matsyaḥ śiśumārastimiṅgilaḥ|

śuktiśaṅkhōdrakummīraculukīmakarādayaḥ||40||

iti vāriśayāḥ prōktā...|41|

kUrmaH karkaTako matsyaH SiSumArastimi~ggilaH|

SuktiSa~gKodrakummIraculukImakarAdayaH||40||

iti vAriSayAH proktA...
</div></div>

Acquatic animals fit for human consumption are:
<div style="text-align:justify;">
The tortoise (Chelonia), the crab (Brachyura), the fish (Pisces), the estuarine crocodile, the whale (Cetacea), the pearl oyster (Margaritifera), the snails (Gastropoda), the cat-fish, the gangetic ''garial'' (Crocodylus porosus), the sus or gangetic dolphin (Delphinus gangetica) and the ''magar'' (Neomeris phocaenoides), the great Indian crocodile (Sea monster) —these are the aquatic animals (in the group of edible meat) [40]
</div>
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वक्ष्यन्तेवारिचारिणः।

हंसःक्रौञ्चोबलाकाचबकःकारण्डवःप्लवः॥४१॥

शरारिःपुष्कराह्वश्चकेशरीमणितुण्डकः ।

मृणालकण्ठोमद्गुश्चकादम्बःकाकतुण्डकः॥४२॥

उत्क्रोशःपुण्डरीकाक्षोमेघरावोऽम्बकुक्कुटी।

आरानन्दीमुखीवाटीसुमुखाःसहचारिणः॥४३॥

रोहिणीकामकालीचसारसोरक्तशीर्षकः।

चक्रवाकस्तथाऽन्येचखगाःसन्त्यम्बुचारिणः॥४४॥
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...vakṣyantē vāricāriṇaḥ|

haṁsaḥ krauñcō balākā ca bakaḥ kāraṇḍavaḥ plavaḥ||41||

śarāriḥ puṣkarāhvaśca kēśarī maṇituṇḍakaḥ [1] |

mr̥ṇālakaṇṭhō madguśca kādambaḥ kākatuṇḍakaḥ||42||

utkrōśaḥ puṇḍarīkākṣō mēgharāvō'mbakukkuṭī|

ārā nandīmukhī vāṭī sumukhāḥ sahacāriṇaḥ||43||

rōhiṇī kāmakālī ca sārasō raktaśīrṣakaḥ|

cakravākastathā'nyē ca khagāḥ santyambucāriṇaḥ||44||

...vakShyante vAricAriNaH|

haMsaH krau~jco balAkA ca bakaH kAraNDavaH plavaH||41||

SarAriH puShkarAhvaSca keSarI maNituNDakaH |

mRuNAlakaNTho madguSca kAdambaH kAkatuNDakaH||42||

utkroSaH puNDarIkAkSho meGarAvo&mbakukkuTI|

ArA nandImuKI vATI sumuKAH sahacAriNaH||43||

rohiNI kAmakAlI ca sAraso raktaSIrShakaH|

cakravAkastathA&nye ca KagAH santyambucAriNaH||44||
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The following are the acquatic creatures that are fit for human consumption:
<div style="text-align:justify;">
The swan (Cygnus olor), the demoiselle crane (Anthropoides virgo), crane(''balaka'', Ardea nivea), the goliath heron (ardea goliath), the goose (Anser albifrons), the pelican (Pelicanus onocrotalus), the skimmer or scissor bill (Rynchops), the lily trotter (Ardea sibirica), the curlew (''keshari'', Oedicnemus crepitans), the oyster-catcher (Haematopus ostralegus), the snake-bird (''Mrinalakantha'', Plotus anhinga), the little cormorant (''madgu'', Phalacrocorax pygmeus), greylag goose (''kadamba'', anser anser), the common river tern (''Kakatundaka'', Sterna hirundo), mallard(''utkosha'', Anas platyrhynchos), the white-eyed pochard (''Pundarikaksha'', Nyroca ferina), the trumpeter swan (''megharava'', Cygnus buccinators), the moorhen (''ambukukkuti'', Gallinula chloropus), the cobbler’s owl bird or avocet (''ara'', Recurvirostra avosetta), the flamingo (''nandimukha'', Phoenicopterus roseus), the little grebe (''vati'', Podiceps ruficellis) or the laughing gull (''Sumukha'', Anas galericulata), petrel (''Sahacharin'', Oceanitidae), common teal (''rohini'', Anas crecca),tropic bird (''Kamakali'', Phaethon rubricauda), Indian crane (sarasa, Megalornis grus), the purple heron (''raktashirshaka'', Ardea purpurea), and the ruddy shel-duck(''Chakravaka'', Anas sp.) [41-44]
</div>
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पृषतःशरभोरामःश्वदंष्ट्रोमृगमातृका।

शशोरणौकुरङ्गश्चगोकर्णःकोट्टकारकः॥४५॥

चारुष्कोहरिणैणौचशम्बरःकालपुच्छकः।

ऋष्यश्चवरपोतश्चविज्ञेयाजाङ्गलामृगाः॥४६॥
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pr̥ṣataḥ śarabhō rāmaḥ śvadaṁṣṭrō mr̥gamātr̥kā|

śaśōraṇau kuraṅgaśca gōkarṇaḥ kōṭṭakārakaḥ||45||

cāruṣkō hariṇaiṇau ca śambaraḥ kālapucchakaḥ|

r̥ṣyaśca varapōtaśca vijñēyā jāṅgalā mr̥gāḥ||46||

pRuShataH SaraBo rAmaH SvadaMShTro mRugamAtRukA|

SaSoraNau kura~ggaSca gokarNaH koTTakArakaH||45||

cAruShko hariNaiNau ca SambaraH kAlapucCakaH|

RuShyaSca varapotaSca vij~jeyA jA~ggalA mRugAH||46||
</div></div>

Some of the wild antelopes (or ''jangala'' animals) that are fit for human consumption are:
<div style="text-align:justify;">
The ''chital'' or spotted deer(''prisata'', Cervus axis), the elk or wapiti (''sharabha'', Cervus canadensis), kashmir red deer (''rama'', Cervus elaphus), the mouse deer (''Shadamshtra'', Tragulus meminna), red deer (''mrigamatrika'', Cervus elaphus), the hare or rabbit (''shasha'', Leporidae), the oorial or wild sheep(''urana'', Ovis vignei), the Indian antelope (''kuranga'', Antilope cervicapra), the cow-eared deer (''gokarna'' , Antelope picta), the Indian ''muntjak'' or barking deer (''kottakaraka'', Cervus muntjae), the gazelle (''charushka'', Gazelle bennetti), the black or Indian antelope(''Harina'', Antilope cervicapra), fawn deer (''ena'', Cervus rusa), the Indian sambhar (''sambhara'', Cervus unicolor), the black-tailed deer (''kalapucchaka'', odocoilus), the musk deer and the small antelope (''varapota'', Antilope cervicapra).[45-46]
</div>
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लावोवर्तीरकश्चैववार्तीकःसकपिञ्जलः।

चकोरश्चोपचक्रश्चकुक्कुभोरक्तवर्त्मकः॥४७॥

लावाद्याविष्किरास्त्वेतेवक्ष्यन्तेवर्तकादयः।

वर्तकोवर्तिकाचैवबर्हीतित्तिरिकुक्कुटौ॥४८॥

कङ्कशारपदेन्द्राभगोनर्दगिरिवर्तकाः।

क्रकरोऽवकरश्चैववारडश्चेति विष्किराः॥४९॥
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lāvō vartīrakaścaiva vārtīkaḥ sakapiñjalaḥ|

cakōraścōpacakraśca kukkubhō raktavartmakaḥ||47||

lāvādyā viṣkirāstvētē vakṣyantē vartakādayaḥ|

vartakō vartikā caiva barhī tittirikukkuṭau||48||

kaṅkaśārapadēndrābhagōnardagirivartakāḥ|

krakarō'vakaraścaiva vāraḍaścēti [1] viṣkirāḥ||49||

lAvo vartIrakaScaiva vArtIkaH sakapi~jjalaH|

cakoraScopacakraSca kukkuBo raktavartmakaH||47||

lAvAdyA viShkirAstvete vakShyante vartakAdayaH|

vartako vartikA caiva barhI tittirikukkuTau||48||

ka~gkaSArapadendrABagonardagirivartakAH|

krakaro&vakaraScaiva vAraDaSceti viShkirAH||49||
</div></div>

The following gallinaceous birds are fit for human consumption:
<div style="text-align:justify;">
The common quail (''lava'', Turnix suscitates), the rain quail (''vartiraka'', Coturnix coromandelica), the jungle bush quail (vartika, Coturnix sylvatica), the grey partridge (''kapinjala'', Francolinus vulgaris), Greek pheasant (Chakora, Perdix rufa), the sushi chukor- smaller Greek pheasant (''upachakra'', Perdix rufa), the crow pheasant (''kukubha'', Coccyzus), red jungle fowl (''raktavartamaka'', Gallus ferruginous): these beginning with the quail are the gallinaceous birds. We shall now enumerate the list of birds beginning with the male bustard or button quail (''vartaka'', Turnix indica), the female bustard or button quail (''vartika'', Coturnix sylvatica), the peacock (''barhi'', Pavo cristatus), the partridge (''tittiri'', Arborophila torquala), the red spur fowl (rooster) (''Kukkuta'', Galloperdix spadicca), heron (''kanka'', Ardeidae), the stork (''sarapada'', Ciconia boycinia), hedge sparrow (''Indrabha'', Leucocerea aureola), the hill partridge (''gonarda'', Ardea sibirica), the mountain quail (''girivartaka'', Coturnix coturnix), the snipe (''krakara'', Ardea virago) and the spoon bill (''varapada'', Platela leucorodia) [47-49]
</div>
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शतपत्रोभृङ्गराजःकोयष्टिर्जीवजीवकः।

कैरातःकोकिलोऽत्यूहोगोपापुत्रःप्रियात्मजः॥५०॥

लट्टालट्ट(टू)षकोबभ्रुर्वटहाडिण्डिमानकः।

जटीदुन्दुभिपाक्कारलोहपृष्ठकुलिङ्गकाः ॥५१॥

कपोतशुकशारङ्गाश्चिरटीकङ्कुयष्टिकाः।

सारिकाकलविङ्कश्चचटकोऽङ्गारचूडकः॥५२॥

पारावतःपाण्ड(न)विकइत्युक्ताःप्रतुदाद्विजाः।
<div class="mw-collapsible-content">

śatapatrō bhr̥ṅgarājaḥ kōyaṣṭirjīvajīvakaḥ|

kairātaḥ kōkilō'tyūhō gōpāputraḥ priyātmajaḥ||50||

laṭṭā laṭṭa(ṭū)ṣakō babhrurvaṭahā ḍiṇḍimānakaḥ|

jaṭī dundubhipākkāralōhapr̥ṣṭhakuliṅgakāḥ [1] ||51||

kapōtaśukaśāraṅgāściraṭīkaṅkuyaṣṭikāḥ|

sārikā kalaviṅkaśca caṭakō'ṅgāracūḍakaḥ||52||

pārāvataḥ pāṇḍa(na)vika ityuktāḥ pratudā dvijāḥ|53|

Satapatro BRu~ggarAjaH koyaShTirjIvajIvakaH|

kairAtaH kokilo&tyUho gopAputraH priyAtmajaH||50||

laTTA laTTa(TU)Shako baBrurvaTahA DiNDimAnakaH|

jaTI dunduBipAkkAralohapRuShThakuli~ggakAH ||51||

kapotaSukaSAra~ggASciraTIka~gkuyaShTikAH|

sArikA kalavi~gkaSca caTako&~ggAracUDakaH||52||

pArAvataH pANDa(na)vika ityuktAH pratudA dvijAH|
</div></div>

The following birds from the Pecker family are suitable for human consumption:
<div style="text-align:justify;">
The black woodpecker (''shatapatra'', Picus martius), the king bird of paradise–shrike (''Bhringaraja'', Lanalidae), the green-bill coucal (''kojashthi'', Centropus chlororhynchos), peacock pheasant (''jivajivaka'', Chalcurus), red-faced malkoha (''kairata'', Pheanicophaeus pyrrhocephalus), the koel (''kokila'', Eudynamys honorata), the red-vented bulbul (''Atyuha'', Molpastes haemorrhous), the cowbird (''gopaputra'', Molothrus), the Indian babbler (''priyatmaja'', Argya caudata), the pied flycatcher (''latva'', Muscicapidae atricapilla), paradise flycatcher (''lattashaka'', Muscicapidae techitrea), the Bengal tree pie (''Babhru-vataha'', Dendrocitta rufa), the toucan (''dindimantaka'', Ramphastos toco), the hoopoe (''jati'', Upupa indica), the grey hornbill (''dundubhi'', Lophoceros birostris), the green barbet (''pakkara'', Thereiceryx zeylonicus), the king fisher (''lauhaprishtha'', Alcedo ispida), the baya or weaver bird (''kulingaka'', Ploceus benghalensis), the dove (''kapota'', Chalcophaps indica), the green parakeet (''shuka'', Psittacula spengeli), the ringneck parakeet (''saranga'', Palaeonis torquatus), the babbler (''Chirati'', Timaliidae), the blossom headed parakeet (''kanku,'' Torquatus rosa),the sun bird or honey-sucker (''yastika'', Nectariniidae), mynah (''sharika'', Turdus salica), the house sparrow (''kalavinka'', Passer domesticus), the tree sparrow (''chataka'', Passer montanus), the black bulbul (''angarachudaka'', Hypsipetes leucocephalus), the pigeon (''paravata'', Columba treron) and the wood pigeon (''pandanavika'', Columba palumbus).[50-52]
</div>
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प्रसह्यभक्षयन्तीतिप्रसहास्तेनसञ्ज्ञिताः॥५३॥

भूशयाबिलवासित्वादानूपानूपसंश्रयात् ।

जलेनिवासाज्जलजाजलेचर्याज्जलेचराः॥५४॥

स्थलजाजाङ्गलाःप्रोक्तामृगाजाङ्गलचारिणः।

विकीर्यविष्किराश्चेतिप्रतुद्यप्रतुदाःस्मृताः॥५५॥

योनिरष्टविधात्वेषामांसानांपरिकीर्तिता।
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prasahya bhakṣayantīti prasahāstēna sañjñitāḥ||53||

bhūśayā bilavāsitvādānūpānūpasaṁśrayāt [3] |

jalē nivāsājjalajā jalēcaryājjalēcarāḥ||54||

sthalajā jāṅgalāḥ prōktā mr̥gā jāṅgalacāriṇaḥ|

vikīrya viṣkirāścēti pratudya pratudāḥ smr̥tāḥ||55||

yōniraṣṭavidhā tvēṣā māṁsānāṁ parikīrtitā|56|

prasahya BakShayantIti prasahAstena sa~jj~jitAH||53||

BUSayA bilavAsitvAdAnUpAnUpasaMSrayAt |

jale nivAsAjjalajA jalecaryAjjalecarAH||54||

sthalajA jA~ggalAH proktA mRugA jA~ggalacAriNaH|

vikIrya viShkirASceti pratudya pratudAH smRutAH||55||

yoniraShTavidhA tveShA mAMsAnAM parikIrtitA|
</div></div>

<div style="text-align:justify;">
And now we define the various groups of animals listed above. The first are the “tearers”. The creatures that eat their food by rending or tearing – using their horns, claws, or talons - are known as tearers or of the tearer group of creatures. Those that dwell beneath the ground are called burrowing creatures. Those that dwell in wetlands or marshy lands are known as wetland creatures. Owing to their living in water, some creatures are known as aquatic creatures or water dwellers. Those that move about in water as well as land are known as water-roamers or amphibious creatures. Those (antelopes) that dwell and roam in the jungles are known as ''jangala'' creatures. Those that scatter food with their claws and pick them up are known as gallinaceous birds and those that peck at their food are called peckers. These are the eight varieties of sources of flesh. [53-55]
</div>
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प्रसहाभूशयानूपवारिजावारिचारिणः॥५६॥

गुरूष्णस्निग्धमधुराबलोपचयवर्धनाः।

वृष्याःपरंवातहराःकफपित्तविवर्धनाः॥५७॥

हिताव्यायामनित्येभ्योनरादीप्ताग्नयश्चये।

प्रसहानांविशेषेणमांसंमांसाशिनांभिषक्॥५८॥

जीर्णार्शोग्रहणीदोषशोषार्तानांप्रयोजयेत्।

लावाद्योवैष्किरोवर्गःप्रतुदाजाङ्गलामृगाः॥५९॥

लघवःशीतमधुराःसकषायाहितानृणाम्।

पित्तोत्तरेवातमध्येसन्निपातेकफानुगे॥६०॥

विष्किरावर्तकाद्यास्तुप्रसहाल्पान्तरागुणैः।
<div class="mw-collapsible-content">

prasahā bhūśayānūpavārijā vāricāriṇaḥ||56||

gurūṣṇasnigdhamadhurā balōpacayavardhanāḥ|

vr̥ṣyāḥ paraṁ vātaharāḥ kaphapittavivardhanāḥ||57||

hitā vyāyāmanityēbhyō narā dīptāgnayaśca yē|

prasahānāṁ viśēṣēṇa māṁsaṁ māṁsāśināṁ bhiṣak||58||

jīrṇārśōgrahaṇīdōṣaśōṣārtānāṁ prayōjayēt|

lāvādyō vaiṣkirō vargaḥ pratudā jāṅgalā mr̥gāḥ||59||

laghavaḥ śītamadhurāḥ sakaṣāyā hitā nr̥ṇām|

pittōttarē vātamadhyē sannipātē kaphānugē||60||

viṣkirā vartakādyāstu prasahālpāntarā guṇaiḥ|61|

prasahA BUSayAnUpavArijA vAricAriNaH||56||

gurUShNasnigdhamadhurA balopacayavardhanAH|

vRuShyAH paraM vAtaharAH kaPapittavivardhanAH||57||

hitA vyAyAmanityeByo narA dIptAgnayaSca ye|

prasahAnAM viSeSheNa mAMsaM mAMsASinAM BiShak||58||

jIrNArSograhaNIdoShaSoShArtAnAM prayojayet|

lAvAdyo vaiShkiro vargaH pratudA jA~ggalA mRugAH||59||

laGavaH SItamadhurAH sakaShAyA hitA nRuNAm|

pittottare vAtamadhye sannipAte kaPAnuge||60||

viShkirA vartakAdyAstu prasahAlpAntarA guNaiH|
</div></div>

Next we talk of the general qualities of the flesh of these animals:
<div style="text-align:justify;">
The tearer, the burrower, the wetland, the aquatic and the amphibious— these five groups are heavy, hot, unctuous, sweet and these enhance strength and obesity. They are also aphrodisiacs and are very effective against ''vata'' while greatly aggravating ''kapha'' and ''pitta''. They are wholesome to individuals who exercise daily and whose digestive fire is strong. [56-60]

The physician should prescribe the flesh of the tearer group of carnivorous animals to patients suffering from chronic piles, assimilation disorders and consumption. [58]

Now the general qualities of the quail and bustard families of gallinaceous birds, the pecker class of birds, and the ''jangala'' antelopes. The flesh of the common quail family of gallinaceous birds, pecker family of birds and ''jangala'' animals is light, cold in potency, sweet, and slightly astringent in taste and is beneficial to those who suffer from vitiation of three ''doshas'' in which ''pitta'' is predominant, ''vata'' is moderate and ''kapha'' is relatively less aggravated. The flesh of the gallinaceous birds of the bustard family, however differs slightly in action from that of the flesh of the tearer group and therefore is called out separately. [59-60]
</div>

=====Qualities of meat of goat and sheep =====
<div class="mw-collapsible mw-collapsed">

नातिशीतगुरुस्निग्धं मांसमाजमदोषलम्॥६१॥

शरीरधातुसामान्यादनभिष्यन्दिबृंहणम्।

मांसंमधुरशीतत्वाद्गुरुबृंहणमाविकम्॥६२॥

योनावजाविके मिश्रगोचरत्वादनिश्चिते।
<div class="mw-collapsible-content">

nātiśītagurusnigdhaṁ [1] māṁsamājamadōṣalam||61||

śarīradhātusāmānyādanabhiṣyandi br̥ṁhaṇam|

māṁsaṁ madhuraśītatvādguru br̥ṁhaṇamāvikam||62||

yōnāvajāvikē [2] miśragōcaratvādaniścitē|63|
</div></div>

The flesh of the goat (capra hircus) is not very cold in potency, not heavy, and not unctuous. It helps keep the ''doshas'' in harmony with the human body-elements and acts as a nourishing without being deliquescent in effect. [61]

The flesh of the sheep (ovis) is heavy due to it being cold in potency, sweet in taste (and digestion) and nourishing. The sheep and the goat are found both in wet and ''jangala'' settings and hence cannot be grouped in any particular category defined above. [62]
<div class="mw-collapsible mw-collapsed">

सामान्येनोपदिष्टानांमांसानांस्वगुणैःपृथक्॥६३॥

केषाञ्चिद्गुणवैशेष्याद्विशेषउपदेक्ष्यते।

दर्शनश्रोत्रमेधाग्निवयोवर्णस्वरायुषाम्॥६४॥

बर्हीहिततमोबल्योवातघ्नोमांसशुक्रलः।

गुरूष्णस्निग्धमधुराःस्वरवर्णबलप्रदाः॥६५॥

बृंहणाःशुक्रलाश्चोक्ताहंसामारुतनाशनाः।

स्निग्धाश्चोष्णाश्चवृष्याश्चबृंहणाःस्वरबोधनाः॥६६॥

बल्याःपरंवातहराःस्वेदनाश्चरणायुधाः।

गुरूष्णोमधुरोनातिधन्वानूपनिषेवणात्॥६७॥

तित्तिरिःसञ्जयेच्छीघ्रंत्रीन्दोषाननिलोल्बणान्।

पित्तश्लेष्मविकारेषुसरक्तेषुकपिञ्जलाः॥६८॥

मन्दवातेषुशस्यन्तेशैत्यमाधुर्यलाघवात्।

लावाःकषायमधुरालघवोऽग्निविवर्धनाः॥६९॥

सन्निपातप्रशमनाःकटुकाश्चविपाकतः।

गोधाविपाकेमधुराकषायकटुकारसे॥७०॥

वातपित्तप्रशमनीबृंहणीबलवर्धनी।

शल्लकोमधुराम्लश्चविपाकेकटुकःस्मृतः॥७१॥

वातपित्तकफघ्नश्चकासश्वासहरस्तथा।

कषायविशदाः शीतारक्तपित्तनिबर्हणाः॥७२॥

विपाकेमधुराश्चैवकपोतागृहवासिनः।

तेभ्योलघुतराःकिञ्चित्कपोतावनवासिनः ॥७३॥

शीताःसङ्ग्राहिणश्चैवस्वल्पमूत्रकराश्चते।

शुकमांसंकषायाम्लंविपाकेरूक्षशीतलम्॥७४॥

शोषकासक्षयहितंसङ्ग्राहिलघुदीपनम्।

चटकामधुराःस्निग्धाबलशुक्रविवर्धनाः॥७५॥

सन्निपातप्रशमनाःशमनामारुतस्यच।

कषायोविशदोरूक्षःशीतःपाकेकटुर्लघुः॥७६॥

शशःस्वादुःप्रशस्तश्चसन्निपातेऽनिलावरे।

मधुरामधुराःपाकेत्रिदोषशमनाःशिवाः॥७७॥

लघवोबद्धविण्मूत्राःशीताश्चैणाःप्रकीर्तिताः।

स्नेहनंबृंहणंवृष्यंश्रमघ्नमनिलापहम्॥७८॥

वराहपिशितंबल्यंरोचनंस्वेदनंगुरु।

गव्यंकेवलवातेषुपीनसेविषमज्वरे॥७९॥

शुष्ककासश्रमात्यग्निमांसक्षयहितंचतत्।

स्निग्धोष्णंमधुरंवृष्यंमाहिषंगुरुतर्पणम्॥८०॥

दार्ढ्यंबृहत्त्वमुत्साहंस्वप्नंचजनयत्यपि।

गुरूष्णामधुराबल्याबृंहणाःपवनापहाः॥८१॥

मत्स्याःस्निग्धाश्चवृष्याश्चबहुदोषाःप्रकीर्तिताः।

शैवालशष्पभोजित्वात्स्वप्नस्यचविवर्जनात्॥८२॥

रोहितोदीपनीयश्चलघुपाकोमहाबलः।

वर्ण्योवातहरोवृष्यश्चक्षुष्योबलवर्धनः॥८३॥

मेधास्मृतिकरःपथ्यःशोषघ्नःकूर्मउच्यते।

खङ्गमांसमभिष्यन्दिबलकृन्मधुरंस्मृतम्॥८४॥

स्नेहनंबृंहणंवर्ण्यंश्रमघ्नमनिलापहम्।

धार्तराष्ट्रचकोराणांदक्षाणांशिखिनामपि॥८५॥

चटकानांचयानिस्युरण्डानिचहितानिच।

क्षीणरेतःसुकासेषुहृद्रोगेषुक्षतेषुच॥८६॥

मधुराण्यविदाहीनिसद्योबलकराणिच।

शरीरबृंहणेनान्यत्खाद्यंमांसाद्विशिष्यते॥८७॥

इतिवर्गस्तृतीयोऽयंमांसानांपरिकीर्तितः।
<div class="mw-collapsible-content">

sāmānyēnōpadiṣṭānāṁ māṁsānāṁ svaguṇaiḥ pr̥thak||63||

kēṣāñcidguṇavaiśēṣyādviśēṣa upadēkṣyatē|

darśanaśrōtramēdhāgnivayōvarṇasvarāyuṣām||64||

barhī hitatamō balyō vātaghnō māṁsaśukralaḥ|

gurūṣṇasnigdhamadhurāḥ svaravarṇabalapradāḥ||65||

br̥ṁhaṇāḥ śukralāścōktā haṁsā mārutanāśanāḥ|

snigdhāścōṣṇāśca vr̥ṣyāśca br̥ṁhaṇāḥ svarabōdhanāḥ||66||

balyāḥ paraṁ vātaharāḥ svēdanāścaraṇāyudhāḥ|

gurūṣṇō madhurō nātidhanvānūpaniṣēvaṇāt||67||

tittiriḥ sañjayēcchīghraṁ trīn dōṣānanilōlbaṇān|

pittaślēṣmavikārēṣu saraktēṣu kapiñjalāḥ||68||

mandavātēṣu śasyantē śaityamādhuryalāghavāt|

lāvāḥ kaṣāyamadhurā laghavō'gnivivardhanāḥ||69||

sannipātapraśamanāḥ kaṭukāśca vipākataḥ|

gōdhā vipākē madhurā kaṣāyakaṭukā rasē||70||

vātapittapraśamanī br̥ṁhaṇī balavardhanī|

śallakō madhurāmlaśca vipākē kaṭukaḥ smr̥taḥ||71||

vātapittakaphaghnaśca kāsaśvāsaharastathā|

kaṣāyaviśadāḥ [3] śītā raktapittanibarhaṇāḥ||72||

vipākē madhurāścaiva kapōtā gr̥havāsinaḥ|

tēbhyō laghutarāḥ kiñcit kapōtā vanavāsinaḥ [4] ||73||

śītāḥ saṅgrāhiṇaścaiva svalpamūtrakarāśca tē|

śukamāṁsaṁ kaṣāyāmlaṁ vipākē rūkṣaśītalam||74||

śōṣakāsakṣayahitaṁ saṅgrāhi laghu dīpanam|

caṭakā madhurāḥ snigdhā balaśukravivardhanāḥ||75||

sannipātapraśamanāḥ śamanā mārutasya ca|

kaṣāyō viśadō rūkṣaḥ śītaḥ pākē kaṭurlaghuḥ||76||

śaśaḥ svāduḥ praśastaśca sannipātē'nilāvarē|

madhurā madhurāḥ pākē tridōṣaśamanāḥ śivāḥ||77||

laghavō baddhaviṇmūtrāḥ śītāścaiṇāḥ prakīrtitāḥ|

snēhanaṁ br̥ṁhaṇaṁ vr̥ṣyaṁ śramaghnamanilāpaham||78||

varāhapiśitaṁ balyaṁ rōcanaṁ svēdanaṁ guru|

gavyaṁ kēvalavātēṣu pīnasē viṣamajvarē||79||

śuṣkakāsaśramātyagnimāṁsakṣayahitaṁ ca tat|

snigdhōṣṇaṁ madhuraṁ vr̥ṣyaṁ māhiṣaṁ guru tarpaṇam||80||

dārḍhyaṁ br̥hattvamutsāhaṁ svapnaṁ ca janayatyapi|

gurūṣṇā madhurā balyā br̥ṁhaṇāḥ pavanāpahāḥ||81||

matsyāḥ snigdhāśca vr̥ṣyāśca bahudōṣāḥ prakīrtitāḥ|

śaivālaśaṣpabhōjitvātsvapnasya ca vivarjanāt||82||

rōhitō dīpanīyaśca laghupākō mahābalaḥ|

varṇyō vātaharō vr̥ṣyaścakṣuṣyō balavardhanaḥ||83||

mēdhāsmr̥tikaraḥ pathyaḥ śōṣaghnaḥ kūrma ucyatē|

khaṅgamāṁsamabhiṣyandi balakr̥nmadhuraṁ smr̥tam||84||

snēhanaṁ br̥ṁhaṇaṁ varṇyaṁ śramaghnamanilāpaham|

dhārtarāṣṭracakōrāṇāṁ dakṣāṇāṁ śikhināmapi||85||

caṭakānāṁ ca yāni syuraṇḍāni ca hitāni ca|

kṣīṇarētaḥsu kāsēṣu hr̥drōgēṣu kṣatēṣu ca||86||

madhurāṇyavidāhīni sadyōbalakarāṇi ca|

śarīrabr̥ṁhaṇē nānyat khādyaṁ māṁsādviśiṣyatē||87||

iti vargastr̥tīyō'yaṁ māṁsānāṁ parikīrtitaḥiti māṁsavargastr̥tīyaḥ

sAmAnyenopadiShTAnAM mAMsAnAM svaguNaiH pRuthak||63||

keShA~jcidguNavaiSeShyAdviSeSha upadekShyate|

darSanaSrotramedhAgnivayovarNasvarAyuShAm||64||

barhI hitatamo balyo vAtaGno mAMsaSukralaH|

gurUShNasnigdhamadhurAH svaravarNabalapradAH||65||

bRuMhaNAH SukralAScoktA haMsA mArutanASanAH|

snigdhAScoShNASca vRuShyASca bRuMhaNAH svarabodhanAH||66||

balyAH paraM vAtaharAH svedanAScaraNAyudhAH|

gurUShNo madhuro nAtidhanvAnUpaniShevaNAt||67||

tittiriH sa~jjayecCIGraM trIn doShAnanilolbaNAn|

pittaSleShmavikAreShu sarakteShu kapi~jjalAH||68||

mandavAteShu Sasyante SaityamAdhuryalAGavAt|

lAvAH kaShAyamadhurA laGavo&gnivivardhanAH||69||

sannipAtapraSamanAH kaTukASca vipAkataH|

godhA vipAke madhurA kaShAyakaTukA rase||70||

vAtapittapraSamanI bRuMhaNI balavardhanI|

Sallako madhurAmlaSca vipAke kaTukaH smRutaH||71||

vAtapittakaPaGnaSca kAsaSvAsaharastathA|

kaShAyaviSadAH SItA raktapittanibarhaNAH||72||

vipAke madhurAScaiva kapotA gRuhavAsinaH|

teByo laGutarAH ki~jcit kapotA vanavAsinaH ||73||

SItAH sa~ggrAhiNaScaiva svalpamUtrakarASca te|

SukamAMsaM kaShAyAmlaM vipAke rUkShaSItalam||74||

SoShakAsakShayahitaM sa~ggrAhi laGu dIpanam|

caTakA madhurAH snigdhA balaSukravivardhanAH||75||

sannipAtapraSamanAH SamanA mArutasya ca|

kaShAyo viSado rUkShaH SItaH pAke kaTurlaGuH||76||

SaSaH svAduH praSastaSca sannipAte&nilAvare|

madhurA madhurAH pAke tridoShaSamanAH SivAH||77||

laGavo baddhaviNmUtrAH SItAScaiNAH prakIrtitAH|

snehanaM bRuMhaNaM vRuShyaM SramaGnamanilApaham||78||

varAhapiSitaM balyaM rocanaM svedanaM guru|

gavyaM kevalavAteShu pInase viShamajvare||79||

SuShkakAsaSramAtyagnimAMsakShayahitaM ca tat|

snigdhoShNaM madhuraM vRuShyaM mAhiShaM guru tarpaNam||80||

dArDhyaM bRuhattvamutsAhaM svapnaM ca janayatyapi|

gurUShNA madhurA balyA bRuMhaNAH pavanApahAH||81||

matsyAH snigdhASca vRuShyASca bahudoShAH prakIrtitAH|

SaivAlaSaShpaBojitvAtsvapnasya ca vivarjanAt||82||

rohito dIpanIyaSca laGupAko mahAbalaH|

varNyo vAtaharo vRuShyaScakShuShyo balavardhanaH||83||

medhAsmRutikaraH pathyaH SoShaGnaH kUrma ucyate|

Ka~ggamAMsamaBiShyandi balakRunmadhuraM smRutam||84||

snehanaM bRuMhaNaM varNyaM SramaGnamanilApaham|

dhArtarAShTracakorANAM dakShANAM SiKinAmapi||85||

caTakAnAM ca yAni syuraNDAni ca hitAni ca|

kShINaretaHsu kAseShu hRudrogeShu kShateShu ca||86||

madhurANyavidAhIni sadyobalakarANi ca|

SarIrabRuMhaNe nAnyat KAdyaM mAMsAdviSiShyate||87||

iti vargastRutIyo&yaM mAMsAnAM parikIrtitaH|
</div></div>

Now that the general properties of flesh have been stated, we shall describe the specific qualities of the flesh of some of these creatures:

The flesh of the peacock is most conducive to enhancing sight, hearing, intelligence, body-heat, youth, complexion, voice and life. It is strengthening, is effective in treating ''vata'' and promotes the growth of flesh tissues and semen. [63-64]

The flesh of the swan is heavy, hot, unctuous, sweet, enhances voice, complexion, strength, production of semen, is nourishing, and is effective in treating ''vata''.

The flesh of the rooster/fowl is unctuous, hot, aphrodisiac, and nourishing. It also helps strengthen the voice, is effective in treating ''vata'' and is sudorific (produces sweating) [66]

The flesh of the partridge is heavy, hot, and sweet. The bird’s habitat is neither limited to marshy nor to ''jangala'' country. Partridge meat rapidly controls the three ''doshas'', especially ''vata''. [67]

The flesh of the grey partridge is cold in potency, sweet and light and is recommended in ''pitta, kapha,'' blood and mild ''vata'' disorders. [68]

The flesh of the common-quail is astringent, sweet in taste, light, very effective in enhancing digestive fire, alleviates ''tridosha'', and is pungent on digestion. [69]

The flesh of the iguana is sweet on digestion, astringent and pungent in taste, alleviates ''vata'' and ''pitta'' and is nourishing and strengthening. [70]

The flesh of the pangolin is sweet and sour in taste and is said to be pungent on digestion. It alleviates the ''tridosha'' and is effective in treating cough and dyspepsia. [71]

The flesh of the domestic pigeon is astringent in taste, tender, cold in potency, is effective in treating ''raktapitta'' and is sweet (in digestion). [72]

The flesh of the wild pigeon is slightly lighter than that of the birds mentioned above, is cold in potency, astringent, and reduces the secretion of urine. [73]

The flesh of the green parakeet is astringent in taste and sour on digestion, dry in property and cold in potency. It is beneficial in curing the diseases such as consumption, cough and wasting. The flesh is astringent in action, light to digest and stimulates ''agni''. [74]

The flesh of the sparrow is sweet and unctuous, very effective in promoting strength and semen and alleviating ''tridosha'' especially ''vata''. [75]

Rabbit meat is astringent in taste, limpid, dry, cold in potency, pungent on digestion, light and sweet. It is recommended in alleviating ''tridosha'' where ''vata'' is relatively mild. [76]

The flesh of the blackbuck is said to be sweet (in taste as well as on digestion), alleviates ''tridosha'', generally is wholesome, light, aggravates constipation and restricts urination, and is cold in potency. [77]

The flesh of the hog promotes unctuousness, is nourishing, (is an) aphrodisiac, removes fatigue, alleviates ''vata'', strengthens, and is appetizing, sudorific and heavy. [78]

The flesh of the cow is beneficial in curing disorders due to ''vata'', rhinitis, ''vishama jwara'' (fever with irregular pattern), dry cough, fatigue, excessive ''agni'', and atrophy of the flesh. [79]

The flesh of the buffalo is unctuous, hot in potency, sweet, aphrodisiac, heavy to digest and nourishing. It also promotes firmness and corpulence, and sleep. [80]

The flesh of the fish in general is heavy to digest, hot in potency, sweet in taste, strengthening, nourishing, is effective in treating ''vata'', unctuous, and an aphrodisiac. It however has many hazardous properties as well. [81]

As ''rohita'' fish eats moss and doesn’t sleep at all, its flesh is appetizing, light to digest and greatly promotes strength. [82]

The flesh of the tortoise is said to promote healthy complexion, strength, intelligence and memory, and is effective in treating consumption and ''vata''. It is an aphrodisiac, is beneficial to sight, and is wholesome. [83]

The flesh of the rhinoceros is said to be deliquescent, promotes strength and completion, and is effective in treating ''vata''. It is sweet, unctuous, nourishing, and restorative. [84]

The eggs of the swan, the ''chakor'', the rooster, the peacock, and the sparrow are beneficial in oligo-spermia, cough, cardiac disorder and pulmonary lesions. They are sweet, non-irritant and immediately strengthening. [85-86]

No other food except flesh is nourishing. Thus, the third group of meats is described.
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इतिमांसवर्गस्तृतीयः॥३॥
<div class="mw-collapsible-content">

ti vargastr̥tīyō'yaṁ māṁsānāṁ parikīrtitaḥiti māṁsavargastr̥tīyaḥ

iti mAMsavargastRutIyaH||3||
</div></div>

This concludes the third category of edible meat.

==== Class of vegetables ====
<div class="mw-collapsible mw-collapsed">

अथशाकवर्गः-

पाठाशुषाशटीशाकंवास्तुकंसुनिषण्णाकम्॥८८॥

विद्याद्ग्राहित्रिदोषघ्नंभिन्नवर्चस्तुवास्तुकम्।

त्रिदोषशमनीवृष्याकाकमाचीरसायनी॥८९॥

नात्युष्णशीतवीर्याचभेदिनीकुष्ठनाशिनी।

राजक्षवकशाकंतुत्रिदोषशमनंलघु॥९०॥

ग्राहिशस्तंविशेषेणग्रहण्यर्शोविकारिणाम्।

कालशाकंतुकटुकंदीपनंगरशोफजित्॥९१॥

लघूष्णंवातलंरूक्षंकालायं शाकमुच्यते।

दीपनीचोष्णवीर्याचग्राहिणीकफमारुते॥९२॥

प्रशस्यतेऽम्लचाङ्गेरीग्रहण्यर्शोहिताचसा।

मधुरामधुरापाकेभेदिनीश्लेष्मवर्धनी॥९३॥

वृष्यास्निग्धाचशीताचमदघ्नीचाप्युपोदिका।

रूक्षोमदविषघ्नश्चप्रशस्तोरक्तपित्तिनाम्॥९४॥

मधुरोमधुरःपाकेशीतलस्तण्डुलीयकः।

मण्डूकपर्णीवेत्राग्रंकुचेलावनतिक्तकम्॥९५॥

कर्कोटकावल्गुजकौपटोलंशकुलादनी

वृषपुष्पाणिशार्ङ्गेष्टाकेम्बूकंसकठिल्लकम्॥९६॥

नाडीकलायंगोजिह्वावार्ताकंतिलपर्णिका।

कौलकंकार्कशंनैम्बंशाकंपार्पटकंचयत्॥९७॥

कफपित्तहरंतिक्तंशीतंकटुविपच्यते।
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atha śākavargaḥ-

pāṭhāśuṣāśaṭīśākaṁ vāstukaṁ suniṣaṇṇākam||88||

vidyādgrāhi tridōṣaghnaṁ bhinnavarcastu vāstukam|

tridōṣaśamanī vr̥ṣyā kākamācī rasāyanī||89||

nātyuṣṇaśītavīryā ca bhēdinī kuṣṭhanāśinī|

rājakṣavakaśākaṁ tu tridōṣaśamanaṁ laghu||90||

grāhi śastaṁ viśēṣēṇa grahaṇyarśōvikāriṇām|

kālaśākaṁ tu kaṭukaṁ dīpanaṁ garaśōphajit||91||

laghūṣṇaṁ vātalaṁ rūkṣaṁ kālāyaṁ [1] śākamucyatē|

dīpanī cōṣṇavīryā ca grāhiṇī kaphamārutē||92||

praśasyatē'mlacāṅgērī grahaṇyarśōhitā ca sā|

madhurā madhurā pākē bhēdinī ślēṣmavardhanī||93||

vr̥ṣyā snigdhā ca śītā ca madaghnī cāpyupōdikā|

rūkṣō madaviṣaghnaśca praśastō raktapittinām||94||

madhurō madhuraḥ pākē śītalastaṇḍulīyakaḥ|

maṇḍūkaparṇī vētrāgraṁ kucēlā vanatiktakam||95||

karkōṭakāvalgujakau paṭōlaṁ śakulādanī|

vr̥ṣapuṣpāṇi śārṅgēṣṭā kēmbūkaṁ sakaṭhillakam||96||

nāḍī kalāyaṁ gōjihvā vārtākaṁ tilaparṇikā|

kaulakaṁ kārkaśaṁ naimbaṁ śākaṁ pārpaṭakaṁ ca yat||97||

kaphapittaharaṁ tiktaṁ śītaṁ kaṭu vipacyatē|98|

atha SAkavargaH-

pAThASuShASaTISAkaM vAstukaM suniShaNNAkam||88||

vidyAdgrAhi tridoShaGnaM Binnavarcastu vAstukam|

tridoShaSamanI vRuShyA kAkamAcI rasAyanI||89||

nAtyuShNaSItavIryA ca BedinI kuShThanASinI|

rAjakShavakaSAkaM tu tridoShaSamanaM laGu||90||

grAhi SastaM viSeSheNa grahaNyarSovikAriNAm|

kAlaSAkaM tu kaTukaM dIpanaM garaSoPajit||91||

laGUShNaM vAtalaM rUkShaM kAlAyaM SAkamucyate|

dIpanI coShNavIryA ca grAhiNI kaPamArute||92||

praSasyate&mlacA~ggerI grahaNyarSohitA ca sA|

madhurA madhurA pAke BedinI SleShmavardhanI||93||

vRuShyA snigdhA ca SItA ca madaGnI cApyupodikA|

rUkSho madaviShaGnaSca praSasto raktapittinAm||94||

madhuro madhuraH pAke SItalastaNDulIyakaH|

maNDUkaparNI vetrAgraM kucelA vanatiktakam||95||

karkoTakAvalgujakau paTolaM SakulAdanI

vRuShapuShpANi SAr~ggeShTA kembUkaM sakaThillakam||96||

nADI kalAyaM gojihvA vArtAkaM tilaparNikA|

kaulakaM kArkaSaM naimbaM SAkaM pArpaTakaM ca yat||97||

kaPapittaharaM tiktaM SItaM kaTu vipacyate|
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Now begins the class of vegetables. ''Patha'' (Cissampelos pareira Linn.), negro coffee (Cassia occidentalis Linn.), ''shatishaka'', and marsilea (or ''sunishannaka'') are considered as astringents and effective agents for alleviating three ''doshas''. ''Vastuka'' is also laxative. [88]

The black night shade (Solanum nigrum Linn.) alleviates the three ''doshas'', is an aphrodisiac, rejuvenates, is neither very hot nor cold in potency, is a laxative, and is effective in treating skin lesions. [89]

The ''rajakshavaka'' (asthma weed, or Euphorbia thymifolia Linn.) is effective in alleviating ''tridosha'', is light to digest, is an astringent and is specially recommended for patients suffering from assimilation disorders and piles. [90]

The ''kalashaka'' (jute plant, (Corcorus capsularis Linn.)) is said to be pungent and appetizing, and is effective in treating the effect of poison and edema. The ''kalaya'' (chickling vetch) is said to be light, hot, dry, and promotes ''vata''. [91]

''Changeri'' (the yellow Wood-sorrel or Indian sorrel, or (Oxalis corniculata Linn.)) is hot in potency, is an appetizer and an astringent. It is recommended in ''kapha'' and ''vata'' disorders and is beneficial in assimilation-disorders and piles. [92]

''Upodika'' (the Indian spinach, (Basella rubra Linn.)) is sweet (in taste and on digestion), unctuous, cold in potency, is a laxative, aggravates ''kapha'', and is effective in treating intoxication. [93]

''Tanduliyaka'' (The prickly ''amaranth'', or (Amaranthus spinosus Linn.)) is dry, nullifies the effects of intoxication and poison and is beneficial in ''raktapitta''. It is sweet (in taste and on digestion) and is cold in potency. [94]

Indian pennywort (Centella asiatica Linn.), country willow (Calamus tenuis Roxb.), ''raj-patha'' ''/kuchela'', ''vanatiktaka'' (Mollugo spergula Linn.), sponge gourd (''karkotaka'', Momordica dioca Roxb), avalgujaka-bakuchi seeds (Psoralea corylifolia Linn.), patolam-pointed gourd (Trichosanthes dioica Roxb.) and ''shakuladani''- kurroa (Picrorhiza kurroa Royle ex Benth), the flowers of ''vasaka'' (Adhatoda vasika Nees), ''sharngeshtha'' (Dregia volubilis (Linn.f) Benth), ''kebuka'' (Ipomoea aquatica Forsk), hog’s weed (''kathillaka'', Boerhavia diffusa Linn.), wild tossa jute (''nadi shaka'', Corchorus olitarious Linn.), chickling vetch (''kalaya'', Lathyrus sativus Linn.), elephant’s foot (''gojihva'', Launaea asplenifolia Hook.f.), brinjal (''vartaka'', Solanum melongena Linn.) and dog mustard (''tilaparnika'', Cleome icosandra Linn.), carilla (''kaulakam'', Momordia charantia Linn.), ''karkasa'' (Momordica sp.), neem leaves (''nimbashakam'', Azadirachta indica A.Juss) and trailing rungia (''parpatakam'', Fumaria vaillantti Loisel): these are regulators of ''kapha'' and ''pitta'', bitter in taste, cold in potency and pungent on digestion. [95-97]

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सर्वाणिसूप्यशाकानिफञ्जीचिल्लीकुतुम्बकः॥९८॥

आलुकानिचसर्वाणिसपत्राणिकुटिञ्जरम् ।

शणशाल्मलिपुष्पाणिकर्बुदारःसुवर्चला॥९९॥

निष्पावःकोविदारश्चपत्तुरश्चुच्चुपर्णिका।

कुमारजीवोलोट्टाकःपालङ्क्यामारिषस्तथा॥१००॥

कलम्बनालिकासूर्यःकुसुम्भवृकधूमकौ।

लक्ष्मणाचप्रपुन्नाडोनलिनीकाकुठेरकः॥१०१॥

लोणिकायवशाकंचकूष्माण्डकमवल्गुजम्।

यातुकःशालकल्याणीत्रिपर्णीपीलुपर्णिका॥१०२॥

शाकंगुरुचरूक्षंचप्रायोविष्टभ्यजीर्यति।

मधुरंशीतवीर्यंचपुरीषस्यचभेदनम्॥१०३॥

स्विन्नंनिष्पीडितरसंस्नेहाढ्यंतत्प्रशस्यते।

शणस्यकोविदारस्यकर्बुदारस्यशाल्मलेः॥१०४॥

पुष्पंग्राहिप्रशस्तंचरक्तपित्तेविशेषतः।

न्यग्रोधोदुम्बराश्वत्थप्लक्षपद्मादिपल्लवाः॥१०५॥

कषायाःस्तम्भनाःशीताहिताःपित्तातिसारिणाम्।

वायुंवत्सादनीहन्यात्कफंगण्डीरचित्रकौ॥१०६॥

श्रेयसीबिल्वपर्णीचबिल्वपत्रंतुवातनुत्।

भण्डीशतावरीशाकंबलाजीवन्तिकंचयत्॥१०७॥

पर्वण्याःपर्वपुष्प्याश्चवातपित्तहरंस्मृतम्।

लघुभिन्नशकृत्तिक्तंलाङ्गलक्युरुबूकयोः॥१०८॥

तिलवेतसशाकंचशाकंपञ्चाङ्गुलस्यच।

वातलंकटुतिक्ताम्लमधोमार्गप्रवर्तनम्॥१०९॥

रूक्षाम्लमुष्णंकौसुम्भंकफघ्नंपित्तवर्धनम्।

त्रपुसैर्वारुकंस्वादुगुरुविष्टम्भिशीतलम्॥११०॥

मुखप्रियंचरूक्षंचमूत्रलंत्रपुसंत्वति।

एर्वारुकंचसम्पक्वंदाहतृष्णाक्लमार्तिनुत्॥१११॥

वर्चोभेदीन्यलाबूनि रूक्षशीतगुरूणिच।

चिर्भटैर्वारुकेतद्वद्वर्चोभेदहितेतुते॥११२॥

सक्षारं पक्वकूष्माण्डंमधुराम्लंतथालघु।

सृष्टमूत्रपुरीषंचसर्वदोषनिबर्हणम्॥११३॥
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sarvāṇi sūpyaśākāni phañjī cillī kutumbakaḥ||98||

ālukāni ca sarvāṇi sapatrāṇi kuṭiñjaram [3] |

śaṇaśālmalipuṣpāṇi karbudāraḥ suvarcalā||99||

niṣpāvaḥ kōvidāraśca patturaścuccuparṇikā|

kumārajīvō lōṭṭākaḥ pālaṅkyā māriṣastathā||100||

kalambanālikāsūryaḥ kusumbhavr̥kadhūmakau|

lakṣmaṇā ca prapunnāḍō nalinīkā kuṭhērakaḥ||101||

lōṇikā yavaśākaṁ ca kūṣmāṇḍakamavalgujam|

yātukaḥ śālakalyāṇī triparṇī pīluparṇikā||102||

śākaṁ guru ca rūkṣaṁ ca prāyō viṣṭabhya jīryati|

madhuraṁ śītavīryaṁ ca purīṣasya ca bhēdanam||103||

svinnaṁ niṣpīḍitarasaṁ snēhāḍhyaṁ tat praśasyatē|

śaṇasya kōvidārasya karbudārasya śālmalēḥ||104||

puṣpaṁ grāhi praśastaṁ ca raktapittē viśēṣataḥ|

nyagrōdhōdumbarāśvatthaplakṣapadmādipallavāḥ||105||

kaṣāyāḥ stambhanāḥ śītā hitāḥ pittātisāriṇām|

vāyuṁ vatsādanī hanyāt kaphaṁ gaṇḍīracitrakau||106||

śrēyasī bilvaparṇī ca bilvapatraṁ tu vātanut|

bhaṇḍī śatāvarīśākaṁ balā jīvantikaṁ ca yat||107||

parvaṇyāḥ parvapuṣpyāśca vātapittaharaṁ smr̥tam|

laghu bhinnaśakr̥ttiktaṁ lāṅgalakyurubūkayōḥ||108||

tilavētasaśākaṁ ca śākaṁ pañcāṅgulasya ca|

vātalaṁ kaṭutiktāmlamadhōmārgapravartanam||109||

rūkṣāmlamuṣṇaṁ kausumbhaṁ kaphaghnaṁ pittavardhanam|

trapusairvārukaṁ svādu guru viṣṭambhi śītalam||110||

mukhapriyaṁ ca rūkṣaṁ ca mūtralaṁ trapusaṁ tvati|

ērvārukaṁ ca sampakvaṁ dāhatr̥ṣṇāklamārtinut||111||

varcōbhēdīnyalābūni [4] rūkṣaśītagurūṇi ca|

cirbhaṭairvārukē tadvadvarcōbhēdahitē tu tē||112||

sakṣāraṁ [5] pakvakūṣmāṇḍaṁ madhurāmlaṁ tathā laghu|

sr̥ṣṭamūtrapurīṣaṁ ca sarvadōṣanibarhaṇam||113||

sarvANi sUpyaSAkAni Pa~jjI cillI kutumbakaH||98||

AlukAni ca sarvANi sapatrANi kuTi~jjaram |

SaNaSAlmalipuShpANi karbudAraH suvarcalA||99||

niShpAvaH kovidAraSca patturaScuccuparNikA|

kumArajIvo loTTAkaH pAla~gkyA mAriShastathA||100||

kalambanAlikAsUryaH kusumBavRukadhUmakau|

lakShmaNA ca prapunnADo nalinIkA kuTherakaH||101||

loNikA yavaSAkaM ca kUShmANDakamavalgujam|

yAtukaH SAlakalyANI triparNI pIluparNikA||102||

SAkaM guru ca rUkShaM ca prAyo viShTaBya jIryati|

madhuraM SItavIryaM ca purIShasya ca Bedanam||103||

svinnaM niShpIDitarasaM snehADhyaM tat praSasyate|

SaNasya kovidArasya karbudArasya SAlmaleH||104||

puShpaM grAhi praSastaM ca raktapitte viSeShataH|

nyagrodhodumbarASvatthaplakShapadmAdipallavAH||105||

kaShAyAH stamBanAH SItA hitAH pittAtisAriNAm|

vAyuM vatsAdanI hanyAt kaPaM gaNDIracitrakau||106||

SreyasI bilvaparNI ca bilvapatraM tu vAtanut|

BaNDI SatAvarISAkaM balA jIvantikaM ca yat||107||

parvaNyAH parvapuShpyASca vAtapittaharaM smRutam|

laGu BinnaSakRuttiktaM lA~ggalakyurubUkayoH||108||

tilavetasaSAkaM ca SAkaM pa~jcA~ggulasya ca|

vAtalaM kaTutiktAmlamadhomArgapravartanam||109||

rUkShAmlamuShNaM kausumBaM kaPaGnaM pittavardhanam|

trapusairvArukaM svAdu guru viShTamBi SItalam||110||

muKapriyaM ca rUkShaM ca mUtralaM trapusaM tvati|

ervArukaM ca sampakvaM dAhatRuShNAklamArtinut||111||

varcoBedInyalAbUni rUkShaSItagurUNi ca|

cirBaTairvAruke tadvadvarcoBedahite tu te||112||

sakShAraM pakvakUShmANDaM madhurAmlaM tathA laGu|

sRuShTamUtrapurIShaM ca sarvadoShanibarhaNam||113||
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All pot-herbs: bind weed (''phanji'', Rivea ornata (Roxb.) chois), chilli/white goose foot (Chenopodium album Linn.), white dead nettle shrub (''kutumbaka'', Lamium album L.), all tubers of ''aluka'' (Dioscoria species) variety with their leaves, ''kutinjara patra'' (Digeria muricate (Linn.) Mart), Bengal hemp plant (''shana'', Chotalaria verrucosa Linn.), flowers of silk cotton (''shalmalipushpa'', Salmalia malabarica Schott), white mountain ebony (''karbudara'', Bauhinia variegata Linn.), heliotrope (''suvarchala'', Malva rotundifolia Linn.), lablab (''nishpava'', Dolichos lablab Linn.),variegated mountain ebony ( ''kovidara'', Bauhinia purpurea Linn), coxcomb (''pattura'', Alternanthra sessilis (Linn.) R.Br.ex DC), multa jute (''chunchuparnika'', Corchorus Sp.), ''kumarajiva'' (Amaranthus paniculatus Linn.), ''lottaka'' (Amaranthus tricolor Linn.), spinach (''palankya'', Spinacia oleracea Linn.), ''marisha- amaranth'' (Amaranthus blitus Linn. var. oleracea Duthie), ''kalambanalika'' (Ipomoea aquatica Forsk), mustard (''asuryah'', Brassica juncea (Linn.) Czern & Coss), safflower (''kusumbha'', Carthamus tinctorius Linn.), vrikdhumak- young shirish, lakshmana, prapunnada- fetid cassia (Cassia tora Linn.), nalini- lotus stalk (tuber of Nelumbo nucifera Gaertn.), ''kutherakah''- shrubby basil (Ocimum sp.), ''lonika''- common Indian purslane (Portulaca quadrifida Linn.), ''yavashakam''- (Chenopodium purpurascens), ''kushmanda''- white gourd (Benincasa hispida (Thunb) Cogn.), ''avalgujam''- babchi leaves (Psoralea corylifolia Linn.), ''yatuka'' (Desmodium sp.), ''shalkalyani'' (Alternanthera sp.), ''triparni''- maidenhair (Adiantum lunulatum Burm.), ''peeluparnika''- trilobed virgin’s bower (Maerua arenaria Hook.F & Th.)- are heavy, dry, delayed in digestion, sweet, cold in potency and loosen the feces. After being boiled and drained of the juice, and mixed with plenty of unctuous substance, they are good for eating. [98-103]

The flowers of Bengal hemp- ''shana pushpa'' (Crotalaria juncea Linn), ''kovidara pushpa'' (Bauhinia purpurea Linn), ''karbudara pushpa''- white mountain ebony (Bauhinia variegata Linn.) and ''shalmali pushpa''- silk cotton (Salmalia malabarica (DC) Schott & Endl) are astringent and specially recommended in ''raktapitta''. [104]

The tender leaves of the ''nyagrodha''- banyan (Ficus benghalensis Linn), ''udumbara''- gular fig (Ficus racemosa Linn.), ''ashvattha''- holy fig (Ficus religiosa Linn.), ''plaksha''- yellow barked fig (Ficus lacor Buch-Ham) and ''padma''- lotus (Nelumbo nucifera Gaertn) etc. are astringent in taste, styptic, cold in potency and especially useful in diarrhea of the ''pitta'' type. [105]

''Vatsadani'', or ''guduchi'' (Tinospora cordifolia Willd Miers) pacify ''vata'' while ''gandira'' and ''chitraka''- white flowered leadwort (Plumbago zeylanica Linn.) pacify ''kapha''. ''Sheyasi''- elephant pepper (Pluchea lanceolata C.B. Clarke), ''bilvaparni'' (Limonia crenulata Roxb.) and ''bilvapatram- bael'' (Aegle marmelos (L.) Correa ex Roxb.) leaves pacify ''vata''. [106]

''Bhandi''- (Albizia lebbeck (Linn.) Willd), ''shatavari shaka''- climbing asparagus (Asparagus racemosus Willd), ''bala''- heart-leaved sida (Sida cordifolia Linn.), ''jivanti shaka''-cork swallow wort (Leptadenia reticulata W.& A.) and ''parvanyah''- the leaves of scutch grass (Polygonum sp.), and ''parvapushpi'' (Polygonum sp.) are said to are effective in curing ''vata'' and ''pitta'' [107-108]

''Tiktam Langali''- The glory lily (Gloriosa superba Linn.) and ''urubukayoh patrashakam''- red flowered castor oil plant (Ricinus communis Linn.) are light, laxative and bitter. ''Tila shaka''- (Sesamum indicum Linn.), ''vetasa''-goat willow (Salix caprea Linn.), and ''panchangulasyashakam''- castor oil plant (Ricinus sp.) are ''vata'' promoters, pungent, bitter, sour in taste, and stimulate the downward movement of bowels. ''Kusumbha''- the safflower (Carthamus tinctorius Linn.) vegetable is dry, acid, hot, is effective in treating ''kapha'' and promotes ''pitta''. [109]

''Trapusha''- Common cucumber (Cucumis sativus Linn.) and ''ervaruka''- phut cucumber (Cucumis utilissimus Roxb.) are sweet, heavy, slow to digest, and cold in potency. The common cucumber is palatable, dry and a powerful diuretic. The phut cucumber, if fully ripe, allays burning, thirst, exhaustion and pain. [110]

''Alabu''- the bottle-gourd (Lagenaria siceraria (Molina) Standl.) is a laxative, dry, cold in potency and heavy. [111]

''Chirbhata''- Sweet melon (Cucumis momordica Duth and Full) and phut cucumber are similar to ''alabu''- the bottle gourd (Lagenaria siceraria (Molina) Standl.) except that they are wholesome in loose motions. The ripe white gourd- ''kushmanda'' (Benincasa hispida (Thunb) Cogn.) is slightly alkaline, sour-sweet, light, reduces urination and defecation, and alleviates tri-''dosha''. [112-113]

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केलूटंचकदम्बंचनदीमाषकमैन्दुकम्।

विशदंगुरुशीतंचसमभिष्यन्दिचोच्यते॥११४॥

उत्पलानिकषायाणिरक्तपित्तहराणिच।

तथातालप्रलम्बंस्यादुरःक्षतरुजापहम्॥११५॥

खर्जूरंतालशस्यंचरक्तपित्तक्षयापहम्।

तरूटबिसशालूकक्रौञ्चादनकशेरुकम्॥११६॥

शृङ्गाटकाङ्कलोड्यंचगुरुविष्टम्भिशीतलम्।

कुमुदोत्पलनालास्तुसपुष्पाःसफलाःस्मृताः॥११७॥

शीताःस्वादुकषायास्तुकफमारुतकोपनाः।

कषायमीषद्विष्टम्भिरक्तपित्तहरंस्मृतम्॥११८॥

पौष्करंतुभवेद्बीजंमधुरंरसपाकयोः।

बल्यःशीतोगुरुःस्निग्धस्तर्पणोबृंहणात्मकः॥११९॥

वातपित्तहरःस्वादुर्वृष्योमुञ्जातकःपरम्।

जीवनोबृंहणोवृष्यःकण्ठ्यःशस्तोरसायने॥१२०॥

विदारिकन्दोबल्यश्चमूत्रलःस्वादुशीतलः।

अम्लिकायाःस्मृतःकन्दोग्रहण्यर्शोहितोलघुः॥१२१॥

नात्युष्णःकफवातघ्नोग्राहीशस्तोमदात्यये।

त्रिदोषंबद्धविण्मूत्रंसार्षपंशाकमुच्यते॥१२२॥

(तद्वत् स्याद्रक्तनालस्यरूक्षमम्लंविशेषतः।)

तद्वत्पिण्डालुकंविद्यात्कन्दत्वाच्चमुखप्रियम्।

सर्पच्छत्रकवर्ज्यास्तुबह्व्योऽन्याश्छत्रजातयः॥१२३॥

शीताःपीनसकर्त्र्यश्चमधुरागुर्व्यएवच।

चतुर्थःशाकवर्गोऽयंपत्रकन्दफलाश्रयः॥१२४॥

इतिशाकवर्गश्चतुर्थः॥४॥
<div class="mw-collapsible-content">

kēlūṭaṁ ca kadambaṁ ca nadīmāṣakamaindukam|

viśadaṁ guru śītaṁ ca samabhiṣyandi cōcyatē||114||

utpalāni kaṣāyāṇi raktapittaharāṇi ca|

tathā tālapralambaṁ syāduraḥkṣatarujāpaham||115||

kharjūraṁ tālaśasyaṁ ca raktapittakṣayāpaham|

tarūṭabisaśālūkakrauñcādanakaśērukam||116||

śr̥ṅgāṭakāṅkalōḍyaṁ ca guru viṣṭambhi śītalam|

kumudōtpalanālāstu sapuṣpāḥ saphalāḥ smr̥tāḥ||117||

śītāḥ svādukaṣāyāstu kaphamārutakōpanāḥ|

kaṣāyamīṣadviṣṭambhi raktapittaharaṁ smr̥tam||118||

pauṣkaraṁ tu bhavēdbījaṁ madhuraṁ rasapākayōḥ|

balyaḥ śītō guruḥ snigdhastarpaṇō br̥ṁhaṇātmakaḥ||119||

vātapittaharaḥ svādurvr̥ṣyō muñjātakaḥ param|

jīvanō br̥ṁhaṇō vr̥ṣyaḥ kaṇṭhyaḥ śastō rasāyanē||120||

vidārikandō balyaśca mūtralaḥ svāduśītalaḥ|

amlikāyāḥ smr̥taḥ kandō grahaṇyarśōhitō laghuḥ||121||

nātyuṣṇaḥ kaphavātaghnō grāhī śastō madātyayē|

tridōṣaṁ baddhaviṇmūtraṁ sārṣapaṁ śākamucyatē||122||

(tadvat [1] syādraktanālasya rūkṣamamlaṁ viśēṣataḥ|)

tadvat piṇḍālukaṁ vidyāt kandatvācca mukhapriyam|

sarpacchatrakavarjyāstu bahvyō'nyāśchatrajātayaḥ||123||

śītāḥ pīnasakartryaśca madhurā gurvya ēva ca|

caturthaḥ śākavargō'yaṁ patrakandaphalāśrayaḥ||124||

iti śākavargaścaturthaḥ

kelUTaM ca kadambaM ca nadImAShakamaindukam|

viSadaM guru SItaM ca samaBiShyandi cocyate||114||

utpalAni kaShAyANi raktapittaharANi ca|

tathA tAlapralambaM syAduraHkShatarujApaham||115||

KarjUraM tAlaSasyaM ca raktapittakShayApaham|

tarUTabisaSAlUkakrau~jcAdanakaSerukam||116||

SRu~ggATakA~gkaloDyaM ca guru viShTamBi SItalam|

kumudotpalanAlAstu sapuShpAH saPalAH smRutAH||117||

SItAH svAdukaShAyAstu kaPamArutakopanAH|

kaShAyamIShadviShTamBi raktapittaharaM smRutam||118||

pauShkaraM tu BavedbIjaM madhuraM rasapAkayoH|

balyaH SIto guruH snigdhastarpaNo bRuMhaNAtmakaH||119||

vAtapittaharaH svAdurvRuShyo mu~jjAtakaH param|

jIvano bRuMhaNo vRuShyaH kaNThyaH Sasto rasAyane||120||

vidArikando balyaSca mUtralaH svAduSItalaH|

amlikAyAH smRutaH kando grahaNyarSohito laGuH||121||

nAtyuShNaH kaPavAtaGno grAhI Sasto madAtyaye|

tridoShaM baddhaviNmUtraM sArShapaM SAkamucyate||122||

(tadvat syAdraktanAlasya rUkShamamlaM viSeShataH|)

tadvat piNDAlukaM vidyAt kandatvAcca muKapriyam|

sarpacCatrakavarjyAstu bahvyo&nyASCatrajAtayaH||123||

SItAH pInasakartryaSca madhurA gurvya eva ca|

caturthaH SAkavargo&yaM patrakandaPalASrayaH||124||

iti SAkavargaScaturthaH||4||
</div></div>

<div style="text-align:justify;">

The qualities of the keluta etc.:

The ''keluta, kadamba'' (Anthocephalus cadamba Miq), ''nadi-mashaka'' and ''ainduka''- common mountain ebony are non-slim, heavy, cold in potency and are said to increase discharges in body. [114]

The blue water lily/ ''utpalani'' (Nymphaea caerulea auct. W. Afr.) is an astringent and is effective in treating ''raktapitta''. Similarly, the sprouts of palmyra palm/ talapralamba (Borassus flabellifer Linn.) are effective in curing ''urakshata'' (pulmonary lesion). [115]

Dates (kharjura, Phoenix sylvestris Roxb.) and ''talashasya'' (kernel of palmyra palm) are effective in curing ''raktapitta'' and wasting. ''Taruta'' (Dioscorea belophylla voight), lotus filaments, lotus (Nelumbo nucifera Gaertn.) bulbs and fruits, ''kaunchadana'' / blue star water-lily (Nymphaea stellata Willd.), ''kasheruka''/ club-rush (Scirpus grossus Linn.f.), ''shringataka''/ Indian water chest-nut (Trapa natans Linn.Var. bispinosa Roxb.Makino), and ''ankolodya''/ Fox nut (Euryale ferox Salisb) are heavy, slow to digest, and cold in potency. [116]

The rhizomes of ''kumuda''/ night-flower lotus (Nymphaea stellata Willd.) and ''utpala''- blue water lily together with the flowers and fruits are said to be cold in potency, sweet, astringent. These tend to provoke ''kapha'' and ''vata''. [117]

The seeds of sacred lotus (''paushakarabija'', or the seeds of Nelumbo nucifera Gaertn.) are said to be slightly astringent, slow to digest in the intestines, effective agents for curing ''raktapitta'', and sweet (in taste and post digestion). [118]

''Munjatakah'' (salep, Orchis latifolia Linn.) is said to be strengthening, cold in potency, heavy, unctuous, nourishing, is effective in treating ''vata'' and ''pitta'', sweet and highly aphrodisiac. [119]

The bulb of ''vidarikanda'' (Indian kudju, pueraria tuberosa (wild)) is vitalizing, nourishing, aphrodisiac, voice-tonic, it is recommended in rejuvenation; strengthening, diuretic, sweet and cold in potency. [120]

''Amlikakanda'' (vitis pentaphylla Thunb.) is regarded as beneficial in assimilation disorder and piles, and is light, not very hot, is effective in treating cough and ''vata'', is an astringent and is recommended in chronic alcoholism. [121]

The curry of mustard leaves/ ''sarshapashaka'' (Brassica campestris Linn. Var. Sarson Prain) vitiates all of the three ''doshas'' and suppresses urine and defecation. Similar are the properties of rosella which, in addition to these, is dry and acidic. Similar too are the properties of ''pindaluka''/ common yam (Dioscorea species). But, it is more palatable as it is a ''kanda'' (bulb). [122]

Ingesting the ''sarpa'' mushroom is forbidden. The other varieties of edible mushrooms are cold in potency, cause rhinitis, and are sweet and heavy. Thus, ends the fourth section on vegetables including leaves, bulb and fruits [123-124]</div>

==== Class of fruits ====
<div class="mw-collapsible mw-collapsed">

अथफलवर्गः-

तृष्णादाहज्वरश्वासरक्तपित्तक्षतक्षयान्।

वातपित्तमुदावर्तंस्वरभेदंमदात्ययम्॥१२५॥

तिक्तास्यतामास्यशोषंकासंचाशुव्यपोहति।

मृद्वीकाबृंहणीवृष्यामधुरास्निग्धशीतला॥१२६॥

मधुरंबृंहणंवृष्यंखर्जूरंगुरुशीतलम्।

क्षयेऽभिघातेदाहेचवातपित्तेचतद्धितम्॥१२७॥

तर्पणंबृंहणंफल्गुगुरुविष्टम्भिशीतलम्।

परूषकंमधूकंचवातपित्तेचशस्यते॥१२८॥

मधुरंबृंहणंबल्यमाम्रातंतर्पणंगुरु।

सस्नेहंश्लेष्मलंशीतंवृष्यंविष्टभ्यजीर्यति॥१२९॥

तालशस्यानिसिद्धानिनारिकेलफलानिच।

बृंहणस्निग्धशीतानिबल्यानिमधुराणिच॥१३०॥

मधुराम्लकषायंचविष्टम्भिगुरुशीतलम्।

पित्तश्लेष्मकरंभव्यंग्राहिवक्रविशोधनम्॥१३१॥

अम्लंपरूषकंद्राक्षाबदराण्यारुकाणिच।

पित्तश्लेष्मप्रकोपीणिकर्कन्धुनिकुचान्यपि॥१३२॥

नात्युष्णंगुरुसम्पक्वंस्वादुप्रायंमुखप्रियम्।

बृंहणंजीर्यतिक्षिप्रंनातिदोषलमारुकम्॥१३३॥

द्विविधंशीतमुष्णंचमधुरंचाम्लमेवच।

गुरुपारावतंज्ञेयमरुच्यत्यग्निनाशनम्॥१३४॥

भव्यादल्पान्तरगुणंकाश्मर्यफलमुच्यते।

तथैवाल्पान्तरगुणंतूदमम्लंपरूषकात्॥१३५॥

कषायमधुरंटङ्कंवातलंगुरुशीतलम्।

कपित्थमामंकण्ठघ्नंविषघ्नंग्राहिवातलम् ॥१३६॥

मधुराम्लकषायत्वात्सौगन्ध्याच्चरुचिप्रदम्।

परिपक्वं चदोषघ्नंविषघ्नंग्राहिगुर्वपि॥१३७॥

बिल्वंतुदुर्जरंपक्वंदोषलंपूतिमारुतम्।

स्निग्धोष्णतीक्ष्णंतद्बालंदीपनंकफवातजित्॥१३८॥

रक्तपित्तकरंबालमापूर्णंपित्तवर्धनम्।

पक्वमाम्रंजयेद्वायुंमांसशुक्रबलप्रदम्॥१३९॥

कषायमधुरप्रायंगुरुविष्टम्भिशीतलम्।

जाम्बवंकफपित्तघ्नंग्राहिवातकरंपरम्॥१४०॥

बदरंमधुरंस्निग्धंभेदनंवातपित्तजित्।

तच्छुष्कंकफवातघ्नंपित्तेनचविरुध्यते॥१४१॥

कषायमधुरंशीतंग्राहिसिम्बि(ञ्चि)तिकाफलम्।

गाङ्गेरुकीकरीरंचबिम्बीतोदनधन्वनम्॥१४२॥

मधुरंसकषायंचशीतंपित्तकफापहम्।

सम्पक्वंपनसंमोचंराजादनफलानिच॥१४३॥

स्वादूनिसकषायाणिस्निग्धशीतगुरूणिच।

कषायविशदत्वाच्चसौगन्ध्याच्चरुचिप्रदम्॥१४४॥

अवदंशक्षमंहृद्यंवातलंलवलीफलम्।

नीपंशताह्वकं पीलुतृणशून्यंविकङ्कतम्॥१४५॥

प्राचीनामलकंचैवदोषघ्नंगरहारिच।

ऐङ्गुदंतिक्तमधुरंस्निग्धोष्णंकफवातजित्॥१४६॥

तिन्दुकंकफपित्तघ्नंकषायंमधुरंलघु।

विद्यादामलकेसर्वान्रसांल्लवणवर्जितान्॥१४७॥

रूक्षंस्वादुकषायाम्लंकफपित्तहरंपरम्।

रसासृङ्मांसमेदोजान्दोषान्हन्तिबिभीतकम्॥१४८॥

स्वरभेदकफोत्क्लेदपित्तरोगविनाशनम्।

अम्लंकषायमधुरंवातघ्नंग्राहिदीपनम्॥१४९॥

स्निग्धोष्णंदाडिमंहृद्यंकफपित्ताविरोधिच।

रूक्षाम्लंदाडिमंयत्तुतत्पित्तानिलकोपनम्॥१५०॥

मधुरंपित्तनुत्तेषांपूर्वंदाडिममुत्तमम्।

वृक्षाम्लंग्राहिरूक्षोष्णंवातश्लेष्मणिशस्यते॥१५१॥

अम्लिकायाःफलंपक्वंतस्मादल्पान्तरंगुणैः।

गुणैस्तैरेवसंयुक्तंभेदनंत्वम्लवेतसम्॥१५२॥

शूलेऽरुचौविबन्धेचमन्देऽग्नौमद्यविप्लवे ।

हिक्काश्वासेचकासेचवम्यांवर्चोगदेषुच॥१५३॥

वातश्लेष्मसमुत्थेषुसर्वेष्वेवोपदिश्यते।

केसरंमातुलुङ्गस्यलघुशेषमतोऽन्यथा॥१५४॥

रोचनोदीपनोहृद्यःसुगन्धिस्त्वग्विवर्जितः।

कर्चूरःकफवातघ्नःश्वासहिक्कार्शसांहितः॥१५५॥

मधुरंकिञ्चिदम्लंचहृद्यंभक्तप्ररोचनम्।

दुर्जरंवातशमनंनागरङ्गफलंगुरु ॥१५६॥

वातामाभिषुकाक्षोटमुकूलकनिकोचकाः।

गुरूष्णस्निग्धमधुराःसोरुमाणाबलप्रदाः॥१५७॥

वातघ्नाबृंहणावृष्याःकफपित्ताभिवर्धनाः।

प्रियालमेषांसदृशंविद्यादौष्ण्यंविनागुणैः॥१५८॥

श्लेष्मलंमधुरंशीतंश्लेष्मातकफलंगुरु।

श्लेष्मलंगुरुविष्टम्भिचाङ्कोटफलमग्निजित्॥१५९॥

गुरूष्णंमधुरंरूक्षंकेशघ्नंचशमीफलम्।

विष्टम्भयतिकारञ्जंवातश्लेष्माविरोधिच॥१६०॥

आम्रातकंदन्तशठमम्लंसकरमर्दकम्।

रक्तपित्तकरंविद्यादैरावतकमेवच॥१६१॥

वातघ्नंदीपनंचैववार्ताकंकटुतिक्तकम्।

वातलंकफपित्तघ्नंविद्यात्पर्पटकीफलम्॥१६२॥

पित्तश्लेष्मघ्नमम्लंचवातलंचाक्षिकीफलम्।

मधुराण्यम्लपाकीनिपित्तश्लेष्महराणिच॥१६३॥

अश्वत्थोदुम्बरप्लक्षन्यग्रोधानांफलानिच।

कषायमधुराम्लानिवातलानिगुरूणिच॥१६४॥

भल्लातकास्थ्यग्निसमंतन्मांसंस्वादुशीतलम्।

पञ्चमःफलवर्गोऽयमुक्तःप्रायोपयोगिकः॥१६५॥

इतिफलवर्गः॥५॥
<div class="mw-collapsible-content">

atha phalavargaḥ-

tr̥ṣṇādāhajvaraśvāsaraktapittakṣatakṣayān|

vātapittamudāvartaṁ svarabhēdaṁ madātyayam||125||

tiktāsyatāmāsyaśōṣaṁ kāsaṁ cāśu vyapōhati|

mr̥dvīkā br̥ṁhaṇī vr̥ṣyā madhurā snigdhaśītalā||126||

madhuraṁ br̥ṁhaṇaṁ vr̥ṣyaṁ kharjūraṁ guru śītalam|

kṣayē'bhighātē dāhē ca vātapittē ca taddhitam||127||

tarpaṇaṁ br̥ṁhaṇaṁ phalgu guru viṣṭambhi śītalam|

parūṣakaṁ madhūkaṁ ca vātapittē ca śasyatē||128||

madhuraṁ br̥ṁhaṇaṁ balyamāmrātaṁ tarpaṇaṁ guru|

sasnēhaṁ ślēṣmalaṁ śītaṁ vr̥ṣyaṁ viṣṭabhya jīryati||129||

tālaśasyāni siddhāni nārikēlaphalāni ca|

br̥ṁhaṇasnigdhaśītāni balyāni madhurāṇi ca||130||

madhurāmlakaṣāyaṁ ca viṣṭambhi guru śītalam|

pittaślēṣmakaraṁ bhavyaṁ grāhi vakraviśōdhanam||131||

amlaṁ parūṣakaṁ drākṣā badarāṇyārukāṇi ca|

pittaślēṣmaprakōpīṇi karkandhunikucānyapi||132||

nātyuṣṇaṁ guru sampakvaṁ svāduprāyaṁ mukhapriyam|

br̥ṁhaṇaṁ jīryati kṣipraṁ nātidōṣalamārukam||133||

dvividhaṁ śītamuṣṇaṁ ca madhuraṁ cāmlamēva ca|

guru pārāvataṁ jñēyamarucyatyagnināśanam||134||

bhavyādalpāntaraguṇaṁ kāśmaryaphalamucyatē|

tathaivālpāntaraguṇaṁ tūdamamlaṁ parūṣakāt||135||

kaṣāyamadhuraṁ ṭaṅkaṁ vātalaṁ guru śītalam|

kapitthamāmaṁ kaṇṭhaghnaṁ viṣaghnaṁ grāhi vātalam [1] ||136||

madhurāmlakaṣāyatvāt saugandhyācca rucipradam|

paripakvaṁ [2] ca dōṣaghnaṁ viṣaghnaṁ grāhi gurvapi||137||

bilvaṁ tu durjaraṁ pakvaṁ dōṣalaṁ pūtimārutam|

snigdhōṣṇatīkṣṇaṁ tadbālaṁ dīpanaṁ kaphavātajit||138||

raktapittakaraṁ bālamāpūrṇaṁ pittavardhanam|

pakvamāmraṁ jayēdvāyuṁ māṁsaśukrabalapradam||139||

kaṣāyamadhuraprāyaṁ guru viṣṭambhi śītalam|

jāmbavaṁ kaphapittaghnaṁ grāhi vātakaraṁ param||140||

badaraṁ madhuraṁ snigdhaṁ bhēdanaṁ vātapittajit|

tacchuṣkaṁ kaphavātaghnaṁ pittē na ca virudhyatē||141||

kaṣāyamadhuraṁ śītaṁ grāhi simbi(ñci)tikāphalam|

gāṅgērukī karīraṁ ca bimbī tōdanadhanvanam||142||

madhuraṁ sakaṣāyaṁ ca śītaṁ pittakaphāpaham|

sampakvaṁ panasaṁ mōcaṁ rājādanaphalāni ca||143||

svādūni sakaṣāyāṇi snigdhaśītagurūṇi ca|

kaṣāyaviśadatvācca saugandhyācca rucipradam||144||

avadaṁśakṣamaṁ hr̥dyaṁ vātalaṁ lavalīphalam|

nīpaṁ śatāhvakaṁ [3] pīlu tr̥ṇaśūnyaṁ vikaṅkatam||145||

prācīnāmalakaṁ caiva dōṣaghnaṁ garahāri ca|

aiṅgudaṁ tiktamadhuraṁ snigdhōṣṇaṁ kaphavātajit||146||

tindukaṁ kaphapittaghnaṁ kaṣāyaṁ madhuraṁ laghu|

vidyādāmalakē sarvān rasāṁllavaṇavarjitān||147||

rūkṣaṁ svādu kaṣāyāmlaṁ kaphapittaharaṁ param|

rasāsr̥ṅmāṁsamēdōjāndōṣān hanti bibhītakam||148||

svarabhēdakaphōtklēdapittarōgavināśanam|

amlaṁ kaṣāyamadhuraṁ vātaghnaṁ grāhi dīpanam||149||

snigdhōṣṇaṁ dāḍimaṁ hr̥dyaṁ kaphapittāvirōdhi ca|

rūkṣāmlaṁ dāḍimaṁ yattu tat pittānilakōpanam||150||

madhuraṁ pittanuttēṣāṁ pūrvaṁ dāḍimamuttamam|

vr̥kṣāmlaṁ grāhi rūkṣōṣṇaṁ vātaślēṣmaṇi śasyatē||151||

amlikāyāḥ phalaṁ pakvaṁ tasmādalpāntaraṁ guṇaiḥ|

guṇaistairēva saṁyuktaṁ bhēdanaṁ tvamlavētasam||152||

śūlē'rucau vibandhē ca mandē'gnau madyaviplavē [4] |

hikkāśvāsē ca kāsē ca vamyāṁ varcōgadēṣu ca||153||

vātaślēṣmasamutthēṣu sarvēṣvēvōpadiśyatē|

kēsaraṁ mātuluṅgasya laghu śēṣamatō'nyathā||154||

rōcanō dīpanō hr̥dyaḥ sugandhistvagvivarjitaḥ|

karcūraḥ kaphavātaghnaḥ śvāsahikkārśasāṁ hitaḥ||155||

madhuraṁ kiñcidamlaṁ ca hr̥dyaṁ bhaktaprarōcanam|

durjaraṁ vātaśamanaṁ nāgaraṅgaphalaṁ guru [5] ||156||

vātāmābhiṣukākṣōṭamukūlakanikōcakāḥ|

gurūṣṇasnigdhamadhurāḥ sōrumāṇā balapradāḥ||157||

vātaghnā br̥ṁhaṇā vr̥ṣyāḥ kaphapittābhivardhanāḥ|

priyālamēṣāṁ sadr̥śaṁ vidyādauṣṇyaṁ vinā guṇaiḥ||158||

ślēṣmalaṁ madhuraṁ śītaṁ ślēṣmātakaphalaṁ guru|

ślēṣmalaṁ guru viṣṭambhi cāṅkōṭaphalamagnijit||159||

gurūṣṇaṁ madhuraṁ rūkṣaṁ kēśaghnaṁ ca śamīphalam|

viṣṭambhayati kārañjaṁ vātaślēṣmāvirōdhi ca||160||

āmrātakaṁ dantaśaṭhamamlaṁ sakaramardakam|

raktapittakaraṁ vidyādairāvatakamēva ca||161||

vātaghnaṁ dīpanaṁ caiva vārtākaṁ kaṭu tiktakam|

vātalaṁ kaphapittaghnaṁ vidyāt parpaṭakīphalam||162||

pittaślēṣmaghnamamlaṁ ca vātalaṁ cākṣikīphalam|

madhurāṇyamlapākīni pittaślēṣmaharāṇi ca||163||

aśvatthōdumbaraplakṣanyagrōdhānāṁ phalāni ca|

kaṣāyamadhurāmlāni vātalāni gurūṇi ca||164||

bhallātakāsthyagnisamaṁ tanmāṁsaṁ svādu śītalam|

pañcamaḥ phalavargō'yamuktaḥ prāyōpayōgikaḥ||165||

iti phalavargaḥ

atha PalavargaH-

tRuShNAdAhajvaraSvAsaraktapittakShatakShayAn|

vAtapittamudAvartaM svaraBedaM madAtyayam||125||

tiktAsyatAmAsyaSoShaM kAsaM cASu vyapohati|

mRudvIkA bRuMhaNI vRuShyA madhurA snigdhaSItalA||126||

madhuraM bRuMhaNaM vRuShyaM KarjUraM guru SItalam|

kShaye&BiGAte dAhe ca vAtapitte ca taddhitam||127||

tarpaNaM bRuMhaNaM Palgu guru viShTamBi SItalam|

parUShakaM madhUkaM ca vAtapitte ca Sasyate||128||

madhuraM bRuMhaNaM balyamAmrAtaM tarpaNaM guru|

sasnehaM SleShmalaM SItaM vRuShyaM viShTaBya jIryati||129||

tAlaSasyAni siddhAni nArikelaPalAni ca|

bRuMhaNasnigdhaSItAni balyAni madhurANi ca||130||

madhurAmlakaShAyaM ca viShTamBi guru SItalam|

pittaSleShmakaraM BavyaM grAhi vakraviSodhanam||131||

amlaM parUShakaM drAkShA badarANyArukANi ca|

pittaSleShmaprakopINi karkandhunikucAnyapi||132||

nAtyuShNaM guru sampakvaM svAduprAyaM muKapriyam|

bRuMhaNaM jIryati kShipraM nAtidoShalamArukam||133||

dvividhaM SItamuShNaM ca madhuraM cAmlameva ca|

guru pArAvataM j~jeyamarucyatyagninASanam||134||

BavyAdalpAntaraguNaM kASmaryaPalamucyate|

tathaivAlpAntaraguNaM tUdamamlaM parUShakAt||135||

kaShAyamadhuraM Ta~gkaM vAtalaM guru SItalam|

kapitthamAmaM kaNThaGnaM viShaGnaM grAhi vAtalam ||136||

madhurAmlakaShAyatvAt saugandhyAcca rucipradam|

paripakvaM ca doShaGnaM viShaGnaM grAhi gurvapi||137||

bilvaM tu durjaraM pakvaM doShalaM pUtimArutam|

snigdhoShNatIkShNaM tadbAlaM dIpanaM kaPavAtajit||138||

raktapittakaraM bAlamApUrNaM pittavardhanam|

pakvamAmraM jayedvAyuM mAMsaSukrabalapradam||139||

kaShAyamadhuraprAyaM guru viShTamBi SItalam|

jAmbavaM kaPapittaGnaM grAhi vAtakaraM param||140||

badaraM madhuraM snigdhaM BedanaM vAtapittajit|

tacCuShkaM kaPavAtaGnaM pitte na ca virudhyate||141||

kaShAyamadhuraM SItaM grAhi simbi(~jci)tikAPalam|

gA~ggerukI karIraM ca bimbI todanadhanvanam||142||

madhuraM sakaShAyaM ca SItaM pittakaPApaham|

sampakvaM panasaM mocaM rAjAdanaPalAni ca||143||

svAdUni sakaShAyANi snigdhaSItagurUNi ca|

kaShAyaviSadatvAcca saugandhyAcca rucipradam||144||

avadaMSakShamaM hRudyaM vAtalaM lavalIPalam|

nIpaM SatAhvakaM pIlu tRuNaSUnyaM vika~gkatam||145||

prAcInAmalakaM caiva doShaGnaM garahAri ca|

ai~ggudaM tiktamadhuraM snigdhoShNaM kaPavAtajit||146||

tindukaM kaPapittaGnaM kaShAyaM madhuraM laGu|

vidyAdAmalake sarvAn rasAMllavaNavarjitAn||147||

rUkShaM svAdu kaShAyAmlaM kaPapittaharaM param|

rasAsRu~gmAMsamedojAndoShAn hanti biBItakam||148||

svaraBedakaPotkledapittarogavinASanam|

amlaM kaShAyamadhuraM vAtaGnaM grAhi dIpanam||149||

snigdhoShNaM dADimaM hRudyaM kaPapittAvirodhi ca|

rUkShAmlaM dADimaM yattu tat pittAnilakopanam||150||

madhuraM pittanutteShAM pUrvaM dADimamuttamam|

vRukShAmlaM grAhi rUkShoShNaM vAtaSleShmaNi Sasyate||151||

amlikAyAH PalaM pakvaM tasmAdalpAntaraM guNaiH|

guNaistaireva saMyuktaM BedanaM tvamlavetasam||152||

SUle&rucau vibandhe ca mande&gnau madyaviplave |

hikkASvAse ca kAse ca vamyAM varcogadeShu ca||153||

vAtaSleShmasamuttheShu sarveShvevopadiSyate|

kesaraM mAtulu~ggasya laGu SeShamato&nyathA||154||

rocano dIpano hRudyaH sugandhistvagvivarjitaH|

karcUraH kaPavAtaGnaH SvAsahikkArSasAM hitaH||155||

madhuraM ki~jcidamlaM ca hRudyaM Baktaprarocanam|

durjaraM vAtaSamanaM nAgara~ggaPalaM guru ||156||

vAtAmABiShukAkShoTamukUlakanikocakAH|

gurUShNasnigdhamadhurAH sorumANA balapradAH||157||

vAtaGnA bRuMhaNA vRuShyAH kaPapittABivardhanAH|

priyAlameShAM sadRuSaM vidyAdauShNyaM vinA guNaiH||158||

SleShmalaM madhuraM SItaM SleShmAtakaPalaM guru|
SleShmalaM guru viShTamBi cA~gkoTaPalamagnijit||159||

gurUShNaM madhuraM rUkShaM keSaGnaM ca SamIPalam|
viShTamBayati kAra~jjaM vAtaSleShmAvirodhi ca||160||

AmrAtakaM dantaSaThamamlaM sakaramardakam|
raktapittakaraM vidyAdairAvatakameva ca||161||

vAtaGnaM dIpanaM caiva vArtAkaM kaTu tiktakam|
vAtalaM kaPapittaGnaM vidyAt parpaTakIPalam||162||

pittaSleShmaGnamamlaM ca vAtalaM cAkShikIPalam|
madhurANyamlapAkIni pittaSleShmaharANi ca||163||

aSvatthodumbaraplakShanyagrodhAnAM PalAni ca|
kaShAyamadhurAmlAni vAtalAni gurUNi ca||164||

BallAtakAsthyagnisamaM tanmAMsaM svAdu SItalam|
pa~jcamaH Palavargo&yamuktaH prAyopayogikaH||165||

iti PalavargaH||5||
</div></div>

<div style="text-align:justify;">

Now begins the section on fruits. The grape / ''mridvika'' (Vitis vinifera Linn.) quickly is effective in treating thirst, burning fever, dyspnea, ''raktapitta'', pectoral lesions, wasting disorders of ''vata'' and ''pitta'', mis-peristalsis, hoarseness of voice, chronic alcoholism, bitter taste in the mouth, and cough. It is nourishing, and aphrodisiac, sweet, unctuous and cold in potency. [125-126]

The date''/khajura'' (phoenix sylvestris Roxb.) is sweet, nourishing, aphrodisiac, heavy and cold in potency. It is beneficial in wasting, trauma, burning fever, and disorders of ''vata'' and ''pitta''. [127]

Common fig (Ficus carica Linn.) is nourishing, heavy, delays digestion, and is cold in potency. Sweet ''falsah/ parushaka'' (Grewia asiatia Linn.), and ''mohwah/madhuka'' (Madhuca indica J.F. Gmel.) are recommended in disorders of ''vata'' and ''pitta''. [128]

Indian hog plum (Spondias pinnata Linn.P) is sweet, nourishing, strengthening, nourishing, heavy, slight unctuous, increases ''kapha'', is cold in potency, aphrodisiac and delayed in digestion. [129]

The ripe fruits of palmyra/''talashasyani'' (Borassus flaballifa Linn.) and coconut/''narikelaphala'' (Cocus nucifera Linn.) are nourishing, unctuous, cold in potency, strengthening and sweet. [130]

The showy dillenia fruit/bhavyam (Dillenia indica Linn.) is sweet, acid, astringent in taste, delayed in digestion, heavy and cold in potency. It increases ''pitta'' and ''kapha'' and is astringent and a mouth-cleanser. [131]

The sour ''falsah'', grape, small jujube, the peach, wild jujube and small jack provoke or aggravate ''pitta'' and ''kapha''. [132]

Fully ripe peach''/aruka'' (Prunus persica Batsch.) is not very hot. It is heavy, sweetish, palatable, nourishing, quickly digested and not very unwholesome. [133]

Of the two varieties of ''paravata'' fruits (Garcinia cowa Roxb.), one is sweet and cold in potency, and the other is sour and hot. It is known to be heavy and is effective in treating anorexia while stimulating ''agni''. [134]

The fruit of white teak (Gmelina arborea Roxb.) / ''kashmaryaphalam'' (Gmelina arborea Roxb.) is said to be slightly different in quality from showy dillenia. Similarly, sour mulberry/ ''amlatuda'' (Morus alba Linn.) differs in quality slghtly from ''falsah''. [135]

The pear fruit/''tankam'' (Pyrus communis Linn.) is astringent and sweet in taste increases ''vata'' is heavy and cold in potency. The raw wood- apple/ ''kapittham'' (Feronia limonia (Linn.) Swingle adversely affects the voice, but neutralizes poison, is an astringent and increases ''vata''. [136]

The ripe fruit of wood- apple being sweet, sour, astringent and fragrant, is relishing, is effective in treating discordance, acts as an antidote to poison, is an astringent and is heavy. [137]

The ripe bael fruit/''bilvam'' (Aegle marmelos (L.) Correa ex Roxb.) is difficult of digestion, aggravator of all ''doshas'' and foul flatus. The immature beal, fruit is unctuous, hot, acute, digestive stimulant and is effective in treating ''kapha'' and ''vata''. [138]

While the young fruits of ''amra''/ mango (Mangifera indica Linn.) causes ''raktapitta'' and unripe mango increases ''pitta'', the fully ripe mango subdues ''vata'' and increases flesh, semen and strength. [139]

The ''jambul'' (Syzygium cuminii Linn.Skeel) fruit is generally astringent and sweet in taste, heavy delayed in digestion and cold in potency. It is effective in treating ''kapha'' and ''pitta'', is an astringent and greatly increases ''vata'' [140]

The small jujube (Ziziphus maruitiana Lam.) is a sweet, unctuous, laxative and is effective in treating ''vata'' and ''pitta''. The dried small jujube (Ziziphus Sp.) is effective in treating ''kapha'' and ''vata'' and is not contraindicated in ''pitta''. [141]

The ''sinchitika'' (a type of ''Badara'') fruit is astringent, sweet in taste, cold in potency and astringent in action. The ginkgo fruit (Grewia hirsuta Vahl.), caper berry (Capparis decidua Edgew.), scarlet-fruited gourd/ ''bimbi phala'' (Coccinia indica W & A), ''todan'' (Grewia species) and fruits of ''dhaman /dhanvana'' (Grewia tiliaefolia Vahl.) are sweet, slightly astringent in taste, cold in potency and are effective in curing ''pitta'' and ''kapha''. The fully ripe Indian jackfruit/''panasa'' (Artocarpus integrifolia Linn.f.), banana/''Mocha'' (Musa paradisiaca Linn.) and fruits of Indian ape flower tree/''rajadana phala'' (Mimusops hexandra Roxb.) are sweet, slightly astringent, unctuous, cold in potency and heavy [141-143]

The ''lavanga-lata'' / ''lavali phala'' (Luvunga scandens (Roxb.)) fruit, being astringent, limpid and fragrant, is an appetizer, savoury, cordial and increases ''vata''. [144]

''Kadamba''/Nipam (Mitragyna parviflora (Roxb.) Korth), Indian dill/''Shatahvakam'' (Anethum sowa Roxb. ex Flem), tooth brush tree/''Peelu'' (Salvadora persica Linn.), screw pine/ ''trinashunyam'' (Pandanus odoratissimus Linn.f.), governor’s plum/''vikankatam'' (Flacourtia ramonthchi L. Herit) and puneala plum/''pracinamalaka'' (Flacourtia jangomas (Lour.) Raeusch) are indeed dispellers of discordance and is effective in treating the effects of poison. [145]

The fruit of zachum oil plant/''aingudam'' (Balanites aegyptiaca (Linn.) Delile), is bitter-sweet in taste, unctuous, hot and is effective in treating ''kapha'' and ''vata''. The riber ebony fruit/''tindukam'' (Diospyros embryopteris Pers.) is effective in treating ''kapha'' and ''pitta,'' astringent, sweet and light. The emblic myrobalan/''amalaka'' (Emblica officinalis Gaertn.)is regarded as possessing all the taste except the salt. [146-147]

The belliric myrobalan/''bibhitaka'' (Terminalia bellirica Roxb.)is dry, sweet, astringent, acid and an excellent is effective in treating ''kapha'' and ''pitta'' and dispels the disorders of body-fluid, blood, flesh and fat. [148]

The pomegranate/''dadima'' (Punica granatum Linn.) is effective in treating hoarseness of voice, hyper-secretion of mucus, and disorders of ''pitta'' and ''vata''. It is sweet, astringent and sour in taste, an appetizer, unctuous, hot, cordial and not antagonistic to ''kapha'' and ''pitta''. The pomegranate which is dry and acid aggravates ''pitta'' and ''vata'', the sweet one is effective in treating ''pitta''. So, the qualities of pomegranate are described first. [149-151]

The kokum-butter fruit/''vrikshamlam'' (Garcinia indica Choisy) is an astringent, dry and hot and is good for ''vata'' and ''kapha'' disorders. The ripe tamarind/''amlika'' (Tamarindus indica Linn.) fruit is slightly different in quality. The ''amlavetasa'' (Hippophae rhamnoides sub sp. salicifolia) also possesses the same qualities and is a laxative. [152]

The filament of the citron flower/''matulunga'' (Citrus medica Linn.) is indicated in intestinal colic, anorexia, constipation, weak digestive fire, chronic alcoholism, hiccups, dyspnea, cough, vomiting, disorders of stools and in all diseases born of ''vata'' and ''kapha''. The filament of the citron is light but the rest of the parts are heavy. [153-154]

The long zedoary/''karchuh'' (Curcuma zedoaria Rosc.) fruit, without the rind, is palatable, appetizing, cordial, fragrant, is effective in treating ''kapha'' and ''vata'' and is beneficial in cases of dyspnea, hiccup and piles. [155]

The common orange fruit/''nagarangaphala'' (Citrus reticulata Blanco) is sweet, slightly sour, cordial, appetizer, difficult to digest, is effective in treating ''vata'' and is heavy to digest. [156]

The almond (Prunus amygdalus Batsch. Variety sativa (sweet)), green almond/ ''abhisuka'' (Pistacia vera Linn.), walnut/''akshota'' (Juglans regia Linn.), edible pine/''Mukulaka'' (Baliospermum montanum (Willd.) Muell-Arg), ''chilgoza'' pine/''nikochaka'' (Pinus gerardiana wallich.) , and apricot/''urumana''(Prunus armeniaca Linn.), are heavy to digest, hot in potency, unctuous, sweet, strengthening, are effective in curing ''vata'', nourishing, aphrodisiac and aggravate ''kapha'' and ''pitta''. Buchanan’s mango/''priyala'' (Buchanania lanzan Spreng) should be considered similar in action to the above except in the qualities of being hot. [157-158]

The sabestan plum / ''shleshmantakaphala'' (Cordia dichotoma Forst.f.) increases ''kapha'', is sweet, cold in potency and heavy. The alangy / ''ankotaphala'' (Alangium salviifolium (Linn. F.) Wang.) increases ''kapha'', is heavy, delayed in the intestines, and is effective in treating excessive heat. [159]

The ''shami'' fruit Prosopis spicigera Linn.) is heavy, hot, sweet, dry and depilatory, while the fruit of the Indian beech/''karanja'' (Pongamia pinnata Pierre) is moves slowly through the intestines and is not adverse to ''vata'' and ''kapha''. [160]

The Indian hog-plum/''amrataka'' (Spondias pinnata (Linn.f) Kurz), lemon/''Dantashatha'' (Citrus limon (Linn.) Burm.f.), bengal currant/''karamardaka'' (Carissa spinarum Linn.), and common orange/''airavata'' (Citrus sinensis (Linn.) Osbeck) are sour and cause ''raktapitta''. [161]

The eggplant/aubergine/brinjal /''vartaku'' (Solanum melongena Linn.) is effective in treating ''vata'', is an appetizer, and is pungent and bitter. The Boxwood gardenia/''parpatakaphala'' (Gardenia latifolia Ait) fruit aggravates ''vata'' and is effective in treating ''kapha'' and ''pitta''. [162]

The ''akshiki'' fruit (Morinda tinctoria Roxb.), is effective in treating ''pitta'' and ''kapha'', is sour in taste and increases ''vata''. The fruits of the holy fig/''ashvattha'' (Ficus religiosa Linn.), country fig/''udumbaraphala'' (Ficus glomerata Roxb.), yellow barked fig/''plaksha''(Ficus lacor Buch- Ham) and banyan/ ''nyagrodhaphala''(Ficus benghalensis Linn.)are sweet, sour after digestion, is effective in treating ''pitta'' and ''kapha'', astringent, sweet and sour in taste, promotive of ''vata'' and heavy. [163-164]

The marking-nut/''bhallataka'' (Semecarpus anacardium Linn.f) is caustic like fire but the pulp of the fruit is sweet and cold in potency. Thus, is described the fifth section about fruits generally in use. [165]

</div>

==== Class of green herbs ====
<div class="mw-collapsible mw-collapsed">

अथहरितवर्गः-

रोचनंदीपनंवृष्यमार्द्रकंविश्वभेषजम्।

वातश्लेष्मविबन्धेषुरसस्तस्योपदिश्यते॥१६६॥

रोचनोदीपनस्तीक्ष्णःसुगन्धिर्मुखशोधनः।

जम्बीरःकफवातघ्नःक्रिमिघ्नोभक्तपाचनः॥१६७॥

बालंदोषहरं, वृद्धंत्रिदोषं, मारुतापहम्।

स्निग्धसिद्धं, विशुष्कंतुमूलकंकफवातजित्॥१६८॥

हिक्काकासविषश्वासपार्श्वशूलविनाशनः।

पित्तकृत्कफवातघ्नःसुरसःपूतिगन्धहा॥१६९॥

यवानीचार्जकश्चैवशिग्रुशालेयमृष्टकम्।

हृद्यान्यास्वादनीयानिपित्तमुत्क्लेशयन्तिच॥१७०॥

गण्डीरोजलपिप्पल्यस्तुम्बरुःशृङ्गवेरिका।

तीक्ष्णोष्णकटुरूक्षाणिकफवातहराणिच॥१७१॥

पुंस्त्वघ्नःकटुरूक्षोष्णोभूस्तृणोवक्रशोधनः।

खराह्वाकफवातघ्नीबस्तिरोगरुजापहा॥१७२॥

धान्यकंचाजगन्धाचसुमुखश्चेतिरोचनाः।

सुगन्धानातिकटुकादोषानुत्क्लेशयन्तिच॥१७३॥

ग्राहीगृञ्जनकस्तीक्ष्णोवातश्लेष्मार्शसांहितः।

स्वेदनेऽभ्यवहारेचयोजयेत्तमपित्तिनाम्॥१७४॥

श्लेष्मलोमारुतघ्नश्चपलाण्डुर्नचपित्तनुत् ।

आहारयोगीबल्यश्चगुरुर्वृष्योऽथरोचनः॥१७५॥

क्रिमिकुष्ठकिलासघ्नोवातघ्नोगुल्मनाशनः।

स्निग्धश्चोष्णश्चवृष्यश्चलशुनःकटुकोगुरुः॥१७६॥

शुष्काणिकफवातघ्नान्येतान्येषांफलानिच।

हरितानामयंचैषषष्ठोवर्गःसमाप्यते॥१७७॥

इतिहरितवर्गः॥४॥
<div class="mw-collapsible-content">

atha haritavargaḥ-

rōcanaṁ dīpanaṁ vr̥ṣyamārdrakaṁ viśvabhēṣajam|

vātaślēṣmavibandhēṣu rasastasyōpadiśyatē||166||

rōcanō dīpanastīkṣṇaḥ sugandhirmukhaśōdhanaḥ|

jambīraḥ kaphavātaghnaḥ krimighnō bhaktapācanaḥ||167||

bālaṁ dōṣaharaṁ, vr̥ddhaṁ tridōṣaṁ, mārutāpaham|

snigdhasiddhaṁ, viśuṣkaṁ tu mūlakaṁ kaphavātajit||168||

hikkākāsaviṣaśvāsapārśvaśūlavināśanaḥ|

pittakr̥t kaphavātaghnaḥ surasaḥ pūtigandhahā||169||

yavānī cārjakaścaiva śigruśālēyamr̥ṣṭakam|

hr̥dyānyāsvādanīyāni pittamutklēśayanti ca||170||

gaṇḍīrō jalapippalyastumbaruḥ śr̥ṅgavērikā|

tīkṣṇōṣṇakaṭurūkṣāṇi kaphavātaharāṇi ca||171||

puṁstvaghnaḥ kaṭurūkṣōṣṇō bhūstr̥ṇō vakraśōdhanaḥ|

kharāhvā kaphavātaghnī bastirōgarujāpahā||172||

dhānyakaṁ cājagandhā ca sumukhaścēti rōcanāḥ|

sugandhā nātikaṭukā dōṣānutklēśayanti ca||173||

grāhī gr̥ñjanakastīkṣṇō vātaślēṣmārśasāṁ hitaḥ|

svēdanē'bhyavahārē ca yōjayēttamapittinām||174||

ślēṣmalō mārutaghnaśca palāṇḍurna ca pittanut [1] |

āhārayōgī balyaśca gururvr̥ṣyō'tha rōcanaḥ||175||

krimikuṣṭhakilāsaghnō vātaghnō gulmanāśanaḥ|

snigdhaścōṣṇaśca vr̥ṣyaśca laśunaḥ kaṭukō guruḥ||176||

śuṣkāṇi kaphavātaghnānyētānyēṣāṁ phalāni ca|

haritānāmayaṁ caiṣa ṣaṣṭhō vargaḥ samāpyatē||177||

iti haritavargaḥ

atha haritavargaH-

rocanaM dIpanaM vRuShyamArdrakaM viSvaBeShajam|

vAtaSleShmavibandheShu rasastasyopadiSyate||166||

rocano dIpanastIkShNaH sugandhirmuKaSodhanaH|

jambIraH kaPavAtaGnaH krimiGno BaktapAcanaH||167||

bAlaM doShaharaM, vRuddhaM tridoShaM, mArutApaham|

snigdhasiddhaM, viSuShkaM tu mUlakaM kaPavAtajit||168||

hikkAkAsaviShaSvAsapArSvaSUlavinASanaH|

pittakRut kaPavAtaGnaH surasaH pUtigandhahA||169||

yavAnI cArjakaScaiva SigruSAleyamRuShTakam|

hRudyAnyAsvAdanIyAni pittamutkleSayanti ca||170||

gaNDIro jalapippalyastumbaruH SRu~ggaverikA|

tIkShNoShNakaTurUkShANi kaPavAtaharANi ca||171||

puMstvaGnaH kaTurUkShoShNo BUstRuNo vakraSodhanaH|

KarAhvA kaPavAtaGnI bastirogarujApahA||172||

dhAnyakaM cAjagandhA ca sumuKaSceti rocanAH|

sugandhA nAtikaTukA doShAnutkleSayanti ca||173||

grAhI gRu~jjanakastIkShNo vAtaSleShmArSasAM hitaH|

svedane&ByavahAre ca yojayettamapittinAm||174||

SleShmalo mArutaGnaSca palANDurna ca pittanut |

AhArayogI balyaSca gururvRuShyo&tha rocanaH||175||

krimikuShThakilAsaGno vAtaGno gulmanASanaH|

snigdhaScoShNaSca vRuShyaSca laSunaH kaTuko guruH||176||

SuShkANi kaPavAtaGnAnyetAnyeShAM PalAni ca|

haritAnAmayaM caiSha ShaShTho vargaH samApyate||177||

iti haritavargaH||4||
</div></div>

<div style="text-align:justify;">

Now begins the section on greens. The green ginger/''adraka'' (Zingiber officinale Rosc.) is an appetizer, digestion-stimulant, aphrodisiac and its juice is prescribed in cases of obstruction due to ''vata'' and ''kapha''. [166]

The lemon/ ''jambira'' (Citrus limon (Linn.) Burm.F) is appetizer, digestive-stimulant, acute fragrant, mouth cleanser, is effective in treating ''kapha'' and ''vata'', vermicide and helps the digestion of food. [167]

The garden radish/''mulaka'' (Raphanus sativus Linn.) when tender allays vitiated ''doshas'', but when overgrown, provokes these ''doshas.'' When prepared with unctuous substances it alleviates ''vata''. And when dried, it alleviates ''kapha'' and ''vata''. [168]

The holy basil/''surasa'' (Ocimum sanctum Linn.) is effective in treating hiccups, cough, poison, dyspnea, pleural effusion, ''kapha'' and ''vata'', and eliminates fetor. It, however, aggravates ''pitta'' .[169]

Carum/''yavani'' (Trachyspermum ammi (Linn.) sprague), shrubby basil/''arjaka'' (Orthosiphon pallidus Royle), drumstick/''shigru''(Moringa oleifera Lam), small variety of radish /''shaleya'' (Raphanus sativus Linn.), and brown mustard/''mristaka'' (Brassica juncea (Linn.) Czern. & Coss) are cordial, palatable and excite the ''pitta''. [170]

The ''gandira'' (Coleus barbatus Benth.), the hog fruit/''jalapippali'' (Lippia nodiflora Rich.), Indian toothache/''tumbaru'' (Zanthoxylum armatum DC),and green coriander/''sringaverika'' Coriandrum sativum Linn.)are acute, hot, pungent, dry and are effective in curing ''kapha'' and ''vata''. [171]

The ginger grass/''bhustrina'' (Hyptis suaveolens (Linn.) Poit) is anaphrodisiac, pungent, dry, hot, and useful as a mouth cleanser. Celery seeds/''kharahva'' (Carum roxburghianum (D.C.) Benth. & Hk.f.) are effective in curing ''kapha'' and ''vata'' and painful urinary disorders. [172]

Coriander/''dhanyaka'' (Coriandrum sativum Linn.), wild thyme/''ajagandha'' (Thymus serpyllum Linn.) and ''sumukha'' (Ocimum sp.) are appetizers, fragrant, not very pungent, and further aggravate morbid ''dosha'' conditions [173]

The leek/''grinjanaka'' (Allium ameloprasum Hook.f. non Linn.) is an astringent, acute and beneficial in ''vata'' and ''kapha'' disorders and in piles. This should be used in sudation therapy and as an article of diet by those who are not suffering from ''pitta''-discordance. [174]

The onion/''palandu'' (Allium cepa Linn) promotes ''kapha'' and is effective in treating ''vata'' but not of ''pitta''. It is a good adjuvant for food and is a strength-enhancer, heavy, aphrodisiac and appetizing. [175]

The garlic/''lashuna'' (Allium sativum Linn.) is effective in treating worms, dermatosis including leprosy, ''vata'' disorders and ''gulma''. It is unctuous, hot, aphrodisiac, pungent and heavy. [176]

These in their dried condition and their fruits are effective in curing ''kapha'' and ''vata.'' Thus, ends the sixth section on greens. [177]
</div>

==== Class of wines and alcoholic preparations ====
<div class="mw-collapsible mw-collapsed">

अथमद्यवर्गः-

प्रकृत्यामद्यमम्लोष्णमम्लंचोक्तंविपाकतः।

सर्वंसामान्यतस्तस्यविशेषउपदेक्ष्यते॥१७८॥
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atha madyavargaḥ-

prakr̥tyā madyamamlōṣṇamamlaṁ cōktaṁ vipākataḥ|

sarvaṁ sāmānyatastasya viśēṣa upadēkṣyatē||178||

atha madyavargaH-

prakRutyA madyamamloShNamamlaM coktaM vipAkataH|

sarvaM sAmAnyatastasya viSeSha upadekShyate||178||
</div></div>

The general qualities of wine:

Now begins the group of wines. Wine is naturally sour (in taste and digestion) and hot in potency. This is its general property. Its specific characteristics will now be described. [178]
<div class="mw-collapsible mw-collapsed">

कृशानांसक्तमूत्राणांग्रहण्यर्शोविकारिणाम्।

सुराप्रशस्तावातघ्नीस्तन्यरक्तक्षयेषुच॥१७९॥

हिक्काश्वासप्रतिश्यायकासवर्चोग्रहारुचौ।

वम्यानाहविबन्धेषुवातघ्नीमदिराहिता॥१८०॥

शूलप्रवाहिकाटोपकफवातार्शसांहितः।

जगलोग्राहिरूक्षोष्णःशोफघ्नोभक्तपाचनः॥१८१॥

शोषार्शोग्रहणीदोषपाण्डुरोगारुचिज्वरान्।

हन्त्यरिष्टःकफकृतान्रोगान्रोचनदीपनः ॥१८२॥

मुखप्रियःसुखमदःसुगन्धिर्बस्तिरोगनुत् ।

जरणीयःपरिणतोहृद्योवर्ण्यश्चशार्करः॥१८३॥

रोचनोदीपनोहृद्यःशोषशोफार्शसांहितः।

स्नेहश्लेष्मविकारघ्नोवर्ण्यःपक्वरसोमतः॥१८४॥

जरणीयोविबन्धघ्नःस्वरवर्णविशोधनः।

लेखनःशीतरसिकोहितःशोफोदरार्शसाम्॥१८५॥

सृष्टभिन्नशकृद्वातोगौडस्तर्पणदीपनः।

पाण्डुरोगव्रणहितादीपनीचाक्षिकीमता ॥१८६॥

सुरासवस्तीव्रमदोवातघ्नोवदनप्रियः।

छेदीमध्वासवस्तीक्ष्णोमैरेयोमधुरोगुरुः॥१८७॥

धातक्याऽभिषुतोहृद्यो रूक्षोरोचनदीपनः।

माध्वीकवन्न चात्युष्णोमृद्वीकेक्षुरसासवः॥१८८॥

रोचनंदीपनंहृद्यंबल्यंपित्ताविरोधिच।

विबन्धघ्नंकफघ्नंचमधुलघ्वल्पमारुतम्॥१८९॥

सुरासमण्डारूक्षोष्णायवानांवातपित्तला।

गुर्वीजीर्यतिविष्टभ्यश्लेष्मलातुमधूलिका॥१९०॥

दीपनंजरणीयंचहृत्पाण्डुक्रिमिरोगनुत्।

ग्रहण्यर्शोहितभेदिसौवीरकतुषोदकम्॥१९१॥

दाहज्वरापहंस्पर्शात्पानाद्वातकफापहम्।

विबन्धघ्नमवस्रंसिदीपनंचाम्लकाञ्जिकम्॥१९२॥

प्रायशोऽभिनवंमद्यंगुरुदोषसमीरणम्।

स्रोतसांशोधनंजीर्णंदीपनंलघुरोचनम्॥१९३॥

हर्षणंप्रीणनंमद्यंभयशोकश्रमापहम्।

प्रागल्भ्यवीर्यप्रतिभातुष्टिपुष्टिबलप्रदम्॥१९४॥

सात्त्विकैर्विधिवद्युक्त्यापीतंस्यादमृतंयथा।

वर्गोऽयंसप्तमोमद्यमधिकृत्यप्रकीर्तितः॥१९५॥

इतिमद्यवर्गःसप्तमः॥७॥
<div class="mw-collapsible-content">

kr̥śānāṁ saktamūtrāṇāṁ grahaṇyarśōvikāriṇām|

surā praśastā vātaghnī stanyaraktakṣayēṣu ca||179||

hikkāśvāsapratiśyāyakāsavarcōgrahārucau|

vamyānāhavibandhēṣu vātaghnī madirā hitā||180||

śūlapravāhikāṭōpakaphavātārśasāṁ hitaḥ|

jagalō grāhirūkṣōṣṇaḥ śōphaghnō bhaktapācanaḥ||181||

śōṣārśōgrahaṇīdōṣapāṇḍurōgārucijvarān|

hantyariṣṭaḥ kaphakr̥tān rōgānrōcanadīpanaḥ [1] ||182||

mukhapriyaḥ sukhamadaḥ sugandhirbastirōganut [2] |

jaraṇīyaḥ pariṇatō hr̥dyō varṇyaśca śārkaraḥ||183||

rōcanō dīpanō hr̥dyaḥ śōṣaśōphārśasāṁ hitaḥ|

snēhaślēṣmavikāraghnō varṇyaḥ pakvarasō mataḥ||184||

jaraṇīyō vibandhaghnaḥ svaravarṇaviśōdhanaḥ|

lēkhanaḥ śītarasikō hitaḥ śōphōdarārśasām||185||

sr̥ṣṭabhinnaśakr̥dvātō gauḍastarpaṇadīpanaḥ|

pāṇḍurōgavraṇahitā dīpanī cākṣikī matā [3] ||186||

surāsavastīvramadō vātaghnō vadanapriyaḥ|

chēdī madhvāsavastīkṣṇō mairēyō madhurō guruḥ||187||

dhātakyā'bhiṣutō hr̥dyō [4] rūkṣō rōcanadīpanaḥ|

mādhvīkavanna [5] cātyuṣṇō mr̥dvīkēkṣurasāsavaḥ||188||

rōcanaṁ dīpanaṁ hr̥dyaṁ balyaṁ pittāvirōdhi ca|

vibandhaghnaṁ kaphaghnaṁ ca madhu laghvalpamārutam||189||

surā samaṇḍā rūkṣōṣṇā yavānāṁ vātapittalā|

gurvī jīryati viṣṭabhya ślēṣmalā tu madhūlikā||190||

dīpanaṁ jaraṇīyaṁ ca hr̥tpāṇḍukrimirōganut|

grahaṇyarśōhita bhēdi sauvīrakatuṣōdakam||191||

dāhajvarāpahaṁ sparśāt pānādvātakaphāpaham|

vibandhaghnamavasraṁsi dīpanaṁ cāmlakāñjikam||192||

prāyaśō'bhinavaṁ madyaṁ gurudōṣasamīraṇam|

srōtasāṁ śōdhanaṁ jīrṇaṁ dīpanaṁ laghu rōcanam||193||

harṣaṇaṁ prīṇanaṁ madyaṁ bhayaśōkaśramāpaham|

prāgalbhyavīryapratibhātuṣṭipuṣṭibalapradam||194||

sāttvikairvidhivadyuktyā pītaṁ syādamr̥taṁ yathā|

vargō'yaṁ saptamō madyamadhikr̥tya prakīrtitaḥ||195||

iti madyavargaḥ saptamaḥ

kRuSAnAM saktamUtrANAM grahaNyarSovikAriNAm|

surA praSastA vAtaGnI stanyaraktakShayeShu ca||179||

hikkASvAsapratiSyAyakAsavarcograhArucau|

vamyAnAhavibandheShu vAtaGnI madirA hitA||180||

SUlapravAhikATopakaPavAtArSasAM hitaH|

jagalo grAhirUkShoShNaH SoPaGno BaktapAcanaH||181||

SoShArSograhaNIdoShapANDurogArucijvarAn|

hantyariShTaH kaPakRutAn rogAnrocanadIpanaH ||182||

muKapriyaH suKamadaH sugandhirbastiroganut |

jaraNIyaH pariNato hRudyo varNyaSca SArkaraH||183||

rocano dIpano hRudyaH SoShaSoPArSasAM hitaH|

snehaSleShmavikAraGno varNyaH pakvaraso mataH||184||

jaraNIyo vibandhaGnaH svaravarNaviSodhanaH|

leKanaH SItarasiko hitaH SoPodarArSasAm||185||

sRuShTaBinnaSakRudvAto gauDastarpaNadIpanaH|

pANDurogavraNahitA dIpanI cAkShikI matA ||186||

surAsavastIvramado vAtaGno vadanapriyaH|

CedI madhvAsavastIkShNo maireyo madhuro guruH||187||

dhAtakyA&BiShuto hRudyo rUkSho rocanadIpanaH|

mAdhvIkavanna cAtyuShNo mRudvIkekShurasAsavaH||188||

rocanaM dIpanaM hRudyaM balyaM pittAvirodhi ca|

vibandhaGnaM kaPaGnaM ca madhu laGvalpamArutam||189||

surA samaNDA rUkShoShNA yavAnAM vAtapittalA|

gurvI jIryati viShTaBya SleShmalA tu madhUlikA||190||

dIpanaM jaraNIyaM ca hRutpANDukrimiroganut|

grahaNyarSohita Bedi sauvIrakatuShodakam||191||

dAhajvarApahaM sparSAt pAnAdvAtakaPApaham|

vibandhaGnamavasraMsi dIpanaM cAmlakA~jjikam||192||

prAyaSo&BinavaM madyaM gurudoShasamIraNam|

srotasAM SodhanaM jIrNaM dIpanaM laGu rocanam||193||

harShaNaM prINanaM madyaM BayaSokaSramApaham|

prAgalByavIryapratiBAtuShTipuShTibalapradam||194||

sAttvikairvidhivadyuktyA pItaM syAdamRutaM yathA|

vargo&yaM saptamo madyamadhikRutya prakIrtitaH||195||

iti madyavargaH saptamaH||7||
</div></div>

<div style="text-align:justify;">

''Sura'' wine is recommended in cases of emaciation, suppression of urine, assimilation-disorders, piles, deficiency of milk and blood, and is effective in treating ''vata''. [179]

The ''madira'' wine is beneficial in hiccups, dyspnea, coryza, cough, scybalous stools, anorexia, vomiting, constipation and is effective in treating ''vata''. [180]

The ''jagala'' wine is beneficial in colic, dysentery, abdominal distension/borborygmi, ''kapha, vata'' and piles. It is an astringent, dry in property, hot in potency, effective in treating edema and stimulates digestion. [181]

The ''arishta'' or medicated wine is effective in treating consumption, piles, assimilation-disorders, anemia, anorexia, fever and other diseases when these arise from ''kapha''. It is an effective appetizer. [182]

Sugar wine is palatable and a mild intoxicant. It is fragrant, effective in treating painful urinary disorders, promotes digestion, improves complexion, and is also a cardiac tonic. [183]

The ''pakvarasa'' wine is an appetizer, beneficial in consumption, complexion, edema and piles, and is an effective medication for treating ''kapha''-disorders and disorders born of the overuse of unctuous articles. [184]

The ''shitarasika'' wine is a good appetizer, effective in treating constipation, and in improving/enhancing voice and complexion. It is also a ''lekhana'' (weight-loss medication) and is beneficial in treating edema, abdominal afflictions and piles. [185]

''Gud'' (jaggery, or coarse, unrefined sugar) wine is a refreshing, nourishing drink that is also a very good appetizer. It is beneficial in treating wounds since it has antiseptic properties. [186]

The ''surasava'' wine is very strong (creating severe intoxication), effective in treating ''vata'' and palatable. The ''madhvasava'' is depletive and sharp and the ''maireya'' wine is sweet and heavy. [187]

Fire-flame bush/''dhatakyasava'' (Woodfordia fruticosa Kurz.) wine is mild, dry, and appetizing. Grape and sugar wines are similar but not as hot. [188]

The honey wine is a light, appetizing and strengthening drink. It does not provoke the ''pitta'', and is an effective tonic for treating constipation and ''kapha''. However, it slightly increases ''vata''. [189]

''Suramanda'' wine (consumed undistilled/without filtering) made out of barley is dry, hot, increases ''vata'' and ''pitta'', is heavy and delays digestion and ''madhulika'' wine increases ''kapha dosha''. [190]

''Sauviraka'' and ''tushodaka'' wines are very effective appetizers and laxatives. These are also very beneficial in treating cardiac disorders, anemia and worms, assimilation-disorders and piles. [191]

The sour-congee wine, when topically applied, is effective in treating burning sensation and fever. In the form of potion, it is very effective in treating ''vata, kapha'' and constipation (it is a laxative and digestive stimulant). [192]

Fresh wine is generally heavy and aggravates the ''doshas'', while old wine clears the body channels and, digestive-stimulant. Wine is exhilarating, pleasant, strengthening and relieves fear, grief and fatigue. It gives courage, virility, mental exaltation, satisfaction, plumpness and vitality. If it is taken by virtuous men in proper manner, it acts like nectar. Thus, the seventh section concerning wines has been described. [193-195]</div>

==== Class of water ====
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अथजलवर्गः-

जलमेकविधंसर्वंपतत्यैन्द्रंनभस्तलात्।

तत् पतत्पतितंचैवदेशकालावपेक्षते॥१९६॥

खात् पतत्सोमवाय्वर्कैःस्पृष्टंकालानुवर्तिभिः।

शीतोष्णस्निग्धरूक्षाद्यैर्यथासन्नंमहीगुणैः॥१९७॥
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atha jalavargaḥ-

jalamēkavidhaṁ sarvaṁ patatyaindraṁ nabhastalāt|196|

tat [1] patat patitaṁ caiva dēśakālāvapēkṣatē||196||

khāt [3] patat sōmavāyvarkaiḥ spr̥ṣṭaṁ kālānuvartibhiḥ|

śītōṣṇasnigdharūkṣādyairyathāsannaṁ mahīguṇaiḥ||197||

atha jalavargaH-

jalamekavidhaM sarvaM patatyaindraM naBastalAt|

tat patat patitaM caiva deSakAlAvapekShate||196||

KAt patat somavAyvarkaiH spRuShTaM kAlAnuvartiBiH|

SItoShNasnigdharUkShAdyairyathAsannaM mahIguNaiH||197||
</div></div>

<div style="text-align:justify;">

Now begins the section on waters. All water is of one kind and falls from the heavens ordained by Indra. While it is falling and after it has fallen, it is affected by location and time. [196]

While falling from the sky it is influenced by the effects of the seasonal courses of the moon, the wind and the sun. When is has fallen on the earth, it is affected by the qualities of the earth on which it falls and these could be cold, hot, viscid, dry, etc. [197]

</div>
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शीतंशुचिशिवंमृष्टंविमलंलघुषड्गुणम्।

प्रकृत्यादिव्यमुदकं,
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śītaṁ śuci śivaṁ mr̥ṣṭaṁ vimalaṁ laghu ṣaḍguṇam|

prakr̥tyā divyamudakaṁ,...|198|

SItaM Suci SivaM mRuShTaM vimalaM laGu ShaDguNam|

prakRutyA divyamudakaM,...
</div></div>

Rainwater is cold, pure, wholesome, palatable, clear, and light in digestion. These are the six qualities of rainwater. [197]
<div class="mw-collapsible mw-collapsed">

...भ्रष्टंपात्रमपेक्षते॥१९८॥

श्वेतेकषायंभवतिपाण्डरेस्यात्तुतिक्तकम्।

कपिलेक्षारसंसृष्टमूषरेलवणान्वितम्॥१९९॥

कटुपर्वतविस्तारे मधुरंकृष्णमृत्तिके।

एतत्षाड्गुण्यमाख्यातंमहीस्थस्यजलस्यहि।

तथाऽव्यक्तरसंविद्यादैन्द्रंकारंहिमंचयत्॥२००॥

यदन्तरीक्षात्पततीन्द्रसृष्टं

चोक्तैश्चपात्रैःपरिगृह्यतेऽम्भः।

तदैन्द्रमित्येववदन्तिधीरा

नरेन्द्रपेयंसलिलंप्रधानम् ॥२०१॥

ईषत्कषायमधुरंसुसूक्ष्मंविशदंलघु।

अरूक्षमनभिष्यन्दिसर्वंपानीयमुत्तमम्॥२०२॥

गुर्वभिष्यन्दिपानीयंवार्षिकंमधुरंनवम्।

तनुलघ्वनभिष्यन्दिप्रायःशरदिवर्षति॥२०३॥

तत्तुयेसुकुमाराःस्युःस्निग्धभूयिष्ठभोजनाः।

तेषांभोज्येचभक्ष्येचलेह्येपेयेचशस्यते॥२०४॥

हेमन्तेसलिलंस्निग्धंवृष्यंबलहितंगुरु।

किञ्चित्ततोलघुतरंशिशिरेकफवातजित्॥२०५॥

कषायमधुरंरूक्षंविद्याद्वासन्तिकंजलम्।

ग्रैष्मिकंत्वनभिष्यन्दिजलमित्येवनिश्चयः॥

ऋतावृताविहाख्याताःसर्वएवाम्भसोगुणाः॥२०६॥

विभ्रान्तेषुतुकालेषुयत्प्रयच्छन्तितोयदाः।

सलिलंतत्तुदोषाययुज्यतेनात्रसंशयः॥२०७॥

राजभीराजमात्रैश्चसुकुमारैश्चमानवैः।

सुगृहीताःशरद्यापःप्रयोक्तव्याविशेषतः॥२०८॥
<div class="mw-collapsible-content">

...bhraṣṭaṁ pātramapēkṣatē||198||

śvētē kaṣāyaṁ bhavati pāṇḍarē syāttu tiktakam|

kapilē kṣārasaṁsr̥ṣṭamūṣarē lavaṇānvitam||199||

kaṭu parvatavistārē [1] madhuraṁ kr̥ṣṇamr̥ttikē|

ētat ṣāḍguṇyamākhyātaṁ mahīsthasya jalasya hi|

tathā'vyaktarasaṁ vidyādaindraṁ kāraṁ himaṁ ca yat||200||

yadantarīkṣāt patatīndrasr̥ṣṭaṁ cōktaiśca pātraiḥ parigr̥hyatē'mbhaḥ|

tadaindramityēva vadanti dhīrā narēndrapēyaṁ salilaṁ pradhānam [2] ||201||

īṣatkaṣāyamadhuraṁ susūkṣmaṁ viśadaṁ laghu|

arūkṣamanabhiṣyandi sarvaṁ pānīyamuttamam||202||

gurvabhiṣyandi pānīyaṁ vārṣikaṁ madhuraṁ navam|

tanu laghvanabhiṣyandi prāyaḥ śaradi varṣati||203||

tattu yē sukumārāḥ syuḥ snigdhabhūyiṣṭhabhōjanāḥ|

tēṣāṁ bhōjyē ca bhakṣyē ca lēhyē pēyē ca śasyatē||204||

hēmantē salilaṁ snigdhaṁ vr̥ṣyaṁ balahitaṁ guru|

kiñcittatō laghutaraṁ śiśirē kaphavātajit||205||

kaṣāyamadhuraṁ rūkṣaṁ vidyādvāsantikaṁ jalam|

graiṣmikaṁ tvanabhiṣyandi jalamityēva niścayaḥ|

r̥tāvr̥tāvihākhyātāḥ sarva ēvāmbhasō guṇāḥ||206||

vibhrāntēṣu tu kālēṣu yat prayacchanti tōyadāḥ|

salilaṁ tattu dōṣāya yujyatē nātra saṁśayaḥ||207||

rājabhī rājamātraiśca sukumāraiśca mānavaiḥ|

sugr̥hītāḥ śaradyāpaḥ prayōktavyā viśēṣataḥ||208||

...BraShTaM pAtramapekShate||198||

Svete kaShAyaM Bavati pANDare syAttu tiktakam|

kapile kShArasaMsRuShTamUShare lavaNAnvitam||199||

kaTu parvatavistAre madhuraM kRuShNamRuttike|

etat ShADguNyamAKyAtaM mahIsthasya jalasya hi|

tathA&vyaktarasaM vidyAdaindraM kAraM himaM ca yat||200||

yadantarIkShAt patatIndrasRuShTaM

coktaiSca pAtraiH parigRuhyate&mBaH|

tadaindramityeva vadanti dhIrA

narendrapeyaM salilaM pradhAnam ||201||

IShatkaShAyamadhuraM susUkShmaM viSadaM laGu|

arUkShamanaBiShyandi sarvaM pAnIyamuttamam||202||

gurvaBiShyandi pAnIyaM vArShikaM madhuraM navam|

tanu laGvanaBiShyandi prAyaH Saradi varShati||203||

tattu ye sukumArAH syuH snigdhaBUyiShThaBojanAH|

teShAM Bojye ca BakShye ca lehye peye ca Sasyate||204||

hemante salilaM snigdhaM vRuShyaM balahitaM guru|

ki~jcittato laGutaraM SiSire kaPavAtajit||205||

kaShAyamadhuraM rUkShaM vidyAdvAsantikaM jalam|

graiShmikaM tvanaBiShyandi jalamityeva niScayaH||

RutAvRutAvihAKyAtAH sarva evAmBaso guNAH ||206||

viBrAnteShu tu kAleShu yat prayacCanti toyadAH|

salilaM tattu doShAya yujyate nAtra saMSayaH||207||

rAjaBI rAjamAtraiSca sukumAraiSca mAnavaiH|

sugRuhItAH SaradyApaH prayoktavyA viSeShataH||208||
</div></div>

Changes in the properties of water based upon the properties of the surface it is in contact with:
<div style="text-align:justify;">

Some properties of water change when it falls onto the earth. When it falls on white earth it acquires an astringent taste, on yellowish-white earth it becomes bitter, on tawny earth it becomes alkaline, and on brine earth it becomes salty. Water flowing from the mountains becomes pungent and when it falls on black earth it becomes sweet. These are the six qualities acquired by water coming in contact with the earth, Celestial water hailstone and snow – in their natural form - have an indistinct taste. [198-200]

Sages and wise people called rainwater as celestial water that is showered from the sky by Indra (the Vedic King of all Gods). This is the best kind of water and is ideal for consumption. [201]

All water which is slightly astringent and sweet, subtle, clear, light, neither unctuous nor deliquescent is considered excellent. [202]

Rainwater that falls during the rainy (or monsoon) season in India, when fresh, is heavy, viscid, and sweet. The autumnal rain-water is mainly thin, light and not viscid. [203]

Rainwater is recommended for use as a supplement or an ingredient for making food, electuaries (a lickable substance mixed with honey or another sweet substance) , and drinks for those who are delicate and habituated to eating very unctuous food.[204]

The late-autumnal water is unctuous, aphrodisiac, conducive to strength and heavy. The winter water is slightly lighter and alleviates ''kapha'' and ''vata''. [205]

Spring water is to be considered to be an astringent, is sweet and dry. Summer water is not greasy (''anabhishyandi''). Thus, the properties of water according to each and every season have been studied by sages and described here. [206]
</div>

Unseasonal rains bring about ''dosha'' imbalance. There is no doubt regarding this. [207]

Kings, members of the royalty or privileged upbringing and people of delicate constitution should collect autumnal waters and use them mainly. [208]
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नद्यःपाषाणविच्छिन्नविक्षुब्धाभिहतोदकाः ।

हिमवत्प्रभवाःपथ्याःपुण्यादेवर्षिसेविताः॥२०९॥

नद्यःपाषाणसिकतावाहिन्योविमलोदकाः।

मलयप्रभवायाश्चजलंतास्वमृतोपमम्॥२१०॥

पश्चिमाभिमुखायाश्चपथ्यास्तानिर्मलोदकाः।

प्रायोमृदुवहागुर्व्योयाश्चपूर्वसमुद्रगाः॥२११॥

पारियात्रभवायाश्चविन्ध्यसह्यभवाश्चयाः।

शिरोहृद्रोगकुष्ठानांताहेतुःश्लीपदस्यच॥२१२॥
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nadyaḥ pāṣāṇavicchinnavikṣubdhābhihatōdakāḥ [1] |

himavatprabhavāḥ pathyāḥ puṇyā dēvarṣisēvitāḥ||209||

nadyaḥ pāṣāṇasikatāvāhinyō vimalōdakāḥ|

malayaprabhavā yāśca jalaṁ tāsvamr̥tōpamam||210||

paścimābhimukhā yāśca pathyāstā nirmalōdakāḥ|

prāyō mr̥duvahā gurvyō yāśca pūrvasamudragāḥ||211||

pāriyātrabhavā yāśca vindhyasahyabhavāśca yāḥ|

śirōhr̥drōgakuṣṭhānāṁ tā hētuḥ ślīpadasya ca||212||

nadyaH pAShANavicCinnavikShubdhABihatodakAH |

himavatpraBavAH pathyAH puNyA devarShisevitAH||209||

nadyaH pAShANasikatAvAhinyo vimalodakAH|

malayapraBavA yASca jalaM tAsvamRutopamam||210||

paScimABimuKA yASca pathyAstA nirmalodakAH|

prAyo mRuduvahA gurvyo yASca pUrvasamudragAH||211||

pAriyAtraBavA yASca vindhyasahyaBavASca yAH|

SirohRudrogakuShThAnAM tA hetuH SlIpadasya ca||212||
</div></div>

<div style="text-align:justify;">

The properties of river water from the mountains:

The water of rivers that originate from the Himalayas, whose flow is broken, agitated and obstructed by rocks, and on whose banks dwell Gods and Rishis is considered wholesome and holy. The water of the rivers originating from the Malaya mountains, which carry stones and sand in their course, is pure and is like nectar. [209-210]

The water of rivers flowing westward is considered wholesome and pure while that of the slow-flowing ones towards the eastern seas is generally heavy. [211]

The waters of rivers originating from the Pariyatra, Vindhya or Sahya mountains cause diseases of the head and the heart, dermatosis and elephantiasis. [212]

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वसुधाकीटसर्पाखुमलसन्दूषितोदकाः।

वर्षाजलवहानद्यःसर्वदोषसमीरणाः॥२१३॥

वापीकूपतडागोत्ससरःप्रस्रवणादिषु।

आनूपशैलधन्वानांगुणदोषैर्विभावयेत्॥२१४॥

पिच्छिलंक्रिमिलंक्लिन्नंपर्णशैवालकर्दमैः।

विवर्णंविरसंसान्द्रंदुर्गन्धंनहितंजलम्॥२१५॥

विस्रंत्रिदोषंलवणमम्बुयद्वरुणालयम्।

इत्यम्बुवर्गःप्रोक्तोऽयमष्टमःसुविनिश्चितः॥२१६॥
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vasudhākīṭasarpākhumalasandūṣitōdakāḥ|

varṣājalavahā nadyaḥ sarvadōṣasamīraṇāḥ||213||

vāpīkūpataḍāgōtsasaraḥprasravaṇādiṣu|

ānūpaśailadhanvānāṁ guṇadōṣairvibhāvayēt||214||

picchilaṁ krimilaṁ klinnaṁ parṇaśaivālakardamaiḥ|

vivarṇaṁ virasaṁ sāndraṁ durgandhaṁ na hitaṁ jalam||215||

visraṁ tridōṣaṁ lavaṇamambu yadvaruṇālayam|

ityambuvargaḥ prōktō'yamaṣṭamaḥ suviniścitaḥ||216||

vasudhAkITasarpAKumalasandUShitodakAH|

varShAjalavahA nadyaH sarvadoShasamIraNAH||213||

vApIkUpataDAgotsasaraHprasravaNAdiShu|

AnUpaSailadhanvAnAM guNadoShairviBAvayet||214||

picCilaM krimilaM klinnaM parNaSaivAlakardamaiH|

vivarNaM virasaM sAndraM durgandhaM na hitaM jalam||215||

visraM tridoShaM lavaNamambu yadvaruNAlayam|

ityambuvargaH prokto&yamaShTamaH suviniScitaH||216||
</div></div>

<div style="text-align:justify;">
The waters of the rivers that flow during the rainy season and are polluted by earthworms, serpents, mice, excrement and aggravate all the three doshas. [213]

The qualities of the waters of tanks, wells, ponds, springs, lakes and cascades should be classified according to their locations - in wetland, mountainous lands and arid land. [214]

The water which is slimy, insect-ridden and putrefied by leaves, moss and slush, discolored, distasteful, dense and stinking is unfit for consumption. Sea-water has the smell of raw flesh, aggravates the three doshas, and is saltish in taste. [215-216]</div>
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इतिजलवर्गोऽष्टमः॥८॥
<div class="mw-collapsible-content">

iti jalavargō'ṣṭamaḥ ||8||

iti jalavargo&ShTamaH||8||
</div></div>

Thus, the eighth section, pertaining to water, has been laid down.

==== Class of milk and its varieties ====
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अथगोरसवर्गः-

स्वादुशीतंमृदुस्निग्धंबहलंश्लक्ष्णपिच्छिलम्।

गुरुमन्दंप्रसन्नंचगव्यंदशगुणंपयः॥२१७॥

तदेवङ्गुणमेवौजःसामान्यादभिवर्धयेत्।

प्रवरंजीवनीयानांक्षीरमुक्तंरसायनम्॥२१८॥

महिषीणांगुरुतरंगव्याच्छीततरंपयः।

स्नेहान्यूनमनिद्रायहितमत्यग्नयेचतत्॥२१९॥

रूक्षोष्णंक्षीरमुष्ट्रीणामीषत्सलवणंलघु।

शस्तंवातकफानाहक्रिमिशोफोदरार्शसाम्॥२२०॥

बल्यंस्थैर्यकरंसर्वमुष्णंचैकशफंपयः।

साम्लंसलवणंरूक्षंशाखावातहरंलघु॥२२१॥

छागंकषायमधुरंशीतंग्राहिपयोलघु।

रक्तपित्तातिसारघ्नंक्षयकासज्वरापहम्॥२२२॥

हिक्काश्वासकरंतूष्णंपित्तश्लेष्मलमाविकम्।

हस्तिनीनांपयोबल्यंगुरुस्थैर्यकरंपरम्॥२२३॥

जीवनंबृंहणंसात्म्यंस्नेहनंमानुषंपयः।

नावनंरक्तपित्तेचतर्पणंचाक्षिशूलिनाम्॥२२४॥
<div class="mw-collapsible-content">

atha gōrasavargaḥ-

svādu śītaṁ mr̥du snigdhaṁ bahalaṁ ślakṣṇapicchilam|

guru mandaṁ prasannaṁ ca gavyaṁ daśaguṇaṁ payaḥ||217||

tadēvaṅguṇamēvaujaḥ sāmānyādabhivardhayēt|

pravaraṁ jīvanīyānāṁ kṣīramuktaṁ rasāyanam||218||

mahiṣīṇāṁ gurutaraṁ gavyācchītataraṁ payaḥ|

snēhānyūnamanidrāya hitamatyagnayē ca tat||219||

rūkṣōṣṇaṁ kṣīramuṣṭrīṇāmīṣatsalavaṇaṁ laghu|

śastaṁ vātakaphānāhakrimiśōphōdarārśasām||220||

balyaṁ sthairyakaraṁ sarvamuṣṇaṁ caikaśaphaṁ payaḥ|

sāmlaṁ salavaṇaṁ rūkṣaṁ śākhāvātaharaṁ laghu||221||

chāgaṁ kaṣāyamadhuraṁ śītaṁ grāhi payō laghu|

raktapittātisāraghnaṁ kṣayakāsajvarāpaham||222||

hikkāśvāsakaraṁ tūṣṇaṁ pittaślēṣmalamāvikam|

hastinīnāṁ payō balyaṁ guru sthairyakaraṁ param||223||

jīvanaṁ br̥ṁhaṇaṁ sātmyaṁ snēhanaṁ mānuṣaṁ payaḥ|

nāvanaṁ raktapittē ca tarpaṇaṁ cākṣiśūlinām||224||

atha gorasavargaH-

svAdu SItaM mRudu snigdhaM bahalaM SlakShNapicCilam|

guru mandaM prasannaM ca gavyaM daSaguNaM payaH||217||

tadeva~gguNamevaujaH sAmAnyAdaBivardhayet|

pravaraM jIvanIyAnAM kShIramuktaM rasAyanam||218||

mahiShINAM gurutaraM gavyAcCItataraM payaH|

snehAnyUnamanidrAya hitamatyagnaye ca tat||219||

rUkShoShNaM kShIramuShTrINAmIShatsalavaNaM laGu|

SastaM vAtakaPAnAhakrimiSoPodarArSasAm||220||

balyaM sthairyakaraM sarvamuShNaM caikaSaPaM payaH|

sAmlaM salavaNaM rUkShaM SAKAvAtaharaM laGu||221||

CAgaM kaShAyamadhuraM SItaM grAhi payo laGu|

raktapittAtisAraGnaM kShayakAsajvarApaham||222||

hikkASvAsakaraM tUShNaM pittaSleShmalamAvikam|

hastinInAM payo balyaM guru sthairyakaraM param||223||

jIvanaM bRuMhaNaM sAtmyaM snehanaM mAnuShaM payaH|

nAvanaM raktapitte ca tarpaNaM cAkShiSUlinAm||224||
</div></div>

<div style="text-align:justify;">

Now begins the section on cow’s milk and its products. Cow’s milk has ten properties viz. sweet, cold, soft, unctuous, dense, glossy, viscid, heavy, slow and clear. [217]

Possessing these qualities which are common with those of the vital essence (''ojas''), milk promotes vital essence. Milk is said to be foremost among vitalizers and rejuvenators of health. [218]

Buffalo’s milk is heavier and is colder in potency and more unctuous than the cow’s milk and is beneficial in insomnia and in reducing excess of ''agni'' (digestion and metabolism). [219]

Camel’s milk is slightly dry, hot, saltish, light and recommended in ''vata'' and ''kapha'' disorders, constipation, parasitic infection, edema, abdominal afflictions and piles. [220]

The milk of the animals of uncloven hoof (equines, including horses, mares, etc) is strengthening, stabilizing, hot, slightly sour and saltish, dry, is effective in treating vata afflictions of the extremities, and is light. [221]

Goat’s milk is an astringent, is sweet, cold in potency, light and is effective in treating ''raktapitta'' (bleeding disorders), diarrhea, wasting, cough and fever. [222]

Sheep’s milk causes hiccups, dyspnea, is hot and increases ''pitta'' and ''kapha''. Elephant’s milk is strengthening, heavy and an excellent stabilizer of the body. [223]

The human milk is vitalizing, nourishing and wholesome, increases suppleness, is useful as a nasal medication in ''raktapitta'' (bleeding disorders) and is also soothing to persons having pain in eyes. [224]
</div>

=====Qualities of curd=====
<div class="mw-collapsible mw-collapsed">

रोचनंदीपनंवृष्यंस्नेहनंबलवर्धनम्।

पाकेऽम्लमुष्णंवातघ्नंमङ्गल्यंबृंहणंदधि॥२२५॥

पीनसेचातिसारेचशीतकेविषमज्वरे।

अरुचौमूत्रकृच्छ्रेचकार्श्येचदधिशस्यते॥२२६॥

शरद्ग्रीष्मवसन्तेषुप्रायशोदधिगर्हितम्।

रक्तपित्तकफोत्थेषुविकारेष्वहितंचतत्॥२२७॥
<div class="mw-collapsible-content">

rōcanaṁ dīpanaṁ vr̥ṣyaṁ snēhanaṁ balavardhanam|

pākē'mlamuṣṇaṁ vātaghnaṁ maṅgalyaṁ br̥ṁhaṇaṁ dadhi||225||

pīnasē cātisārē ca śītakē viṣamajvarē|

arucau mūtrakr̥cchrē ca kārśyē ca dadhi śasyatē||226||

śaradgrīṣmavasantēṣu prāyaśō dadhi garhitam|

raktapittakaphōtthēṣu vikārēṣvahitaṁ ca tat||227||

rocanaM dIpanaM vRuShyaM snehanaM balavardhanam|

pAke&mlamuShNaM vAtaGnaM ma~ggalyaM bRuMhaNaM dadhi||225||

pInase cAtisAre ca SItake viShamajvare|

arucau mUtrakRucCre ca kArSye ca dadhi Sasyate||226||

SaradgrIShmavasanteShu prAyaSo dadhi garhitam|

raktapittakaPottheShu vikAreShvahitaM ca tat||227||
</div></div>

<div style="text-align:justify;">

Curd is an appetizer and an aphrodisiac. It increases unctuousness and strength, is sour on digestion, hot in potency, is effective in treating ''vata'' disorders and is auspicious and nourishing. It is recommended in rhinitis, diarrhea, cold, irregular fevers, anorexia, dysuria and emaciation. [225-226]

Generally, curd is prohibited in autumn, summer and spring seasons. It is also unwholesome in ''raktapitta'' (bleeding disorders) and disorders of ''kapha''. [227]
</div>
<div class="mw-collapsible mw-collapsed">

त्रिदोषंमन्दकं, जातंवातघ्नंदधि, शुक्रलः।

सरः, श्लेष्मानिलघ्नस्तुमण्डःस्रोतोविशोधनः॥२२८॥
<div class="mw-collapsible-content">

tridōṣaṁ [1] mandakaṁ, jātaṁ vātaghnaṁ dadhi, śukralaḥ|

saraḥ, ślēṣmānilaghnastu maṇḍaḥ srōtōviśōdhanaḥ||228||

tridoShaM mandakaM, jAtaM vAtaGnaM dadhi, SukralaH|

saraH, SleShmAnilaGnastu maNDaH srotoviSodhanaH||228||
</div></div>

Immature or partly formed curd aggravates all the three ''doshas'' and mature curd is effective in treating ''vata''. The cream of curds is seminiferous and the whey is considered effective in treating ''kapha'' and ''vata'' and cleaning the channels. [228]

=====Benefits of butter-milk=====
<div class="mw-collapsible mw-collapsed">

शोफार्शोग्रहणीदोषमूत्रग्रहोदरारुचौ।

स्नेहव्यापदिपाण्डुत्वेतक्रंदद्याद्गरेषुच॥२२९॥
<div class="mw-collapsible-content">

śōphārśōgrahaṇīdōṣamūtragrahōdarārucau|

snēhavyāpadi pāṇḍutvē takraṁ dadyādgarēṣu ca||229||

SoPArSograhaNIdoShamUtragrahodarArucau|

snehavyApadi pANDutve takraM dadyAdgareShu ca||229||
</div></div>

Butter milk should be administered in cases of edema, piles, assimilation-disorders, suppression of urine, abdominal diseases, anorexia and complications arising from oleation therapy, anemia, and gara poisoning. [229]

=====Benefits of butter=====
<div class="mw-collapsible mw-collapsed">

सङ्ग्राहिदीपनंहृद्यंनवनीतंनवोद्धृतम्।

ग्रहण्यर्शोविकारघ्नमर्दितारुचिनाशनम्॥२३०॥
<div class="mw-collapsible-content">

saṅgrāhi dīpanaṁ hr̥dyaṁ navanītaṁ navōddhr̥tam|

grahaṇyarśōvikāraghnamarditārucināśanam||230||

sa~ggrAhi dIpanaM hRudyaM navanItaM navoddhRutam|

grahaNyarSovikAraGnamarditArucinASanam||230||
</div></div>

Fresh-made butter is considered an astringent, appetizer, and effective in treating assimilation-disorders, piles, trauma and anorexia. [230]

=====Benefits of ghee=====
<div class="mw-collapsible mw-collapsed">

स्मृतिबुद्ध्यग्निशुक्रौजःकफमेदोविवर्धनम्।

वातपित्तविषोन्मादशोषालक्ष्मीज्वरापहम् ॥२३१॥

सर्वस्नेहोत्तमंशीतंमधुरंरसपाकयोः

सहस्रवीर्यंविधिभिर्घृतंकर्मसहस्रकृत्॥२३२॥

मदापस्मारमूर्च्छायशोषोन्मादगरज्वरान्

योनिकर्णशिरःशूलंघृतंजीर्णमपोहति॥२३३॥

सर्पींष्यजाविमहिषीक्षीरवत्स्वानिनिर्दिशेत्।
<div class="mw-collapsible-content">

smr̥tibuddhyagniśukraujaḥkaphamēdōvivardhanam|

vātapittaviṣōnmādaśōṣālakṣmījvarāpaham [1] ||231||

sarvasnēhōttamaṁ śītaṁ madhuraṁ rasapākayōḥ|

sahasravīryaṁ vidhibhirghr̥taṁ karmasahasrakr̥t||232||

madāpasmāramūrcchāyaśōṣōnmādagarajvarān|

yōnikarṇaśiraḥśūlaṁ ghr̥taṁ jīrṇamapōhati||233||

sarpīṁṣyajāvimahiṣīkṣīravat svāni nirdiśēt|234|

smRutibuddhyagniSukraujaHkaPamedovivardhanam|

vAtapittaviShonmAdaSoShAlakShmIjvarApaham ||231||

sarvasnehottamaM SItaM madhuraM rasapAkayoH

sahasravIryaM vidhiBirGRutaM karmasahasrakRut||232||

madApasmAramUrcCAyaSoShonmAdagarajvarAn

yonikarNaSiraHSUlaM GRutaM jIrNamapohati||233||

sarpIMShyajAvimahiShIkShIravat svAni nirdiSet|
</div></div>

<div style="text-align:justify;">

Ghee helps enhance memory, intelligence, ''agni'' (digestion and metabolism), ''shukra'' (semen), ''oja'' (vital essence), ''kapha'' and fat. It is considered effective in treating ''vata, pitta,'' toxic conditions, insanity, consumption, inauspiciousness and fever. It is considered the most unctuous of edible substances, cold in potency, ‘sweet’ (in taste as well as after digestion) and when prepared according to proper pharmaceutical methods, its potency is increased thousandfold and is efficacious in a thousand ways. Preserved ghee is effective in treating intoxication, epilepsy, fainting, consumption, insanity, toxic conditions, fever and pain in the vagina, ear and head. The ghee made of milks of goat, sheep and buffalo are considered to have qualities of the milks of the respective animals they are made of. [231-233]</div>

=====Qualities of various milk products=====
<div class="mw-collapsible mw-collapsed">

पीयूषोमोरटंचैवकिलाटाविविधाश्चये॥२३४॥

दीप्ताग्नीनामनिद्राणांसर्वएवसुखप्रदाः।

गुरवस्तर्पणावृष्याबृंहणाःपवनापहाः॥२३५॥

विशदागुरवोरूक्षाग्राहिणस्तक्रपिण्डकाः।

गोरसानामयंवर्गोनवमःपरिकीर्तितः॥२३६॥
<div class="mw-collapsible-content">

pīyūṣō mōraṭaṁ caiva kilāṭā vividhāśca yē||234||

dīptāgnīnāmanidrāṇāṁ sarva ēva sukhapradāḥ|

guravastarpaṇā vr̥ṣyā br̥ṁhaṇāḥ pavanāpahāḥ||235||

viśadā guravō rūkṣā grāhiṇastakrapiṇḍakāḥ|

gōrasānāmayaṁ vargō navamaḥ parikīrtitaḥ||236||
</div></div>

The early and late colostrums and various kinds of cream-cheese (''kilatha'') are beneficial to people having strong ''agni'' or those suffering from insomnia. These are heavy, nourishing, aphrodisiac, and are effective in treating ''vata''. [234-235]

The solid portion of curds is limpid, heavy, dry, and astringent. [236]
<div class="mw-collapsible mw-collapsed">

इतिगोरसवर्गोनवमः॥९॥
<div class="mw-collapsible-content">

iti gōrasavargō navamaḥ ||9||

iti gorasavargo navamaH||9||
</div></div>

Thus, has been described the ninth section on cow’s milk and its product.

====Class of sugarcane and its products====
<div class="mw-collapsible mw-collapsed">

अथेक्षुवर्गः-

वृष्यःशीतःसरःस्निग्धोबृंहणोमधुरोरसः।

शैत्यात्प्रसादान्माधुर्यात्पौण्ड्रकाद्वंशकोवरः।
<div class="mw-collapsible-content">

athēkṣuvargaḥ-

vr̥ṣyaḥ śītaḥ saraḥ snigdhō br̥ṁhaṇō madhurō rasaḥ|

ślēṣmalō bhakṣitasyēkṣōryāntrikastu [1] vidahyatē||237||

śaityāt prasādānmādhuryāt pauṇḍrakādvaṁśakō varaḥ|238|

athekShuvargaH-

vRuShyaH SItaH saraH snigdho bRuMhaNo madhuro rasaH|

SaityAt prasAdAnmAdhuryAt pauNDrakAdvaMSako varaH|
</div></div>

<div style="text-align:justify;">

Now described are sugarcane juices and derived products. Sugarcane juice should ideally be consumed right off the cane by chewing. Machine-pressed juice does not have the same quality and can be irritating. Sugarcane juice is an aphrodisiac, cold in potency, laxative, unctuous, nourishing, sweet and increases ''kapha''. The ''vamshaka'' variety of sugarcane is considered inferior to the white variety (''paundraka'') in the matter of coolness. [237]
</div>

===== Qualities of treacle (''gud'', jaggery) =====
<div class="mw-collapsible mw-collapsed">

प्रभूतक्रिमिमज्जासृङ्मेदोमांसकरोगुडः॥२३८॥<br />
क्षुद्रोगुडश्चतुर्भागत्रिभागार्धावशेषितः।<br />
रसोगुरुर्यथापूर्वंधौतःस्वल्पमलोगुडः॥२३९॥<br />
ततोमत्स्यण्डिकाखण्डशर्कराविमलाःपरम्।<br />
यथायथैषांवैमल्यंभवेच्छैत्यंतथातथा॥२४०॥<br />
वृष्याक्षीणक्षतहितासस्नेहागुडशर्करा।<br />
कषायमधुराशीतासतिक्तायासशर्करा॥२४१॥<br />
रूक्षावम्यतिसारघ्नीच्छेदनीमधुशर्करा।<br />
तृष्णासृक्पित्तदाहेषुप्रशस्ताःसर्वशर्कराः॥२४२॥<br />
<div class="mw-collapsible-content">

prabhūtakrimimajjāsr̥ṅmēdōmāṁsakarō guḍaḥ||238|| <br />
kṣudrō guḍaścaturbhāgatribhāgārdhāvaśēṣitaḥ| <br />
rasō gururyathāpūrvaṁ dhautaḥ svalpamalō guḍaḥ||239|| <br />
tatō matsyaṇḍikākhaṇḍaśarkarā vimalāḥ param| <br />
yathā yathaiṣāṁ vaimalyaṁ bhavēcchaityaṁ tathā tathā||240|| <br />
vr̥ṣyā kṣīṇakṣatahitā sasnēhā guḍaśarkarā| <br />
kaṣāyamadhurā śītā satiktā yāsaśarkarā||241|| <br />
rūkṣā vamyatisāraghnī cchēdanī madhuśarkarā| <br />
tr̥ṣṇāsr̥kpittadāhēṣu praśastāḥ sarvaśarkarāḥ||242|| <br />

praBUtakrimimajjAsRu~gmedomAMsakaro guDaH||238||<br />
kShudro guDaScaturBAgatriBAgArdhAvaSeShitaH|<br />
raso gururyathApUrvaM dhautaH svalpamalo guDaH||239||<br />
tato matsyaNDikAKaNDaSarkarA vimalAH param|<br />
yathA yathaiShAM vaimalyaM BavecCaityaM tathA tathA||240||<br />
vRuShyA kShINakShatahitA sasnehA guDaSarkarA|<br />
kaShAyamadhurA SItA satiktA yAsaSarkarA||241||<br />
rUkShA vamyatisAraGnI cCedanI madhuSarkarA|<br />
tRuShNAsRukpittadAheShu praSastAH sarvaSarkarAH||242||<br />
</div></div>

<div style="text-align:justify;">

Treacle (gud, jaggery) greatly enhances marrow, blood, fat and flesh. However, it is prone to causing worms. Treacle made of juice of the sugar-cane boiled down to one fourth, one third or one half its original quantities is called coarse gud or immature gud. The greater the condensation, the heavier the gud. Conversely, purified gud is that which has very little impurity. [238-239]

Further purification turns it into matsyandika/ curd sugar. Sugar-candy/khanda and crystal-sugar/sharkara are considered extremely pure. According to its degree of purity its cooling quality is increased. [240]

The sugar from sugar cane juice (gur) is aphrodisiac, slightly unctuous and beneficial to those who are emaciated and suffering from pectoral lesions. The sugar prepared from yasasharkara (Alhagi pseudalhagi (Bieb.) Desv.) or camel thorn is astringent, sweet, cold in potency and slightly bitter. [241]

The honey-sugar is dry, is effective in treating vomiting and diarrhea and depletive. All sugars are beneficial in thirst, raktapitta and burning sensation. [242]</div>

=====Qualities of honey=====
<div class="mw-collapsible mw-collapsed">

माक्षिकंभ्रामरंक्षौद्रंपौत्तिकंमधुजातयः।<br />
माक्षिकंप्रवरंतेषांविशेषाद्भ्रामरंगुरु॥२४३॥<br />
माक्षिकंतैलवर्णंस्याद्घृतवर्णंतुपौत्तिकम्।<br />
क्षौद्रंकपिलवर्णंस्याच्छ्वेतंभ्रामरमुच्यते॥२४४॥<br />
<div class="mw-collapsible-content">

mākṣikaṁ bhrāmaraṁ kṣaudraṁ pauttikaṁ madhujātayaḥ| <br />
mākṣikaṁ pravaraṁ tēṣāṁ viśēṣādbhrāmaraṁ guru||243|| <br />
mākṣikaṁ tailavarṇaṁ syādghr̥tavarṇaṁ tu pauttikam| <br />
kṣaudraṁ kapilavarṇaṁ syācchvētaṁ bhrāmaramucyatē||244|| <br /><br />
mAkShikaM BrAmaraM kShaudraM pauttikaM madhujAtayaH|<br />
mAkShikaM pravaraM teShAM viSeShAdBrAmaraM guru||243||<br />
mAkShikaM tailavarNaM syAdGRutavarNaM tu pauttikam|<br />
kShaudraM kapilavarNaM syAcCvetaM BrAmaramucyate||244||<br />
</div></div>

Honey is of four kinds: bee-honey, wasp-honey, insect-honey and large-bee-honey. Bee honey is the best of them and wasp-honey is especially heavy to digest. [243]

Bee-honey is of the color of oil and large-bee honey is said to be of the color of ghee, Insect-honey is tawny and wasp-honey is stated to be white. [244]
<div class="mw-collapsible mw-collapsed">

वातलंगुरुशीतंचरक्तपित्तकफापहम्।<br />
सन्धातृ च्छेदनं रूक्षं कषायं मधुरं मधु ||२४५||<br />
हन्यान्मधूष्णमुष्णार्तमथवासविषान्वयात्।<br />
गुरुरूक्षकषायत्वाच्छैत्याच्चाल्पंहितंमधु॥२४६॥<br />
<div class="mw-collapsible-content">

vātalaṁ guru śītaṁ ca raktapittakaphāpaham| <br />
sandhātr̥ cchēdanaṁ rūkṣaṁ kaṣāyaṁ madhuraṁ madhu ||245|| <br />
hanyānmadhūṣṇamuṣṇārtamathavā saviṣānvayāt| <br />
gururūkṣakaṣāyatvācchaityāccālpaṁ hitaṁ madhu||246|| <br /><br />
vAtalaM guru SItaM ca raktapittakaPApaham|<br />
sandhAtRu cchedanaM rUkShaM kaShAyaM madhuraM madhu ||245||<br />
hanyAnmadhUShNamuShNArtamathavA saviShAnvayAt|<br />
gururUkShakaShAyatvAcCaityAccAlpaM hitaM madhu||246||<br />
</div></div>

Honey aggravates vata, is heavy to digest, cold in potency, is effective in treating raktapitta and kapha disorders and is viscid, dry, astringent and sweet. [245]

Heated or warm honey can be fatal. It can kill if given in conditions arouse due to excess heat owing to its poisonous effect during the process of accumulation. Being heavy, dry, astringent and cold in potency, it is also wholesome in small doses. [246]
<div class="mw-collapsible mw-collapsed">

नातःकष्टतमंकिञ्चिन्मध्वामात्तद्धिमानवम्।<br />
उपक्रमविरोधित्वात्सद्योहन्याद्यथाविषम्॥२४७॥<br />
आमेसोष्णाक्रियाकार्यासामध्वामेविरुध्यते।<br />
मध्वामंदारुणंतस्मात्सद्योहन्याद्यथाविषम्॥२४८॥<br />
<div class="mw-collapsible-content">

nātaḥ kaṣṭatamaṁ kiñcinmadhvāmāttaddhi mānavam| <br />
upakramavirōdhitvāt sadyō hanyādyathā viṣam||247|| <br />
āmē sōṣṇā kriyā kāryā sā madhvāmē virudhyatē| <br />
madhvāmaṁ dāruṇaṁ tasmāt sadyō hanyādyathā viṣam||248|| <br /><br />
nAtaH kaShTatamaM ki~jcinmadhvAmAttaddhi mAnavam|<br />
upakramavirodhitvAt sadyo hanyAdyathA viSham||247||<br />
Ame soShNA kriyA kAryA sA madhvAme virudhyate|<br />
madhvAmaM dAruNaM tasmAt sadyo hanyAdyathA viSham||248||<br />
</div></div>

<div style="text-align:justify;">
There is no disease more difficult to treat than honey-induced ama disorder. The severity of treatment itself can kill the patient as quickly as poison. [247]
In chyme disorders (ama), treatment with drugs of hot potency is indicated. However, hot things are contra-indicated in the ama-disorder induced by honey. Hence honey-induced ama-disorder is a serious condition causing death as immediately as poison. [248]</div>
<div class="mw-collapsible mw-collapsed">

नानाद्रव्यात्मकत्वाच्चयोगवाहिपरंमधु।<br />
इतीक्षुविकृतिप्रायोवर्गोऽयंदशमोमतः॥२४९॥<br />
<div class="mw-collapsible-content">

nānādravyātmakatvācca yōgavāhi paraṁ madhu| <br />
itīkṣuvikr̥tiprāyō vargō'yaṁ daśamō mataḥ||249|| <br /><br />
nAnAdravyAtmakatvAcca yogavAhi paraM madhu|<br />
itIkShuvikRutiprAyo vargo&yaM daSamo mataH||249||<br />
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Since honey is composed of various substances, it is the best of vehicles (or medium) for administering medication. [249]
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इतीक्षुवर्गोदशमः॥१०॥
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itīkṣuvargō daśamaḥ ||10||

itIkShuvargo daSamaH||10||
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Thus ends this tenth section mainly dealing with sugar-cane products.

====Class of cooked food preparations====
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अथकृतान्नवर्गः- <br />
क्षुत्तृष्णाग्लानिदौर्बल्यकुक्षिरोगज्वरापहा।<br />
स्वेदाग्निजननीपेयावातवर्चोनुलोमनी॥२५०॥<br />
तर्पणीग्राहिणीलघ्वीहृद्याचापिविलेपिका।<br />
मण्डस्तुदीपयत्यग्निंवातंचाप्यनुलोमयेत्॥२५१॥<br />
मृदूकरोतिस्रोतांसिस्वेदंसञ्जनयत्यपि।<br />
लङ्घितानांविरिक्तानांजीर्णेस्नेहेचतृष्यताम्॥२५२॥<br />
दीपनत्वाल्लघुत्वाच्चमण्डःस्यात्प्राणधारणः।<br />
लाजपेयाश्रमघ्नीतुक्षामकण्ठस्यदेहिनः॥२५३॥<br />
तृष्णातीसारशमनोधातुसाम्यकरःशिवः।<br />
लाजमण्डोऽग्निजननोदाहमूर्च्छानिवारणः ॥२५४॥<br />
मन्दाग्निविषमाग्नीनांबालस्थविरयोषिताम्।<br />
देयश्चसुकुमाराणांलाजमण्डःसुसंस्कृतः॥२५५॥<br />
क्षुत्पिपासापहःपथ्यःशुद्धानांचमलापहः।<br />
शृतःपिप्पलिशुण्ठीभ्यांयुक्तो लाजाम्लदाडिमैः॥२५६॥<br />
कषायमधुराःशीतालघवोलाजसक्तवः।<br />
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atha kr̥tānnavargaḥ- <br />
kṣuttr̥ṣṇāglānidaurbalyakukṣirōgajvarāpahā| <br />
svēdāgnijananī pēyā vātavarcōnulōmanī||250|| <br />
tarpaṇī grāhiṇī laghvī hr̥dyā cāpi vilēpikā| <br />
maṇḍastu dīpayatyagniṁ vātaṁ cāpyanulōmayēt||251||<br />
mr̥dūkarōti srōtāṁsi svēdaṁ sañjanayatyapi| <br />
laṅghitānāṁ viriktānāṁ jīrṇē snēhē ca tr̥ṣyatām||252||<br />
dīpanatvāllaghutvācca maṇḍaḥ syāt prāṇadhāraṇaḥ| <br />
lājapēyā śramaghnī tu kṣāmakaṇṭhasya dēhinaḥ||253|| <br />
tr̥ṣṇātīsāraśamanō dhātusāmyakaraḥ śivaḥ| <br />
lājamaṇḍō'gnijananō dāhamūrcchānivāraṇaḥ ||254||<br />
mandāgniviṣamāgnīnāṁ bālasthavirayōṣitām| <br />
dēyaśca sukumārāṇāṁ lājamaṇḍaḥ susaṁskr̥taḥ||255||<br />
kṣutpipāsāpahaḥ pathyaḥ śuddhānāṁ ca malāpahaḥ| <br />
śr̥taḥ pippaliśuṇṭhībhyāṁ yuktō lājāmladāḍimaiḥ||256||<br />
kaṣāyamadhurāḥ śītā laghavō lājasaktavaḥ|257| <br />

atha kRutAnnavargaH- <br />
kShuttRuShNAglAnidaurbalyakukShirogajvarApahA|<br />
svedAgnijananI peyA vAtavarconulomanI||250||<br />
tarpaNI grAhiNI laGvI hRudyA cApi vilepikA|<br />
maNDastu dIpayatyagniM vAtaM cApyanulomayet||251||<br />
mRudUkaroti srotAMsi svedaM sa~jjanayatyapi|<br />
la~gGitAnAM viriktAnAM jIrNe snehe ca tRuShyatAm||252||<br />
dIpanatvAllaGutvAcca maNDaH syAt prANadhAraNaH|<br />
lAjapeyA SramaGnI tu kShAmakaNThasya dehinaH||253||<br />
tRuShNAtIsAraSamano dhAtusAmyakaraH SivaH|<br />
lAjamaNDo&gnijanano dAhamUrcCAnivAraNaH ||254||<br />
mandAgniviShamAgnInAM bAlasthavirayoShitAm|<br />
deyaSca sukumArANAM lAjamaNDaH susaMskRutaH||255||<br />
kShutpipAsApahaH pathyaH SuddhAnAM ca malApahaH|<br />
SRutaH pippaliSuNThIByAM yukto lAjAmladADimaiH||256||<br />
kaShAyamadhurAH SItA laGavo lAjasaktavaH|<br />
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Now begins the section on cooked foods. Thin gruel removes hunger, thirst, weariness, weakness, stomach disorder and fever. It causes perspiration, stimulates agni and regulates the course of flatus and feces. [250]

Thick gruel (vilepi) is nourishing, astringent, and is light. Gruel-water (manda) kindles agni and regulates the downward course of vata. It softens the channels and causes perspiration. It sustains life on account of its ability to stimulate agni and lightness especially in those who have undergone reduction (laghana) therapies, purificatory procedures, and in those who have developed thirst after any unctuous dose has been digested. [251-252]

The thin gruel of roasted paddy removes fatigue particularly in people ailing with weakened voice. [253]
The gruel water of roasted cornflour alleviates thirst and diarrhea, maintains normalcy of tissue elements, is generally considered beneficial to health and even auspicious, stimulates agni and is effective in treating burning sensation as well as fainting. The gruel water of fried corn, well-seasoned, must be given to people suffering from weak and irregular agni, to children, the aged, women and to persons of delicate health. [254-255]

If it is mixed with long pepper (Piper longum Linn.) and dried ginger (Zingiber officinale Rosc.), boiled with corn and sour pomegranates, gruel water of roasted corn flour allays hunger and thirst, is nourishing and removes the residual morbidity in those who have undergone purificatory procedures. The roasted corn-flour is an astringent, is sweet in taste, is cold in potency, and is light. [256]
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सुधौतःप्रस्रुतःस्विन्नःसन्तप्तश्चौदनोलघुः॥२५७॥<br />
भृष्टतण्डुलमिच्छन्तिगरश्लेष्मामयेष्वपि।<br />
अधौतोऽप्रस्रुतोऽस्विन्नःशीतश्चाप्योदनोगुरुः॥२५८॥<br />
मांसशाकवसातैलघृतमज्जफलौदनाः।<br />
बल्याःसन्तर्पणाहृद्यागुरवोबृंहयन्तिच॥२५९॥<br />
तद्वन्माषतिलक्षीरमुद्गसंयोगसाधिताः।<br />
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sudhautaḥ prasrutaḥ svinnaḥ santaptaścaudanō laghuḥ||257|| <br />
bhr̥ṣṭataṇḍulamicchanti garaślēṣmāmayēṣvapi| <br />
adhautō'prasrutō'svinnaḥ śītaścāpyōdanō guruḥ||258|| <br />
māṁsaśākavasātailaghr̥tamajjaphalaudanāḥ| <br />
balyāḥ santarpaṇā hr̥dyā guravō br̥ṁhayanti ca||259|| <br />
tadvanmāṣatilakṣīramudgasaṁyōgasādhitāḥ|260| <br />

sudhautaH prasrutaH svinnaH santaptaScaudano laGuH||257||<br />
BRuShTataNDulamicCanti garaSleShmAmayeShvapi|<br />
adhauto:'prasruto:'svinnaH SItaScApyodano guruH||258||<br />
mAMsaSAkavasAtailaGRutamajjaPalaudanAH|<br />
balyAH santarpaNA hRudyA guravo bRuMhayanti ca||259||<br />
tadvanmAShatilakShIramudgasaMyogasAdhitAH|<br />
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Rice that is well cleansed, squeezed out, steam-softened and warm makes light food. In toxic conditions and kapha disorders, fried rice is indicated. Cooked rice if uncleansed, with the boiled water not pressed out, not properly softened and eaten cold is heavy to digest. [257-258]

Rice prepared with flesh, vegetables, fat oil, ghee, marrow or fruit is strengthening, nourishing, cordial, and heavy. Likewise, rice cooked together with black gram, tila, milk and green gram. [259]
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कुल्माषागुरवोरूक्षावातलाभिन्नवर्चसः॥२६०॥<br />
स्विन्नभक्ष्यास्तुयेकिचित्सौप्यगौधूमयाविकाः।<br />
भिषक्तेषांयथाद्रव्यमादिशेद्गुरुलाघवम्॥२६१॥<br />
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kulmāṣā guravō rūkṣā vātalā bhinnavarcasaḥ||260|| <br />
svinnabhakṣyāstu yē kicit saupyagaudhūmayāvikāḥ| <br />
bhiṣak tēṣāṁ yathādravyamādiśēdgurulāghavam||261|| <br />

kulmAShA guravo rUkShA vAtalA BinnavarcasaH||260||<br />
svinnaBakShyAstu ye kicit saupyagaudhUmayAvikAH|<br />
BiShak teShAM yathAdravyamAdiSedgurulAGavam||261||<br />
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Kulmasha (a variety of pea) is heavy to digest, dry, vata provoking and loosens the stools. [260]

As regards steamed dishes made out of pulses, wheat and barley, the physician should determine their qualities of heaviness and lightness in accordance with the substances used. [261]
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अकृतंकृतयूषंचतनुंसांस्कारिकंरसम्।<br />
सूपमम्लमनम्लंचगुरुंविद्याद्यथोत्तरम्॥२६२॥<br />
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akr̥taṁ kr̥tayūṣaṁ ca tanuṁ sāṁskārikaṁ rasam| <br />
sūpamamlamanamlaṁ ca guruṁ vidyādyathōttaram||262||<br />

akRutaM kRutayUShaM ca tanuM sAMskArikaM rasam|<br />
sUpamamlamanamlaM ca guruM vidyAdyathottaram||262||<br />
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Unseasoned soup and well-seasoned soup, thin and thick meat juices, sour and non-sour broths – these should be regarded heavier (to digest) than the other in the given order. [262]
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सक्तवोवातलारूक्षाबहुवर्चोनुलोमिनः।<br />
तर्पयन्तिनरंसद्यःपीताःसद्योबलाश्चते॥२६३॥<br />
मधुरालघवःशीताःसक्तवःशालिसम्भवाः।<br />
ग्राहिणोरक्तपित्तघ्नास्तृष्णाच्छर्दिज्वरापहाः॥२६४॥<br />
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saktavo vAtalA rUkShA bahuvarconulominaH| <br />
tarpayanti naraM sadyaH pItAH sadyobalAshca te||263|| <br />
madhurA laghavaH shItAH saktavaH shAlisambhavAH| <br />
grAhiNo raktapittaghnAstRuShNAcchardijvarApahAH||264||<br />

saktavō vātalā rūkṣā bahuvarcōnulōminaḥ| <br />
tarpayanti naraṁ sadyaḥ pītāḥ sadyōbalāśca tē||263|| <br />
madhurā laghavaḥ śītāḥ saktavaḥ śālisambhavāḥ| <br />
grāhiṇō raktapittaghnāstr̥ṣṇācchardijvarāpahāḥ||264||<br />
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Roasted corn flour is dry, aggravates vata, increases fecal matter and regulates peristalsis. When taken, it immediately nourishes and strengthens the person. [263]

The flour of roasted shali rice is sweet, light, cold in potency, astringent, and is effective in treating raktapitta, thirst, vomiting and fever. [264]
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हन्याद्व्याधीन्यवापूपोयावकोवाट्यएवच।<br />
उदावर्तप्रतिश्यायकासमेहगलग्रहान्॥२६५॥<br />
धानासञ्ज्ञास्तुयेभक्ष्याःप्रायस्तेलेखनात्मकाः।<br />
शुष्कत्वात्तर्पणाश्चैवविष्टम्भित्वाच्चदुर्जराः॥२६६॥<br />
विरूढधानाशष्कुल्योमधुक्रोडाःसपिण्डकाः।<br />
पूपाःपूपलिकाद्याश्चगुरवःपैष्टिकाःपरम्॥२६७॥<br />
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hanyādvyādhīn yavāpūpō yāvakō vāṭya ēva ca| <br />
udāvartapratiśyāyakāsamēhagalagrahān||265|| <br />
dhānāsañjñāstu yē bhakṣyāḥ prāyastē lēkhanātmakāḥ| <br />
śuṣkatvāttarpaṇāścaiva viṣṭambhitvācca durjarāḥ||266|| <br />
virūḍhadhānā śaṣkulyō madhukrōḍāḥ sapiṇḍakāḥ| <br />
pūpāḥ pūpalikādyāśca guravaḥ paiṣṭikāḥ param||267|| <br />

hanyAdvyAdhIn yavApUpo yAvako vATya eva ca|<br />
udAvartapratiSyAyakAsamehagalagrahAn||265||<br />
dhAnAsa~jj~jAstu ye BakShyAH prAyaste leKanAtmakAH|<br />
SuShkatvAttarpaNAScaiva viShTamBitvAcca durjarAH||266||<br />
virUDhadhAnA SaShkulyo madhukroDAH sapiNDakAH|<br />
pUpAH pUpalikAdyASca guravaH paiShTikAH param||267||<br />
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Apupa (pancake of barley) is effective in treating coryza, cough, urinary disorders and throat spasm while fried barley also causes udavarta (a disease due to vitiation of vata owing to suppression of urges). [265]

The barley preparation known as dhana is generally considered a revulsant. It is nourishing because of its dryness and difficult to digest owing to its delaying tendency in the intestines. [266]

Virudha-dhana (germinated barley), shashkuli, madhukrodas with pindakas, pupa, pupalika (kind of seet cake fried in ghee or oil), and other preparations of flour are extremely heavy. [267]
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फलमांसवसाशाकपललक्षौद्रसंस्कृताः।<br />
भक्ष्यावृष्याश्चबल्याश्चगुरवोबृंहणात्मकाः॥२६८॥<br />
वेशवारोगुरुःस्निग्धोबलोपचयवर्धनः।<br />
गुरवस्तर्पणावृष्याःक्षीरेक्षुरसपूपकाः ॥२६९॥<br />
सगुडाःसतिलाश्चैवसक्षीरक्षौद्रशर्कराः।<br />
भक्ष्यावृष्याश्चबल्याश्चपरंतुगुरवःस्मृताः॥२७०॥<br />
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phalamāṁsavasāśākapalalakṣaudrasaṁskr̥tāḥ| <br />
bhakṣyā vr̥ṣyāśca balyāśca guravō br̥ṁhaṇātmakāḥ||268|| <br />
vēśavārō guruḥ snigdhō balōpacayavardhanaḥ| <br />
guravastarpaṇā vr̥ṣyāḥ kṣīrēkṣurasapūpakāḥ [1] ||269|| <br />
saguḍāḥ satilāścaiva sakṣīrakṣaudraśarkarāḥ| <br />
bhakṣyā vr̥ṣyāśca balyāśca paraṁ tu guravaḥ smr̥tāḥ||270|| <br />

PalamAMsavasASAkapalalakShaudrasaMskRutAH|<br />
BakShyA vRuShyASca balyASca guravo bRuMhaNAtmakAH||268||<br />
veSavAro guruH snigdho balopacayavardhanaH|<br />
guravastarpaNA vRuShyAH kShIrekShurasapUpakAH ||269||<br />
saguDAH satilAScaiva sakShIrakShaudraSarkarAH|<br />
BakShyA vRuShyASca balyASca paraM tu guravaH smRutAH||270||<br />
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Cooked dishes prepared with fruits, flesh, fat, vegetables, tila-paste and honey are considered an aphrodisiac and are strengthening, heavy to digest and nourishing. [268]

The veshavara (a kind of seasoning) is heavy, unctuous and increases strength and plumpness. Apupa preparations made of milk and sugarcane juices are heavy, nourishing and aphrodisiac. [269]

Preparation mixed with gud, tila or milk, with honey and sugar are considered aphrodisiac, strengthening and very heavy. [270]
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सस्नेहाःस्नेहसिद्धाश्चभक्ष्याविविधलक्षणाः।<br />
गुरवस्तर्पणावृष्याहृद्यागौधूमिकामताः॥२७१॥<br />
संस्काराल्लघवःसन्तिभक्ष्यागौधूमपैष्टिकाः।<br />
धानापर्पटपूपाद्यास्तान्बुद्ध्वानिर्दिशेत्तथा॥२७२॥<br />
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sasnēhāḥ snēhasiddhāśca bhakṣyā vividhalakṣaṇāḥ| <br />
guravastarpaṇā vr̥ṣyā hr̥dyā gaudhūmikā matāḥ||271|| <br />
saṁskārāllaghavaḥ santi bhakṣyā gaudhūmapaiṣṭikāḥ| <br />
dhānāparpaṭapūpādyāstān buddhvā nirdiśēttathā||272|| <br />

sasnehAH snehasiddhASca BakShyA vividhalakShaNAH|<br />
guravastarpaNA vRuShyA hRudyA gaudhUmikA matAH||271||<br />
saMskArAllaGavaH santi BakShyA gaudhUmapaiShTikAH|<br />
dhAnAparpaTapUpAdyAstAn buddhvA nirdiSettathA||272||<br />
</div></div>

The many kinds of preparations of wheat mixed with unctuous substances or cooked with them are heavy, nourishing, aphrodisiac and cordial. [271]

The preparations of wheat flour such as dhana, parpata, apupa (a kind of fine bread/cake of flour) etc, become light when seasoned. Knowing them thus, one should prescribe them. [272]
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पृथुकागुरवोभृष्टान् भक्षयेदल्पशस्तुतान्।<br />
यावाविष्टभ्यजीर्यन्तिसरसाभिन्नवर्चसः॥२७३॥<br />
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pr̥thukā guravō bhr̥ṣṭān [1] bhakṣayēdalpaśastu tān| <br />
yāvā viṣṭabhya jīryanti sarasā bhinnavarcasaḥ||273|| <br />

pRuthukA guravo BRuShTAn BakShayedalpaSastu tAn|<br />
yAvA viShTaBya jIryanti sarasA BinnavarcasaH||273||<br />
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Flattened rice is heavy. It must be eaten in small quantities after being fried. Fried barley is slow to digest while un-fried barley causes loose stools. [273]
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सूप्यान्नविकृताभक्ष्यावातलारूक्षशीतलाः।<br />
सकटुस्नेहलवणानल्पशोभक्षयेत्तुतान्॥२७४॥<br />
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sūpyānnavikr̥tā bhakṣyā vātalā rūkṣaśītalāḥ| <br />
sakaṭusnēhalavaṇānalpaśō bhakṣayēttu tān||274|| <br />

sUpyAnnavikRutA BakShyA vAtalA rUkShaSItalAH|<br />
sakaTusnehalavaNAnalpaSo BakShayettu tAn||274||<br />
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Preparations of pulses aggravate vata, and are dry and cold in potency. They must be taken in small quantities with pungent, unctuous and saltish substances. [274]
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मृदुपाकाश्चयेभक्ष्याःस्थूलाश्चकठिनाश्चये।<br />
गुरवस्तेव्यतिक्रान्तपाकाःपुष्टिबलप्रदाः॥२७५॥<br />
द्रव्यसंयोगसंस्कारंद्रव्यमानंपृथक्तथा।<br />
भक्ष्याणामादिशेद्बुद्ध्वायथास्वंगुरुलाघवम्॥२७६॥<br />
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mr̥dupākāśca yē bhakṣyāḥ sthūlāśca kaṭhināśca yē| <br />
guravastē vyatikrāntapākāḥ puṣṭibalapradāḥ||275||<br />
dravyasaṁyōgasaṁskāraṁ dravyamānaṁ pr̥thak tathā| <br />
bhakṣyāṇāmādiśēdbuddhvā yathāsvaṁ gurulāghavam||276||<br />

mRudupAkASca ye BakShyAH sthUlASca kaThinASca ye|<br />
guravaste vyatikrAntapAkAH puShTibalapradAH||275||<br />
dravyasaMyogasaMskAraM dravyamAnaM pRuthak tathA|<br />
BakShyANAmAdiSedbuddhvA yathAsvaM gurulAGavam||276||<br />
</div></div>

Summary of qualities:
<div style="text-align:justify;">
Preparations that need to be cooked over a low fire for a long time and are thick and hard are heavy, get slowly digested and impart plumpness and strength. [275]

The heaviness and lightness of preparations must be determined according to the combination of the above mentioned substances, the nature of preparation and the measure of each substance. [276]
</div>
<div class="mw-collapsible mw-collapsed">

(नानाद्रव्यैः समायुक्तःपक्वामक्लिन्नभर्जितैः।<br />
विमर्दकोगुरुर्हृद्योवृष्योबलवतांहितः॥२७७॥)<br />
रसालाबृंहणीवृष्यास्निग्धाबल्यारुचिप्रदा।<br />
स्नेहनंतर्पणंहृद्यंवातघ्नंसगुडंदधि॥२७८॥<br />
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(nānādravyaiḥ [1] samāyuktaḥ pakvāmaklinnabharjitaiḥ| <br />
vimardakō gururhr̥dyō vr̥ṣyō balavatāṁ hitaḥ)||277|| <br />
rasālā br̥ṁhaṇī vr̥ṣyā snigdhā balyā rucipradā| <br />
snēhanaṁ tarpaṇaṁ hr̥dyaṁ vātaghnaṁ saguḍaṁ dadhi||278|| <br />

(nAnAdravyaiH samAyuktaH pakvAmaklinnaBarjitaiH|<br />
vimardako gururhRudyo vRuShyo balavatAM hitaH||277||)<br />
rasAlA bRuMhaNI vRuShyA snigdhA balyA rucipradA|<br />
snehanaM tarpaNaM hRudyaM vAtaGnaM saguDaM dadhi||278||<br />
</div></div>

<div style="text-align:justify;">
Vimardaka (Cassia tora) prepared with ripe, unripe, softened and roasted substances is heavy, cordial, aphrodisiac and well-suited to physically strong individuals. [277]

The preparation called rasala (curds or puddings mixed sugar and spices) is nourishing, aphrodisiac, unctuous, strengthening and an appetizer. Curds taken with gud enhances unctuousness, is nourishing, cordial and is effective in treating vata. [278]
</div>
<div class="mw-collapsible mw-collapsed">

द्राक्षाखर्जूरकोलानांगुरुविष्टम्भिपानकम्।<br />
परूषकाणांक्षौद्रस्ययच्चेक्षुविकृतिंप्रति॥२७९॥<br />
तेषांकट्वम्लसंयोगान् पानकानांपृथक्पृथक्।<br />
द्रव्यंमानंचविज्ञायगुणकर्माणिचादिशेत्॥२८०॥<br />
कट्वम्लस्वादुलवणालघवोरागषाडवाः।<br />
मुखप्रियाश्चहृद्याश्चदीपनाभक्तरोचनाः॥२८१॥<br />
आम्रामलकलेहाश्चबृंहणाबलवर्धनाः।<br />
रोचनास्तर्पणाश्चोक्ताःस्नेहमाधुर्यगौरवात्॥२८२॥<br />
बुद्ध्वासंयोगसंस्कारंद्रव्यमानंचतच्छ्रितम्।<br />
गुणकर्माणिलेहानांतेषांतेषांतथावदेत्॥२८३॥<br />
<div class="mw-collapsible-content">

drākṣākharjūrakōlānāṁ guru viṣṭambhi pānakam| <br />
parūṣakāṇāṁ kṣaudrasya yaccēkṣuvikr̥tiṁ prati||279|| <br />
tēṣāṁ kaṭvamlasaṁyōgān [1] pānakānāṁ pr̥thak pr̥thak| <br />
dravyaṁ mānaṁ ca vijñāya guṇakarmāṇi cādiśēt||280|| <br />
kaṭvamlasvādulavaṇā laghavō rāgaṣāḍavāḥ| <br />
mukhapriyāśca hr̥dyāśca dīpanā bhaktarōcanāḥ||281|| <br />
āmrāmalakalēhāśca br̥ṁhaṇā balavardhanāḥ| <br />
rōcanāstarpaṇāścōktāḥ snēhamādhuryagauravāt||282|| <br />
buddhvā saṁyōgasaṁskāraṁ dravyamānaṁ ca tacchritam| <br />
guṇakarmāṇi lēhānāṁ tēṣāṁ tēṣāṁ tathā vadēt||283|| <br />

drAkShAKarjUrakolAnAM guru viShTamBi pAnakam|<br />
parUShakANAM kShaudrasya yaccekShuvikRutiM prati||279||<br />
teShAM kaTvamlasaMyogAn pAnakAnAM pRuthak pRuthak|<br />
dravyaM mAnaM ca vij~jAya guNakarmANi cAdiSet||280||<br />
kaTvamlasvAdulavaNA laGavo rAgaShADavAH|<br />
muKapriyASca hRudyASca dIpanA BaktarocanAH||281||<br />
AmrAmalakalehASca bRuMhaNA balavardhanAH|<br />
rocanAstarpaNAScoktAH snehamAdhuryagauravAt||282||<br />
buddhvA saMyogasaMskAraM dravyamAnaM ca tacCritam|<br />
guNakarmANi lehAnAM teShAM teShAM tathA vadet||283||<br />
</div></div>

<div style="text-align:justify;">
A potion made of grapes, dates and Indian jujube/ kola is heavy and delayed in the intestines. So is the potion made of sweet parushaka (a tree), honey and the products of sugar-cane. [279]
The qualities and actions of these beverages should be determined by knowing the individual nature of the substances, the quantity used and the combination of pungent and acidic tastes. [280]

The preparations called raga and shadava (confectionary) are pungent, sour, sweet, salt and light. They are pleasant to taste, cordial, digestive-stimulant and appetizers. [281]

The linctuses of mango and emblic myrobalan, on account of being unctuous, sweet and heavy, are said to be strengthening, appetizing and nourishing. [282]

Depending upon the admixture, preparation and measure of ingredients used in these electuaries, the characteristics and action of each of them should be determined. [283]</div>
<div class="mw-collapsible mw-collapsed">

रक्तपित्तकफोत्क्लेदिशुक्तंवातानुलोमनम्।<br />
कन्दमूलफलाद्यंचतद्वद्विद्यात्तदासुतम्॥२८४॥<br />
शिण्डाकीचासुतंचान्यत्कालाम्लंरोचनंलघु।<br />
विद्याद्वर्गंकृतान्नानामेकादशतमंभिषक्॥२८५॥<br />
<div class="mw-collapsible-content">

raktapittakaphōtklēdi śuktaṁ vātānulōmanam| <br />
kandamūlaphalādyaṁ ca tadvadvidyāttadāsutam||284|| <br />
śiṇḍākī cāsutaṁ cānyat kālāmlaṁ rōcanaṁ laghu| <br />
vidyādvargaṁ kr̥tānnānāmēkādaśatamaṁ bhiṣak||285|| <br />

raktapittakaPotkledi SuktaM vAtAnulomanam|<br />
kandamUlaPalAdyaM ca tadvadvidyAttadAsutam||284||<br />
SiNDAkI cAsutaM cAnyat kAlAmlaM rocanaM laGu|<br />
vidyAdvargaM kRutAnnAnAmekAdaSatamaM BiShak||285||<br />
</div></div>

<div style="text-align:justify;">
The shukta beverage (sour liquor or gruel) aggravates raktapitta and kapha, and regulates vata. One should know the properties of the bulbs, roots and fruits etc. fermented in this beverage to have the same qualities. [284]

Shindaki (a sour, fermented preparation) and other fermented articles that turn sour owing to long periods of preservation are appetizing and light. The physician should know this section on cooked foods. [285]
</div>
<div class="mw-collapsible mw-collapsed">

इतिकृतान्नवर्गएकादशः॥११॥
<div class="mw-collapsible-content">

iti kr̥tānnavarga ēkādaśaḥ||11||

iti kRutAnnavarga ekAdaSaH||11||
</div></div>

Thus ends the eleventh section on cooked foods.

====Class on food articles====
<div class="mw-collapsible mw-collapsed">
<poem>
कषायानुरसं स्वादुसूक्ष्ममुष्णंव्यवायिच।
पित्तलंबद्धविण्मूत्रंनचश्लेष्माभिवर्धनम्॥२८६॥
वातघ्नेषूत्तमंबल्यंत्वच्यंमेधाग्निवर्धनम्।
तैलंसंयोगसंस्कारात्सर्वरोगापहंमतम्॥२८७॥
तैलप्रयोगादजरानिर्विकाराजितश्रमाः।
आसन्नतिबलाःसङ्ख्येदैत्याधिपतयःपुरा॥२८८॥
ऐरण्डतैलंमधुरंगुरुश्लेष्माभिवर्धनम्।
वातासृग्गुल्महृद्रोगजीर्णज्वरहरंपरम्॥२८९॥
कटूष्णंसार्षपंतैलंरक्तपित्तप्रदूषणम्।
कफशुक्रानिलहरंकण्डूकोठविनाशनम् ॥२९०॥
प्रियालतैलंमधुरंगुरुश्लेष्माभिवर्धनम्।
हितमिच्छन्तिनात्यौष्ण्यात्संयोगेवातपित्तयोः॥२९१॥
आतस्यंमधुराम्लंतुविपाकेकटुकंतथा।
उष्णवीर्यंहितंवातेरक्तपित्तप्रकोपणम्॥२९२॥
कुसुम्भतैलमुष्णंचविपाकेकटुकंगुरु।
विदाहिचविशेषेणसर्वदोषप्रकोपणम्॥२९३॥
फलानांयानिचान्यानितैलान्याहारसंविधौ
युज्यन्तेगुणकर्मभ्यांतानिब्रूयाद्यथाफलम्॥२९४॥</poem>
<div class="mw-collapsible-content">
<poem>
kaṣāyānurasaṁ [1] svādu sūkṣmamuṣṇaṁ vyavāyi ca|
pittalaṁ baddhaviṇmūtraṁ na ca ślēṣmābhivardhanam||286||
vātaghnēṣūttamaṁ balyaṁ tvacyaṁ mēdhāgnivardhanam|
tailaṁ saṁyōgasaṁskārāt sarvarōgāpahaṁ matam||287||
tailaprayōgādajarā nirvikārā jitaśramāḥ|
āsannatibalāḥ saṅkhyē daityādhipatayaḥ purā||288||
airaṇḍatailaṁ madhuraṁ guru ślēṣmābhivardhanam|
vātāsr̥ggulmahr̥drōgajīrṇajvaraharaṁ param||289||
kaṭūṣṇaṁ sārṣapaṁ tailaṁ raktapittapradūṣaṇam|
kaphaśukrānilaharaṁ kaṇḍūkōṭhavināśanam [2] ||290||
priyālatailaṁ madhuraṁ guru ślēṣmābhivardhanam|
hitamicchanti nātyauṣṇyātsaṁyōgē vātapittayōḥ||291||
ātasyaṁ madhurāmlaṁ tu vipākē kaṭukaṁ tathā|
uṣṇavīryaṁ hitaṁ vātē raktapittaprakōpaṇam||292||
kusumbhatailamuṣṇaṁ ca vipākē kaṭukaṁ guru|
vidāhi ca viśēṣēṇa sarvadōṣaprakōpaṇam||293||
phalānāṁ yāni cānyāni tailānyāhārasaṁvidhau [3] |
yujyantē guṇakarmabhyāṁ tāni brūyādyathāphalam||294||

kaShAyAnurasaM svAdu sUkShmamuShNaM vyavAyi ca|
pittalaM baddhaviNmUtraM na ca SleShmABivardhanam||286||
vAtaGneShUttamaM balyaM tvacyaM medhAgnivardhanam|
tailaM saMyogasaMskArAt sarvarogApahaM matam||287||
tailaprayogAdajarA nirvikArA jitaSramAH|
AsannatibalAH sa~gKye daityAdhipatayaH purA||288||
airaNDatailaM madhuraM guru SleShmABivardhanam|
vAtAsRuggulmahRudrogajIrNajvaraharaM param||289||
kaTUShNaM sArShapaM tailaM raktapittapradUShaNam|
kaPaSukrAnilaharaM kaNDUkoThavinASanam ||290||
priyAlatailaM madhuraM guru SleShmABivardhanam|
hitamicCanti nAtyauShNyAtsaMyoge vAtapittayoH||291||
AtasyaM madhurAmlaM tu vipAke kaTukaM tathA|
uShNavIryaM hitaM vAte raktapittaprakopaNam||292||
kusumBatailamuShNaM ca vipAke kaTukaM guru|
vidAhi ca viSeSheNa sarvadoShaprakopaNam||293||
PalAnAM yAni cAnyAni tailAnyAhArasaMvidhau yujyante guNakarmaByAM tAni brUyAdyathAPalam||294||</poem>
</div></div>

<div style="text-align:justify;">

Til (Sesamum indicum Linn.) oil is an astringent in after-taste, mildly sweet, hot, and diffusive that aggravates pitta and causes constipation and oliguria. It does not increase kapha. It is the best among pacifiers of vata, enhances strength, is good for the skin and increases intelligence and agni. Til oil is considered a very effective vehicle for administering various drugs [286-287]
The medicinal properties of the Til oil have also been mentioned in the vedic scriptures - using the oil, the legendary daitya (demon) kings overcame aging, diseases, and fatigue, while gaining great strength in their battles with the Devas (Gods).[288]

Castor oil (Ricinus communis Linn.) is sweet, heavy, and kapha-aggravating. It is highly effective in treating vata, rakta gulma, heart-diseases and chronic fever. [289]

The white rape-seed (Brassica campestris Linn. Var. Sarson Prain) is pungent, hot, vitiates blood and pitta, and depletes kapha and semen. It is also very effective in treating vata-disorders, pruritus and urticaria. [290]

The oil of Buchanan’s mango (priyala, Buchanans mango /Buchanania lanzan Spreng) is sweet, heavy and kapha-aggravating. It is beneficial in vata-pitta combination diseases as it is not very hot in potency. [291]

The linseed (Linum usitatissimum Linn.) oil is sweet, sour and pungent (after digestion), and hot in potency. It is beneficial in vata but aggravates rakta & pitta. [292]

The safflower (Carthamus tinctorius Linn.) oil is hot, pungent after digestion, and heavy. It is excessively irritant and provokes all doshas. [293]

The qualities of other oils used in food but derived from fruits are not mentioned here. These are known by the qualities of the fruits themselves. [294]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
मधुरोबृंहणोवृष्योबल्योमज्जातथावसा।
यथासत्त्वंतुशैत्योष्णेवसामज्ज्ञोर्विनिर्दिशेत्॥२९५॥</poem>
<div class="mw-collapsible-content">
<poem>
madhurō br̥ṁhaṇō vr̥ṣyō balyō majjā tathā vasā|
yathāsattvaṁ tu śaityōṣṇē vasāmajjñōrvinirdiśēt||295||

madhuro bRuMhaNo vRuShyo balyo majjA tathA vasA|
yathAsattvaM tu SaityoShNe vasAmajj~jorvinirdiSet||295||</poem>
</div></div>

Animal marrow and fat are sweet, nourishing, aphrodisiac, strengthening, and hot or cool depending upon the nature or type of the animal. [295]
<div class="mw-collapsible mw-collapsed">
<poem>
सस्नेहंदीपनंवृष्यमुष्णंवातकफापहम्।
विपाकेमधुरंहृद्यंरोचनंविश्वभेषजम्॥२९६॥
श्लेष्मलामधुराचार्द्रागुर्वीस्निग्धाचपिप्पली।
साशुष्काकफवातघ्नीकटूष्णावृष्यसम्मता ॥२९७॥
नात्यर्थमुष्णंमरिचमवृष्यंलघुरोचनम्।
छेदित्वाच्छोषणत्वाच्चदीपनंकफवातजित् ॥२९८॥
वातश्लेष्मविबन्धघ्नंकटूष्णंदीपनंलघु।
हिङ्गुशूलप्रशमनंविद्यात्पाचनरोचनम्॥२९९॥
रोचनंदीपनंवृष्यंचक्षुष्यमविदाहिच।
त्रिदोषघ्नंसमधुरं सैन्धवंलवणोत्तमम्॥३००॥
सौक्ष्म्यादौष्ण्याल्लघुत्वाच्चसौगन्ध्याच्चरुचिप्रदम्।
सौवर्चलंविबन्धघ्नंहृद्यमुद्गारशोधिच॥३०१॥
तैक्ष्ण्यादौष्ण्याद्व्यवायित्वाद्दीपनंशूलनाशनम्।
ऊर्ध्वंचाधश्चवातानामानुलोम्यकरंबिडम्॥३०२॥
सतिक्तकटुसक्षारंतीक्ष्णमुत्क्लेदिचौद्भिदम्।
नकाललवणेगन्धःसौवर्चलगुणाश्चते॥३०३॥
सामुद्रकंसमधुरं, सतिक्तंकटुपांशुजम्।
रोचनंलवणंसर्वंपाकिस्रंस्यनिलापहम्॥३०४॥</poem>
<div class="mw-collapsible-content">
<poem>
sasnēhaṁ dīpanaṁ vr̥ṣyamuṣṇaṁ vātakaphāpaham|
vipākē madhuraṁ hr̥dyaṁ rōcanaṁ viśvabhēṣajam||296||
ślēṣmalā madhurā cārdrā gurvī snigdhā ca pippalī|
sā śuṣkā kaphavātaghnī kaṭūṣṇā vr̥ṣyasammatā [1] ||297||
nātyarthamuṣṇaṁ maricamavr̥ṣyaṁ laghu rōcanam|
chēditvācchōṣaṇatvācca dīpanaṁ kaphavātajit [2] ||298||
vātaślēṣmavibandhaghnaṁ kaṭūṣṇaṁ dīpanaṁ laghu|
hiṅgu śūlapraśamanaṁ vidyāt pācanarōcanam||299||
rōcanaṁ dīpanaṁ vr̥ṣyaṁ cakṣuṣyamavidāhi ca|
tridōṣaghnaṁ samadhuraṁ [3] saindhavaṁ lavaṇōttamam||300||
saukṣmyādauṣṇyāllaghutvācca saugandhyācca rucipradam|
sauvarcalaṁ vibandhaghnaṁ hr̥dyamudgāraśōdhi ca||301||
taikṣṇyādauṣṇyādvyavāyitvāddīpanaṁ śūlanāśanam|
ūrdhvaṁ cādhaśca vātānāmānulōmyakaraṁ biḍam||302||
satiktakaṭu sakṣāraṁ tīkṣṇamutklēdi caudbhidam|
na kālalavaṇē gandhaḥ sauvarcalaguṇāśca tē||303||
sāmudrakaṁ samadhuraṁ, satiktaṁ kaṭu pāṁśujam|
rōcanaṁ lavaṇaṁ sarvaṁ pāki sraṁsyanilāpaham||304||

nAtyarthamuShNaM maricamavRuShyaM laGu rocanam|
CeditvAcCoShaNatvAcca dIpanaM kaPavAtajit ||298||
vAtaSleShmavibandhaGnaM kaTUShNaM dIpanaM laGu|
hi~ggu SUlapraSamanaM vidyAt pAcanarocanam||299||
rocanaM dIpanaM vRuShyaM cakShuShyamavidAhi ca|
tridoShaGnaM samadhuraM ( 'saindhavaguNe samadhuram IShanmadhuram' iti SivadAsasenaH; ) saindhavaM lavaNottamam||300||
saukShmyAdauShNyAllaGutvAcca saugandhyAcca rucipradam|
sauvarcalaM vibandhaGnaM hRudyamudgAraSodhi ca||301||
taikShNyAdauShNyAdvyavAyitvAddIpanaM SUlanASanam|
UrdhvaM cAdhaSca vAtAnAmAnulomyakaraM biDam||302||
satiktakaTu sakShAraM tIkShNamutkledi caudBidam|
na kAlalavaNe gandhaH sauvarcalaguNASca te||303||
sAmudrakaM samadhuraM, satiktaM kaTu pAMSujam|
rocanaM lavaNaM sarvaM pAki sraMsyanilApaham||304||</poem>
</div></div>

<div style="text-align:justify;">

Ginger (Zingiber officinale Rosc.) is slightly unctuous, stimulates digestion, aphrodisiac, hot, effective in treating vata and kapha, and sweet after digestion. [296]

Green long pepper (Piper longum Linn.) increases kapha, is sweet, heavy and unctuous. Dried pepper alleviates kapha and vata, is pungent and hot, and is considered an aphrodisiac. [297]

Black pepper (Piper nigrum Linn.) is not very hot, is anaphrodisiac, light, appetizing and is depletive and desiccatingt. It is is effective in treating kapha and vata. [298]

Asafoetida (Ferula narthex Boiss.) is regarded to be effective in treating vata, kapha and obstipation. It is pungent, hot, appetizing, light, and alleviates colicky pain. [299]

Rock salt is considered the best of salts - it is an appetizer and an aphrodisiac. It also improves eye-sight and is a non-irritant. It is effective in treating dosha imbalances and is slightly sweet. [300]

The sanchal salt is subtle, hot, light, fragrant, relishing, removes obstruction, cordial [palatable] and clears belching. [301]

Bida salt being sharp, hot, and diffusive, stimulates digestion, is effective in treating colicky pain and regulates the upward and downward courses of vata. [302]

The efflorescent (audbhida) salt is slightly bitter, pungent, slightly alkaline, sharp and liquefacient. kalabag rock-salt has no smell. Its qualities are similar to those of sanchal salt. [303]

The sea-salt is slightly sweet while the earth-salt is slightly bitter and pungent. All salts are appetizing, digestive, laxative and are effective in treating vata. [304]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
हृत्पाण्डुग्रहणीरोगप्लीहानाहगलग्रहान्।
कासंकफजमर्शांसियावशूकोव्यपोहति॥३०५॥
तीक्ष्णोष्णोलघुरूक्षश्चक्लेदीपक्ता विदारणः।
दाहनोदीपनश्छेत्तासर्वःक्षारोऽग्निसन्निभः ॥३०६॥</poem>
<div class="mw-collapsible-content">
<poem>
hr̥tpāṇḍugrahaṇīrōgaplīhānāhagalagrahān|
kāsaṁ kaphajamarśāṁsi yāvaśūkō vyapōhati||305||
tīkṣṇōṣṇō laghurūkṣaśca klēdī paktā [1] vidāraṇaḥ|
dāhanō dīpanaśchēttā sarvaḥ kṣārō'gnisannibhaḥ [2] ||306||

hRutpANDugrahaNIrogaplIhAnAhagalagrahAn|
kAsaM kaPajamarSAMsi yAvaSUko vyapohati||305||
tIkShNoShNo laGurUkShaSca kledI paktA vidAraNaH|
dAhano dIpanaSCettA sarvaH kShAro&gnisanniBaH ||306||</poem>
</div></div>

Yavakshara (barley alkali) is effective in treating diseases of the heart, anaemia, assimilation disorders, spleenic disorders, constipation, throat-spasm, cough of the kapha type and piles. [305]

All alkalis are like fiery, sharp, hot, light, dry, liquefacient, digestive, corrosive, caustic, stimulates digestion and destructive of tissues. [306]
<div class="mw-collapsible mw-collapsed">
<poem>
कारवीकुञ्चिकाऽजाजीयवानीधान्यतुम्बुरु।
रोचनंदीपनंवातकफदौर्गन्ध्यनाशनम्॥३०७॥</poem>
<div class="mw-collapsible-content">
<poem>
kāravī kuñcikā'jājī yavānī dhānyatumburu|
rōcanaṁ dīpanaṁ vātakaphadaurgandhyanāśanam||307||

kAravI ku~jcikA&jAjI yavAnI dhAnyatumburu|
rocanaM dIpanaM vAtakaPadaurgandhyanASanam||307||</poem>
</div></div>

Celery seeds (''karavi'', Carum bulbocastanum W.Koch.), black cumin (''kunchika'', Nigella sativa Linn.), cumin (''ajaji'', Cuminum cyminum Linn.), bishops weed (''yavani'', Trachyspermum ammi Linn.), coriander (''dhanyaka'', Coriandrum sativum) and Indian tooth-ache (''tumburu'', Zanthoxylum armatum DC) are appetizing, stimulate digestion, alleviate ''vata'' and ''kapha'', and remove foul odour.[307]
<div class="mw-collapsible mw-collapsed">
<poem>
आहारयोगिनांभक्तिनिश्चयोनतुविद्यते।
समाप्तो द्वादशश्चायंवर्गआहारयोगिनाम्॥३०८॥</poem>
<div class="mw-collapsible-content">
<poem>
āhārayōgināṁ bhaktiniścayō na tu vidyatē|
samāptō [1] dvādaśaścāyaṁ varga āhārayōginām||308||

AhArayoginAM BaktiniScayo na tu vidyate|
samApto dvAdaSaScAyaM varga AhArayoginAm||308||</poem>
</div></div>

Dietary adjuvants do not, however, fit into a rigid classification. [308]
<div class="mw-collapsible mw-collapsed">

इत्याहारयोगिवर्गोद्वादशः॥१२॥
<div class="mw-collapsible-content">

ityāhārayōgivargō dvādaśaḥ ||12||

ityAhArayogivargo dvAdaSaH||12||
</div></div>

Thus ends the twelfth section on the articles used in cooked foods.

=== General considerations in qualities ===
<div class="mw-collapsible mw-collapsed">
<poem>
शूकधान्यंशमीधान्यंसमातीतंप्रशस्यते।
पुराणंप्रायशोरूक्षंप्रायेणाभिनवंगुरु ॥३०९॥

यद्यदागच्छति क्षिप्रंतत्तल्लघुतरंस्मृतम्।
निस्तुषंयुक्तिभृष्टंचसूप्यंलघुविपच्यते॥३१०॥</poem>
<div class="mw-collapsible-content">
<poem>
śūkadhānyaṁ śamīdhānyaṁ samātītaṁ praśasyatē|
purāṇaṁ prāyaśō rūkṣaṁ prāyēṇābhinavaṁ guru [1] ||309||

yadyadāgacchati [2] kṣipraṁ tattallaghutaraṁ smr̥tam|
nistuṣaṁ yuktibhr̥ṣṭaṁ ca sūpyaṁ laghu vipacyatē||310||

SUkadhAnyaM SamIdhAnyaM samAtItaM praSasyate|
purANaM prAyaSo rUkShaM prAyeNABinavaM guru ||309||

yadyadAgacCati kShipraM tattallaGutaraM smRutam|
nistuShaM yuktiBRuShTaM ca sUpyaM laGu vipacyate||310||</poem>
</div></div>

Cereals and pulses that are one-year-old (not older) are recommended. Old grain is generally dry and the new generally heavy to digest. [309]

That grain which grows quicker is considered lighter than the others. The decorticated and slightly roasted pulse is digested easily. [310]
<div class="mw-collapsible mw-collapsed">
<poem>
मृतंकृशंचातिमेद्यंवृद्धंबालंविषैर्हतम्।
अगोचरभृतंव्यालसूदितंमांसमुत्सृजेत्॥३११॥

अतोऽन्यथाहितंमांसंबृंहणंबलवर्धनम्।</poem>
<div class="mw-collapsible-content">
<poem>
mr̥taṁ kr̥śaṁ cātimēdyaṁ vr̥ddhaṁ bālaṁ viṣairhatam|
agōcarabhr̥taṁ vyālasūditaṁ māṁsamutsr̥jēt||311||

atō'nyathā hitaṁ māṁsaṁ br̥ṁhaṇaṁ balavardhanam|312|

mRutaM kRuSaM cAtimedyaM vRuddhaM bAlaM viShairhatam|
agocaraBRutaM vyAlasUditaM mAMsamutsRujet||311||

ato&nyathA hitaM mAMsaM bRuMhaNaM balavardhanam|</poem>
</div></div>

The flesh of the animal which is dead, emaciated, very fat, old, too young, killed by poisoning, reared in unnatural habitat or killed by a tiger or snake should be avoided. Except for the above scenarios, flesh of animals described in this and prior chapters is wholesome, nourishing and promotes strength. [311]
<div class="mw-collapsible mw-collapsed">
<poem>
प्रीणनःसर्वभूतानांहृद्योमांसरसःपरम्॥३१२॥

शुष्यतांव्याधिमुक्तानांकृशानांक्षीणरेतसाम्।
बलवर्णार्थिनांचैवरसंविद्याद्यथामृतम्॥३१३॥

सर्वरोगप्रशमनंयथास्वंविहितंरसम्।
विद्यात्स्वर्यंबलकरंवयोबुद्धीन्द्रियायुषाम्॥३१४॥

व्यायामनित्याःस्त्रीनित्यामद्यनित्याश्चयेनराः।
नित्यंमांसरसाहारानातुराःस्युर्नदुर्बलाः॥३१५॥</poem>
<div class="mw-collapsible-content">
<poem>
prīṇanaḥ sarvabhūtānāṁ hr̥dyō māṁsarasaḥ param||312||

śuṣyatāṁ vyādhimuktānāṁ kr̥śānāṁ kṣīṇarētasām|
balavarṇārthināṁ caiva rasaṁ vidyādyathāmr̥tam||313||

sarvarōgapraśamanaṁ yathāsvaṁ vihitaṁ rasam|
vidyāt svaryaṁ balakaraṁ vayōbuddhīndriyāyuṣām||314||

vyāyāmanityāḥ strīnityā madyanityāśca yē narāḥ|
nityaṁ māṁsarasāhārā nāturāḥ syurna durbalāḥ||315||

prINanaH sarvaBUtAnAM hRudyo mAMsarasaH param||312||

SuShyatAM vyAdhimuktAnAM kRuSAnAM kShINaretasAm|
balavarNArthinAM caiva rasaM vidyAdyathAmRutam||313||

sarvarogapraSamanaM yathAsvaM vihitaM rasam|
vidyAt svaryaM balakaraM vayobuddhIndriyAyuShAm||314||

vyAyAmanityAH strInityA madyanityASca ye narAH|
nityaM mAMsarasAhArA nAturAH syurna durbalAH||315||</poem>
</div></div>

Meat juice has been considered to be the most nourishing of food articles for those who are wasted, convalescing, emaciated, deficient in semen and desirous of enhanced strength and complexion – in fact, for such patients, meat juice has been regarded as nectar itself. [312-313]

Meat juice administered as indicated is effective in treating most diseases. It promotes or enhances voice, youth, intelligence, sense-faculties and longevity. [314]

If those given to constant exercise and indulgence in women and wine take meat juice daily, they will never fall ill or become weak. [315]

=== Signs of bad quality (avoidable) vegetables, fruits and greens ===
<div class="mw-collapsible mw-collapsed">
<poem>
क्रिमिवातातपहतंशुष्कंजीर्णमनार्तवम्।
शाकंनिःस्नेहसिद्धंचवर्ज्यंयच्चापरिस्रुतम्॥३१६॥

पुराणमामंसङ्क्लिष्टंक्रिमिव्यालहिमातपैः।
अदेशकालजंक्लिन्नंयत्स्यात्फलमसाधुतत्॥३१७॥

हरितानां यथाशाकंनिर्देशःसाधनादृते।
मद्याम्बुगोरसादीनांस्वेस्वेवर्गेविनिश्चयः॥३१८॥</poem>
<div class="mw-collapsible-content">
<poem>
krimivātātapahataṁ śuṣkaṁ jīrṇamanārtavam|
śākaṁ niḥsnēhasiddhaṁ ca varjyaṁ yaccāparisrutam||316||

purāṇamāmaṁ saṅkliṣṭaṁ krimivyālahimātapaiḥ|
adēśakālajaṁ klinnaṁ yatsyātphalamasādhu tat||317||

haritānāṁ [1] yathāśākaṁ nirdēśaḥ sādhanādr̥tē|
madyāmbugōrasādīnāṁ svē svē vargē viniścayaḥ||318||

krimivAtAtapahataM SuShkaM jIrNamanArtavam|
SAkaM niHsnehasiddhaM ca varjyaM yaccAparisrutam||316||

purANamAmaM sa~gkliShTaM krimivyAlahimAtapaiH|
adeSakAlajaM klinnaM yatsyAtPalamasAdhu tat||317||

haritAnAM yathASAkaM nirdeSaH sAdhanAdRute|
madyAmbugorasAdInAM sve sve varge viniScayaH||318||</poem>
</div></div>

Vegetable spoilt by maggots, wind, sun, or those that are dried, decayed, off-season, cooked without unctuous substances, or eaten without draining off boiled water should be avoided. [316]

Fruits that are old, unripe or damaged by insects, snakes, frost or sun, and those that are of improper season and place or are putrified should be regarded as not good for use. [317]

The rules regarding greens are the same as vegetables, except in the mode of preparation. As regards wine, water and milk etc. these have been described in their respective actions. [318]

=== Anupana (beverages after food) ====

==== General guidelines for beverages after food ====
<div class="mw-collapsible mw-collapsed">
<poem>
यदाहारगुणैः पानंविपरीतंतदिष्यते।
अन्नानुपानंधातूनांदृष्टंयन्नविरोधिच॥३१९॥

आसवानांसमुद्दिष्टामशीतिंचतुरुत्तराम्।
जलंपेयमपेयंचपरीक्ष्यानुपिबेद्धितम्॥३२०॥

स्निग्धोष्णं मारुतेशस्तंपित्तेमधुरशीतलम्।
कफेऽनुपानंरूक्षोष्णंक्षयेमांसरसःपरम्॥३२१॥

उपवासाध्वभाष्यस्त्रीमारुतातपकर्मभिः।
क्लान्तानामनुपानार्थंपयःपथ्यंयथाऽमृतम्॥३२२॥

सुराकृशानांपुष्ट्यर्थमनुपानंविधीयते।
कार्श्यार्थंस्थूलदेहानामनुशस्तंमधूदकम्॥३२३॥

अल्पाग्नीनामनिद्राणांतन्द्राशोकभयक्लमैः।
मद्यमांसोचितानांचमद्यमेवानुशस्यते॥३२४॥</poem>
<div class="mw-collapsible-content">
<poem>
yadāhāraguṇaiḥ [1] pānaṁ viparītaṁ tadiṣyatē|
annānupānaṁ dhātūnāṁ dr̥ṣṭaṁ yanna virōdhi ca||319||

āsavānāṁ samuddiṣṭāmaśītiṁ caturuttarām|
jalaṁ pēyamapēyaṁ ca parīkṣyānupibēddhitam||320||

snigdhōṣṇaṁ [2] mārutē śastaṁ pittē madhuraśītalam|
kaphē'nupānaṁ rūkṣōṣṇaṁ kṣayē māṁsarasaḥ param||321||

upavāsādhvabhāṣyastrīmārutātapakarmabhiḥ|
klāntānāmanupānārthaṁ payaḥ pathyaṁ yathā'mr̥tam||322||

surā kr̥śānāṁ puṣṭyarthamanupānaṁ vidhīyatē|
kārśyārthaṁ sthūladēhānāmanu śastaṁ madhūdakam||323||

alpāgnīnāmanidrāṇāṁ tandrāśōkabhayaklamaiḥ|
madyamāṁsōcitānāṁ ca madyamēvānuśasyatē||324||

yadAhAraguNaiH pAnaM viparItaM tadiShyate|
annAnupAnaM dhAtUnAM dRuShTaM yanna virodhi ca||319||

AsavAnAM samuddiShTAmaSItiM caturuttarAm|
jalaM peyamapeyaM ca parIkShyAnupibeddhitam||320||

snigdhoShNaM mArute SastaM pitte madhuraSItalam|
kaPe&nupAnaM rUkShoShNaM kShaye mAMsarasaH param||321||

upavAsAdhvaBAShyastrImArutAtapakarmaBiH|
klAntAnAmanupAnArthaM payaH pathyaM yathA&mRutam||322||

surA kRuSAnAM puShTyarthamanupAnaM vidhIyate|
kArSyArthaM sthUladehAnAmanu SastaM madhUdakam||323||

alpAgnInAmanidrANAM tandrASokaBayaklamaiH|
madyamAMsocitAnAM ca madyamevAnuSasyate||324||</poem>
</div></div>

That drink which is opposite in quality to that of the food taken is the proper corrigent (agent that neutralizes the undesirable-effects of a particular medication or diet). Whatever drink is not deleterious to doshas and dhatus is to be considered the right post-prandial drink. [319]

One should take as his post-prandial drink that which is wholesome and fit to consume based on thorough examination of kinds of water and (eighty-four kinds of) wines described previously. [320]

Unctuous and hot drinks in conditions of ''vata'', sweet and cooling ones in those of ''pitta'', dry and hot ones in ''kapha'', and meat juices in wasting are considered to be the best. [321]

For those fatigued by fasting, travel, lecturing, company of women, or exposure to wind, sun and exertion, milk as a post-prandial drink is considered as wholesome as nectar. [322]

''Sura'' wine is recommended as a post-prandial drink for nourishing the emaciated. Combination of honey and water is recommended as a post-prandial drink for reducing the corpulent. [323]

For those suffering from weak ''agni'' and insomnia as a result of torpor, grief, fear and fatigue and those accustomed to wine and meat, wine is prescribed as a post-prandial drink. [324]

==== Benefits of ''anupana'' (vehicle) ====
<div class="mw-collapsible mw-collapsed">
<poem>
अथानुपानकर्मगुणान्प्रवक्ष्यामः- अनुपानंतर्पयति, प्रीणयति, ऊर्जयति, बृंहयति, पर्याप्तिमभिनिर्वर्तयति, भुक्तमवसादयति, अन्नसङ्घातंभिनत्ति, मार्दवमापादयति, क्लेदयति, जरयति, सुखपरिणामितामाशुव्यवायितांचाहारस्योपजनयतीति॥३२५॥

भवतिचात्र-
अनुपानंहितंयुक्तंतर्पयत्याशुमानवम्।
सुखंपचतिचाहारमायुषेचबलायच॥३२६॥</poem>
<div class="mw-collapsible-content">
<poem>
athānupānakarmaguṇān [1] pravakṣyāmaḥ- anupānaṁ tarpayati, prīṇayati, ūrjayati, br̥ṁhayati, paryāptimabhinirvartayati, bhuktamavasādayati, annasaṅghātaṁbhinatti, mārdavamāpādayati, klēdayati, jarayati, sukhapariṇāmitāmāśuvyavāyitāṁ cāhārasyōpajanayatīti||325||

bhavati cātra-
anupānaṁ hitaṁ yuktaṁ tarpayatyāśu mānavam|
sukhaṁ pacati cāhāramāyuṣē ca balāya ca||326||

athAnupAnakarmaguNAn pravakShyAmaH- anupAnaM tarpayati, prINayati, Urjayati, bRuMhayati, paryAptimaBinirvartayati, BuktamavasAdayati, annasa~gGAtaM Binatti, mArdavamApAdayati, kledayati, jarayati, suKapariNAmitAmASuvyavAyitAM cAhArasyopajanayatIti||325||

Bavati cAtra-
anupAnaM hitaM yuktaM tarpayatyASu mAnavam|
suKaM pacati cAhAramAyuShe ca balAya ca||326||</poem>
</div></div>

Now described are the qualities and actions of post-prandial drinks. Post-prandial drinks give nourishment, pleasure, energy, sense of satisfaction, help any food consumed to settle down, helps break down food consumed, impart softness, liquefy, digest and bring about quick assimilation and diffusion in the body. [325]

Post prandial drink, properly administered, can satisfy a person immediately, digest the food effectively and give life and strength. [326]

==== Contra-inidcations of drinking water after meals ====
<div class="mw-collapsible mw-collapsed">
<poem>
नोर्ध्वाङ्गमारुताविष्टानहिक्काश्वासकासिनः।
नगीतभाष्याध्ययनप्रसक्तानोरसिक्षताः॥३२७॥

पिबेयुरुदकंभुक्त्वातद्धिकण्ठोरसिस्थितम्।
स्नेहमाहारजंहत्वा भूयोदोषायकल्पते॥३२८॥</poem>
<div class="mw-collapsible-content">
<poem>
nōrdhvāṅgamārutāviṣṭā na hikkāśvāsakāsinaḥ|
na gītabhāṣyādhyayanaprasaktā nōrasi kṣatāḥ||327||

pibēyurudakaṁ bhuktvā taddhi kaṇṭhōrasi sthitam|
snēhamāhārajaṁ hatvā [1] bhūyō dōṣāya kalpatē||328||

nordhvA~ggamArutAviShTA na hikkASvAsakAsinaH|
na gItaBAShyAdhyayanaprasaktA norasi kShatAH||327||

pibeyurudakaM BuktvA taddhi kaNThorasi sthitam|
snehamAhArajaM hatvA BUyo doShAya kalpate||328||</poem>
</div></div>

Neither those in whom ''vata'' is provoked in the upper parts of the body nor those that suffer from hiccups, dyspnea or cough, nor those that are engaged in singing, lecturing or studying, nor those that are suffering from the pectoral lesions should drink water after eating, for it takes away from the throat and chest the unctuous quality of the meal eaten and leads to great morbidity. [327-328]
<div class="mw-collapsible mw-collapsed">
<poem>
अन्नपानैकदेशोऽयमुक्तःप्रायोपयोगिकः।
द्रव्याणिनहिनिर्देष्टुंशक्यंकार्त्स्न्येननामभिः॥३२९॥

यथानानौषधंकिञ्चिद्देशजानांवचोयथा।
द्रव्यंतत्तत्तथावाच्यमनुक्तमिहयद्भवेत्॥३३०॥</poem>
<div class="mw-collapsible-content">
<poem>
annapānaikadēśō'yamuktaḥ prāyōpayōgikaḥ|
dravyāṇi na hi nirdēṣṭuṁ śakyaṁ kārtsnyēna nāmabhiḥ||329||

yathā nānauṣadhaṁ kiñciddēśajānāṁ vacō yathā|
dravyaṁ tattattathā vācyamanuktamiha yadbhavēt||330||

annapAnaikadeSo&yamuktaH prAyopayogikaH|
dravyANi na hi nirdeShTuM SakyaM kArtsnyena nAmaBiH||329||

yathA nAnauShadhaM ki~jciddeSajAnAM vaco yathA|
dravyaM tattattathA vAcyamanuktamiha yadBavet||330||</poem>
</div></div>

The foods and drinks that are generally in use have been described in this chapter for it is not possible to indicate all substances by their names and properties. [329]

Since there is no substance that may not be used as a medicine, the substances not spoken of here (''anukta dravya'') should be assessed with reference to their qualities observed by people native to the region where they can be found naturally. [330]

=== Qualities of creatures according to their habitat and food ===
<div class="mw-collapsible mw-collapsed">
<poem>
चरःशरीरावयवाःस्वभावोधातवःक्रिया।
लिङ्गंप्रमाणंसंस्कारोमात्राचास्मिन्परीक्ष्यते॥३३१॥</poem>
<div class="mw-collapsible-content">
<poem>
caraḥ śarīrāvayavāḥ svabhāvō dhātavaḥ kriyā|
liṅgaṁ pramāṇaṁ saṁskārō mātrā cāsmin parīkṣyatē||331||

caraH SarIrAvayavAH svaBAvo dhAtavaH kriyA|
li~ggaM pramANaM saMskAro mAtrA cAsmin parIkShyate||331||</poem>
</div></div>

An animal's food and habitat, body-parts, constitution, body-elements, activity, sex, size, mode of preparation and measure are herein explained. [331]
<div class="mw-collapsible mw-collapsed">
<poem>
चरोऽनूपजलाकाशधन्वाद्योभक्ष्यसंविधिः।
जलजानूपजाश्चैवजलानूपचराश्चये॥३३२॥

गुरुभक्ष्याश्चयेसत्त्वाःसर्वेतेगुरवःस्मृताः।
लघुभक्ष्यास्तुलघवोधन्वजाधन्वचारिणः॥३३३॥</poem>
<div class="mw-collapsible-content">
<poem>
carō'nūpajalākāśadhanvādyō bhakṣyasaṁvidhiḥ|
jalajānūpajāścaiva jalānūpacarāśca yē||332||

gurubhakṣyāśca yē sattvāḥ sarvē tē guravaḥ smr̥tāḥ|
laghubhakṣyāstu laghavō dhanvajā dhanvacāriṇaḥ||333||

caro&nUpajalAkASadhanvAdyo BakShyasaMvidhiH|
jalajAnUpajAScaiva jalAnUpacarASca ye||332||

guruBakShyASca ye sattvAH sarve te guravaH smRutAH|
laGuBakShyAstu laGavo dhanvajA dhanvacAriNaH||333||</poem>
</div></div>

<div style="text-align:justify;">
An animal’s habitat could be wetlands, water, sky, and arid lands or deserts, while its food is generally called feed. Animals native to water and wetlands or those that eat heavy feed are regarded as heavy (i.e., their meat is heavy). Light feeders are light (their meat is light), such as those that dwell in arid lands or move around arid lands. [332-333]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
शरीरावयवाःसक्थिशिरःस्कन्धादयस्तथा।
सक्थिमांसाद्गुरुः स्कन्धस्ततःक्रोडस्ततःशिरः॥३३४॥

वृषणौचर्ममेढ्रंचश्रोणीवृक्कौयकृद्गुदम्।
मांसाद्गुरुतरंविद्याद्यथास्वंमध्यमस्थिच॥३३५॥</poem>
<div class="mw-collapsible-content">
<poem>
śarīrāvayavāḥ sakthiśiraḥskandhādayastathā|
sakthimāṁsādguruḥ [1] skandhastataḥ krōḍastataḥ śiraḥ||334||

vr̥ṣaṇau carma mēḍhraṁ ca śrōṇī vr̥kkau yakr̥dgudam|
māṁsādgurutaraṁ vidyādyathāsvaṁ madhyamasthi ca||335||

SarIrAvayavAH sakthiSiraHskandhAdayastathA|
sakthimAMsAdguruH skandhastataH kroDastataH SiraH||334||

vRuShaNau carma meDhraM ca SroNI vRukkau yakRudgudam|
mAMsAdgurutaraM vidyAdyathAsvaM madhyamasthi ca||335||</poem>
</div></div>

<div style="text-align:justify;">
The key limbs of animals, from the standpoint of their meat, are the thigh-bone, head, shoulder and others. Flesh of the shoulder region is heavier than that of the thigh-bone. Flesh from the chest region is considered heavier than that of the shoulder region, and meat of the head is heavier than that of the chest. Among organs, the testes, skin, phallus, hips, kidneys, liver, rectum, trunk and bone-marrow are heavier than the flesh of any part of the animal’s body. [334-335]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
स्वभावाल्लघवोमुद्गास्तथालावकपिञ्जलाः।
स्वभावाद्गुरवोमाषावराहमहिषास्तथा॥३३६॥

धातूनांशोणितादीनांगुरुंविद्याद्यथोत्तरम्।
अलसेभ्योविशिष्यन्तेप्राणिनोयेबहुक्रियाः॥३३७॥</poem>
<div class="mw-collapsible-content">
<poem>
svabhāvāllaghavō mudgāstathā lāvakapiñjalāḥ|
svabhāvādguravō māṣā varāhamahiṣāstathā||336||

dhātūnāṁ śōṇitādīnāṁ guruṁ vidyādyathōttaram|
alasēbhyō viśiṣyantē prāṇinō yē bahukriyāḥ||337||

svaBAvAllaGavo mudgAstathA lAvakapi~jjalAH|
svaBAvAdguravo mAShA varAhamahiShAstathA||336||

dhAtUnAM SoNitAdInAM guruM vidyAdyathottaram|
alaseByo viSiShyante prANino ye bahukriyAH||337||</poem>
</div></div>

<div style="text-align:justify;">
By nature, green gram is light to digest. So, too, are meats of the quail and the grey-partridge. On the other hand, black gram is heavy to digest and so are the flesh of hog and buffalo. [336]

The blood and other dhatus are regarded as increasingly heavy in their due order. The more active and lithe-footed the animal, the lighter its meat is [337]
</div>
<div class="mw-collapsible mw-collapsed">
<poem>
गौरवंलिङ्गसामान्येपुंसांस्त्रीणांतुलाघवम्।
महाप्रमाणागुरवःस्वजातौलघवोऽन्यथा॥३३८॥</poem>
<div class="mw-collapsible-content">
<poem>
gauravaṁ liṅgasāmānyē puṁsāṁ strīṇāṁ tu lāghavam|
mahāpramāṇā guravaḥ svajātau laghavō'nyathā||338||

gauravaM li~ggasAmAnye puMsAM strINAM tu lAGavam|
mahApramANA guravaH svajAtau laGavo&nyathA||338||</poem>
</div></div>

In general, heaviness is the characteristic of males while lightness is the characteristic of females. Those that are massive in size in each class are heavy and those that are otherwise are light. [338]
<div class="mw-collapsible mw-collapsed">
<poem>
गुरूणांलाघवंविद्यात्संस्कारात्सविपर्ययम्।
व्रीहेर्लाजायथाचस्युःसक्तूनांसिद्धपिण्डिकाः॥३३९॥</poem>
<div class="mw-collapsible-content">
<poem>
gurūṇāṁ lāghavaṁ vidyāt saṁskārāt saviparyayam|
vrīhērlājā yathā ca syuḥ saktūnāṁ siddhapiṇḍikāḥ||339||

gurUNAM lAGavaM vidyAt saMskArAt saviparyayam|
vrIherlAjA yathA ca syuH saktUnAM siddhapiNDikAH||339||</poem>
</div></div>

Heavy articles, it should be known, become lighter on preparation (or cooking) and the light ones become heavier just as rice becomes light when roasted and roasted corn flour becomes heavy when cooked and prepared into balls. [339]
<div class="mw-collapsible mw-collapsed">
<poem>
अल्पादानेगुरूणांचलघूनांचातिसेवने।
मात्राकारणमुद्दिष्टंद्रव्याणांगुरुलाघवे॥३४०॥

गुरूणामल्पमादेयंलघूनांतृप्तिरिष्यते।
मात्रांद्रव्याण्यपेक्षन्ते मात्राचाग्निमपेक्षते॥३४१॥</poem>
<div class="mw-collapsible-content">
<poem>
alpādānē gurūṇāṁ ca laghūnāṁ cātisēvanē|
mātrā kāraṇamuddiṣṭaṁ dravyāṇāṁ gurulāghavē||340||

gurūṇāmalpamādēyaṁ laghūnāṁ tr̥ptiriṣyatē|
mātrāṁ dravyāṇyapēkṣantē [1] mātrā cāgnimapēkṣatē||341||

alpAdAne gurUNAM ca laGUnAM cAtisevane|
mAtrA kAraNamuddiShTaM dravyANAM gurulAGave||340||

gurUNAmalpamAdeyaM laGUnAM tRuptiriShyate|
mAtrAM dravyANyapekShante mAtrA cAgnimapekShate||341||</poem>
</div></div>

Heavy articles should be consumed in small measures and light ones in large quantities. [340]

Food articles should thus be consumed in proper measure and the proper measure should be in accordance with the strength of the individual’s ''agni''. [341]
<div class="mw-collapsible mw-collapsed">
<poem>
बलमारोग्यमायुश्चप्राणाश्चाग्नौप्रतिष्ठिताः।
अन्नपानेन्धनैश्चाग्निर्ज्वलतिव्येतिचान्यथा ॥३४२॥</poem>
<div class="mw-collapsible-content">
<poem>
balamārōgyamāyuśca prāṇāścāgnau pratiṣṭhitāḥ|
annapānēndhanaiścāgnirjvalati vyēti cānyathā [1] ||342||

balamArogyamAyuSca prANAScAgnau pratiShThitAH|
annapAnendhanaiScAgnirjvalati vyeti cAnyathA ||342||</poem>
</div></div>

Strength, health, longevity and vital breath are dependent on the state of ''agni'' that burns when fed by the fuel of food and drink or dwindles when deprived of them. [342]
<div class="mw-collapsible mw-collapsed">
<poem>
गुरुलाघवचिन्तेयंप्रायेणाल्पबलान्प्रति।
मन्दक्रियाननारोग्यान्सुकुमारान्सुखोचितान्॥३४३॥</poem>
<div class="mw-collapsible-content">
<poem>
gurulāghavacintēyaṁ prāyēṇālpabalān prati|
mandakriyānanārōgyān sukumārānsukhōcitān||343||

gurulAGavacinteyaM prAyeNAlpabalAn prati|
mandakriyAnanArogyAn sukumArAnsuKocitAn||343||</poem>
</div></div>

The consideration of heaviness and lightness of food articles is particularly important for those who are generally weak, indolent, unhealthy, fragile or in a delicate condition of health, and those given to luxury. [343]
<div class="mw-collapsible mw-collapsed">
<poem>
दीप्ताग्नयःखराहाराःकर्मनित्यामहोदराः।
येनराःप्रतितांश्चिन्त्यंनावश्यंगुरुलाघवम्॥३४४॥</poem>
<div class="mw-collapsible-content">
<poem>
dīptāgnayaḥ kharāhārāḥ karmanityā mahōdarāḥ|
yē narāḥ prati tāṁścintyaṁ nāvaśyaṁ gurulāghavam||344||

dIptAgnayaH KarAhArAH karmanityA mahodarAH|
ye narAH prati tAMScintyaM nAvaSyaM gurulAGavam||344||</poem>
</div></div>

For those whose ''agni'' is strong, are accustomed to tough-to-digest food articles, are accustomed to hard labor and have a large capacity for consumption and digestion of food, the consideration of heavy and light food is not necessary. [344]
<div class="mw-collapsible mw-collapsed">
<poem>
हिताभिर्जुहुयान्नित्यमन्तरग्निंसमाहितः।
अन्नपानसमिद्भिर्नामात्राकालौविचारयन्॥३४५॥

आहिताग्निःसदापथ्यान्यन्तरग्नौजुहोतियः।j
दिवसेदिवसेब्रह्मजपत्यथददातिच॥३४६॥

नरंनिःश्रेयसेयुक्तंसात्म्यज्ञंपानभोजने।
भजन्तेनामयाःकेचिद्भाविनोऽप्यन्तरादृते॥३४७॥</poem>
<div class="mw-collapsible-content">
<poem>
hitābhirjuhuyānnityamantaragniṁ samāhitaḥ|
annapānasamidbhirnā mātrākālau vicārayan||345||

āhitāgniḥ sadā pathyānyantaragnau juhōti yaḥ|
divasē divasē brahma japatyatha dadāti ca||346||

naraṁ niḥśrēyasē yuktaṁ sātmyajñaṁ pānabhōjanē|
bhajantē nāmayāḥ kēcidbhāvinō'pyantarādr̥tē||347||

hitABirjuhuyAnnityamantaragniM samAhitaH|
annapAnasamidBirnA mAtrAkAlau vicArayan||345||

AhitAgniH sadA pathyAnyantaragnau juhoti yaH|
divase divase brahma japatyatha dadAti ca||346||

naraM niHSreyase yuktaM sAtmyaj~jaM pAnaBojane|
Bajante nAmayAH kecidBAvino&pyantarAdRute||347||</poem>
</div></div>

A person with discipline and self-control should always feed his ''agni'' with the fuel of wholesome food and drink and stay mindful of the consideration of measure and time. [345]

The man whose ''agni'' is well tended, who feeds it duly with wholesome diet, who does daily meditation, charity and the pursuit of spiritual salvation, and who takes food and drinks that are wholesome to him, will not fall to approaching diseases except for special reasons. [346-347]
<div class="mw-collapsible mw-collapsed">
<poem>
षड्त्रिंशतंसहस्राणिरात्रीणांहितभोजनः।
जीवत्यनातुरोजन्तुर्जितात्मासम्मतःसताम्॥३४८॥</poem>
<div class="mw-collapsible-content">
<poem>
ṣaḍtriṁśataṁ sahasrāṇi rātrīṇāṁ hitabhōjanaḥ|
jīvatyanāturō janturjitātmā sammataḥ satām||348||

ShaDtriMSataM sahasrANi rAtrINAM hitaBojanaH|
jIvatyanAturo janturjitAtmA sammataH satAm||348||</poem>
</div></div>

The disciplined man who practices wholesome diet lives for a period of 36000 nights i.e. hundred years, is blessed by good people and is free from disease. [348]
<div class="mw-collapsible mw-collapsed">
<poem>
प्राणाःप्राणभृतामन्नमन्नंलोकोऽभिधावति।
वर्णःप्रसादःसौस्वर्यंजीवितंप्रतिभासुखम्॥३४९॥

तुष्टिःपुष्टिर्बलंमेधासर्वमन्नेप्रतिष्ठितम्।
लौकिकंकर्मयद्वृत्तौस्वर्गतौयच्चवैदिकम्॥३५०॥
कर्मापवर्गेयच्चोक्तंतच्चाप्यन्नेप्रतिष्ठितम्।</poem>
<div class="mw-collapsible-content">
<poem>
prāṇāḥ prāṇabhr̥tāmannamannaṁ lōkō'bhidhāvati|
varṇaḥ prasādaḥ sausvaryaṁ jīvitaṁ pratibhā sukham||349||

tuṣṭiḥ puṣṭirbalaṁ mēdhā sarvamannē pratiṣṭhitam|
laukikaṁ karma yadvr̥ttau svargatau yacca vaidikam||350||

karmāpavargē yaccōktaṁ taccāpyannē pratiṣṭhitam|351|

prANAH prANaBRutAmannamannaM loko&BidhAvati|
varNaH prasAdaH sausvaryaM jIvitaM pratiBA suKam||349||

tuShTiH puShTirbalaM medhA sarvamanne pratiShThitam|
laukikaM karma yadvRuttau svargatau yacca vaidikam||350||
karmApavarge yaccoktaM taccApyanne pratiShThitam|</poem>
</div></div>

<div style="text-align:justify;">
As Lord Atreya had mentioned, the source of life for all living beings is food and all living beings are food and all the world seeks food. Complexion, clarity, good voice, long life, understanding, happiness, satisfaction, growth, strength and intelligence are all established in food. [349]

Whatever is beneficial for worldly happiness, whatever pertains to the vedic sacrifices leading to heaven and whatever actions lead to spiritual salvation are said to be established through food. [350]
</div>

=== Summary ===
<div class="mw-collapsible mw-collapsed">
<poem>
तत्रश्लोकः-
अन्नपानगुणाःसाग्र्यावर्गाद्वादशनिश्चिताः॥३५१॥

सगुणान्यनुपानानिगुरुलाघवसङ्ग्रहः
अन्नपानविधावुक्तंतत्परीक्ष्यं विशेषतः॥३५२॥

इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेश्लोकस्थानेऽन्नपानविधिर्नामसप्तविंशोऽध्यायः॥२७॥</poem>
<div class="mw-collapsible-content">
<poem>
tatra ślōkaḥ-
annapānaguṇāḥ sāgryā vargā dvādaśa niścitāḥ||351||

saguṇānyanupānāni gurulāghavasaṅgrahaḥ|
annapānavidhāvuktaṁ tat parīkṣyaṁ [1] viśēṣataḥ||352||

tatra SlokaH-
annapAnaguNAH sAgryA vargA dvAdaSa niScitAH||351||

saguNAnyanupAnAni gurulAGavasa~ggrahaH
annapAnavidhAvuktaM tat parIkShyaM viSeShataH||352||</poem>
</div></div>

In summary, the characteristics of food and drinks, twelve classifications of articles of diet (along with with the foremost of them), post-prandial drinks with their characteristics and the statement in brief regarding heaviness and lightness of the articles of diet- all these have been described in this chapter on diet and dietetics. [351-352]

Thus, in the Section on General Principles in the treatise compiled by Agnivesha and revised by Charak, the twenty-seventh chapter entitled ‘The Regimen of food and beverages” stands completed.

== Tattva Vimarsha(Fundamental Principles) ==

#Extrinsic characteristics, intrinsic qualities, modes of preparation, texture, and taste of a food article are important attributes for it to be suitable for human consumption
#All food items have natural qualities – beneficial and harmful - that need to be weighed in before recommended for consumption.
#There are twelve categories of food described in detail in this chapter that need to be studied before prescribing to a patient.
#Green vegetables that have been contaminated, dried, and are old and unseasonal should not be used.
#Preparations that require cooking over a low fire for a long time and are thick and hard are considered heavy, slow-to-digest, fatty and strength-enhancing.
#The heaviness and lightness of preparations must be determined according to the combination of the substances, the nature of preparation and the measure of each substance.
#Aged cereals and pulses (about a year old) are recommended for consumption. The old grain is generally dry and light and the new generally heavy.
#Grains that get cooked quicker are considered lighter to digest than the others. The decorticated and slightly roasted pulse is digested easily.
#The drink which is opposite in quality to that of the food taken is the proper corrigent (a substance added to a medicine to modify its action or counteract a disagreeable effect). Whatever drink is not deleterious to ''doshas'' and ''dhatus'' is to be considered the right post-prandial drink.
#One should take as his post-prandial drink that which is wholesome and fit to consume based on its thorough examination.
#Unctuous and hot drinks in conditions of ''vata'', sweet and cooling ones in those of ''pitta'', dry and hot ones in ''kapha'', and meat juices in wasting are considered to be the best.
#The digestion depends upon inherent property of the food article as well as its interaction with the ''agni'' (body’s digestive capacity).
#Qualities and effects of food are altered after processing, its vehicle and interaction with body.

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">
For over 4000 years, the [[Charak Samhita]] and its predecessor, the Agnivesha Tantra have provided a wealth of knowledge on managing life, not just health and disease management. Sages and practitioners passed on this distilled knowledge by word-to-mouth for centuries. Over the course of this period, the environment around us has changed significantly – affecting us and the living beings around us. Habitats have changed rendering some creatures extinct or endangered, while others have adapted themselves or evolved. Further, social traditions have dictated changes to our dietary habits. However, the fundamental principles governing food, in general, remain the same, e.g., the role of ''agni'' (digestive fire), ''Prakriti'' (body constitution), ''rasa, guna, veerya, vipaka'' and ''prabhava'' (characteristics) of various foods. These fundamental principles can be applied today for healthy living. Newer articles of food like dhanya (paddy), shaka (vegetables), harita (greens), mamsa (meat), phala (fruits) and kritanna (cooked food or drinks) can be characterized and used by an experienced Ayurvedic physician. It is a herculean job to describe all the foods available all over the world and describe their ''rasa, guna, veerya, vipaka'' and ''prabhava'' (characteristics) but we have made a humble attempt to take the skeleton of the Chapter [[Annapanavidhi Adhyaya]] as it is and try to enter the newer articles as per Ayurvedic perspective.

An old saying states "if you took fourteen greens (greens means not only the leaf, also flower, fruits, ''nala'', tuber, yeasts and mushrooms) then you may survive from the strain of ''Kartika''" (the month of October and November). During this period, there is increased incidence of seasonal diseases. Though this chapter maintains chronological order according to the dietetic code, it has a special aspect for the alleviation of three ''doshas'', to achieve excellent ''dhatus'' (body tissues), and clear the micro and macro channels of the body.

To stay healthy and prevent diseases during a change of season, following “Fourteen Greens” are advised. ''Surana'' (Amorphophallus campanulatus Blume) is effective for ''arsha'' (piles). ''Kebuka'' (Costus speciosus Koenig) prevents worm infestation. ''Yavashakam'' (Chenopodium purpurascens) is a liver tonic. ''Kasamarda'' (Cassia occidentalis Linn.) is effective in cough. ''Sarshapashaka'' (Brassica campestris Linn. Var.rapa (L) Hartm) is ''tikshna''or sharp in quality, and is worst among the greens but effective in a particular season.

''Neem'' (Azadirachta indica A.Juss) is effective in ''pittaja'' skin diseases. ''Jayanti'' (Sesbania sesban (Linn.) Merrill) is effective in common seasonal cold and effective in dysuria and has some anti-poisonous effect. Dwarf copperleaf- ''Shalakalyani'' (Alternanthera sessilis (Linn) R.Br. ex DC) dispels the accumulated ''pitta dosha''. ''Guduchi'' (Tinospora cordifolia (Willd) Miers ex Hook.f.& Thoms) pacifies morbid vitiation of all three ''doshas''. ''Patola patra'' (Trichosanthes dioica Roxb) purifies the accumulated ''pitta dosha''.

''Shleshmaka'' (Cordia dichatoma Frost. F.) is an appetizer in a particular season. Helenca (Enhydra fluctuans Lour) suppresses the ''pitta dosha''. ''Bhandir'' (Clerodendrum infortunatum auct. nonLinn.C.B. Clarke) is effective in worm infestation. ''Sunishannaka'' (Marsilea minuta Linn.) gives nutrition to the nervous system and prevents insomnia.

The vegetables or greens may be classified into six varieties.

#''Patra shaka''–(leafy vegetables)
#''Pushpa shaka'' –(flower vegetables)
#''Phala shaka'' (fruit vegetables)
#''Nala shaka'' (tube/pot herbs vegetables)
#''Kanda shaka'' (rhizome vegetables)
#''Samsvedaja'' (produced from moist heat)

And those are successively heavier in their order. Among them, ''patra shaka'' is lightest one, but it should not be used in rainy season, because of the ''tejo'' quality becomes diluted by the seasonal effect. Autumn season (''pitta kala'') is the best to take all types of greens.

The commonly used cooked food & beverages:

''Rice Pulao'': The rice boiled with ''ghee'' (''clarified butter''), is heavy, ''hridaya'', gives satiety, strength and is an aphrodisiac.

''Patola soup'' (Squash or Ribbed Loofah soup):Its scientific name is “Luffa Acutangula“ mixed with small amount of ghee and cumin seeds is an appetizer, cleansing the ''strotas'', and beneficial for ''jwara'' and other ''pitta'' disorders.

''Khichadi'': Cuisine made of rice and lentil mung. According to individual taste it can be mixed with small amount of salt, ginger, tumeric, and ghee gives strength and nourishes the body and also beneficial for ''grahani'' and ''jwara''.

''Roti'': ''Roti'' made from wheat is nourishing, gives satisfaction, nourishes the ''dhatus'', increases semen and is heavy.
''Roti'' made from ''yava'' is ''vishada'' (???), dry, increases ''vata'' and feces, diminishes ''kapha'' and it is beneficial for patients of ''madhumeha''(Diabetes mellitus).

''Angarakoti'' (''litti''): It is commonly known as ''vati'' in Rajasthan. It is usually taken with lentil soup (''dala''). Simple ''vati'' is light, appetizer, gives strength, nourishing, increase semen and is satisfying.

''Masala vati'' (''Sattabhari''):

Commonly known as ''litti'' or ''makuni''. It is very tasty, heavy, nourishing, increases heat in the body and purifies the ''malas'' (''malashodhaka'').

''Indarika'' (Idli):

It is most popular in the southern part of India. It is soft, sweet, light, cold, gives strength, diminishes ''vata'' and ''pitta'', increases ''kapha''; It is nourishing and appetizer.

''Adosha'' (''dosa''):

The simple ''dosa'' does not alter the ''doshika'' state, that is why Acharya Priyavrata Sharma named it as ''adosa''. But spicy ''dosa'' is just the opposite in nature- it is heavy, hot and ''vidahi'', naturally harmful for the patient of ''grahani, amlapitta,'' and ''arsha'', etc.

Lentil soup (''daal''): Whole lentil (''daal'') is usually heavy to digest, but is an appetizer, gives strength and ''vishtambhi'' (constipation). Uncovered lentil when prepared with sour (tomato, tamarind, unripe mango, etc.) it gets light. Among the lentils mung, ''daal'' is light and is considered best. Garbanzo bean (''Channa daal'') increases ''vata, pigeon pea or arahar daal'' is heavy and gives strength, and ''urad daal'' (Vigna mungo, black gram, black lentil) diminishes ''vata dosha''.

''Rasamam'' (''rasam''): The ingredients for the preparation of ''rasam'' are tomato-1/4 Kg, pepper-1 tsp, green chilly-2 nos, ginger-1/2 inch, cumin-1 tsp, garlic-2-3 pods, coriander leaves-few; ''Rasam'' is pungent, sour, ''tikshna''(sharp) (increase ''agni''), hot, ''vidahi'', appetizer, increase ''vata'' and ''pitta'', diminishes ''kapha'' and increase semen. Naturopathic physicians consider it a useful remedy for common cold and indigestion.

''chutney''(sauce): The sweet chutney is unctuous, gives satiety, nourishes body. The sour ''chutney'' is an appetizer, increases ''agni'' and vitiates ''rakta'' and ''pitta''. Mango and ''mint chutney'' increase appetite and ''vata anulomaka''.

''Jam/ fruit preserve'' (''murabba''):

''Raga'' is sour-sweet in taste, but the one with sour in taste is known as ''shadava''. It is a strong appetizer, ''hridaya'', and light.

''Gudamram'' (''gudamma''): The unripe mango, when lightly cooked with molasses and seasoned with crushed cumin seeds, is known as ''gudamram''. It is sweet-sour in taste, diminishes ''vata'' and increases ''kapha'' and ''pitta''.

''Papada'': A papad (also called papadum) is a thin, crisp, round flatbread. It is typically based on a seasoned dough usually made from peeled black gram flour (urad flour), either fried or cooked with dry heat (usually flipping it over an open flame)''Papada'' when heated with fire it is light, appetizer and increases ''agni''. Normally the ''urada papada'' and others when fried with ghee or oil, become heavy.

''Vada'': Vada can be described variously as fritters, cutlets, doughnuts, or dumplings. The ''urada vada'' is an appetizer, gives strength, aphrodisiac, nourishing, increase feces, diminishes ''vata'', increase ''kapha'' and ''pitta'', and it is beneficial in the disease like ''ardita''. If it is mixed with curd/yogurt, then it turns to light, juicy and very soft in nature.

''Vadi'' (''vadi/vari''):

The ''vadi'' which prepared from ''vesana''??? and fried with oil or ghee is an appetizer, gives strength to the body. If it is mixed with ''kadhi'' then it increased in size and known as ''phulauri''-it is very tasty, juicy, clears the ''mala'' (''malashodhaka'').

''Poori'': An Indian whole wheat bread formed in flat rounds of dough that puff up when deep fried. Since it is fried with ghee/oil it increases ''kapha'', semen, gives strength, tasty, heavy, oleates body and diminishes ''vata''.

''Kachauri'': It is similar to poori but is stuffed lentil and seasoning. It is soft, very tasty, appetizer and gives strength to the body.

''Ghevar'': Ghewar is disc-shaped sweet with a texture that resembles a honeycomb is made with all purpose flour and soaked in sugar syrup. It has nourishing quality, ''hridaya'', aphrodisiac, increase ''kapha'', heavy, and it diminishes ''vata-pitta''.

''Gujhiya''): a sweet deep-fried dumpling, native to the Indian subcontinent, made with suji (semolina) or maida (all purpose flour) stuffed with a mixture of sweetened khoa (milk solids; also called mawa) and dried fruits, and fried in ghee. It is nourishing, aphrodisiac, strengthening the body, sweet in taste, heavy, appetizer, diminishes ''vata'' and ''pitta'' and is better for a person with strong ''agni'' (''diptagni'').

''Malpua'': It is Sotheast-Asian sweet dish made from barley flour either fried in ghee or boiled in water, and then dipped in honey.
It is heavy, aphrodisiac, sweet, soft, ''tarpaka'' (nourishing), and diminishes ''vata-pitta''.

''Kheer''): Rice and milk boiled and after proper boiling, sugar, ''ela'' and cinnamon are added. It increases ''kapha'' and diminishes ''vata'' and ''pitta'', appetizer, nourishing, oleates the body, and increases semen.

''Vermicelli): Vermicelli is usually cooked with milk and sugar- it gives strength, diminishes ''vata'' and ''pitta'', heavy and is nourishing.

''Halwa'': Sweet dish that orignated in Middle East but is also very popular in Ashian countries. It is prepared from various grains, fruits, nuts and sugar. It is heavy, nourishing, increases semen, diminishes ''vata-pitta'' and increases ''kapha''.

''Tilakuta'': Made from crushed sesame and sugar is hot, heavy, slightly decreases the flow of urine, diminishes ''vata'' and increases ''kapha'' and ''pitta''.

Puffed rice: Prepared from ''shali'' rice. It is light, cold, strengthening body, sweet, decreases ''mala'' and ''mutra'' and it is effective in ''Vamana'' (vomiting) and thirst.

''Chewda'':It is spicey Indian rice snack also commonly contains peanuts and spices. It is heavy, increases ''kapha'', gives strength, and it diminishes ''vata''. In boiled form, it is known as ''poha''- rich in fiber, recommended in constipation.

''Ghughri'': It is made by ''chana'' (gram) or ''mung daal'', either in boiled or unboiled state. It is heavy, dry, a stimulant of ''vata'' and purgative.

''Saktu'': It is prepared from fried chana or paddy rice. Then ground and sieved. ''Saktu'', when taken with salt without ghee, is dry and provokes ''vata'' but with ghee and sugar, it diminishes ''vata'' and ''pitta''. It is rich in protein. Good energy food and muscle building.

''Mantha'': ''Saktu'', when churned with ghee, sugar, and cold-water, is known as ''mantha''. It is effective in the summer season, and it is effective in treating thirst, emaciation, burning sensation. It is often mixed with ice and is considered a very popular beverage.

''Rasala'' (''shrikhand''):

''Rasala'' is sweet, nourishing, tasty, aphrodisiac, diminishes ''vata'' and ''pitta'', unctuous and cold, purgative. It strengthens the body and reduces fatigue.

''Sitodakam panaka'' (''sharbata''):

Water mixed with sugar and fragrance like ''chandana, kevada sitodaka'' is known as ''sharbata''. It is sweet, cold, ''anulomaka'', diminishes ''vata-pitta'', strengthening the body, increase urination, and diminishes burning sensation and thirst.

''Tea'': In the modern society tea is one of the most common beverage. It has pungent ''rasa'', hot in potency, constipating and stimulant. In the text ''[[Ayurveda]]vijshana'' it is mentioned as ''shyamaparni'', and in ''shaligrama nighantu'', it is called ''chaya''.

''Coffee'': Coffee is dry, stimulant, hot in potency, diminishes ''kapha-vata'', increases urination, a good stimulant for heart and causes insomnia.

''Mishtannam'' (''mithai''):

''Laddu'' etc. are heavy, unctuous, increase ''kapha'', nourishing, and if taken in excessive quantity, it may lead to disease like ''sthaulya, prameha'', etc.

Lavanakinam (namkin):

''Shringataka'' (kind of pastry) etc. are too heavy to digest and in excess, it vitiates ''rakta'' and produces the disease like ''atisara'', etc.
</div>

=== Annexure-I: The Herbs mentioned in this chapter with their English & Botanical name ===

{| class="wikitable"
|-
! rowspan="1"| Sanskrit name
! rowspan="1"| English Name
! rowspan="1"| Botanical Name
|-
|colspan="3" style="text-align:left;" |Sukadhanyavarga? (class of corns or mono cotyledons)
|-
| Raktasali || Red rice|| Oryza sativa Linn.Red variety
|-
| Mahāśāliḥ || ||
|-
| Kalamaḥ || ||
|-
| Śakunāhṝtaḥ (vakra)|| ||
|-
| Tūrṇaka (cūrṇakaḥ) || ||
|-
| Dirghasuka|| ||
|-
| Gauraḥ|| ||
|-
| Pāṇḍuka || ||
|-
| Lāṅgulau|| ||
|-
| Sugandhaka|| basmati rice ||
|-
| Lohavālaḥ|| ||
|-
| Sariva|| ||
|-
| Pramodakaḥ|| ||
|-
| Pataṅaga|| ||
|-
| Tapaniya|| ||
|-
| Yavaka|| Oat || Avena byzantina C.Koch.
|-
| Hāyanāḥ|| ||
|-
| Pāṁsu|| Deep-water paddy||
|-
| Vapya|| ||
|-
| Naiṣadhaka|| Inferior variety of sali||
|-
|colspan="3" style="text-align:left;" | Ṣaṣṭikaḥ Dhānya
|-
| ṣaṣṭikaḥ|| Sastika rice||
|-
| Varaka (cinaka)|| Common millet|| Panicum miliaceum Linn.
|-
| Uddalaka(vanakodrava)|| Kodo millet || Paspalum scrobiculatum var. sommeronii Stapf.
|-
| Cina|| ||
|-
| Sarada|| ||
|-
| Ujjvala || ||
|-
| Dardurāḥ|| ||
|-
| Gandhanāḥ (gandhalāḥ)|| Fragrant rice||
|-
| Kuruvinda|| ||
|-
|colspan="3" style="text-align:left;" | Vṛīhiḥ Dhānya
|-
| Vṛīhiḥ|| ||
|-
| Pāṭalaḥ|| ||
|-
| Koradūṣaḥ (kodrava)|| Sanwa millet|| Paspalum scrobiculatum Linn.
|-
| Śyāmākaḥ (sāṁvā)|| Japanese Barnyard Millet|| Echinochloa frumentacea Link.
|-
| Hastiśyāmāka (baṛāsāṁvā)|| Barnyard Millet|| Echinochloa crus galli- (Linn.) Beauv
|-
| Nivara (tinni ka cavala)|| || Hygroryza aristata (Retz.)Nees ex Wight & Arn
|-
| Toyaparṇī || ||
|-
| Gavedhukāḥ|| Job’s tears|| Coix lacryma-JobiLinn
|-
| Prasantika|| ||
|-
| Setaria italica Linn. Beauv.|| ||
|-
| Lauhitya|| ||
|-
| Aṇu|| ||
|-
| Priyaṅgavaḥ (kaṅgunī)|| Italian millet|| Setaria italica Linn. Beauv.
|-
| Mukundo || ||
|-
| Jhiṇṭi || ||
|-
| Garmūṭī|| Job’s tear (bigger variety)|| Coix gigantea Koenig ex Roxb.
|-
| Varuka|| || Sorghum halepense Linn.
|-
| Varaka (syamabija) || || Seed of Saccharum munja Roxb.
|-
| Sibira || ||
|-
| Utkaṭa|| ||
|-
| Jūrṇāhvāḥ (jvāra)|| Great millet|| Sorghum vulgare (Linn.)Pers.
|-
| Yava|| Barley || Hordeum vulgare Linn.
|-
| Veṇuyava|| Barley shaped bamboo fruit|| Bambusa arundinacea(Retz.)Roxb.
|-
| Godhūmaḥ|| Wheat || Triticum aestivum Linn.
|-
| Nandimukhi || Crowfoot grass|| Eleusine indica Gaertn.
|-
| Madhūlī (maḍuā, markaṭatṛṇa, nṛtyakuṇḍaka)|| Finger Millet|| Eleusine coracana Gaerin.
|-
|colspan="3" style="text-align:left;" | Śamīdhānyaḥvargaḥ (class of di-cotyledons)
|-
| Mudgaḥ|| Greengram || Vigna radiata (Linn.) Wilczec
|-
| Māṣaḥ|| Black gram || Vigna mungo Linn. Heppersyn. Phaseolus Mungo Linn. Non-Roxb & auct
|-
| Rājamāṣaḥ (lobiyā, boḍā)|| Black eye-pea || Vigna unguiculata Linn. Walp
|-
| Kulattha|| Horse-gram || Dolichos biflorus Linn.
|-
| Makuṣṭhako || Moth-gram || Vigna aconitifolia (Jacq.)Marechal
|-
| Caṇakaḥ || Chickpea|| Cicer arietinum Linn.
|-
| Khaṇḍikāḥ (khesārī-tripuṭakalāya)|| Chickling vetch|| Lathyrus sativus Linn.
|-
| Hareṇu (choṭī yā deśī maṭara)|| Common pea || Pisum sativum Sub sp.sativum, Co.ver. speciosum Dierb. Alef
|-
| Kalāyaḥ|| Chickling vetch ||
|-
|Til (kṛṣṇatila)|| Seasam|| Sesamum indicum Linn
|-
| Śimbijātayaḥ|| Different types of legumes||
|-
| Simbi|| Legume||
|-
| Āḍhakī|| Pigeon-pea || Cajanus cajan (Linn.) Mill Sp.
|-
|Avalgujaḥ (bākucī)|| Babchi Seeds || Psoralea corylifolia Linn.
|-
|Aiḍagaja (cakramarda)|| Wild Senna/Sickle Senna|| Cassia tora Linn
|-
| Niṣpāva (sema) || Lablab || Dolichos lablab Linn. var.
typicusPrain.
|-
| Kākāṇḍa|| Sword bean || Mucuna monosperma DC
|-
| Uma (atasi) || Linseed || Linum usitatissimum Linn.
|-
| Atmagupta|| Cowhage || Mucuna prurita Hook
|-
|colspan="3" style="text-align:left;" | Māṁsavargaḥ
|-
| || ||
|-
|colspan="3" style="text-align:left;" | Śākavargaḥ
|-
| Pāṭhā || Velvet-Leaf Pareira|| Cissampelos pareira Linn.
|-
| Śuṣā (kāsamarda)|| Negro coffee || Cassia occidentalis Linn
|-
| Śaṭīśāka (kapūrakacarī)|| Spiked Ginger Lily|| Hedychium spicatum Ham ex. Smith
|-
| Vastuka || || Chenopodium murale Linn.
|-
| Suniṣaṇṇāka (caupatiyā)|| || Marsilea minuta Linn.
|-
| Kakamaci|| Black nightshade || Solanum nigrum Linn.
|-
| Rājakṣavaka (dugdhikā)|| Asthma weed || Euphorbia thymifolia Linn.
|-
| Kalasaka(cañcu bheda) || Jute plant || Corchorus capsularis Linn.
|-
| Kālāyaṁ(kālākhyaṁ) śāka|| ||
|-
| Cāṅagerī || Indian sorrel|| Oxalis corniculata Linn.
|-
| Upodika (poi)|| Indian spinach || Basella rubra Linn.
|-
| Taṇḍulīyakaḥ || Prickly Amaranth || Amaranthus spinosus Linn.
|-
| Maṇḍūkaparṇī || Indian pennywort || Centella asiatica (Linn.) Urban
|-
| Vetrāgraṁ (beṁta)|| Country willow / Bareilly Cane|| Calamus tenuis Roxb.
|-
| Kucelā (rājapāṭhā- akarṇaviddhikābhedaḥ)|| || Cyclea arnotii Meirs
|-
| Vanatiktakam (pathyasundaraka yā grīṣmasundara gīmāśāka)|| || Mollugo spergula Linn.
|-
| Karkoṭaka (baḍā kakoḍā)|| Sponge gourd/ BurCucumber|| Momordica dioica Roxb.ex Willd
|-
| Avalgujaka (bakuci)|| Babchi || Psoralea corylifolia Linn
|-
| Paṭolaṁ || Pointed gourd || Trichosanthes dioica Roxb.
|-
| Śakulādanī (kuṭakī)|| Kurroa || Picrorhiza kurroa Royle ex Benth.
|-
| Vṛṣapuṣpā (vāsapuṣpā)|| Flower of Vasaka|| Adhatoda vasica Nees
|-
| Śārṅgeṣṭā (lākhana)|| Black night shade || Dregea volubilis (Linn.f) Benth.
|-
| Kembūkaṁ|| Swamp cabbage|| Ipomoea aquatica Forsk
|-
| Kaṭhillaka (raktapunarnavā)|| Hog weed || Boerhavia diffusa Linn.
|-
| Nāḍīśāka (naracā in bengali)|| Wild Tossa jute || Corchorus olitorius Linn
|-
| Kalaya (khesari)|| Chickling vetch || Lathyrus sativus Linn.
|-
| Gojihva (vanagobhi) || Elephant’s foot || Launaea asplenifolia Hook.f.
|-
| Vartaka || Brinjal|| Solanum melongena Linn.
|-
| Tilaparṇikā (hulahula)|| Dog mustard / Wildmustard || Cleome icosandra Linn.
|-
| Kaulakaṁ (kāravellakaḥ)|| Carilla || Momordica charantia Linn.
|-
| Kārkaṣaṁ || || Momordica sp.
|-
| Naimbaṁ ṣākaṁ || Neem leaves|| Azadirachta indica A.Juss
|-
| Pārpaṭakaṁ (pittapāpaḍā)|| Trailing rungia || Fumaria vaillantii Loisel
|-
|colspan="3" style="text-align:left;" | Supyasaka- Patrasaka
|-
| Phañji || Bind weed || Rivea ornate (Roxb.) Choisy
|-
| Cilli || White goosefoot || Chenopodium album Linn.
|-
| Kutumbakaḥ (gūmāpatra)|| White Dead Nettle shrub || Lamium album Linn.
|-
| Aluka|| Tubers of Aluka|| Dioscorea species
|-
| Kuṭiñjara patra (tāmramūlī)|| || Digera muricata (Linn.)Mart
|-
| Śaṇa || Bengal hemp plant || Crotalaria verrucosa Linn
|-
| Śālmalipuṣpā || Silk cotton || Salmalia malabarica (DC) Schott & Endl
|-
| Karbudāraḥ || Mountain ebony || Bauhinia variegata Linn.
|-
| Suvarcala || Heliotrope || Malva rotundifolia Linn.
|-
| Niṣpāvaḥ (Sema)|| Lablab bean|| Dolichos lablab Linn.
|-
| Kovidara || Variegated mountain ebony|| Bauhinia purpurea Linn
|-
| Pattura || Coxcomb|| Alternanthera sessilis (Linn.) R.Br.ex DC
|-
| Cuñcuparṇikā|| Multa jute || Corchorus Sp.
|-
| Kumarajivo|| || Amaranthus paniculatus Linn.
|-
| Loṭṭākaḥ (raktamariṣa)|| Chinese spinach || Amaranthus tricolor Linn.
|-
| Pālaṅkyā || Spinach|| Spinacia oleracea Linn.
|-
| Māriṣa || Amaranth|| Amaranthus blitus Linn.var. oleraceusDuthie
|-
| Kalambanalika (karemua ki nala)|| Swamp cabbage|| Ipomoea aquatica Forsk.
|-
| Āsūryaḥ (rāī)|| Mustard || Brassica juncea (Linn.) Czern & Coss
|-
| Kusumbha|| Safflower || Carthamus tinctorius Linn.
|-
| Vṛkadhūmakaḥ (bhūmiśirīṣa)|| Young Siris ||
|-
| Lakṣmaṇā || ||
|-
| Prapunnāḍa || Fetid cassia/Ringworm plant|| Cassia tora Linn.
|-
| Nalini || Stalk of lotus || Nelumbo nucifera Gaertn.
|-
| Kuṭherakaḥ|| Shrubby basil || Ocimum sp.
|-
| Loṇikā (nonīśāka)|| Common Indian purslane || Portulaca quadrifida Linn.
|-
| Yavaśākaṁ (vāstuka)|| Red variety of white goose foot || Chenopodium purpurascens B.DE JUSS.ex JACQ
|-
| Kūṣmāṇḍa || White gourd || Benincasa hispida Thunb. Cong
|-
| Avalgujam || Babchi leaves || Psoralea corylifolia Linn.
|-
| Yātukaḥ (śālaparṇī bheda)|| || Desmodium Sp.
|-
| Śālakalyāṇī (śālīñca bheda) || || Alternanthera sp.
|-
| Triparṇī (haṁsapadī)|| Maidenhair Fern|| Adiantum lunulatum Burm.
|-
| Pīluparṇikā (moraṭa)|| Trilobed virgin’s bower || Maerua arenaria Hook.F & Th.
|-
| Śaṇa|| Flower of Bengal hemp || Crotalaria juncea Linn.
|-
| Kovidāra puṣpa|| Pink Bauhinia|| Bauhinia purpurea Linn.
|-
| Karbudāra puṣpa|| Mountain Ebony || Bauhinia variegata Linn.
|-
| Śālmalī puṣpa|| Silk cotton || Salmalia malabarica (DC)Schott & Endl
|-
| Nyagrodha pallavāḥ|| Banyan || Tender leaves of Ficus benghalensis Linn.
|-
| Udumbara pallavāḥ|| Gular fig / Country Fig|| Tender leaves of Ficus racemosa Linn
|-
| Aśvattha pallavāḥ|| Holy fig || Tender leaves of Ficus religiosa Linn.
|-
| Plakṣa pallavāḥ|| White fig || Tender leaves of Ficus lacor Buch.-Ham
|-
| Padma pallavāḥ|| Lotus || Tender leaves of Nelumbo nucifera Gaertn
|-
| Vatsādanī (amṛtāpatra)|| Guduchi|| Tinosporacordifolia (Willd) Miers ex Hook f. & Thoms
|-
| Gaṇḍīra || ||
|-
| Citraka || White flowered Leadwort || Plumbago zeylanica Linn.
|-
| Sreyasi (rasna)|| Elephant pepper || Pluchea lanceolata C.B. Clarke
|-
| Bilvaparṇī || || Limonia crenulata Roxb.
|-
| Bilvapatraṁ|| Leaves of Bael tree|| Aegle marmelos (L.) Correa ex Roxb.
|-
| Bhaṇḍī (Sirīṣa)|| East Indian walnut|| Albizia lebbeck (Linn.) Willd
|-
| Śatāvarīśākaṁ || Climbing asparagus || Asparagus racemosus Willd
|-
| Bala || Heart-leaved sida /Country Mallow|| Sida cordifolia Linn.
|-
| Jivantisaka || Cork swallow wort || Leptadenia reticulata W.& A.
|-
| Parvaṇyāḥ || Leaves of scutch grass || Polygonum sp.
|-
| Parvapuṣpyā|| || Polygonum sp.
|-
| Tiktaṁ lāṅgalī || Glory Lily || Gloriosa superba Linn.
|-
| Urubūkayoḥ patraśākaṁ(rakta eraṇḍa patra) || Red flowered castoroil plant || Ricinus communis Linn.
|-
| Tilaśākaṁ|| Leaf of Gingelly|| Sesamum indicum Linn.
|-
| Vetasaśākaṁ || Goat Willow || Salix caprea Linn.
|-
| Pañcāṅgulasyaśākaṁ (śveta eraṇḍa)|| Castor oil plant || Ricinus communis Linn.
|-
| Kausumbhaṁ || Safflower|| Carthamus tinctorius Linn.
|-
| Trapusa || Common Cucumber || Cucumis sativus Linn.
|-
| Ervāruka (phūṭa kākaḍī)|| Phut cucumber|| Cucumis utilissimus Roxb.
|-
| Alabu (lamba kaddu)|| Bottle-gourd || Lagenaria siceraria (Molina) Standl.
|-
| Cirbhaṭa (māravāṛa meṁ kākaṛī)|| Sweet Melon|| Cucumis momordica Duth & Full.
|-
| Kūṣmāṇḍa|| Ripen white gourd || Benincasa hispida (Thunb) Cogn.
|-
| Kelūṭa || ||
|-
| Kadamba || Kadam|| Anthocephalus cadamba Miq
|-
| Nadīmāṣaka(udīmānaka)|| ||
|-
| Ainduka (nikṣāraḥ)|| Common mountain ebony||
|-
| Utpalani || Blue water lily || Nymphaea caerulea auct. W. Afr.
|-
| Tālapralambaṁ (tālāṅkura)|| sprouts of Palmyra || Borassus flabellifer Linn.
|-
| Kharjura || Date || Phoenix sylvestris Roxb.
|-
| Talasasya (Talaphala) Sasya=mastaka majja|| Palmyra|| Borassus flabellifer Linn.
|-
| Tarūṭa || Taruta|| Dioscorea belophylla Voight
|-
| Bisa (kamalakāṇḍa)|| Lotus stem|| Nelumbonucifera Gaertn.
|-
| Saluka (kamalakanda)|| Lotus bulbs || Nelumbonucifera Gaertn.
|-
| Krauñcādana (utpalabīja-bheṁṭa)= dhiñculikā= dhiñculika|| Seed of Blue Star Water-lily|| Nymphaeastellata Willd.
|-
| Kaśeruka (ciñcoḍakā)|| Club-rush|| Scirpusgrossus Linn.f.
|-
| Śṛṅgāṭaka || Indian water chest-nut || Trapa natans Linn.Var. bispinosa Roxb.Makino
|-
| Aṅkoloḍya (makhānā)= hrasvotpalakandaḥ|| Fox nut|| Euryaleferox Salisb.
|-
| Kumuda nāla-puṣpa-phala|| Night-flower lotus || Nymphaea stellata Willd.
|-
| Utpala nāla-puṣpa-phala|| Blue water lily|| Nymphaeastellata Willd.
|-
| Pauṣkarabīja (kamalagaṭṭā)|| Seeds of sacred lotus || Seeds of Nelumbonucifera Gaertn.
|-
| Muñjātakaḥ (sālamapañcā)|| Salep || Orchislatifolia Linn.
|-
| Vidarikanda || Bulb of Indian kudju|| Puerariatuberosa (Willd) DC
|-
| Amlikakanda || Bulb of Betel yarn || Vitispentaphylla Thunb
|-
| Sārṣapaśāka || Mustard leaves Mustard leaves || Brassicacampestris Linn. Var.Sarson Prain
|-
| Piṇḍāluka|| Common yam || Dioscorea species
|-
| Chatraka (except sarpaphaṇākāraṁ chatrakam|| Mushroom||
|-
|colspan="3" style="text-align:left;" | Phalavargaḥ
|-
| Mṛdvīkā || Grape || Vitisvinifera Linn.
|-
| Kharjura || Date || Phoenixsylvestris Roxb.
|-
| Phalgu || Common fig || Ficuscarica Linn.
|-
| Parūṣaka || Sweet Falsah || Grewiaasiatia Linn.
|-
| Madhuka|| Mohwah|| Madhucaindica J.F. Gmel.
|-
| Āmrātaṁ || Indian hog-plum || Spondiaspinnata Linn.P
|-
| Talasasyani || Palmyra|| Borassusflabellifer Linn.
|-
| Narikelaphala|| Coconut || Cocusnucifera Linn.
|-
| Bhavyaṁ || Showy Dillenia fruits || Dilleniaindica Linn.
|-
| Amla parūṣaka || Sour kind of Falsah || Grewiaasiatia Linn.
|-
| Amla drākṣā || Sour kind of Grape || Vitisvinifera Linn.
|-
| Amla badara || Jujube (sour kind)|| Ziziphus maruitiana Lam.
|-
| Aruka|| Peach|| Prunuspersica Batasch.
|-
| Karkandhu || Wild ziziphus || Ziziphus nummularia Burm.F.
|-
| Nikuca (amlalakuca)|| || Artocarpuslakoocha Roxb.
|-
| Aruka (Pakva)|| || Prunuspersica Batasch.
|-
| Paravata || || Garciniacowa Roxb.
|-
| Kasmaryaphalam (kasmari phala) || White teak ||Gmelinaarborea Roxb.
|-
| Amlatuda || Mulberry|| Morusalba Linn.
|-
| Ṭaṅkaṁ || Pear fruit || Pyruscommunis Linn.
|-
| Kapitthaṁ|| Raw wood- apple || Feronialimonia (Linn.) Swingle
|-
| Bilvaṁ|| Bael|| Eaglemormelos Corr.
|-
| Amra|| Mango|| Mangiferaindica Linn.
|-
| Jambava|| Jambul|| Syzygiumcumimi Linn.Skeel
|-
| Badaraṁ || Jujube || Ziziphus maruitiana Lam.
|-
| Siñcitika (badara jati)|| ||
|-
| Gāṅgeruka || Gingo fruit || Grewiahirsuta Vahl.
|-
| Karira phala|| Caper || Capparisdeciduas Edgew.
|-
| Bimbi phala|| Scarlet-fruited gourd || Cocciniaindica W & A
|-
| Todana phala|| Todan || Grewiaspecies
|-
| Dhanvana phala|| Fruits of common Indian linden / Dhaman|| Grewiatiliaefolia Vahl.
|-
| Panasa-Pakva|| Indian jack fruit || Artocarpus integrifolia Linn. f.
|-
| Moca (kela)|| Banana || Musaparadisiaca Linn.
|-
| Rajadana phala|| Fruits of Indian ape flower tree || Mimusopshexandra Roxb.
|-
| Lavaliphala || || Luvungascandens (Roxb.) Buch.-Ham.ex Wight.
|-
| Nīpaṁ || Cadamba || Mitragynaparviflora (Roxb.) Korth
|-
| Śatāhvakaṁ ( sabhārgakaṁ) –she|| Dill|| Anethumsowa Roxb. ex Flem
|-
| Pilu|| Tooth brush tree || Salvadorapersica Linn.
|-
| Tṛṇaśūnyaṁ (kevaḍe kā phala)|| Screw pine || Pandanusodoratissimus Linn.f.
|-
| Vikaṅkatam|| Governor’s Plum Thorny stuff || Flacourtiaramonthii L. Herit
|-
| Prācīnāmalakaṁ || Puneala plum|| Flacourtia jangomas (Lour.)Raeusch.
|-
| Aiṅgudaṁ (aiṅgudī phala) || Zachum oil plant || Balanitesaegyptica Linn. Delile
|-
| Tindukaṁ|| Gaub Persimmon/ Riber Ebony|| Diospyrosembryopteris Pers.
|-
| Amalaka|| Emblic myrobalan || Emblica officinalis Gaertn.
|-
| Bibhitakam|| Belliric myrobalan || Terminalia bellirica Roxb.
|-
| Dāḍimaṁ || Pomegranate || Punicagranatum Linn.
|-
| Vṛkṣāmlaṁ (mahādrakam)|| Kokum-butter || Garciniaindica Choisy
|-
| Amlikā (tintiḍī/imalī) || Tamarind || Tamarindusindica Linn.
|-
| Amlavetasa|| Amlavetasa || Hippophaerhamnoides sub sp. salicifolia
|-
| Mātuluṅga || Kesara of citron|| Citrusmedica Linn.
|-
| Karcūraḥ || Long Zedoary || Curcumazedoaria Rosc.
|-
| Nāgaraṅgaphala|| Common Orange || Citrusreticulata Blanco
|-
| Vatama (badama) || Almond|| Prunusamygdalus Batsch. Variety sativa (sweet)
|-
| Abhiṣuka (pistā) || Green Almond|| Pistaciavera Linn.
|-
| Akṣoṭa (akharoṭa)|| Walnut || Juglansregia Linn.
|-
| Mukulaka || Edible pine || Baliospermummontanum (Willd.) Muell-Arg
|-
| Nikocaka (cilagoja) || Chilgoza pine|| Pinusgerardiana Wallich.
|-
| Urumāṇa (jardālu, khuvānī) || Apricot|| Prunusarmeniaca Linn.
|-
| Priyala|| Buchanan’s mango || Buchananialanzan Spreng
|-
| Ṣleṣmātaka phalaṁ || Sabestan plum|| Cordiadichotoma Forst.f.
|-
| Aṅkoṭaphala || Alangy || Alangiumsalviifolium Linn. F. Wang.
|-
| Samiphalam|| || Prosopisspicigera Linn.
|-
| Karañja || Fruit of Indian Beech || Pongamiapinnata Pierre
|-
| Amrataka || Indian Hog plum || Spondias pinnata (Linn.f) Kurz
|-
| Dantaśaṭha(jamvīrīnivū) || Lemon || Citruslimon Linn. Burm.f.
|-
| Karamardaka || Bengal currant || Carissaspinarum Linn.
|-
| Airāvata (nāgaraṅgam)|| Common Orange|| Citrus sinensis (Linn.)osbeck
|-
| Vārtāka || Brinjal || Solanummelongena Linn.
|-
| Parpaṭakīphalam (pāpaḍā) || || Gardenialatifolia Ait
|-
| Ākṣikīphala || Akshiki fruit || Morindatinctoria Roxb.
|-
| Aśvattha phala|| Fruits of the Holy fig || Ficusreligiosa Linn.
|-
| Udumbara phala || Country Fig /Gular fig || Ficus glomerata Roxb.
|-
| Plakṣa phala|| Yellow Barked fig || Ficuslacor Buch- Ham
|-
| Nyagrodha phala|| anyan || Ficusbenghalensis Linn.
|-
| Bhallātaka|| Marking nut || Semecarpusanacardium Linn.f
|-
|colspan="3" style="text-align:left;" | Haritavargaḥ
|-
| Ārdraka /viśvabheṣaja || Green Ginger || Zingiberofficinale Rosc.
|-
| Jambīra || Jambira || Citruslimon (Linn.) Burm.F
|-
| Mūlaka || Garden Radish || Raphanussativus Linn.
|-
| Surasaḥ (tulasī)/pūtigandhahā || Holy basil || Ocimumsanctum Linn.
|-
| Yavānī || Bishop’s weed, carum seeds, or thymol seeds|| Trachyspermum ammi (Linn.) Sprague
|-
| Arjaka || Shrubby Basil || Orthosiphonpallidus Royle
|-
| Śigru || Drumstick || Moringaoleifera Lam
|-
| Śāleya (Mūlakapotikā)|| Small variety of Radish|| Raphanus sativus Linn.(small variety)
|-
| Mṛṣṭaka || Brown mustard || Brassica juncea (Linn.) Czern. & Coss
|-
| Gaṇḍīra || || Coleus barbatus Benth.
|-
| Jalapippalī || Hog fruit || Lippianodiflora Rich.
|-
| Tumbaruḥ || Indian tooth ache || Zanthoxylumarmatum DC.
|-
| Śṛṅgaverikā (ārdrikā- harī dhanīyā)|| Green coriander || Coriandrumsativum Linn.
|-
| Bhūstṛṇa || Ginger grass || Hyptissauveolens poll
|-
| Kharāhvā (ajamodā) || Celery seeds || Carumroxburghianum D.C. Craib
|-
| Dhānyaka (dhaniyā śuṣka) || Coriander || Coriandrumsativum Linn.
|-
| Ajagandhā (vana yavānī) || Wild thyme|| Thymus serpyllum Linn
|-
| Sumukha (tulasī bheda) || || Occimumsp
|-
| Gṛñjanaka (eka putī rasona) || Leek|| Allium ameloprasum Hook.f. non Linn
|-
| Palāṇḍu|| Onion || Alliumcepa Linn.
|-
| Laśunaḥ|| Garlic|| Alliumsativum Linn.
|-
|colspan="3" style="text-align:left;" | Āhārayogivarga
|-
| Tila|| Gingelly|| Sesamumindicum Linn.
|-
| Airaṇḍatailaṁ || Castor || Ricinuscommunis Linn.
|-
| Sārṣapaṁ tailaṁ || Rape-seed || Brassicacampestris Linn. Var. Sarson Prain
|-
| Priyālatailaṁ|| Buchanans mango || Buchananialanzan Spreng
|-
| Ātasī || Linseed || Linumusitatissimum Linn.
|-
| Kusumbhataila || Safflower|| Carthamustinctorius Linn.
|-
| Viśvabheṣaja || Ginger || Zingiberofficinale Rosc.
|-
| Ārdrapippalī/śuṣkapippalī || Long pepper || Piperlongum Linn.
|-
| Maricaḥ || Black pepper || Pipernigrum Linn.
|-
| Hiṅgu|| Asafoetida || Ferulanarthex Boiss.
|-
| Kāravī (kṛṣṇa jīraka) || Celery || Carumbulbocastanum W.Koch.
|-
| Kuñcikā|| Black cumin || Nigellasativa Linn.
|-
| Ajājī (jīraka) || Cumin seed|| Cuminumcyminum Linn.
|-
| Yavānī|| Bishop’s weed || Trachyspermum ammi (Linn.) Sprague
|-
| Dhānyaka || Coriander || Coriandrumsativum Linn.
|-
| Tumburu (nepālī dhaniyā)|| Indian tooth-ache|| Zanthoxylum armatum DC.
|-
|}
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Chikitsaprabhritiya Adhyaya

2020-06-13T18:33:10Z

Basishtgopal:

{{#seo:
|title=Chikitsaprabhritiya Adhyaya
|titlemode=append
|keywords=Chikitsaprabhrita (equipped physician), bahudosha (signs of aggravated dosha), samshodhana (purification therapy), vishuddha koshtha (purified bowel), svabhavoparamavada (theory of natural destruction),Panchakarma, patient care, assessment criteria of purification
|description=Sutra Sthana Chapter 16. Assessment and care in Panchakarma therapies
}}

<big>'''Sutra Sthana Chapter 16. Assessment and care in [[Panchakarma]] therapies'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This chapter describes the management of conditions arising during therapies. The assessment of correct and incorrect administration of therapeutic procedures, along with its treatment interventions are described. It also enlists indications for therapeutic intervention and their benefits with details of post therapeutic dietary management. The applicability of svabhavoparamvada (i.e. theory of natural destruction of causative factors of disease) is discussed, that emphasizes need of therapeutic interventions for fast recovery to health. </div>

'''Keywords''': ''Chikitsaprabhrita'' (equipped physician), ''bahudosha'' (signs of aggravated ''dosha''), ''samshodhana'' (purification therapy), ''vishuddha koshtha'' (purified bowel), ''svabhavoparamavada'' (theory of natural destruction),[[Panchakarma]], patient care, assessment criteria of purification.
</div>

{{Infobox
|title = Chikitsaprabhritiya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 16
|label2 = Tetrad/Sub-section
|data2 = ''Kalpana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Upakalpaniya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Kiyanta Shiraseeya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
In continuation of the preceding [[Upakalpaniya Adhyaya]] this chapter elaborates on the remaining aspects of purification processes and their prerequisites which were not fully dealt there.The word ''prabhrita'' is derived from the verbal root ''bhr'' which suggests the sense of supporting, nourishing and offering. The term, ''chikitsaprabhrita'' is applied to mean that physician who is well equipped in terms of qualities and instruments and who can play proper supporting role in the management of diseases. The chapter emphasizes upon the need for a proficient and well equipped physician to ensure flawless treatment. The patient is also expected to be intelligent enough to be able to identify a good physician. The word ''virechana'' is used often for ''vamana'' and ''samshodhana'' as well. Clinical features of ''samyak yoga'' (appropriate application of a procedure), ''ayoga'' (under application) and ''atiyoga'' (over application), and their management, have also been described. Diseases, their therapeutic response (so that they do not reoccur) and management of post-therapy cachexia have also been addressed in this chapter. ''Svabhavaparamavada'' is a phenomenon of natural destruction of health and disease. There is a continuous process of degeneration and regeneration of body tissues. The process of regeneration is known to great extent but the cause of degeneration and death is not known.
</div>

==Sanskrit text, Transliteration and English Translation==
<div class="mw-collapsible mw-collapsed">

अथातश्चिकित्साप्राभृतीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
<div class="mw-collapsible-content">

athātaścikitsāprābhr̥tīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtashcikitsAprAbhRutIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Chikitsaprabhritiya" (Assessment and care in [[Panchakarma]] therapies).” Thus said Lord Atreya.[1-2]
<div class="mw-collapsible mw-collapsed">

चिकित्साप्राभृतो धीमान् शास्त्रवान् कर्मतत्परः|
नरं विरेचयति यं स योगात् सुखमश्नुते||३||

यं वैद्यमानी त्वबुधो विरेचयति मानवम्|
सोऽतियोगादयोगाच्च मानवो दुःखमश्नुते||४||
<div class="mw-collapsible-content">

cikitsāprābhr̥tō dhīmān śāstravān karmatatparaḥ|
naraṁ virēcayati yaṁ sa yōgāt sukhamaśnutē||3||

yaṁ vaidyamānī tvabudhō virēcayati mānavam|
sō'tiyōgādayōgācca mānavō duḥkhamaśnutē||4||

cikitsAprAbhRuto dhImAn shAstravAn karmatatparaH|
naraM virecayati yaM sa yogAt sukhamashnute||3||

yaM vaidyamAnI tvabudho virecayati mAnavam|
so~atiyogAdayogAcca mAnavo duHkhamashnute||4||
</div></div>

<div style="text-align:justify;">
A qualified physician is the one who is well acquainted with the principles of treatment, is learned and skilled in the practice of [[Ayurveda]], and is known for promptness of action. A patient obtaining treatment in the form of emesis or purgation from such a physician, becomes healthy and attains happiness. On the other hand, if the patient receives treatment from a pretentious & ignorant physician, he subjects himself to potential complications because of excessive or inadequate treatment. [3-4]
</div>
=== Signs of proper purification ===
<div class="mw-collapsible mw-collapsed">

दौर्बल्यं लाघवं ग्लानिर्व्याधीनामणुता रुचिः|
हृद्वर्णशुद्धिः क्षुत्तृष्णा काले वेगप्रवर्तनम्||५||

बुद्धीन्द्रियमनःशुद्धिर्मारुतस्यानुलोमता|
सम्यग्विरिक्तलिङ्गानि कायाग्नेश्चानुवर्तनम् ||६||
<div class="mw-collapsible-content">

daurbalyaṁ lāghavaṁ glānirvyādhīnāmaṇutā ruciḥ|
hr̥dvarṇaśuddhiḥ kṣuttr̥ṣṇā kālē vēgapravartanam||5||

buddhīndriyamanaḥśuddhirmārutasyānulōmatā|
samyagviriktaliṅgāni kāyāgnēścānuvartanam ||6||

daurbalyaM lAghavaM glAnirvyAdhInAmaNutA ruciH|
hRudvarNashuddhiH kShuttRuShNA kAle vegapravartanam||5||

buddhIndriyamanaHshuddhirmArutasyAnulomatA|
samyagviriktali~ggAni kAyAgneshcAnuvartanam ||6||
</div></div>

<div style="text-align:justify;">
Weakness, lightness, fatigue, attenuation of diseases, improved taste perception, restoration of the functioning of heart, improved complexion, proper appetite and thirst, timely passage of natural urges, feeling of cleanliness in intellect, sense organs and mind, proper movement of ''vata'', and proper digestion (including metabolic activities) are the signs and symptoms of correctly administered purification therapy. [5-6]
</div>
=== Signs of inadequate purification ===
<div class="mw-collapsible mw-collapsed">

ष्ठीवनं हृदयाशुद्धिरुत्क्लेशः श्लेष्मपित्तयोः|
आध्मानमरुचिश्छर्दिरदौर्बल्यमलाघवम्||७||

जङ्घोरुसदनं तन्द्रा स्तैमित्यं पीनसागमः|
लक्षणान्यविरिक्तानां मारुतस्य च निग्रहः||८||
<div class="mw-collapsible-content">

ṣṭhīvanaṁ hr̥dayāśuddhirutklēśaḥ ślēṣmapittayōḥ|
ādhmānamaruciśchardiradaurbalyamalāghavam||7||

jaṅghōrusadanaṁ tandrā staimityaṁ pīnasāgamaḥ|
lakṣaṇānyaviriktānāṁ mārutasya ca nigrahaḥ||8||

ShThIvanaM hRudayAshuddhirutkleshaH shleShmapittayoH|
AdhmAnamarucishchardiradaurbalyamalAghavam||7||

ja~gghorusadanaM tandrA staimityaM pInasAgamaH|
lakShaNAnyaviriktAnAM mArutasya ca nigrahaH||8||
</div></div>

<div style="text-align:justify;">
Spitting or drooling, abnormal functioning of heart, precipitation (''utklesha'') of ''shleshma'' and ''pitta'', distension of abdomen , anorexia, vomiting, debility, absence of lightness (heaviness or sluggishness), laxity in calf muscles and thighs, drowsiness , feeling as if covered with a wet hide (''staimitya''), onset of rhinitis and impediment to the function of ''vata'' are the signs and symptoms of inadequate purification. [7-8]
</div>
=== Signs of excess purification therapy ===
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विट्पित्तकफवातानामागतानां यथाक्रमम्|
परं स्रवति यद्रक्तं मेदोमांसोदकोपमम्||९||

निःश्लेष्मपित्तमुदकं शोणितं कृष्णमेव वा|
तृष्यतो मारुतार्तस्य सोऽतियोगः प्रमुह्यतः||१०||
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viṭpittakaphavātānāmāgatānāṁ yathākramam|
paraṁ sravati yadraktaṁ mēdōmāṁsōdakōpamam||9||

niḥślēṣmapittamudakaṁ śōṇitaṁ kr̥ṣṇamēva vā|
tr̥ṣyatō mārutārtasya sō'tiyōgaḥ pramuhyataḥ||10||

viTpittakaphavAtAnAmAgatAnAM yathAkramam|
paraM sravati yadraktaM medomAMsodakopamam||9||

niHshleShmapittamudakaM shoNitaM kRuShNameva vA|
tRuShyato mArutArtasya so~atiyogaH pramuhyataH||10||
</div></div>

<div style="text-align:justify;">
Elimination of feces, ''pitta, kapha,'' and ''vata'' in succession, excessive discharge of blood that looks like fat and flesh (washed), supernatant water or watery excretion of black colored blood without ''shleshma'' and ''pitta'', excessive thirst affliction with vitiated ''vata'' and fainting are the signs and symptoms of overpurgation. [9-10]
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वमनेऽतिकृते लिङ्गान्येतान्येव भवन्ति हि|
ऊर्ध्वगा वातरोगाश्च वाग्ग्रहश्चाधिको भवेत्||११||

चिकित्साप्राभृतं तस्मादुपेयाच्छरणं नरः|
युञ्ज्याद् य एनमत्यन्तमायुषा च सुखेन च||१२||
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vamanē'tikr̥tē liṅgānyētānyēva bhavanti hi|
ūrdhvagā vātarōgāśca vāggrahaścādhikō bhavēt||11||

cikitsāprābhr̥taṁ tasmādupēyāccharaṇaṁ naraḥ|
yuñjyād ya ēnamatyantamāyuṣā ca sukhēna ca||12||

vamane~atikRute li~ggAnyetAnyeva bhavanti hi|
UrdhvagA vAtarogAshca vAggrahashcAdhiko bhavet||11||

cikitsAprAbhRutaM tasmAdupeyAccharaNaM naraH|
yu~jjyAd ya enamatyantamAyuShA ca sukhena ca||12||
</div></div>

<div style="text-align:justify;">
In case of excessive administration of emesis, the symptoms are identical to that observed in the case of purgation. In addition, overemesis may result in diseases of ''vata'', affecting the upper part of the body and also causing impediment of speech. One should therefore approach such a qualified and well-versed physician for the administration of any purification therapy. [11-12]
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=== Signs of excess aggravated ''dosha'' and indications of purification therapy ===
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अविपाकोऽरुचिः स्थौल्यं पाण्डुता गौरवं क्लमः|
पिडकाकोठकण्डूनां सम्भवोऽरतिरेव च||१३||

आलस्यश्रमदौर्बल्यं दौर्गन्ध्यमवसादकः|
श्लेष्मपित्तसमुत्क्लेशो निद्रानाशोऽतिनिद्रता||१४||

तन्द्रा क्लैब्यमबुद्धित्वमशस्तस्वप्नदर्शनम्|
बलवर्णप्रणाशश्च तृप्यतो बृंहणैरपि||१५||

बहुदोषस्य लिङ्गानि तस्मै संशोधनं हितम्|
ऊर्ध्वं चैवानुलोमं च यथादोषं यथाबलम्||१६||
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avipākō'ruciḥ sthaulyaṁ pāṇḍutā gauravaṁ klamaḥ|
piḍakākōṭhakaṇḍūnāṁ sambhavō'ratirēva ca||13||

ālasyaśramadaurbalyaṁ daurgandhyamavasādakaḥ|
ślēṣmapittasamutklēśō nidrānāśō'tinidratā||14||

tandrā klaibyamabuddhitvamaśastasvapnadarśanam|
balavarṇapraṇāśaśca tr̥pyatō br̥ṁhaṇairapi||15||

bahudōṣasya liṅgāni tasmai saṁśōdhanaṁ hitam|
ūrdhvaṁ caivānulōmaṁ ca yathādōṣaṁ yathābalam||16||

avipAko~aruciH sthaulyaM pANDutA gauravaM klamaH|
piDakAkoThakaNDUnAM sambhavo~aratireva ca||13||

AlasyashramadaurbalyaM daurgandhyamavasAdakaH|
shleShmapittasamutklesho nidrAnAsho~atinidratA||14||

tandrA klaibyamabuddhitvamashastasvapnadarshanam|
balavarNapraNAshashca tRupyato bRuMhaNairapi||15||

bahudoShasya li~ggAni tasmai saMshodhanaM hitam|
UrdhvaM caivAnulomaM ca yathAdoShaM yathAbalam||16||
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<div style="text-align:justify;">
Indigestion, anorexia, corpulence, anemia, heaviness, exhaustion, eruption of pimples and wheals (bumps or itchy sores), pruritis, sluggishness, indolence, weakness, foul smell of the body, lassitude, precipitation (''utklesha'') of ''kapha'' and ''pitta'', sleeplessness or excessive drowsiness, impotency, impediment to intelligence, inauspicious dreams, and loss of strength and complexion in spite of taking nourishing diet and right therapy are the signs and symptoms of patients having excess of morbid doshas. An experienced, skilled physician would advise and administer purification therapy taking into consideration the ''dosha'' status and strength of the patient . [13-16]
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=== Benefits of purification therapy ===
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एवं विशुद्धकोष्ठस्य कायाग्निरभिवर्धते|
व्याधयश्चोपशाम्यन्ति प्रकृतिश्चानुवर्तते||१७||

इन्द्रियाणि मनोबुद्धिर्वर्णश्चास्य प्रसीदति|
बलं पुष्टिरपत्यं च वृषता चास्य जायते||१८||

जरां कृच्छ्रेण लभते चिरं जीवत्यनामयः|
तस्मात् संशोधनं काले युक्तियुक्तं पिबेन्नरः||१९||
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ēvaṁ viśuddhakōṣṭhasya kāyāgnirabhivardhatē|
vyādhayaścōpaśāmyanti prakr̥tiścānuvartatē||17||

indriyāṇi manōbuddhirvarṇaścāsya prasīdati|
balaṁ puṣṭirapatyaṁ ca vr̥ṣatā cāsya jāyatē||18||

jarāṁ kr̥cchrēṇa labhatē ciraṁ jīvatyanāmayaḥ|
tasmāt saṁśōdhanaṁ kālē yuktiyuktaṁ pibēnnaraḥ||19||

evaM vishuddhakoShThasya kAyAgnirabhivardhate|
vyAdhayashcopashAmyanti prakRutishcAnuvartate||17||

indriyANi manobuddhirvarNashcAsya prasIdati|
balaM puShTirapatyaM ca vRuShatA cAsya jAyate||18||

jarAM kRucchreNa labhate ciraM jIvatyanAmayaH|
tasmAt saMshodhanaM kAle yuktiyuktaM pibennaraH||19||
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<div style="text-align:justify;">
Administration of therapies, leading to elimination of vitiated ''doshas'', results in the following effects: enhancement of digestion / metabolism, pacification of diseases, restoration of normal health, improvement in clarity of sense organs, mind, intellect and complexion, promotion of strength, plumpness, progeny and virility, delayed ageing, and longevity. Therefore, one should take recourse to a skillfully administered purificatory therapy at an appropriate time. [17-19]
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=== Prevention of recurrence of disease ===
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दोषाः कदाचित् कुप्यन्ति जिता लङ्घनपाचनैः|
जिताः संशोधनैर्ये तु न तेषां पुनरुद्भवः||२०||

दोषाणां च द्रुमाणां च मूलेऽनुपहते सति|
रोगाणां प्रसवानां च गतानामागतिर्ध्रुवा||२१||
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dōṣāḥ kadācit kupyanti jitā laṅghanapācanaiḥ|
jitāḥ saṁśōdhanairyē tu na tēṣāṁ punarudbhavaḥ||20||

dōṣāṇāṁ ca drumāṇāṁ ca mūlē'nupahatē sati|
rōgāṇāṁ prasavānāṁ ca gatānāmāgatirdhruvā||21||

doShAH kadAcit kupyanti jitA la~gghanapAcanaiH|
jitAH saMshodhanairye tu na teShAM punarudbhavaH||20||

doShANAM ca drumANAM ca mUle~anupahate sati|
rogANAM prasavAnAM ca gatAnAmAgatirdhruvA||21||
</div></div>

Morbid ''doshas'' relieved by fasting and digestive drugs may sometimes get aggravated again, but those that are evacuated by purification therapies do not recur. ''Doshas'', like plants, if not uprooted completely, would recur or relapse almost certainly. [20-21]

=== Post purification measures ===
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भेषजक्षपिते पथ्यमाहारैरेव बृंहणम्|
घृतमांसरसक्षीरहृद्ययूषोपसंहितैः||२२||

अभ्यङ्गोत्सादनैः स्नानैर्निरूहैः सानुवासनैः|
तथा स लभते शर्म युज्यते चायुषा चिरम्||२३||
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bhēṣajakṣapitē pathyamāhārairēva br̥ṁhaṇam|
ghr̥tamāṁsarasakṣīrahr̥dyayūṣōpasaṁhitaiḥ||22||

abhyaṅgōtsādanaiḥ snānairnirūhaiḥ sānuvāsanaiḥ|
tathā sa labhatē śarma yujyatē cāyuṣā ciram||23||

bheShajakShapite pathyamAhAraireva bRuMhaNam|
ghRutamAMsarasakShIrahRudyayUShopasaMhitaiH||22||

abhya~ggotsAdanaiH snAnairnirUhaiH sAnuvAsanaiH|
tathA sa labhate sharma yujyate cAyuShA ciram||23||
</div></div>

<div style="text-align:justify;">
For those weakened by purification therapy, restoration of one’s health could be done by prescribing a nourishing diet regimen that would include ''ghee'', relishing soup (including preparations with meat), and milk. The patient should also be advised massage, bath, and evacuative and unctuous enema. This process of purification followed by rejuvenation or restoration of one’s health bestows happiness and longevity to the patient. [22-23]
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=== Treatment of excess and inadequate purification therapy ===
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अतियोगानुबद्धानां सर्पिःपानं प्रशस्यते|
तैलं मधुरकैः सिद्धमथवाऽप्यनुवासनम्||२४||

यस्य त्वयोगस्तं स्निग्धं पुनः संशोधयेन्नरम्|
मात्राकालबलापेक्षी स्मरन् पूर्वमनुक्रमम्||२५||

स्नेहने स्वेदने शुद्धौ रोगाः संसर्जने च ये|
जायन्तेऽमार्गविहिते तेषां सिद्धिषु साधनम्||२६||
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atiyōgānubaddhānāṁ sarpiḥpānaṁ praśasyatē|
tailaṁ madhurakaiḥ siddhamathavā'pyanuvāsanam||24||

yasya tvayōgastaṁ snigdhaṁ punaḥ saṁśōdhayēnnaram|
mātrākālabalāpēkṣī smaran pūrvamanukramam||25||

snēhanē svēdanē śuddhau rōgāḥ saṁsarjanē ca yē|
jāyantē'mārgavihitē tēṣāṁ siddhiṣu sādhanam||26||

atiyogAnubaddhAnAM sarpiHpAnaM prashasyate|
tailaM madhurakaiH siddhamathavA~apyanuvAsanam||24||

yasya tvayogastaM snigdhaM punaH saMshodhayennaram|
mAtrAkAlabalApekShI smaran pUrvamanukramam||25||

snehane svedane shuddhau rogAH saMsarjane ca ye|
jAyante~amArgavihite teShAM siddhiShu sAdhanam||26||
</div></div>

For those suffering from symptoms of excessive administration or application of purification activities, ingestion of ''ghee'' and oil processed with sweet drugs or ''anuvasana'' type of enema is prescribed.
<div style="text-align:justify;">
In cases of inadequate administration or application, one should be given oleation therapy followed by evacuative therapy again, considering the dose, time, strength of the patient and factors responsible for inadequate cleansing earlier. Management of disorders arising out of improper oleation, fomentation and purification therapies as well as post- purification dietetic regimen program is described subsequently in [[Siddhi Sthana]] (i.e., the Siddhi section of this treatise). [24-26]
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=== Swabhavoparama vada (theory of natural destruction) ===
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जायन्ते हेतुवैषम्याद्विषमा देहधातवः|
हेतुसाम्यात् समास्तेषां स्वभावोपरमः सदा||२७||
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jāyantē hētuvaiṣamyādviṣamā dēhadhātavaḥ|
hētusāmyāt samāstēṣāṁ svabhāvōparamaḥ sadā||27||

jAyante hetuvaiShamyAdviShamA dehadhAtavaH|
hetusAmyAt samAsteShAM svabhAvoparamaH sadA||27||
</div></div>

<div style="text-align:justify;">
Discordance of the causative factors results in disequilibrium of the tissue elements (''dhatus'') of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors. However, the resolution / destruction of the existing always happens naturally in the course of time. [27]
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प्रवृत्तिहेतुर्भावानां न निरोधेऽस्ति कारणम्|
केचित्तत्रापि मन्यन्ते हेतुं हेतोरवर्तनम्||२८||
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pravr̥ttihēturbhāvānāṁ na nirōdhē'sti kāraṇam|
kēcittatrāpi manyantē hētuṁ hētōravartanam||28||

pravRuttiheturbhAvAnAM na nirodhe~asti kAraNam|
kecittatrApi manyante hetuM hetoravartanam||28||
</div></div>

There is always a cause for the manifestation of beings but none exists for their annihilation. However, some scholars are of the opinion that the noncontinuance of their causative factors is the very cause of their annihilation. [28]

=== Query by Agnivesha ===
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एवमुक्तार्थमाचार्यमग्निवेशोऽभ्यभाषत|
स्वभावोपरमे कर्म चिकित्साप्राभृतस्य किम्||२९||

भेषजैर्विषमान् धातून् कान् समीकुरुते भिषक्|
का वा चिकित्सा भगवन्! किमर्थं वा प्रयुज्यते||३०||
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ēvamuktārthamācāryamagnivēśō'bhyabhāṣata|
svabhāvōparamē karma cikitsāprābhr̥tasya kim||29||

bhēṣajairviṣamān dhātūn kān samīkurutē bhiṣak|
kā vā cikitsā bhagavan! kimarthaṁ vā prayujyatē||30||

evamuktArthamAcAryamagnivesho~abhyabhAShata|
svabhAvoparame karma cikitsAprAbhRutasya kim||29||

bheShajairviShamAn dhAtUn kAn samIkurute bhiShak|
kA vA cikitsA bhagavan! kimarthaM vA prayujyate||30||
</div></div>

<div style="text-align:justify;">
The master having thus given his version Agnivesha inquired- if the natural resolution (of disorders) be in the very nature of things then what is the necessity of a qualified physician? Which discordant body elements are harmonized by the physician by means of therapy? After all what does the treatment amount to? And what is its objective? [29-30]
</div>
=== Explanation by Punarvasu ===
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तच्छिष्यवचनं श्रुत्वा व्याजहार पुनर्वसुः|
श्रूयतामत्र या सोम्य! युक्तिर्दृष्टा महर्षिभिः||३१||

न नाशकारणाभावाद्भावानां नाशकारणम्|
ज्ञायते नित्यगस्येव कालस्यात्ययकारणम्||३२||
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tacchiṣyavacanaṁ śrutvā vyājahāra punarvasuḥ|
śrūyatāmatra yā sōmya! yuktirdr̥ṣṭā maharṣibhiḥ||31||

na nāśakāraṇābhāvādbhāvānāṁ nāśakāraṇam|
jñāyatē nityagasyēva kālasyātyayakāraṇam||32||

tacchiShyavacanaM shrutvA vyAjahAra punarvasuH|
shrUyatAmatra yA somya! yuktirdRuShTA maharShibhiH||31||

na nAshakAraNAbhAvAdbhAvAnAM nAshakAraNam|
j~jAyate nityagasyeva kAlasyAtyayakAraNam||32||
</div></div>

<div style="text-align:justify;">
Hearing these words from his disciple, Punarvasu responded, “Hear, oh gentle one! The rationale the great sages have given in this respect is that the cause of destruction of entities cannot be comprehended, because no such cause exists, just as in case of time, which is always in the process of swift movement automatically gets destroyed. Being transitory by nature, things perish even as they are born. [31-32]
</div>
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शीघ्रगत्वाद्यथा भूतस्तथा भावो विपद्यते|३३||

निरोधे कारणं तस्य नास्ति नैवान्यथाक्रिया||३३||
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śīghragatvādyathā bhūtastathā bhāvō vipadyatē|33||

nirōdhē kāraṇaṁ tasya nāsti naivānyathākriyā||33||

shIghragatvAdyathA bhUtastathA bhAvo vipadyate|33|

nirodhe kAraNaM tasya nAsti naivAnyathAkriyA||33||
</div></div>

There is neither a cause for things to perish nor there is a possibility of bringing out a change in the innate tendency of destruction. [33]

=== Definition of ''chikitsa'' and the duty of a physician ===
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याभिः क्रियाभिर्जायन्ते शरीरे धातवः समाः|
सा चिकित्सा विकाराणां कर्म तद्भिषजां स्मृतम्||३४||

कथं शरीरे धातूनां वैषम्यं न भवेदिति|
समानां चानुबन्धः स्यादित्यर्थं क्रियते क्रिया||३५||
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yābhiḥ kriyābhirjāyantē śarīrē dhātavaḥ samāḥ|
sā cikitsā vikārāṇāṁ karma tadbhiṣajāṁ smr̥tam||34||

kathaṁ śarīrē dhātūnāṁ vaiṣamyaṁ na bhavēditi|
samānāṁ cānubandhaḥ syādityarthaṁ kriyatē kriyā||35||

yAbhiH kriyAbhirjAyante sharIre dhAtavaH samAH|
sA cikitsA vikArANAM karma tadbhiShajAM smRutam||34||

kathaM sharIre dhAtUnAM vaiShamyaM na bhavediti|
samAnAM cAnubandhaH syAdityarthaM kriyate kriyA||35||
</div></div>

<div style="text-align:justify;">
Therapeutics therefore consists of measures or operations by way of which concordance of the tissue elements can be sustained and this (achieving concordance of tissue elements) constitutes the duty of the physician. Therapy is administered with the sole objective of ensuring that no discordance prevails in tissue elements and that there is sustenance of continued concordance. [34-35]
</div>
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त्यागाद्विषमहेतूनां समानां चोपसेवनात्|
विषमा नानुबध्नन्ति जायन्ते धातवः समाः||३६||

समैस्तु हेतुभिर्यस्माद्धातून् सञ्जनयेत् समान्|
चिकित्साप्राभृतस्तस्माद्दाता देहसुखायुषाम्||३७||

धर्मस्यार्थस्य कामस्य नृलोकस्योभयस्य च|
दाता सम्पद्यते वैद्यो दानाद्देहसुखायुषाम्||३८||
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tyāgādviṣamahētūnāṁ samānāṁ cōpasēvanāt|
viṣamā nānubadhnanti jāyantē dhātavaḥ samāḥ||36||

samaistu hētubhiryasmāddhātūn sañjanayēt samān|
cikitsāprābhr̥tastasmāddātā dēhasukhāyuṣām||37||

dharmasyārthasya kāmasya nr̥lōkasyōbhayasya ca|
dātā sampadyatē vaidyō dānāddēhasukhāyuṣām||38||

tyAgAdviShamahetUnAM samAnAM copasevanAt|
viShamA nAnubadhnanti jAyante dhAtavaH samAH||36||

samaistu hetubhiryasmAddhAtUn sa~jjanayet samAn|
cikitsAprAbhRutastasmAddAtA dehasukhAyuShAm||37||

dharmasyArthasya kAmasya nRulokasyobhayasya ca|
dAtA sampadyate vaidyo dAnAddehasukhAyuShAm||38||
</div></div>

<div style="text-align:justify;">
By abstaining from factors that give rise to discordance and practicing those that promote concordance, the discordant elements do not persist and concordance is maintained. As the well-equipped physician effects the production of balanced tissue elements by means of his expertise, he is regarded as the bestower of bodily health, happiness and longevity. By virtue of his aptitude to bestow physical happiness and longevity the physician is regarded as the donor of virtue, wealth and desires belonging to this mundane world and the world eternal. [36-38]
</div>

=== Summary ===
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तत्र श्लोकाः-
चिकित्साप्राभृतगुणो दोषो यश्चेतराश्रयः|
योगायोगातियोगानां लक्षणं शुद्धिसंश्रयम्||३९||

बहुदोषस्य लिङ्गानि संशोधनगुणाश्च ये|
चिकित्सासूत्रमात्रं च सिद्धिव्यापत्तिसंश्रयम्||४०||

या च युक्तिश्चिकित्सायां यं चार्थं कुरुते भिषक्|
चिकित्साप्राभृतेऽध्याये तत् सर्वमवदन्मुनिः||४१||
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tatra ślōkāḥ-
cikitsāprābhr̥taguṇō dōṣō yaścētarāśrayaḥ|
yōgāyōgātiyōgānāṁ lakṣaṇaṁ śuddhisaṁśrayam||39||

bahudōṣasya liṅgāni saṁśōdhanaguṇāśca yē|
cikitsāsūtramātraṁ ca siddhivyāpattisaṁśrayam||40||

yā ca yuktiścikitsāyāṁ yaṁ cārthaṁ kurutē bhiṣak|
cikitsāprābhr̥tē'dhyāyē tat sarvamavadanmuniḥ||41||

tatra shlokAH-
cikitsAprAbhRutaguNo doSho yashcetarAshrayaH|
yogAyogAtiyogAnAM lakShaNaM shuddhisaMshrayam||39||

bahudoShasya li~ggAni saMshodhanaguNAshca ye|
cikitsAsUtramAtraM ca siddhivyApattisaMshrayam||40||

yA ca yuktishcikitsAyAM yaM cArthaM kurute bhiShak|
cikitsAprAbhRute~adhyAye tat sarvamavadanmuniH||41||
</div></div>

<div style="text-align:justify;">
Benefits that accrue from the treatment received through a qualified physician as against that received through an unqualified one, the signs and symptoms of adequate, inadequate and excessive administration of evacuative therapies, the signs and symptoms of excessive morbidity, advantages of evacuative therapy, principles of treatment in successful and complicated conditions, the rationale of therapeutics and the intent with which the physician administers the therapy -all this has been described by the sage in this chapter on the “duties of a qualified physician.” [39-41]

Thus, ends the sixteenth chapter on the “duties of a qualified physician” of the [[Sutra Sthana]] of the treatise composed by Agnivesha and redacted by Charak.
</div>
Here also ends the fourth tetrad on the “Therapeutical Processes.”

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*A skillful physician is critical to the successful administration of a [[Panchakarma]] therapy and a patient who can identify such a physician is of equal importance.
*The proper administration of purification therapy is important to achieve positive health benefits, uprooting the disease and preventing recurrence.
*Discordance of the causative factors results in disequilibrium of the tissue elements (''dhatus'') of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors.
*The resolution / destruction of the existing always happen naturally in the course of time.
*There is always a cause for the manifestation of beings, but there is no cause for their annihilation.
*Ayurvedic treatment is aimed towards creating balance in ''dosha'' and ''dhatus'' and sustaining it.
*The skilled physician should make all efforts to normalize the tissues of the body.
</div>

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">
*The physician should be especially skilled in ''vamana'' and ''virechana'' procedures.
*If the patient develops weight loss and debility after purification therapy, he should be given a rejuvenation treatment in the form of a nourishing dietary regimen that includes ''ghrita'' (clarified butter), meat soup, milk, appetizing broth, massage and medicated enema.
*Treatment for ''atiyoga'' involves a regimen of medicated ''ghrita'' and an oleation enema with oil prepared from ''jeevaniya dravya'' (vitality enhancer drugs).
*Treatment for ''ayoga'' considers analysing mistakes made in the earlier procedure and repeating the procedure with correct doses or measures of drugs, while factoring in seasonal effects, and the physical constitution of the patient.
*Details of the procedures are given in [[Siddhi Sthana]].
*The purpose of understanding ''svabhaavaparamavada'' is to understand the cause and effect relationship between health and disease. The factors that cause abnormality in tissues, when removed, lead to a healthy state. ''Ahara'' (diet) with the same qualities as those of the tissues enhance or strengthen the qualities of the tissues, while diet with opposite qualities will decrease it. Regeneration and degeneration of body tissues is a continuous process. A healthy diet and other regimens help in maintaining longevity. However, the cause of death is unknown.
*A skilled physician helps in maintaining the normal tissues and provides a healthy life with longevity so that a person can achieve ''dharma, artha, kama'' and ''moksha''.
</div>

=== Further reading ===
<div style="text-align:justify;">
#Sushruta, Sushruta Samhita, Nibadha Samgraha commentary by Dalhana, Chaukhamba Orientelia, 6th edition, Varanasi, 1997 quotations from Sutra Sthana chapter 41/6, chapter 21, chapter 6/13
#Kashyapa, Kashyapa Samhita, Khila Sthana 5/6-7, Chaukhamba Orientalia, Varanasi
#Vagbhata, Ashtanga Hridaya, , Chaukhamba Amarabharati Prakashan, 2nd edition, Varanasi Sutra Sthana 12/ 24
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Snehadhyaya

2020-06-08T15:16:28Z

Basishtgopal:

{{#seo:
|title=Snehadhyaya
|titlemode=append
|keywords=Sneha(lipids), snehana (oleation therapy), fat and lipid metabolism, abhyanga (therapeutic massage), ghee, oil, marrow, fat, alternative options for oleation therapy
|description=Sutra Sthana Chapter 13. Oleation therapies
}}

<big>'''Sutra Sthana Chapter 13. Oleation therapies '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Kalpana chatushka (tetrad on applications of medicine) starts with the chapter on oleation therapy. This chapter describes details of oleation therapy including the sources of lipids, types, properties, administration method, time, dose, alternative methods of administration in the form of recipe (vicharana), indications, contraindications, symptoms of proper, inadequate and excess oleation. Adipose tissue in the form of fat is essential components of body it provides lubrication to all viscera and other interstitial spaces due to its unctuous property. Lipids are integral part of cell membrane that allows entry of lipid soluble substances/drugs into the cells. The selection of lipids for oleation therapy depends upon the specific integrity of gut, severity of the disease, and specific indications of lipids. Lipids processed with medicines can be prescribed in diabetes or skin diseases where natural fat is contra-indicated. Apt oleation therapy results in normal functions of vata, increase in digestive power, softening of (hard) feces, and making the body supple and soft. Improper implementation of methods or violation of guidelines results in complications such as skin diseases, itching, hemorrhoids, ascites, fainting, indigestion etc. Oleation and sudation are pre-requisites or pre-treatment procedures for purification (shodhana) therapies to aid in moving vitiated dosha to gut (for an eventual expelling out of the body and achieve purification). The present chapter can be considered as a first step in purification therapies described. </div>

'''Keywords''': ''Sneha''(lipids), ''snehana'' (oleation therapy), fat and lipid metabolism, ''abhyanga'' (therapeutic massage), ghee, oil, marrow, fat, alternative options for oleation therapy.
</div>

{{Infobox
|title = Snehadhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 13
|label2 = Tetrad/Sub-section
|data2 = ''Kalpana Chatushka''
|label3 = Preceding Chapter
|data3 = [[Vatakalakaliya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Swedadhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
The chapter [[Snehadhyaya]] is the first chapter of ''Kalpana Chatushka'' (tetrad describing planning of purification therapies). It follows the [[Vatakalakaliya Adhyaya]], the last chapter of ''Nirdesha Chatushka'' (tetrad describing guidelines for clinical practice). This sequential order of the tetrad suggests the logical progression in the clinical training of [[Ayurveda]] learners – from a foundational course in therapeutics to more specialized procedures (including purification therapies). ''Snehana'' (oleation) is the first step before purification therapies, like ''vamana'' [therapeutic emesis] and ''virechana'' [therapeutic purgation], and also the best medicine suggested for vitiated vata - the key pathological factor responsible for many diseases.

=== History and broad outline of chapter ===

The earliest reference to ''snehana'' is found in the ancient text ''Markandeya Purana'' where ''ghrita'' (clarified butter), ''taila'' (oil), ''vasa'' (muscle fat) and ''majja'' (bone marrow) were quoted as ''sneha'' drugs (Mar. 165, 166, 244-245). However, a detailed description of ''snehana- swedana'' (sudation) with complications and their treatments is only found in [[Charak Samhita]] and related [[Ayurveda]] texts. The [[Snehadhyaya]] provides comprehensive information about ''sneha'' (lipids) and ''snehana'' (its therapeutic administration/oleation).

''Sneha'' (lipids): ''Sneha'' is any substance that produces unctousness, softness, moisture, increased secretions etc. in the body. (Cha. Su. 22/11). ''Sneha'' is predominantly composed of basic elements - ''prithvi'' (earth) and ''jala'' (water) (Su.su. 41/11). Hence it is responsible for moisture (Hemadri on AH. Su. 1/18), providing softness to the body while also playing a major role in producing strength (Su.su. 46/516). ''Sneha'' qualities can be described using adjectives such as ''guru'' (heavy), ''sheeta'' (cold), ''sara'' (agility), ''snigdha'' (unctuous), ''manda'' (slow), ''sukshma'' (penetrating), ''mridu'' (soft), ''drava'' (fluid), and ''pichchila'' (slimy) (Cha.Su.22/15 and A.H. Su. 16/1). These qualities make oleation therapy a prerequisite for most of the [[Panchakarma]] (five purification) procedures since they help in ejecting impurities out through the gut. All ''dhatu'' (body tissues) require ''sneha'' for growth and maintenance. ''Sneha'' adds unctuousness to food preparations, necessary in the process of digestion (Cha. Chi. 15/6). ''Kapha'' and ''pitta'' are two basic ''doshas'' that have ''snigdha'' i.e. unctuousness (A.H. Su. 1/11-12). ''Sneha'' therapy is mainly indicated for alleviation of ''vata dosha'', which is the main etiological factor responsible for most diseases. Modern science also gives importance to fats. Vitamins A, D, E, and K are fat-soluble<ref> Weber F, Absorption mechanisms for fat-soluble vitamins and the effect of other food constituents, Progress in clinical and biological research, 1981;77:119-35. </ref> , meaning they can only be digested, absorbed, and transported using fats. Fats are also sources of essential fatty acids, an important dietary requirement. Fats play a vital role in maintaining healthy skin and hair, insulating body organs against shock, maintaining body temperature, and promoting healthy cell function.<ref> Mengistie, Alemayehu Belay; Reddy, R. C.; Babu, M. Syam, the effects of workout- based combination of aerobic and resistance exercise training in obese adults of northwest Ethiopia, International Journal of Sports Sciences & Fitness . 2013, Vol. 3 Issue 1, p96-116. 21p. </ref>

The glycerol formed from catabolism of fats can be converted to glucose by the liver and thus used as a source of energy.<ref> O. E. Owen, A. P. Morgan, H. G. Kemp, J. M. Sullivan, M. G. Herrera et al, Brain metabolism during fasting Journal of Clinical Investigation. 1967 October; 46(10): 1589–1595. </ref> Fat also serves as a useful buffer against a host of diseases. When a particular substance - chemical or biotic—reaches unsafe levels in the bloodstream, the body can effectively dilute, or at least maintain, an equilibrium of the offending substances by storing them in a new fat tissue. This helps in protecting vital organs, until such time as the offending substances could be metabolized and/or removed from the body by such means as excretion, urination, accidental or intentional bloodletting, sebum excretion, and hair growth.<ref> Retrieved from http://en.wikipedia.org/wiki/Fat cited on 4-01-2014 </ref>
Beside pacifying vitiated ''dosha'', enhancing nutritional value and aiding in metabolic functions, ''sneha'' can be utilized for body purification, as described earlier. ''Sneha'' i.e. fats like ''ghrita'', oils etc. are used for [[Panchakarma]] and related purification processes since fats are essential component of cell membrane<ref> Hulbert AJ.Metabolism and longevity: is there a role for membrane fatty acids? Integrative and Comparative Biology. 2010 Nov;50(5):808-17 </ref> and thus, have easy access to all parts of the body. Fats have multidimensional properties that can be utilized for therapeutic purpose. Thus, this chapter on ''sneha'' is important from the standpoint of therapeutics.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातः स्नेहाध्यायं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||
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athātaḥ snēhādhyāyaṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||

athAtaH SnehadhyAyaM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Sneha" (Oleation therapies). Thus said Lord Atreya. [1-2]
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=== Questions asked by Agnivesha ===

साङ्ख्यैः सङ्ख्यातसङ्ख्येयैः सहासीनं पुनर्वसुम्|
जगद्धितार्थं पप्रच्छ वह्निवेशः स्वसंशयम्||३||
<div class="mw-collapsible-content">

sāṅkhyaiḥ saṅkhyātasaṅkhyēyaiḥ sahāsīnaṁ punarvasum|
jagaddhitārthaṁ papraccha vahnivēśaḥ svasaṁśayam||3||

sA~gkhyaiH sa~gkhyAtasa~gkhyeyaiH sahAsInaM punarvasum|
jagaddhitArthaM papraccha vahniveshaH svasaMshayam||3||
</div></div>

Noticing Punarvasu sitting among learned sages, Agnivesha shared his doubts for the wellbeing of world by asking the following questions. [3]

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किंयोनयः कति स्नेहाः के च स्नेहगुणाः पृथक्|
कालानुपाने के कस्य कति काश्च विचारणाः||४||

कति मात्राः कथम्मानाः का च केषूपदिश्यते|
कश्च केभ्यो हितः स्नेहः प्रकर्षः स्नेहने च कः||५||

स्नेह्याः के के न च स्निग्धास्निग्धातिस्निग्धलक्षणम्|
किं पानात् प्रथमं पीते जीर्णे किञ्च हिताहितम्||६||

के मृदुक्रूरकोष्ठाः का व्यापदः सिद्धयश्च काः|
अच्छे संशोधने चैव स्नेहे का वृत्तिरिष्यते||७||

विचारणाः केषु योज्या विधिना केन तत् प्रभो!|
स्नेहस्यामितविज्ञान ज्ञानमिच्छामि वेदितुम्||८||
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kiṁyōnayaḥ kati snēhāḥ kē ca snēhaguṇāḥ pr̥thak|
kālānupānē kē kasya kati kāśca vicāraṇāḥ||4||

kati mātrāḥ kathammānāḥ kā ca kēṣūpadiśyatē|
kaśca kēbhyō hitaḥ snēhaḥ prakarṣaḥ snēhanē ca kaḥ||5||

snēhyāḥ kē kē na ca snigdhāsnigdhātiSnigdhalakṣaṇam|
kiṁ pānāt prathamaṁ pītē jīrṇē kiñca hitāhitam||6||

kē mr̥dukrūrakōṣṭhāḥ kā vyāpadaḥ siddhayaśca kāḥ|
acchē saṁśōdhanē caiva snēhē kā vr̥ttiriṣyatē||7||

vicāraṇāḥ kēṣu yōjyā vidhinā kēna tat prabhō!|
snēhasyāmitavijñāna jñānamicchāmi vēditum||8||

kiMyonayaH kati SnehaH ke ca SnehaguNAH pRuthak|
kAlAnupAne ke kasya kati kAshca vicAraNAH||4||

kati mAtrAH kathammAnAH kA ca keShUpadishyate|
kashca kebhyo hitaH SnehaH prakarShaH Snehane ca kaH||5||

snehyAH ke ke na ca SnigdhaSnigdhatiSnigdhalakShaNam|
kiM pAnAt prathamaM pIte jIrNe ki~jca hitAhitam||6||

ke mRudukrUrakoShThAH kA vyApadaH siddhayashca kAH|
acche saMshodhane caiva snehe kA vRuttiriShyate||7||

vicAraNAH keShu yojyA vidhinA kena tat prabho!|
SnehasyAmitavij~jAna j~jAnamicchAmi veditum||8||
</div></div>

*What are the sources of ''sneha'' (fats)?
*How many kinds are there?
*What are the qualities of each ''sneha''?
*At what time should it be ingested?
*What are the ''anupana'' (food articles to consume after ingesting ''sneha'')?
*How many and which preparations or alternative methods are for administration of ''sneha''?
*What are the acceptable forms of consumption of ''sneha''?
*What dose is recommended of ''sneha''?
*Which are the ''manam'' (measurement) of ''sneha'' in preparations?
*Which ''sneha'' is better for whom?
*What is the end point of oleation therapy?
*Who are suitable for oleation?
*What is the ''prakarsha'' (duration) of therapy?
*In whom is oleation contraindicated?
*What are the visible signs of proper, inadequate and excessive oleation?
*What is the regimen to be followed prior to, during and after oleation therapy?
*What kind of people have ''mridu'' (soft) or ''krura'' (rough and/or hard) ''koshtha'' (bowel habit)?
*What are the complications of oleation therapy?
*What are the courses of treatment, if complications arise?
*What measures should be followed after ''acchapana'' (drinking fats), for ''samshodhana'' (purification) purposes or otherwise?
*To whom should ''vicharana'' (alternative forms or recipes of ''sneha'') be given and in what manner?

Through these questions, I want to know all details of ''snehana'' (oleation therapy), revered Sir. [4-8]

=== Sources of lipids ===
<div class="mw-collapsible mw-collapsed">

अथ तत्संशयच्छेत्ता प्रत्युवाच पुनर्वसुः|
स्नेहानां द्विविधा सौम्य योनिः स्थावरजङ्गमा||९||

तिलः प्रियालाभिषुकौ बिभीतकश्चित्राभयैरण्डमधूकसर्षपाः|
कुसुम्भबिल्वारुकमूलकातसीनिकोचकाक्षोडकरञ्जशिग्रुकाः||१०||

स्नेहाशयाः स्थावरसञ्ज्ञितास्तथा स्युर्जङ्गमा मत्स्यमृगाः सपक्षिणः|
तेषां दधिक्षीरघृतामिषं वसा स्नेहेषु मज्जा च तथोपदिश्यते||११||
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atha tatsaṁśayacchēttā pratyuvāca punarvasuḥ|
snēhānāṁ dvividhā saumya yōniḥ sthāvarajaṅgamā||9||

tilaḥ priyālābhiṣukau bibhītakaścitrābhayairaṇḍamadhūkasarṣapāḥ|
kusumbhabilvārukamūlakātasīnikōcakākṣōḍakarañjaśigrukāḥ||10||

snēhāśayāḥ sthāvarasañjñitāstathā syurjaṅgamā matsyamr̥gāḥ sapakṣiṇaḥ|
tēṣāṁ dadhikṣīraghr̥tāmiṣaṁ vasā snēhēṣu majjā ca tathōpadiśyatē||11||

atha tatsaMshayacchettA pratyuvAca punarvasuH|
SnehanAM dvividhA saumya yoniH sthAvaraja~ggamA||9||

tilaH priyAlAbhiShukau bibhItakashcitrAbhayairaNDamadhUkasarShapAH|
kusumbhabilvArukamUlakAtasInikocakAkShoDakara~jjashigrukAH||10||

SnehashayAH sthAvarasa~jj~jitAstathA syurja~ggamA matsyamRugAH sapakShiNaH|
teShAM dadhikShIraghRutAmiShaM vasA sneheShu majjA ca tathopadishyate||11||
</div></div>

<div style="text-align:justify;">
To remove all doubts (of Agnivesha), Punarvasu replied, “Dear (Agnivesha) ''snehayoni'' (sources of fats) are of two types: ''Sthavara'' (Vegetable origin) and ''Jangama'' (Animal origin).

Among ''sthavara'' (plant fats), ''tila'' (sesame), ''priyala'' (Buchanania lanzan), ''abhishuka'' (pistacia vera Linn), ''vibhitaka'' (belliric myrobalan), ''chitra'' (Baliospermum montanum, or red physic nut), ''abhaya'' (chebulic myrobalan), ''eranda'' (Ricinus communis), ''madhuka'' (madhuka indica), ''sarshapa'' (mustard), ''kusumbha'' (Brassica nigra Koch), ''bilva'' (Aegle marmelos Corr, or bael fruit), ''aruka'' (Prunus persica Linn), ''mulaka'' (Raphanus sativas Linn, or radish), ''atasi''- Linseed (Linum usitatissimum Linn), ''nikochaka''(pistachio), ''akshoda'' (Aleurites moluccana, or wild walnut), ''karanja'' (Indian beech-Pongamia pinnata Merr), ''shigruka'' (Moringa oleifera Lam, or drumstick) contains fat suitable for consumption.
Among ''jangama'' (animal fats), ''matsya'' (fish), ''mriga'' (antelopes) and ''pakshi'' (birds), curd, milk, ''ghee'', meat, muscle fat and bone marrow are the animal sources of fat. [9-11]
</div>

=== Oils ===
<div class="mw-collapsible mw-collapsed">

सर्वेषां तैलजातानां तिलतैलं विशिष्यते|
बलार्थे स्नेहने चाग्र्यमैरण्डं तु विरेचने||१२||

(कटूष्णं तैलमैरण्डं वातश्लेष्महरं गुरु |
कषायस्वादुतिक्तैश्च योजितं पित्तहन्त्रपि ||१||)|
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sarvēṣāṁ tailajātānāṁ tilatailaṁ viśiṣyatē|
balārthē snēhanē cāgryamairaṇḍaṁ tu virēcanē||12||

(kaṭūṣṇaṁ tailamairaṇḍaṁ vātaślēṣmaharaṁ guru |
kaṣāyasvādutiktaiśca yōjitaṁ Pittahantrapi ||1||)|

sarveShAM tailajAtAnAM tilatailaM vishiShyate|
balArthe Snehane cAgryamairaNDaM tu virecane||12||

(kaTUShNaM tailamairaNDaM vAtashleShmaharaM guru |
kaShAyasvAdutiktaishca yojitaM Pittahantrapi ||1||)|
</div></div>

Among all varieties of oils, sesame oil is considered the best and is ideal for giving strength and unctuousness. Castor oil is the best for ''virechana'' (purgation). It is pungent, ''ushna virya'' (hot potency), alleviates vitiated ''vata'' and ''kapha'', ''guru'' (dense, viscous or heavy) in nature and when used with astringent, sweet, bitter drugs it also helps mitigate aggravated ''pitta''. [12]

=== Four major lipids ===
<div class="mw-collapsible mw-collapsed">

सर्पिस्तैलं वसा मज्जा सर्वस्नेहोत्तमा मताः|
एषु चैवोत्तमं सर्पिः संस्कारस्यानुवर्तनात्||१३||
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sarpistailaṁ vasā majjā sarvasnēhōttamā matāḥ|
ēṣu caivōttamaṁ sarpiḥ saṁskārasyānuvartanāt||13||

sarpistailaM vasA majjA sarvasnehottamA matAH|
eShu caivottamaM sarpiH saMskArasyAnuvartanAt||13||
</div></div>

''Ghrita'' (clarified butter), oil (of sesame), ''vasa'' (muscle fat) and ''majja'' (bone marrow) are considered the best ''sneha''. Among these, ''ghrita'' is superior as it possesses the qualities of ''samskara'' i.e. blending with other substances having different properties without losing its own properties. [13]

=== Benefits of lipids ===
<div class="mw-collapsible mw-collapsed">

घृतं पित्तानिलहरं रसशुक्रौजसां हितम्|
निर्वापणं मृदुकरं स्वरवर्णप्रसादनम्||१४||

मारुतघ्नं न च श्लेष्मवर्धनं बलवर्धनम्|
त्वच्यमुष्णं स्थिरकरं तैलं योनिविशोधनम्||१५||

विद्धभग्नाहतभ्रष्टयोनिकर्णशिरोरुजि|
पौरुषोपचये स्नेहे व्यायामे चेष्यते वसा||१६||

बलशुक्ररसश्लेष्ममेदोमज्जविवर्धनः|
मज्जा विशेषतोऽस्थ्नां च बलकृत् स्नेहने हितः||१७||
<div class="mw-collapsible-content">

ghr̥taṁ pittānilaharaṁ rasaśukraujasāṁ hitam|
nirvāpaṇaṁ mr̥dukaraṁ svaravarṇaprasādanam||14||

mārutaghnaṁ na ca ślēṣmavardhanaṁ balavardhanam|
tvacyamuṣṇaṁ sthirakaraṁ tailaṁ yōniviśōdhanam||15||

viddhabhagnāhatabhraṣṭayōnikarṇaśirōruji|
pauruṣōpacayē snēhē vyāyāmē cēṣyatē vasā||16||

balaśukrarasaślēṣmamēdōMajjavivardhanaḥ|
majjā viśēṣatō'sthnāṁ ca balakr̥t snēhanē hitaḥ||17||

ghRutaM PittanilaharaM rasashukraujasAM hitam|
nirvApaNaM mRudukaraM svaravarNaprasAdanam||14||

mArutaghnaM na ca shleShmavardhanaM balavardhanam|
tvacyamuShNaM sthirakaraM tailaM yonivishodhanam||15||

viddhabhagnAhatabhraShTayonikarNashiroruji|
pauruShopacaye snehe vyAyAme ceShyate Vasa||16||

balashukrarasashleShmamedoMajjavivardhanaH|
Majja visheShato~asthnAM ca balakRut Snehane hitaH||17||
</div></div>

*''Ghrita'' alleviates ''pitta'' and ''vata'', and is beneficial for ''rasa'', ''shukra'' and ''oja''. Provides relief from burning sensation, softens the tissues, improves voice and complexion. [14]
*''Sesame'' oil alleviates vitiated ''vata,'' does not aggravate ''kapha'' (rather, it improves strength). It is very beneficial for the skin, ''ushna virya'', increases stability, and purifies or cleanses the vagina/ uterus. [15]
*''Vasa'' (muscle fat) is useful in healing punctured wounds, fractures, accidental trauma, prolapsed vagina, pain in ear and head, enhancing virility, oleation and for those doing physical exertion. [16]
*''Majja'' (bone marrow) improves strength, semen, ''rasa'', ''kapha, meda'' and ''majja''. It especially strengthens bones and useful for oleation. [17]

=== Time of administration ===
<div class="mw-collapsible mw-collapsed">

सर्पिः शरदि पातव्यं वसा मज्जा च माधवे|
तैलं प्रावृषि नात्युष्णशीते स्नेहं पिबेन्नरः||१८||
<div class="mw-collapsible-content">

sarpiḥ śaradi pātavyaṁ vasā majjā ca mādhavē|
tailaṁ prāvr̥ṣi nātyuṣṇaśītē snēhaṁ pibēnnaraḥ||18||

sarpiH sharadi pAtavyaM Vasa Majja ca mAdhave|
tailaM prAvRuShi nAtyuShNashIte SnehaM pibennaraH||18||
</div></div>

''Ghrita'' (ghee) should be consumed in ''sharada'' (autumn) season, while ''vasa'' (muscle fat) and ''majja'' (bone marrow) in ''madhava'' (spring) season, and ''taila'' (oil) during ''pravrita'' (early monsoon). ''Sneha'' should be consumed at a time when it is neither very hot nor cold. [18]
<div class="mw-collapsible mw-collapsed">

वातपित्ताधिको रात्रावुष्णे चापि पिबेन्नरः|
श्लेष्माधिको दिवा शीते पिबेच्चामलभास्करे||१९||
<div class="mw-collapsible-content">

vAtaPittadhiko rAtrAvuShNe cApi pibennaraH|
shleShmAdhiko divA shIte pibeccAmalabhAskare||19||

vātapittādhikō rātrāvuṣṇē cāpi pibēnnaraḥ|
ślēṣmādhikō divā śītē pibēccāmalabhāskarē||19||
</div></div>

In case of aggravation of ''vata - pitta dosha'', and in hot (summer) season, ''sneha'' should be consumed at night (evening time). In aggravation of ''kapha'' and in cold season, it should be consumed at day time. [19]
<div class="mw-collapsible mw-collapsed">

अत्युष्णे वा दिवा पीतो वातपित्ताधिकेन वा|
मूर्च्छां पिपासामुन्मादं कामलां वा समीरयेत्||२०||

शीते रात्रौ पिबन् स्नेहं नरः श्लेष्माधिकोऽपि वा|
आनाहमरुचिं शूलं पाण्डुतां वा समृच्छति||२१||
<div class="mw-collapsible-content">

atyuṣṇē vā divā pītō vātapittādhikēna vā|
mūrcchāṁ pipāsāmunmādaṁ kāmalāṁ vā samīrayēt||20||

śītē rātrau piban snēhaṁ naraḥ ślēṣmādhikō'pi vā|
ānāhamaruciṁ śūlaṁ pāṇḍutāṁ vā samr̥cchati||21||

atyuShNe vA divA pIto vAtaPittadhikena vA|
mUrcchAM pipAsAmunmAdaM kAmalAM vA samIrayet||20||

shIte rAtrau piban SnehaM naraH shleShmAdhiko~api vA|
AnAhamaruciM shUlaM pANDutAM vA samRucchati||21||
</div></div>

''Sneha'' consumed at day time during hot season or by person who has great aggravation of ''vata-pitta'', can lead to diseases such as fainting, severe thirst, insanity and jaundice.

''Sneha'' consumed at night during cold season or by person who has great aggravation of ''kapha'', can causes diseases such as flatulence, loss of taste, pain in abdomen, or anemia. [20-21]

=== Vehicle for lipids ===
<div class="mw-collapsible mw-collapsed">

जलमुष्णं घृते पेयं यूषस्तैलेऽनु शस्यते|
वसामज्ज्ञोस्तु मण्डः स्यात् सर्वेषूष्णमथाम्बु वा||२२||
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jalamuṣṇaṁ ghr̥tē pēyaṁ yūṣastailē'nu śasyatē|
vasāmajjñōstu maṇḍaḥ syāt sarvēṣūṣṇamathāmbu vā||22||

jalamuShNaM ghRute peyaM yUShastaile~anu shasyate|
Vasamajj~jostu maNDaH syAt sarveShUShNamathAmbu vA||22||
</div></div>

After consuming ''ghrita'', hot water should be drunk as ''anupana'' (after drink), and after oil ''yusha'' (pulses soup), and after consuming ''vasa'' and ''majja,'' consumption of ''manda'' (scum of gruel) is advised.[22]

=== Various recipes of lipids ===
<div class="mw-collapsible mw-collapsed">

ओदनश्च वि लेपी च रसो मांसं पयो दधि|
यवागूः सूपशाकौ च यूषः काम्बलिकः खडः||२३||

सक्तवस्तिलपिष्टं च मद्यं लेहास्तथैव च|
भक्ष्यमभ्यञ्जनं बस्तिस्तथा चोत्तरबस्तयः||२४||

गण्डूषः कर्णतैलं च नस्तःकर्णाक्षितर्पणम्|
चतुर्विंशतिरित्येताः स्नेहस्य प्रविचारणाः ||२५||
<div class="mw-collapsible-content">

ōdanaśca vilēpī ca rasō māṁsaṁ payō dadhi|
yavāgūḥ sūpaśākau ca yūṣaḥ kāmbalikaḥ khaḍaḥ||23||

saktavastilapiṣṭaṁ ca madyaṁ lēhāstathaiva ca|
bhakṣyamabhyañjanaṁ Bastistathā cōttarabastayaḥ||24||

gaṇḍūṣaḥ karṇatailaṁ ca nastaḥkarṇākṣitarpaṇam|
caturviṁśatirityētāḥ snēhasya pravicāraṇāḥ ||25||

odanashca vilepI ca raso mAMsaM payo dadhi|
yavAgUH sUpashAkau ca YushaH kAmbalikaH khaDaH||23||

saktavastilapiShTaM ca madyaM lehAstathaiva ca|
bhakShyamabhya~jjanaM BastistathA cottarabastayaH||24||

gaNDUShaH karNatailaM ca nastaHkarNAkShitarpaNam|
caturviMshatirityetAH Snehasya pravicAraNAH ||25||
</div></div>

<div style="text-align:justify;">
''Odana'' (boiled rice), ''vilepi'' (thick gruel), ''mamsa rasa'' (meat soup), ''paya'' (milk), ''dadhi'' (curd), ''yavagu'' (thick gruel), soup ''shaka'' (soup of green leafy vegetables), ''yusha'' (pulses soup), ''kambalika'' (Preparation of sesame with curd, oil, salt etc.), ''khada'' (cooked buttermilk), ''saktu'' (roasted flour of barli, horse gram etc.), ''madya'' (wine), leha (confections), ''bhakshya'' (snacks), ''abhyanjana'' (oil massage), ''basti'' (enema), ''Uttara basti'' (urethral and vaginal enema), ''gandusha'' (gargles), ''karnataila'' (filling ear with oil), ''nastakarma'' (nasal drops), ''akshitarpana'' (filling eye with ''sneha'') are twenty four types of ''pravicharana'' (mode of administration of ''sneha''). [23-25]
</div>

=== Preferred form of lipid ===
<div class="mw-collapsible mw-collapsed">

अच्छपेयस्तु यः स्नेहो न तामाहुर्विचारणाम्|
स्नेहस्य स भिषग्दृष्टः कल्पः प्राथमकल्पिकः||२६||
<div class="mw-collapsible-content">

acchapēyastu yaḥ snēhō na tāmāhurvicāraṇām|
snēhasya sa bhiṣagdr̥ṣṭaḥ kalpaḥ prāthamakalpikaḥ||26||

acchapeyastu yaH sneho na tAmAhurvicAraNAm|
Snehasya sa bhiShagdRuShTaH kalpaH prAthamakalpikaH||26||
</div></div>

''Acchapeya''(drinking ''sneha'' alone) is not considered as ''vicharana'' (alternate form or recipe of administration of ''sneha''), since physicians recommend it as the first preferred method of ''snehana'' therapy. [26]
<div class="mw-collapsible mw-collapsed">

रसैश्चोपहितः स्नेहः समासव्यासयोगिभिः|
षड्भिस्त्रिषष्टिधा सङ्ख्यां प्राप्नोत्येकश्च केवलः||२७||

एवमेताश्चतुःषष्टिः स्नेहानां प्रविचारणा |
ओकर्तुव्याधिपुरुषान् प्रयोज्या जानता भवेत्||२८||
<div class="mw-collapsible-content">

Rasaiścōpahitaḥ snēhaḥ samāsavyāsayōgibhiḥ|
ṣaḍbhistriṣaṣṭidhā saṅkhyāṁ prāpnōtyēkaśca kēvalaḥ||27||

ēvamētāścatuḥṣaṣṭiḥ snēhānāṁ pravicāraṇā |
ōkartuvyādhipuruṣān prayōjyā jānatā bhavēt||28||

RasaishcopahitaH SnehaH samAsavyAsayogibhiH|
ShaDbhistriShaShTidhA sa~gkhyAM prApnotyekashca kevalaH||27||

evametAshcatuHShaShTiH SnehanAM pravicAraNA |
okartuvyAdhipuruShAn prayojyA jAnatA bhavet||28||
</div></div>

''Sneha'' though is only one, depending upon permutations and combinations based on six tastes, could be of sixty three types. Thus, ''vicharana'' could be of sixty four kinds. These should be administered according to the habits, season, diseases and the constitution of the person. [27-28]

=== Doses of lipids and their indications ===
<div class="mw-collapsible mw-collapsed">

अहोरात्रमहः कृत्स्नमर्धाहं च प्रतीक्षते|
प्रधाना मध्यमा ह्रस्वा स्नेहमात्रा जरां प्रति||२९||

इति तिस्रः समुद्दिष्टा मात्राः स्नेहस्य मानतः|
तासां प्रयोगान् वक्ष्यामि पुरुषं पुरुषं प्रति||३०||

प्रभूतस्नेहनित्या ये क्षुत्पिपासासहा नराः|
पावकश्चोत्तमबलो येषां ये चोत्तमा बले||३१||

गुल्मिनः सर्पदष्टाश्च विसर्पोपहताश्च ये|
उन्मत्ताः कृच्छ्रमूत्राश्च गाढवर्चस एव च||३२||

पिबेयुरुत्तमां मात्रां तस्याः पाने गुणाञ्छृणु|
विकाराञ्छमयत्येषां शीघ्रं सम्यक्प्रयोजिता||३३||

दोषानुकर्षिणी मात्रा सर्वमार्गानुसारिणी|
बल्या पुनर्नवकरी शरीरेन्द्रियचेतसाम्||३४||

अरुष्कस्फोटपिडकाकण्डूपामाभिरर्दिताः|
कुष्ठिनश्च प्रमीढाश्च वातशोणितिकाश्च ये||३५||

नातिबह्वाशिनश्चैव मृदुकोष्ठास्तथैव च|
पिबेयुर्मध्यमां मात्रां मध्यमाश्चापि ये बले||३६||

मात्रैषा मन्दविभ्रंशा न चातिबलहारिणी|
सुखेन च स्नेहयति शोधनार्थे च युज्यते||३७||

ये तु वृद्धाश्च बालाश्च सुकुमाराः सुखोचिताः|
रिक्तकोष्ठत्वमहितं येषां मन्दाग्नयश्च ये||३८||

ज्वरातीसारकासाश्च येषां चिरसमुत्थिताः|
स्नेहमात्रां पिबेयुस्ते ह्रस्वां ये चावरा बले||३९||

परिहारे सुखा चैषा मात्रा स्नेहनबृंहणी|
वृष्या बल्या निराबाधा चिरं चाप्यनुवर्तते||४०||
<div class="mw-collapsible-content">

ahōrātramahaḥ kr̥tsnamardhāhaṁ ca pratīkṣatē|
pradhānā madhyamā hrasvā snēhamātrā jarāṁ prati||29||

iti tisraḥ samuddiṣṭā mātrāḥ snēhasya mānataḥ|
tāsāṁ prayōgān vakṣyāmi puruṣaṁ puruṣaṁ prati||30||

prabhūtasnēhanityā yē kṣutpipāsāsahā narāḥ|
pāvakaścōttamabalō yēṣāṁ yē cōttamā balē||31||

gulminaḥ sarpadaṣṭāśca visarpōpahatāśca yē|
unmattāḥ kr̥cchramūtrāśca gāḍhavarcasa ēva ca||32||

pibēyuruttamāṁ mātrāṁ tasyāḥ pānē guṇāñchr̥ṇu|
vikārāñchamayatyēṣāṁ śīghraṁ samyakprayōjitā||33||

dōṣānukarṣiṇī mātrā sarvamārgānusāriṇī|
balyā punarnavakarī śarīrēndriyacētasām||34||

aruṣkasphōṭapiḍakākaṇḍūpāmābhirarditāḥ|
kuṣṭhinaśca pramīḍhāśca vātaśōṇitikāśca yē||35||

nātibahvāśinaścaiva mr̥dukōṣṭhāstathaiva ca|
pibēyurmadhyamāṁ mātrāṁ madhyamāścāpi yē balē||36||

mātraiṣā Mandavibhraṁśā na cātibalahāriṇī|
sukhēna ca snēhayati śōdhanārthē ca yujyatē||37||

yē tu vr̥ddhāśca bālāśca sukumārāḥ sukhōcitāḥ|
riktakōṣṭhatvamahitaṁ yēṣāṁ mandāgnayaśca yē||38||

jvarātīsārakāsāśca yēṣāṁ ciRasamutthitāḥ|
snēhamātrāṁ pibēyustē hrasvāṁ yē cāvarā balē||39||

parihārē sukhā caiṣā mātrā snēhanabr̥ṁhaṇī|
vr̥ṣyā balyā nirābādhā ciraṁ cāpyanuvartatē||40||

ahorAtramahaH kRutsnamardhAhaM ca pratIkShate|
pradhAnA madhyamA hrasvA SnehamAtrA jarAM prati||29||

iti tisraH samuddiShTA mAtrAH Snehasya mAnataH|
tAsAM prayogAn vakShyAmi puruShaM puruShaM prati||30||

prabhUtaSnehanityA ye kShutpipAsAsahA narAH|
pAvakashcottamabalo yeShAM ye cottamA bale||31||

gulminaH sarpadaShTAshca visarpopahatAshca ye|
unmattAH kRucchramUtrAshca gADhavarcasa eva ca||32||

pibeyuruttamAM mAtrAM tasyAH pAne guNA~jchRuNu|
vikArA~jchamayatyeShAM shIghraM samyakprayojitA||33||

DoshanukarShiNI mAtrA sarvamArgAnusAriNI|
balyA punarnavakarI sharIrendriyacetasAm||34||

aruShkasphoTapiDakAkaNDUpAmAbhirarditAH|
kuShThinashca pramIDhAshca vAtashoNitikAshca ye||35||

nAtibahvAshinashcaiva mRudukoShThAstathaiva ca|
pibeyurmadhyamAM mAtrAM madhyamAshcApi ye bale||36||

mAtraiShA MandavibhraMshA na cAtibalahAriNI|
sukhena ca Snehayati shodhanArthe ca yujyate||37||

ye tu vRuddhAshca bAlAshca sukumArAH sukhocitAH|
riktakoShThatvamahitaM yeShAM Mandagnayashca ye||38||

jvarAtIsArakAsAshca yeShAM ciRasamutthitAH|
SnehamAtrAM pibeyuste hrasvAM ye cAvarA bale||39||

parihAre sukhA caiShA mAtrA SnehanabRuMhaNI|
vRuShyA balyA nirAbAdhA ciraM cApyanuvartate||40||
</div></div>

Doses of ''sneha'': Doses are divided into maximum, moderate and minimum based upon the time taken for it to get digested as follows:

#''Pradhana'' (maximum): Dose that digests in one day and night (24 hours).
#''Madhyama'' (moderate): Dose that digests in one day (12 hours).
#''Hrasva'' (minimum): Dose that digests in half day (6 hours).

Thus, these three doses of ''sneha'' are administered by size (or quantity) of the dose, keeping in mind their ability to get digested.
Further I will explain to you their usage depending upon individual patient. [29-30]

=== Persons suitable for maximum dose and its benefits ===

Those persons who consumes large quantity of ''sneha'' daily, those who can tolerate hunger and thirst, whose digestive and bodily strength is strong, who suffer from ''gulma'' (inflammation in digestive tract), snakebite cases, patients of ''visarpa'' (erysipelas), ''unmada'' (insanity), ''mutrakrichchra'' (dysuria) and constipation are advised to consume maximum doses of ''sneha''.
Maximum dose when used correctly quickly cures diseases. It removes excess of vitiated ''dosha'' out of the body, reaches all body channels, improves strength and rejuvenates the body, sense organs, and the mind. [31-34]

=== Persons suitable for moderate dose and its benefits ===

Patients of ''arushka'' (eruptions on scalp), ''sphota'' (vesicles), ''pidaka'' (big eruptions), itching, ''pama'' (scabies), ''kushtha'' (skin disorders), ''prameha'' (diabetics), ''vatashonita'' (gout), those who never consume large quantities of food, those with ''mridukoshtha'' (soft bowel habit) ,and those having moderate strength are advised to consume moderate doses of ''sneha''.

A moderate dose never causes any serious complication. It never reduces strength, provides oleation with ease, and can be used for ''shodhana'' (body purification). [35-37]

=== Persons suitable for lowest dose and its benefits ===
<div style="text-align:justify;">
Those who are old, young (children), those with tender physique, living luxurious life, those who cannot tolerate hunger or have difficulty with empty stomach, those suffering from poor digestion, patients suffering from fever, diarrhea and cough, those having poor body strength are advised to consume the smallest dose of ''sneha''.

The lowest dose of ''sneha'' has minimal restrictions for its consumption. It does oleation and produces stoutness in the body, acts as an aphrodisiac, gives strength to the body, never causes any complication and can be used for longer duration. [38-40]
</div>

=== Persons suitable for consumption of ''ghee'' ===
<div class="mw-collapsible mw-collapsed">

वातपित्तप्रकृत यो वातपित्तविकारिणः|
चक्षुःकामाः क्षताः क्षीणा वृद्धा बालास्तथाऽबलाः||४१||

आयुःप्रकर्षकामाश्च बलवर्णस्वरार्थिनः|
पुष्टिकामाः प्रजाकामाः सौकुमार्यार्थिनश्च ये||४२||

दीप्त्योजःस्मृतिमेधाग्निबुद्धीन्द्रियबलार्थिनः|
पिबेयुः सर्पिरार्ताश्च दाहशस्त्रविषाग्निभिः||४३||
<div class="mw-collapsible-content">

vātaPittaprakr̥tayō vātaPittavikāriṇaḥ|
cakṣuḥkāmāḥ kṣatāḥ kṣīṇā vr̥ddhā bālāstathā'balāḥ||41||

āyuḥprakarṣakāmāśca balavarṇasvarārthinaḥ|
puṣṭikāmāḥ prajākāmāḥ saukumāryārthinaśca yē||42||

dīptyōjaḥsmr̥timēdhāgnibuddhīndriyabalārthinaḥ|
pibēyuḥ sarpirārtāśca dāhaśastraviṣāgnibhiḥ||43||

vAtaPittaprakRutayo vAtaPittavikAriNaH|
cakShuHkAmAH kShatAH kShINA vRuddhA bAlAstathA~abalAH||41||

AyuHprakarShakAmAshca balavarNasvarArthinaH|
puShTikAmAH prajAkAmAH saukumAryArthinashca ye||42||

dIptyOjaHsmRutimedhAgnibuddhIndriyabalArthinaH|
pibeyuH sarpirArtAshca dAhashastraviShAgnibhiH||43||
</div></div>

Persons having ''vata-pitta prakriti'', those suffering from ''vata- pitta'' disorders, those desiring good eyesight, those who are wounded, emaciated, old and infirm, those who are children and women, those willing to live long, those willing to have good strength, complexion, voice, nourishment, healthy progeny, luxurious lifestyle, good vitality, memory, intelligence, digestive strength, strength of sense organs, and those suffering from burning sensation, injury by weapon, poison and fire should drink ''ghrita''. [41-43]

=== Persons suitable for consuming oil ===
<div class="mw-collapsible mw-collapsed">

प्रवृद्धश्लेष्ममेदस्काश्चलस्थूलगलोदराः|
वातव्याधिभिराविष्टा वातप्रकृतयश्च ये||४४||

बलं तनुत्वं लघुतां दृढतां स्थिरगात्रताम् |
स्निग्धश्लक्ष्णतनुत्वक्तां ये च काङ्क्षन्ति देहिनः||४५||

कृमिकोष्ठाः क्रूरकोष्ठास्तथा नाडीभिरर्दिताः|
पिबेयुः शीतले काले तैलं तैलोचिताश्च ये||४६||
<div class="mw-collapsible-content">

pravr̥ddhaślēṣmamēdaskāścalasthūlagalōdarāḥ|
vātavyādhibhirāviṣṭā vātaprakr̥tayaśca yē||44||

balaṁ tanutvaṁ laghutāṁ dr̥ḍhatāṁ sthiragātratām |
Snigdhaślakṣṇatanutvaktāṁ yē ca kāṅkṣanti dēhinaḥ||45||

kr̥mikōṣṭhāḥ krūrakōṣṭhāstathā nāḍībhirarditāḥ|
pibēyuḥ śītalē kālē tailaṁ tailōcitāśca yē||46||

pravRuddhashleShmamedaskAshcalasthUlagalodarAH|
vAtavyAdhibhirAviShTA vAtaprakRutayashca ye||44||

balaM tanutvaM laghutAM dRuDhatAM sthiragAtratAm |
SnigdhashlakShNatanutvaktAM ye ca kA~gkShanti dehinaH||45||

kRumikoShThAH krUrakoShThAstathA nADIbhirarditAH|
pibeyuH shItale kAle tailaM tailocitAshca ye||46||
</div></div>

<div style="text-align:justify;">
Those having aggravated ''kapha dosha,'' excess ''meda dhatu'' (fat tissue), those having thick neck and abdomen (excess flabbiness with deposition of fat in the neck and abdominal region), those suffering from ''vata'' disorders, individuals with ''vata prakriti'' (predisposition), those who desire strength, slim and lean physique, dexterity and agility, sturdiness and stability of body, unctuous, smooth and silky skin, those who have worms in their abdomen, have hard bowel, those suffering sinus ulcers, and those used to consuming oils, should drink oils especially during cold seasons. [44-46]
</div>

=== Persons suitable for consumption of muscle fat ===
<div class="mw-collapsible mw-collapsed">

वातातपसहा ये च रूक्षा भाराध्वकर्शिताः|
संशुष्करेतोरुधिरा निष्पीतकफमेदसः||४७||

अस्थिसन्धिसिरास्नायुमर्मकोष्ठमहारुजः|
बलवान्मारुतो येषां खानि चावृत्य तिष्ठति||४८||

महच्चाग्निबलं येषां वसासात्म्याश्च ये नराः|
तेषां स्नेहयितव्यानां वसापानं विधीयते||४९||
<div class="mw-collapsible-content">

vātātapasahā yē ca rūkṣā bhārādhvakarśitāḥ|
saṁśuṣkarētōrudhirā niṣpītaKaphamēdasaḥ||47||

asthisandhisirāsnāyumarmakōṣṭhamahārujaḥ|
balavānmārutō yēṣāṁ khāni cāvr̥tya tiṣṭhati||48||

mahaccāgnibalaṁ yēṣāṁ vasāsātmyāśca yē narāḥ|
tēṣāṁ snēhayitavyānāṁ vasāpānaṁ vidhīyatē||49||

vAtAtapasahA ye ca rUkShA bhArAdhvakarshitAH|
saMshuShkaretorudhirA niShpItaKaphaMedasaH||47||

asthisandhisirAsnAyumarmakoShThamahArujaH|
balavAnmAruto yeShAM khAni cAvRutya tiShThati||48||

mahaccAgnibalaM yeShAM VasasAtmyAshca ye narAH|
teShAM SnehayitavyAnAM VasapAnaM vidhIyate||49||
</div></div>

<div style="text-align:justify;">
Those who can tolerate breeze and sunlight, who have dryness in body, those who are emaciated due to excessive weightlifting and walking, those who have depleted semen and blood, decreased levels of ''kapha'' and ''meda'', those who suffer from severe pain in bones, joints, veins, ligaments, vital spots and alimentary tract, those in whom highly aggravated ''vata'' remains covered in blocked channels of the body, those who have strong digestive power and are used to drinking or consuming muscle fat should drink ''vasa'' (muscle fat). [47-49]
</div>

=== Persons suitable for consumption of bone marrow ===
<div class="mw-collapsible mw-collapsed">

यःदीप्ताग्न क्लेशसहा घस्मराः स्नेहसेविनः|
वातार्ताः क्रूरकोष्ठाश्च स्नेह्या मज्जानमाप्नुयुः||५०||

येभ्यो येभ्यो हितो यो यः स्नेहः स परिकीर्तितः|५१|
<div class="mw-collapsible-content">

dīptāgnayaḥ klēśasahā ghasmarāḥ snēhasēvinaḥ|
vātārtāḥ krūrakōṣṭhāśca snēhyā majjānamāpnuyuḥ||50||

yēbhyō yēbhyō hitō yō yaḥ snēhaḥ sa parikīrtitaḥ|51|

dIptAgnayaH kleshasahA ghasmarAH SnehasevinaH|
vAtArtAH krUrakoShThAshca snehyA MajjanamApnuyuH||50||

yebhyo yebhyo hito yo yaH SnehaH sa parikIrtitaH|51|
</div></div>

Those having strong digestive power, are capable of tolerating excessive physical exertion, who eat large quantities of food often, who consume ''sneha'' often, those suffering from ''vata'' disorders, and those suffering from hard bowel movement are advised to consume bone marrow. [50-51]

=== Duration of oleation ===
<div class="mw-collapsible mw-collapsed">

स्नेहनस्य प्रकर्षौ तु सप्तरात्रत्रिरात्रकौ||५१||
<div class="mw-collapsible-content">

snēhanasya prakarṣau tu saptarātratrirātrakau||51||

Snehanasya prakarShau tu saptarAtratrirAtrakau||51||
</div></div>

The recommended maximum duration for ''snehapana'' is either seven nights or three nights. [51]

=== Persons suitable for ''snehana'' (oleation) ===
<div class="mw-collapsible mw-collapsed">

स्वेद्याः शोधयितव्याश्च रूक्षा वातविकारिणः|
व्यायाममद्यस्त्रीनित्याः स्नेह्याः स्युर्ये च चिन्तकाः||५२||
<div class="mw-collapsible-content">

svēdyāḥ śōdhayitavyāśca rūkṣā vātavikāriṇaḥ|
vyāyāmamadyastrīnityāḥ snēhyāḥ syuryē ca cintakāḥ||52||

svedyAH shodhayitavyAshca rUkShA vAtavikAriNaH|
vyAyAmamadyastrInityAH snehyAH syurye ca cintakAH||52||
</div></div>

Those who are scheduled for sudation or purification therapies, those having dryness in body, those suffering for vata disorders, those doing exercise regularly, those drinking alcohol often, those indulged in sexual activities often and those suffering from mental stress are advised to undergo oleation therapy. [52]

=== Contraindications of oleation ===
<div class="mw-collapsible mw-collapsed">

संशोधनादृते येषां रूक्षणं सम्प्रवक्ष्यते|
न तेषां स्नेहनं शस्तमुत्सन्नकफमेदसाम्||५३||

अभिष्यण्णाननगुदा नित्यमन्दाग्नयश्च ये|
तृष्णामूर्च्छापरीताश्च गर्भिण्यस्तालुशोषिणः||५४||

अन्नद्विषश्छर्दयन्तो जठरामगरार्दिताः|
दुर्बलाश्च प्रतान्ताश्च स्नेहग्लाना मदातुराः||५५||

न स्नेह्या वर्तमानेषु न नस्तो बस्तिकर्मसु|
स्नेहपानात् प्रजायन्ते तेषां रोगाः सुदारुणाः||५६||
<div class="mw-collapsible-content">

saṁśōdhanādr̥tē yēṣāṁ rūkṣaṇaṁ sampravakṣyatē|
na tēṣāṁ snēhanaṁ śastamutsannaKaphamēdasām||53||

abhiṣyaṇṇānanagudā nityamandāgnayaśca yē|
tr̥ṣṇāmūrcchāparītāśca garbhiṇyastāluśōṣiṇaḥ||54||

annadviṣaśchardayantō jaṭharāmagarārditāḥ|
durbalāśca pratāntāśca snēhaglānā madāturāḥ||55||

na snēhyā vartamānēṣu na nastō Bastikarmasu|
snēhapānāt prajāyantē tēṣāṁ rōgāḥ sudāruṇāḥ||56||

SamshodhanadRute yeShAM rUkShaNaM sampravakShyate|
na teShAM SnehanaM shastamutsannaKaphaMedasAm||53||

abhiShyaNNAnanagudA nityaMandagnayashca ye|
tRuShNAmUrcchAparItAshca garbhiNyastAlushoShiNaH||54||

annadviShashchardayanto jaTharAmagarArditAH|
durbalAshca pratAntAshca SnehaglAnA madAturAH||55||

na snehyA vartamAneShu na nasto Bastikarmasu|
SnehapAnAt prajAyante teShAM rogAH sudAruNAH||56||
</div></div>

<div style="text-align:justify;">
Those advised for therapy without undergoing body purifications and those having excessively increased ''kapha'' and ''meda'' are not advised to undergo oleation. Those having excessive secretions from their mouth and rectum, suffering from frequent bouts of indigestion, those suffering from thirst and fainting, pregnant women, those having dryness of throat, who have aversion to food, who are sick or suffer from vomiting sensation, accumulation of ''ama'' in ''jathara'' (stomach), those who have been exposed to artificial poisons, those who are weak, those in whom body tissues have depleted, those who are exhausted by the use of ''sneha'', those having alcohol intoxication, those undergoing ''nasya'' therapy (nasal administration of drugs) or ''basti'' (medicated enema) should not consume ''sneha''. Oleation in such patients may cause serious ailments. [53-56]
</div>

=== Signs of inadequate, proper and excess oleation ===
<div class="mw-collapsible mw-collapsed">

पुरीषं ग्रथितं रूक्षं वायुरप्रगुणो मृदुः|
पक्ता खरत्वं रौक्ष्यं च गात्रस्यास्निग्धलक्षणम्||५७||

वातानुलोम्यं दीप्तोऽग्निर्वर्चः स्निग्धमसंहतम्|
मार्दवं स्निग्धता चाङ्गे स्निग्धानामुपजायते||५८||

पाण्डुता गौरवं जाड्यं पुरीषस्याविपक्वता|
तन्द्रीररुचिरुत्केशः स्यादतिस्निग्धलक्षणम्||५९||
<div class="mw-collapsible-content">

purīṣaṁ grathitaṁ rūkṣaṁ vāyurapraguṇō mr̥duḥ|
paktā kharatvaṁ raukṣyaṁ ca gātrasyāSnigdhalakṣaṇam||57||

vātānulōmyaṁ dīptō'gnirvarcaḥ Snigdhamasaṁhatam|
mārdavaṁ Snigdhatā cāṅgē snigdhānāmupajāyatē||58||

pāṇḍutā gauravaṁ jāḍyaṁ purīṣasyāvipakvatā|
tandrīrarucirutkēśaḥ syādatiSnigdhalakṣaṇam||59||

purIShaM grathitaM rUkShaM vAyurapraguNo mRuduH|
paktA kharatvaM raukShyaM ca gAtrasyASnigdhalakShaNam||57||

vAtAnulomyaM dIpto~AgnirvarcaH SnigdhamasaMhatam|
mArdavaM SnigdhatA cA~gge SnigdhanAmupajAyate||58||

pANDutA gauravaM jADyaM purIShasyAvipakvatA|
tandrIrarucirutkeshaH syAdatiSnigdhalakShaNam||59||
</div></div>

==== Table 1: Signs of Inadequate, proper and excess oleation are as follows: ====
{| class="wikitable"
|-
! Indication oleation !! Proper oleation !! Excess oleation
|-
| rowspan="1" style="text-align: center;" | Hard faeces
| rowspan="1" style="text-align: center;" | Proper movement of ''vata'' downwards
| rowspan="1" style="text-align: center;" | Pallor
|-
| rowspan="1" style="text-align: center;" | Dry faeces
| rowspan="1" style="text-align: center;" | Increased digestive power
| rowspan="1" style="text-align: center;" | Heaviness in body
|-
| rowspan="1" style="text-align: center;" | Flatus not moving easily and softly
| rowspan="1" style="text-align: center;" | Lubricated faeces which are soft and not well formed
| rowspan="1" style="text-align: center;" | Lassitude
|-
| rowspan="1" style="text-align: center;" | Reduced digestive power
| rowspan="1" style="text-align: center;" | Softness and oleation of body
| rowspan="1" style="text-align: center;" | Improperly formed faeces
|-
| rowspan="1" style="text-align: center;" | Roughness and dryness in the body
| rowspan="1" style="text-align: center;" |
| rowspan="1" style="text-align: center;" | Stupor, Tastelessness, Nausea
|}

=== Regimen before sneha consumption ===
<div class="mw-collapsible mw-collapsed">

द्रवोष्णमनभिष्यन्दि भोज्यमन्नं प्रमाणतः|
नातिस्निग्धमसङ्कीर्णं श्वः स्नेहं पातुमिच्छता||६०||

पिबेत् संशमनं स्नेहमन्नकाले प्रकाङ्क्षितः|
शुद्ध्यर्थं पुनराहारे नैशे जीर्णे पिबेन्नरः||६१||
<div class="mw-collapsible-content">

dravōṣṇamanabhiṣyandi bhōjyamannaṁ pramāṇataḥ|
nātiSnigdhamasaṅkīrṇaṁ śvaḥ snēhaṁ pātumicchatā||60||

pibēt saṁśamanaṁ snēhamannakālē prakāṅkṣitaḥ|
śuddhyarthaṁ punarāhārē naiśē jīrṇē pibēnnaraḥ||61||

dravoShNamanabhiShyandi bhojyamannaM pramANataH|
nAtiSnigdhamasa~gkIrNaM shvaH SnehaM pAtumicchatA||60||

pibet saMshamanaM SnehamannakAle prakA~gkShitaH|
shuddhyarthaM punarAhAre naishe jIrNe pibennaraH||61||
</div></div>

On the day before administration of ''sneha'', one should take warm, liquid diet in proper quantity. The food should not increase secretions, possess unctuousness or material with opposing properties.

If ''sneha'' is for the purpose of ''samshamana'' (pacification of ''dosha'' internally), it should be taken at the time of meals and if meant for ''shuddhi'' (purification) it should be given when food consumed in the previous night has been digested. [60-61]

=== Regimen during ''sneha'' consumption ===
<div class="mw-collapsible mw-collapsed">

उष्णोदकोपचारी स्याद्ब्रह्मचारी क्षपाशयः |
शकृन्मूत्रानिलोद्गारानुदीर्णांश्च न धारयेत्||६२||

व्यायाममुच्चैर्वचनं क्रोधशोकौ हिमातपौ|
वर्जयेदप्रवातं च सेवेत शयनासनम्||६३||

स्नेहं पीत्वा नरः स्नेहं प्रतिभुञ्जान एव च|
स्नेहमिथ्योपचाराद्धि जायन्ते दारुणा गदाः||६४||
<div class="mw-collapsible-content">

uṣṇōdakōpacārī syādbrahmacārī kṣapāśayaḥ |
śakr̥nmūtrānilōdgārānudīrṇāṁśca na dhārayēt||62||

vyāyāmamuccairvacanaṁ krōdhaśōkau himātapau|
varjayēdapravātaṁ ca sēvēta śayanāsanam||63||

snēhaṁ pītvā naraḥ snēhaṁ pratibhuñjāna ēva ca|
snēhamithyōpacārāddhi jāyantē dāruṇā gadāḥ||64||

uShNodakopacArI syAdbrahmacArI kShapAshayaH|
shakRunmUtrAnilodgArAnudIrNAMshca na dhArayet||62||

vyAyAmamuccairvacanaM krodhashokau himAtapau|
varjayedapravAtaM ca seveta shayanAsanam||63||

SnehaM pItvA naraH SnehaM pratibhu~jjAna eva ca|
SnehamithyopacArAddhi jAyante dAruNA gadAH||64||
</div></div>

=== Do’s and don’ts after ''sneha'' consumption ===

#Use warm water for all purposes
#Observe abstinence
#Sleep only at night
#Do not suppress the urge to pass feces, urine, flatus and belching
#Do not engage in physical exercises and rein in emotions, talking loudly, getting angry, or becoming upset, etc
#Do not get sleep or sit while exposed to snow, sunlight and breeze

One who after consuming ''sneha'' takes oily food and does not follow the aforementioned guidelines gets affected by severe diseases. [62-64]

=== Features according to bowel habits ===
<div class="mw-collapsible mw-collapsed">

मृदुकोष्ठस्त्रिरात्रेण स्निह्यत्यच्छोपसेवया|
स्निह्यति क्रूरक्रोष्ठस्तु सप्तरात्रेण मानवः||६५||

गुडमिक्षुरसं मस्तु क्षीरमुल्लोडितं दधि|
पायसं कृशरां सर्पिः काश्मर्यत्रिफलारसम्||६६||

द्राक्षारसं पीलुरसं जलमुष्णमथापि वा|
मद्यं वा तरुणं पीत्वा मृदुकोष्ठो विरिच्यते||६७||

विरेचयन्ति नैतानि क्रूरकोष्ठं कदाचन|
भवति क्रूरकोष्ठस्य ग्रहण्यत्युल्बणानिला||६८||

उदीर्णपित्ताऽल्पकफा ग्रहणी मन्दमारुता|
मृदुकोष्ठस्य तस्मात् स सुविरेच्यो नरः स्मृतः||६९||
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mr̥dukōṣṭhastrirātrēṇa snihyatyacchōpasēvayā|
snihyati krūrakrōṣṭhastu saptarātrēṇa mānavaḥ||65||

guḍamikṣuRasaṁ mastu kṣīramullōḍitaṁ dadhi|
pāyasaṁ kr̥śarāṁ sarpiḥ kāśmaryatriphalāRasam||66||

drākṣāRasaṁ pīluRasaṁ jalamuṣṇamathāpi vā|
madyaṁ vā taruṇaṁ pītvā mr̥dukōṣṭhō viricyatē||67||

virēcayanti naitāni krūrakōṣṭhaṁ kadācana|
bhavati krūrakōṣṭhasya grahaṇyatyulbaṇānilā||68||

udīrṇapittā'lpakaphā grahaṇī Mandamārutā|
mr̥dukōṣṭhasya tasmāt sa suvirēcyō naraḥ smr̥taḥ||69||

mRudukoShThastrirAtreNa snihyatyacchopasevayA|
snihyati krUrakroShThastu saptarAtreNa mAnavaH||65||

guDamikShuRasaM mastu kShIramulloDitaM dadhi|
pAyasaM kRusharAM sarpiH kAshmaryatriphalARasam||66||

drAkShARasaM pIluRasaM jalamuShNamathApi vA|
madyaM vA taruNaM pItvA mRudukoShTho viricyate||67||

virecayanti naitAni krUrakoShThaM kadAcana|
bhavati krUrakoShThasya grahaNyatyulbaNAnilA||68||

udIrNaPitta~alpaKapha grahaNI MandamArutA|
mRudukoShThasya tasmAt sa suvirecyo naraH smRutaH||69||
</div></div>

<div style="text-align:justify;">
Individuals with soft bowel movement require a maximum dose of three days of ''acchapana'' (''sneha'' alone) while those suffering from ''krura koshtha'' (hard bowel) require the seven-day long (maximum) dose regimen.

Individuals with soft bowel movement require the following as purgatives: jaggery, sugarcane juice, whey of curd, milk, water of curd, milk pudding, ''krishara'' (rice cooked with black gram), ''ghee'', juice (decoction) of ''kashmari'' (Gmelina arborea), ''triphala'' (combination of Terminalia chebula, Terminalia bellirica and Emblica officinalis), ''pilu'' (Salvadora persica Linn.), ''draksha'' (Vitis vinifera Linn), warm water or fresh wine.

These do not help an individual suffering from hard bowel movement because of the prominence of ''vata'' in their ''grahani'' (duodenum). “Soft bowel individuals” have predominance of ''pitta'' and less ''kapha'' and ''vata'' in their duodenum, and hence gets purgation easily. [65-69]
</div>

=== Complications of improper ''sneha'' consumption and its treatment ===
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उदीर्णपित्ता ग्रहणी यस्य चाग्निबलं महत्|
भस्मीभवति तस्याशु स्नेहः पीतोऽग्नितेजसा||७०||

स जग्ध्वा स्नेहमात्रां तामोजः प्रक्षारयन् बली|
स्नेहाग्निरुत्तमां तृष्णां सोपसर्गामुदीरयेत्||७१||

नालं स्नेहसमृद्धस्य शमायान्नं सुगुर्वपि|
स चेत् सुशीतं सलिलं नासादयति दह्यते|
यथैवाशीविषः कक्षमध्यगः स्वविषाग्निना||७२||

अजीर्णे यदि तु स्नेहे तृष्णा स्याच्छर्दयेद्भिषक्|
शीतोदकं पुनः पीत्वा भुक्त्वा रूक्षान्नमुल्लिखेत्||७३||

न सर्पिः केवलं पित्ते पेयं सामे विशेषतः|
सर्वं ह्यनुरजेद्देहं [१] हत्वा सञ्ज्ञां च मारयेत्||७४||

तन्द्रा [२] सोत्क्लेश आनाहो ज्वरः स्तम्भो विसञ्ज्ञता|
कुष्ठानि कण्डूः पाण्डुत्वं शोफार्शांस्यरुचिस्तृषा||७५||

जठरं ग्रहणीदोषाः स्तैमित्यं वाक्यनिग्रहः|
शूलमामप्रदोषाश्च जायन्ते स्नेहविभ्रमात्||७६||

तत्राप्युल्लेखनं शस्तं स्वेदः कालप्रतीक्षणम्|
प्रति प्रति व्याधिबलं बुद्ध्वा स्रंसनमेव च||७७||

तक्रारिष्टप्रयोगश्च रूक्षपानान्नसेवनम्|
मूत्राणां त्रिफलायाश्च स्नेहव्यापत्तिभेषजम्||७८||
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udīrṇapittā grahaṇī yasya cāgnibalaṁ mahat|
bhasmībhavati tasyāśu snēhaḥ pītō'gnitējasā||70||

sa jagdhvā snēhamātrāṁ tāmōjaḥ prakṣārayan balī|
snēhāgniruttamāṁ tr̥ṣṇāṁ sōpasargāmudīrayēt||71||

nālaṁ snēhasamr̥ddhasya śamāyānnaṁ sugurvapi|
sa cēt suśītaṁ salilaṁ nāsādayati dahyatē|
yathaivāśīviṣaḥ kakṣamadhyagaḥ svaviṣāgninā||72||

ajīrṇē yadi tu snēhē tr̥ṣṇā syācchardayēdbhiṣak|
śītōdakaṁ punaḥ pītvā bhuktvā rūkṣānnamullikhēt||73||

na sarpiḥ kēvalaṁ pittē pēyaṁ sāmē viśēṣataḥ|
sarvaṁ hyanurajēddēhaṁ hatvā sañjñāṁ ca mārayēt||74||

tandrā sōtklēśa ānāhō jvaraḥ stambhō visañjñatā|
kuṣṭhāni kaṇḍūḥ pāṇḍutvaṁ śōphārśāṁsyarucistr̥ṣā||75||

jaṭharaṁ grahaṇīdōṣāḥ staimityaṁ vākyanigrahaḥ|
śūlamāmapradōṣāśca jāyantē snēhavibhramāt||76||

tatrāpyullēkhanaṁ śastaṁ svēdaḥ kālapratīkṣaṇam|
prati prati vyādhibalaṁ buddhvā sraṁsanamēva ca||77||

takrāriṣṭaprayōgaśca rūkṣapānānnasēvanam|
mūtrāṇāṁ triphalāyāśca snēhavyāpattibhēṣajam||78||

udIrNaPitta grahaNI yasya cAgnibalaM mahat|
bhasmIbhavati tasyAshu SnehaH pIto~AgnitejasA||70||

sa jagdhvA SnehamAtrAM tAmOjaH prakShArayan balI|
SnehAgniruttamAM tRuShNAM sopasargAmudIrayet||71||

nAlaM SnehasamRuddhasya shamAyAnnaM sugurvapi|
sa cet sushItaM salilaM nAsAdayati dahyate|
yathaivAshIviShaH kakShamadhyagaH svaviShAgninA||72||

ajIrNe yadi tu snehe tRuShNA syAcchardayedbhiShak|
shItodakaM punaH pItvA bhuktvA rUkShAnnamullikhet||73||

na sarpiH kevalaM pitte peyaM sAme visheShataH|
sarvaM hyanurajeddehaM hatvA sa~jj~jAM ca mArayet||74||

tandrA sotklesha AnAho jvaraH stambho visa~jj~jatA|
kuShThAni kaNDUH pANDutvaM shophArshAMsyarucistRuShA||75||

jaTharaM grahaNIDoshaH staimityaM vAkyanigrahaH|
shUlamAmapraDoshashca jAyante SnehavibhramAt||76||

tatrApyullekhanaM shastaM svedaH kAlapratIkShaNam|
prati prati vyAdhibalaM buddhvA sraMsanameva ca||77||

takrAriShTaprayogashca rUkShapAnAnnasevanam|
mUtrANAM triphalAyAshca SnehavyApattibheShajam||78||
</div></div>

<div style="text-align:justify;">
Individuals with highly aggravated pitta in duodenum have excessive digestive strength, and therefore are able to digest or metabolize fat easily. Since their ''ojas'' gets displaced and their digestive power produces thirst, even great quantities of solid food consumption does not quench the fire stimulated by drinking fat, and therefore they do not find relief even with cold water. They suffer from the burning sensation of ''agni'' in them as if they have ingested snake venom.

When the ''sneha'' consumed does not undergo digestion and there is thirst then the physician should get it out through emesis, make the patient drink copious amounts of cold water, eat dry food items, and then make him vomit again.

''Ghrita'' should not be drunk when only ''pitta'' is increased and especially when there is ''ama'' in the body. Consuming ''ghrita'' in such cases could change the physical complexion of the person to that of ''pitta'', lead to loss of consciousness or even death.

Stupor, nausea, flatulence, fever, rigidity of the body, skin diseases, itching, pallor, edema, hemorrhoids, tastelessness, diseases of stomach and duodenum, feeling of numbness, loss of speech, abdominal pain, and various diseases related with ''ama'' could be caused by improper administration of ''sneha''. In these conditions, oleates should be ejected out of one’s system using emesis or sudation. The physician should then give mild purgation, after an interval of time, and also factoring in the severity of the disease and the condition and predisposition of the patient. Administering ''takrarishta'', using dry food items, drinking cow urine and consuming ''triphala'' are some of the medicines recommended for cure of complications caused by the consumption of ''sneha''. [70-78]
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अकाले चाहितश्चैव मात्रया न च योजितः|
स्नेहो मिथ्योपचाराच्च व्यापद्येतातिसेवितः||७९||
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akālē cāhitaścaiva mātrayā na ca yōjitaḥ|
snēhō mithyōpacārācca vyāpadyētātisēvitaḥ||79||

akAle cAhitashcaiva mAtrayA na ca yojitaH|
sneho mithyopacArAcca vyApadyetAtisevitaH||79||
</div></div>

''Sneha'' given at improper time, to those it does not suit, without considering proper dose, not following guidelines, and for extended duration causes complications. [79]

=== Prescription for therapeutic purgation and emesis after oleation ===
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स्नेहात् प्रस्कन्दनं जन्तुस्त्रिरात्रोपरतः पिबेत्|
स्नेहवद्द्रवमुष्णं च त्र्यहं भुक्त्वा रसौदनम्||८०||

एकाहोपरतस्तद्वद्भुक्त्वा प्रच्छर्दनं पिबेत्|
स्यात्त्वसंशोधनार्थीये वृत्तिः स्नेहे विरिक्तवत्||८१||
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snēhāt praskandanaṁ jantustrirātrōparataḥ pibēt|
snēhavaddravamuṣṇaṁ ca tryahaṁ bhuktvā Rasaudanam||80||

ēkāhōparatastadvadbhuktvā pracchardanaṁ pibēt|
syāttVasaṁśōdhanārthīyē vr̥ttiḥ snēhē viriktavat||81||

Snehat praskandanaM jantustrirAtroparataH pibet|
SnehavaddravamuShNaM ca tryahaM bhuktvA Rasaudanam||80||

ekAhoparatastadvadbhuktvA pracchardanaM pibet|
syAttVasamshodhanarthIye vRuttiH snehe viriktavat||81||
</div></div>

Therapeutic purgatives should be given three days after ''sneha'' consumption and during these three days warm and creamy (unctuous) ''mamsa'' ''rasa'' (mutton soup) and rice should be consumed. Therapeutic emesis should be administered a day after stopping ''sneha'' , and guidelines for purgation should be followed.[80-81]

=== Alternative recipes for persons averse to lipids ===
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स्नेहद्विषः स्नेहनित्या मृदुकोष्ठाश्च ये नराः|
क्लेशासहा मद्यनित्यास्तेषामिष्टा विचारणा||८२||

लावतैत्तिरमायूरहांसवाराहकौक्कुटाः|
गव्याजौरभ्रमात्स्याश्च रसाः स्युः स्नेहने हिताः||८३||

यवकोलकुलत्थाश्च स्नेहाः सगुडशर्कराः|
दाडिमं दधि सव्योषं रससंयोगसङ्ग्रहः||८४||

स्नेहयन्ति तिलाः पूर्वं जग्धाः सस्नेहफाणिताः|
कृशराश्च बहुस्नेहास्तिलकाम्बलिकास्तथा||८५||

फाणितं शृङ्गवेरं च तैलं च सुरया सह|
पिबेद्रूक्षो भृतैर्मांसैर्जीर्णेऽश्नीयाच्च भोजनम्||८६||

तैलं सुराया मण्डेन वसां मज्जानमेव वा|
पिबन् सफाणितं क्षीरं नरः स्निह्यति वातिकः||८७||

धारोष्णं स्नेहसंयुक्तं पीत्वा सशर्करं पयः|
नरः स्निह्यति पीत्वा वा सरं दध्नः सफाणितम्||८८||

पाञ्चप्रसृतिकी पेया पायसो माषमिश्रकः|
क्षीरसिद्धो बहुस्नेहः स्नेहयेदचिरान्नरम्||८९||

सर्पिस्तैलवसामज्जातण्डुलप्रसृतैः शृ(कृ)ता|
पाञ्चप्रसृतिकी पेया पेया स्नेहनमिच्छता||९०||

(शौकरो वा रसः स्निग्धः सर्पिर्लवणसंयुतः |
पीतो द्विर्वासरे यत्नात् स्नेहयेदचिरान्नरम् ||१||)|
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snēhadviṣaḥ snēhanityā mr̥dukōṣṭhāśca yē narāḥ|
klēśāsahā madyanityāstēṣāmiṣṭā vicāraṇā||82||

lāvataittiramāyūrahāṁsavārāhakaukkuṭāḥ|
gavyājaurabhramātsyāśca rasāḥ syuḥ snēhanē hitāḥ||83||

yavakōlakulatthāśca snēhāḥ saguḍaśarkarāḥ|
dāḍimaṁ dadhi savyōṣaṁ Rasasaṁyōgasaṅgrahaḥ||84||

snēhayanti tilāḥ pūrvaṁ jagdhāḥ sasnēhaphāṇitāḥ|
kr̥śarāśca bahusnēhāstilakāmbalikāstathā||85||

phāṇitaṁ śr̥ṅgavēraṁ ca tailaṁ ca surayā saha|
pibēdrūkṣō bhr̥tairmāṁsairjīrṇē'śnīyācca bhōjanam||86||

tailaṁ surāyā maṇḍēna vasāṁ majjānamēva vā|
piban saphāṇitaṁ kṣīraṁ naraḥ snihyati vātikaḥ||87||

dhārōṣṇaṁ snēhasaṁyuktaṁ pītvā saśarkaraṁ payaḥ|
naraḥ snihyati pītvā vā saraṁ dadhnaḥ saphāṇitam||88||

pāñcaprasr̥tikī pēyā pāyasō māṣamiśrakaḥ|
kṣīrasiddhō bahusnēhaḥ snēhayēdacirānnaram||89||

sarpistailavasāmajjātaṇḍulaprasr̥taiḥ śr̥(kr̥)tā|
pāñcaprasr̥tikī pēyā pēyā snēhanamicchatā||90||

(śaukarō vā Rasaḥ Snigdhaḥ sarpirlavaṇasaṁyutaḥ |
pītō dvirvāsarē yatnāt snēhayēdacirānnaram ||1||)|
SnehadviShaH SnehanityA mRudukoShThAshca ye narAH|
kleshAsahA madyanityAsteShAmiShTA vicAraNA||82||

lAvataittiramAyUrahAMsavArAhakaukkuTAH|
gavyAjaurabhramAtsyAshca RasaH syuH Snehane hitAH||83||

yavakolakulatthAshca SnehaH saguDasharkarAH|
dADimaM dadhi savyoShaM RasasaMyogasa~ggrahaH||84||

Snehayanti tilAH pUrvaM jagdhAH saSnehaphANitAH|
kRusharAshca bahuSnehastilakAmbalikAstathA||85||

phANitaM shRu~ggaveraM ca tailaM ca surayA saha|
pibedrUkSho bhRutairmAMsairjIrNe~ashnIyAcca bhOjanam||86||

tailaM surAyA maNDena VasaM Majjanameva vA|
piban saphANitaM kShIraM naraH snihyati vAtikaH||87||

dhAroShNaM SnehasaMyuktaM pItvA sasharkaraM payaH|
naraH snihyati pItvA vA saraM dadhnaH saphANitam||88||

pA~jcaprasRutikI peyA pAyaso mAShamishrakaH|
kShIrasiddho bahuSnehaH SnehayedacirAnnaram||89||

sarpistailaVasaMajjataNDulaprasRutaiH shRu(kRu)tA|
pA~jcaprasRutikI peyA peyA SnehanamicchatA||90||

(shaukaro vA RasaH SnigdhaH sarpirlavaNasaMyutaH |
pIto dvirVasare yatnAt SnehayedacirAnnaram ||1||)|
</div></div>

<div style="text-align:justify;">
Persons who dislike ''sneha'', use fats daily, have soft bowel, can withstand strain, and who consume alcohol often are suitable for ''vicharana'' (therapy involving administration of fats mixed with other food items or preparations). Soup of meat of ''lava'' (common quail), ''taittira'' (black partridge), peacock, swan, boar, fowl, cow, goat, ''urabhra'' (wild sheep) and fish help in oleation.

A person with excessive dryness in body should consume the following: ''yava'' (barley), ''kola'' (Bengal gram), ''kulattha'' (two flowered dolichos) mixed with fats, jaggery and sugar, juice of ''dadima'' (pomegranate), curd added with ''vyosha'' ( combination of black pepper, ginger and long pepper), sesame consumed before food, ''phanita'' (molasses) added with fats, ''krishara'' (rice cooked along with sesame, mutton etc.) added with more fats, ''tila kambalika'' (buttermilk cooked with more of ''tila)'', ''phanita'' (molasses) and ''sringavera'' (ginger) or oil of sesame added to ''sura'' (beer), roasted meat of animals . He should take meals after this is digested.

Sesame oil mixed with scum of ''sura'' (beer) or muscle fat or bone marrow or milk added with ''phanita'' (molasses) brings about oleation of the persons of ''vata prakriti''.

Warm milk directly from the udder of the cow added with fat, or milk added with sugar, or ''dadhisara'' (precipitate of curd) mixed with ''phanita'' (molasses), or ''panchaprasrita peya,'' or ''payasa'' (milk pudding) mixed with powders of ''masha'' (black gram) or many fats cooked with milk acts as an effective preparation for oleation.

''Peya'' (gruel) prepared with one ''prasrita'' (96 gram) each of ''ghrita'', oil, muscle fat, bone marrow and rice is known as ''panchaprasritiki peya''. This ''peya'', or drink, may be consumed by the person desirous of oleation. [82-90]
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ग्राम्यानूपौदकं मांसं गुडं दधि पयस्तिलान्|
कुष्ठी शोथी प्रमेही च स्नेहने न प्रयोजयेत्||९१||

स्नेहैर्यथार्हं तान् सिद्धैः स्नेहयेदविकारिभिः|
पिप्पलीभिर्हरीतक्या सिद्धैस्त्रिफलयाऽपि वा||९२||

द्राक्षामलकयूषाभ्यां दध्ना चाम्लेन साधयेत्|
व्योषगर्भं भिषक् स्नेहं पीत्वा स्निह्यति तं नरः||९३||

यवकोलकुलत्थानां रसाः क्षारः सुरा दधि|
क्षीरसर्पिश्च तत् सिद्धं स्नेहनीयं घृतोत्तमम्||९४||
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grāmyānūpaudakaṁ māṁsaṁ guḍaṁ dadhi payastilān|
kuṣṭhī śōthī pramēhī ca snēhanē na prayōjayēt||91||

snēhairyathārhaṁ tān siddhaiḥ snēhayēdavikāribhiḥ|
pippalībhirharītakyā siddhaistriphalayā'pi vā||92||

drākṣāmalakayūṣābhyāṁ dadhnā cāmlēna sādhayēt|
vyōṣagarbhaṁ bhiṣak snēhaṁ pītvā snihyati taṁ naraḥ||93||

yavakōlakulatthānāṁ rasāḥ kṣāraḥ surā dadhi|
kṣīRasarpiśca tat siddhaṁ snēhanīyaṁ ghr̥tōttamam||94||

grAmyAnUpaudakaM mAMsaM guDaM dadhi payastilAn|
kuShThI shothI pramehI ca Snehane na prayOjayet||91||

SnehairyathArhaM tAn siddhaiH SnehayedavikAribhiH|
pippalIbhirharItakyA siddhaistriphalayA~api vA||92||

drAkShAmalakaYushabhyAM dadhnA cAmlena sAdhayet|
vyoShagarbhaM bhiShak SnehaM pItvA snihyati taM naraH||93||

yavakolakulatthAnAM RasaH kShAraH surA dadhi|
kShIRasarpishca tat siddhaM SnehanIyaM ghRutottamam||94||
</div></div>

<div style="text-align:justify;">
For oleation of patients suffering from skin diseases, edema and diabetes, one should not use meat of animals either domesticated, or of marshy regions or those living in water. Jaggery, curd, milk and sesame seeds are also to be avoided. They should be given suitable fat boiled with ''pippali, haritaki'' or ''triphala''. The physician may prepare ''sneha'' by boiling it with ''draksha'' (grape), ''amalaki'' (emblica officinalis) or with sour curd added with ''vyosha'' (combination of black pepper, ginger and long pepper). The ''sneha'' processesd with decoction of ''yava'' (barley), ''kola'' (Bengal gram), ''kulattha'' (two flowered dolichos), ''yava kshara'' (''alakali'' prepared from ''yava''), ''sura''(beer), curd, milk and ''ghee'' is best in these cases. [91-94]
</div>
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तैलमज्जवसासर्पिर्बदरत्रिफलारसैः|
योनिशुक्रप्रदोषेषु साधयित्वा प्रयोजयेत्||९५||
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tailaMajjavasāsarpirbadaratriphalāRasaiḥ|
yōniśukrapradōṣēṣu sādhayitvā prayōjayēt||95||

tailaMajjaVasasarpirbadaratriphalARasaiH|
yoniShukrapradoSheShu sAdhayitvA prayOjayet||95||
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Oil, bone marrow, muscle fat, ''ghrita'' boiled with a decoction of ''badara'' and ''triphala'' (combination of terminalia chebula, terminalia bellirica and emblica officinalis) should be used in diseases of female and male reproductive system. [95]
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गृह्णात्यम्बु यथा वस्त्रं प्रस्रवत्यधिकं यथा|
यथाग्नि जीर्यति स्नेहस्तथा स्रवति चाधिकः||९६||

यथा वाऽऽक्लेद्य मृत्पिण्डमासिक्तं त्वरया जलम्|
स्रवति स्रंसते स्नेहस्तथा त्वरितसेवितः||९७||
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gr̥hṇātyambu yathā vastraṁ prasravatyadhikaṁ yathā|
yathāgni jīryati snēhastathā sravati cādhikaḥ||96||

yathā vā''klēdya mr̥tpiṇḍamāsiktaṁ tvarayā jalam|
sravati sraṁsatē snēhastathā tvaritasēvitaḥ||97||

gRuhNAtyambu yathA vastraM prasravatyadhikaM yathA|
yathAgni jIryati SnehastathA sravati cAdhikaH||96||

yathA vA~a~akledya mRutpiNDamAsiktaM tvarayA jalam|
sravati sraMsate SnehastathA tvaritasevitaH||97||
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<div style="text-align:justify;">
Just as a piece of cloth only absorbs water as much as it can and leaves off the excess, similarly ''agni'' (digestive power) digests fat as much as it can and expels the excess from the body. Just as a mud ball expels excess water without getting over-moistened when water is poured over it quickly, similarly the body expels fat that has been consumed very quickly. [96-97]
</div>
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लवणोपहिताः स्नेहाः स्नेहयन्त्यचिरान्नरम्|
तद्ध्यभिष्यन्द्यरूक्षं च सूक्ष्ममुष्णं व्यवायि च||९८||
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lavaṇōpahitāḥ snēhāḥ snēhayantyacirānnaram|
taddhyabhiṣyandyarūkṣaṁ ca sūkṣmamuṣṇaṁ vyavāyi ca||98||

lavaNopahitAH SnehaH SnehayantyacirAnnaram|
taddhyabhiShyandyarUkShaM ca sUkShmamuShNaM vyavAyi ca||98||
</div></div>

''Sneha'' added with salt produces oleation quickly since salt is ''abhishyandi'' (produces more moisture in the tissues), not dry, subtle (enters minute pores), hot in potency and ''vyavayi'' (spreads to all parts quickly and then undergoes digestion). [98]

=== Sequence for oleation and sudation ===
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स्नेहमग्रे प्रयुञ्जीत ततः स्वेदमनन्तरम्|
स्नेहस्वेदोपपन्नस्य संशोधनमथेतरत् [१] ||९९||
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snēhamagrē prayuñjīta tataḥ svēdamanantaram|
snēhasvēdōpapanNasya saṁśōdhanamathētarat [1] ||99||

Snehamagre prayu~jjIta tataH svedamanantaram|
SnehasvedopapanNasya Samshodhanamathetarat [1] ||99||
</div></div>

Oleation should be used first, then sudation. Only after oleation and sudation should the person undergo purification and other therapies. [99]

=== Summary ===
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तत्र श्लोकः-
स्नेहाः स्नेहविधिः कृत्स्नव्यापत्सिद्धिः सभेषजा|
यथाप्रश्नं भगवता व्याहृतं चान्द्रभागिना||१००||
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tatra shlokaH-
SnehaH SnehavidhiH kRutsnavyApatsiddhiH sabheShajA|
yathAprashnaM bhagavatA vyAhRutaM cAndrabhAginA||100||

tatra ślōkaḥ-
snēhāḥ snēhavidhiḥ kr̥tsnavyāpatsiddhiḥ sabhēṣajā|
yathāpraśnaṁ bhagavatā vyāhr̥taṁ cāndrabhāginā||100||
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''Sneha'', procedures of oleation, complications, their treatments all have been described by Chandrabhagi (Atreya) as was questioned (by Agnivesha).[100]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने स्नेहाध्यायो नाम त्रयोदशोऽध्यायः समाप्तः||१३||
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ityAgnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē snēhādhyāyō nāma trayōdaśō'dhyāyaḥsamāptaḥ||13||

ityAgniveshakRute tantre carakapratisaMskRute shlokasthAne SnehadhyAyo nAma trayodasho~adhyAyaHsamAptaH||13||
</div></div>

Thus ends the thirteenth chapter by name [[Snehadhyaya]] in the [[Sutra Sthana]] of Agniveshatantra redacted by Charak.[13]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*There are two sources of lipids recommended for oleation: vegetable and animal origin. ''Ghrita'' (Clarified butter), oil (of sesame), ''vasa'' (muscle fat) and ''majja'' (bone marrow) are the best forms of lipids. [9-13]
*These lipids are essential for pacifying ''dosha'' and maintaining equilibrium. ''Ghee'' or ''ghrita'' is the best processing media as it adopts the properties of the processed drug without losing its own properties. ''Ghee'' pacifies ''vata'' and ''pitta''. Oil pacifies ''vata'' without aggravating ''kapha''. Muscle fat is best for improving virility and helpful in healing fractures and dislocations. Bone marrow is specifically beneficial for enhancing strength of bones, bone marrow and ''shukra'' (sperms). [13-17]
*The ideal season for administration of ''ghee'' is ''sharada'' (autumn), that for muscle fat and bone marrow is ''vaishakha'' (mid April to mid May), and the time for oil administration is ''pravrit'' (early rains). [18]
*Lipid shall be administered according to its indication, at specific time, with correct vehicle, and for a specific duration. Otherwise improper administration may lead to severe disorders. [19-22]
*The dose of lipids intended for purification treatment should be decided as per the digestive capacity of the recipient. The time taken for complete digestion of consumed lipid shall be considered. Thus, the dose is essentially personalized. [29]
*The effects of lipids are dose dependent. The larger dose, medium dose and small dose have different pharmaco-dynamic effects and different indications. [30-40]
*''Ghee'', oil, muscle fat and bone marrow have specific receptors that decide their indications, systemic effects and end results. [41-50]
*Oleation therapy shall be administered until the desirable signs of proper oleation are observed. Specific diet and lifestyle shall be followed during oleation therapy, otherwise it leads to severe diseases. [57-64]
*Duration for oleation therapy is three to seven days.
*Oleation leads to aggravation of ''kapha dosha'' in body. The status of ''kapha'' is key factor for deciding time of therapeutic emesis or purgation. Therapeutic emesis shall be prescribed immediately after one day of completion of oleation therapy when ''kapha'' is in aggravated state. Therapeutic purgation shall be prescribed when the ''kapha'' is less in body i.e. after three nights of completion of oleation therapy. [80-81]
*Oleation followed by sudation are essential procedures before body purification. These two are performed before purification in order to channelize ''dosha'' from ''shakha'' (periphery) to ''koshtha'' (gut). [99]
</div>

== Vidhi Vimarsha(Applied Inferences) ==

=== Sources of ''Sneha'' ===

''Sneha'' i.e. fats that are available today can be categorized in ''sthavara'' (vegetable origin) and ''jangama'' (animal origin) as a part of therapeutics or dietetics. E.g.

''Sthavara Sneha'' (vegetable sources)

Mineral oil, olive oil, palm oil, soybean oil, rapeseed oil, sunflower oil, peanut oil, cottonseed oil, coconut oil, rice bran oil, grape seed oil, corn oil, hazelnut oil etc.
Moreover, most of essential oils used in cosmetics and therapeutics are also ''sthavara'' type, as they are derived from sections of plants. For e.g. rose oil, clove oil, peppermint oil, cedarwood oil etc.

''Jangama Sneha'' (Animal sources)

Cod liver oil, shark liver oil, all ''ghee'', milk, milk products, curd, all types of meats, etc. are sources of animal fats.[verse 9-11]

=== Reasons for superiority of sesame oil ===
<div style="text-align:justify;">
Sesame oil is considered the best among all oils because it provides strength and unctuousness in body. It is ''ushna'' (hot) in nature, possesses ''kapha-vatahara'' (pacifying ''kapha'' and ''vata dosha'') properties, and is beneficial for voice and complexion. It also cures fractures and dislocations, purifies ''dhatu'' (body tissues) and ''vrana'' (wound) (Ka. Su. 22/7). Ongoing research also indicates that the rich presence of antioxidants and polyunsaturated fats in sesame oil could help control blood pressure.<ref> "Sesame and rice bran oil lowers blood pressure, improves cholesterol", American Heart Association Meeting Report - Abstract 186, Retrived from http://newsroom.heart.org/news/sesame-and-rice-bran-oil-lowers-238424 [cited on 19 dec 2013] </ref>

Due to high Vitamine E content<ref> "Cooking Oils That Are Good For You". CBS News. Retrived from http://www.cbsnews.com/news/cooking-oils-that-are-good-for-you/ cited on 19 dec 2013 </ref> , Sesame oil is an antioxidant and improves skin health and complexion<ref> Nachbar F, Korting HC, The role of vitamin E in normal and damaged skin. J Molecular Medicine. 1995 Jan;73(1):7-17. </ref> while also lowering cholesterol levels.<ref> Correlations between Cholesterol, Vitamin E, and Vitamin K1 in Serum: Paradoxical Relationships to Established Epidemiological Risk Factors for Cardiovascular Disease retrived from http://www.clinchem.org/content/44/8/1753.full cited on 19 dec 2013 </ref> Sesame oil also contains magnesium, copper, calcium, iron, zinc, and vitamin B6. Copper provides relief for rheumatoid arthritis. magnesium supports vascular and respiratory health.<ref> Retrived from http://en.wikipedia.org/wiki/Sesame_oil#cite_ref-16 cited on 19 dec 2013 </ref> Calcium helps prevent colon cancer, osteoporosis and migraine. Zinc promotes bone health. Clinical studies have shown that a sesame oil massage of infants improved their weight and length, as well as their mid-arm and mid-leg circumferences.<ref> Agarwal, KN; Gupta, A; Pushkarna, R; Faridi, MM; Prabhu, MK (2000). "Effects of massage & use of oil on growth, blood flow & sleep pattern in infants". Inian J Med Res. 112 (212): 7. PMID 11247199. </ref>
</div>

=== Properties of Castor oil ===

The United States Food and Drug Administration (FDA) has categorized castor oil as "generally recognized as safe and effective" (GRASE) for over-the-counter use as a laxative with its major site of action in the small intestine (where it is digested into Ricinoleic acid).<ref> "Ingredient List A-C" . FDA. Archived from the original on 2006-12-17. Cited on 19 dec 2013 </ref>
At low doses, castor oil is readily absorbed. As the oral dose increases, percent absorption decreases and laxation occurs.<ref> Watson, W. C. et al. (1963) Journal of Pharmacy and Pharmacology;15: 183 </ref> Castor oil is widely used in treatment of musculo-skeletal and spine disorders. It is considered useful in ''ama'' dominant conditions like rheumatoid arthritis where less absorption of ''sneha'', ''vata'' alleviation and body purification are expected simultaneously. Castor oil in large doses is administered for therapeutic purgation. [verse 12]

=== Best ''Sneha'' and their Therapeutic Applicabilities ===

==== ''Ghrita'' (clarified butter / ''ghee'') ====
<div style="text-align:justify;">
''Ghee'' is the best oleate due to prominence in its unctuousness. This property of fats is indicated by saponification value which is highest in ''ghee'' ( 225-235 )<ref> Dhurvey Y.R.*, Kawtikwar P.S., Sakarkar D.M., Evaluation of Physicochemical Properties of Cow Ghee before and after Hydrogenation, International Journal of ChemTech Research,2012, Vol.4, No.1, pp 185-189 </ref> as compared to sesame oil (188-193)<ref> Retrived from http://en.wikipedia.org/wiki/Sesame_oil, cited on 20 dec 2013 </ref>,and animal fat (190-205)<ref> Retrived from http://en.wikipedia.org/wiki/Animal_fat, cited on 20 dec 2013 </ref> etc. ''Samskara'' (processing) leads to transformation of inherent attributes of a substance. But this change is due to changes in the basic composition of a drug. ''Ghee'' has a unique quality to adopt properties of herbs processed with it without losing its own. If ''ghee'' is processed with drugs with nourishment properties, then it is indicated in degenerative diseases. If it is processed with drugs having hot and strong properties, then it is indicated in obstructive diseases. Therefore, it is considered as the best media for processing. One or the other medicated ''ghee'' preparation is indicated in almost all diseases. It pacifies ''vata'' due to ''snigdha guna'' (unctuous properties) and ''pitta'' due to ''madhura'' (sweet) and ''sheeta'' (cold) properties (Cha. Ni. 1/39). It increases ''shukra'' and ''ojas'' due to similar properties.

==== ''Vasa'' (muscle fat) ====

''Vasa'' i.e. intramuscular fat is a normal content of human body and its function is to lubricate the muscles while also serving the role of a fat store to be used up by the body when subjected to energy-intensive activities, such as physical workouts where it may contribute up to 20% of total energy turnover.<ref> Roepstorff C, Vistisen B, Kiens B (2005). "Intramuscular triacylglycerol in energy metabolism during exercise in humans". Exercise and Sport Science Reviews 33 (4): 182–8. </ref> This is a possible reason for it to be recommended for individuals engaged in intensive physical acitivities, as well as for oleation therapies.

==== ''Majja'' (bone marrow) ====

Bone marrow contains about 96 percent fat. It contributes to 50 to 175 g of protein required by body each day. It has all the amino acids needed for good health. Each serving of marrow provides 3% of the calcium required each day. Calcium is commonly understood to strengthen bones and decrease risk of developing brittle, easily-broken bones as one gets older.<ref> Retrieved from http://www.livestrong.com/article/445905-what-are-the-health-benefits-of-eating-bone-marrow/ cited on 2-01-2014 </ref> All these factors explain why bone marrow is beneficial, especially for one’s bone health. In Ayurvedic clinical practice, soup of bone marrow is prescribed for osteoporosis and degenerative disorders of the vertebrae.[verse 13-17]
</div>

=== Proper season and time for ''sneha'' consumption ===
<div style="text-align:justify;">
The proper season for consumption of a ''sneha'' depends upon the physiological dominance of ''dosha'' in the body during that particular season, as well as the inherent properties of the ''sneha''. On the basis of its inherent properties, ''ghee'' is indicated in ''sharada'' (autumn) season, when ''pitta dosha'' is increased. Muscle fat and bone marrow do not possess much hot or cold potency, and hence are advised in ''sadharana kala'' (i.e. seasons that are not very hot or cold), except in ''Chaitra'' month (mid-March to mid-April) when it may vitiate ''kapha dosha''. Oils are the best medicines for ''vata'', hence they are recommended for consumption in the ''pravritta'' (early rainy) season. These rules are to be followed universally according to seasonal and temperature variations. If this is not followed, then complications in oleation therapy could be observed.[verse 18-21]
</div>

=== ''Anupana'' (after consumption) ===
<div style="text-align:justify;">
Most of the ''sneha'' gets stuck in upper gastrointestinal tract due to stickiness. The vehicles or after-drinks assure proper transport of the ''sneha'' (oleate or lipid or fat) to its intended site of digestion and absorption, and help in proper metabolism to increase bio-availability. However, those after-drinks should not affect the actions of the ''sneha''. Warm water liquefies ''ghrita'' and facilitates its transport and absorption. Similar facilitation is seen in the use of lentil soup and scum of gruel after consuming oil and ''vasa-majja'' respectively. However, warm water is usually accepted as an after-drink in all cases of ''sneha'' consumption (with an exception of ''bhallatak'' and ''tuvaraka'' oil.)[verse 22]
</div>

=== ''Pravicharana'' (medium of administration) ===

''Pravicharana'' implies the medium of administration of ''sneha'' advisable for those who need to undergo oleation therapy but are unfit to consume ''sneha'' as such. In such cases, optional modes of administration of oleation are suggested based on palatability of the oleate and the tolerance (and the digestive power) of the person. Ideally, food and external applications are considered as ''Pravicharana''. Cooked rice, gruel, meat juices etc. mixed with fats are administered and external massage, unctuous enema, oil through nose and ears etc. are considered optional modes of administration of oleation therapy.[verse 23-25]

=== ''Acchapana'' (drinking fat alone) as a preferred mode for oleation ===

There are number of factors that affect the absorption of any drug<ref> Retrieved from http://www.codental.uobaghdad.edu.iq/uploads/lectures/Pharma%20lectures/2%20Pharmacokinetics%20finishing%20with%20bioavailibility.pdf cited on 2-01-2014 </ref> ,

#Total surface area available for absorption of fat
#Contact duration at the absorption surface
#Quantity of food in the gastro-intestinal Tract
#Gastrointestinal pH changes
#Gastric emptying time & rate
#Pancreatic and intestinal enzymes
#Bile acids & biliary function
#Gastrointestinal flora
#Drug/food interaction

=== Dose of ''sneha'' ===
<div style="text-align:justify;">
The recommended dose of ''sneha'' would be different for every individual, depending upon the individual’s ''agni'' (digestive capacity), ''koshtha'' (bowel habit) etc. However, for ease in therapeutic applicability, specific doses in ''pala, karsha'' etc. are advised by Arunadatta in his commentary on Ashtangahridaya ([[Sutra Sthana]] Chapter 16/17). Two ''pala'' (96 ml) as minimum, four ''pala'' (192ml) as medium, and six ''pala'' (288ml) as maximum dose have been suggested. Sharangadhara (Madhyama Khanda 1/7) and Bhavamishra (Bhavaprakash I-79 iv. 6) suggest the quantities of one ''pala'' (48ml), three ''karsha'' (36ml) and two ''karsha'' (24ml) as the best, medium and least doses respectively.[verse 29-30]
</div>

=== Deciding suitable dose ===
<div style="text-align:justify;">
[[Ayurveda]] ''acharyas'' have advised three dosage forms - high, medium and low doses. The following points need to be considered to determine the applicable dose for an individual:

#Severity of disease
#Habitual use of sneha in diet
#''Agni'' (digestive power)
#Body strength
#Purpose of oleation
#Age
#Lifestyle

When a disease is severe or chronic in nature, it implies a “deep-seated” or a chronic case of (vitiated) ''dosha,'' blockages in microchannels, besides other imbalances and complications. In such conditions, the highest possible dose could be necessary to channelize and eject the ''dosha'' from its “seat” towards the gut. This quantity is beneficial for disorders of mind and sense organs. However, the patient needs to have strong digestive capacity and good strength of patient to be able to tolerate the highest dose. The body of the patient adapts to an increased fat intake (thereby increasing the rate of oxidation of fat) by two mechanisms:<ref> Flatt JP. Dietary fat, carbohydrate balance, and weight maintenance: effects of exercise. American Journal of Clinical Nutrition 1987;45:296–306. </ref>

#Expansion of the fat stores or
#Maintenance of the glycogen stores in a lower range.

Thus, for those using ''sneha'' routinely in diet, oleation is possible only when natural habitual intake of fats is exceeded to overcome this adaptation. This is also the possible reason for daily increase in dose of ''sneha,'' so that body can not get adapted to the dose administered on day before. Seven days is maximum duration for ''sneha'' consumption because ''sneha'' is adapted by body easily after seven days (Cha. Si. 1/7). This is based on the fact that for purpose of energy balance body adapts to fat oxidation within seven days of increased fat intake.<ref> Patrick schrauwen, wouter D vanMarken Lichtenbelt, Wim HM Saris, Klaas R Westerterp, “Changes in fat oxidation in response to a high fat diet”, American journal of clinical nutrituion, 1997; 66-276-82 </ref>

The medium dose is suitable when disease is of moderate severity, in person having soft bowel, moderate diet and strength. This dose is enough to reach all over body as there is less obstructions, no fat adaptation, hence produce least complications. This is the ideal dose for purification therapies.

Lowest dose of ''sneha'' consumption is fat substitute for diet. Thus, it holds more calorie contents, which strengthens body and is free from any complications. It can be used in old persons and children.[verse 31-51]
</div>

=== Indications of oleation ===

Oleation and sudation are essential pre-purification therapies to channelize dosha from all body parts to the gut.

==== ''Sneha'' in regular exercise ====
<div style="text-align:justify;">
Those doing regular exercise require high calorific diet to maintain body weight and healthy fat deposits in the body. Hence ''sneha'' consumption is necessary for them. Fats also serve as energy stores for the body, containing about 37 kilojoules of energy per gram (8.8 Cal/g)<ref> United Kingdom The Food Labelling Regulations 1996 – Schedule 7: Nutrition labelling </ref> (the highest in comparison to those of proteins and carbohydrates which provides 4 Cal/g of energy).<ref> Retrived from http://www.fao.org/docrep/006/y5022e/y5022e04 cited on 2-01-2014 </ref> <ref> Retrived from http://en.wikipedia.org/wiki/Protein_(nutrient) cited on 2-01-2014 </ref> In case of starvation, fats are broken down in the body to release glycerol and free fatty acids.<ref> Retrived from http://en.wikipedia.org/wiki/Fat cited on 2-01-2014 </ref> Glycerol is further converted to glucose by the liver and thus used as a source of energy.
</div>

==== ''Sneha'' in chronic alcoholics ====

Alcoholics gain weight because of excess energy intake with food and inhibition of fat oxidation from alcohol.<ref> Suter PM, Schutz Y, Jequier E. The effect of ethanol on fat storage in healthy subjects. N Engl J Med. 1992 April 9;326(15):983–7 </ref> But chronic alcoholics (''Madyanitya'') show a lower body weight due to fat mass reduction.<ref> Addolorato G, Capristo E, Greco AV, et al. Energy expenditure, substrate oxidation, and body composition in subjects with chronic alcoholism: new findings from metabolic assessment. Alcoholism: Clinical and Experimental Research. 1997 September; 21(6):962–7. </ref> This alteration could be due to induction of the non-alcohol dehydrogenase pathway, likely the microsomal ethanol oxidizing system.<ref> Addolorato G, Capristo E, Marini M, et al. Body composition changes induced by chronic ethanol abuse: evaluation by dual energy X-ray absorptiometry. American Journal of Gastroenterology. 2000 September;95(9):2323–7. </ref> Moreover, ethanol might have direct effects on human adipocytes.<ref> Suthat Liangpunsakul, David W. Crabb,Rong Qi, Relationship between alcohol intake, body fat and physical activity- a population based study, Annals of Epidemiol. 2010 September; 20(9): 670–675. </ref> Therefore, ''sneha'' is indicated in chronic alcoholics.

==== ''Sneha'' in excessive sex ====

Those who are involved in excessive sexual activity lose their ''oja'' (vitality) leading to ''dhatukshaya'' (depletion of ''dhatu''), ''vata'' aggravation and loss of unctuousness as mentioned in the pathology of ''rajayakshma''. (Cha. Chi. 8/ 24-25). Hence oleation is required in such debilitated persons.

==== Contraindications of ''Sneha'' ====

''Sneha'' is mainly contraindicated in conditions where there are excessive body secretions especially from mouth and rectum, ''ama'' formation, poor digestion, excess aggravation of ''dosha'', and in cases where other therapies such as ''nasya'' and ''basti'' are being administered. Oleation therapy worsens the condition in these cases. [verse 52-56]

=== Signs of inadequate, proper and excess ''Sneha'' ===
<div style="text-align:justify;">
Inadequate oleation does not pacify ''vata'' and disturbs ''agni'' leading to poor digestion. Proper oleation due to proper ''sneha'' improves digestion. The skin acts as a water resisting barrier to prevent flow of essential nutrients out of the body. The nutrients and oils that help hydrate the skin are covered by the outer layer of skin, the epidermis.<ref> McCracken, Thomas (2000). New Atlas of Human Anatomy. China: Metro Books. pp. 1–240. ISBN 1-58663-097-0 </ref> Softness or tenderness of skin is a result of proper oleation since ''snehana'' adds to the functional improvement of fat deposits of the body. Excess oleation causes improperly formed faeces, which may be due to increase in colorectal transit time as a result of excess unctuousness in gastrointestinal lumen. Stools are formed in the colon in the last phase of digestion. Through peristalsis, the muscles of the colon and the abdomen advance the liquid feces through the colon and compress the fecal matter into stool. During this process the colon extracts water from liquid feces as it passes down. The water is absorbed by the lumen, leaving the larger waste particles to be further tumbled along and formed into stools.<ref> Retrieved from http://web.pdx.edu/~sujata/FruitEze/education/colon/stool.html cited on 2-01-2014 </ref> Due to excess oleation, blockage of microchnnels and villi occurs and absorptive function may become hampered leading to improperly formed stool. All other symptoms of excess oleation are due to increase in ''kleda'' (moisture) in body leading to heaviness, loss of digestive strength etc.[verse 57-59]
</div>

=== Do’s and Don’ts after ''Sneha'' Consumption ===

Guidelines to be followed after ''sneha'' consumption are intended:
<div style="text-align:justify;">
*To maintain digestive power at optimum quality
*To avoid any physical exertion
*To keep mental balance intact
*To avoid any etiological factors for production of diseases.

Digestion and physical activities are associated with large and sometimes opposite changes in several physiological parameters. Gastric acid secretion during digestion causes increased levels of plasma bicarbonate ([HCO-3] (pl)), whereas activity leads to a metabolic acidosis with increased lactate and decrease in plasma bicarbonate.<ref> Andersen JB, Wang T, Cardiorespiratory effects of forced activity and digestion in toads.Physiological and Biochemical Zoology. 2003 Jul-Aug;76(4):459-70. </ref> Thus naturally to keep digestion of ''sneha'' at optimum, person needs to avoid excess physical exertion.

Emotions affect physiological processes and actions which are responsible for nutrient malabsorption and digestive health. Saliva becomes more acidic under stress, depression and negative emotions due to alteration in salivary digestive enzyme, ptyaline. The negative emotions also affect the production of pepsin in the stomach, enzyme release from the pancreas and also liver bile flow.<ref> Retrieved from http://www.humphreybacchus.com/blog/how-do-our-emotions-affect-digestion cited on 3-01-2014 </ref> Anxiety, is responsible for "fight or flight" response, that takes up a lot of brain's resources, so to compensate it slows down parts of brain that are not as necessary, such as the muscles involved in digestion.<ref> Addolorato, Giovanni, et al. Anxiety and depression: a common feature of health care seeking patients with irritable bowel syndrome and food allergy. Hepato-gastroenterology 45.23 (1998): 1559. </ref> Anxiety can also cause low serotonin, and that means that some of the messengers that are normally traveling into body are possibly being created at a lower rate, leading to digestive disorders. During the fight or flight response, body creates massive amounts of adrenaline to give extra energy. In order to create that energy, adrenaline needs to take it from "sugar storage" - While adrenaline does this, body starts processing nutrients at rates that aren't ideal. It changes how body processes nutrients as well and could conceivably affect digestive health.<ref> Retrieved from http://www.calmclinic.com/anxiety/symptoms/digestive-problems cited on 3-01-2014 </ref> All these factors collectively may cause adverse effects of ''sneha'' due to impaired digestive power. Therefore, avoiding negative emotions is important in oleation therapy. Avoiding breeze, snow, sunlight etc. are a must in order to avoid any environmental infections or altered immune responses.[verses 62-64]
</div>

=== Bowel habits and duration of oleation therapy ===
<div style="text-align:justify;">
''Koshtha'' i.e. bowel habits are the outcome of ''dosha'' dominance in bowel. ''Vata, pitta'' and ''kapha'' dominance causes ''krura'' (hard), ''mridu'' (soft) and ''madhyam'' (moderate) ''koshtha'' (bowel habit) respectively. ''Vata'' due to its ''ruksha'' (dry) (As. Hri. Su. 1/ 11 ) properties causes fast absorption of ''sneha'' and also requires large doses and longer duration for complete oleation. ''Pitta'' has natural unctuousness associated with it due to its ''ushna'' (hot), ''sara'' (easy for dispertion), and ''drava'' (liquid) (AH. Su. 1/ 11) properties. These properties aid in the flow of ''sneha'' across all body parts and hence, an early push of ''dosha'' towards the bowel requires least dose and minimum duration. ''Kapha'' has similar properties as ''sneha''. However, the bowel habit in a ''kapha'' person is moderate due to its ''sthira'' (stable) and sticky properties. (AH. Su. 1/ 12). Modern science also explains bowel habits, its effects and considers intestinal transit time responsible for it. 40-45 hours is the normal bowel or in Ayurvedic terminology ''madhyama koshtha'' person’s intestinal transit time.<ref> Retrived from http://healthyliving.msn.com/health-wellness/what-your-bowel-movements-are-telling-you-about-your-health-1 cited on 3-01-2014 </ref> If it stays in the gut for longer than that, fluid is re-absorbed into the body and the stool becomes harder and dryer. Body secretes about eight liters of fluid during the course of a day<ref> F. John Gennari, and Wolfgang J. Weise, Acid-Base Disturbances in Gastrointestinal Disease, Clinical Journal of the American Society of Nephrology, November 2008, (3)6: 1861-1868 </ref> —from the stomach, salivary glands and pancreas—to decompose food and push it through the digestive system. But if food passes through too quickly, there isn’t enough time for all of that liquid to get absorbed, and the stool emerges in a semi-solid or liquid state. Thus, it is the physiological differences based on intestinal transit time that decide the duration of oleation therapy. The nature of a food item or a drug ingested affects bowel movement and explains the differences mentioned above.[verses 65-69]
</div>

=== Complications of oleation therapy ===
<div style="text-align:justify;">
Excessive thirst is a result of impaired digestion and absorption of lipids. Alpha-linolenic acid (an omega-3 fatty acid) and linoleic acid (an omega-6 fatty acid) are essential fatty acids supplied by almost all polyunsaturated fats.<ref> Reiffel JA, McDonald A (August 2006). "Antiarrhythmic effects of omega-3 fatty acids". The American Journal of Cardiology 98 (4A): 50i–60i. </ref> But any defect in their absorption may cause deficiency leading to excessive thirst and dry skin, brittle hair &nails, sleep and attention problems.<ref> Colquhoun I, Bunday S., A lack of essential fatty acids as a possible cause of hyperactivity in children., MedicalHypotheses. 1981 May; 7(5):673-9. </ref>

Bile, to some extent acts as a surfactant, helping to emulsify the fats in food. Without bile salts, most of the lipids in food would be excreted in feces, undigested leading to steatorrhea and vitamin deficiency.<ref> Retrived from http://en.wikipedia.org/wiki/Bile cited on 3-01-2014 </ref> Thus ''sama pitta'' (''pitta'' that is not formed well) can be due to improper functions of biliary system that can not digest fats properly and produce severe symptoms. Moreover, fats boiled with some medicines may cause correction in this metabolic defect thus advocated in ''sama pitta'' condition.

All the diseases produced as complications are basically of ''kleda'' (moisture) dominant and ''ama'' dominant in nature, hence dry, ''amapachaka'' drugs are indicated in therapy. Medicated buttermilk is indicated to counter the complications of oleation therapy. (Cha. Su. 2/30.Therapeutic emesis, therapeutic purgation are prescribed to remove undigested ''sneha'' from gut preventing further complications.[verse 70-79]
</div>

=== ''Shodhana'' (purification) after oleation ===

''Vamana'' (therapeutic emesis) is done in ''utklishta kapha'' (therapeutically aggravated ''kapha'' by oleation) condition. ''Virechana'' (therapeutic purgation) is done when ''kapha'' is reduced in body. (Cha. Si. 1/ 8-9)., Hence, the rest period for performing ''virechana'' after oleation is more (three days) than that of ''vamana''.[verse 80-81]

=== ''Vicharana'' (alternative methods of fat administration) ===
<div style="text-align:justify;">
''Sneha'' consumption alone is generally associated with considerable degree of nausea. Also, persons living luxurious lifestyles hate therapeutic fat consumption. Those habitual to fatty diets need larger doses of fats which in turn results in nausea. Soft bowel persons are naturally have rapid intestinal transit rate. Due to this, less fat absorption occurs and excreted without digestion. Those who cannot tolerate exertion also suffer from nausea due to ''sneha'' administration. Those having alcohol addiction can not suddenly discontinue their habit and thus they need fats to be given in some form of alcoholic preparation.
</div>

=== Benefits of ''pravicharana'' in palatability and taste perception ===

*''Pravicharana'' can change the physical nature of sneha by addition of different substances.
*It may change chemical property to some extent by ''samskara'' (transformation)
*It can stimulate or inhibit cholecystokinin- pancreozymine secretions.
*Also, ''sneha'' can be made more palatable and pleasant to mind by considering taste.

Some important properties of ''vicharana'' have been enumerated in the following table:

'''Table 2: Details of ''Pravicharana'''''

{| class="wikitable"
|-
! ''Type of Pravicharana'' !! ''Properties'' !! ''Reference''
|-
| rowspan="1" style="text-align: left;" | ''Odana (boiled rice)''
| rowspan="1" style="text-align: left;" | ''laghu, balya, truptikara''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Vilepi (thick gruel)''
| rowspan="1" style="text-align: left;" | ''laghu, deepaniya, madhura, pathya, tarpana, hridya,vata pittahara''
| rowspan="1" style="text-align: left;" | ''Su. Su. 46/342''
|-
| rowspan="1" style="text-align: left;" | ''Mamsarasa (meat soup) and mamsa (meat)''
| rowspan="1" style="text-align: left;" | ''prinana, vata pittahara, hridya, swasa, kasa, shrama,kshya hara, shukrakara''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/359-60''
|-
| rowspan="1" style="text-align: left;" | ''Dugdha (milk)''
| rowspan="1" style="text-align: left;" | ''madhura, sheeta, snigdha, guru''
| rowspan="1" style="text-align: left;" | ''Cha. Su. 1/112''
|-
| rowspan="1" style="text-align: left;" | ''Dadhi (curd)''
| rowspan="1" style="text-align: left;" | ''madhura, guru, vatahara, pitta kapha vardhaka,agnimandyakara, amla''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Yavagu (thick gruel)''
| rowspan="1" style="text-align: left;" | ''grahi, vatanashaka, balya, tarpana''
| rowspan="1" style="text-align: left;" | ''Ka. Khi. 4/76''
|-
| rowspan="1" style="text-align: left;" | ''Supa (soup of green leafy vegetables)''
| rowspan="1" style="text-align: left;" | ''laghu, grahi, kapha pittahara''
| rowspan="1" style="text-align: left;" | ''Yogaratnakara Purvakhanda Siddhannadipakaguna chapter''
|-
| rowspan="1" style="text-align: left;" | ''Yusha (pulses soup)''
| rowspan="1" style="text-align: left;" | ''deepana, rochana, agnivardhaka, praswedajanana,tridoshashamaka''
| rowspan="1" style="text-align: left;" | ''Ka. Khi. 4/15''
|-
| rowspan="1" style="text-align: left;" | ''Khada (cooked buttermilk)- Kambalika (Preparation of Sesame with curd, oil, salt etc.)''
| rowspan="1" style="text-align: left;" | ''ruchikara, ushna, laghupaki, vata kaphahara, hridya''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/376''
|-
| rowspan="1" style="text-align: left;" | ''Saktu (roasted flour of barli, horse gram etc.)''
| rowspan="1" style="text-align: left;" | ''saktu mantha - sadyobalakara, pipasa, shramanashana, mala-doshanulomana, ruksha''
| rowspan="1" style="text-align: left;" | ''Su. Chi. 46/386-87''
|-
| rowspan="1" style="text-align: left;" | ''Madya (alcohol)''
| rowspan="1" style="text-align: left;" | ''amla, ushna, vatanulomana, kaphahara''
| rowspan="1" style="text-align: left;" | ''Cha. Su. 27/178''
|-
| rowspan="1" style="text-align: left;" | ''Leha (confections)''
| rowspan="1" style="text-align: left;" | ''madhura, guru''
| rowspan="1" style="text-align: left;" | ''As. Su. 25/20''
|-
|}

In patients suffering from skin diseases, edema, diabetes, meat of domesticated animals and animals from marshy lands , or of aquatic animals is contraindicated. Moreover, jaggery, curd, milk and sesame are also not suitable for ''vicharana''. All these articles increase moisture content in body causing aggravation of symptoms.

=== Mode of action of ''sneha'' ===

''Sneha'' acts as a solvent and it increases ''apyamsha'' (liquid content) of the body which ultimately leads to ''utklesha'' (aggravation of ''dosha'' for removal).[verse 96-97]

==== I. Action as a solvent ====
<div style="text-align:justify;">
Fats acts as good solvent for many metabolic wastes and it enters the cells easily because cell membrane is made up of phospholipids.<ref> Retrived from http://en.wikipedia.org/wiki/Cell_membrane cited on 3-01-2014 </ref> Compared to other non-unctous substances, fat materials stays in the body for a stipulated period without causing any harm and also possesses better permeability. The large quantity of fats administered before purification therapies do not undergo digestion and metabolism cycle because the sneha is intended to increase and channelize ''dosha'' towards ''koshtha''.

According to Sushruta, the disease occurs due to dislodgement of vitiated ''doshas'' in the channels during their circulation in the body (Su.Su.24/10). ''Sneha'' administered internally reaches microchannels and acts as a solvent to remove the obstruction by dissolving ''doshas'' in it, resulting in the removal of obstructions in microchannels, which is one of the important steps in the treatment.
</div>

==== II. Increase in the ''apyamsha'' (liquid content) of the body ====
<div style="text-align:justify;">
This particular phenomenon should be understood regarding ''vriddhi'' i.e. increase in the ''apyamsha'' i.e. liquid content of the body. This leads to ''utklesha'' and can be called as transient increase in ''rasa'' (body fluids) and ''kleda'' (moisture). ''Sneha'' has the predominance of ''apa mahabhuta'', which is corroborated by the specific qualities. (Cha.Su.22/15, AH.Su.1/11) and it is hydrophilic in nature. After proper ''snehana'', all the cells of body become completely saturated with fats. Then the fat material comes out of the cell to extra-cellular fluid by osmosis. So, due to the aqueous properties of ''sneha'' and liquefied waste brought from the tissues, the levels of fatty acids etc. increase in the blood resulting in the high plasma volume. To keep up the equilibrium of the normal plasma, the extra amount of liquid from it, reaches the ''koshtha'' for excretion. This is called as ''anu pravana bhava''. Later on when emetics or purgatives are administered, this increased amount of the body fluids are evacuated by which the vitiated ''doshas'' and in-excreted ''malas'' also expelled out resulting in the radical cure of the disease. By the combined effect of oleation and sudation, excessive increase of ''dosha'' liquification of ''dosha'', digestion of ''dosha'', opening of micro-channels and control of ''vata'' occurs so that, the ''doshas'' come to the ''kostha'' by Anupravana Bhava, then they are expelled out through nearest route by proper ''shodhana karma'' (Ch.Su. 28/33).
</div>

=== ''Sadya snehana'' (instant oleation) and salt with fats for early oleation ===

Instant oleation is required in some conditions requiring immediate purification therapy. In exacerbation of ''asthma sadya snehana'' is done and ''vamana'' is performed to remove ''avarana'' (obstruction) by ''kapha''. Salt is having hygroscopic nature,<ref> Retrived from http://en.wikipedia.org/wiki/Hygroscopyhttp://en.wikipedia.org/wiki/Hygroscopy cited on 3-01-2014 </ref> thus when consumed with fats it increases moisture content in the body, that eventually results in early oleation.[verse 89-98]

=== Common method followed for oleation purpose before purification therapies ===
<div style="text-align:justify;">
Practically approximately 30 ml of ''sneha'' is administered on first day and based upon duration required for its digestion the dose of ''sneha'' to be administed is decided, which is the dose of ''sneha'' consumption on last day. For e.g. if a hard bowel person gets appetite after 2 hours of 30 ml sneha drinking and requires medium dose oleation (sneha dose which is digested in 12 hours) then the dose on last day will be approximately 180 ml, which is achieved by gradually increasing doses of ''sneha'' in seven days.
</div>

=== Researches ===

The research works carried out on oleation therapies are as follows:
<div style="text-align:justify;">
*Venkataramana B.S. (1967): Roga- Marga and Shodhana poorva Snehana, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Goyel Shyamlal (1970): Acchapana Vimarsha, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Badve Varsha (2000): A Clinical study on standardization of Shodhanartha Abhyantara Snehapanam, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Vasant C. Patil (2006): Further clinical study on standardization of Shodhanartha Snehapana, Department of Kayachikitsa, I.P.G.T. & R.A., Jamnagar.
*Gauri Vaidya (2009): an observer blind clinical study on standardization of Shodhanartha Snehapana w.s.r. to Sneha PraVicharana, Department of Panchakarma, I.P.G.T. & R.A., Jamnagar.
*Raval K. R. (1987): The study of Virechana Poorvaka Snehana in Pandu Roga. Department of Kayachikitsa. Govt. Akhandanand Ayurvedic college, GAU, Ahmedabad.
*Ashvini Kumar M (2002): A Study on Shodhananga Arohana and Sadyo Snehana, Department of Panchakarma, SDM College of [[Ayurveda]], Rajiv Gandhi University of Health Sciences, Hassan.
*Alva Gauthama (2002): A clinical study to evaluate the role of Plain ghee and Panchatikta ghee as Poorva Karma of Virechana w.s.r. to Ekakushtha. Department of Panchakarma, SDM College of [[Ayurveda]], Rajiv Gandhi University of Health Sciences, Hassan.
*Mangalagi S.G. (1979): A Study on Abhyantara Sneha w.s.r to Virechana, Govt. Ayurvedic Medical College, Mysore.
</div>

=== Scope for further research ===

*To improve palatability of fats, scientific research on the alternative methods of consumption i.e ''vicharana'' must be carried out and the number of ''vicharana'' should be increased based upon contemporaneous food preparations.
*There is a wide scope in research regarding changes in the properties of fats when boiled with other substances i.e ''Samskara''.
*Therapeutic effects of oleation with fats used today should be ascertain clinically so that they can be accepted as medicinal ''sneha''.
*Combination of fats is an area least evaluated and has scope for improvement in fat properties.

== References ==

<references/>
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Vatakalakaliya Adhyaya

2020-06-06T21:44:01Z

Basishtgopal:

{{#seo:
|title=Vatakalakaliya Adhyaya
|titlemode=append
|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha, ayurveda, charak samhita, cyclones in ancient times
|description=Sutra Sthana Chapter 12.The merits and demerits of Vata
}}

<big>'''Sutra Sthana Chapter 12.The merits and demerits of Vata '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tridosha. Among the three doshas, the vata dosha is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, Vata is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold. The important normal and abnormal functions of Vata in environment are also mentioned in this chapter. Consequently, brief descriptions of pitta and kapha dosha’s normal and abnormal functions have been provided. </div>

'''Keywords''': ''vata dosha'', qualities, normal functions, consequences of abnormal ''vata dosha''.
</div>

{{Infobox
|title = Vatakalakaliya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 12
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Tistraishaniya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Snehadhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Understanding of modern physiology has gone through several changes and through several stages of evolution, from the standpoint of health and its workings. At first, there used to be a static view of the individual and of specific functions of a body’s constituent organs and tissues. Gradually, it was realized that there was an integrative control mechanism through the nervous system and psychic influences could not be regarded as functioning separately from the body. A study of endocrine secretions led to discoveries of newer processes of physiologic and metabolic conditions having integrative chemical control on the body and subsequently, new light was thrown onto the cellular structure and function. And now it is known that the whole human physiology is an integrated process of interdependent components. The peculiar characteristic of the human body is its capability to modify its internal structure and function to cope up and adapt to changes in the external environment. This capability naturally involves a continuous maintenance of the body structure by means of periodic repair of an organ’s wear and tear and provision of a continuous supply of energy for maintaining the optimal temperature and keeping the various interdependent systems running, so as to help the organism react appropriately to environmental changes within and without the body. The following three systems are integral to every organism, big or small:
# The system of fluid-balance of the body (or, the water-balance system):- A specific fluid matrix is essential to fulfil the expression of life phenomena. This system maintains the specific consistency and structure of the fluid matrix under the stress of varying environmental factors.
# The system of ''agni'':- Specific heat (''agni'') is necessary to digest and assimilate material from the environment, providing for the necessary energy to maintain body heat and the functioning of various organs and systems.
# The system (or concept) of vital force:- Vital force is essential for the purpose of evolution of organisms as well as their ability to do complex activities, which essentially characterize life and differentiate animate from inanimate entities.

This threefold system has been briefly described by Sushruta as ''shabda, archi,'' and ''jala santanavata'' meaning the “Organization of vital, thermal and fliud balance”. Within and outside the living body, we can classify all activities and functions grossly into three groups:
# ''Visarga'' (To nourish) - Nourishment is required for the birth, growth and development of living beings, as well as for the evolution of the universe and various objects. It is required for new creations as well as augmentation of existing structures and tissues, union, conjunction, synthesis, anabolism, impletion and various other phenomena that drive evolution.
# ''Adana'' (To consume)- Consumption implies depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, desiccation, reduction, destruction and annihilation of existing structures. Finally, this also indicates death in case of living beings and dissolution of the universe.
# ''Vikshepa'' (To circulate or move)- For all the above functions, various movements are required which form the third group.

In the external world, these activities are performed by the group of ''pancha mahabhuta'' i.e. ''prithvi, apa, agni, vayu'' and ''akasha''. These activities in the external world are guided and controlled by:

# ''Soma'' (The Moon - controls the activities of group i (''Visarga'') )
# ''Surya'' (The Sun or agni – controls the activities of group ii (''Adana'')) , and
# ''Anila'' (Wind or Air – controls the activities of group iii (''Vikshepa'')).

In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of ''soma, surya,'' and ''anila'' respectively. These are also called ''doshas''-

* ''kapha''- represents moon in the body, and is responsible for the activities of ''Visarga''.
* ''pitta'' - represents sun in the body, and is responsible for the activities of ''Adana'', and
* ''vata'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.

Collectively, these are called ''tridosha''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the workings of the ''tridosha''. This chapter mainly deals with the detailed account of ''vata'', while it also mentions the nature of ''pitta'' and ''kapha''.

In [[Ayurveda]], the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The ''tridosha'' form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the ''tridosha'' as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced ''tridosha'' leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.

The ''tridosha'', when vitiated, are considered as the intrinsic cause of the disease, and they either confer a predisposition to or actually cause morbidities.

''Doshas'' are susceptible to imbalance and vitiation and in turn they vitiate other structural and functional elements of the body. They are also known as ''dhatus'' as they support the body in their state of equilibrium, which represents normalcy. The state of equilibrium of ''doshas'' i.e. ''samyata'' or ''arogata'' is a disease free state. On the contrary, a diseased state is due to a deviation from the state of equilibrium(A. Hr. Su. 1/20). The unbalanced ''doshas'' are also called ''malas'' when they start vitiating the body.

Further in this chapter, it becomes very evident that the functions of ''vata dosha'' correspond very much not only to the functions of nervous system but also to functions of any system concerned with regulation, signaling, conduction and control of any information or any system in our body.

If we observe the following processes of physiology:

*Transportation of the digested nutrients to all the tissues of the body for their renewal and replenishment, transportation of oxygen and waste products.
*Transport into the cell (either passive or active by some energy pumps or co transport etc.).
*Contraction of all muscles in the body (striated, non-striated and cardiac).
*Movement of joints.
*Retention of various products within the body and their timely removal or excretion.
*Division of cells.
*Occurrence of one event after another in synchronisation.
*Control and integration of occurrence of events only to the desired limit.
*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of ''vata dosha'' as [[Ayurveda]] says that ''vata'' is the only ''dosha'' capable of causing movement (due to ''raja bāhulya'') in our body.
</div>

== Sanskrit text, Transliteration and English Translation ==
<div class="mw-collapsible mw-collapsed">

अथातो वातकलाकलीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
<div class="mw-collapsible-content">

athātō vātakalākalīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto vAtakalAkalIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Vatakalakaliya" (Merits and demerits of vata dosha). Thus said Lord Atreya.[1]

=== Questions and debate in conference===
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वातकलाकलाज्ञानमधिकृत्य परस्परमतानि जिज्ञासमानाः समुपविश्य महर्षयः पप्रच्छुरन्योऽन्यं- किङ्गुणो वायुः, किमस्यप्रकोपणम्, उपशमनानि वाऽस्य कानि, कथं चैनमसङ्घातवन्तमनवस्थितमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्तिप्रशमयन्ति वा, कानि चास्य कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्योवेति||३||
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vātakalākalājñānamadhikr̥tya parasparamatāni jijñāsamānāḥ samupaviśya maharṣayaḥpapracchuranyō'nyaṁ- kiṅguṇō vāyuḥ, kimasya prakōpaṇam, upaśamanāni vā'sya kāni, kathaṁcainamasaṅghātavantamanavasthitamanāsādya prakōpaṇapraśamanāni prakōpayanti praśamayanti vā,kāni cāsya kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyōvēti||3||

vAtakalAkalAj~jAnamadhikRutya parasparamatAni jij~jAsamAnAH samupavishya maharShayaHpapracchuranyo~anyaM- ki~gguNo vAyuH, kimasya prakopaNam, upashamanAni vA~asya kAni, kathaMcainamasa~gghAtavantamanavasthitamanAsAdya prakopaNaprashamanAni prakopayanti prashamayantivA, kAni cAsya kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANibahiHsharIrebhyoveti||3||
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The sages who were eager to know about the good and bad properties of ''vata dosha'' assembled at a place and framed the following questions for the purpose of discussion among themselves:

#What are the properties of ''vata'' ?
#What aggravates the ''vata dosha''?
#What are its alleviating factors?
#How is the ''vata dosha'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?
#What are the functions of aggravated and non aggravated ''vata dosha'' which is situated within the body and outside in the ''loka'' (universe)?[3]

=== Properties of ''vata dosha'' ===
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अत्रोवाच कुशः साङ्कृत्यायनः- रूक्षलघुशीतदारुणखरविशदाः षडिमे वातगुणा भवन्ति||४||
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atrōvāca kuśaḥ sāṅkr̥tyāyanaḥ- rūkṣalaghuśītadāruṇakharaviśadāḥ ṣaḍimē vātaguṇā bhavanti||4||

atrovAca kushaH sA~gkRutyAyanaH- rUkShalaghushItadAruNakharavishadAH ShaDime vAtaguNAbhavanti||4||
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Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and nonsliminess are the six properties of ''vata''.”[4]

=== Views of Kumarashira Bharadvaja ===
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तच्छ्रुत्वा वाक्यं कुमारशिरा भरद्वाज उवाच- एवमेतद्यथा भगवानाह, एत एव वातगुणा भवन्ति, सत्वेवङ्गुणैरेवन्द्रव्यैरेवम्प्रभावैश्च कर्मभिरभ्यस्यमानैर्वायुः प्रकोपमापद्यते, समानगुणाभ्यासो हि धातूनां वृद्धिकारणमिति||५||
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tacchrutvā vākyaṁ kumāraśirā bharadvāja uvāca- ēvamētadyathā bhagavānāha, ēta ēva vātaguṇābhavanti, sa tvēvaṅguṇairēvandravyairēvamprabhāvaiśca karmabhirabhyasyamānairvāyuḥprakōpamāpadyatē, samānaguṇābhyāsō hi dhātūnāṁ vr̥ddhikāraṇamiti||5||

tacchrutvA vAkyaM kumArashirA bharadvAja uvAca- evametadyathA bhagavAnAha, eta eva vAtaguNAbhavanti, sa tveva~gguNairevandravyairevamprabhAvaishca karmabhirabhyasyamAnairvAyuHprakopamApadyate, samAnaguNAbhyAso hi dhAtUnAM vRuddhikAraNamiti||5||
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<div style="text-align:justify;">
Listening to this, Kumarashira Bhardvaja spoke, “It is, as you have described Sir, these that are the ''gunas'' of ''vata''. The habitual usage of substances with the above stated identical properties or indulging in activities bringing identical experiential effects brings about the aggravation of ''vata dosha'' as the ''dhatus'' are enhanced by the habitual usage of similar properties. [5]
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=== Aggravating and pacifying factors of ''vata dosha'' ===
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तच्छ्रुत्वा वाक्यं काङ्कायनो बाह्लीकभिषगुवाच- एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपणानि भवन्ति; अतोविपरीतानि वातस्य प्रशमनानि भवन्ति, प्रकोपणविपर्ययो हि धातूनां प्रशमकारणमिति||६||
तच्छ्रुत्वा वाक्यं बडिशो धामार्गव उवाच-एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपप्रशमनानि भवन्ति|

यथा ह्येनमसङ्घातमनवस्थिप्रतमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्ति प्रशमयन्ति वा, तथाऽनुव्याख्यास्यामः-वातप्रकोपणानि खलु रूक्षलघुशीतदारुणखरविशदशुषिरकराणि शरीराणां, तथाविधेषु शरीरेषु वायुराश्रयं गत्वाऽऽप्यायमानःप्रकोपमापद्यते; वातप्रशमनानि पुनःस्निग्धगुरूष्णश्लक्ष्णमृदुपिच्छिलघनकराणि शरीराणां, तथाविधेषु शरीरेषुवायुरसज्यमानश्चरन् प्रशान्तिमापद्यते||७||
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tacchrutvā vākyaṁ kāṅkāyanō bāhlīkabhiṣaguvāca- ēvamētadyathā bhagavānāha, ētānyēvavātaprakōpaṇāni bhavanti; atō viparītāni vātasya praśamanāni bhavanti, prakōpaṇaviparyayō hi dhātūnāṁpraśamakāraṇamiti||6||
tacchrutvā vākyaṁ baḍiśō dhāmārgava uvāca- ēvamētadyathā bhagavānāha, ētānyēvavātaprakōpapraśamanāni bhavanti|

yathā hyēnamasaṅghātamanavasthitamanāsādya prakōpaṇapraśamanāni prakōpayanti praśamayanti vā,tathā'nuvyākhyāsyāmaḥ- vātaprakōpaṇāni khalu rūkṣalaghuśītadāruṇakharaviśadaśuṣirakarāṇi śarīrāṇāṁ,tathāvidhēṣu śarīrēṣu vāyurāśrayaṁ gatvā''pyāyamānaḥ prakōpamāpadyatē; vātapraśamanānipunaḥsnigdhagurūṣṇaślakṣṇamr̥dupicchilaghanakarāṇi śarīrāṇāṁ, tathāvidhēṣu śarīrēṣuvāyurasajyamānaścaran praśāntimāpadyatē||7||

tacchrutvA vAkyaM kA~gkAyano bAhlIkabhiShaguvAca- evametadyathA bhagavAnAha, etAnyevavAtaprakopaNAni bhavanti; ato viparItAni vAtasya prashamanAni bhavanti, prakopaNaviparyayo hidhAtUnAM prashamakAraNamiti||6||
tacchrutvA vAkyaM baDisho dhAmArgava uvAca- evametadyathA bhagavAnAha, etAnyevavAtaprakopaprashamanAni bhavanti|

yathA hyenamasa~gghAtamanavasthitamanAsAdya prakopaNaprashamanAni prakopayantiprashamayanti vA, tathA~anuvyAkhyAsyAmaH- vAtaprakopaNAni khalurUkShalaghushItadAruNakharavishadashuShirakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurAshrayaM gatvA~a~apyAyamAnaH prakopamApadyate; vAtaprashamanAnipunaHsnigdhagurUShNashlakShNamRudupicchilaghanakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurasajyamAnashcaran prashAntimApadyate||7||
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<div style="text-align:justify;">
Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the ''vata'' aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the ''dhatus''”
Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''vata''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''vata'' is aggravated and alleviated. ''Vata'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''vata dosha'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''Vata'' does not get accommodation in such a kind of body and thus gets alleviated.[7]
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=== Functions of ''vata dosha'' ===
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तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह|
यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः|

कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय , मनो व्याहर्षयति ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि|
प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे , अवैकारिकविकारश्चेति|

प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति||८||
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tacchrutvā baḍiśavacanamavitathamr̥ṣigaṇairanumatamuvāca vāryōvidō rājarṣiḥ- ēvamētatsarvamanapavādaṁ yathā bhagavānāha|
yāni tu khalu vāyōḥ kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyō vābhavanti, tēṣāmavayavān pratyakṣānumānōpadēśaiḥ sādhayitvā namaskr̥tya vāyavē yathāśaktipravakṣyāmaḥ- vāyustantrayantradharaḥ, prāṇōdānasamānavyānāpānātmā,pravartakaścēṣṭānāmuccāvacānāṁ, niyantā praṇētā ca manasaḥ, sarvēndriyāṇāmudyōjakaḥ,sarvēndriyārthānāmabhivōḍhā, sarvaśarīradhātuvyūhakaraḥ, sandhānakaraḥ śarīrasya, pravartakō vācaḥ,prakr̥tiḥ sparśaśabdayōḥ, śrōtrasparśanayōrmūlaṁ, harṣōtsāhayōryōniḥ, samīraṇō'gnēḥ, dōṣasaṁśōṣaṇaḥ , kṣēptā bahirmalānāṁ, sthūlāṇusrōtasāṁ bhēttā, kartāgarbhākr̥tīnām, āyuṣō'nuvr̥ttipratyayabhūtōbhavatyakupitaḥ|

kupitastu khalu śarīrē śarīraṁ nānāvidhairvikārairupatapati balavarṇasukhāyuṣāmupaghātāya , manōvyāharṣayati , sarvēndriyāṇyupahanti, vinihanti garbhān vikr̥timāpādayatyatikālaṁ vā dhārayati,bhayaśōkamōhadainyātipralāpāñjanayati, prāṇāṁścōparuṇaddhi|

prakr̥tibhūtasya khalvasya lōkē carataḥ karmāṇīmāni bhavanti; tadyathā- dharaṇīdhāraṇaṁ,jvalanōjjvālanam, ādityacandranakṣatragrahagaṇānāṁ santānagatividhānaṁ, sr̥ṣṭiśca mēghānām, apāṁvisargaḥ, pravartanaṁ srōtasāṁ, puṣpaphalānāṁ cābhinirvartanam, udbhēdanaṁ caudbhidānām, r̥tūnāṁpravibhāgaḥ, vibhāgō dhātūnāṁ, dhātumānasaṁsthānavyaktiḥ, bījābhisaṁskāraḥ,śasyābhivardhanamaviklēdōpaśōṣaṇē , avaikārikavikāraścēti|

prakupitasya khalvasya lōkēṣu carataḥ karmāṇīmāni bhavanti; tadyathā- śikhariśikharāvamathanam,unmathanamanōkahānām, utpīḍanaṁ sāgarāṇām, udvartanaṁ sarasāṁ, pratisaraṇamāpagānām,ākampanaṁ ca bhūmēḥ, ādhamanamambudānāṁ ,nīhāranirhrādapāṁśusikatāmatsyabhēkōragakṣārarudhirāśmāśanivisargaḥ, vyāpādanaṁ caṣaṇṇāmr̥tūnāṁ, śasyānāmasaṅghātaḥ, bhūtānāṁ cōpasargaḥ, bhāvānāṁ cābhāvakaraṇaṁ,caturyugāntakarāṇāṁ mēghasūryānalānilānāṁ visargaḥ; sa hi bhagavān prabhavaścāvyayaśca, bhūtānāṁbhāvābhāvakaraḥ, sukhāsukhayōrvidhātā, mr̥tyuḥ, yamaḥ, niyantā, prajāpatiḥ, aditiḥ, viśvakarmā,viśvarūpaḥ, sarvagaḥ, sarvatantrāṇāṁ vidhātā, bhāvānāmaṇuḥ, vibhuḥ, viṣṇuḥ, krāntā lōkānāṁ, vāyurēvabhagavāniti||8||

tacchrutvA baDishavacanamavitathamRuShigaNairanumatamuvAca vAryovido rAjarShiH- evametat sarvamanapavAdaM yathA bhagavAnAha|
yAni tu khalu vAyoH kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANi bahiHsharIrebhyo vA bhavanti, teShAmavayavAnpratyakShAnumAnopadeshaiH sAdhayitvA namaskRutya vAyave yathAshakti pravakShyAmaH- vAyustantrayantradharaH, prANodAnasamAnavyAnApAnAtmA,pravartakashceShTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH, sarvendriyArthAnAmabhivoDhA, sarvasharIradhAtuvyUhakaraH,sandhAnakaraH sharIrasya, pravartako vAcaH, prakRutiH sparshashabdayoH, shrotrasparshanayormUlaM, harShotsAhayoryoniH, samIraNo~agneH,doShasaMshoShaNaH [1] , kSheptA bahirmalAnAM, sthUlANusrotasAM bhettA, kartAgarbhAkRutInAm, AyuSho~anuvRuttipratyayabhUto bhavatyakupitaH|

kupitastu khalu sharIre sharIraM nAnAvidhairvikArairupatapati balavarNasukhAyuShAmupaghAtAya [2] , mano vyAharShayati [3] , sarvendriyANyupahanti, vinihantigarbhAn vikRutimApAdayatyatikAlaM vA dhArayati, bhayashokamohadainyAtipralApA~jjanayati, prANAMshcoparuNaddhi|

prakRutibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam, AdityacandranakShatragrahagaNAnAMsantAnagatividhAnaM, sRuShTishca meghAnAm, apAM visargaH, pravartanaM srotasAM, puShpaphalAnAM cAbhinirvartanam, udbhedanaM caudbhidAnAm,RutUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH, shasyAbhivardhanamavikledopashoShaNe [4] ,avaikArikavikArashceti|

prakupitasya khalvasya lokeShu carataH karmANImAni bhavanti; tadyathA- shikharishikharAvamathanam, unmathanamanokahAnAm, utpIDanaM sAgarANAm,udvartanaM sarasAM, pratisaraNamApagAnAm, AkampanaM ca bhUmeH, AdhamanamambudAnAM [5] ,nIhAranirhrAdapAMshusikatAmatsyabhekoragakShArarudhirAshmAshanivisargaH, vyApAdanaM ca ShaNNAmRutUnAM, shasyAnAmasa~gghAtaH, bhUtAnAMcopasargaH, bhAvAnAM cAbhAvakaraNaM, caturyugAntakarANAM meghasUryAnalAnilAnAM visargaH; sa hi bhagavAn prabhavashcAvyayashca, bhUtAnAMbhAvAbhAvakaraH, sukhAsukhayorvidhAtA, mRutyuH, yamaH, niyantA, prajApatiH, aditiH, vishvakarmA, vishvarUpaH, sarvagaH, sarvatantrANAM vidhAtA,bhAvAnAmaNuH, vibhuH, viShNuH, krAntA lokAnAM, vAyureva bhagavAniti||8||
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<div style="text-align:justify;">
Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external ''vata'', either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge.

''Vata'' in its normalcy maintains the whole body and its systems, working as ''prāna, udāna, samāna,'' and ''apāna''. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the ''dośhās'' and ejection of the excretory products. ''Vata'' traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.

The bodily ''vata'', when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''panchamahabhutas'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.

''Vata'' is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''vata''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]
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=== Views of Marichi ===
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तच्छ्रुत्वा वार्योविदवचो मरीचिरुवाच- यद्यप्येवमेतत्, किमर्थस्यास्य वचने विज्ञाने वा सामर्थ्यमस्ति भिषग्विद्यायां;भिषग्विद्यामधिकृत्येयं कथा प्रवृत्तेति ||९||

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्;
वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति||१०||
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tacchrutvā vāryōvidavacō marīciruvāca- yadyapyēvamētat, kimarthasyāsya vacanē vijñānē vāsāmarthyamasti bhiṣagvidyāyāṁ; bhiṣagvidyāmadhikr̥tyēyaṁ kathā pravr̥ttēti ||9||

vāryōvida uvāca- bhiṣak pavanamatibalamatiparuṣamatiśīghrakāriṇamātyayikaṁ cēnnānuniśamyēt,sahasā prakupitamatiprayataḥ kathamagrē'bhirakṣitumabhidhāsyati prāgēvainamatyayabhayāt;vāyōryathārthā stutirapi bhavatyārōgyāya balavarṇavivr̥ddhayē varcasvitvāyōpacayāya jñānōpapattayēparamāyuḥprakarṣāya cēti||10||

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vij~jAne vAsAmarthyamasti bhiShagvidyAyAM; bhiShagvidyAmadhikRutyeyaM kathA pravRutteti ||9||

vAryovida uvAca- bhiShak pavanamatibalamatiparuShamatishIghrakAriNamAtyayikaM cennAnunishamyet,sahasA prakupitamatiprayataH kathamagre~abhirakShitumabhidhAsyati prAgevainamatyayabhayAt;vAyoryathArthA stutirapi bhavatyArogyAya balavarNavivRuddhaye varcasvitvAyopacayAyaj~jAnopapattaye paramAyuHprakarShAya ceti||10||
</div></div>

<div style="text-align:justify;">
Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of ''vata'' applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of ''vata'' - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal ''vata'' which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]
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=== Views of Marichi about functions of ''agni'' and ''pitta'' ===
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मरीचिरुवाच- अग्निरेव शरीरे पित्तान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- पक्तिमपक्तिं दर्शनमदर्शनंमात्रामात्रत्वमूष्मणः प्रकृतिविकृतिवर्णौ शौर्यं भयं क्रोधं हर्षं मोहं प्रसादमित्येवमादीनि चापराणि द्वन्द्वानीति||११||
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marīciruvāca- agnirēva śarīrē pittāntargataḥ kupitākupitaḥ śubhāśubhāni karōti; tadyathā- paktimapaktiṁdarśanamadarśanaṁ mātrāmātratvamūṣmaṇaḥ prakr̥tivikr̥tivarṇau śauryaṁ bhayaṁ krōdhaṁ harṣaṁmōhaṁ prasādamityēvamādīni cāparāṇi dvandvānīti||11||

marIciruvAca- agnireva sharIre pittAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- paktimapaktiM darshanamadarshanaM mAtrAmAtratvamUShmaNaHprakRutivikRutivarNau shauryaM bhayaM krodhaM harShaM mohaM prasAdamityevamAdIni cAparANi dvandvAnIti||11||
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Marichi spoke, "''Agni'' of our body is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities."[11]

=== Views of Kapya about ''kapha'' and its functions ===
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तच्छ्रुत्वा मरीचिवचः काप्य उवाच- सोम एव शरीरे श्लेष्मान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- दार्ढ्यंशैथिल्यमुपचयं कार्श्यमुत्साहमालस्यं वृषतां क्लीबतां ज्ञानमज्ञानं बुद्धिं मोहमेवमादीनि चापराणि द्वन्द्वानीति||१२||
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tacchrutvā marīcivacaḥ kāpya uvāca- sōma ēva śarīrē ślēṣmāntargataḥ kupitākupitaḥ śubhāśubhāni karōti;tadyathā- dārḍhyaṁ śaithilyamupacayaṁ kārśyamutsāhamālasyaṁ vr̥ṣatāṁ klībatāṁ jñānamajñānaṁbuddhiṁ mōhamēvamādīni cāparāṇi dvandvānīti||12|| tacchrutvA marIcivacaH kApya uvAca- soma eva sharIre shleShmAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- dArDhyaM shaithilyamupacayaMkArshyamutsAhamAlasyaM vRuShatAM klIbatAM j~jAnamaj~jAnaM buddhiM mohamevamAdIni cAparANi dvandvAnIti||12||
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<div style="text-align:justify;">
After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by ''kapha'' in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
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===Concluding remarks by Atreya ===
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तच्छ्रुत्वा काप्यवचो भगवान् पुनर्वसुरात्रेय उवाच- सर्व एव भवन्तः सम्यगाहुरन्यत्रैकान्तिकवचनात्; सर्व एव खलुवातपित्तश्लेष्माणः प्रकृतिभूताः पुरुषमव्यापन्नेन्द्रियं बलवर्णसुखोपपन्नमायुषा महतोपपादयन्ति सम्यगेवाचरिताधर्मार्थकामा इव निःश्रेयसेन महता पुरुषमिह चामुष्मिंश्च लोके; विकृतास्त्वेनं महता विपर्ययेणोपपादयन्ति ऋतवस्त्रय इवविकृतिमापन्ना लोकमशुभेनोपघातकाल इति||१३||

तदृषयः सर्व एवानुमेनिरे वचनमात्रेयस्य भगवतोऽभिननन्दुश्चेति||१४||

भवति चात्र-
तदात्रेयवचः श्रुत्वा सर्व एवानुमेनिरे|
ऋषयोऽभिननन्दुश्च यथेन्द्रवचनं सुराः||१५||
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tacchrutvā kāpyavacō bhagavān punarvasurātrēya uvāca- sarva ēva bhavantaḥsamyagāhuranyatraikāntikavacanāt; sarva ēva khalu vātapittaślēṣmāṇaḥ prakr̥tibhūtāḥpuruṣamavyāpannēndriyaṁ balavarṇasukhōpapannamāyuṣā mahatōpapādayanti samyagēvācaritādharmārthakāmā iva niḥśrēyasēna mahatā puruṣamiha cāmuṣmiṁśca lōkē; vikr̥tāstvēnaṁ mahatāviparyayēṇōpapādayanti r̥tavastraya iva vikr̥timāpannā lōkamaśubhēnōpaghātakāla iti||13||

tadr̥ṣayaḥ sarva ēvānumēnirē vacanamātrēyasya bhagavatō'bhinananduścēti||14||

bhavati cātra-
tadātrēyavacaḥ śrutvā sarva ēvānumēnirē|
r̥ṣayō'bhinananduśca yathēndravacanaṁ surāḥ||15||

tacchrutvA kApyavaco bhagavAn punarvasurAtreya uvAca- sarva eva bhavantaH samyagAhuranyatraikAntikavacanAt; sarva eva khalu vAtapittashleShmANaHprakRutibhUtAH puruShamavyApannendriyaM balavarNasukhopapannamAyuShA mahatopapAdayanti samyagevAcaritA dharmArthakAmA iva niHshreyasenamahatA puruShamiha cAmuShmiMshca loke; vikRutAstvenaM mahatA viparyayeNopapAdayanti Rutavastraya iva vikRutimApannA lokamashubhenopaghAtakAlaiti||13||

tadRuShayaH sarva evAnumenire vacanamAtreyasya bhagavato~abhinanandushceti||14||

bhavati cAtra-
tadAtreyavacaH shrutvA sarva evAnumenire|
RuShayo~abhinanandushca yathendravacanaM surAH||15||
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After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made. Actually, all the three ''doshas'' (i.e. ''vata, pitta'' and ''kapha'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds (''dharma''), wealth (''artha'') and desires (''kāma'') lead to freedom from the cycle of birth and death (''mokśha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”

All the sages agreed to and welcomed the explanation of lord Atreya.

Thus it is said – listening to the exposition of lord Ātreya, all the sages agreed to and lauded lord Atreya, just as the gods did on hearing lord Indra. [13-15]

=== Summary ===
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तत्र श्लोकौ-
गुणाः षड् द्विविधो हेतुर्विविधं कर्म यत् पुनः|
वायोश्चतुर्विधं कर्म पृथक् च कफपित्तयोः||१६||

महर्षीणां मतिर्या या पुनर्वसुमतिश्च या|
कलाकलीये वातस्य तत् सर्वं सम्प्रकाशितम्||१७||
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tatra ślōkau-
guṇāḥ ṣaḍ dvividhō hēturvividhaṁ karma yat punaḥ|
vāyōścaturvidhaṁ karma pr̥thak ca kaphapittayōḥ||16||

maharṣīṇāṁ matiryā yā punarvasumatiśca yā|
kalākalīyē vātasya tat sarvaṁ samprakāśitam||17||

tatra shlokau-
guNAH ShaD dvividho heturvividhaM karma yat punaH|
vAyoshcaturvidhaM karma pRuthak ca kaphapittayoH||16||

maharShINAM matiryA yA punarvasumatishca yA|
kalAkalIye vAtasya tat sarvaM samprakAshitam||17||
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The six qualities of ''vata'', two types of causes (aggravating and relieving factors), several functions, and four aspects (related to normalcy and aggravation within the body and outside), as well as the functions of ''kapha'' and ''pitta'', views of the sages and conclusion by lord Atreya – all of these has been explained in this chapter on the merits and demerits of ''vata''. [16-17]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने वातकलाकलीयो नाम द्वादशोऽध्यायः समाप्तः||१२||
इति निर्देशचतुष्कः||३||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē vātakalākalīyō nāma dvādaśō'dhyāyaḥsamāptaḥ||12||
iti nirdēśacatuṣkaḥ||3||
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Thus ends the twelfth chapter of [[Sutra Sthana]] on the merits and demerits of ''vata'', compounded by Agnivesha and redacted by Charak. Thus concludes the '' Nirdesha Chatushka''.

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*Three ''doshas'', ''vata, pitta'' and ''kapha'' in their natural state help in keeping the individual’s sensory faculties normal, nourish the strength, complexion, happiness and a long life span.
*Out of the three ''doshas'', ''vata dosha'' is considered supreme because it regulates all functions in the body including movement of the other two ''doshas'', such as the functions of any system concerned with regulation, signalling, conduction and control of any information or any system in our body.
*Qualities of ''vata guna'' of ''vata'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':
* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''vata dosha'' is ''sparsha'' (touch sensation). Along with this quality, ''vata'' possesses the qualities of ether (or the ''akasha mahabhuta'') e.g, ''shabda'' (sound). Therefore ''vata'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of combination, interrelationship (''anyonyanu pravesha'').
**The ''prakritika guna'' (constitutional property) of ''vata'' is ''raja guna'' , as it is told to be ''rajo bahulya''.
**''Bhautika'' means the quality derived from the ''mahabhutas''. The ''bhautika gunas'' of ''vata dosha'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).
*''Vata'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''Vata'' is composed of ''akasha'' and ''vayu'' predominantly.
*''Agni'' is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities.
*''Soma'', the moon or the god of water, is represented by ''kapha'' in the body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities.
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== Vidhi Vimarsha (Applied Inferences) ==

Functions of normal ''vata'' within the body: ''vata'' possesses ''gati'' or movement as it is ''rajo bahulya'' (dominance of ''raja guna''). ''Vayur vibhajati'' (dividing property) or ''vata dosha'' causes division within the body. vata possesses the following 16 kala (Functional properties):

=== ''Vayustantrayantradhara'' ===

''Tantra'' (System) implies ''sharira'' here, meaning the whole of the body system. ''Yantra'' (organs) refer to parts of the ''tantra'', such as joints. ''Vata'' is the basis of this ''tantra'' and ''yantra'' as it is the initiator and the regulator of the overall system as well as its constituent parts.

''Vata'' is the one which monitors homeostasis between:

*Apparatus and operator,
*Cell and its constituents,
*Cell and tissue,
*Tissue and organ, and
*Organ and the system,

maintaining common homeostasis and regulation within the body.

=== ''Pranodanasamanavyanapanatma'' ===

With the help of the five lieutenants of ''vata'':

*''Prana'' (predominance of ''akash'')– propensity to assimilate
*''Apana'' (predominance of ''prithvi'')- propensity to eliminate, aversion and ejection
*''Samana'' (predominance of ''agni'')- analyzing the ability to assimilate and get eliminated i.e. ''sara'' (nourishing part) and ''kitta'' (waste products)
*''Vyana'' (predominance of ''vayu'')- circulation in body
*''Udana'' (predominance of water) -functional utilization

Ayurvedic scholars study each of these types of ''vata'' in depth. In the aforementioned section, we have given a few examples for ease of understanding.

=== ''Pravartaka cheshtanam'' ===

Or, the initiator of different types of (higher and lower, visible and invisible, motor and sensory) functions of ''vata''. Some aspects of modern medical science may be utilized for the purposes of developing an understanding of the above stated functions of ''vata dosha'' and also other functions, which have been described in further parts of the verses stated below.

=== ''Niyanta Praneta cha manasa Sarvendriayanamudyojaka Sarvendriyarthanam abhivodha'' ===

*Employs the sense organs
*Carries the extrinsic object from the nature
*For conversion to the intrinsic subjects
*Then to the knowledge
*Controller and conductor of the ''manas'' (mind) with the help of ''Indriyartha – indriya – indriyaadhishthana – indriyadravya – indriyabuddhi''
*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.

''Vata'' is regarded as the carrier of objects to their sense faculties and is the direct cause of skin and tactile sensation, without which no other sense faculty can enjoy their recipients perception (Cha. Su. 11/38).

All the sensory faculties are felt and respond only when they are conducted from the sensory point to the brain and are interpreted there.
This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.

''Vata'' integrates all of these eleven ''indriyas'' and derives specific work by coordination. The following are mentioned as the functions of the Nervous system:

#Receiving the sensory information
#Integration of the information to determine the needed response
#Transmitting the motor impulses

=== ''Sandhanakara Sharirasya'' ===

''Sandhana'' means bringing together. Similar to the ''alingan karma'' of ''kapha'', (For example, laying bricks one after another) but ''vayu'' performs it differently through carrying the useful ingredients for building the structure of the body. Moving the particles closer or farther is the function of ''vata''.

=== ''Sarvasharira dhatu vyuhakara'' ===

#Cyclic circulation of nourishing constituents of the body - where exactly they are required and carried constantly through their respective channels .
#''Vyuhan'' is described as transportation of nutrients to the respective body constituents and specific arrangements of particles or molecules in that tissue.

=== ''Pravartako Vachah'' ===

''Vata'' is the impeller of the speech. Speech has been considered as the distinctive feature of ''akasha mahabhuta'' but is included under the next ''mahabhuta'' of ''vayu'' ( Cha. Su. 1/28) and hence speech has also been considered due to ''vata dosha''.

Presence of ''vayu'' is essential for the production of sound. Sound waves result from the alternate compression and decompression of air molecules. They originate from a vibrating object, much the same way as water waves travel over the surface of water.

=== ''Prakriti shabda sparshayoh-shrotra sparshanyormulam'' ===
<div style="text-align:justify;">
''Vata'' being seated at ''twak'' (skin), originates and possesses all the senses simultaneously, specifically through touch and hearing (which can be attributed to ''akasha'' and ''vayu''). Similarly ''vata'' has been held especially responsible for the formation of the structure of the ears, and hence ''vata'' has been held responsible as the root cause of auditory faculty. This could be so because sound always needs a medium to be conducted. The sound produced in our surroundings takes the help of air present in the atmosphere to get conducted.
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=== ''Harshotsahayoryoni'' ===

*''Vayu'' is the origin of excitement and enthusiasm. Effortless performance is ''utsaha''
*Attainment of the goal or objective is ''harsha'' or enthusiasm

=== ''Samirano agne'' ===

*''Vayu'' stimulates the conversion of metabolites in different parts of the body in the ductless or ductus glands delivered to digestive workshops when and where needed
*It controls various secretions required for digestion (''pitta'') and also makes available necessary amount of energy required for a conversion (''ushma''), ''pittoshma'' is described as the nature of ''agni'' in the living body.

=== ''Dosha samshoshanah'' ===

''Vayu'' dries up the excessive discharges and other watery compounds to formulate an integral organ, atom by atom and tissue by tissue.

=== ''Kshepta bahirmalanam'' ===

*The integral formation of needful atoms and organs require timely ejection of waste materials.
*This is also performed by ''vata'' at various places in the form of ''ahara mala, doshamala, indriya mala''and ''dhatumala''.

=== ''Sthulanu strotasam bhetta'' ===

''Srotas'' are micro and macro channels in the body. ''Vayu'' carries and disintegrates the entrants according to the size of cell with requisite pressure through its property of ''sanghatabhedha'' (disintegration)

=== ''Karta garbhakrutinam'' ===

Initially unicellular microorganism called ''beeja'' grows into a full-grown multi-cellular organism by mitotic division of cells, attributed to ''vata dosha'' - ''vayur vibhajati'' means ''vata'' controls formation of various body parts and organs. Therefore deranged functions of ''vata'' can lead to congenital abnormalities.

=== ''Ayusho anuvrutti pratyayabhuto'' ===

By all the above sixteen listed and detailed ''kala'' or properties, ''vata'' maintains and supports life when in non - aggravated state, i.e. balanced state.

*Rapid and Prompt nature of ''vata dosha'' and thus early initiation of treatment –
The nature of ''vata dosha'' is rapid, transient and prompt in its consequences in causing and maintaining the health (or disease) in individuals. Its swift nature and power should thus be very well known to the physician so that he may educate the patient well in advance for the diagnosis of ''vatika'' disorders and their treatment. Failure to do so may result in the disorders converting into untreatable form.

== Related Chapter ==
* [[Vatavyadhi Chikitsa]]

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Vatakalakaliya Adhyaya

2020-06-06T21:37:32Z

Basishtgopal:

{{#seo:
|title=Vatakalakaliya Adhyaya
|titlemode=append
|keywords=vata dosha, qualities, normal functions, consequences of abnormal vata dosha, ayurveda, charak samhita, cyclones in ancient times
|description=Sutra Sthana Chapter 12.The merits and demerits of Vata
}}

<big>'''Sutra Sthana Chapter 12.The merits and demerits of Vata '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This last chapter of the Nirdesha Chatushka is based on the findings of an assembly of expert practitioners of [[Ayurveda]], headed by Atreya, that analyzed the normal and abnormal functions of tridosha. Among the three doshas, the vata dosha is discussed in more detail, considering its supremacy as the initiator of all functions in the body. In the environment, Vata is also responsible for many weather conditions like extreme heat, extreme rain or extreme cold. The important normal and abnormal functions of Vata in environment are also mentioned in this chapter. Consequently, brief descriptions of pitta and kapha dosha’s normal and abnormal functions have been provided. </div>

'''Keywords''': ''vata dosha'', qualities, normal functions, consequences of abnormal ''vata dosha''.
</div>

{{Infobox
|title = Vatakalakaliya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 12
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Tistraishaniya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Snehadhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Understanding of modern physiology has gone through several changes and through several stages of evolution, from the standpoint of health and its workings. At first, there used to be a static view of the individual and of specific functions of a body’s constituent organs and tissues. Gradually, it was realized that there was an integrative control mechanism through the nervous system and psychic influences could not be regarded as functioning separately from the body. A study of endocrine secretions led to discoveries of newer processes of physiologic and metabolic conditions having integrative chemical control on the body and subsequently, new light was thrown onto the cellular structure and function. And now it is known that the whole human physiology is an integrated process of interdependent components. The peculiar characteristic of the human body is its capability to modify its internal structure and function to cope up and adapt to changes in the external environment. This capability naturally involves a continuous maintenance of the body structure by means of periodic repair of an organ’s wear and tear and provision of a continuous supply of energy for maintaining the optimal temperature and keeping the various interdependent systems running, so as to help the organism react appropriately to environmental changes within and without the body. The following three systems are integral to every organism, big or small:
# The system of fluid-balance of the body (or, the water-balance system):- A specific fluid matrix is essential to fulfil the expression of life phenomena. This system maintains the specific consistency and structure of the fluid matrix under the stress of varying environmental factors.
# The system of ''agni'':- Specific heat (''agni'') is necessary to digest and assimilate material from the environment, providing for the necessary energy to maintain body heat and the functioning of various organs and systems.
# The system (or concept) of vital force:- Vital force is essential for the purpose of evolution of organisms as well as their ability to do complex activities, which essentially characterize life and differentiate animate from inanimate entities.

This threefold system has been briefly described by Sushruta as ''shabda, archi,'' and ''jala santanavata'' meaning the “Organization of vital, thermal and fliud balance”. Within and outside the living body, we can classify all activities and functions grossly into three groups:
# ''Visarga'' (To nourish) - Nourishment is required for the birth, growth and development of living beings, as well as for the evolution of the universe and various objects. It is required for new creations as well as augmentation of existing structures and tissues, union, conjunction, synthesis, anabolism, impletion and various other phenomena that drive evolution.
# ''Adana'' (To consume)- Consumption implies depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, desiccation, reduction, destruction and annihilation of existing structures. Finally, this also indicates death in case of living beings and dissolution of the universe.
# ''Vikshepa'' (To circulate or move)- For all the above functions, various movements are required which form the third group.

In the external world, these activities are performed by the group of ''pancha mahabhuta'' i.e. ''prithvi, apa, agni, vayu'' and ''akasha''. These activities in the external world are guided and controlled by:

# ''Soma'' (The Moon - controls the activities of group i (''Visarga'') )
# ''Surya'' (The Sun or agni – controls the activities of group ii (''Adana'')) , and
# ''Anila'' (Wind or Air – controls the activities of group iii (''Vikshepa'')).

In the living body, these activities (nourishment, consumption, and circulation) are going on in a coordinated, systematic and controlled manner continuously. The body constituents that govern these activities are representatives of ''soma, surya,'' and ''anila'' respectively. These are also called ''doshas''-

* ''kapha''- represents moon in the body, and is responsible for the activities of ''Visarga''.
* ''pitta'' - represents sun in the body, and is responsible for the activities of ''Adana'', and
* ''vata'' - represents air in the body, and is responsible for the activities of group ''Vikshepa''.

Collectively, these are called ''tridosha''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the workings of the ''tridosha''. This chapter mainly deals with the detailed account of ''vata'', while it also mentions the nature of ''pitta'' and ''kapha''.

In [[Ayurveda]], the whole concept of integration of all the above governing factors (the threefold system/organization, etc) and the concept of physical constitution of a human being has been known for thousands of years. The ''tridosha'' form the general outline of that constitutional pattern or scheme, and all constructive, integrative, assimilative, recuperative and eliminative processes are studied in terms of the nature and working of the ''tridosha'' as an integrated whole. These concepts are all inclusive and form the basis of gaining a complete comprehension of the body-mind processes as a whole. Balanced ''tridosha'' leads to good health while its imbalance either quantitatively or qualitatively leads to a diseased state.

The ''tridosha'', when vitiated, are considered as the intrinsic cause of the disease, and they either confer a predisposition to or actually cause morbidities.

''Doshas'' are susceptible to imbalance and vitiation and in turn they vitiate other structural and functional elements of the body. They are also known as ''dhatus'' as they support the body in their state of equilibrium, which represents normalcy. The state of equilibrium of ''doshas'' i.e. ''samyata'' or ''arogata'' is a disease free state. On the contrary, a diseased state is due to a deviation from the state of equilibrium(A. Hr. Su. 1/20). The unbalanced ''doshas'' are also called ''malas'' when they start vitiating the body.

Further in this chapter, it becomes very evident that the functions of ''vata dosha'' correspond very much not only to the functions of nervous system but also to functions of any system concerned with regulation, signaling, conduction and control of any information or any system in our body.

If we observe the following processes of physiology:

*Transportation of the digested nutrients to all the tissues of the body for their renewal and replenishment, transportation of oxygen and waste products.
*Transport into the cell (either passive or active by some energy pumps or co transport etc.).
*Contraction of all muscles in the body (striated, non-striated and cardiac).
*Movement of joints.
*Retention of various products within the body and their timely removal or excretion.
*Division of cells.
*Occurrence of one event after another in synchronisation.
*Control and integration of occurrence of events only to the desired limit.
*Regulation of all events occurring in the body, including the regulation of hormone secretion (by negative or positive feedback) by various mechanisms either through electrical signals or through neuro-hormonal mechanisms within our body are all because of ''vata dosha'' as [[Ayurveda]] says that ''vata'' is the only ''dosha'' capable of causing movement (due to ''raja bāhulya'') in our body.
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== Sanskrit text, Transliteration and English Translation ==
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अथातो वातकलाकलीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
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athātō vātakalākalīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto vAtakalAkalIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
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Now we shall expound the chapter "Vatakalakaliya" (Merits and demerits of vata dosha). Thus said Lord Atreya.[1]

=== Questions and debate in conference===
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वातकलाकलाज्ञानमधिकृत्य परस्परमतानि जिज्ञासमानाः समुपविश्य महर्षयः पप्रच्छुरन्योऽन्यं- किङ्गुणो वायुः, किमस्यप्रकोपणम्, उपशमनानि वाऽस्य कानि, कथं चैनमसङ्घातवन्तमनवस्थितमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्तिप्रशमयन्ति वा, कानि चास्य कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्योवेति||३||
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vātakalākalājñānamadhikr̥tya parasparamatāni jijñāsamānāḥ samupaviśya maharṣayaḥpapracchuranyō'nyaṁ- kiṅguṇō vāyuḥ, kimasya prakōpaṇam, upaśamanāni vā'sya kāni, kathaṁcainamasaṅghātavantamanavasthitamanāsādya prakōpaṇapraśamanāni prakōpayanti praśamayanti vā,kāni cāsya kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyōvēti||3||

vAtakalAkalAj~jAnamadhikRutya parasparamatAni jij~jAsamAnAH samupavishya maharShayaHpapracchuranyo~anyaM- ki~gguNo vAyuH, kimasya prakopaNam, upashamanAni vA~asya kAni, kathaMcainamasa~gghAtavantamanavasthitamanAsAdya prakopaNaprashamanAni prakopayanti prashamayantivA, kAni cAsya kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANibahiHsharIrebhyoveti||3||
</div></div>

The sages who were eager to know about the good and bad properties of ''vata dosha'' assembled at a place and framed the following questions for the purpose of discussion among themselves:

#What are the properties of ''vata'' ?
#What aggravates the ''vata dosha''?
#What are its alleviating factors?
#How is the ''vata dosha'' ,which is unapproachable due to its ethereal and unsteady nature, aggravated and alleviated by its respective factors?
#What are the functions of aggravated and non aggravated ''vata dosha'' which is situated within the body and outside in the ''loka'' (universe)?[3]

=== Properties of ''vata dosha'' ===
<div class="mw-collapsible mw-collapsed">

अत्रोवाच कुशः साङ्कृत्यायनः- रूक्षलघुशीतदारुणखरविशदाः षडिमे वातगुणा भवन्ति||४||
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atrōvāca kuśaḥ sāṅkr̥tyāyanaḥ- rūkṣalaghuśītadāruṇakharaviśadāḥ ṣaḍimē vātaguṇā bhavanti||4||

atrovAca kushaH sA~gkRutyAyanaH- rUkShalaghushItadAruNakharavishadAH ShaDime vAtaguNAbhavanti||4||
</div></div>

Kusha, the descendent of Sankruti, then spoke “roughness, lightness, coldness, instability, coarseness and nonsliminess are the six properties of ''vata''.”[4]

=== Views of Kumarashira Bharadvaja ===
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तच्छ्रुत्वा वाक्यं कुमारशिरा भरद्वाज उवाच- एवमेतद्यथा भगवानाह, एत एव वातगुणा भवन्ति, सत्वेवङ्गुणैरेवन्द्रव्यैरेवम्प्रभावैश्च कर्मभिरभ्यस्यमानैर्वायुः प्रकोपमापद्यते, समानगुणाभ्यासो हि धातूनां वृद्धिकारणमिति||५||
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tacchrutvā vākyaṁ kumāraśirā bharadvāja uvāca- ēvamētadyathā bhagavānāha, ēta ēva vātaguṇābhavanti, sa tvēvaṅguṇairēvandravyairēvamprabhāvaiśca karmabhirabhyasyamānairvāyuḥprakōpamāpadyatē, samānaguṇābhyāsō hi dhātūnāṁ vr̥ddhikāraṇamiti||5||

tacchrutvA vAkyaM kumArashirA bharadvAja uvAca- evametadyathA bhagavAnAha, eta eva vAtaguNAbhavanti, sa tveva~gguNairevandravyairevamprabhAvaishca karmabhirabhyasyamAnairvAyuHprakopamApadyate, samAnaguNAbhyAso hi dhAtUnAM vRuddhikAraNamiti||5||
</div></div>

<div style="text-align:justify;">
Listening to this, Kumarashira Bhardvaja spoke, “It is, as you have described Sir, these that are the ''gunas'' of ''vata''. The habitual usage of substances with the above stated identical properties or indulging in activities bringing identical experiential effects brings about the aggravation of ''vata dosha'' as the ''dhatus'' are enhanced by the habitual usage of similar properties. [5]
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=== Aggravating and pacifying factors of ''vata dosha'' ===
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तच्छ्रुत्वा वाक्यं काङ्कायनो बाह्लीकभिषगुवाच- एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपणानि भवन्ति; अतोविपरीतानि वातस्य प्रशमनानि भवन्ति, प्रकोपणविपर्ययो हि धातूनां प्रशमकारणमिति||६||
तच्छ्रुत्वा वाक्यं बडिशो धामार्गव उवाच-एवमेतद्यथा भगवानाह, एतान्येव वातप्रकोपप्रशमनानि भवन्ति|

यथा ह्येनमसङ्घातमनवस्थिप्रतमनासाद्य प्रकोपणप्रशमनानि प्रकोपयन्ति प्रशमयन्ति वा, तथाऽनुव्याख्यास्यामः-वातप्रकोपणानि खलु रूक्षलघुशीतदारुणखरविशदशुषिरकराणि शरीराणां, तथाविधेषु शरीरेषु वायुराश्रयं गत्वाऽऽप्यायमानःप्रकोपमापद्यते; वातप्रशमनानि पुनःस्निग्धगुरूष्णश्लक्ष्णमृदुपिच्छिलघनकराणि शरीराणां, तथाविधेषु शरीरेषुवायुरसज्यमानश्चरन् प्रशान्तिमापद्यते||७||
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tacchrutvā vākyaṁ kāṅkāyanō bāhlīkabhiṣaguvāca- ēvamētadyathā bhagavānāha, ētānyēvavātaprakōpaṇāni bhavanti; atō viparītāni vātasya praśamanāni bhavanti, prakōpaṇaviparyayō hi dhātūnāṁpraśamakāraṇamiti||6||
tacchrutvā vākyaṁ baḍiśō dhāmārgava uvāca- ēvamētadyathā bhagavānāha, ētānyēvavātaprakōpapraśamanāni bhavanti|

yathā hyēnamasaṅghātamanavasthitamanāsādya prakōpaṇapraśamanāni prakōpayanti praśamayanti vā,tathā'nuvyākhyāsyāmaḥ- vātaprakōpaṇāni khalu rūkṣalaghuśītadāruṇakharaviśadaśuṣirakarāṇi śarīrāṇāṁ,tathāvidhēṣu śarīrēṣu vāyurāśrayaṁ gatvā''pyāyamānaḥ prakōpamāpadyatē; vātapraśamanānipunaḥsnigdhagurūṣṇaślakṣṇamr̥dupicchilaghanakarāṇi śarīrāṇāṁ, tathāvidhēṣu śarīrēṣuvāyurasajyamānaścaran praśāntimāpadyatē||7||

tacchrutvA vAkyaM kA~gkAyano bAhlIkabhiShaguvAca- evametadyathA bhagavAnAha, etAnyevavAtaprakopaNAni bhavanti; ato viparItAni vAtasya prashamanAni bhavanti, prakopaNaviparyayo hidhAtUnAM prashamakAraNamiti||6||
tacchrutvA vAkyaM baDisho dhAmArgava uvAca- evametadyathA bhagavAnAha, etAnyevavAtaprakopaprashamanAni bhavanti|

yathA hyenamasa~gghAtamanavasthitamanAsAdya prakopaNaprashamanAni prakopayantiprashamayanti vA, tathA~anuvyAkhyAsyAmaH- vAtaprakopaNAni khalurUkShalaghushItadAruNakharavishadashuShirakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurAshrayaM gatvA~a~apyAyamAnaH prakopamApadyate; vAtaprashamanAnipunaHsnigdhagurUShNashlakShNamRudupicchilaghanakarANi sharIrANAM, tathAvidheShu sharIreShuvAyurasajyamAnashcaran prashAntimApadyate||7||
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<div style="text-align:justify;">
Kankayana, a physician from Bahlika then spoke “what you have said is correct, Sir. These are truly the ''vata'' aggravating factors. Those opposite to it are its alleviating factors, as the alleviating factors are the opposites of the aggravating factors of the ''dhatus''”
Listening to it, Badisha Dhamargava said “It is as you have said, Sir. These are the aggravating and alleviating factors of ''vata''. We will now discuss how the non-material and unstable, and thus, the inaccessible ''vata'' is aggravated and alleviated. ''Vata'' aggravators are those which bring roughness, lightness, coldness, instability, coarseness, non–sliminess and hollowness within the body. The ''vata dosha'' gets shelter in such state of the body or its part and gets augmented, resulting in aggravation state. The alleviating factors are again those which bring about unctuousness, heaviness, heat, smoothness, softness, sliminess and compactness in the body. ''Vata'' does not get accommodation in such a kind of body and thus gets alleviated.[7]
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=== Functions of ''vata dosha'' ===
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तच्छ्रुत्वा बडिशवचनमवितथमृषिगणैरनुमतमुवाच वार्योविदो राजर्षिः- एवमेतत् सर्वमनपवादं यथा भगवानाह|
यानि तु खलु वायोः कुपिताकुपितस्य शरीराशरीरचरस्य शरीरेषु चरतः कर्माणि बहिःशरीरेभ्यो वा भवन्ति, तेषामवयवान्प्रत्यक्षानुमानोपदेशैः साधयित्वा नमस्कृत्य वायवे यथाशक्ति प्रवक्ष्यामः- वायुस्तन्त्रयन्त्रधरः,प्राणोदानसमानव्यानापानात्मा, प्रवर्तकश्चेष्टानामुच्चावचानां, नियन्ता प्रणेता च मनसः, सर्वेन्द्रियाणामुद्योजकः,सर्वेन्द्रियार्थानामभिवोढा, सर्वशरीरधातुव्यूहकरः, सन्धानकरः शरीरस्य, प्रवर्तको वाचः, प्रकृतिः स्पर्शशब्दयोः,श्रोत्रस्पर्शनयोर्मूलं, हर्षोत्साहयोर्योनिः, समीरणोऽग्नेः, दोषसंशोषणः , क्षेप्ता बहिर्मलानां, स्थूलाणुस्रोतसां भेत्ता,कर्तागर्भाकृतीनाम्, आयुषोऽनुवृत्तिप्रत्ययभूतो भवत्यकुपितः|

कुपितस्तु खलु शरीरे शरीरं नानाविधैर्विकारैरुपतपति बलवर्णसुखायुषामुपघाताय , मनो व्याहर्षयति ,सर्वेन्द्रियाण्युपहन्ति, विनिहन्ति गर्भान् विकृतिमापादयत्यतिकालं वा धारयति, भयशोकमोहदैन्यातिप्रलापाञ्जनयति,प्राणांश्चोपरुणद्धि|
प्रकृतिभूतस्य खल्वस्य लोके चरतः कर्माणीमानि भवन्ति; तद्यथा- धरणीधारणं, ज्वलनोज्ज्वालनम्,आदित्यचन्द्रनक्षत्रग्रहगणानां सन्तानगतिविधानं, सृष्टिश्च मेघानाम्, अपां विसर्गः, प्रवर्तनं स्रोतसां, पुष्पफलानांचाभिनिर्वर्तनम्, उद्भेदनं चौद्भिदानाम्, ऋतूनां प्रविभागः, विभागो धातूनां, धातुमानसंस्थानव्यक्तिः, बीजाभिसंस्कारः,शस्याभिवर्धनमविक्लेदोपशोषणे , अवैकारिकविकारश्चेति|

प्रकुपितस्य खल्वस्य लोकेषु चरतः कर्माणीमानि भवन्ति; तद्यथा- शिखरिशिखरावमथनम्, उन्मथनमनोकहानाम्, उत्पीडनंसागराणाम्, उद्वर्तनं सरसां, प्रतिसरणमापगानाम्, आकम्पनं च भूमेः, आधमनमम्बुदानां ,नीहारनिर्ह्रादपांशुसिकतामत्स्यभेकोरगक्षाररुधिराश्माशनिविसर्गः, व्यापादनं च षण्णामृतूनां, शस्यानामसङ्घातः, भूतानांचोपसर्गः, भावानां चाभावकरणं, चतुर्युगान्तकराणां मेघसूर्यानलानिलानां विसर्गः; स हि भगवान् प्रभवश्चाव्ययश्च, भूतानांभावाभावकरः, सुखासुखयोर्विधाता, मृत्युः, यमः, नियन्ता, प्रजापतिः, अदितिः, विश्वकर्मा, विश्वरूपः, सर्वगः, सर्वतन्त्राणांविधाता, भावानामणुः, विभुः, विष्णुः, क्रान्ता लोकानां, वायुरेव भगवानिति||८||
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tacchrutvā baḍiśavacanamavitathamr̥ṣigaṇairanumatamuvāca vāryōvidō rājarṣiḥ- ēvamētatsarvamanapavādaṁ yathā bhagavānāha|
yāni tu khalu vāyōḥ kupitākupitasya śarīrāśarīracarasya śarīrēṣu carataḥ karmāṇi bahiḥśarīrēbhyō vābhavanti, tēṣāmavayavān pratyakṣānumānōpadēśaiḥ sādhayitvā namaskr̥tya vāyavē yathāśaktipravakṣyāmaḥ- vāyustantrayantradharaḥ, prāṇōdānasamānavyānāpānātmā,pravartakaścēṣṭānāmuccāvacānāṁ, niyantā praṇētā ca manasaḥ, sarvēndriyāṇāmudyōjakaḥ,sarvēndriyārthānāmabhivōḍhā, sarvaśarīradhātuvyūhakaraḥ, sandhānakaraḥ śarīrasya, pravartakō vācaḥ,prakr̥tiḥ sparśaśabdayōḥ, śrōtrasparśanayōrmūlaṁ, harṣōtsāhayōryōniḥ, samīraṇō'gnēḥ, dōṣasaṁśōṣaṇaḥ , kṣēptā bahirmalānāṁ, sthūlāṇusrōtasāṁ bhēttā, kartāgarbhākr̥tīnām, āyuṣō'nuvr̥ttipratyayabhūtōbhavatyakupitaḥ|

kupitastu khalu śarīrē śarīraṁ nānāvidhairvikārairupatapati balavarṇasukhāyuṣāmupaghātāya , manōvyāharṣayati , sarvēndriyāṇyupahanti, vinihanti garbhān vikr̥timāpādayatyatikālaṁ vā dhārayati,bhayaśōkamōhadainyātipralāpāñjanayati, prāṇāṁścōparuṇaddhi|

prakr̥tibhūtasya khalvasya lōkē carataḥ karmāṇīmāni bhavanti; tadyathā- dharaṇīdhāraṇaṁ,jvalanōjjvālanam, ādityacandranakṣatragrahagaṇānāṁ santānagatividhānaṁ, sr̥ṣṭiśca mēghānām, apāṁvisargaḥ, pravartanaṁ srōtasāṁ, puṣpaphalānāṁ cābhinirvartanam, udbhēdanaṁ caudbhidānām, r̥tūnāṁpravibhāgaḥ, vibhāgō dhātūnāṁ, dhātumānasaṁsthānavyaktiḥ, bījābhisaṁskāraḥ,śasyābhivardhanamaviklēdōpaśōṣaṇē , avaikārikavikāraścēti|

prakupitasya khalvasya lōkēṣu carataḥ karmāṇīmāni bhavanti; tadyathā- śikhariśikharāvamathanam,unmathanamanōkahānām, utpīḍanaṁ sāgarāṇām, udvartanaṁ sarasāṁ, pratisaraṇamāpagānām,ākampanaṁ ca bhūmēḥ, ādhamanamambudānāṁ ,nīhāranirhrādapāṁśusikatāmatsyabhēkōragakṣārarudhirāśmāśanivisargaḥ, vyāpādanaṁ caṣaṇṇāmr̥tūnāṁ, śasyānāmasaṅghātaḥ, bhūtānāṁ cōpasargaḥ, bhāvānāṁ cābhāvakaraṇaṁ,caturyugāntakarāṇāṁ mēghasūryānalānilānāṁ visargaḥ; sa hi bhagavān prabhavaścāvyayaśca, bhūtānāṁbhāvābhāvakaraḥ, sukhāsukhayōrvidhātā, mr̥tyuḥ, yamaḥ, niyantā, prajāpatiḥ, aditiḥ, viśvakarmā,viśvarūpaḥ, sarvagaḥ, sarvatantrāṇāṁ vidhātā, bhāvānāmaṇuḥ, vibhuḥ, viṣṇuḥ, krāntā lōkānāṁ, vāyurēvabhagavāniti||8||

tacchrutvA baDishavacanamavitathamRuShigaNairanumatamuvAca vAryovido rAjarShiH- evametat sarvamanapavAdaM yathA bhagavAnAha|
yAni tu khalu vAyoH kupitAkupitasya sharIrAsharIracarasya sharIreShu carataH karmANi bahiHsharIrebhyo vA bhavanti, teShAmavayavAnpratyakShAnumAnopadeshaiH sAdhayitvA namaskRutya vAyave yathAshakti pravakShyAmaH- vAyustantrayantradharaH, prANodAnasamAnavyAnApAnAtmA,pravartakashceShTAnAmuccAvacAnAM, niyantA praNetA ca manasaH, sarvendriyANAmudyojakaH, sarvendriyArthAnAmabhivoDhA, sarvasharIradhAtuvyUhakaraH,sandhAnakaraH sharIrasya, pravartako vAcaH, prakRutiH sparshashabdayoH, shrotrasparshanayormUlaM, harShotsAhayoryoniH, samIraNo~agneH,doShasaMshoShaNaH [1] , kSheptA bahirmalAnAM, sthUlANusrotasAM bhettA, kartAgarbhAkRutInAm, AyuSho~anuvRuttipratyayabhUto bhavatyakupitaH|

kupitastu khalu sharIre sharIraM nAnAvidhairvikArairupatapati balavarNasukhAyuShAmupaghAtAya [2] , mano vyAharShayati [3] , sarvendriyANyupahanti, vinihantigarbhAn vikRutimApAdayatyatikAlaM vA dhArayati, bhayashokamohadainyAtipralApA~jjanayati, prANAMshcoparuNaddhi|

prakRutibhUtasya khalvasya loke carataH karmANImAni bhavanti; tadyathA- dharaNIdhAraNaM, jvalanojjvAlanam, AdityacandranakShatragrahagaNAnAMsantAnagatividhAnaM, sRuShTishca meghAnAm, apAM visargaH, pravartanaM srotasAM, puShpaphalAnAM cAbhinirvartanam, udbhedanaM caudbhidAnAm,RutUnAM pravibhAgaH, vibhAgo dhAtUnAM, dhAtumAnasaMsthAnavyaktiH, bIjAbhisaMskAraH, shasyAbhivardhanamavikledopashoShaNe [4] ,avaikArikavikArashceti|

prakupitasya khalvasya lokeShu carataH karmANImAni bhavanti; tadyathA- shikharishikharAvamathanam, unmathanamanokahAnAm, utpIDanaM sAgarANAm,udvartanaM sarasAM, pratisaraNamApagAnAm, AkampanaM ca bhUmeH, AdhamanamambudAnAM [5] ,nIhAranirhrAdapAMshusikatAmatsyabhekoragakShArarudhirAshmAshanivisargaH, vyApAdanaM ca ShaNNAmRutUnAM, shasyAnAmasa~gghAtaH, bhUtAnAMcopasargaH, bhAvAnAM cAbhAvakaraNaM, caturyugAntakarANAM meghasUryAnalAnilAnAM visargaH; sa hi bhagavAn prabhavashcAvyayashca, bhUtAnAMbhAvAbhAvakaraH, sukhAsukhayorvidhAtA, mRutyuH, yamaH, niyantA, prajApatiH, aditiH, vishvakarmA, vishvarUpaH, sarvagaH, sarvatantrANAM vidhAtA,bhAvAnAmaNuH, vibhuH, viShNuH, krAntA lokAnAM, vAyureva bhagavAniti||8||
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Hearing the scientific explanation of Badisha which was approved by the sages, Varyovida, the royal sage said “Sir, all that you have told is very true and free from any exception and misleading notion. The functions of both the bodily and the external ''vata'', either normal or aggravated, moving within or outside the body will now be described after paying obeisance to lord Vayu, as has been perceived by us through our direct observation, inference and textual knowledge.

''Vata'' in its normalcy maintains the whole body and its systems, working as ''prāna, udāna, samāna,'' and ''apāna''. It is the initiator of all kinds of activities within the body, the controller and impellor of all mental functions, and the employer of all sensory faculties (helping in the enjoyment of their subjects). It joins the body tissues and brings compactness to the body, prompts speech, is the origin of touch and sound, is the root cause of auditory and tactile sense faculties, is the causative factor of joy and courage, stimulates the digestive fire, and helps in the absorption of the ''dośhās'' and ejection of the excretory products. ''Vata'' traverses all gross and subtle channels, moulds the embryo shape and is the indicator of continuity of life.

The bodily ''vata'', when aggravated, afflicts the body with various kinds of diseases and deteriorates or diminishes the strength, complexion, happiness, and the life span of an individual. It perturbs the mind, disturbs the sense faculties, destroys, deforms or retains the embryo for longer periods, gives rise to fear, grief, attachment, humility, excessive delirium, and takes away life.
The natural ''vayu'' moving in the universe conducts the following functions: it sustains the earth, kindles the fire, brings about compactness and the movement of the sun, moon, stars and planets, creates the clouds, brings the rain, flows the rivers, brings about the sprouting of plants and the maturity of flowers, plants and fruits, divides the seasons, defines and manifests the shape and size of the products of the ''panchamahabhutas'', brings the growth and maturity of the grains, dries them, and brings about transformation everywhere.
The aggravated ''vata'' moving in the outside world performs the following functions: it breaks the peak of the mountains, uproots the trees, disturbs the oceans, generates earthquakes, causes thunderstorm in the clouds, generates dew, thunder, dust, sand, fish, frog, serpents, alkaline water, blood, stones, perturbs the properties of the six seasons, blights the plants (or renders them non- productive), spreads epidemics, can remove the substances in existence, and can destroy all the four ''yugās'' by altering the cloud, sun, fire and wind.

''Vata'' is indivisible and is like an eternal god with no origin. The existence and destruction of all the creatures and their happiness and grief depends on ''vata''. It is the God of death, is the controller, regulator, and the lord of all creatures, Aditi (the first one), Vishvakarma (creator of the universe), is ''vishvarupa'' (omniform, or with innumerable forms), ''sarvaga'' (omni-pervading), the regulator of all actions and thoughts in the universe, is subtle, and is omnipresent. It is lord Vishnu and permeates the whole universe. Lord Vayu alone is God. [8]
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=== Views of Marichi ===
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तच्छ्रुत्वा वार्योविदवचो मरीचिरुवाच- यद्यप्येवमेतत्, किमर्थस्यास्य वचने विज्ञाने वा सामर्थ्यमस्ति भिषग्विद्यायां;भिषग्विद्यामधिकृत्येयं कथा प्रवृत्तेति ||९||

वार्योविद उवाच- भिषक् पवनमतिबलमतिपरुषमतिशीघ्रकारिणमात्ययिकं चेन्नानुनिशम्येत्, सहसा प्रकुपितमतिप्रयतःकथमग्रेऽभिरक्षितुमभिधास्यति प्रागेवैनमत्ययभयात्;
वायोर्यथार्था स्तुतिरपि भवत्यारोग्याय बलवर्णविवृद्धयेवर्चस्वित्वायोपचयाय ज्ञानोपपत्तये परमायुःप्रकर्षाय चेति||१०||
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tacchrutvā vāryōvidavacō marīciruvāca- yadyapyēvamētat, kimarthasyāsya vacanē vijñānē vāsāmarthyamasti bhiṣagvidyāyāṁ; bhiṣagvidyāmadhikr̥tyēyaṁ kathā pravr̥ttēti ||9||

vāryōvida uvāca- bhiṣak pavanamatibalamatiparuṣamatiśīghrakāriṇamātyayikaṁ cēnnānuniśamyēt,sahasā prakupitamatiprayataḥ kathamagrē'bhirakṣitumabhidhāsyati prāgēvainamatyayabhayāt;vāyōryathārthā stutirapi bhavatyārōgyāya balavarṇavivr̥ddhayē varcasvitvāyōpacayāya jñānōpapattayēparamāyuḥprakarṣāya cēti||10||

tacchrutvA vAryovidavaco marIciruvAca- yadyapyevametat, kimarthasyAsya vacane vij~jAne vAsAmarthyamasti bhiShagvidyAyAM; bhiShagvidyAmadhikRutyeyaM kathA pravRutteti ||9||

vAryovida uvAca- bhiShak pavanamatibalamatiparuShamatishIghrakAriNamAtyayikaM cennAnunishamyet,sahasA prakupitamatiprayataH kathamagre~abhirakShitumabhidhAsyati prAgevainamatyayabhayAt;vAyoryathArthA stutirapi bhavatyArogyAya balavarNavivRuddhaye varcasvitvAyopacayAyaj~jAnopapattaye paramAyuHprakarShAya ceti||10||
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Listening to sage Varyovida, Marichi said- “Though what you have said is true, how is the above description about the qualities of ''vata'' applicable to the science of medicine, in the understanding and practical approach to medicine, since this symposium is related to the science of medicine?”.

The sage Varyovida replied, “If a physician doesn’t understand and realize the qualities of ''vata'' - which is so very powerful, rough, quick and possessing so much destructive power - how will he be able to forewarn a patient well in advance about its disastrous effects and how would he advise about the qualities of the normal ''vata'' which are beneficial for good health, improvement of strength and complexion, lustre, growth, attainment of knowledge and longevity? [10]
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=== Views of Marichi about functions of ''agni'' and ''pitta'' ===
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मरीचिरुवाच- अग्निरेव शरीरे पित्तान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- पक्तिमपक्तिं दर्शनमदर्शनंमात्रामात्रत्वमूष्मणः प्रकृतिविकृतिवर्णौ शौर्यं भयं क्रोधं हर्षं मोहं प्रसादमित्येवमादीनि चापराणि द्वन्द्वानीति||११||
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marīciruvāca- agnirēva śarīrē pittāntargataḥ kupitākupitaḥ śubhāśubhāni karōti; tadyathā- paktimapaktiṁdarśanamadarśanaṁ mātrāmātratvamūṣmaṇaḥ prakr̥tivikr̥tivarṇau śauryaṁ bhayaṁ krōdhaṁ harṣaṁmōhaṁ prasādamityēvamādīni cāparāṇi dvandvānīti||11||

marIciruvAca- agnireva sharIre pittAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- paktimapaktiM darshanamadarshanaM mAtrAmAtratvamUShmaNaHprakRutivikRutivarNau shauryaM bhayaM krodhaM harShaM mohaM prasAdamityevamAdIni cAparANi dvandvAnIti||11||
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Marichi spoke, "''Agni'' of our body is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities."[11]

=== Views of Kapya about ''kapha'' and its functions ===
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तच्छ्रुत्वा मरीचिवचः काप्य उवाच- सोम एव शरीरे श्लेष्मान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- दार्ढ्यंशैथिल्यमुपचयं कार्श्यमुत्साहमालस्यं वृषतां क्लीबतां ज्ञानमज्ञानं बुद्धिं मोहमेवमादीनि चापराणि द्वन्द्वानीति||१२||
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tacchrutvā marīcivacaḥ kāpya uvāca- sōma ēva śarīrē ślēṣmāntargataḥ kupitākupitaḥ śubhāśubhāni karōti;tadyathā- dārḍhyaṁ śaithilyamupacayaṁ kārśyamutsāhamālasyaṁ vr̥ṣatāṁ klībatāṁ jñānamajñānaṁbuddhiṁ mōhamēvamādīni cāparāṇi dvandvānīti||12|| tacchrutvA marIcivacaH kApya uvAca- soma eva sharIre shleShmAntargataH kupitAkupitaH shubhAshubhAni karoti; tadyathA- dArDhyaM shaithilyamupacayaMkArshyamutsAhamAlasyaM vRuShatAM klIbatAM j~jAnamaj~jAnaM buddhiM mohamevamAdIni cAparANi dvandvAnIti||12||
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After listening to Marichi, Kapya spoke, “Soma, the moon or the god of water, is represented by ''kapha'' in our body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities. [12]
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===Concluding remarks by Atreya ===
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तच्छ्रुत्वा काप्यवचो भगवान् पुनर्वसुरात्रेय उवाच- सर्व एव भवन्तः सम्यगाहुरन्यत्रैकान्तिकवचनात्; सर्व एव खलुवातपित्तश्लेष्माणः प्रकृतिभूताः पुरुषमव्यापन्नेन्द्रियं बलवर्णसुखोपपन्नमायुषा महतोपपादयन्ति सम्यगेवाचरिताधर्मार्थकामा इव निःश्रेयसेन महता पुरुषमिह चामुष्मिंश्च लोके; विकृतास्त्वेनं महता विपर्ययेणोपपादयन्ति ऋतवस्त्रय इवविकृतिमापन्ना लोकमशुभेनोपघातकाल इति||१३||

तदृषयः सर्व एवानुमेनिरे वचनमात्रेयस्य भगवतोऽभिननन्दुश्चेति||१४||

भवति चात्र-
तदात्रेयवचः श्रुत्वा सर्व एवानुमेनिरे|
ऋषयोऽभिननन्दुश्च यथेन्द्रवचनं सुराः||१५||
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tacchrutvā kāpyavacō bhagavān punarvasurātrēya uvāca- sarva ēva bhavantaḥsamyagāhuranyatraikāntikavacanāt; sarva ēva khalu vātapittaślēṣmāṇaḥ prakr̥tibhūtāḥpuruṣamavyāpannēndriyaṁ balavarṇasukhōpapannamāyuṣā mahatōpapādayanti samyagēvācaritādharmārthakāmā iva niḥśrēyasēna mahatā puruṣamiha cāmuṣmiṁśca lōkē; vikr̥tāstvēnaṁ mahatāviparyayēṇōpapādayanti r̥tavastraya iva vikr̥timāpannā lōkamaśubhēnōpaghātakāla iti||13||

tadr̥ṣayaḥ sarva ēvānumēnirē vacanamātrēyasya bhagavatō'bhinananduścēti||14||

bhavati cātra-
tadātrēyavacaḥ śrutvā sarva ēvānumēnirē|
r̥ṣayō'bhinananduśca yathēndravacanaṁ surāḥ||15||

tacchrutvA kApyavaco bhagavAn punarvasurAtreya uvAca- sarva eva bhavantaH samyagAhuranyatraikAntikavacanAt; sarva eva khalu vAtapittashleShmANaHprakRutibhUtAH puruShamavyApannendriyaM balavarNasukhopapannamAyuShA mahatopapAdayanti samyagevAcaritA dharmArthakAmA iva niHshreyasenamahatA puruShamiha cAmuShmiMshca loke; vikRutAstvenaM mahatA viparyayeNopapAdayanti Rutavastraya iva vikRutimApannA lokamashubhenopaghAtakAlaiti||13||

tadRuShayaH sarva evAnumenire vacanamAtreyasya bhagavato~abhinanandushceti||14||

bhavati cAtra-
tadAtreyavacaH shrutvA sarva evAnumenire|
RuShayo~abhinanandushca yathendravacanaM surAH||15||
</div></div>

After listening to Kapya, lord Punarvasu Atreya spoke, “All of you have dealt with the various aspects of the subject very well, only with the exception that any generalized statement on the topic has not been made. Actually, all the three ''doshas'' (i.e. ''vata, pitta'' and ''kapha'') in their natural states help in keeping the individual’s sensory faculties normal while enhancing the strength, complexion, happiness and life span of an individual. Just as the proper accomplishment of virtuous deeds (''dharma''), wealth (''artha'') and desires (''kāma'') lead to freedom from the cycle of birth and death (''mokśha''), similarly the proper regulation of all these three leads to immense happiness in this world and beyond. On the other hand their vitiation or aggravation leads to undesirable and disastrous effects in the lives of creatures just like the three vitiated seasons. ”

All the sages agreed to and welcomed the explanation of lord Atreya.

Thus it is said – listening to the exposition of lord Ātreya, all the sages agreed to and lauded lord Atreya, just as the gods did on hearing lord Indra. [13-15]

=== Summary ===
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तत्र श्लोकौ-
गुणाः षड् द्विविधो हेतुर्विविधं कर्म यत् पुनः|
वायोश्चतुर्विधं कर्म पृथक् च कफपित्तयोः||१६||

महर्षीणां मतिर्या या पुनर्वसुमतिश्च या|
कलाकलीये वातस्य तत् सर्वं सम्प्रकाशितम्||१७||
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tatra ślōkau-
guṇāḥ ṣaḍ dvividhō hēturvividhaṁ karma yat punaḥ|
vāyōścaturvidhaṁ karma pr̥thak ca kaphapittayōḥ||16||

maharṣīṇāṁ matiryā yā punarvasumatiśca yā|
kalākalīyē vātasya tat sarvaṁ samprakāśitam||17||

tatra shlokau-
guNAH ShaD dvividho heturvividhaM karma yat punaH|
vAyoshcaturvidhaM karma pRuthak ca kaphapittayoH||16||

maharShINAM matiryA yA punarvasumatishca yA|
kalAkalIye vAtasya tat sarvaM samprakAshitam||17||
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The six qualities of ''vata'', two types of causes (aggravating and relieving factors), several functions, and four aspects (related to normalcy and aggravation within the body and outside), as well as the functions of ''kapha'' and ''pitta'', views of the sages and conclusion by lord Atreya – all of these has been explained in this chapter on the merits and demerits of ''vata''. [16-17]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने वातकलाकलीयो नाम द्वादशोऽध्यायः समाप्तः||१२||
इति निर्देशचतुष्कः||३||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē vātakalākalīyō nāma dvādaśō'dhyāyaḥsamāptaḥ||12||
iti nirdēśacatuṣkaḥ||3||
</div></div>

Thus ends the twelfth chapter of [[Sutra Sthana]] on the merits and demerits of ''vata'', compounded by Agnivesha and redacted by Charak. Thus concludes the '' Nirdesha Chatushka''.

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
*Three ''doshas'', ''vata, pitta'' and ''kapha'' in their natural state help in keeping the individual’s sensory faculties normal, nourish the strength, complexion, happiness and a long life span.
*Out of the three ''doshas'', ''vata dosha'' is considered supreme because it regulates all functions in the body including movement of the other two ''doshas'', such as the functions of any system concerned with regulation, signalling, conduction and control of any information or any system in our body.
*Qualities of ''vata guna'' of ''vata'' is classified into three types, viz. ''naisargika guna, prakrtika guna'' and ''bhautika guna'':
* Cardinal features (''Naisargika guna'' or ''pratyatma niyata guna'') of ''vata dosha'' is ''sparsha'' (touch sensation). Along with this quality, ''vata'' possesses the qualities of ether (or the ''akasha mahabhuta'') e.g, ''shabda'' (sound). Therefore ''vata'' possesses ''sparsha'' as well as ''shabda gunas'' as the process of ''anyonyanu pravesha'' (combination, interrelationship).
**The ''prakritika guna'' (constitutional property) of ''vata'' is ''raja guna'' , as it is told to be ''rajo bahulya''.
**''Bhautika'' means the quality derived from the ''mahabhutas''. The ''bhautika gunas'' of ''vata dosha'' are ''ruksha'' (dryness), ''sheeta'' (coldness), ''laghu'' (lightness), ''sukshma'' (minuteness), ''chala'' (movement), ''vishada'' (clearness) and ''khara'' (roughness).
*''Vata'' is non-material (''avayavasamghatarahita'') in nature which can also be termed as rarefied in nature and is ''anavasthita'' (unstable) too. These two properties are due to its ''bhautik muhushchari'' (constantly mobile) composition. ''Vata'' is composed of ''akasha'' and ''vayu'' predominantly.
*''Agni'' is represented by ''pitta'', which in its non-aggravated and aggravated form performs various good and bad functions including digestion or indigestion, vision or loss of vision, normality or abnormality of body heat and complexion, valour, fear, anger, joy, attachment, happiness and other such pairs of opposing qualities.
*''Soma'', the moon or the god of water, is represented by ''kapha'' in the body which in its normal and abnormal state performs good or bad activities or functions in our body, such as firmness or sturdiness of the body and looseness of the body, nourishment and leanness, enthusiasm and laziness, potency and impotency, wisdom and ignorance and similar other pair of qualities.
</div>

== Vidhi Vimarsha (Applied Inferences) ==

Functions of normal ''vata'' within the body: ''vata'' possesses ''gati'' or movement as it is ''rajo bahulya'' (dominance of ''raja guna''). ''Vayur vibhajati'' (dividing property) or ''vata dosha'' causes division within the body. vata possesses the following 16 kala (Functional properties):

=== ''Vayustantrayantradhara'' ===

''Tantra'' (System) implies ''sharira'' here, meaning the whole of the body system. ''Yantra'' (organs) refer to parts of the ''tantra'', such as joints. ''Vata'' is the basis of this ''tantra'' and ''yantra'' as it is the initiator and the regulator of the overall system as well as its constituent parts.

''Vata'' is the one which monitors homeostasis between:

*Apparatus and operator,
*Cell and its constituents,
*Cell and tissue,
*Tissue and organ, and
*Organ and the system,

maintaining common homeostasis and regulation within the body.

=== ''Pranodanasamanavyanapanatma'' ===

With the help of the five lieutenants of ''vata'':

*''Prana'' (predominance of ''akash'')– propensity to assimilate
*''Apana'' (predominance of ''prithvi'')- propensity to eliminate, aversion and ejection
*''Samana'' (predominance of ''agni'')- analyzing the ability to assimilate and get eliminated i.e. ''sara'' (nourishing part) and ''kitta'' (waste products)
*''Vyana'' (predominance of ''vayu'')- circulation in body
*''Udana'' (predominance of water) -functional utilization

Ayurvedic scholars study each of these types of ''vata'' in depth. In the aforementioned section, we have given a few examples for ease of understanding.

=== ''Pravartaka cheshtanam'' ===

Or, the initiator of different types of (higher and lower, visible and invisible, motor and sensory) functions of ''vata''. Some aspects of modern medical science may be utilized for the purposes of developing an understanding of the above stated functions of ''vata dosha'' and also other functions, which have been described in further parts of the verses stated below.

=== ''Niyanta Praneta cha manasa Sarvendriayanamudyojaka Sarvendriyarthanam abhivodha'' ===

*Employs the sense organs
*Carries the extrinsic object from the nature
*For conversion to the intrinsic subjects
*Then to the knowledge
*Controller and conductor of the ''manas'' (mind) with the help of ''Indriyartha – indriya – indriyaadhishthana – indriyadravya – indriyabuddhi''
*Conversion of ''indriyartha'' into ''manoartha'' and then into the knowledge.

''Vata'' is regarded as the carrier of objects to their sense faculties and is the direct cause of skin and tactile sensation, without which no other sense faculty can enjoy their recipients perception (Cha. Su. 11/38).

All the sensory faculties are felt and respond only when they are conducted from the sensory point to the brain and are interpreted there.
This whole process needs stimulation of one point after another which can occur through some connections which may be occurring through various mechanisms.

''Vata'' integrates all of these eleven ''indriyas'' and derives specific work by coordination. The following are mentioned as the functions of the Nervous system:

#Receiving the sensory information
#Integration of the information to determine the needed response
#Transmitting the motor impulses

=== ''Sandhanakara Sharirasya'' ===

''Sandhana'' means bringing together. Similar to the ''alingan karma'' of ''kapha'', (For example, laying bricks one after another) but ''vayu'' performs it differently through carrying the useful ingredients for building the structure of the body. Moving the particles closer or farther is the function of ''vata''.

=== ''Sarvasharira dhatu vyuhakara'' ===

#Cyclic circulation of nourishing constituents of the body - where exactly they are required and carried constantly through their respective channels .
#''Vyuhan'' is described as transportation of nutrients to the respective body constituents and specific arrangements of particles or molecules in that tissue.

=== ''Pravartako Vachah'' ===

''Vata'' is the impeller of the speech. Speech has been considered as the distinctive feature of ''akasha mahabhuta'' but is included under the next ''mahabhuta'' of ''vayu'' ( Cha. Su. 1/28) and hence speech has also been considered due to ''vata dosha''.

Presence of ''vayu'' is essential for the production of sound. Sound waves result from the alternate compression and decompression of air molecules. They originate from a vibrating object, much the same way as water waves travel over the surface of water.

=== ''Prakriti shabda sparshayoh-shrotra sparshanyormulam'' ===
<div style="text-align:justify;">
''Vata'' being seated at ''twak'' (skin), originates and possesses all the senses simultaneously, specifically through touch and hearing (which can be attributed to ''akasha'' and ''vayu''). Similarly ''vata'' has been held especially responsible for the formation of the structure of the ears, and hence ''vata'' has been held responsible as the root cause of auditory faculty. This could be so because sound always needs a medium to be conducted. The sound produced in our surroundings takes the help of air present in the atmosphere to get conducted.
</div>

=== ''Harshotsahayoryoni'' ===

*''Vayu'' is the origin of excitement and enthusiasm. Effortless performance is ''utsaha''
*Attainment of the goal or objective is ''harsha'' or enthusiasm

=== ''Samirano agne'' ===

*''Vayu'' stimulates the conversion of metabolites in different parts of the body in the ductless or ductus glands delivered to digestive workshops when and where needed
*It controls various secretions required for digestion (''pitta'') and also makes available necessary amount of energy required for a conversion (''ushma''), ''pittoshma'' is described as the nature of ''agni'' in the living body.

=== ''Dosha samshoshanah'' ===

''Vayu'' dries up the excessive discharges and other watery compounds to formulate an integral organ, atom by atom and tissue by tissue.

=== ''Kshepta bahirmalanam'' ===

*The integral formation of needful atoms and organs require timely ejection of waste materials.
*This is also performed by ''vata'' at various places in the form of ''ahara mala, doshamala, indriya mala''and ''dhatumala''.

=== ''Sthulanu strotasam bhetta'' ===

''Srotas'' are micro and macro channels in the body. ''Vayu'' carries and disintegrates the entrants according to the size of cell with requisite pressure through its property of ''sanghatabhedha'' (disintegration)

=== ''Karta garbhakrutinam'' ===

Initially unicellular microorganism called ''beeja'' grows into a full-grown multi-cellular organism by mitotic division of cells, attributed to ''vata dosha'' - ''vayur vibhajati'' means ''vata'' controls formation of various body parts and organs. Therefore deranged functions of ''vata'' can lead to congenital abnormalities.

=== ''Ayusho anuvrutti pratyayabhuto'' ===

By all the above sixteen listed and detailed ''kala'' or properties, ''vata'' maintains and supports life when in non - aggravated state, i.e. balanced state.

*Rapid and Prompt nature of ''vata dosha'' and thus early initiation of treatment –
The nature of ''vata dosha'' is rapid, transient and prompt in its consequences in causing and maintaining the health (or disease) in individuals. Its swift nature and power should thus be very well known to the physician so that he may educate the patient well in advance for the diagnosis of ''vatika'' disorders and their treatment. Failure to do so may result in the disorders converting into untreatable form.

== Related Chapter ==
* [[Vatavyadhi Chikitsa]]

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Tistraishaniya Adhyaya

2020-06-05T21:49:25Z

Basishtgopal:

{{#seo:
|title=Tistraishaniya Adhyaya
|titlemode=append
|keywords=Eshanas, desires, pramanas, means of knowledge, pariksha, trayo upastambhas, trividha bala, triyo roga ayatana, trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha, triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities
|description=Sutra Sthana Chapter 11.The Three Desires of Life and important triads
}}

<big>'''Sutra Sthana Chapter 11.The Three Desires of Life and important triads '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Having or expressing desires is a human trait, and only human beings aspire to fulfil them. This chapter explains three basic desires in human beings- longevity, wealth (or materialistic comforts), and a blissful afterlife. The guidelines to fulfil them during one’s life leading to a healthy and righteous life are also given in this chapter, hence it comes under the tetrad of guidelines of healthcare management. It also guides to treat a patient with physical and/or mental disease and describes eight triads. The theories of reincarnation and creation of universe are discussed and explained. Four means for getting absolute knowledge (pariksha viz.examination, pratyaksha (clearly perceivable), anumana (Inference based on evidence) and yukti (logical management) and their role in establishing the theory of reincarnation are described in detail. A physician can use these methods to know about disease (roga) and patient (rogi) completely and can choose appropriate courses of treatment, with suitable drugs. </div>

'''Keywords''': ''Eshanas'', desires, ''pramanas'', means of knowledge, ''pariksha, trayo upastambhas, trividha bala, triyo roga ayatana,'' trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha,'' triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities.
</div>

{{Infobox
|title = Tistraishaniya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 11
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Mahachatushpada Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Vatakalakaliya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Longevity is the desire of most human beings - to lead a healthy and long life. There is also desire for wealth - to enjoy all the worldly pleasures and also spend on spiritual rituals. The process of birth and rebirth is a ''karmic'' cycle and the quality of an individual’s afterlife and the remaining part of his present life depends upon the good and bad deeds done in the life. As a result of good deeds, we can enjoy material (or heavenly) pleasures and lead healthy lives.

Prior chapters dealt with maintainence of health and cure for diseases. The aim of a healthy life is for attainment of happiness/ bliss in this world and the world after death. The chapter begins with a description about three basic desires of human life, which should be fulfilled during one’s lifetime - longevity, material comforts, and a blissful after-life. Charak has stated about the methods and means to fulfill these ''eshanas'', or desires: The desire for longevity ''Pranaeshana''can be achieved by following a healthy lifestyle. The desire for earning ''Dhanaeshana'' may be fulfilled by adopting appropriate and ethical means of livelihood. A wealthy person is respected by the society, therefore earning is essential for maintaining health as well as to perform various spiritual rituals to fulfill the third desire, i.e. ''Parlokeshaeshana'', to get happiness in the next world after death. The third desire is vague, since there are no means to perceive life after death for an individual. On this subject, there are two schools of thoughts - ''astik'', or theism (belief in a supernatural power responsible for creation of the world), and atheism (belief that there is no God or believing only objects or experiences that can be perceived). Different opinions about creation are explained according to different schools of thought. It is concluded that there is existence of many things in this universe even though they are not directly perceptible, so their existence cannot be denied, and therefore the theory of reincarnation cannot be denied unless proven otherwise.

The four ''pariksha'' or fourfold methods for getting correct knowledge are explained viz. ''aptopadesha'' (authoritative/scriptural testimony), ''pratyaksha''(direct observation by senses), ''anumana''(inference) by guessing, and ''yukti''(reasoning) by applying intelligence. These four methods are defined vividly and their importance in establishing the theory of reincarnation is explained. Afterwards, the factors in maintenance of good health are described. Three supporting pillars of life or ''upastambhas'' are food (''ahara''), sleep (''swapna'') and celibacy (bramhacharya). By following these well regulated lifestyle factors, the body is bestowed with strength, increasing the three forms of strength, immunity(''bala'') – constitutional strength, immunity(''sahaja''), seasonal strength, immunity (''kalaja'') and acquired immunity(''yuktikrita''). Various diseases may arise if there is stress, unhealthy lifestyle, or through the effects of unhealthy season over the mind and the body. Further this chapter briefly describes three basic causes of diseases, three disease pathways, three types of treatments and therapies, three categories of physicians based on their qualities.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
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athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtastisraiShaNIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
</div></div>

Now we shall expound the chapter "Tistraishaniya" (Three Desires of Life and important triads). Thus said Lord Atreya. [1-2]

=== Three Desires ===
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इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति|
तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
<div class="mw-collapsible-content">

iha khalu puruṣēṇānupahatasattvabuddhipauruṣaparākramēṇa hitamiha cāmuṣmiṁśca lōkēsamanupaśyatā tisra ēṣaṇāḥ paryēṣṭavyā bhavanti|
tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralōkaiṣaṇēti||3||

iha khalu puruSheNAnupahatasattvabuddhipauruShaparAkrameNa hitamiha cAmuShmiMshca lokesamanupashyatA tisra eShaNAH paryeShTavyA bhavanti|
tadyathA- prANaiShaNA, dhanaiShaNA, paralokaiShaNeti||3||
</div></div>

<div style="text-align:justify;">
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). [3]
</div>

==== Desire for Life ====
<div class="mw-collapsible mw-collapsed">

आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
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āsāṁ tu khalvēṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataramāpadyēta|
kasmāt? prāṇaparityāgē hi sarvatyāgaḥ|
tasyānupālanaṁ- svasthasya svasthavr̥ttānuvr̥ttiḥ, āturasya vikārapraśamanē'pramādaḥ,tadubhayamētaduktaṁ vakṣyatē ca; tadyathōktamanuvartamānaḥ prāṇānupālanāddīrghamāyuravāpnōtītiprathamaiṣaṇā vyākhyātā bhavati||4||

AsAM tu khalveShaNAnAM prANaiShaNAM tAvat pUrvataramApadyeta|
kasmAt? prANaparityAge hi sarvatyAgaH|
tasyAnupAlanaM- svasthasya svasthavRuttAnuvRuttiH, Aturasya vikAraprashamane~apramAdaH,tadubhayametaduktaM vakShyate ca; tadyathoktamanuvartamAnaHprANAnupAlanAddIrghamAyuravApnotIti prathamaiShaNA vyAkhyAtA bhavati||4||
</div></div>

<div style="text-align:justify;">
Of these three desires, the most important one is the desire for life. Why? Because with the end of life, everything comes to an end. To fulfill this desire, a healthy person should follow a healthy regimen or lifestyle and a diseased person should try to get relief from the diseased state. The methods of health management and modes of treatment of diseases have been described in the preceding chapters and will be discussed further in the coming chapters. Thus, the first desire for life is explained. [4]
</div>

==== Desire for Wealth ====
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अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|
तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |
इति द्वितीया धनैषणा व्याख्याता भवति||५
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atha dvitīyāṁ dhanaiṣaṇamāpadyēta, prāṇēbhyō hyanantaraṁ dhanamēva paryēṣṭavyaṁ bhavati ; nahyataḥ pāpāt pāpīyō'sti yadanupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryēṣṭuṁ yatēta|
tatrōpakaraṇōpāyānanuvyākhyāsyāmaḥ; tadyathā- kr̥ṣipāśupālyavāṇijyarājōpasēvādīni, yāni cānyānyapisatāmavigarhitāni karmāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvan dīrghajīvitaṁjīvatyanavamataḥ puruṣō bhavati |
iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati||5||

atha dvitIyAM dhanaiShaNamApadyeta, prANebhyo hyanantaraM dhanameva paryeShTavyaM bhavati ;na hyataH pApAt pApIyo~asti yadanupakaraNasya dIrghamAyuH, tasmAdupakaraNAni paryeShTuMyateta|
tatropakaraNopAyAnanuvyAkhyAsyAmaH; tadyathA- kRuShipAshupAlyavANijyarAjopasevAdIni, yAnicAnyAnyapi satAmavigarhitAni karmANi vRuttipuShTikarANi vidyAttAnyArabheta kartuM; tathA kurvandIrghajIvitaM jIvatyanavamataH puruSho bhavati |
iti dvitIyA dhanaiShaNA vyAkhyAtA bhavati||5||
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<div style="text-align:justify;">
The second desire is for wealth because during life one has to try to earn wealth or seek a livelihood. There is no sin greater than a person living life without (ethically or using fair means) seeking a livelihood. That is why one should try to earn livelihood by fair methods. The means for earning a virtuous livelihood are agriculture, dairy farming, business or trade, and services (government jobs), etc. Besides these, any other mode that is not sinful should be employed to earn a livelihood. By choosing such (respectable) occupations one can live a long life and earn respect and goodwill in the society. Thus, the second desire for wealth is explained. [5]
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==== Desire of other world after death ====
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अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |
स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |
अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
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atha tr̥tīyāṁ paralōkaiṣaṇāmāpadyēta|
saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā navēti; kutaḥ punaḥ saṁśaya iti, ucyatē- santi hyēkēpratyakṣaparāḥ parōkṣatvāt punarbhavasya nāstikyamāśritāḥ, santi cāgamapratyayādēvapunarbhavamicchanti; śrutibhēdācca-
‘mātaraṁ pitaraṁ caikē manyantē janmakāraṇam |
svabhāvaṁ paranirmāṇaṁ yadr̥cchāṁ cāparē janāḥ’ || iti |
ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavō na vēti||6||

atha tRutIyAM paralokaiShaNAmApadyeta|
saMshayashcAtra, kathaM? bhaviShyAma itashcyutA naveti; kutaH punaH saMshaya iti, ucyate- santi hyekepratyakShaparAH parokShatvAt punarbhavasya nAstikyamAshritAH, santi cAgamapratyayAdevapunarbhavamicchanti; shrutibhedAcca-
‘mAtaraM pitaraM caike manyante janmakAraNam |
svabhAvaM paranirmANaM yadRucchAM cApare janAH’ || iti |
ataH saMshayaH- kiM nu khalvasti punarbhavo na veti||6||
</div></div>

<div style="text-align:justify;">
The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. ''Acharyas'' (teachers) who have faith in the ''shastras'' believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” ''acharyas'', some attribute the role of ‘parents or ancestors’, some on ''swabhava''(personality or nature of the individual), some on the role of the ''paranirman'' (impersonal soul), while some on ''yadruchha'' ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not. [6]
</div>

=== ''Pratyaksha'' (Direct perception) and ''Apratyaksha''(Unknown) ===
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तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|
कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
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tatra buddhimānnāstikyabuddhiṁ jahyādvicikitsāṁ ca|
kasmāt? pratyakṣaṁ hyalpam; analpamapratyakṣamasti, yadāgamānumānayuktibhirupalabhyatē; yairēvatāvadindriyaiḥ pratyakṣamupalabhyatē, tānyēva santi cāpratyakṣāṇi||7||

tatra buddhimAnnAstikyabuddhiM jahyAdvicikitsAM ca|
kasmAt? pratyakShaM hyalpam; analpamapratyakShamasti, yadAgamAnumAnayuktibhirupalabhyate;yaireva tAvadindriyaiH pratyakShamupalabhyate, tAnyeva santi cApratyakShANi||7||
</div></div>

It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]

==== Hindrances in direct perception ====
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सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||
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satāṁ ca rūpāṇāmatisannikarṣādativiprakarṣādāvaraṇāt karaṇadaurbalyānmanōnavasthānātsamānābhihārādabhibhavādatisaukṣmyācca pratyakṣānupalabdhiḥ; tasmādaparīkṣitamētaducyatē-pratyakṣamēvāsti, nānyadastīti||8||

satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||
</div></div>

<div style="text-align:justify;">
Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]
</div>
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श्रुतयश्चैता न कारणं, युक्तिविरोधात्|
आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|
द्विविधं सञ्चरेदात्मा सर्वोवाऽवयवेन वा||९||

सर्वश्चेत् सञ्चरेन्मातुः पितुर्वा मरणं भवेत्|
निरन्तरं, नावयवः कश्चित्सूक्ष्मस्य चात्मनः||१०||
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śrutayaścaitā na kāraṇaṁ, yuktivirōdhāt|
ātmā mātuḥ piturvā yaḥ sō'patyaṁ yadi sañcarēt|
dvividhaṁ sañcarēdātmā sarvōvā'vayavēna vā||9||

sarvaścēt sañcarēnmātuḥ piturvā maraṇaṁ bhavēt|
nirantaraṁ, nāvayavaḥ kaścitsūkṣmasya cātmanaḥ||10||

shrutayashcaitA na kAraNaM, yuktivirodhAt|
AtmA mAtuH piturvA yaH so~apatyaM yadi sa~jcaret|
dvividhaM sa~jcaredAtmA sarvovA~avayavena vA||9||

sarvashcet sa~jcarenmAtuH piturvA maraNaM bhavet|
nirantaraM, nAvayavaH kashcitsUkShmasya cAtmanaH||10||
</div></div>

''Shrutis'' (scriptures) are not very clear about the idea of reincarnation since there are various differences in opinion regarding it. For instance, there is a view that if the soul of either the mother or the father is transferred into the child, then does the child embodies the soul of the parent completely or is it only part of the parent’s soul? If the soul of the mother or the father is present in body of child then if either of them should die, partial transformation of soul is not possible. Because the soul does not have any structure and it is very subtle. [9-10]
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बुद्धिर्मनश्च निर्णीते यथैवात्मा तथैव ते|
येषां चैषा मतिस्तेषां योनिर्नास्ति चतुर्विधा||११||
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buddhirmanaśca nirṇītē yathaivātmā tathaiva tē|
yēṣāṁ caiṣā matistēṣāṁ yōnirnāsti caturvidhā||11||

buddhirmanashca nirNIte yathaivAtmA tathaiva te|
yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||
</div></div>

<div style="text-align:justify;">
In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]
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विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|
संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
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vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam|
saṁyōgē ca viyōgē ca tēṣāṁ karmaiva kāraṇam||12||

vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|
saMyoge ca viyoge ca teShAM karmaiva kAraNam||12||
</div></div>

<div style="text-align:justify;">
The natural theory of birth is that the six ''dhatus'' (five basic elements- ''prithvi, apa, tejas, vayu, akasha'' and the ''atman'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''atman'', determines the qualities of the individual at birth. [12]
</div>

=== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ===
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अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः|
पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
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anādēścētanādhātōrnēṣyatē paranirmitiḥ|
para ātmā sa cēddhēturiṣṭō'stu paranirmitiḥ||13||

anAdeshcetanAdhAtorneShyate paranirmitiH|
para AtmA sa ceddheturiShTo~astu paranirmitiH||13||
</div></div>

Consciousness is without any beginning or end, and being eternal it cannot be created by any other thing. Creation by something else refers to the creation of the body by the absolute ''atman'' (the supreme consciousness or the supreme soul), and is an acceptable view for the proponents of the theory of reincarnation. [13]

=== ''Yadrichha'' or free will (power which is responsible for sudden occurrence of events in universe) ===
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न परीक्षा न परीक्ष्यं न कर्ता कारणं न च|
न देवा नर्षयः सिद्धाः कर्म कर्मफलं न च||१४||

नास्तिकस्यास्ति नैवात्मा यदृच्छोपहतात्मनः|
पातकेभ्यः परं चैतत् पातकं नास्तिकग्रहः||१५||
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na parīkṣā na parīkṣyaṁ na kartā kāraṇaṁ na ca|
na dēvā narṣayaḥ siddhāḥ karma karmaphalaṁ na ca||14||

nāstikasyāsti naivātmā yadr̥cchōpahatātmanaḥ|
pātakēbhyaḥ paraṁ caitat pātakaṁ nāstikagrahaḥ||15||

na parIkShA na parIkShyaM na kartA kAraNaM na ca|
na devA narShayaH siddhAH karma karmaphalaM na ca||14||

nAstikasyAsti naivAtmA yadRucchopahatAtmanaH|
pAtakebhyaH paraM caitat pAtakaM nAstikagrahaH||15||
</div></div>

<div style="text-align:justify;">
Those who are atheists or nihilists do not believe in the theory of creation. As per this view, there is no existence of soul and no examination is warranted to prove its existence. They do not believe that there is any doer or divine cause for the existence of anything. For these people, there is no existence of God, sages, ''siddhas'', and therefore, they do not believe in concepts such as ''karma'' (action) and ''karmaphala'' (results of the action). Thus, nihilism constitutes the worst sin in this world. [14-15]
</div>
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तस्मान्मतिं विमुच्यैताममार्गप्रसृतां बुधः|
सतां बुद्धिप्रदीपेन पश्येत्सर्वं यथातथम्||१६||
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tasmānmatiṁ vimucyaitāmamārgaprasr̥tāṁ budhaḥ|
satāṁ buddhipradīpēna paśyētsarvaṁ yathātatham||16||

tasmAnmatiM vimucyaitAmamArgaprasRutAM budhaH|
satAM buddhipradIpena pashyetsarvaM yathAtatham||16||
</div></div>

An intelligent person should get rid of such nihilistic thoughts and should see the world through the light of the lamp of wisdom shown by wise men. [16]

=== Four-fold examination ===
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द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
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dvividhamēva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptōpadēśaḥ, pratyakṣam, anumānaṁ,yuktiścēti||17||

dvividhameva khalu sarvaM saccAsacca; tasya caturvidhA parIkShA- AptopadeshaH, pratyakSham,anumAnaM, yuktishceti||17||
</div></div>

All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]

==== Authoritative sages ====
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आप्तास्तावत्-
रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||१८||

आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||१९||
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āptāstāvat-
rajastamōbhyāṁ nirmuktāstapōjñānabalēna yē|
yēṣāṁ trikālamamalaṁ jñānamavyāhataṁ sadā||18||

āptāḥ śiṣṭā vibuddhāstē tēṣāṁ vākyamasaṁśayam|
satyaṁ, vakṣyanti tē kasmādasatyaṁ nīrajastamāḥ ||19||

AptAstAvat-
rajastamobhyAM nirmuktAstapoj~jAnabalena ye|
yeShAM trikAlamamalaM j~jAnamavyAhataM sadA||18||

AptAH shiShTA vibuddhAste teShAM vAkyamasaMshayam|
satyaM, vakShyanti te kasmAdasatyaM nIrajastamAH ||19||
</div></div>

<div style="text-align:justify;">
Those who are enlightened and knowledgeable are absolutely free from ''rajas'' and ''tamas'' (psychological ''doshas''). By virtue of this, they possess knowledge of ''trikala'' (past, present and future) and are known as authorities (''aptas''). They are also known as the wise and the enlightened (''vibuddha'') persons. Their words are considered absolute truth without any doubt. As they are free from ''rajas'' and ''tamas'', how could they tell lie? [18-19]
</div>

==== Knowledge by Direct Perception ====
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आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||२०||
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ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
vyaktā tadātvē yā buddhiḥ pratyakṣaṁ sa nirucyatē||20||

AtmendriyamanorthAnAM sannikarShAt pravartate|
vyaktA tadAtve yA buddhiH pratyakShaM sa nirucyate||20||
</div></div>

Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (''pratyaksha''). [20]

==== ''Anumana'' (inference) ====
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प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|
वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||२१||

एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|
दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||२२||
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pratyakṣapūrvaṁ trividhaṁ trikālaṁ cānumīyatē|
vahnirnigūḍhō dhūmēna maithunaṁ garbhadarśanāt||21||

ēvaṁ vyavasyantyatītaṁ bījāt phalamanāgatam|
dr̥ṣṭvā bījāt phalaṁ jātamihaiva sadr̥śaṁ budhāḥ||22||

pratyakShapUrvaM trividhaM trikAlaM cAnumIyate|
vahnirnigUDho dhUmena maithunaM garbhadarshanAt||21||

evaM vyavasyantyatItaM bIjAt phalamanAgatam|
dRuShTvA bIjAt phalaM jAtamihaiva sadRushaM budhAH||22||
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<div style="text-align:justify;">
Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the coming smoke and sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]
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==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====
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जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|
युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||२३||

मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः|
युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||२४||
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jalakarṣaṇabījartusaṁyōgāt sasyasambhavaḥ|
yuktiḥ ṣaḍdhātusaṁyōgādgarbhāṇāṁ sambhavastathā||23||

mathyamanthana(ka)manthānasaṁyōgādagnisambhavaḥ|
yuktiyuktā catuṣpādasampadvyādhinibarhaṇī||24||

jalakarShaNabIjartusaMyogAt sasyasambhavaH|
yuktiH ShaDdhAtusaMyogAdgarbhANAM sambhavastathA||23||

mathyamanthana(ka)manthAnasaMyogAdagnisambhavaH|
yuktiyuktA catuShpAdasampadvyAdhinibarhaNI||24||
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<div style="text-align:justify;">
Water, ploughed piece of land, seeds and the season in which particular seeds are sown, when combined together, result in a crop. Similarly, combination of six factors (''pancha mahabhuta'' and ''atman'') is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The ''vaidya'', medicines, paramedical staff, and the patient). [23-24]
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बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|
युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
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buddhiḥ paśyati yā bhāvān bahukāraṇayōgajān|
yuktistrikālā sā jñēyā trivargaḥ sādhyatē yayā||25||

buddhiH pashyati yA bhAvAn bahukAraNayogajAn|
yuktistrikAlA sA j~jeyA trivargaH sAdhyate yayA||25||
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The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

==== Importance and applications of four-fold Examination ====
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एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|
परीक्ष्यं सदसच्चैवं तया चास्ति पुनर्भवः||२६||
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ēṣā parīkṣā nāstyanyā yayā sarvaṁ parīkṣyatē|
parīkṣyaṁ sadasaccaivaṁ tayā cāsti punarbhavaḥ||26||

eShA parIkShA nAstyanyA yayA sarvaM parIkShyate|
parIkShyaM sadasaccaivaM tayA cAsti punarbhavaH||26||
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This is how the four fold examination helps in establishing the existence and non-existence of things. This examination can prove the theory of rebirth. [26]
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तत्राप्तागमस्तावद्वेदः, यश्चान्योऽपि कश्चिद्वेदार्थादविपरीतः परीक्षकैः प्रणीतः शिष्टानुमतो लोकानुग्रहप्रवृत्तःशास्त्रवादः, स चाऽऽप्तागमः; आप्तागमादुपलभ्यतेदानतपोयज्ञसत्याहिंसाब्रह्मचर्याण्यभ्युदयनिःश्रेयसकराणीति||२७||
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tatrāptāgamastāvadvēdaḥ [1] , yaścānyō'pi kaścidvēdārthādaviparītaḥ parīkṣakaiḥ praṇītaḥ śiṣṭānumatōlōkānugrahapravr̥ttaḥ śāstravādaḥ, sa cā''ptāgamaḥ;āptāgamādupalabhyatēdānatapōyajñasatyāhiṁsābrahmacaryāṇyabhyudayaniḥśrēyasakarāṇīti||27||

tatrAptAgamastAvadvedaH [1] , yashcAnyo~api kashcidvedArthAdaviparItaH parIkShakaiH praNItaHshiShTAnumato lokAnugrahapravRuttaH shAstravAdaH, sa cA~a~aptAgamaH;AptAgamAdupalabhyatedAnatapoyaj~jasatyAhiMsAbrahmacaryANyabhyudayaniHshreyasakarANIti||27||
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<div style="text-align:justify;">
Scriptural testimony are the ''Vedas'' or other scripts which agree with the ''Vedas'', other scripts do not oppose the theories of ''Vedas'' rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and ''bramacharya'' (control of senses/ celibecy) by doing these one's upliftment and liberation is possible. [27]
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न चानतिवृत्तसत्त्वदोषाणामदोषैरपुनर्भवो धर्मद्वारेषूपदिश्यते||२८||
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na cānativr̥ttasattvadōṣāṇāmadōṣairapunarbhavō dharmadvārēṣūpadiśyatē||28||

na cAnativRuttasattvadoShANAmadoShairapunarbhavo dharmadvAreShUpadishyate||28||
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Persons those who have not been able to free themselves from ''rajas'' and ''tamas'' (psychological ''doshas''), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]
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धर्मद्वारावहितैश्च व्यपगतभयरागद्वेषलोभमोहमानैर्ब्रह्मपरैराप्तैः कर्मविद्भिरनुपहतसत्त्वबुद्धिप्रचारैः पूर्वैःपूर्वतरैर्महर्षिभिर्दिव्यचक्षुभिर्दृष्ट्वोपदिष्टः पुनर्भव इति व्यवस्येदेवम् ||२९||
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dharmadvārāvahitaiśca vyapagatabhayarāgadvēṣalōbhamōhamānairbrahmaparairāptaiḥkarmavidbhiranupahatasattvabuddhipracāraiḥ pūrvaiḥpūrvatarairmaharṣibhirdivyacakṣubhirdr̥ṣṭvōpadiṣṭaḥ punarbhava iti vyavasyēdēvam ||29||

dharmadvArAvahitaishca vyapagatabhayarAgadveShalobhamohamAnairbrahmaparairAptaiHkarmavidbhiranupahatasattvabuddhipracAraiH pUrvaiHpUrvatarairmaharShibhirdivyacakShubhirdRuShTvopadiShTaH punarbhava iti vyavasyedevam ||29||
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The people who follow the path of ''dharma'' (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]
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प्रत्यक्षमपि चोपलभ्यते- मातापित्रोर्विसदृशान्यपत्यानि, तुल्यसम्भवानां वर्णस्वराकृतिसत्त्वबुद्धिभाग्यविशेषाः,प्रवरावरकुलजन्म, दास्यैश्वर्यं, सुखासुखमायुः, आयुषो वैषम्यम्, इह कृतस्यावाप्तिः, अशिक्षितानां चरुदितस्तनपानहासत्रासादीनां प्रवृत्तिः, लक्षणोत्पत्तिः, कर्मसादृश्ये फलविशेषः, मेधा क्वचित् क्वचित् कर्मण्यमेधा,जातिस्मरणम्- इहागमनमितश्च्युतानामिति , समदर्शने प्रियाप्रियत्वम्||३०||
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pratyakṣamapi cōpalabhyatē- mātāpitrōrvisadr̥śānyapatyāni, tulyasambhavānāṁvarṇasvarākr̥tisattvabuddhibhāgyaviśēṣāḥ, pravarāvarakulajanma, dāsyaiśvaryaṁ, sukhāsukhamāyuḥ,āyuṣō vaiṣamyam, iha kr̥tasyāvāptiḥ, aśikṣitānāṁ ca ruditastanapānahāsatrāsādīnāṁ pravr̥ttiḥ,lakṣaṇōtpattiḥ, karmasādr̥śyē phalaviśēṣaḥ, mēdhā kvacit kvacit karmaṇyamēdhā, jātismaraṇam-ihāgamanamitaścyutānāmiti , samadarśanē priyāpriyatvam||30||

pratyakShamapi copalabhyate- mAtApitrorvisadRushAnyapatyAni, tulyasambhavAnAMvarNasvarAkRutisattvabuddhibhAgyavisheShAH, pravarAvarakulajanma, dAsyaishvaryaM,sukhAsukhamAyuH, AyuSho vaiShamyam, iha kRutasyAvAptiH, ashikShitAnAM caruditastanapAnahAsatrAsAdInAM pravRuttiH, lakShaNotpattiH, karmasAdRushye phalavisheShaH,medhA kvacit kvacit karmaNyamedhA, jAtismaraNam- ihAgamanamitashcyutAnAmiti , samadarshanepriyApriyatvam||30||
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<div style="text-align:justify;">
Observation proves theory of rebirth: To establish the theory of rebirth observation may be helpful, for example dissimilar children born to their parents, parents may be same but their children differ in various manners like complexion, voice, structure, mind, intellect and fate. Birth in high class or lower class, slavery or lordship, happy or miserable life, difference in lifespan, getting different result of the deeds done in this life, without any training actions like crying, sucking breast, laughing, fear etc. (in new born), appearance of signs over body indicating good or bad fortune, actions being the same results are different, preservation of memory sometimes memory loss, memory of previous life in some persons, appearance being the same but some have liking some have disliking for the same things, all these prove the theory of rebirth. [30]
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अत एवानुमीयते- यत्- स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर्म, तस्यैतत् फलम्;इतश्चान्यद्भविष्यतीति; फलद्बीजमनुमीयते, फलं च बीजात्||३१||
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ata ēvānumīyatē- yat- svakr̥tamaparihāryamavināśi paurvadēhikaṁ daivasañjñakamānubandhikaṁkarma, tasyaitat phalam; itaścānyadbhaviṣyatīti; phaladbījamanumīyatē, phalaṁ ca bījāt||31||

ata evAnumIyate- yat- svakRutamaparihAryamavinAshi paurvadehikaM daivasa~jj~jakamAnubandhikaMkarma, tasyaitat phalam; itashcAnyadbhaviShyatIti; phaladbIjamanumIyate, phalaM ca bIjAt||31||
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<div style="text-align:justify;">
Inference supporting rebirth theory: Inference can be drawn that the action done in previous life is unavoidable, eternal and have continuity is known as fate. The results of which are enjoyable in this life and the actions done in this life will bring its results in next life. As seed comes from fruit and fruit from seed, this process is going on forever. [31]
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युक्तिश्चैषा- षड्धातुसमुदयाद्गर्भजन्म, कर्तृकरणसंयोगात् क्रिया; कृतस्य कर्मणः फलं नाकृतस्य, नाङ्कुरोत्पत्तिरबीजात्;कर्मसदृशं फलं, नान्यस्माद्बीजादन्यस्योत्पत्तिः; इति युक्तिः||३२||
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yuktiścaiṣā- ṣaḍdhātusamudayādgarbhajanma, kartr̥karaṇasaṁyōgāt kriyā; kr̥tasya karmaṇaḥ phalaṁnākr̥tasya, nāṅkurōtpattirabījāt; karmasadr̥śaṁ phalaṁ, nānyasmādbījādanyasyōtpattiḥ; iti yuktiḥ||32||

yuktishcaiShA- ShaDdhAtusamudayAdgarbhajanma, kartRukaraNasaMyogAt kriyA; kRutasya karmaNaHphalaM nAkRutasya, nA~gkurotpattirabIjAt; karmasadRushaM phalaM, nAnyasmAdbIjAdanyasyotpattiH; itiyuktiH||32||
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<div style="text-align:justify;">
Reasoning supporting rebirth: the ''garbha'' (embryo) is formed by the combination of six ''dhatus'' (''pancha mahabhutas'' and ''atman''). Doer and the instrument when do come together results in manifestation of action. The results which we get are because of the actions done, no results if no action done. The germination occurs because of seed, the result always corresponds to the action, and seed cannot bring out heterogeneous product. This is reasoning. [32]
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एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्|
इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
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ēvaṁ pramāṇaiścaturbhirupadiṣṭē punarbhavē dharmadvārēṣvavadhīyēta; tadyathā-guruśuśrūṣāyāmadhyayanē vratacaryāyāṁ dārakriyāyāmapatyōtpādanē bhr̥tyabharaṇē'tithipūjāyāṁdānē'nabhidhyāyāṁ tapasyanasūyāyāṁ dēhavāṅmānasē karmaṇyakliṣṭēdēhēndriyamanōrthabuddhyātmaparīkṣāyāṁ manaḥsamādhāviti; yāni cānyānyapyēvaṁvidhāni karmāṇisatāmavigarhitāni svargyāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvanniha caiva yaśōlabhatē prētya ca svargam|
iti tr̥tīyā paralōkaiṣaṇā vyākhyātā bhavati||33||

evaM pramANaishcaturbhirupadiShTe punarbhave dharmadvAreShvavadhIyeta; tadyathA-gurushushrUShAyAmadhyayane vratacaryAyAM dArakriyAyAmapatyotpAdanebhRutyabharaNe~atithipUjAyAM dAne~anabhidhyAyAM tapasyanasUyAyAM dehavA~gmAnasekarmaNyakliShTe dehendriyamanorthabuddhyAtmaparIkShAyAM manaHsamAdhAviti; yAnicAnyAnyapyevaMvidhAni karmANi satAmavigarhitAni svargyANi vRuttipuShTikarANi vidyAttAnyArabhetakartuM; tathA kurvanniha caiva yasho labhate pretya ca svargam|
iti tRutIyA paralokaiShaNA vyAkhyAtA bhavati||33||
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<div style="text-align:justify;">
All the four means of knowledge (scriptures, observation, inference & reasoning) help in establishing the rebirth theory, one should concentrate mind on the path of eternal duty. Paths are to give service to the preachers/teachers/elders, studies, performing spiritual acts, marriage, producing children, maintenance of servants, giving respect to the guests, giving donations, no greed for others money, penance, avoid jealousy, performing acts which do not affect physical, verbally and mind, introspection of body, sensual faculties, mind, intellect and self and meditation are included. Similar acts recommended by virtuous persons which are conducive for doing well in life, and attainment of heaven after death, means of livelihood should be done. By doing such acts one gains fame and attains heaven after death. Thus, the third basic desire is explained. [33]
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=== Important Triads ===
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अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४||
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atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||

atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
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There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]

==== Three Supporting Pillars of Life ====
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त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
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traya upastambhā iti- āhāraḥ, svapnō, brahmacaryamiti;ēbhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇōpacayōpacitamanuvartatēyāvadāyuḥsaṁskārāt saṁskāramahitamanupasēvamānasya , ya ihaivōpadēkṣyatē||35||

traya upastambhA iti- AhAraH, svapno, brahmacaryamiti;ebhistribhiryuktiyuktairupastabdhamupastambhaiH sharIraM balavarNopacayopacitamanuvartateyAvadAyuHsaMskArAt saMskAramahitamanupasevamAnasya , ya ihaivopadekShyate||35||
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<div style="text-align:justify;">
Three supporting pillars of life: ''Ahara'' (food), ''nidra'' (sleep) and observance of ''bramhacharya'' ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]
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==== Three Types of ''Bala'' (strength) ====
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त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च|
सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
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trividhaṁ balamiti- sahajaṁ, kālajaṁ, yuktikr̥taṁ ca|
sahajaṁ yaccharīrasattvayōḥ prākr̥taṁ, kālakr̥tamr̥tuvibhāgajaṁ vayaḥkr̥taṁ ca, yuktikr̥taṁpunastadyadāhāracēṣṭāyōgajam||36||

trividhaM balamiti- sahajaM, kAlajaM, yuktikRutaM ca|
sahajaM yaccharIrasattvayoH prAkRutaM, kAlakRutamRutuvibhAgajaM vayaHkRutaM ca, yuktikRutaMpunastadyadAhAraceShTAyogajam||36||
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''Sahaja'' (hereditary, since birth), ''kalaja'' (seasonal or periodic), and ''yuktikrita'' (acquired).

''Sahaja bala'' is present in body and mind since birth or naturally. ''Kalakrita bala'' is according to the seasonal variations and age of the person. ''Yukti krita bala'' or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]

==== Three ''Ayatana'' (causes of diseases) ====
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त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः|
तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पृश्यानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
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trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyōgāyōgamithyāyōgāḥ|
tatrātiprabhāvatāṁ dr̥śyānāmatimātraṁ darśanamatiyōgaḥ, sarvaśō'darśanamayōgaḥ,atiśliṣṭātiviprakr̥ṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikr̥tavitrāsanādirūpadarśanaṁ mithyāyōgaḥ; tathā'timātrastanitapaṭahōtkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyōgaḥ,sarvaśō'śravaṇamayōgaḥ, paruṣēṣṭavināśōpaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyōgaḥ;tathā'titīkṣṇōgrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyōgaḥ, sarvaśō'ghrāṇamayōgaḥ,pūtidviṣṭāmēdhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyōgaḥ; tathārasānāmatyādānamatiyōgaḥ, sarvaśō'nādānamayōgaḥ, mithyāyōgōrāśivarjyēṣvāhāravidhiviśēṣāyatanēṣūpadēkṣyatē; tathā'tiśītōṣṇānāṁ spr̥śyānāṁsnānābhyaṅgōtsādanādīnāṁ cātyupasēvanamatiyōgaḥ, sarvaśō'nupasēvanamayōgaḥ, snānādīnāṁśītōṣṇādīnāṁ ca spr̥śyānāmanānupūrvyōpasēvanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaścētimithyāyōgaḥ||37||

trINyAyatanAnIti- arthAnAM karmaNaH kAlasya cAtiyogAyogamithyAyogAH|
tatrAtiprabhAvatAM dRushyAnAmatimAtraM darshanamatiyogaH, sarvasho~adarshanamayogaH,atishliShTAtiviprakRuShTaraudrabhairavAdbhutadviShTabIbhatsanavikRutavitrAsanAdirUpadarshanaM mithyAyogaH; tathA~atimAtrastanitapaTahotkruShTAdInAM shabdAnAmatimAtraMshravaNamatiyogaH, sarvasho~ashravaNamayogaH,paruSheShTavinAshopaghAtapradharShaNabhIShaNAdishabdashravaNaM mithyAyogaH;tathA~atitIkShNogrAbhiShyandinAM gandhAnAmatimAtraM ghrANamatiyogaH,sarvasho~aghrANamayogaH, pUtidviShTAmedhyaklinnaviShapavanakuNapagandhAdighrANaMmithyAyogaH; tathA rasAnAmatyAdAnamatiyogaH, sarvasho~anAdAnamayogaH, mithyAyogorAshivarjyeShvAhAravidhivisheShAyataneShUpadekShyate; tathA~atishItoShNAnAM spRushyAnAMsnAnAbhya~ggotsAdanAdInAM cAtyupasevanamatiyogaH, sarvasho~anupasevanamayogaH,snAnAdInAM shItoShNAdInAM ca spRushyAnAmanAnupUrvyopasevanaMviShamasthAnAbhighAtAshucibhUtasaMsparshAdayashceti mithyAyogaH||37||
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''Atiyoga'' (excessive utilisation), ''ayoga'' (non-utilisation) and ''mithyayoga'' (wrong utilisation) of ''artha'' (objects of senses), ''karma'' (actions) and ''kala'' (time) are three causes of diseases. Examples are
*''Atiyoga'' of sense of vision is excessive gazing at highly illuminous things,
*''Ayoga'' of sense of vision is to not look at anything
*''Mithyayoga'' of the sense of vision would be looking at things which are too close or too far, looking at awful, terrifying or surprising, contemptuous, frightful or deformed and alarming things is wrong utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle drum, loud cries etc. are the examples of excessive utilization of sense of hearing, not hearing anything at all is non-utilization, hearing harsh words, news about death of near and dear or about loss of wealth, assaulting, insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling of sharp, acute and intoxicating odors is excessive utilization of sense of olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant, dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of sense of smell.

Similarly, excessive intake of various substances with different tastes is over utilization of gustatory sense, not to use the sense is its non-utilization, and intake of things not considering the factors for utility of food mentioned in [[Vimana Sthana]] except ''rashi'' is the wrong utilization of gustatory senses.

Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, ''bhuta-sansparsha'' (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]
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==== Three Causes of Diseases ====
===== Asatmyendriyarthasamyoga =====
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तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
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tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cētaḥ- samavāyi, sparśanavyāptērvyāpakamapi cacētaḥ; tasmāt sarvēndriyāṇāṁ vyāpakasparśakr̥tō yō bhāvaviśēṣaḥ, sō'yamanupaśayātpañcavidhastrividhavikalpō bhavatyasātmyēndriyārthasaṁyōgaḥ; sātmyārthō hyupaśayārthaḥ||38||

tatraikaM sparshanamindriyANAmindriyavyApakaM , cetaH- samavAyi, sparshanavyAptervyApakamapica cetaH; tasmAt sarvendriyANAM vyApakasparshakRuto yo bhAvavisheShaH, so~ayamanupashayAtpa~jcavidhastrividhavikalpo bhavatyasAtmyendriyArthasaMyogaH; sAtmyArtho hyupashayArthaH||38||
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The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The ''anupashaya'' (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as ''asatmyendriyatha samyoga''. The favorable reaction of the senses is ''satmya'' (adaptation/wholesome conjunction of senses with their object). ||38||
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===== Prajnaparadha (intellectual defects) =====

कर्म वाङ्मनःशरीरप्रवृत्तिः|
तत्र वाङ्मनःशरीरातिप्रवृत्तिरतियोगः; सर्वशोऽप्रवृत्तिरयोगः;वेगधारणोदीरणविषमस्खलनपतनाङ्गप्रणिधानाङ्गप्रदूषणप्रहारमर्दनप्राणोपरोधसङ्क्लेशनादिः शारीरो मिथ्यायोगः,सूचकानृताकालकलहाप्रियाबद्धानुपचारपरुषवचनादिर्वाङ्मिथ्यायोगः, भयशोकक्रोधलोभमोहमानेर्ष्यामिथ्यादर्शनादिर्मानसोमिथ्यायोगः||३९||
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karma vāṅmanaḥśarīrapravr̥ttiḥ|
tatra vāṅmanaḥśarīrātipravr̥ttiratiyōgaḥ; sarvaśō'pravr̥ttirayōgaḥ;vēgadhāraṇōdīraṇaviṣamaskhalanapatanāṅgapraṇidhānāṅgapradūṣaṇaprahāramardanaprāṇōparōdhasaṅklēśanādiḥśārīrō mithyāyōgaḥ, sūcakānr̥tākālakalahāpriyābaddhānupacāraparuṣavacanādirvāṅmithyāyōgaḥ,bhayaśōkakrōdhalōbhamōhamānērṣyāmithyādarśanādirmānasō mithyāyōgaḥ||39||

karma vA~gmanaHsharIrapravRuttiH|
tatra vA~gmanaHsharIrAtipravRuttiratiyogaH; sarvasho~apravRuttirayogaH;vegadhAraNodIraNaviShamaskhalanapatanA~ggapraNidhAnA~ggapradUShaNaprahAramardanaprANoparodhasa~gkleshanAdiHshArIro mithyAyogaH, sUcakAnRutAkAlakalahApriyAbaddhAnupacAraparuShavacanAdirvA~gmithyAyogaH,bhayashokakrodhalobhamohamAnerShyAmithyAdarshanAdirmAnaso mithyAyogaH||39||
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Action includes verbal, mental and body (physical) activities. The ''atiyoga'' (excess action) includes speech, mind and body activities in excessive manner and their complete inactivity is ''ayoga'' (non-utilisation). Suppression of natural urges, their forceful manifestation, slipping from uneven places, excessive walking, falling, keeping body parts in improper posture, keeping body parts unhygienic, body assault, excessive massage, excess holding of breath and giving all kind of torture to body are the examples of wrong utilization of body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks, irrelevant and unpleasant and harsh talks are the examples of wrong utilization of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions are wrong utilization of mind. [39]
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सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
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saṅgrahēṇa cātiyōgāyōgavarjaṁ karma vāṅmanaḥśarīrajamahitamanupadiṣṭaṁ yattacca mithyāyōgaṁvidyāt||40||

sa~ggraheNa cAtiyogAyogavarjaM karma vA~gmanaHsharIrajamahitamanupadiShTaM yattaccamithyAyogaM vidyAt||40||
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In brief, actions which are not included in over utilization and non-utilization related to actions of speech, mind and body and which are harmful even though not mentioned comes under wrong utilization of acts of speech, mind and body. [40]
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इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१|
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iti trividhavikalpaṁ trividhamēva karma prajñāparādha iti vyavasyēt||41||

iti trividhavikalpaM trividhameva karma praj~jAparAdha iti vyavasyet||41||
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Three types of ''vikalpa'' (''atiyoga, ayoga'' and ''mithyayoga'') and three actions (speech, mind and body) comes under category of deeds done of ''prajnaparadha'' (intellectual defects). ||41||
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===== Kala or Parinama (time) =====

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|
तत्रातिमात्रस्वलक्षणः कालः कालातियोगः, हीनस्वलक्षणः (कालः) कालायोगः, यथास्वलक्षणविपरीतलक्षणस्तु (कालः)कालमिथ्यायोगः|
कालः पुनः परिणाम उच्यते||४२||
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śītōṣṇavarṣalakṣaṇāḥ punarhēmantagrīṣmavarṣāḥ saṁvatsaraḥ, sa kālaḥ|
tatrātimātrasvalakṣaṇaḥ kālaḥ kālātiyōgaḥ, hīnasvalakṣaṇaḥ (kālaḥ) kālāyōgaḥ,yathāsvalakṣaṇaviparītalakṣaṇastu (kālaḥ) kālamithyāyōgaḥ|
kālaḥ punaḥ pariṇāma ucyatē||42||

shItoShNavarShalakShaNAH punarhemantagrIShmavarShAH saMvatsaraH, sa kAlaH|
tatrAtimAtrasvalakShaNaH kAlaH kAlAtiyogaH, hInasvalakShaNaH (kAlaH) kAlAyogaH,yathAsvalakShaNaviparItalakShaNastu (kAlaH) kAlamithyAyogaH|
kAlaH punaH pariNAma ucyate||42||
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Time span of a year is divided into ''sheeta'' (winter season), ''ushna'' (summer season) and rainy season. Which is further divided into six seasons namely ''hemanta- shishira'' (winter), ''vasanta- grishma'' (summer), ''varsha-sharada'' (rains). The manifestation of particular season in excess be regarded as ''kala atiyoga'' (excessive utilization), if season manifests in lesser measure, termed as ''ayoga'' (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is ''mithyayoga'' (wrong utilization) of the ''kala'' (season). [42]
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इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
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ityasātmyēndriyārthasaṁyōgaḥ, prajñāparādhaḥ, pariṇāmaścēti trayastrividhavikalpā hētavō vikārāṇāṁ;samayōgayuktāstu prakr̥tihētavō bhavanti||43||

ityasAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti trayastrividhavikalpA hetavovikArANAM; samayogayuktAstu prakRutihetavo bhavanti||43||
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The ''asatmyaindriyarthsamyoga'' (unwholesome union) of the sense organs with their objects, ''prajnaparadha'' (intellectual defect) and ''parinama'' (seasonal effects) along with three types (''atiyoga'', ''ayoga'' and ''mithyayoga'') are the three causes of diseases.

''Samyoga'' (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]
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सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
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sarvēṣāmēva bhāvānāṁ bhāvābhāvau nāntarēṇa yōgāyōgātiyōgamithyāyōgān samupalabhyētē;yathāsvayuktyapēkṣiṇau hi bhāvābhāvau||44||

sarveShAmeva bhAvAnAM bhAvAbhAvau nAntareNa yogAyogAtiyogamithyAyogAn samupalabhyete;yathAsvayuktyapekShiNau hi bhAvAbhAvau||44||
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All the objects in this universe have ''bhava'' (presence) and ''abhava'' (absence) which can be recognized by their ''yoga'' (proper maintenance), ''ayoga'' (non utilization), ''atiyoga'' (excessive utilization) and ''mithyayoga'' (improper utilization). Because ''bhava'' needs ''yukti'' (reasoning) for recognition but ''abhava'' does not depend on ''yukti''. [44]

==== Three Types of Diseases ====
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त्रयो रोगा इति- निजागन्तुमानसाः|
तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
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trayō rōgā iti- nijāgantumānasāḥ|
tatra nijaḥ śārīradōṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprahārādisamutthaḥ, mānasaḥpunariṣṭasya lābhāllābhāccāniṣṭasyōpajāyatē||45||

trayo rogA iti- nijAgantumAnasAH|
tatra nijaH shArIradoShasamutthaH, AganturbhUtaviShavAyvagnisamprahArAdisamutthaH, mAnasaHpunariShTasya lAbhAllAbhAccAniShTasyopajAyate||45||
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There are three types of diseases – ''Nija'' (endogenous), ''agantuja'' (exogenous) and ''manasa'' (psychological). ''Nija vyadhi'' (endogenous diseases) are caused by vitiation of body ''doshas'' (''vata, pitta'' and ''kapha''). ''Agantuja'' (exogenous diseases) are caused ''bhuta'' (invisible organisms), poisonous substances, wind, fire and trauma. ''Manasa'' (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]
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तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
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tatra buddhimatā mānasavyādhiparītēnāpi satā buddhyā hitāhitamavēkṣyāvēkṣyadharmārthakāmānāmahitānāmanupasēvanē hitānāṁ cōpasēvanē prayatitavyaṁ, na hyantarēṇa lōkētrayamētanmānasaṁ kiñcinniṣpadyatē sukhaṁ vā duḥkhaṁ vā; tasmādētaccānuṣṭhēyaṁ- tadvidyānāṁ cōpasēvanē prayatitavyam, ātmadēśakulakālabalaśaktijñānē yathāvaccēti||46||

tatra buddhimatA mAnasavyAdhiparItenApi satA buddhyA hitAhitamavekShyAvekShyadharmArthakAmAnAmahitAnAmanupasevane hitAnAM copasevane prayatitavyaM, na hyantareNa loketrayametanmAnasaM ki~jcinniShpadyate sukhaM vA duHkhaM vA; tasmAdetaccAnuShTheyaM-tadvidyAnAM copasevane prayatitavyam, AtmadeshakulakAlabalashaktij~jAne yathAvacceti||46||
</div></div>

<div style="text-align:justify;">
A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). In this world happiness or sorrow cannot occur without these three. That is why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about ''atman''(self), ''desha'' (place), ''kala''(time), ''bala''(strength), ''shakti''(potential/capacity). [46]
</div>
<div class="mw-collapsible mw-collapsed">

भवति चात्र-
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|
तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
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bhavati cātra-
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavēkṣaṇam|
tadvidyasēvā vijñānamātmādīnāṁ ca sarvaśaḥ||47||

bhavati cAtra-
mAnasaM prati bhaiShajyaM trivargasyAnvavekShaNam|
tadvidyasevA vij~jAnamAtmAdInAM ca sarvashaH||47||
</div></div>

<div style="text-align:justify;">
Thus, it is said that the treatment of psychological diseases is- to follow the conduct related to ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). To do service of persons who are having knowledge of psychological diseases and follow their instructions. To obtain the knowledge about self etc. [47]
</div>

==== Three Disease Pathways ====
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त्रयो रोगमार्गा इति- शाखा, मर्मास्थिसन्धयः, कोष्ठश्च|
तत्र शाखा रक्तादयो धातवस्त्वक् च, स बाह्यो रोगमार्गः; मर्माणि पुनर्बस्तिहृदयमूर्धादीनि,अस्थिसन्धयोऽस्थिसंयोगास्तत्रोपनिबद्धाश्च स्नायुकण्डराः ,
स मध्यमो रोगमार्गः; कोष्ठः पुनरुच्यते महास्रोतः शरीरमध्यंमहानिम्नमामपक्वाशयश्चेति पर्यायशब्दैस्तन्त्रे, स रोगमार्ग आभ्यन्तरः||४८||
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trayō rōgamārgā iti- śākhā, marmāsthisandhayaḥ, kōṣṭhaśca|
tatra śākhā raktādayō dhātavastvak ca, sa bāhyō rōgamārgaḥ; marmāṇi punarbastihr̥dayamūrdhādīni,asthisandhayō'sthisaṁyōgāstatrōpanibaddhāśca snāyukaṇḍarāḥ , sa madhyamō rōgamārgaḥ; kōṣṭhaḥpunarucyatē mahāsrōtaḥ śarīramadhyaṁ mahānimnamāmapakvāśayaścēti paryāyaśabdaistantrē, sarōgamārga ābhyantaraḥ||48||

trayo rogamArgA iti- shAkhA, marmAsthisandhayaH, koShThashca|
tatra shAkhA raktAdayo dhAtavastvak ca, sa bAhyo rogamArgaH; marmANipunarbastihRudayamUrdhAdIni, asthisandhayo~asthisaMyogAstatropanibaddhAshca snAyukaNDarAH ,sa madhyamo rogamArgaH; koShThaH punarucyate mahAsrotaH sharIramadhyaMmahAnimnamAmapakvAshayashceti paryAyashabdaistantre, sa rogamArga AbhyantaraH||48||
</div></div>

<div style="text-align:justify;">
There are three pathways of disease manifestation- ''shakha'' (peripheral path), ''marmasthisandhi'' (vital organs & bone joints) and ''koshtha'' (digestive system). The ''shakha'' includes tissue elements like blood and skin etc.; this is considered as ''bahya rogamarga'' (external path for disease manifestation). ''Marmas'' (vital organs) are ''basti'' (urinary bladder), ''hridaya''(heart), ''murdha'' (head) etc. bones, joints, ligaments and tendons, is considered as ''madhyama rogamarga'' (middle pathway for manifestation of disease). ''Koshtha'' (digestive system) is known as ''Mahastrotas'' (great channel) it is ''sharira madhya'' (central body part), ''mahanimna'' (greater lower part), ''ama-pakwashaya'' (stomach and intestines), this is ''abhyantara rogamarga'' (internal pathway for disease manifestation). [48]
</div>
<div class="mw-collapsible mw-collapsed">

तत्र, गण्डपिडकालज्यपचीचर्मकीलाधिमांसमषककुष्ठव्यङ्गादयो विकारा बहिर्मार्गजाश्च विसर्पश्वयथुगुल्मार्शोविद्रध्यादयःशाखानुसारिणो भवन्ति रोगाः; पक्षवधग्रहापतानकार्दितशोषराजयक्ष्मास्थिसन्धिशूलगुदभ्रंशादयः शिरोहृद्बस्तिरोगादयश्चमध्यममार्गानुसारिणो भवन्ति रोगाः; ज्वरातीसारच्छर्द्यलसकविसूचिकाकासश्वासहिक्कानाहोदरप्लीहादयोऽन्तर्मार्गजाश्चविसर्पश्वयथुगुल्मार्शोविद्रध्यादयः कोष्ठानुसारिणो भवन्ति रोगाः||४९||
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tatra, gaṇḍapiḍakālajyapacīcarmakīlādhimāṁsamaṣakakuṣṭhavyaṅgādayō vikārā bahirmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ śākhānusāriṇō bhavanti rōgāḥ;pakṣavadhagrahāpatānakārditaśōṣarājayakṣmāsthisandhiśūlagudabhraṁśādayaḥśirōhr̥dbastirōgādayaśca madhyamamārgānusāriṇō bhavanti rōgāḥ;jvarātīsāracchardyalasakavisūcikākāsaśvāsahikkānāhōdaraplīhādayō'ntarmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ kōṣṭhānusāriṇō bhavanti rōgāḥ||49||

tatra, gaNDapiDakAlajyapacIcarmakIlAdhimAMsamaShakakuShThavya~ggAdayo vikArAbahirmArgajAshca visarpashvayathugulmArshovidradhyAdayaH shAkhAnusAriNo bhavanti rogAH;pakShavadhagrahApatAnakArditashoSharAjayakShmAsthisandhishUlagudabhraMshAdayaHshirohRudbastirogAdayashca madhyamamArgAnusAriNo bhavanti rogAH;jvarAtIsAracchardyalasakavisUcikAkAsashvAsahikkAnAhodaraplIhAdayo~antarmArgajAshcavisarpashvayathugulmArshovidradhyAdayaH koShThAnusAriNo bhavanti rogAH||49||
</div></div>

<div style="text-align:justify;">
Diseases like ''ganda'' (goiter), ''pidaka'' (pustule), ''alaji'' (boil), ''apache'' (scrofula), ''charmakeela'' (skin warts), ''adhimamsa'' (muscular new growth), ''mashak'' (moles), ''kushtha'' (skin disorders), ''vyanga'' (blemishes), also the external variety of ''visarpa'' (skin disease/ swelling quickly spreads), ''shvayathu'' (edema), ''gulma'' (abdominal lumps), ''arsha'' (piles), and ''vidradhi'' (abscess) are the diseases of ''shakha'' (external route).

''Pakshavadha'' (hemiplegia), ''graha'' (stiffness), ''apatanaka'' (convulsion disorder), ''ardita'' (facial palsy), ''sosha'' (cachexia), ''rajayakshma'' (tuberculosis), ''asthisandhishula'' (pain in bone joints), ''gudabhramsha'' (prolapsed rectum), and diseases of head, heart and urinary bladder are the diseases of middle pathway for disease manifestation.

''Jwara'' (fever), ''atisara'' (diarrhea), ''chhardi'' (vomiting), ''alasaka'' (sluggish intestines/ paralytic ileus), ''visuchika'' (cholera), ''kasa'' (cough), ''shwasa'' (dyspnoea), ''hikka'' (hiccups), ''anaha'' (obstructed flatulence), ''udara'' ( abdominal disorders), ''pliha roga'' (diseases of spleen), internal ''visarpa'' (skin disease/ swelling which quickly spreads), ''shvayathu'' (internal swelling), ''gulma'' (abdominal lumps), ''arsha'' (internal piles), and ''vidradhi'' (internal abscess) are the diseases of internal pathway for disease manifestation. [49]
</div>

==== Three Types of Physicians ====
<div class="mw-collapsible mw-collapsed">

त्रिविधा भिषज इति-
भिषक्छद्मचराः सन्ति सन्त्येके सिद्धसाधिताः|
सन्ति वैद्यगुणैर्युक्तास्त्रिविधा भिषजो भुवि||५०||

वैद्यभाण्डौषधैः पुस्तैः पल्लवैरवलोकनैः|
लभन्ते ये भिषक्शब्दमज्ञास्ते प्रतिरूपकाः||५१||

श्रीयशोज्ञानसिद्धानां व्यपदेशादतद्विधाः|
वैद्यशब्दं लभन्ते ये ज्ञेयास्ते सिद्धसाधिताः||५२||

प्रयोगज्ञानविज्ञानसिद्धिसिद्धाः सुखप्रदाः|
जीविताभिसरास्ते स्युर्वैद्यत्वं तेष्ववस्थितमिति||५३||
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trividhā bhiṣaja iti-
bhiṣakchadmacarāḥ santi santyēkē siddhasādhitāḥ|
santi vaidyaguṇairyuktāstrividhā bhiṣajō bhuvi||50||

vaidyabhāṇḍauṣadhaiḥ pustaiḥ pallavairavalōkanaiḥ|
labhantē yē bhiṣakśabdamajñāstē pratirūpakāḥ||51||

śrīyaśōjñānasiddhānāṁ vyapadēśādatadvidhāḥ|
vaidyaśabdaṁ labhantē yē jñēyāstē siddhasādhitāḥ||52||

prayōgajñānavijñānasiddhisiddhāḥ sukhapradāḥ|
jīvitābhisarāstē syurvaidyatvaṁ tēṣvavasthitamiti||53||

trividhA bhiShaja iti-
bhiShakchadmacarAH santi santyeke siddhasAdhitAH|
santi vaidyaguNairyuktAstrividhA bhiShajo bhuvi||50||

vaidyabhANDauShadhaiH pustaiH pallavairavalokanaiH|
labhante ye bhiShakshabdamaj~jAste pratirUpakAH||51||

shrIyashoj~jAnasiddhAnAM vyapadeshAdatadvidhAH|
vaidyashabdaM labhante ye j~jeyAste siddhasAdhitAH||52||

prayogaj~jAnavij~jAnasiddhisiddhAH sukhapradAH|
jIvitAbhisarAste syurvaidyatvaM teShvavasthitamiti||53||
</div></div>

There are three types of ''bhishag'' (physicians):
<div style="text-align:justify;">
*''bhishag chhadmachara'' (pseudo physicians/impostor),
*''siddhasadhit'' (feigned/pretender physicians), and
*''vaidya guna yukta'' / ''jivitabhisara'' (true/genuine physicians with essential qualities) found in this world.

Those who carry equipments, medicines, books, green herbs and dress up like ''vaidyas'' are ignorant of medical science, fool others and are just fake ''vaidya'' or quacks.

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

Practical use of various therapies and the deep knowledge of [[Ayurveda]] science, having insight, famous, successful, capable of giving happiness to the patients are ''Jivitabhisara'' (saviour of life), the qualities of genuine physician. [50-53]
</div>

==== Three Kinds of Treatment Modalities ====
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त्रिविधमौषधमिति- दैवव्यपाश्रयं, युक्तिव्यपाश्रयं, सत्त्वावजयश्च|
तत्र दैवव्यपाश्रयं- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि,युक्तिव्यपाश्रयं- पुनराहारौषधद्रव्याणां योजना, सत्त्वावजयः- पुनरहितेभ्योऽर्थेभ्यो मनोनिग्रहः||५४||
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trividhamauṣadhamiti- daivavyapāśrayaṁ, yuktivyapāśrayaṁ, sattvāvajayaśca|
tatra daivavyapāśrayaṁ-mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamaprāyaścittōpavāsasvastyayanapraṇipātagamanādi,yuktivyapāśrayaṁ- punarā hārauṣadhadravyāṇāṁ yōjanā, sattvāvajayaḥ- punarahitēbhyō'rthēbhyōmanōnigrahaḥ||54||

trividhamauShadhamiti- daivavyapAshrayaM, yuktivyapAshrayaM, sattvAvajayashca|
tatra daivavyapAshrayaM-mantrauShadhimaNima~ggalabalyupahArahomaniyamaprAyashcittopavAsasvastyayanapraNipAtagamanAdi,yuktivyapAshrayaM- punarAhArauShadhadravyANAM yojanA, sattvAvajayaH- punarahitebhyo~arthebhyomanonigrahaH||54||
</div></div>

<div style="text-align:justify;">
There are three kinds of treatment modalities- ''Daivavyapashraya'' (divine or spiritual therapy), ''yuktivyapashraya'' (therapy based on reasoning) and ''satwavajaya'' (psychotherapy). ''Daivavyapashraya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>

==== Three Types of Therapies ====
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शरीरदोषप्रकोपे खलु शरीरमेवाश्रित्य प्रायशस्त्रिविधमौषधमिच्छन्ति- अन्तःपरिमार्जनं, बहिःपरिमार्जनं, शस्त्रप्रणिधानं चेति|
तत्रान्तःपरिमार्जनं यदन्तःशरीरमनुप्रविश्यौषधमाहारजातव्याधीन् प्रमार्ष्टि,यत्पुनर्बहिःस्पर्शमाश्रित्याभ्यङ्गस्वेदप्रदेहपरिषेकोन्मर्दनाद्यैरामयान् प्रमार्ष्टि तद्बहिःपरिमार्जनं, शस्त्रप्रणिधानंपुनश्छेदनभेदनव्यधनदारणलेखनोत्पाटनप्रच्छनसीवनैषणक्षारजलौकसश्चेति||५५||
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śarīradōṣaprakōpē khalu śarīramēvāśritya prāyaśastrividhamauṣadhamicchanti- antaḥparimārjanaṁ,bahiḥparimārjanaṁ, śastrapraṇidhānaṁ cēti|
tatrāntaḥparimārjanaṁ yadantaḥśarīramanupraviśyauṣadhamāhārajātavyādhīn pramārṣṭi,yatpunarbahiḥsparśamāśrityābhyaṅgasvēdapradēhapariṣēkōnmardanādyairāmayān pramārṣṭitadbahiḥparimārjanaṁ, śastrapraṇidhānaṁpunaśchēdanabhēdanavyadhanadāraṇalēkhanōtpāṭanapracchanasīvanaiṣaṇakṣārajalaukasaścēti||55||

sharIradoShaprakope khalu sharIramevAshritya prAyashastrividhamauShadhamicchanti- antaHparimArjanaM,bahiHparimArjanaM, shastrapraNidhAnaM ceti|
tatrAntaHparimArjanaM yadantaHsharIramanupravishyauShadhamAhArajAtavyAdhIn pramArShTi,yatpunarbahiHsparshamAshrityAbhya~ggasvedapradehapariShekonmardanAdyairAmayAn pramArShTitadbahiHparimArjanaM, shastrapraNidhAnaMpunashchedanabhedanavyadhanadAraNalekhanotpATanapracchanasIvanaiShaNakShArajalaukasashceti||55||
</div></div>

Bodily ''doshas'' (''vata, pitta, kapha'') vitiation leads to manifestation of disease, three types of therapies are necessary to be applied to the body:

*''Antahaparimarjana'' (internal cleansing),
*''Bahiparimarjana'' (external cleansing), and
*''Shastrapranidhana'' (surgical procedures).

''Antahaparimarjana'' (internal cleansing) treatment mode introduces drugs inside body for the treatment of diseases caused by improper diet etc. ''Bahiparimarjana'' (external cleansing) is done over the skin by the application of massage, sudation, unction, affusion, applying external pressure and kneading over affected body part externally.
''Shastrapranidhana'' (surgical procedures) includes excision, incision, puncturing, rupturing, scraping, uprooting, rubbing superficially with rough surface, suturing, probing, application of alkalis and leeches. [55]

=== Process of identification of diseased state ===
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भवन्ति चात्र-

प्राज्ञो रोगे समुत्पन्ने बाह्येनाभ्यन्तरेण वा|
कर्मणा लभते शर्म शस्त्रोपक्रमणेन वा||५६||

बालस्तु खलु मोहाद्वा प्रमादाद्वा न बुध्यते|
उत्पद्यमानं प्रथमं रोगं शत्रुमिवाबुधः||५७||

अणुर्हि प्रथमं भूत्वा रोगः पश्चाद्विवर्धते|
स जातमूलो मुष्णाति बलमायुश्च दुर्मतेः||५८||

न मूढो लभते सञ्ज्ञां तावद्यावन्न पीड्यते|
पीडितस्तु मतिं पश्चात् कुरुते व्याधिनिग्रहे||५९||

अथ पुत्रांश्च दारांश्च ज्ञातींश्चाहूय भाषते|
सर्वस्वेनापि मे कश्चिद्भिषगानीयतामिति||६०||

तथाविधं च कः शक्तो दुर्बलं व्याधिपीडितम्|
कृशं क्षीणेन्द्रियं दीनं परित्रातुं गतायुषम्||६१||

स त्रातारमनासाद्य बालस्त्यजति जीवितम्|
गोधा लाङ्गूलबद्धेवाकृष्यमाणा बलीयसा||६२||

तस्मात् प्रागेव रोगेभ्यो रोगेषु तरुणेषु वा|
भेषजैः प्रतिकुर्वीत य इच्छेत् सुखमात्मनः||६३||
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bhavanti cātra-

prājñō rōgē samutpannē bāhyēnābhyantarēṇa vā|
karmaṇā labhatē śarma śastrōpakramaṇēna vā||56||

bālastu khalu mōhādvā pramādādvā na budhyatē|
utpadyamānaṁ prathamaṁ rōgaṁ śatrumivābudhaḥ||57||

aṇurhi prathamaṁ bhūtvā rōgaḥ paścādvivardhatē|
sa jātamūlō muṣṇāti balamāyuśca durmatēḥ||58||

na mūḍhō labhatē sañjñāṁ tāvadyāvanna pīḍyatē|
pīḍitastu matiṁ paścāt kurutē vyādhinigrahē||59||

atha putrāṁśca dārāṁśca jñātīṁścāhūya bhāṣatē|
sarvasvēnāpi mē kaścidbhiṣagānīyatāmiti||60||

tathāvidhaṁ ca kaḥ śaktō durbalaṁ vyādhipīḍitam|
kr̥śaṁ kṣīṇēndriyaṁ dīnaṁ paritrātuṁ gatāyuṣam||61||

sa trātāramanāsādya bālastyajati jīvitam|
gōdhā lāṅgūlabaddhēvākr̥ṣyamāṇā balīyasā||62||
tasmāt prāgēva rōgēbhyō rōgēṣu taruṇēṣu vā|
bhēṣajaiḥ pratikurvīta ya icchēt sukhamātmanaḥ||63||

bhavanti cAtra-

prAj~jo roge samutpanne bAhyenAbhyantareNa vA|
karmaNA labhate sharma shastropakramaNena vA||56||

bAlastu khalu mohAdvA pramAdAdvA na budhyate|
utpadyamAnaM prathamaM rogaM shatrumivAbudhaH||57||

aNurhi prathamaM bhUtvA rogaH pashcAdvivardhate|
sa jAtamUlo muShNAti balamAyushca durmateH||58||

na mUDho labhate sa~jj~jAM tAvadyAvanna pIDyate|
pIDitastu matiM pashcAt kurute vyAdhinigrahe||59||

atha putrAMshca dArAMshca j~jAtIMshcAhUya bhAShate|
sarvasvenApi me kashcidbhiShagAnIyatAmiti||60||

tathAvidhaM ca kaH shakto durbalaM vyAdhipIDitam|
kRushaM kShINendriyaM dInaM paritrAtuM gatAyuSham||61||

sa trAtAramanAsAdya bAlastyajati jIvitam|
godhA lA~ggUlabaddhevAkRuShyamANA balIyasA||62||

tasmAt prAgeva rogebhyo rogeShu taruNeShu vA|
bheShajaiH pratikurvIta ya icchet sukhamAtmanaH||63||
</div></div>

<div style="text-align:justify;">
A wise person when gets disease, by the administration of external and internal cleansing or surgical therapy regains health. Fools because of ignorance or lack of awareness, neglects the disease just like fool is not aware about his enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never conscious about any abnormality till it affects seriously and when becomes seriously ill then only thinks about eradication of disease. After this calls his children, wife and relatives and requests them to call physician and says, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses his life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]
</div>

=== Summary ===
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तत्र श्लोकौ-

एषणाः समुपस्तम्भा बलं कारणमामयाः|
तिस्रैषणीये मार्गाश्च भिषजो भेषजानि च||६४||

त्रित्वेनाष्टौ समुद्दिष्टाः कृष्णात्रेयेण धीमता|
भावा, भावेष्वसक्तेन येषु सर्वं प्रतिष्ठितम्||६५||
<div class="mw-collapsible-content">

tatra ślōkau-
ēṣaṇāḥ samupastambhā balaṁ kāraṇamāmayāḥ|
tisraiṣaṇīyē mārgāśca bhiṣajō bhēṣajāni ca||64||
tritvēnāṣṭau samuddiṣṭāḥ kr̥ṣṇātrēyēṇa dhīmatā|
bhāvā, bhāvēṣvasaktēna yēṣu sarvaṁ pratiṣṭhitam||65||

tatra shlokau-
eShaNAH samupastambhA balaM kAraNamAmayAH|
tisraiShaNIye mArgAshca bhiShajo bheShajAni ca||64||
tritvenAShTau samuddiShTAH kRuShNAtreyeNa dhImatA|
bhAvA, bhAveShvasaktena yeShu sarvaM pratiShThitam||65||
</div></div>

<div style="text-align:justify;">
Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''ahara, swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya indriyartha samyoga'', ''pragnyaparadha'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]
</div>
<div class="mw-collapsible mw-collapsed">

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तिस्रैषणीयो नामैकादशोऽध्यायः||११||
<div class="mw-collapsible-content">

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tisraiṣaṇīyō nāmaikādaśō'dhyāyaḥ||11||

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne tisraiShaNIyonAmaikAdasho~adhyAyaH||11||
</div></div>

Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
* Three basic desires to be fulfilled are: Desire for life (''Praneshana''), desire for wealth or livelihood (''Dhaneshana'')), desire for the other world or after death (''Paralokeshana''). [3]
* There is very limited scope for direct perception of everything. The scope of indirect knowledge is very vast. [7]
* Consciousness is without any beginning. Being eternal, it cannot be created by any other thing. Creation of body by the absolute atman (supreme soul) is acceptable view. [13]
* All the worldly objects can be divided into two categories, truth/existence and false/non-existence. There are four methods of examination- scripts or texts (words of persons with high intellect or sages), direct perception (direct observance), inference and reasoning. [17]
* ''Apta'' (authority), who are enlightened and knowledgeable are absolutely free from the ''rajas'' and ''tamas'' (psychological ''doshas''). [18-19]
* The interconnection of soul, sense objects, mind and intellect is very important for knowledge by direct perception. [20]
* Reasoning shall be based on decision made by intellect based upon combination of multiple factors, valid for past, present and future. [25]
* Rebirth theory can be proved based on the scriptural evidences, perception, inference and reasoning.
* Treatment of psychological diseases includes, following the conduct related to ''dharma'' (virtue/eternal duty), ''artha'' (wealth) and ''kama'' (desire), by receiving guidance from experts with knowledge of psychological diseases and follow their instructions, and obtaining the knowledge about self. [47]
* Three important types of treatment modalities are, divine or spiritual therapy (''daivavyapashraya''), therapy based on reasoning (''yuktivyapashraya'') and psychotherapy (''sattvavajaya''). ''Daivavyapasharaya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>
The zest of the various important topics discussed in this chapter is as follows.

'''Table 1: Three types of various factors:'''

{| class="wikitable center"
|-
| rowspan="1" style="text-align: left;" | ''Three Aeshanas'' (desires)
| rowspan="1" style="text-align: left;" | ''1.Pranaeshana'' ( desire for life)<br>2.''Dhanaeshana''(desire for wealth)<br>3.''Paralokeshana'' (desire for other world after death)
|-
| rowspan="1" style="text-align: left;" | Four ''parikshas'' (methods to get knowledge)
| rowspan="1" style="text-align: left;" | ''1.Aptopdesha'' (authorative testimony)<br>2.''Pratkysha'' (direct observation)<br>3.''Anuman''(inference)<br>4.''Yukti'' (reasoning)
|-
| rowspan="1" style="text-align: left;" | Three ''upasthambha'' (supporting pillars of life)
| rowspan="1" style="text-align: left;" | ''1.Ahara''(diet)<br>2.''Swapna''(sleep)<br>3.''Bramhacharya''(celibacy)
|-
| rowspan="1" style="text-align: left;" | Three types of ''bala'' (strength)
| rowspan="1" style="text-align: left;" | ''1.Sahaja'' (natural)<br>2.''Kalaja'' (seasonal)<br>3.''Yuktikrit'' (acquired)
|-
| rowspan="1" style="text-align: left;" | Three ''ayatanas'' (causes of diseases)''
| rowspan="1" style="text-align: left;" | ''1.Asatmyaindriyarthasamyoga(atiyoga, ayoga, mithyayoga)<br>2.Pragnyaparadha'' (intellectual defects)<br>3.''Parinam'' (time)
|-
| rowspan="1" style="text-align: left;" | Three ''rogas''(diseases)
| rowspan="1" style="text-align: left;" | ''1.Nija'' (endogenous)<br>2.''Agantuja'' (exogenous)<br>3.''Manas'' (psychological)
|-
| rowspan="1" style="text-align: left;" | Three ''rogamargas'' (routes for disease manifestation)''
| rowspan="1" style="text-align: left;" | ''1.Shakha (bahya-periphery)<br>2.MarmaAsthisandhi (madhyam-vital organs &bones joints &ligaments-tendons)<br>3.Koshtha (abhyantara- gastrointestinal tract & central part)''
|-
| rowspan="1" style="text-align: left;" | ''Three bhishaja (physicians)''
| rowspan="1" style="text-align: left;" | 1.''Chhadmachara'' (pseudophysician or quack)<br>''2.Siddhasadhit'' (feigned physician)<br>''3.Jivitabhisara'' (genuine physician)
|-
| rowspan="1" style="text-align: left;" | Three ''aushadha'' (therapies)
| rowspan="1" style="text-align: left;" | ''1.Daivayapshraya'' (spiritual therapy)<br>2.''Yuktivyapasharaya'' (therapy based on reasoning)<br>3.''Satvavajaya'' (psychotherapy)<br><hr>1.''Anta parimarjana'' (internal purification)<br>2.''Bahirparimarjan'' (external purification)<br>3.''Shastrapranidhan'' (surgical procedures)''
|-
|}

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">
Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

The desires in human life were recognized and the modes to fulfillment were determined. The present chapter describes about three basic pursuits of life; these are to live long, to earn wealth and attainment of happiness in next world. Longevity can be achieved by following healthy lifestyle, desire for earning may be fulfilled by adopting appropriate and rightful means of livelihood, various spiritual acts and good deeds for the society are to be performed to fulfill the third desire to get happiness in after life. The main ''tattva'' of this chapter are the three desires and rest of the ''tattvas'' are mentioned to support for achievement of these desires.

To maintain health, triad of "supporting pillars (''upasthambha'') are advised. If the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is exposed to etiolgical factors of disease (''nidana sevana'', disease is likely to occur. these factors are again of three types. Diseases manifest by three routes, to treat a disease competent physician is necessary. Three types of physicians are described. A good physician treats the disease by various therapies, which are of three types. When the body ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

=== Importance of Three ===

The concept of the Triad or Trinity can be found throughout the world in all dimensions of life and been in use across civilizations and cultures since time immemorial. It can be understood as a key to the integrity and interdependence of all existence. The ideas of concepts of three can found in philosophy, mathematics, physics, etc. in ancient as well as modern times.

In Hinduism, the number three has great importance in religious studies as well as in rituals and various vedic texts since the number symbolizes the Holy Trinity of ''Brahma, Vishnu,'' and ''Shiva'' (or ''Mahesh'') and their associated powers (also considered the universal order) of creation, preservation, and destruction respectively. From the viewpoint of creation, one is God, the second is ''prakriti'', and together they manifest the rest of the creation. The Triad or Trinity also symbolizes the unity of body, mind and spirit. The concept of "three" or "triad" is referenced very frequently across cultures and traditions , and the various triads described in vedic texts include:

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''
* Three layers of nature: Light, fire, and darkness
* Three states of being: Inherent, transcendent, and the absolute
* Three divisions of time: Past, present, and future
* Three periods of day: Morning, noon, and evening
* Three worlds: ''Bhuh'' (earth), ''bhuvah'' (atmosphere), and ''swahah'' (heaven)
* Three phases of life: Childhood, adulthood, and old age
* Three paths of self-realization: ''Jnana'' (path of knowledge), ''bhakti'' (path of love or devotion), and ''karma'' (path of action)
* Types of breath: ''Puraka'' (inhalation), ''kumbhaka'' (retention), and ''rechaka'' (exhalation)
* Three steps of Vishnu in ''Vamanavatar'' (or in his ''Vamana'' incarnation)
* Three syllables of AUM, the sacred ''vedic'' symbol representing three states of consciousness, possessing three hidden sounds that represent the primordial sound waves that predated the creation of the universe. A detailed study of Aum( ) is available in the ''Mandukya Upanishad''
* Three duties of the ''Brahmin'': Worship of the deity, study of the ''vedas'', and the giving of charity
* Triple control: thoughts, words, and deed
* Three lines of sacred ash worn by ''shaivites'' (or the followers of Shiva) on their foreheads

=== Categories of three mentioned in ''Vedanta''<ref>Swami Sivananda “Categories in Vedanta” http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=764 </ref> ===
* Three types of ''Shariras'' or bodies: ''Sthula-sharira'' (gross physical body), ''sukshma'' or ''linga-sharira'' (subtle body), ''karana-sharira'' (causal body).
* The threefold nature of ''atman'' or ''brahman'': ''Sat'' (Truth/Existence), ''chit'' (Consciousness), ''ananda'' (bliss).
* Three ''granthis'' or knots of the heart: ''Avidya'' (ignorance), ''kama'' (desire), and ''karma'' (action).
* Three defects of the ''jiva'' are: ''Mala'' (impurities), ''vikshepa'' (distraction), ''avarana'' (veil of ignorance).
* Three ''gunas'' or qualities of ''prakriti'': ''Sattva'' (purity), ''rajas'' (activity), ''tamas'' (darkness).
* Three types of ''karmas'': ''Sanchita'' (accumulated), ''prarabdha'' (originated), ''agami'' (future).
* ''Bhedas'' or differences are three: ''Svagata'' (individual), ''svajatiya'' (in own society), ''dvijatiya'' (different society).
* Three ''Tapas'': ''Adhidaivika'', ''adhibhautika'', ''adhyatmika''
* Three ''prasthanas'' or the regulated texts of ''vedanta'': ''Upanishads'' (''shruti''), ''Brahmasutras'' (''nyaya''), Bhagavad-Gita (''smriti'').
* Three ''eshanas'' or desires: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), ''vittaishana'' (desire for wealth).
* Three fold ''vikshepa-shakti'': ''Kriyashakti'' (will to act), ''ichhashakti'' (will power), ''jnanashakti'' (power of knowledge)
* Three ''satta'' or existence is of varieties: ''Paramarthika'' (absolutely real), ''vyavaharika'' (phenomenal), ''pratibhasika'' (apparent or illusory).
* Three fold nature of the cosmic (''samashti'') person (''ishvara''): ''Virat'', ''hiranyagarbha, ishvara''.
* Three fold nature of the individual (''Vyasmi'') person (''jiva''): ''Vishva, taijasa, prajna''.

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plain figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. <ref>"The Symbolism and Spiritual Significance of the Number Three", http://www.greatdreams.com/three/three.htm </ref>

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).<ref>Dr. Brahmanand Tripathi, Charak Samhita of Agnivesha, elaborated by Charak & Dridhabala edited with ‘Charak- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.
The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should follow societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

*''Bramhacharya'' (life as a celibate student),
*''Grahastha'' (life as a married person and fulfilling all social and moral responsibilities expected of a householder),
*''Vanaprastha'' (transitory phase to a life of spirituality, involving renunciation of material comfort (''artha'') and physical desires (''kama'')) and finally,
*''Sanyasa'' (phase of pursuing spiritual goals through abandonment of social connections to family and other institutions. During the ''Smriti'' phase of Vedic history, the ashram system was believed to have been divinely ordained, and it was thought to have been a sacred duty of every person to respect it. ''Smritis'' highly praise the life of a ''grahastha'', regarding it as central to the whole social structure. In this phase, the society, in general, supported the three ''ashrams'' by means of knowledge, food and money.
The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires. <ref>The vivaha (marriage ceremonies), http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.

As per the ''Bhela Samhita'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi. </ref> (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charak, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

=== Why is ''kamaeshana'' not included as a desire to be pursued? ===

Chakrapani <ref>Kaviraj Shree Narendra Sengupta and LalaiChandra Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharashi Charak & Dridhabala with [[Ayurveda]]dipika commentaries of Srimat Chakrapanidatta & Jalpakalpaturu explanatory notes & Annotations of Mahamohopadhyaya Sri Gangadhar Kaviratna Kaviraja, Sutra Sthana, Third Edition, Chowkambha Orientalia, Delhi, ISBN:978-81-89469-30-6, 978-81-89469-29-0-(set). </ref>raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.
After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

=== The Cause of Birth ===

Charak asks whether life exists after death or not. Some support the idea of rebirth or reincarnation on the basis of scriptures but others do not. If the cause of birth is only attributed to parents, it is accepting only that which is perceptible. If only ''swabhava'' (natural trait or instinct) is considered as a reason (which does not sound to be a compelling reason), it is denying the existence of God. ''Paranirmana'' is accepted as the cause for birth, since it considers the existence of God, and if ''yadrichcha'' (supernatural power) is the only reason attributed to birth, then it supports the theory of supernatural power but does not support the existence of God.

=== Four ''Pariksha'' and their clinical significance ===

The theory of reincarnation is explained by means of fourfold ''parikshas'' (examinations)- ''aptopadesha, pratkysha, anumana'' and ''yukti''. These are considered to be the correct means of getting information regarding an individual’s birth and therefore, play a significant role in the diagnosis of diseases and deciding the course of treatment to be employed. In [[Vimana Sthana]], Charak considers the first three types of ''pariksha'', i.e., ''aptopdesha, pratyaksha'' and ''anumana'' as acceptable means of examination. One should first examine the patient with the help of all the ''parikshas'' and then diagnose the disease. One should acquire knowledge systematically through "aptopadesha" followed by ''pratyakhsha'' and ''anumana''. Use of all the three types of examination is recommended, and not any one of them alone [Cha.Vi 4/5-1][13]

=== ''Aptopdesha'': Clinical Significance [Ch. Vi.4/6] ===

Every disease should be studied carefully, with the help of the texts, from the standpoint of:

# ''Prakopana-hetu'' (etiological factors of the disease)
# ''Yoni-doshas'' involved.????
# ''Utthana''- mode of manifestation
# ''Atman''-nature of disease (seriousness or acuteness)
# ''Adhisthana''-Location in organs of body & mind
# ''Vedana''-Type of pain
# ''Sansthana''-Symptoms
# ''Shabda, sparsha, rupa, rasa, gandha''- Association with specific sounds, touch, colour, taste or smell
# ''Upadrava''-Complications
# ''Vriddhi, sthana'' and ''kshaya''-Symptoms of aggravation, normalcy and alleviations
# ''Udarka''-prognosis
# ''Nama''- Names of diseases
# ''Yoga''-Concomitants / prescribed medicines
# ''Pratikara, pravritti'' and ''nivritti''- Prescriptions and prohibitions in the treatment.

=== ''Pratyaksha'' ===

''Pratyaksha'' or direct perception / observation is the knowledge gained by the union of (coming together) of ''atman'', ''indriya'' (sense organs), ''manas'' (mind) and the ''indriyarthas'' (objects). [Ch.Su 11/20]

=== Clinical application ===

A Clinician desirous to gain knowledge about the disease by this examination should use his own sense organs, except his gustatory organ. [Ch. Vi. 4/7]

==== ''Shrota Pratyaksha'' (auscultation / percussion) ====

Modern technological advancements like stethoscope, ultrasound etc.have significantly improved the methods of clinical diagnosis. Following methods are still helpful in certain situations:
# ''Antrakujana''- gurgling sound from intestines.
# ''Sandhisphutana anguliparvana''- cracking sounds in joints, including small joints.
# ''Swaravishesha''-voice of the patient
# ''Shariropagata shabda''-specific sounds of patient, like coughing, hiccup etc.

For percussion of the body parts one must use both the palms. On the basis of the sound created by percussion, conclusions can be drawn. For example, on percussion of the abdomen, if a tympanic note is heard, then it could be attributed to gas in the intestines and if a dull note is heard, it may be due to collection of fluid in the abdominal cavity.

Similarly, auscultation of thorax could be employed to examine pulmonary sounds and cardiac sounds, auscultation of abdomen for peristalsis, bruits, etc.

==== ''Darshan pratyaksha'' (visual inspection) ====

Visual inspection can be employed to draw some inference on the nature of various elements, such as edema, cyanosis, petechiae, skin lesions, abnormal movements, deformities, using the following cues:

# ''Varna'' (colour, complexion, or lustre), ''sansthana'' (shape), and ''pramana'' (measurements),
# Normal and abnormal appearance of body and organs,
# Whatever else not mentioned here but could be visually observed.

==== ''Rasapariksha'' (gustation-by inference) ====

“Tastes” of various factors in the body be ascertained by inference and not by direct observation:

# “Taste” of the mouth of a patient: By interrogation
# Impairment of “taste” of an individual: could be inferred by the behavior of parasites like lice (if instead of getting drawn to a person, they get repelled by it), or if someone attracts flies or ants (implying “sweet taste” emanated by the patient)
# Bleeding from the body: doubts about the nature of blood can be resolved by giving it to dog and crow. Its intake indicates its purity and rejection indicates that the blood is vitiated by ''pitta dosha'' and the patient is suffering from ''raktapitta''.
# Similarly other tastes can be inferred.

Nowadays various laboratory tests are available to diagnose this, such as blood glucose etc.

==== ''Gandha Pariksha'' ====

The physician should be able to smell normal and abnormal smells of the entire body of patient by olfactory sense organ.

Various types of odor are recognizable from the breath. The odor of alcohol, and odor of diabetic ketoacidosis have been described as ‘sweet and sickly’. The odor in condition of uraemia is ‘ammonical or fishy,’ and hepatic failure is ‘mousy’. Halitosis is common in patients with poor dental hygiene and associated with chronic gingivitis. In suppurative conditions of lungs, breath may have putrid odor.

==== ''Sparshana Pariksha'' (palpation) ====

The physician has to touch the patient by his hand and do examination of normal and abnormal area. Care should be taken, however, to ensure that the physician’s hand should not be too warm or cold. Also, palpation should be performed very gently. The examination done by this method helps in assessing rise of body temperature, palpation of pulse, any tenderness, guarding, rigidity, swelling, lump or growth, lymphadenopathy, palpation of organs to reveal organomegally, size of organ palpable, surface, borders, consistency, bruits etc.

=== ''Anumana'' (estimation, or analysis) ===

The scope of perception has limitations and there are many ailments that cannot be perceived using sensory organs. Such imperceptible ailments can be diagnosed using ''agama'' (texts), ''anumana'' (inference) and ''yukti'' (reasoning). [Ch. Su 11/7]
''Anumana'' depends on prior knowledge acquired through ''pratyaksha'' (direct observation) and ''yukti'' (logical reasoning) and is applicable when the patient is aware of ailments suffered in the past (medical history) that can aid in drawing inferences about his current afflictions. It can also be defined as new information or inference drawn on the basis of applying one’s intelligence on information drawn through ''pratyaksha''. It can be of three types:

# Inferring the effect from cause (future knowledge): For example, by observing the seed one can have knowledge of the fruit it will bear.
# Inferring the cause from effect (past knowledge): For example, by looking at pregnancy one can have the past knowledge of sexual intercourse.
# General inference (present knowledge): For example, by seeing smoke one can have knowledge of fire.

=== Clinical Application ===

Since there are many things that cannot be perceived using sensory organs alone, ''anumana'' or the power to deduce or infer is an important and effective tool that a physician may employ. Charak has enumerated the following factors to be observed by inference:

# ''Agni'' (digestive fire), from the power of digestion
# ''Bala'' (strength), from capacity for exercise.
# Condition of senses- from their capacity to perceive the respective objects
# Existence of mind- from the perception of specific objects even in the presence of all other senses along with their respective objects.
# Knowledge of things from proper reaction to it.
# ''Rajoguna'', from attachment to women
# ''Moha'', from lack of understanding
# Anger, from revengeful disposition
# Grief, by sorrowful disposition
# Joy, by happiness
# Pleasure, from satisfaction (reflected by the appearance of face and eyes)
# Fear, from apprehension
# Courage, from strength of mind even when one is in dangerous situation
# Energy of an individual, from initiative in such actions which are normally difficult to perform.
# Stability of mind from the avoidance of any mistake.
# Desire from request.
# Intelligence from power of comprehension of scriptures etc.
# Recognition from recollection of the name
# Memory from power of remembrance.
# Modesty from bashfulness
# Liking from habitual intake
# Disliking from no inclination for something
# Deception from subsequent manifestations –individual pertaining to be well wisher but actually having evil intentions
# Courage from firmness
# Obedience from compliance with orders
# Age, liking, adaptation, disease, cause of disease from stage of life, habitat, conduciveness, symptoms, pain respectively.
# Disease in latent phase can be diagnosed by therapies which would alleviate or aggravate the symptoms of disease.
# Vitiation of ''doshas'' from the quantity of provocating factors
# Approaching death from prognostic signs
# Prosperity from initiation of useful work
# ''Sattavika'' mind from absence of impairment
# Similarly, condition of ''grahani'' (intestines), dreams, desires, likes- dislikes, happiness (or unhappiness), etc can be known by interrogation of the patient.

=== ''Yukti'' ===

''Yukti'', or reasoning [Ch Su 11/25], is the fourth ''pariksha''. The intellect perceives things as an outcome of a combination of various factors by employing ''yukti''. ''Trivarga'' or ''dharma, artha'' and ''kama'' can be achieved by ''yukti''.

Example:

# Harvest–due to combination of water, tilling operation, seeds and season.
# By combining of ''panchamahabhuta'' and ''chetana, garbha'' is formed (or conceived).
# Treatment is possible by the combination of ''chatushpada''.

''Yukti'' is especially important in the process of planning the course of treatment of a disease. The knowledge of ''hetu, doshas'' vitiated, ''strotas'' involved, type of ''strotas dushti'', stage of disease manifestation etc. will help the physician to decide the treatment modalities.

The maintenance of healthy life is dependent on the lifestyle followed, hence the factors which are mandatory for sustenance of life are mentioned next.

=== Three ''Upasthambhas'' ===

The three ''upasthambhas'' or supporting pillars of body mentioned in this chapter are ''ahara'' (diet), ''swapna'' (sleep) and ''brahmacharya'' (celibacy). As diet is critical for the sustenance of life, it is the first of the three, followed by sleep and ''brahmacharya''. Importance of a healthy and wholesome diet (in [[Sutra Sthana]] , Chapter 27), various classification of dietary items (in [[Sutra Sthana]], Chapter 25), wholesome and unwholesome diets (in [[Sutra Sthana]], Chapter 25), the quantity of diet to be taken and the significance of a balanced diet (in [[Sutra Sthana]], Chapter 5,) eight factors responsible for digestion of food and ''ahara vidhi vidhana'' (rules for diet described in [[Vimana Sthana]] Chapter 1), ''ahara parinamkara bhavas'' (factors affecting diet digestion mentioned in [[Sharira Sthana]] chapter 6), the dietary regimen according to different seasons (in [[Sutra Sthana]] Chapter 6) and the description of incompatible foods (in [[Sutra Sthana]] chapter 26).

The physiology of sleep, effects, and indications – contraindications of day sleep, effects of night awakening, methods and measures to induce good sleep, causes of insomnia, classification of sleep etc. are discussed in detail in [[Sutra Sthana]] Chapter 21.

Semen is considered as one of the factors useful in promoting strength and self- control, increasing pleasure, as well as increasing awareness in celibates of the importance of abstinence (from sex), leading to salvation. (Ch. Su. 30/15). ''Shukra kshaya'' (depletion of ''shukra'') is considered as a causative factor for ''pratiloma kshaya''(emaciation), which in turn may cause ''rajayakshama'', hence it has to be preserved. (Ch. Ni.6/8).

When the appropriate use of these ''upasthambhas'' is practiced by an individual, he will be bestowed with excellence of strength. Hence, the next topic discussed is about ''bala'' or strength.

=== Three types of ''bala'' (strength, immunity) ===

Strength is of three types i.e. ''sahaja'' (constitutional), ''kalaja'' (temporal) and ''yuktikrita'' (acquired):

# '''''Sahaja bala''''': It is an inherent characteristic property of an individual and is present since birth. It can be attributed to an equilibrium state of ''doshas'' and does not require any extraneous factor for its improvement.
# '''''Kalaja bala''''': It is dependent on seasonal variations and age of the person. Weakness prevails in ''adanakala'' (depleting strength-summer season), gaining of strength progressively is observed in ''visarga kala'' (increasing strength-winter season) and in middle of these two seasons, strength is moderate and this form of ''bala'' peaks during one’s middle age.
# '''''Yuktikrita''''': Acquired strength or immunity is attained by healthy practices related to diet like ghee, meat, milk etc. and activities such as proper rest, exercise etc. It can also be improved by the use of rejuvenation therapies.

In Ayurvedic texts word ''bala'' is used as a synonym of ''ojas'' and also for immunity (''vyadhikshamatava''). Charak has considered normal ''kapha'' as ''bala''. ''Sahaja bala'' can be considered as innate immunity while ''yuktikrita bala'' can be considered as acquired immunity that can be achieved by various methods like good quality diet, exercise, vaccination etc.

The assessment of ''sharirik bala'' (physical strength) is done by ''anumana'' (inference) by analyzing the capacity of an individual to do physical exercise (or his endurance) (Ch. Vi. 4/8).

With the knowledge of strength and the factors useful in maintaining it, one can achieve better strength for leading a healthy and long life. But if strength is not good and one indulges in activities or dietary practices that weaken one’s strength or immunity, then the individual may get afflicted with diseases.

=== Three ''ayatanas'' (causes of diseases) ===

Three causes of ''nija'' (bodily) diseases are- ''asatmya indriyartha samyoga'' (''atiyoga, ayoga, mithyayoga'') (unwholesome contact of sense organs with objects), ''pragnyaparadha'' (intellectual blasphemy) and ''parinama'' (consequence). The three causes of all the somatic and psychological diseases are ''mithyayoga, ayoga'' and ''atiyoga'' of ''kala'' (time), ''buddhi'' (intellect) and ''indriyartha'' (objects of senses) (Ch. Su. 1/54).

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of intellect (''dhi"), patience ("dhruti''), memory (''smriti'') and variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

==== ''Pragnaparadha'' (intellectual defects) ====

This includes forcible stimulation of natural urges. For example, excessive straining at passing stool may cause prolapsed rectum or rectal bleeding. Delay in treatment will aggravate the disease and complications may arise which may even cause death of the patient. Malice, vanity, fear, anger, greed, and ignorance may lead to psychological disorders.

==== ''Kalaja Vyadhi'' ====

Ailment caused by the variations of time or season. For example: diseases caused by the vitiation of ''vata dosha'' manifest during the final stage of digestion of food (afternoon and post midnight), and diseases caused by vitiated ''kapha dosha'' manifest during time of intake of food, forenoon and pre-mid night and those caused by the vitiation of ''pitta dosha'' manifest during initial stage of digestion, noon and midnight. The vitiation of three ''doshas'' during the three different stages of life are responsible for manifestation of diseases- ''kaphaja'' diseases during young age, ''pittaja'' diseases during the middle age and ''vataja'' diseases during old age (Ch. Sa. 1/111-112).

==== ''Atiyoga'' or ''mithyayoga'' ====

Diseases are caused due to unwholesome contact with senses. For example: ''atiyoga'' of the hearing, caused by exposure to excessively loud sounds, rough noise, terrifying noise, etc. may lead to hearing impairment. ''Atiyoga'' or ''mithyayoga'' of the eyes could be caused due to excessive exposure to bright light, or working for long hours in front of computers, etc., could lead to blindness. ''Atiyoga'' of sense of touch may result in diseases ranging from mild burns due to touching excessively hot objects, to amputation of limbs or death due to frostbite (when exposed to extreme cold), etc. Specific examples of ''mithyayoga'' of touch mentioned in the text include ''vishyukta vayu sparsha'', or exposure to toxic, poisonous vapors or air that could cause burns.

=== Three classes of ''roga'' (diseases) ===

Classification of diseases helps in the process of diagnosis and the subsequent courses of treatment selected. In this particular chapter, diseases are classified by its underlying cause: ''nija'' (endogenous cause), ''agantuja'' (exogenous cause), and ''manas'' (psychological). ''Sharira'' (body) and ''manas'' (mind) are the ''ashraya'' (refuge, or home) of the diseases (Ch. Su.1/55).
Apart from this classification, diseases are classified in various other ways. For instance, in the preceding chapter, diseases have been classified broadly as ''sadhya'' (curable) and ''asadhya'' (incurable). The sadhya diseases have been further classified into ''sukha sadhya'' (easily curable) and ''kriccha sadhya'' (curable with difficulty), while the ''asadhya'' have been classified into ''yapya'' (palliable) and ''anupakrama'' (non-treatable). ''Sadhya vyadhis'' have also been classified into ''alpa upaya sadhya'' (curable with mild treatment), ''madhya upaya sadhya'' (curable with moderate treatment) and ''utkristta upaya sadhya'' (curable with aggressive treatment modalities).

The [[Charak Samhita]] also provides classifications and counts of diseases by the organs afflicted or their causative factors. For example, in [[Sutra Sthana]] Chapter 19 (''Astodariyadhyaya''), a count of all disease systems has been provided (that were known at that time), grouped by organs afflicted. These 48 diseases have been grouped into 8 types of ''udara rogas'', 8 types of ''mutraghata'', 7 ''kushthas'', 7 ''pidikas'', 6 ''atisara'', 5 ''gulma'', 5 ''kasa'', 5 ''swasa'', etc. Similarly, in [[Sutra Sthana]] Chapter 20, 4 types of diseases are mentioned according to the causative factor- ''agantuja'' (exogenous), ''vataja, pittaja'' and ''kaphaja''. ''Nanatmaja vikaras'' of ''vata'' are of 80 types; those of ''pitta'' are of 40 types; and ''kapha'' are of 20 types.

In [[Vimana Sthana]] Chapter 6, ''Dasharoganikadhyaya'', diseases are classified by their ''prabhava'' (effect) into 10 types, by curability into two types (''sadhya'' (curable) and ''asadhya'' (incurable)), by their ''bala'' (strength) of ''vyadhi'' (disease) into two types (''mridu'' (mild) and ''daruna'' (severe)), by their ''adhisthana'' (location) into two types (''manasika'' (psychic) and ''sharirik'' (somatic)), according to cause into ''nija'' (endogenous) and ''agantuja'' ( exogenous), according to ''ashaya bheda'' (organ of origin) into ''amashaya samuttha'' (originating from stomach) and ''pakwasaya samuttha'' (originating from large intestines).

WHO <ref>Prof. Ajay Kumar Sharma, Ayurvediya Roga Vigyan Aum Vikriti Vigyan, Part I, Chowkhambha Vishwabharati, Varanasi, First edition: 2010, ISBN: 978-81-909871-9-6. </ref> has done the classification of diseases in a systemic manner, it is defined as a system of categories to which morbid entities are assigned according to established criteria- International Classification of diseases (ICD). The purpose of this is to permit the systematic recording analysis, interpretation and comparison of mortality and morbidity data collection in different countries or areas and at different times. It is used to translate diagnosis of disease and other health problems from words into alphanumeric code, which permits easy storage, easy retrieval and analysis of data. The details can be obtained from: The International Classification of Diseases–ICD-10 (WHO Publications).<ref>WHO publications, International Classification Of Diseases ICD-10. </ref>

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

=== Three rogamarga (pathways of disease manifestation) ===

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.

Charkapani has commented that three ''rogamarga'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

In contemporary medical science the symptoms of the diseases are mentioned according to involvement of the systems. For eg: diseases produced in respiratory tract are bronchitis, pneumonia, bronchiectasis, bronchial asthma etc. the presenting features of which are cough, expectoration, chest pain, dyspnoea etc.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

=== Three bhishaga (physicians)===

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practicing medicine without appropriate knowledge about the science, Charak has mentioned the qualities of a physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even losing a life.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

The physician with good memory, having adequate knowledge of ''hetu'' (causes of disease), proper reasoning, self control and having presence of mind by combination of various drugs can practice medicine. In [[Sutra Sthana]] Chapter 9, [[Khuddakachatushpada Adhyaya]], four aspects of therapeutics- physician, medicament, attendant and the patient are described. The physician occupies the most important place; the qualities of physician are excellence in medical knowledge, having extensive practical experience, expertise and purity. The physician engaged in acquiring the knowledge of medical science, understanding its practical interpretation, implementation in clinical practice and the appropriate knowledge of therapies is often termed as''Pranabhisara Vaidya'' or a life saviour physician. The physician who possesses six qualities – knowledge, critical approach, insight to other sciences, good memory, promptness and perseverance can never become unsuccessful in treatment. The one with knowledge, intellect, concentration, practical experience, constant practice of treatment modalities, success in treatment and has practiced with experienced teachers deserves to be called as ‘good physician’. The physician should be friendly, sympathetic towards patients, show concern towards patients who can be cured and should have detachment towards those who are heading death.

''Dasha pranayatana'' or the ten important resorts of life are two temples, three vital organs (head, heart and bladder), throat, blood, semen, ''ojas'' and rectum. The physician who has knowledge of these resorts, senses, knowledge of science similar to
[[Ayurveda]] (all medical fields), reason of consciousness- soul, causes of diseases and recovery from diseases is known as “Saviour of life”. Those who are born in noble families, who have deep knowledge of science, who are skillful in preparing medicines, who have vast practical experience of treating patients medically and surgically, who are hygienic, self controlled, well equipped, sense organs functioning normally, well acquainted with the symptoms of disease and the ''prakriti'' of patient and having the knowledge of the etiological factors of diseases are the saviors of life of patients. Two types of physicians are described by Charak in [[Sutra Sthana]] Chapter 29 - ''pranabhisara vaidya'' (savior of life) and ''rogabhisara vaidya'' (bad physician/votaries of diseases), the qualities of these may be referred to [[Sutra Sthana]] chapter 30, “pallavaghrahita vidya” the physicians with superficial knowledge and their qualities are described (verse 72- 77).

In present context the utility of this is for selecting doctor for treatment, the qualification of the physician, validity of his medical degree and medical registration, clinical and surgical skills of the physician and the surgeon to whom approaching for treatment. If these things are not checked and the person who is doing treatment is not well qualified, then there is fear of losing money without getting cured and also of losing life.

After description about the treating physician, three types of therapies are described.

=== Three aushadha (therapies) ===

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

==== ''Daivavyapasharaya'' <ref name=ref3/> <ref name=ref15/> <ref>Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Charak Samhita ofAgnivesha, elaborated by Charak and redacted by Dridhabala, Vol-I, edited with ‘Vaidyamanorama’ hindi commentary along with special deliberations, Chowkhambha Sanskrit Pratisthana, Delhi, second edition-2000. </ref>====

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.

The effects of various modalities mentioned above also have scientific validation. The religious traditions all over the world believe in healing through prayer<ref>Chittaranjan Andrade, Professor of Psychopharmacology and Rajiv Radhakrishnan, Research Officer1 , Prayer and healing: A medical and scientific perspective on randomized controlled trials, Indian J Psychiatry. 2009 Oct-Dec; 51(4): 247–253. doi: 10.4103/0019-5545.58288PMCID: PMC2802370 </ref>. The healing powers of prayer have been examined in triple-blind, randomized controlled trials, Cha et al. studied 219 consecutive womens with infertility, aged between 26-46 years, who undergone in vitro fertilization embryo transfer in Seoul, South Korea. These women were randomized into distant prayer and control groups. Distant prayers were conducted by prayer groups in the USA, Canada and Australia. It was found that the women who had been prayed for had nearly twice as high a pregnancy rate as those who had not been prayed for (50 vs. 26%; P <0.005). Furthermore, the women who had been prayed for showed a higher implantation rate than those who had not been prayed for (16.3 vs. 8%; P <0.001). Finally, the benefits of prayer were independent of clinical or laboratory providers and clinical variables. The study showed that distant prayer facilitates implantation and pregnancy rate in women undergoing IVF-ET.
Study done on the effect of chanting Gayatri mantra <ref>Balaram Pradhan and Seema Godse Derle, Comparison of effect of Gayatri Mantra and Poem Chanting on Digit Letter Substitution Task, Anc Sci Life. 2012 Oct-Dec; 32(2): 89–92. ,doi: 10.4103/0257-7941.118540, PMCID: PMC3807963 </ref>, aim was to evaluate the effects of ''Gayatri Mantra'' (GM) chanting on attention as measured by digit-letter substitution task (DLST). Subjects consisted of 60 school students included (boys = 30 and girls = 30) in the age between the range of 12-14 years, who were trained for chanting ''Gayatri Mantra'' for 5 days The present study, showed that recitation of ''Gayatri Mantra'' improves attention.

Old fire ritual conducted in the remote village in Kerala<ref>http://www.thehindu.com/sci-tech/ancient-fire-ritual-has-positive-impact-on-environment-scientists/article2103881.ece, Ancient fire ritual has positive impact on environment: Scientists </ref> has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the ''yajna''. The ''yajna'' seems to have accelerated the process of germination of seeds and also the microbial presence in air, water and soil in and around the region of the fire ritual is vastly diminished. The fire ball that was formed during the ritual had a particular wavelength with an unusually high intensity similar to what is observed in typical laser beams at about 3,870 degree centigrade. It may be possible to have stimulated emission at this wavelength (700 nm) and gain from plasma recombination.

In ancient times, every home had a sacred grove<ref>Acharya M R Rajesh on Feb 20, 2014 | 14784 Views | http://www.speakingtree.in/spiritual-articles/faith-and-rituals/benefits-of-chanting-vedic-mantras&sort=like, Benefits of chanting Vedic mantras </ref>, for performing ''yajna'' concerning about nature. In the current context – but preserving sacred groves, whether in one’s home or outside in public spaces, will definitely benefit the environment that is getting degraded by global warming. Vedic knowledge, applied during current times in the right context, will benefit us not only personally but for the entire community.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr. Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

==== ''Yuktivyapasharaya'' <ref>[[Ayurveda]]charya Sri JayadevVidya Alankara, Charak Samhita – Maharshi Bhagvan Agnivesha pranita (Mahamuni Charak Pratisanskrita), Purva bhaga, Motilal Banarasidas, Delhi, ninth edition: 1975, reprint: 79, 86, 94, 98. </ref> ====

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.
The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.

In internal treatment category have two types of procedures viz., ''samsodhana'' and ''samsamana'':

# ''Samsodhana'': This is mainly used in [[Panchakarma]] which received a very important place in the treatment of both psychological as well as physical diseases. “Purify, pacify and remove the cause” is the master formula for the treatment and the purifying procedures are collectively called [[Panchakarma]].
# ''Samsamana'': These procedures include internal medication to pacify the diseases.

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

==== ''Sattvavajaya'' ====

''Sattvavajaya'',<ref name=ref23/> or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''sattvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.

Charak was the first scholar to give the name ''sattvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘sattvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In ''sattvavajaya'', it is to consider ''mano arthas'' though it may not be objectionable to include, ''panchendriarthas'', because ultimately ''sattva'' (mind) materializes the perception of the objects through ''indriyas'' (senses).

''Asatmyendriyartha samyoga'' (unwholesome contact of ''indriyarthas'') is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (''hina mithyatiyoga'') of ''chintya, vicharya, uhaya, dhyeya'' and ''samkalpa'' should help in the cure of psychiatric disorders. The word ''mano nigraha'' means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.

==== Dimensions of ''Sattvavajaya'' <ref>J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38 </ref>====

# '''''Trivarga anveksana''''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.
# Psycho-supportive Techniques: Charak has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.
# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting ''jnana'' are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills
# Promotion of ''vijnayana''- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of ''vijnana'' in context to ''sattvavajya'' includes the development and uses of behavioral techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.
# Promotion of ''samadhi'' like state (yogic psychotherapy): ''Samadhi'' is the ultimate stage in the practice of ''yoga'', which is a state of unwavering concentration. Promoting ''samadhi'' in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.
# ''Pratyatma chikitsa'' (individual psychotherapy): Each and every individual is having different body constitution (''deha prakriti''), mental constitution (''manas prakriti''), ''desha'' (habitat), ''kala'' (time), ''vaya'' (age), ''pratyatma jeevana vritta'' (Individual life situations). Therefore, every individual patient should be dealt as a separate individual and treatment decisions should be taken after considering all the above factors. Term ''purusampurusam viksaya'' (Ch. Su. 1/124) is used to emphasize the individualistic therapy in treatment of diseases in general and psychological problems in particular.
# ''Pratidvanda chikitsa'' (Replacement of Emotions): Replacement of emotions by opposite emotions (viz. ''kama'' for ''krodha'') is one of the approaches of ''sattvavajaya'' in [[Ayurveda]]. In the case of mental disorders resulting from an excess of desires, grief, delight, envy or greed, should be calmed down by bringing the influence of opposite emotions to bear on the prevailing one and neutralize it (C. Chi. 9/86).
# ''Aswasana'' (reassurance): Reassurance relieves fears, it boosts self confidence and promotes hope in a patient. The nature of the disease should be explained to the patients freely and frankly, so that the patient develops insight into the disease.
IX. ''Suhrit vakya'' (friendly advice and guidance): The patient’s relatives, well wishers, friends should give advice to the patient. The focus is given on fundamental matters as budgeting, personal hygiene and nutrition. Efforts are made to persuade the person to give up the unhealthy habits and replace them with healthy ones. The physician should explain the fundamental nature of the disturbance, importance of changed attitudes and positive thinking based on an improved philosophy of life.
# ''Ishta Vinashana'' (Changing the thought process): This is a method of verbal psychological shock therapy which includes changing the situation and environment of the patient. The information is given to patient, which can change the internal thought process and activities which helps to bring back the normalcy in patient's behaviour. They should also be rehabilitated at their level of intelligence and stamina.
# Psychoshock therapy (''mano ksobha chikitsa''): Psychoshock therapy has been described elaborately in [[Ayurveda]]. This important method of treatment has also been considered under ''Sattvavajaya chikitsa''<ref name=ref24/>. For managing acute episodes of mental ailments, [[Ayurveda]] describes a number of methods of psychoshock therapy to restore the patient's psyche. Intimidation or threatening (''trasana'') terrorization, coaxing, exhilaration (''harsana''), gratification, frightening and astonishing (''vismapana'') are the causes of forgetfulness (''vismarana'') and are the main ways to change the ideas and bring back the mind to its original state from delusionary and psychotic state.

Thus the Chapter on “Three Desires” has been explained.
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== References ==
<references/>

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[[Ayurveda]] is the art and science of life, it is ''astika darshana'' (believes in God). It is believed that human life is blessed and it is bestowed as a result of good deeds in many past lives. It is essential for humans to get involved in good deeds so that the life will be happier. The present chapter discusses the desires to be fulfilled in present birth and to achieve good life in next world after death. This chapter is designated as [[Tistraishaniya Adhyaya]]<ref>R. K. Sharma, Bhagwan Dash , Charak samhita (Text with English Translation & Critical Exposition based on Cakrapani Datta’s [[Ayurveda]] Dipika), Vol I, Chowkhamba Sanskrit Series Office, Varanasi, First Edition: 1976, ISBN: 81-7080-012-9, Sutra Sthana, Chapter 11. </ref>, (Tisra+ Eshana+Cha), the word ''tistraishana'' is formed by the union of ''tistra''+ ''eshana''. It begins with the description about three ''eshanas'' or pursuits of life, longevity, acquiring wealth and happiness in next world. ''eshantye anevishante eti aeshana''= ''echha'' <ref>Prof. K. R. Srikantha Murthy, Charak Samhita (English translation of the text along with commentary of Cakrapani data, Appendix etc.), Vol I, Sutra Sthana & Nidana Sthana, First edition -2004, Chaukhambha Orientalia, Varanasi. </ref> one which is searched and has some initiation.<ref name=ref3>L. D. Dwivedi, co-commentators: Dr. B.K. Dwivedi, Dr.P.K. Goswami, Charak samhita: by Sri. Chakrapani Datta ‘Ayurved Dipika’ vyakha and ‘Ayurved Dipika’ ki TatvaPrakashini hindi vyakha Tatha Yatra-Tatra Sri GangadharaViratna krita “Jalpakalpataru’ ki hindi vyakha aevum Sholakanusara Anukramanika sahita. Vol I, Sutra Sthana, Chowkhamba Krishnadas Academy, Varanasi, Edition I, Vik. Sam. 2064, year 2007, ISBN: 978-81-218-02326. </ref> <ref>Prof. Y.G.Joshi, Charak Samhita by, Sri Chakrapanidattavirachit [[Ayurveda]]Dipika vyakha, Marathi translation and Yashvant commentary (vol-I), Vaidmitra Prakashana, 709, Sadishavapeth, Pune-411030, first edition (5 oct 2003). </ref>

Tistraishaniya Adhyaya

2020-06-05T17:33:29Z

Basishtgopal:

{{#seo:
|title=Tistraishaniya Adhyaya
|titlemode=append
|keywords=Eshanas, desires, pramanas, means of knowledge, pariksha, trayo upastambhas, trividha bala, triyo roga ayatana, trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha, triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities
|description=Sutra Sthana Chapter 11.The Three Desires of Life and important triads
}}

<big>'''Sutra Sthana Chapter 11.The Three Desires of Life and important triads '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Having or expressing desires is a human trait, and only human beings aspire to fulfil them. This chapter explains three basic desires in human beings- longevity, wealth (or materialistic comforts), and a blissful afterlife. The guidelines to fulfil them during one’s life leading to a healthy and righteous life are also given in this chapter, hence it comes under the tetrad of guidelines of healthcare management. It also guides to treat a patient with physical and/or mental disease and describes eight triads. The theories of reincarnation and creation of universe are discussed and explained. Four means for getting absolute knowledge (pariksha viz.examination, pratyaksha (clearly perceivable), anumana (Inference based on evidence) and yukti (logical management) and their role in establishing the theory of reincarnation are described in detail. A physician can use these methods to know about disease (roga) and patient (rogi) completely and can choose appropriate courses of treatment, with suitable drugs. </div>

'''Keywords''': ''Eshanas'', desires, ''pramanas'', means of knowledge, ''pariksha, trayo upastambhas, trividha bala, triyo roga ayatana,'' trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha,'' triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities.
</div>

{{Infobox
|title = Tistraishaniya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 11
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Mahachatushpada Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Vatakalakaliya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Longevity is the desire of most human beings - to lead a healthy and long life. There is also desire for wealth - to enjoy all the worldly pleasures and also spend on spiritual rituals. The process of birth and rebirth is a ''karmic'' cycle and the quality of an individual’s afterlife and the remaining part of his present life depends upon the good and bad deeds done in the life. As a result of good deeds, we can enjoy material (or heavenly) pleasures and lead healthy lives.

Prior chapters dealt with maintainence of health and cure for diseases. The aim of a healthy life is for attainment of happiness/ bliss in this world and the world after death. The chapter begins with a description about three basic desires of human life, which should be fulfilled during one’s lifetime - longevity, material comforts, and a blissful after-life. Charak has stated about the methods and means to fulfill these ''eshanas'', or desires: The desire for longevity ''Pranaeshana''can be achieved by following a healthy lifestyle. The desire for earning ''Dhanaeshana'' may be fulfilled by adopting appropriate and ethical means of livelihood. A wealthy person is respected by the society, therefore earning is essential for maintaining health as well as to perform various spiritual rituals to fulfill the third desire, i.e. ''Parlokeshaeshana'', to get happiness in the next world after death. The third desire is vague, since there are no means to perceive life after death for an individual. On this subject, there are two schools of thoughts - ''astik'', or theism (belief in a supernatural power responsible for creation of the world), and atheism (belief that there is no God or believing only objects or experiences that can be perceived). Different opinions about creation are explained according to different schools of thought. It is concluded that there is existence of many things in this universe even though they are not directly perceptible, so their existence cannot be denied, and therefore the theory of reincarnation cannot be denied unless proven otherwise.

The four ''pariksha'' or fourfold methods for getting correct knowledge are explained viz. ''aptopadesha'' (authoritative/scriptural testimony), ''pratyaksha''(direct observation by senses), ''anumana''(inference) by guessing, and ''yukti''(reasoning) by applying intelligence. These four methods are defined vividly and their importance in establishing the theory of reincarnation is explained. Afterwards, the factors in maintenance of good health are described. Three supporting pillars of life or ''upastambhas'' are food (''ahara''), sleep (''swapna'') and celibacy (bramhacharya). By following these well regulated lifestyle factors, the body is bestowed with strength, increasing the three forms of strength, immunity(''bala'') – constitutional strength, immunity(''sahaja''), seasonal strength, immunity (''kalaja'') and acquired immunity(''yuktikrita''). Various diseases may arise if there is stress, unhealthy lifestyle, or through the effects of unhealthy season over the mind and the body. Further this chapter briefly describes three basic causes of diseases, three disease pathways, three types of treatments and therapies, three categories of physicians based on their qualities.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
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athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtastisraiShaNIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
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Now we shall expound the chapter "Tistraishaniya" (Three Desires of Life and important triads). Thus said Lord Atreya. [1-2]

=== Three Desires ===
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इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति|
तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
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iha khalu puruṣēṇānupahatasattvabuddhipauruṣaparākramēṇa hitamiha cāmuṣmiṁśca lōkēsamanupaśyatā tisra ēṣaṇāḥ paryēṣṭavyā bhavanti|
tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralōkaiṣaṇēti||3||

iha khalu puruSheNAnupahatasattvabuddhipauruShaparAkrameNa hitamiha cAmuShmiMshca lokesamanupashyatA tisra eShaNAH paryeShTavyA bhavanti|
tadyathA- prANaiShaNA, dhanaiShaNA, paralokaiShaNeti||3||
</div></div>

<div style="text-align:justify;">
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). [3]
</div>

==== Desire for Life ====
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आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
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āsāṁ tu khalvēṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataramāpadyēta|
kasmāt? prāṇaparityāgē hi sarvatyāgaḥ|
tasyānupālanaṁ- svasthasya svasthavr̥ttānuvr̥ttiḥ, āturasya vikārapraśamanē'pramādaḥ,tadubhayamētaduktaṁ vakṣyatē ca; tadyathōktamanuvartamānaḥ prāṇānupālanāddīrghamāyuravāpnōtītiprathamaiṣaṇā vyākhyātā bhavati||4||

AsAM tu khalveShaNAnAM prANaiShaNAM tAvat pUrvataramApadyeta|
kasmAt? prANaparityAge hi sarvatyAgaH|
tasyAnupAlanaM- svasthasya svasthavRuttAnuvRuttiH, Aturasya vikAraprashamane~apramAdaH,tadubhayametaduktaM vakShyate ca; tadyathoktamanuvartamAnaHprANAnupAlanAddIrghamAyuravApnotIti prathamaiShaNA vyAkhyAtA bhavati||4||
</div></div>

<div style="text-align:justify;">
Of these three desires, the most important one is the desire for life. Why? Because with the end of life, everything comes to an end. To fulfill this desire, a healthy person should follow a healthy regimen or lifestyle and a diseased person should try to get relief from the diseased state. The methods of health management and modes of treatment of diseases have been described in the preceding chapters and will be discussed further in the coming chapters. Thus, the first desire for life is explained. [4]
</div>

==== Desire for Wealth ====
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अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|
तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |
इति द्वितीया धनैषणा व्याख्याता भवति||५
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atha dvitīyāṁ dhanaiṣaṇamāpadyēta, prāṇēbhyō hyanantaraṁ dhanamēva paryēṣṭavyaṁ bhavati ; nahyataḥ pāpāt pāpīyō'sti yadanupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryēṣṭuṁ yatēta|
tatrōpakaraṇōpāyānanuvyākhyāsyāmaḥ; tadyathā- kr̥ṣipāśupālyavāṇijyarājōpasēvādīni, yāni cānyānyapisatāmavigarhitāni karmāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvan dīrghajīvitaṁjīvatyanavamataḥ puruṣō bhavati |
iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati||5||

atha dvitIyAM dhanaiShaNamApadyeta, prANebhyo hyanantaraM dhanameva paryeShTavyaM bhavati ;na hyataH pApAt pApIyo~asti yadanupakaraNasya dIrghamAyuH, tasmAdupakaraNAni paryeShTuMyateta|
tatropakaraNopAyAnanuvyAkhyAsyAmaH; tadyathA- kRuShipAshupAlyavANijyarAjopasevAdIni, yAnicAnyAnyapi satAmavigarhitAni karmANi vRuttipuShTikarANi vidyAttAnyArabheta kartuM; tathA kurvandIrghajIvitaM jIvatyanavamataH puruSho bhavati |
iti dvitIyA dhanaiShaNA vyAkhyAtA bhavati||5||
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<div style="text-align:justify;">
The second desire is for wealth because during life one has to try to earn wealth or seek a livelihood. There is no sin greater than a person living life without (ethically or using fair means) seeking a livelihood. That is why one should try to earn livelihood by fair methods. The means for earning a virtuous livelihood are agriculture, dairy farming, business or trade, and services (government jobs), etc. Besides these, any other mode that is not sinful should be employed to earn a livelihood. By choosing such (respectable) occupations one can live a long life and earn respect and goodwill in the society. Thus, the second desire for wealth is explained. [5]
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==== Desire of other world after death ====
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अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |
स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |
अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
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atha tr̥tīyāṁ paralōkaiṣaṇāmāpadyēta|
saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā navēti; kutaḥ punaḥ saṁśaya iti, ucyatē- santi hyēkēpratyakṣaparāḥ parōkṣatvāt punarbhavasya nāstikyamāśritāḥ, santi cāgamapratyayādēvapunarbhavamicchanti; śrutibhēdācca-
‘mātaraṁ pitaraṁ caikē manyantē janmakāraṇam |
svabhāvaṁ paranirmāṇaṁ yadr̥cchāṁ cāparē janāḥ’ || iti |
ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavō na vēti||6||

atha tRutIyAM paralokaiShaNAmApadyeta|
saMshayashcAtra, kathaM? bhaviShyAma itashcyutA naveti; kutaH punaH saMshaya iti, ucyate- santi hyekepratyakShaparAH parokShatvAt punarbhavasya nAstikyamAshritAH, santi cAgamapratyayAdevapunarbhavamicchanti; shrutibhedAcca-
‘mAtaraM pitaraM caike manyante janmakAraNam |
svabhAvaM paranirmANaM yadRucchAM cApare janAH’ || iti |
ataH saMshayaH- kiM nu khalvasti punarbhavo na veti||6||
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<div style="text-align:justify;">
The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. ''Acharyas'' (teachers) who have faith in the ''shastras'' believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” ''acharyas'', some attribute the role of ‘parents or ancestors’, some on ''swabhava''(personality or nature of the individual), some on the role of the ''paranirman'' (impersonal soul), while some on ''yadruchha'' ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not. [6]
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=== ''Pratyaksha'' (Direct perception) and ''Apratyaksha''(Unknown) ===
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तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|
कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
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tatra buddhimānnāstikyabuddhiṁ jahyādvicikitsāṁ ca|
kasmāt? pratyakṣaṁ hyalpam; analpamapratyakṣamasti, yadāgamānumānayuktibhirupalabhyatē; yairēvatāvadindriyaiḥ pratyakṣamupalabhyatē, tānyēva santi cāpratyakṣāṇi||7||

tatra buddhimAnnAstikyabuddhiM jahyAdvicikitsAM ca|
kasmAt? pratyakShaM hyalpam; analpamapratyakShamasti, yadAgamAnumAnayuktibhirupalabhyate;yaireva tAvadindriyaiH pratyakShamupalabhyate, tAnyeva santi cApratyakShANi||7||
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It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]

==== Hindrances in direct perception ====
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सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||
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satāṁ ca rūpāṇāmatisannikarṣādativiprakarṣādāvaraṇāt karaṇadaurbalyānmanōnavasthānātsamānābhihārādabhibhavādatisaukṣmyācca pratyakṣānupalabdhiḥ; tasmādaparīkṣitamētaducyatē-pratyakṣamēvāsti, nānyadastīti||8||

satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||
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<div style="text-align:justify;">
Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]
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श्रुतयश्चैता न कारणं, युक्तिविरोधात्|
आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|
द्विविधं सञ्चरेदात्मा सर्वोवाऽवयवेन वा||९||

सर्वश्चेत् सञ्चरेन्मातुः पितुर्वा मरणं भवेत्|
निरन्तरं, नावयवः कश्चित्सूक्ष्मस्य चात्मनः||१०||
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śrutayaścaitā na kāraṇaṁ, yuktivirōdhāt|
ātmā mātuḥ piturvā yaḥ sō'patyaṁ yadi sañcarēt|
dvividhaṁ sañcarēdātmā sarvōvā'vayavēna vā||9||

sarvaścēt sañcarēnmātuḥ piturvā maraṇaṁ bhavēt|
nirantaraṁ, nāvayavaḥ kaścitsūkṣmasya cātmanaḥ||10||

shrutayashcaitA na kAraNaM, yuktivirodhAt|
AtmA mAtuH piturvA yaH so~apatyaM yadi sa~jcaret|
dvividhaM sa~jcaredAtmA sarvovA~avayavena vA||9||

sarvashcet sa~jcarenmAtuH piturvA maraNaM bhavet|
nirantaraM, nAvayavaH kashcitsUkShmasya cAtmanaH||10||
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''Shrutis'' (scriptures) are not very clear about the idea of reincarnation since there are various differences in opinion regarding it. For instance, there is a view that if the soul of either the mother or the father is transferred into the child, then does the child embodies the soul of the parent completely or is it only part of the parent’s soul? If the soul of the mother or the father is present in body of child then if either of them should die, partial transformation of soul is not possible. Because the soul does not have any structure and it is very subtle. [9-10]
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बुद्धिर्मनश्च निर्णीते यथैवात्मा तथैव ते|
येषां चैषा मतिस्तेषां योनिर्नास्ति चतुर्विधा||११||
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buddhirmanaśca nirṇītē yathaivātmā tathaiva tē|
yēṣāṁ caiṣā matistēṣāṁ yōnirnāsti caturvidhā||11||

buddhirmanashca nirNIte yathaivAtmA tathaiva te|
yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||
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<div style="text-align:justify;">
In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]
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विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|
संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
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vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam|
saṁyōgē ca viyōgē ca tēṣāṁ karmaiva kāraṇam||12||

vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|
saMyoge ca viyoge ca teShAM karmaiva kAraNam||12||
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<div style="text-align:justify;">
The natural theory of birth is that the six ''dhatus'' (five basic elements- ''prithvi, apa, tejas, vayu, akasha'' and the ''atman'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''atman'', determines the qualities of the individual at birth. [12]
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=== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ===
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अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः|
पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
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anādēścētanādhātōrnēṣyatē paranirmitiḥ|
para ātmā sa cēddhēturiṣṭō'stu paranirmitiḥ||13||

anAdeshcetanAdhAtorneShyate paranirmitiH|
para AtmA sa ceddheturiShTo~astu paranirmitiH||13||
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Consciousness is without any beginning or end, and being eternal it cannot be created by any other thing. Creation by something else refers to the creation of the body by the absolute ''atman'' (the supreme consciousness or the supreme soul), and is an acceptable view for the proponents of the theory of reincarnation. [13]

=== ''Yadrichha'' or free will (power which is responsible for sudden occurrence of events in universe) ===
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न परीक्षा न परीक्ष्यं न कर्ता कारणं न च|
न देवा नर्षयः सिद्धाः कर्म कर्मफलं न च||१४||

नास्तिकस्यास्ति नैवात्मा यदृच्छोपहतात्मनः|
पातकेभ्यः परं चैतत् पातकं नास्तिकग्रहः||१५||
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na parīkṣā na parīkṣyaṁ na kartā kāraṇaṁ na ca|
na dēvā narṣayaḥ siddhāḥ karma karmaphalaṁ na ca||14||

nāstikasyāsti naivātmā yadr̥cchōpahatātmanaḥ|
pātakēbhyaḥ paraṁ caitat pātakaṁ nāstikagrahaḥ||15||

na parIkShA na parIkShyaM na kartA kAraNaM na ca|
na devA narShayaH siddhAH karma karmaphalaM na ca||14||

nAstikasyAsti naivAtmA yadRucchopahatAtmanaH|
pAtakebhyaH paraM caitat pAtakaM nAstikagrahaH||15||
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<div style="text-align:justify;">
Those who are atheists or nihilists do not believe in the theory of creation. As per this view, there is no existence of soul and no examination is warranted to prove its existence. They do not believe that there is any doer or divine cause for the existence of anything. For these people, there is no existence of God, sages, ''siddhas'', and therefore, they do not believe in concepts such as ''karma'' (action) and ''karmaphala'' (results of the action). Thus, nihilism constitutes the worst sin in this world. [14-15]
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तस्मान्मतिं विमुच्यैताममार्गप्रसृतां बुधः|
सतां बुद्धिप्रदीपेन पश्येत्सर्वं यथातथम्||१६||
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tasmānmatiṁ vimucyaitāmamārgaprasr̥tāṁ budhaḥ|
satāṁ buddhipradīpēna paśyētsarvaṁ yathātatham||16||

tasmAnmatiM vimucyaitAmamArgaprasRutAM budhaH|
satAM buddhipradIpena pashyetsarvaM yathAtatham||16||
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An intelligent person should get rid of such nihilistic thoughts and should see the world through the light of the lamp of wisdom shown by wise men. [16]

=== Four-fold examination ===
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द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
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dvividhamēva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptōpadēśaḥ, pratyakṣam, anumānaṁ,yuktiścēti||17||

dvividhameva khalu sarvaM saccAsacca; tasya caturvidhA parIkShA- AptopadeshaH, pratyakSham,anumAnaM, yuktishceti||17||
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All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]

==== Authoritative sages ====
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आप्तास्तावत्-
रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||१८||

आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||१९||
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āptāstāvat-
rajastamōbhyāṁ nirmuktāstapōjñānabalēna yē|
yēṣāṁ trikālamamalaṁ jñānamavyāhataṁ sadā||18||

āptāḥ śiṣṭā vibuddhāstē tēṣāṁ vākyamasaṁśayam|
satyaṁ, vakṣyanti tē kasmādasatyaṁ nīrajastamāḥ ||19||

AptAstAvat-
rajastamobhyAM nirmuktAstapoj~jAnabalena ye|
yeShAM trikAlamamalaM j~jAnamavyAhataM sadA||18||

AptAH shiShTA vibuddhAste teShAM vAkyamasaMshayam|
satyaM, vakShyanti te kasmAdasatyaM nIrajastamAH ||19||
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<div style="text-align:justify;">
Those who are enlightened and knowledgeable are absolutely free from ''rajas'' and ''tamas'' (psychological ''doshas''). By virtue of this, they possess knowledge of ''trikala'' (past, present and future) and are known as authorities (''aptas''). They are also known as the wise and the enlightened (''vibuddha'') persons. Their words are considered absolute truth without any doubt. As they are free from ''rajas'' and ''tamas'', how could they tell lie? [18-19]
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==== Knowledge by Direct Perception ====
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आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||२०||
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ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
vyaktā tadātvē yā buddhiḥ pratyakṣaṁ sa nirucyatē||20||

AtmendriyamanorthAnAM sannikarShAt pravartate|
vyaktA tadAtve yA buddhiH pratyakShaM sa nirucyate||20||
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Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (''pratyaksha''). [20]

==== ''Anumana'' (inference) ====
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प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|
वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||२१||

एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|
दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||२२||
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pratyakṣapūrvaṁ trividhaṁ trikālaṁ cānumīyatē|
vahnirnigūḍhō dhūmēna maithunaṁ garbhadarśanāt||21||

ēvaṁ vyavasyantyatītaṁ bījāt phalamanāgatam|
dr̥ṣṭvā bījāt phalaṁ jātamihaiva sadr̥śaṁ budhāḥ||22||

pratyakShapUrvaM trividhaM trikAlaM cAnumIyate|
vahnirnigUDho dhUmena maithunaM garbhadarshanAt||21||

evaM vyavasyantyatItaM bIjAt phalamanAgatam|
dRuShTvA bIjAt phalaM jAtamihaiva sadRushaM budhAH||22||
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<div style="text-align:justify;">
Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the coming smoke and sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]
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==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====
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जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|
युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||२३||

मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः|
युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||२४||
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jalakarṣaṇabījartusaṁyōgāt sasyasambhavaḥ|
yuktiḥ ṣaḍdhātusaṁyōgādgarbhāṇāṁ sambhavastathā||23||

mathyamanthana(ka)manthānasaṁyōgādagnisambhavaḥ|
yuktiyuktā catuṣpādasampadvyādhinibarhaṇī||24||

jalakarShaNabIjartusaMyogAt sasyasambhavaH|
yuktiH ShaDdhAtusaMyogAdgarbhANAM sambhavastathA||23||

mathyamanthana(ka)manthAnasaMyogAdagnisambhavaH|
yuktiyuktA catuShpAdasampadvyAdhinibarhaNI||24||
</div></div>

<div style="text-align:justify;">
Water, ploughed piece of land, seeds and the season in which particular seeds are sown, when combined together, result in a crop. Similarly, combination of six factors (''pancha mahabhuta'' and ''atman'') is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The ''vaidya'', medicines, paramedical staff, and the patient). [23-24]
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बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|
युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
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buddhiḥ paśyati yā bhāvān bahukāraṇayōgajān|
yuktistrikālā sā jñēyā trivargaḥ sādhyatē yayā||25||

buddhiH pashyati yA bhAvAn bahukAraNayogajAn|
yuktistrikAlA sA j~jeyA trivargaH sAdhyate yayA||25||
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The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

==== Importance and applications of four-fold Examination ====
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एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|
परीक्ष्यं सदसच्चैवं तया चास्ति पुनर्भवः||२६||
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ēṣā parīkṣā nāstyanyā yayā sarvaṁ parīkṣyatē|
parīkṣyaṁ sadasaccaivaṁ tayā cāsti punarbhavaḥ||26||

eShA parIkShA nAstyanyA yayA sarvaM parIkShyate|
parIkShyaM sadasaccaivaM tayA cAsti punarbhavaH||26||
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This is how the four fold examination helps in establishing the existence and non-existence of things. This examination can prove the theory of rebirth. [26]
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तत्राप्तागमस्तावद्वेदः, यश्चान्योऽपि कश्चिद्वेदार्थादविपरीतः परीक्षकैः प्रणीतः शिष्टानुमतो लोकानुग्रहप्रवृत्तःशास्त्रवादः, स चाऽऽप्तागमः; आप्तागमादुपलभ्यतेदानतपोयज्ञसत्याहिंसाब्रह्मचर्याण्यभ्युदयनिःश्रेयसकराणीति||२७||
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tatrāptāgamastāvadvēdaḥ [1] , yaścānyō'pi kaścidvēdārthādaviparītaḥ parīkṣakaiḥ praṇītaḥ śiṣṭānumatōlōkānugrahapravr̥ttaḥ śāstravādaḥ, sa cā''ptāgamaḥ;āptāgamādupalabhyatēdānatapōyajñasatyāhiṁsābrahmacaryāṇyabhyudayaniḥśrēyasakarāṇīti||27||

tatrAptAgamastAvadvedaH [1] , yashcAnyo~api kashcidvedArthAdaviparItaH parIkShakaiH praNItaHshiShTAnumato lokAnugrahapravRuttaH shAstravAdaH, sa cA~a~aptAgamaH;AptAgamAdupalabhyatedAnatapoyaj~jasatyAhiMsAbrahmacaryANyabhyudayaniHshreyasakarANIti||27||
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<div style="text-align:justify;">
Scriptural testimony are the ''Vedas'' or other scripts which agree with the ''Vedas'', other scripts do not oppose the theories of ''Vedas'' rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and ''bramacharya'' (control of senses/ celibecy) by doing these one's upliftment and liberation is possible. [27]
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न चानतिवृत्तसत्त्वदोषाणामदोषैरपुनर्भवो धर्मद्वारेषूपदिश्यते||२८||
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na cānativr̥ttasattvadōṣāṇāmadōṣairapunarbhavō dharmadvārēṣūpadiśyatē||28||

na cAnativRuttasattvadoShANAmadoShairapunarbhavo dharmadvAreShUpadishyate||28||
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Persons those who have not been able to free themselves from ''rajas'' and ''tamas'' (psychological ''doshas''), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]
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धर्मद्वारावहितैश्च व्यपगतभयरागद्वेषलोभमोहमानैर्ब्रह्मपरैराप्तैः कर्मविद्भिरनुपहतसत्त्वबुद्धिप्रचारैः पूर्वैःपूर्वतरैर्महर्षिभिर्दिव्यचक्षुभिर्दृष्ट्वोपदिष्टः पुनर्भव इति व्यवस्येदेवम् ||२९||
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dharmadvārāvahitaiśca vyapagatabhayarāgadvēṣalōbhamōhamānairbrahmaparairāptaiḥkarmavidbhiranupahatasattvabuddhipracāraiḥ pūrvaiḥpūrvatarairmaharṣibhirdivyacakṣubhirdr̥ṣṭvōpadiṣṭaḥ punarbhava iti vyavasyēdēvam ||29||

dharmadvArAvahitaishca vyapagatabhayarAgadveShalobhamohamAnairbrahmaparairAptaiHkarmavidbhiranupahatasattvabuddhipracAraiH pUrvaiHpUrvatarairmaharShibhirdivyacakShubhirdRuShTvopadiShTaH punarbhava iti vyavasyedevam ||29||
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<div style="text-align:justify;">
The people who follow the path of ''dharma'' (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]
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प्रत्यक्षमपि चोपलभ्यते- मातापित्रोर्विसदृशान्यपत्यानि, तुल्यसम्भवानां वर्णस्वराकृतिसत्त्वबुद्धिभाग्यविशेषाः,प्रवरावरकुलजन्म, दास्यैश्वर्यं, सुखासुखमायुः, आयुषो वैषम्यम्, इह कृतस्यावाप्तिः, अशिक्षितानां चरुदितस्तनपानहासत्रासादीनां प्रवृत्तिः, लक्षणोत्पत्तिः, कर्मसादृश्ये फलविशेषः, मेधा क्वचित् क्वचित् कर्मण्यमेधा,जातिस्मरणम्- इहागमनमितश्च्युतानामिति , समदर्शने प्रियाप्रियत्वम्||३०||
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pratyakṣamapi cōpalabhyatē- mātāpitrōrvisadr̥śānyapatyāni, tulyasambhavānāṁvarṇasvarākr̥tisattvabuddhibhāgyaviśēṣāḥ, pravarāvarakulajanma, dāsyaiśvaryaṁ, sukhāsukhamāyuḥ,āyuṣō vaiṣamyam, iha kr̥tasyāvāptiḥ, aśikṣitānāṁ ca ruditastanapānahāsatrāsādīnāṁ pravr̥ttiḥ,lakṣaṇōtpattiḥ, karmasādr̥śyē phalaviśēṣaḥ, mēdhā kvacit kvacit karmaṇyamēdhā, jātismaraṇam-ihāgamanamitaścyutānāmiti , samadarśanē priyāpriyatvam||30||

pratyakShamapi copalabhyate- mAtApitrorvisadRushAnyapatyAni, tulyasambhavAnAMvarNasvarAkRutisattvabuddhibhAgyavisheShAH, pravarAvarakulajanma, dAsyaishvaryaM,sukhAsukhamAyuH, AyuSho vaiShamyam, iha kRutasyAvAptiH, ashikShitAnAM caruditastanapAnahAsatrAsAdInAM pravRuttiH, lakShaNotpattiH, karmasAdRushye phalavisheShaH,medhA kvacit kvacit karmaNyamedhA, jAtismaraNam- ihAgamanamitashcyutAnAmiti , samadarshanepriyApriyatvam||30||
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<div style="text-align:justify;">
Observation proves theory of rebirth: To establish the theory of rebirth observation may be helpful, for example dissimilar children born to their parents, parents may be same but their children differ in various manners like complexion, voice, structure, mind, intellect and fate. Birth in high class or lower class, slavery or lordship, happy or miserable life, difference in lifespan, getting different result of the deeds done in this life, without any training actions like crying, sucking breast, laughing, fear etc. (in new born), appearance of signs over body indicating good or bad fortune, actions being the same results are different, preservation of memory sometimes memory loss, memory of previous life in some persons, appearance being the same but some have liking some have disliking for the same things, all these prove the theory of rebirth. [30]
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अत एवानुमीयते- यत्- स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर्म, तस्यैतत् फलम्;इतश्चान्यद्भविष्यतीति; फलद्बीजमनुमीयते, फलं च बीजात्||३१||
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ata ēvānumīyatē- yat- svakr̥tamaparihāryamavināśi paurvadēhikaṁ daivasañjñakamānubandhikaṁkarma, tasyaitat phalam; itaścānyadbhaviṣyatīti; phaladbījamanumīyatē, phalaṁ ca bījāt||31||

ata evAnumIyate- yat- svakRutamaparihAryamavinAshi paurvadehikaM daivasa~jj~jakamAnubandhikaMkarma, tasyaitat phalam; itashcAnyadbhaviShyatIti; phaladbIjamanumIyate, phalaM ca bIjAt||31||
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<div style="text-align:justify;">
Inference supporting rebirth theory: Inference can be drawn that the action done in previous life is unavoidable, eternal and have continuity is known as fate. The results of which are enjoyable in this life and the actions done in this life will bring its results in next life. As seed comes from fruit and fruit from seed, this process is going on forever. [31]
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युक्तिश्चैषा- षड्धातुसमुदयाद्गर्भजन्म, कर्तृकरणसंयोगात् क्रिया; कृतस्य कर्मणः फलं नाकृतस्य, नाङ्कुरोत्पत्तिरबीजात्;कर्मसदृशं फलं, नान्यस्माद्बीजादन्यस्योत्पत्तिः; इति युक्तिः||३२||
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yuktiścaiṣā- ṣaḍdhātusamudayādgarbhajanma, kartr̥karaṇasaṁyōgāt kriyā; kr̥tasya karmaṇaḥ phalaṁnākr̥tasya, nāṅkurōtpattirabījāt; karmasadr̥śaṁ phalaṁ, nānyasmādbījādanyasyōtpattiḥ; iti yuktiḥ||32||

yuktishcaiShA- ShaDdhAtusamudayAdgarbhajanma, kartRukaraNasaMyogAt kriyA; kRutasya karmaNaHphalaM nAkRutasya, nA~gkurotpattirabIjAt; karmasadRushaM phalaM, nAnyasmAdbIjAdanyasyotpattiH; itiyuktiH||32||
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<div style="text-align:justify;">
Reasoning supporting rebirth: the ''garbha'' (embryo) is formed by the combination of six ''dhatus'' (''pancha mahabhutas'' and ''atman''). Doer and the instrument when do come together results in manifestation of action. The results which we get are because of the actions done, no results if no action done. The germination occurs because of seed, the result always corresponds to the action, and seed cannot bring out heterogeneous product. This is reasoning. [32]
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एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्|
इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
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ēvaṁ pramāṇaiścaturbhirupadiṣṭē punarbhavē dharmadvārēṣvavadhīyēta; tadyathā-guruśuśrūṣāyāmadhyayanē vratacaryāyāṁ dārakriyāyāmapatyōtpādanē bhr̥tyabharaṇē'tithipūjāyāṁdānē'nabhidhyāyāṁ tapasyanasūyāyāṁ dēhavāṅmānasē karmaṇyakliṣṭēdēhēndriyamanōrthabuddhyātmaparīkṣāyāṁ manaḥsamādhāviti; yāni cānyānyapyēvaṁvidhāni karmāṇisatāmavigarhitāni svargyāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvanniha caiva yaśōlabhatē prētya ca svargam|
iti tr̥tīyā paralōkaiṣaṇā vyākhyātā bhavati||33||

evaM pramANaishcaturbhirupadiShTe punarbhave dharmadvAreShvavadhIyeta; tadyathA-gurushushrUShAyAmadhyayane vratacaryAyAM dArakriyAyAmapatyotpAdanebhRutyabharaNe~atithipUjAyAM dAne~anabhidhyAyAM tapasyanasUyAyAM dehavA~gmAnasekarmaNyakliShTe dehendriyamanorthabuddhyAtmaparIkShAyAM manaHsamAdhAviti; yAnicAnyAnyapyevaMvidhAni karmANi satAmavigarhitAni svargyANi vRuttipuShTikarANi vidyAttAnyArabhetakartuM; tathA kurvanniha caiva yasho labhate pretya ca svargam|
iti tRutIyA paralokaiShaNA vyAkhyAtA bhavati||33||
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<div style="text-align:justify;">
All the four means of knowledge (scriptures, observation, inference & reasoning) help in establishing the rebirth theory, one should concentrate mind on the path of eternal duty. Paths are to give service to the preachers/teachers/elders, studies, performing spiritual acts, marriage, producing children, maintenance of servants, giving respect to the guests, giving donations, no greed for others money, penance, avoid jealousy, performing acts which do not affect physical, verbally and mind, introspection of body, sensual faculties, mind, intellect and self and meditation are included. Similar acts recommended by virtuous persons which are conducive for doing well in life, and attainment of heaven after death, means of livelihood should be done. By doing such acts one gains fame and attains heaven after death. Thus, the third basic desire is explained. [33]
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=== Important Triads ===
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अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४||
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atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||

atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
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There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]

==== Three Supporting Pillars of Life ====
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त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
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traya upastambhā iti- āhāraḥ, svapnō, brahmacaryamiti;ēbhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇōpacayōpacitamanuvartatēyāvadāyuḥsaṁskārāt saṁskāramahitamanupasēvamānasya , ya ihaivōpadēkṣyatē||35||

traya upastambhA iti- AhAraH, svapno, brahmacaryamiti;ebhistribhiryuktiyuktairupastabdhamupastambhaiH sharIraM balavarNopacayopacitamanuvartateyAvadAyuHsaMskArAt saMskAramahitamanupasevamAnasya , ya ihaivopadekShyate||35||
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<div style="text-align:justify;">
Three supporting pillars of life: ''Ahara'' (food), ''nidra'' (sleep) and observance of ''bramhacharya'' ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]
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==== Three Types of ''Bala'' (strength) ====
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त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च|
सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
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trividhaṁ balamiti- sahajaṁ, kālajaṁ, yuktikr̥taṁ ca|
sahajaṁ yaccharīrasattvayōḥ prākr̥taṁ, kālakr̥tamr̥tuvibhāgajaṁ vayaḥkr̥taṁ ca, yuktikr̥taṁpunastadyadāhāracēṣṭāyōgajam||36||

trividhaM balamiti- sahajaM, kAlajaM, yuktikRutaM ca|
sahajaM yaccharIrasattvayoH prAkRutaM, kAlakRutamRutuvibhAgajaM vayaHkRutaM ca, yuktikRutaMpunastadyadAhAraceShTAyogajam||36||
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''Sahaja'' (hereditary, since birth), ''kalaja'' (seasonal or periodic), and ''yuktikrita'' (acquired).

''Sahaja bala'' is present in body and mind since birth or naturally. ''Kalakrita bala'' is according to the seasonal variations and age of the person. ''Yukti krita bala'' or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]

==== Three ''Ayatana'' (causes of diseases) ====
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त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः|
तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पृश्यानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
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trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyōgāyōgamithyāyōgāḥ|
tatrātiprabhāvatāṁ dr̥śyānāmatimātraṁ darśanamatiyōgaḥ, sarvaśō'darśanamayōgaḥ,atiśliṣṭātiviprakr̥ṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikr̥tavitrāsanādirūpadarśanaṁ mithyāyōgaḥ; tathā'timātrastanitapaṭahōtkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyōgaḥ,sarvaśō'śravaṇamayōgaḥ, paruṣēṣṭavināśōpaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyōgaḥ;tathā'titīkṣṇōgrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyōgaḥ, sarvaśō'ghrāṇamayōgaḥ,pūtidviṣṭāmēdhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyōgaḥ; tathārasānāmatyādānamatiyōgaḥ, sarvaśō'nādānamayōgaḥ, mithyāyōgōrāśivarjyēṣvāhāravidhiviśēṣāyatanēṣūpadēkṣyatē; tathā'tiśītōṣṇānāṁ spr̥śyānāṁsnānābhyaṅgōtsādanādīnāṁ cātyupasēvanamatiyōgaḥ, sarvaśō'nupasēvanamayōgaḥ, snānādīnāṁśītōṣṇādīnāṁ ca spr̥śyānāmanānupūrvyōpasēvanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaścētimithyāyōgaḥ||37||

trINyAyatanAnIti- arthAnAM karmaNaH kAlasya cAtiyogAyogamithyAyogAH|
tatrAtiprabhAvatAM dRushyAnAmatimAtraM darshanamatiyogaH, sarvasho~adarshanamayogaH,atishliShTAtiviprakRuShTaraudrabhairavAdbhutadviShTabIbhatsanavikRutavitrAsanAdirUpadarshanaM mithyAyogaH; tathA~atimAtrastanitapaTahotkruShTAdInAM shabdAnAmatimAtraMshravaNamatiyogaH, sarvasho~ashravaNamayogaH,paruSheShTavinAshopaghAtapradharShaNabhIShaNAdishabdashravaNaM mithyAyogaH;tathA~atitIkShNogrAbhiShyandinAM gandhAnAmatimAtraM ghrANamatiyogaH,sarvasho~aghrANamayogaH, pUtidviShTAmedhyaklinnaviShapavanakuNapagandhAdighrANaMmithyAyogaH; tathA rasAnAmatyAdAnamatiyogaH, sarvasho~anAdAnamayogaH, mithyAyogorAshivarjyeShvAhAravidhivisheShAyataneShUpadekShyate; tathA~atishItoShNAnAM spRushyAnAMsnAnAbhya~ggotsAdanAdInAM cAtyupasevanamatiyogaH, sarvasho~anupasevanamayogaH,snAnAdInAM shItoShNAdInAM ca spRushyAnAmanAnupUrvyopasevanaMviShamasthAnAbhighAtAshucibhUtasaMsparshAdayashceti mithyAyogaH||37||
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''Atiyoga'' (excessive utilisation), ''ayoga'' (non-utilisation) and ''mithyayoga'' (wrong utilisation) of ''artha'' (objects of senses), ''karma'' (actions) and ''kala'' (time) are three causes of diseases. Examples are
*''Atiyoga'' of sense of vision is excessive gazing at highly illuminous things,
*''Ayoga'' of sense of vision is to not look at anything
*''Mithyayoga'' of the sense of vision would be looking at things which are too close or too far, looking at awful, terrifying or surprising, contemptuous, frightful or deformed and alarming things is wrong utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle drum, loud cries etc. are the examples of excessive utilization of sense of hearing, not hearing anything at all is non-utilization, hearing harsh words, news about death of near and dear or about loss of wealth, assaulting, insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling of sharp, acute and intoxicating odors is excessive utilization of sense of olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant, dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of sense of smell.

Similarly, excessive intake of various substances with different tastes is over utilization of gustatory sense, not to use the sense is its non-utilization, and intake of things not considering the factors for utility of food mentioned in [[Vimana Sthana]] except ''rashi'' is the wrong utilization of gustatory senses.

Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, ''bhuta-sansparsha'' (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]
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==== Three Causes of Diseases ====
===== Asatmyendriyarthasamyoga =====
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तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
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tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cētaḥ- samavāyi, sparśanavyāptērvyāpakamapi cacētaḥ; tasmāt sarvēndriyāṇāṁ vyāpakasparśakr̥tō yō bhāvaviśēṣaḥ, sō'yamanupaśayātpañcavidhastrividhavikalpō bhavatyasātmyēndriyārthasaṁyōgaḥ; sātmyārthō hyupaśayārthaḥ||38||

tatraikaM sparshanamindriyANAmindriyavyApakaM , cetaH- samavAyi, sparshanavyAptervyApakamapica cetaH; tasmAt sarvendriyANAM vyApakasparshakRuto yo bhAvavisheShaH, so~ayamanupashayAtpa~jcavidhastrividhavikalpo bhavatyasAtmyendriyArthasaMyogaH; sAtmyArtho hyupashayArthaH||38||
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The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The ''anupashaya'' (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as ''asatmyendriyatha samyoga''. The favorable reaction of the senses is ''satmya'' (adaptation/wholesome conjunction of senses with their object). ||38||
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===== Prajnaparadha (intellectual defects) =====

कर्म वाङ्मनःशरीरप्रवृत्तिः|
तत्र वाङ्मनःशरीरातिप्रवृत्तिरतियोगः; सर्वशोऽप्रवृत्तिरयोगः;वेगधारणोदीरणविषमस्खलनपतनाङ्गप्रणिधानाङ्गप्रदूषणप्रहारमर्दनप्राणोपरोधसङ्क्लेशनादिः शारीरो मिथ्यायोगः,सूचकानृताकालकलहाप्रियाबद्धानुपचारपरुषवचनादिर्वाङ्मिथ्यायोगः, भयशोकक्रोधलोभमोहमानेर्ष्यामिथ्यादर्शनादिर्मानसोमिथ्यायोगः||३९||
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karma vāṅmanaḥśarīrapravr̥ttiḥ|
tatra vāṅmanaḥśarīrātipravr̥ttiratiyōgaḥ; sarvaśō'pravr̥ttirayōgaḥ;vēgadhāraṇōdīraṇaviṣamaskhalanapatanāṅgapraṇidhānāṅgapradūṣaṇaprahāramardanaprāṇōparōdhasaṅklēśanādiḥśārīrō mithyāyōgaḥ, sūcakānr̥tākālakalahāpriyābaddhānupacāraparuṣavacanādirvāṅmithyāyōgaḥ,bhayaśōkakrōdhalōbhamōhamānērṣyāmithyādarśanādirmānasō mithyāyōgaḥ||39||

karma vA~gmanaHsharIrapravRuttiH|
tatra vA~gmanaHsharIrAtipravRuttiratiyogaH; sarvasho~apravRuttirayogaH;vegadhAraNodIraNaviShamaskhalanapatanA~ggapraNidhAnA~ggapradUShaNaprahAramardanaprANoparodhasa~gkleshanAdiHshArIro mithyAyogaH, sUcakAnRutAkAlakalahApriyAbaddhAnupacAraparuShavacanAdirvA~gmithyAyogaH,bhayashokakrodhalobhamohamAnerShyAmithyAdarshanAdirmAnaso mithyAyogaH||39||
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Action includes verbal, mental and body (physical) activities. The ''atiyoga'' (excess action) includes speech, mind and body activities in excessive manner and their complete inactivity is ''ayoga'' (non-utilisation). Suppression of natural urges, their forceful manifestation, slipping from uneven places, excessive walking, falling, keeping body parts in improper posture, keeping body parts unhygienic, body assault, excessive massage, excess holding of breath and giving all kind of torture to body are the examples of wrong utilization of body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks, irrelevant and unpleasant and harsh talks are the examples of wrong utilization of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions are wrong utilization of mind. [39]
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सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
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saṅgrahēṇa cātiyōgāyōgavarjaṁ karma vāṅmanaḥśarīrajamahitamanupadiṣṭaṁ yattacca mithyāyōgaṁvidyāt||40||

sa~ggraheNa cAtiyogAyogavarjaM karma vA~gmanaHsharIrajamahitamanupadiShTaM yattaccamithyAyogaM vidyAt||40||
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In brief, actions which are not included in over utilization and non-utilization related to actions of speech, mind and body and which are harmful even though not mentioned comes under wrong utilization of acts of speech, mind and body. [40]
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इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१|
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iti trividhavikalpaṁ trividhamēva karma prajñāparādha iti vyavasyēt||41||

iti trividhavikalpaM trividhameva karma praj~jAparAdha iti vyavasyet||41||
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Three types of ''vikalpa'' (''atiyoga, ayoga'' and ''mithyayoga'') and three actions (speech, mind and body) comes under category of deeds done of ''prajnaparadha'' (intellectual defects). ||41||
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===== Kala or Parinama (time) =====

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|
तत्रातिमात्रस्वलक्षणः कालः कालातियोगः, हीनस्वलक्षणः (कालः) कालायोगः, यथास्वलक्षणविपरीतलक्षणस्तु (कालः)कालमिथ्यायोगः|
कालः पुनः परिणाम उच्यते||४२||
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śītōṣṇavarṣalakṣaṇāḥ punarhēmantagrīṣmavarṣāḥ saṁvatsaraḥ, sa kālaḥ|
tatrātimātrasvalakṣaṇaḥ kālaḥ kālātiyōgaḥ, hīnasvalakṣaṇaḥ (kālaḥ) kālāyōgaḥ,yathāsvalakṣaṇaviparītalakṣaṇastu (kālaḥ) kālamithyāyōgaḥ|
kālaḥ punaḥ pariṇāma ucyatē||42||

shItoShNavarShalakShaNAH punarhemantagrIShmavarShAH saMvatsaraH, sa kAlaH|
tatrAtimAtrasvalakShaNaH kAlaH kAlAtiyogaH, hInasvalakShaNaH (kAlaH) kAlAyogaH,yathAsvalakShaNaviparItalakShaNastu (kAlaH) kAlamithyAyogaH|
kAlaH punaH pariNAma ucyate||42||
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Time span of a year is divided into ''sheeta'' (winter season), ''ushna'' (summer season) and rainy season. Which is further divided into six seasons namely ''hemanta- shishira'' (winter), ''vasanta- grishma'' (summer), ''varsha-sharada'' (rains). The manifestation of particular season in excess be regarded as ''kala atiyoga'' (excessive utilization), if season manifests in lesser measure, termed as ''ayoga'' (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is ''mithyayoga'' (wrong utilization) of the ''kala'' (season). [42]
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इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
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ityasātmyēndriyārthasaṁyōgaḥ, prajñāparādhaḥ, pariṇāmaścēti trayastrividhavikalpā hētavō vikārāṇāṁ;samayōgayuktāstu prakr̥tihētavō bhavanti||43||

ityasAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti trayastrividhavikalpA hetavovikArANAM; samayogayuktAstu prakRutihetavo bhavanti||43||
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The ''asatmyaindriyarthsamyoga'' (unwholesome union) of the sense organs with their objects, ''prajnaparadha'' (intellectual defect) and ''parinama'' (seasonal effects) along with three types (''atiyoga'', ''ayoga'' and ''mithyayoga'') are the three causes of diseases.

''Samyoga'' (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]
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सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
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sarvēṣāmēva bhāvānāṁ bhāvābhāvau nāntarēṇa yōgāyōgātiyōgamithyāyōgān samupalabhyētē;yathāsvayuktyapēkṣiṇau hi bhāvābhāvau||44||

sarveShAmeva bhAvAnAM bhAvAbhAvau nAntareNa yogAyogAtiyogamithyAyogAn samupalabhyete;yathAsvayuktyapekShiNau hi bhAvAbhAvau||44||
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All the objects in this universe have ''bhava'' (presence) and ''abhava'' (absence) which can be recognized by their ''yoga'' (proper maintenance), ''ayoga'' (non utilization), ''atiyoga'' (excessive utilization) and ''mithyayoga'' (improper utilization). Because ''bhava'' needs ''yukti'' (reasoning) for recognition but ''abhava'' does not depend on ''yukti''. [44]

==== Three Types of Diseases ====
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त्रयो रोगा इति- निजागन्तुमानसाः|
तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
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trayō rōgā iti- nijāgantumānasāḥ|
tatra nijaḥ śārīradōṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprahārādisamutthaḥ, mānasaḥpunariṣṭasya lābhāllābhāccāniṣṭasyōpajāyatē||45||

trayo rogA iti- nijAgantumAnasAH|
tatra nijaH shArIradoShasamutthaH, AganturbhUtaviShavAyvagnisamprahArAdisamutthaH, mAnasaHpunariShTasya lAbhAllAbhAccAniShTasyopajAyate||45||
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There are three types of diseases – ''Nija'' (endogenous), ''agantuja'' (exogenous) and ''manasa'' (psychological). ''Nija vyadhi'' (endogenous diseases) are caused by vitiation of body ''doshas'' (''vata, pitta'' and ''kapha''). ''Agantuja'' (exogenous diseases) are caused ''bhuta'' (invisible organisms), poisonous substances, wind, fire and trauma. ''Manasa'' (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]
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तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
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tatra buddhimatā mānasavyādhiparītēnāpi satā buddhyā hitāhitamavēkṣyāvēkṣyadharmārthakāmānāmahitānāmanupasēvanē hitānāṁ cōpasēvanē prayatitavyaṁ, na hyantarēṇa lōkētrayamētanmānasaṁ kiñcinniṣpadyatē sukhaṁ vā duḥkhaṁ vā; tasmādētaccānuṣṭhēyaṁ- tadvidyānāṁ cōpasēvanē prayatitavyam, ātmadēśakulakālabalaśaktijñānē yathāvaccēti||46||

tatra buddhimatA mAnasavyAdhiparItenApi satA buddhyA hitAhitamavekShyAvekShyadharmArthakAmAnAmahitAnAmanupasevane hitAnAM copasevane prayatitavyaM, na hyantareNa loketrayametanmAnasaM ki~jcinniShpadyate sukhaM vA duHkhaM vA; tasmAdetaccAnuShTheyaM-tadvidyAnAM copasevane prayatitavyam, AtmadeshakulakAlabalashaktij~jAne yathAvacceti||46||
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A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). In this world happiness or sorrow cannot occur without these three. That is why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about ''atman''(self), ''desha'' (place), ''kala''(time), ''bala''(strength), ''shakti''(potential/capacity). [46]
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भवति चात्र-
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|
तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
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bhavati cātra-
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavēkṣaṇam|
tadvidyasēvā vijñānamātmādīnāṁ ca sarvaśaḥ||47||

bhavati cAtra-
mAnasaM prati bhaiShajyaM trivargasyAnvavekShaNam|
tadvidyasevA vij~jAnamAtmAdInAM ca sarvashaH||47||
</div></div>

<div style="text-align:justify;">
Thus, it is said that the treatment of psychological diseases is- to follow the conduct related to ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). To do service of persons who are having knowledge of psychological diseases and follow their instructions. To obtain the knowledge about self etc. [47]
</div>

==== Three Disease Pathways ====
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त्रयो रोगमार्गा इति- शाखा, मर्मास्थिसन्धयः, कोष्ठश्च|
तत्र शाखा रक्तादयो धातवस्त्वक् च, स बाह्यो रोगमार्गः; मर्माणि पुनर्बस्तिहृदयमूर्धादीनि,अस्थिसन्धयोऽस्थिसंयोगास्तत्रोपनिबद्धाश्च स्नायुकण्डराः ,
स मध्यमो रोगमार्गः; कोष्ठः पुनरुच्यते महास्रोतः शरीरमध्यंमहानिम्नमामपक्वाशयश्चेति पर्यायशब्दैस्तन्त्रे, स रोगमार्ग आभ्यन्तरः||४८||
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trayō rōgamārgā iti- śākhā, marmāsthisandhayaḥ, kōṣṭhaśca|
tatra śākhā raktādayō dhātavastvak ca, sa bāhyō rōgamārgaḥ; marmāṇi punarbastihr̥dayamūrdhādīni,asthisandhayō'sthisaṁyōgāstatrōpanibaddhāśca snāyukaṇḍarāḥ , sa madhyamō rōgamārgaḥ; kōṣṭhaḥpunarucyatē mahāsrōtaḥ śarīramadhyaṁ mahānimnamāmapakvāśayaścēti paryāyaśabdaistantrē, sarōgamārga ābhyantaraḥ||48||

trayo rogamArgA iti- shAkhA, marmAsthisandhayaH, koShThashca|
tatra shAkhA raktAdayo dhAtavastvak ca, sa bAhyo rogamArgaH; marmANipunarbastihRudayamUrdhAdIni, asthisandhayo~asthisaMyogAstatropanibaddhAshca snAyukaNDarAH ,sa madhyamo rogamArgaH; koShThaH punarucyate mahAsrotaH sharIramadhyaMmahAnimnamAmapakvAshayashceti paryAyashabdaistantre, sa rogamArga AbhyantaraH||48||
</div></div>

<div style="text-align:justify;">
There are three pathways of disease manifestation- ''shakha'' (peripheral path), ''marmasthisandhi'' (vital organs & bone joints) and ''koshtha'' (digestive system). The ''shakha'' includes tissue elements like blood and skin etc.; this is considered as ''bahya rogamarga'' (external path for disease manifestation). ''Marmas'' (vital organs) are ''basti'' (urinary bladder), ''hridaya''(heart), ''murdha'' (head) etc. bones, joints, ligaments and tendons, is considered as ''madhyama rogamarga'' (middle pathway for manifestation of disease). ''Koshtha'' (digestive system) is known as ''Mahastrotas'' (great channel) it is ''sharira madhya'' (central body part), ''mahanimna'' (greater lower part), ''ama-pakwashaya'' (stomach and intestines), this is ''abhyantara rogamarga'' (internal pathway for disease manifestation). [48]
</div>
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तत्र, गण्डपिडकालज्यपचीचर्मकीलाधिमांसमषककुष्ठव्यङ्गादयो विकारा बहिर्मार्गजाश्च विसर्पश्वयथुगुल्मार्शोविद्रध्यादयःशाखानुसारिणो भवन्ति रोगाः; पक्षवधग्रहापतानकार्दितशोषराजयक्ष्मास्थिसन्धिशूलगुदभ्रंशादयः शिरोहृद्बस्तिरोगादयश्चमध्यममार्गानुसारिणो भवन्ति रोगाः; ज्वरातीसारच्छर्द्यलसकविसूचिकाकासश्वासहिक्कानाहोदरप्लीहादयोऽन्तर्मार्गजाश्चविसर्पश्वयथुगुल्मार्शोविद्रध्यादयः कोष्ठानुसारिणो भवन्ति रोगाः||४९||
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tatra, gaṇḍapiḍakālajyapacīcarmakīlādhimāṁsamaṣakakuṣṭhavyaṅgādayō vikārā bahirmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ śākhānusāriṇō bhavanti rōgāḥ;pakṣavadhagrahāpatānakārditaśōṣarājayakṣmāsthisandhiśūlagudabhraṁśādayaḥśirōhr̥dbastirōgādayaśca madhyamamārgānusāriṇō bhavanti rōgāḥ;jvarātīsāracchardyalasakavisūcikākāsaśvāsahikkānāhōdaraplīhādayō'ntarmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ kōṣṭhānusāriṇō bhavanti rōgāḥ||49||

tatra, gaNDapiDakAlajyapacIcarmakIlAdhimAMsamaShakakuShThavya~ggAdayo vikArAbahirmArgajAshca visarpashvayathugulmArshovidradhyAdayaH shAkhAnusAriNo bhavanti rogAH;pakShavadhagrahApatAnakArditashoSharAjayakShmAsthisandhishUlagudabhraMshAdayaHshirohRudbastirogAdayashca madhyamamArgAnusAriNo bhavanti rogAH;jvarAtIsAracchardyalasakavisUcikAkAsashvAsahikkAnAhodaraplIhAdayo~antarmArgajAshcavisarpashvayathugulmArshovidradhyAdayaH koShThAnusAriNo bhavanti rogAH||49||
</div></div>

<div style="text-align:justify;">
Diseases like ''ganda'' (goiter), ''pidaka'' (pustule), ''alaji'' (boil), ''apache'' (scrofula), ''charmakeela'' (skin warts), ''adhimamsa'' (muscular new growth), ''mashak'' (moles), ''kushtha'' (skin disorders), ''vyanga'' (blemishes), also the external variety of ''visarpa'' (skin disease/ swelling quickly spreads), ''shvayathu'' (edema), ''gulma'' (abdominal lumps), ''arsha'' (piles), and ''vidradhi'' (abscess) are the diseases of ''shakha'' (external route).

''Pakshavadha'' (hemiplegia), ''graha'' (stiffness), ''apatanaka'' (convulsion disorder), ''ardita'' (facial palsy), ''sosha'' (cachexia), ''rajayakshma'' (tuberculosis), ''asthisandhishula'' (pain in bone joints), ''gudabhramsha'' (prolapsed rectum), and diseases of head, heart and urinary bladder are the diseases of middle pathway for disease manifestation.

''Jwara'' (fever), ''atisara'' (diarrhea), ''chhardi'' (vomiting), ''alasaka'' (sluggish intestines/ paralytic ileus), ''visuchika'' (cholera), ''kasa'' (cough), ''shwasa'' (dyspnoea), ''hikka'' (hiccups), ''anaha'' (obstructed flatulence), ''udara'' ( abdominal disorders), ''pliha roga'' (diseases of spleen), internal ''visarpa'' (skin disease/ swelling which quickly spreads), ''shvayathu'' (internal swelling), ''gulma'' (abdominal lumps), ''arsha'' (internal piles), and ''vidradhi'' (internal abscess) are the diseases of internal pathway for disease manifestation. [49]
</div>

==== Three Types of Physicians ====
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त्रिविधा भिषज इति-
भिषक्छद्मचराः सन्ति सन्त्येके सिद्धसाधिताः|
सन्ति वैद्यगुणैर्युक्तास्त्रिविधा भिषजो भुवि||५०||

वैद्यभाण्डौषधैः पुस्तैः पल्लवैरवलोकनैः|
लभन्ते ये भिषक्शब्दमज्ञास्ते प्रतिरूपकाः||५१||

श्रीयशोज्ञानसिद्धानां व्यपदेशादतद्विधाः|
वैद्यशब्दं लभन्ते ये ज्ञेयास्ते सिद्धसाधिताः||५२||

प्रयोगज्ञानविज्ञानसिद्धिसिद्धाः सुखप्रदाः|
जीविताभिसरास्ते स्युर्वैद्यत्वं तेष्ववस्थितमिति||५३||
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trividhā bhiṣaja iti-
bhiṣakchadmacarāḥ santi santyēkē siddhasādhitāḥ|
santi vaidyaguṇairyuktāstrividhā bhiṣajō bhuvi||50||

vaidyabhāṇḍauṣadhaiḥ pustaiḥ pallavairavalōkanaiḥ|
labhantē yē bhiṣakśabdamajñāstē pratirūpakāḥ||51||

śrīyaśōjñānasiddhānāṁ vyapadēśādatadvidhāḥ|
vaidyaśabdaṁ labhantē yē jñēyāstē siddhasādhitāḥ||52||

prayōgajñānavijñānasiddhisiddhāḥ sukhapradāḥ|
jīvitābhisarāstē syurvaidyatvaṁ tēṣvavasthitamiti||53||

trividhA bhiShaja iti-
bhiShakchadmacarAH santi santyeke siddhasAdhitAH|
santi vaidyaguNairyuktAstrividhA bhiShajo bhuvi||50||

vaidyabhANDauShadhaiH pustaiH pallavairavalokanaiH|
labhante ye bhiShakshabdamaj~jAste pratirUpakAH||51||

shrIyashoj~jAnasiddhAnAM vyapadeshAdatadvidhAH|
vaidyashabdaM labhante ye j~jeyAste siddhasAdhitAH||52||

prayogaj~jAnavij~jAnasiddhisiddhAH sukhapradAH|
jIvitAbhisarAste syurvaidyatvaM teShvavasthitamiti||53||
</div></div>

There are three types of ''bhishag'' (physicians):
<div style="text-align:justify;">
*''bhishag chhadmachara'' (pseudo physicians/impostor),
*''siddhasadhit'' (feigned/pretender physicians), and
*''vaidya guna yukta'' / ''jivitabhisara'' (true/genuine physicians with essential qualities) found in this world.

Those who carry equipments, medicines, books, green herbs and dress up like ''vaidyas'' are ignorant of medical science, fool others and are just fake ''vaidya'' or quacks.

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

Practical use of various therapies and the deep knowledge of [[Ayurveda]] science, having insight, famous, successful, capable of giving happiness to the patients are ''Jivitabhisara'' (saviour of life), the qualities of genuine physician. [50-53]
</div>

==== Three Kinds of Treatment Modalities ====
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त्रिविधमौषधमिति- दैवव्यपाश्रयं, युक्तिव्यपाश्रयं, सत्त्वावजयश्च|
तत्र दैवव्यपाश्रयं- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि,युक्तिव्यपाश्रयं- पुनराहारौषधद्रव्याणां योजना, सत्त्वावजयः- पुनरहितेभ्योऽर्थेभ्यो मनोनिग्रहः||५४||
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trividhamauṣadhamiti- daivavyapāśrayaṁ, yuktivyapāśrayaṁ, sattvāvajayaśca|
tatra daivavyapāśrayaṁ-mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamaprāyaścittōpavāsasvastyayanapraṇipātagamanādi,yuktivyapāśrayaṁ- punarā hārauṣadhadravyāṇāṁ yōjanā, sattvāvajayaḥ- punarahitēbhyō'rthēbhyōmanōnigrahaḥ||54||

trividhamauShadhamiti- daivavyapAshrayaM, yuktivyapAshrayaM, sattvAvajayashca|
tatra daivavyapAshrayaM-mantrauShadhimaNima~ggalabalyupahArahomaniyamaprAyashcittopavAsasvastyayanapraNipAtagamanAdi,yuktivyapAshrayaM- punarAhArauShadhadravyANAM yojanA, sattvAvajayaH- punarahitebhyo~arthebhyomanonigrahaH||54||
</div></div>

<div style="text-align:justify;">
There are three kinds of treatment modalities- ''Daivavyapashraya'' (divine or spiritual therapy), ''yuktivyapashraya'' (therapy based on reasoning) and ''satwavajaya'' (psychotherapy). ''Daivavyapashraya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>

==== Three Types of Therapies ====
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शरीरदोषप्रकोपे खलु शरीरमेवाश्रित्य प्रायशस्त्रिविधमौषधमिच्छन्ति- अन्तःपरिमार्जनं, बहिःपरिमार्जनं, शस्त्रप्रणिधानं चेति|
तत्रान्तःपरिमार्जनं यदन्तःशरीरमनुप्रविश्यौषधमाहारजातव्याधीन् प्रमार्ष्टि,यत्पुनर्बहिःस्पर्शमाश्रित्याभ्यङ्गस्वेदप्रदेहपरिषेकोन्मर्दनाद्यैरामयान् प्रमार्ष्टि तद्बहिःपरिमार्जनं, शस्त्रप्रणिधानंपुनश्छेदनभेदनव्यधनदारणलेखनोत्पाटनप्रच्छनसीवनैषणक्षारजलौकसश्चेति||५५||
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śarīradōṣaprakōpē khalu śarīramēvāśritya prāyaśastrividhamauṣadhamicchanti- antaḥparimārjanaṁ,bahiḥparimārjanaṁ, śastrapraṇidhānaṁ cēti|
tatrāntaḥparimārjanaṁ yadantaḥśarīramanupraviśyauṣadhamāhārajātavyādhīn pramārṣṭi,yatpunarbahiḥsparśamāśrityābhyaṅgasvēdapradēhapariṣēkōnmardanādyairāmayān pramārṣṭitadbahiḥparimārjanaṁ, śastrapraṇidhānaṁpunaśchēdanabhēdanavyadhanadāraṇalēkhanōtpāṭanapracchanasīvanaiṣaṇakṣārajalaukasaścēti||55||

sharIradoShaprakope khalu sharIramevAshritya prAyashastrividhamauShadhamicchanti- antaHparimArjanaM,bahiHparimArjanaM, shastrapraNidhAnaM ceti|
tatrAntaHparimArjanaM yadantaHsharIramanupravishyauShadhamAhArajAtavyAdhIn pramArShTi,yatpunarbahiHsparshamAshrityAbhya~ggasvedapradehapariShekonmardanAdyairAmayAn pramArShTitadbahiHparimArjanaM, shastrapraNidhAnaMpunashchedanabhedanavyadhanadAraNalekhanotpATanapracchanasIvanaiShaNakShArajalaukasashceti||55||
</div></div>

Bodily ''doshas'' (''vata, pitta, kapha'') vitiation leads to manifestation of disease, three types of therapies are necessary to be applied to the body:

*''Antahaparimarjana'' (internal cleansing),
*''Bahiparimarjana'' (external cleansing), and
*''Shastrapranidhana'' (surgical procedures).

''Antahaparimarjana'' (internal cleansing) treatment mode introduces drugs inside body for the treatment of diseases caused by improper diet etc. ''Bahiparimarjana'' (external cleansing) is done over the skin by the application of massage, sudation, unction, affusion, applying external pressure and kneading over affected body part externally.
''Shastrapranidhana'' (surgical procedures) includes excision, incision, puncturing, rupturing, scraping, uprooting, rubbing superficially with rough surface, suturing, probing, application of alkalis and leeches. [55]

=== Process of identification of diseased state ===
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भवन्ति चात्र-

प्राज्ञो रोगे समुत्पन्ने बाह्येनाभ्यन्तरेण वा|
कर्मणा लभते शर्म शस्त्रोपक्रमणेन वा||५६||

बालस्तु खलु मोहाद्वा प्रमादाद्वा न बुध्यते|
उत्पद्यमानं प्रथमं रोगं शत्रुमिवाबुधः||५७||

अणुर्हि प्रथमं भूत्वा रोगः पश्चाद्विवर्धते|
स जातमूलो मुष्णाति बलमायुश्च दुर्मतेः||५८||

न मूढो लभते सञ्ज्ञां तावद्यावन्न पीड्यते|
पीडितस्तु मतिं पश्चात् कुरुते व्याधिनिग्रहे||५९||

अथ पुत्रांश्च दारांश्च ज्ञातींश्चाहूय भाषते|
सर्वस्वेनापि मे कश्चिद्भिषगानीयतामिति||६०||

तथाविधं च कः शक्तो दुर्बलं व्याधिपीडितम्|
कृशं क्षीणेन्द्रियं दीनं परित्रातुं गतायुषम्||६१||

स त्रातारमनासाद्य बालस्त्यजति जीवितम्|
गोधा लाङ्गूलबद्धेवाकृष्यमाणा बलीयसा||६२||

तस्मात् प्रागेव रोगेभ्यो रोगेषु तरुणेषु वा|
भेषजैः प्रतिकुर्वीत य इच्छेत् सुखमात्मनः||६३||
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bhavanti cātra-

prājñō rōgē samutpannē bāhyēnābhyantarēṇa vā|
karmaṇā labhatē śarma śastrōpakramaṇēna vā||56||

bālastu khalu mōhādvā pramādādvā na budhyatē|
utpadyamānaṁ prathamaṁ rōgaṁ śatrumivābudhaḥ||57||

aṇurhi prathamaṁ bhūtvā rōgaḥ paścādvivardhatē|
sa jātamūlō muṣṇāti balamāyuśca durmatēḥ||58||

na mūḍhō labhatē sañjñāṁ tāvadyāvanna pīḍyatē|
pīḍitastu matiṁ paścāt kurutē vyādhinigrahē||59||

atha putrāṁśca dārāṁśca jñātīṁścāhūya bhāṣatē|
sarvasvēnāpi mē kaścidbhiṣagānīyatāmiti||60||

tathāvidhaṁ ca kaḥ śaktō durbalaṁ vyādhipīḍitam|
kr̥śaṁ kṣīṇēndriyaṁ dīnaṁ paritrātuṁ gatāyuṣam||61||

sa trātāramanāsādya bālastyajati jīvitam|
gōdhā lāṅgūlabaddhēvākr̥ṣyamāṇā balīyasā||62||
tasmāt prāgēva rōgēbhyō rōgēṣu taruṇēṣu vā|
bhēṣajaiḥ pratikurvīta ya icchēt sukhamātmanaḥ||63||

bhavanti cAtra-

prAj~jo roge samutpanne bAhyenAbhyantareNa vA|
karmaNA labhate sharma shastropakramaNena vA||56||

bAlastu khalu mohAdvA pramAdAdvA na budhyate|
utpadyamAnaM prathamaM rogaM shatrumivAbudhaH||57||

aNurhi prathamaM bhUtvA rogaH pashcAdvivardhate|
sa jAtamUlo muShNAti balamAyushca durmateH||58||

na mUDho labhate sa~jj~jAM tAvadyAvanna pIDyate|
pIDitastu matiM pashcAt kurute vyAdhinigrahe||59||

atha putrAMshca dArAMshca j~jAtIMshcAhUya bhAShate|
sarvasvenApi me kashcidbhiShagAnIyatAmiti||60||

tathAvidhaM ca kaH shakto durbalaM vyAdhipIDitam|
kRushaM kShINendriyaM dInaM paritrAtuM gatAyuSham||61||

sa trAtAramanAsAdya bAlastyajati jIvitam|
godhA lA~ggUlabaddhevAkRuShyamANA balIyasA||62||

tasmAt prAgeva rogebhyo rogeShu taruNeShu vA|
bheShajaiH pratikurvIta ya icchet sukhamAtmanaH||63||
</div></div>

<div style="text-align:justify;">
A wise person when gets disease, by the administration of external and internal cleansing or surgical therapy regains health. Fools because of ignorance or lack of awareness, neglects the disease just like fool is not aware about his enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never conscious about any abnormality till it affects seriously and when becomes seriously ill then only thinks about eradication of disease. After this calls his children, wife and relatives and requests them to call physician and says, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses his life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]
</div>

=== Summary ===
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तत्र श्लोकौ-

एषणाः समुपस्तम्भा बलं कारणमामयाः|
तिस्रैषणीये मार्गाश्च भिषजो भेषजानि च||६४||

त्रित्वेनाष्टौ समुद्दिष्टाः कृष्णात्रेयेण धीमता|
भावा, भावेष्वसक्तेन येषु सर्वं प्रतिष्ठितम्||६५||
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tatra ślōkau-
ēṣaṇāḥ samupastambhā balaṁ kāraṇamāmayāḥ|
tisraiṣaṇīyē mārgāśca bhiṣajō bhēṣajāni ca||64||
tritvēnāṣṭau samuddiṣṭāḥ kr̥ṣṇātrēyēṇa dhīmatā|
bhāvā, bhāvēṣvasaktēna yēṣu sarvaṁ pratiṣṭhitam||65||

tatra shlokau-
eShaNAH samupastambhA balaM kAraNamAmayAH|
tisraiShaNIye mArgAshca bhiShajo bheShajAni ca||64||
tritvenAShTau samuddiShTAH kRuShNAtreyeNa dhImatA|
bhAvA, bhAveShvasaktena yeShu sarvaM pratiShThitam||65||
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<div style="text-align:justify;">
Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''ahara, swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya indriyartha samyoga'', ''pragnyaparadha'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तिस्रैषणीयो नामैकादशोऽध्यायः||११||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tisraiṣaṇīyō nāmaikādaśō'dhyāyaḥ||11||

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne tisraiShaNIyonAmaikAdasho~adhyAyaH||11||
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Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
* Three basic desires to be fulfilled are: Desire for life (''Praneshana''), desire for wealth or livelihood (''Dhaneshana'')), desire for the other world or after death (''Paralokeshana''). [3]
* There is very limited scope for direct perception of everything. The scope of indirect knowledge is very vast. [7]
* Consciousness is without any beginning. Being eternal, it cannot be created by any other thing. Creation of body by the absolute atman (supreme soul) is acceptable view. [13]
* All the worldly objects can be divided into two categories, truth/existence and false/non-existence. There are four methods of examination- scripts or texts (words of persons with high intellect or sages), direct perception (direct observance), inference and reasoning. [17]
* ''Apta'' (authority), who are enlightened and knowledgeable are absolutely free from the ''rajas'' and ''tamas'' (psychological ''doshas''). [18-19]
* The interconnection of soul, sense objects, mind and intellect is very important for knowledge by direct perception. [20]
* Reasoning shall be based on decision made by intellect based upon combination of multiple factors, valid for past, present and future. [25]
* Rebirth theory can be proved based on the scriptural evidences, perception, inference and reasoning.
* Treatment of psychological diseases includes, following the conduct related to ''dharma'' (virtue/eternal duty), ''artha'' (wealth) and ''kama'' (desire), by receiving guidance from experts with knowledge of psychological diseases and follow their instructions, and obtaining the knowledge about self. [47]
* Three important types of treatment modalities are, divine or spiritual therapy (''daivavyapashraya''), therapy based on reasoning (''yuktivyapashraya'') and psychotherapy (''sattvavajaya''). ''Daivavyapasharaya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>
The zest of the various important topics discussed in this chapter is as follows.

'''Table 1: Three types of various factors:'''

{| class="wikitable center"
|-
| rowspan="1" style="text-align: left;" | ''Three Aeshanas'' (desires)
| rowspan="1" style="text-align: left;" | ''1.Pranaeshana'' ( desire for life)<br>2.''Dhanaeshana''(desire for wealth)<br>3.''Paralokeshana'' (desire for other world after death)
|-
| rowspan="1" style="text-align: left;" | Four ''parikshas'' (methods to get knowledge)
| rowspan="1" style="text-align: left;" | ''1.Aptopdesha'' (authorative testimony)<br>2.''Pratkysha'' (direct observation)<br>3.''Anuman''(inference)<br>4.''Yukti'' (reasoning)
|-
| rowspan="1" style="text-align: left;" | Three ''upasthambha'' (supporting pillars of life)
| rowspan="1" style="text-align: left;" | ''1.Ahara''(diet)<br>2.''Swapna''(sleep)<br>3.''Bramhacharya''(celibacy)
|-
| rowspan="1" style="text-align: left;" | Three types of ''bala'' (strength)
| rowspan="1" style="text-align: left;" | ''1.Sahaja'' (natural)<br>2.''Kalaja'' (seasonal)<br>3.''Yuktikrit'' (acquired)
|-
| rowspan="1" style="text-align: left;" | Three ''ayatanas'' (causes of diseases)''
| rowspan="1" style="text-align: left;" | ''1.Asatmyaindriyarthasamyoga(atiyoga, ayoga, mithyayoga)<br>2.Pragnyaparadha'' (intellectual defects)<br>3.''Parinam'' (time)
|-
| rowspan="1" style="text-align: left;" | Three ''rogas''(diseases)
| rowspan="1" style="text-align: left;" | ''1.Nija'' (endogenous)<br>2.''Agantuja'' (exogenous)<br>3.''Manas'' (psychological)
|-
| rowspan="1" style="text-align: left;" | Three ''rogamargas'' (routes for disease manifestation)''
| rowspan="1" style="text-align: left;" | ''1.Shakha (bahya-periphery)<br>2.MarmaAsthisandhi (madhyam-vital organs &bones joints &ligaments-tendons)<br>3.Koshtha (abhyantara- gastrointestinal tract & central part)''
|-
| rowspan="1" style="text-align: left;" | ''Three bhishaja (physicians)''
| rowspan="1" style="text-align: left;" | 1.''Chhadmachara'' (pseudophysician or quack)<br>''2.Siddhasadhit'' (feigned physician)<br>''3.Jivitabhisara'' (genuine physician)
|-
| rowspan="1" style="text-align: left;" | Three ''aushadha'' (therapies)
| rowspan="1" style="text-align: left;" | ''1.Daivayapshraya'' (spiritual therapy)<br>2.''Yuktivyapasharaya'' (therapy based on reasoning)<br>3.''Satvavajaya'' (psychotherapy)<br><hr>1.''Anta parimarjana'' (internal purification)<br>2.''Bahirparimarjan'' (external purification)<br>3.''Shastrapranidhan'' (surgical procedures)''
|-
|}

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">
Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

The desires in human life were recognized and the modes to fulfillment were determined. The present chapter describes about three basic pursuits of life; these are to live long, to earn wealth and attainment of happiness in next world. Longevity can be achieved by following healthy lifestyle, desire for earning may be fulfilled by adopting appropriate and rightful means of livelihood, various spiritual acts and good deeds for the society are to be performed to fulfill the third desire to get happiness in after life. The main ''tattva'' of this chapter are the three desires and rest of the ''tattvas'' are mentioned to support for achievement of these desires.

To maintain health, triad of "supporting pillars (''upasthambha'') are advised. If the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is exposed to etiolgical factors of disease (''nidana sevana'', disease is likely to occur. these factors are again of three types. Diseases manifest by three routes, to treat a disease competent physician is necessary. Three types of physicians are described. A good physician treats the disease by various therapies, which are of three types. When the body ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

=== Importance of Three ===

The concept of the Triad or Trinity can be found throughout the world in all dimensions of life and been in use across civilizations and cultures since time immemorial. It can be understood as a key to the integrity and interdependence of all existence. The ideas of concepts of three can found in philosophy, mathematics, physics, etc. in ancient as well as modern times.

In Hinduism, the number three has great importance in religious studies as well as in rituals and various vedic texts since the number symbolizes the Holy Trinity of ''Brahma, Vishnu,'' and ''Shiva'' (or ''Mahesh'') and their associated powers (also considered the universal order) of creation, preservation, and destruction respectively. From the viewpoint of creation, one is God, the second is ''prakriti'', and together they manifest the rest of the creation. The Triad or Trinity also symbolizes the unity of body, mind and spirit. The concept of "three" or "triad" is referenced very frequently across cultures and traditions , and the various triads described in vedic texts include:

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''
* Three layers of nature: Light, fire, and darkness
* Three states of being: Inherent, transcendent, and the absolute
* Three divisions of time: Past, present, and future
* Three periods of day: Morning, noon, and evening
* Three worlds: ''Bhuh'' (earth), ''bhuvah'' (atmosphere), and ''swahah'' (heaven)
* Three phases of life: Childhood, adulthood, and old age
* Three paths of self-realization: ''Jnana'' (path of knowledge), ''bhakti'' (path of love or devotion), and ''karma'' (path of action)
* Types of breath: ''Puraka'' (inhalation), ''kumbhaka'' (retention), and ''rechaka'' (exhalation)
* Three steps of Vishnu in ''Vamanavatar'' (or in his ''Vamana'' incarnation)
* Three syllables of AUM, the sacred ''vedic'' symbol representing three states of consciousness, possessing three hidden sounds that represent the primordial sound waves that predated the creation of the universe. A detailed study of Aum( ) is available in the ''Mandukya Upanishad''
* Three duties of the ''Brahmin'': Worship of the deity, study of the ''vedas'', and the giving of charity
* Triple control: thoughts, words, and deed
* Three lines of sacred ash worn by ''shaivites'' (or the followers of Shiva) on their foreheads

=== Categories of three mentioned in ''Vedanta''<ref>Swami Sivananda “Categories in Vedanta” http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=764 </ref> ===
* Three types of ''Shariras'' or bodies: ''Sthula-sharira'' (gross physical body), ''sukshma'' or ''linga-sharira'' (subtle body), ''karana-sharira'' (causal body).
* The threefold nature of ''atman'' or ''brahman'': ''Sat'' (Truth/Existence), ''chit'' (Consciousness), ''ananda'' (bliss).
* Three ''granthis'' or knots of the heart: ''Avidya'' (ignorance), ''kama'' (desire), and ''karma'' (action).
* Three defects of the ''jiva'' are: ''Mala'' (impurities), ''vikshepa'' (distraction), ''avarana'' (veil of ignorance).
* Three ''gunas'' or qualities of ''prakriti'': ''Sattva'' (purity), ''rajas'' (activity), ''tamas'' (darkness).
* Three types of ''karmas'': ''Sanchita'' (accumulated), ''prarabdha'' (originated), ''agami'' (future).
* ''Bhedas'' or differences are three: ''Svagata'' (individual), ''svajatiya'' (in own society), ''dvijatiya'' (different society).
* Three ''Tapas'': ''Adhidaivika'', ''adhibhautika'', ''adhyatmika''
* Three ''prasthanas'' or the regulated texts of ''vedanta'': ''Upanishads'' (''shruti''), ''Brahmasutras'' (''nyaya''), Bhagavad-Gita (''smriti'').
* Three ''eshanas'' or desires: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), ''vittaishana'' (desire for wealth).
* Three fold ''vikshepa-shakti'': ''Kriyashakti'' (will to act), ''ichhashakti'' (will power), ''jnanashakti'' (power of knowledge)
* Three ''satta'' or existence is of varieties: ''Paramarthika'' (absolutely real), ''vyavaharika'' (phenomenal), ''pratibhasika'' (apparent or illusory).
* Three fold nature of the cosmic (''samashti'') person (''ishvara''): ''Virat'', ''hiranyagarbha, ishvara''.
* Three fold nature of the individual (''Vyasmi'') person (''jiva''): ''Vishva, taijasa, prajna''.

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plain figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. <ref>"The Symbolism and Spiritual Significance of the Number Three", http://www.greatdreams.com/three/three.htm </ref>

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).<ref>Dr. Brahmanand Tripathi, Charak Samhita of Agnivesha, elaborated by Charak & Dridhabala edited with ‘Charak- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.
The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should follow societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

*''Bramhacharya'' (life as a celibate student),
*''Grahastha'' (life as a married person and fulfilling all social and moral responsibilities expected of a householder),
*''Vanaprastha'' (transitory phase to a life of spirituality, involving renunciation of material comfort (''artha'') and physical desires (''kama'')) and finally,
*''Sanyasa'' (phase of pursuing spiritual goals through abandonment of social connections to family and other institutions. During the ''Smriti'' phase of Vedic history, the ashram system was believed to have been divinely ordained, and it was thought to have been a sacred duty of every person to respect it. ''Smritis'' highly praise the life of a ''grahastha'', regarding it as central to the whole social structure. In this phase, the society, in general, supported the three ''ashrams'' by means of knowledge, food and money.
The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires. <ref>The vivaha (marriage ceremonies), http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.

As per the ''Bhela Samhita'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi. </ref> (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charak, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

=== Why is ''kamaeshana'' not included as a desire to be pursued? ===

Chakrapani <ref>Kaviraj Shree Narendra Sengupta and LalaiChandra Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharashi Charak & Dridhabala with [[Ayurveda]]dipika commentaries of Srimat Chakrapanidatta & Jalpakalpaturu explanatory notes & Annotations of Mahamohopadhyaya Sri Gangadhar Kaviratna Kaviraja, Sutra Sthana, Third Edition, Chowkambha Orientalia, Delhi, ISBN:978-81-89469-30-6, 978-81-89469-29-0-(set). </ref>raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.
After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

=== The Cause of Birth ===

Charak asks whether life exists after death or not. Some support the idea of rebirth or reincarnation on the basis of scriptures but others do not. If the cause of birth is only attributed to parents, it is accepting only that which is perceptible. If only ''swabhava'' (natural trait or instinct) is considered as a reason (which does not sound to be a compelling reason), it is denying the existence of God. ''Paranirmana'' is accepted as the cause for birth, since it considers the existence of God, and if ''yadrichcha'' (supernatural power) is the only reason attributed to birth, then it supports the theory of supernatural power but does not support the existence of God.

=== Four ''Pariksha'' and their clinical significance ===

The theory of reincarnation is explained by means of fourfold ''parikshas'' (examinations)- ''aptopadesha, pratkysha, anumana'' and ''yukti''. These are considered to be the correct means of getting information regarding an individual’s birth and therefore, play a significant role in the diagnosis of diseases and deciding the course of treatment to be employed. In [[Vimana Sthana]], Charak considers the first three types of ''pariksha'', i.e., ''aptopdesha, pratyaksha'' and ''anumana'' as acceptable means of examination. One should first examine the patient with the help of all the ''parikshas'' and then diagnose the disease. One should acquire knowledge systematically through "aptopadesha" followed by ''pratyakhsha'' and ''anumana''. Use of all the three types of examination is recommended, and not any one of them alone [Cha.Vi 4/5-1][13]

=== ''Aptopdesha'': Clinical Significance [Ch. Vi.4/6] ===

Every disease should be studied carefully, with the help of the texts, from the standpoint of:

# ''Prakopana-hetu'' (etiological factors of the disease)
# ''Yoni-doshas'' involved.????
# ''Utthana''- mode of manifestation
# ''Atman''-nature of disease (seriousness or acuteness)
# ''Adhisthana''-Location in organs of body & mind
# ''Vedana''-Type of pain
# ''Sansthana''-Symptoms
# ''Shabda, sparsha, rupa, rasa, gandha''- Association with specific sounds, touch, colour, taste or smell
# ''Upadrava''-Complications
# ''Vriddhi, sthana'' and ''kshaya''-Symptoms of aggravation, normalcy and alleviations
# ''Udarka''-prognosis
# ''Nama''- Names of diseases
# ''Yoga''-Concomitants / prescribed medicines
# ''Pratikara, pravritti'' and ''nivritti''- Prescriptions and prohibitions in the treatment.

=== ''Pratyaksha'' ===

''Pratyaksha'' or direct perception / observation is the knowledge gained by the union of (coming together) of ''atman'', ''indriya'' (sense organs), ''manas'' (mind) and the ''indriyarthas'' (objects). [Ch.Su 11/20]

=== Clinical application ===

A Clinician desirous to gain knowledge about the disease by this examination should use his own sense organs, except his gustatory organ. [Ch. Vi. 4/7]

==== ''Shrota Pratyaksha'' (auscultation / percussion) ====

Modern technological advancements like stethoscope, ultrasound etc.have significantly improved the methods of clinical diagnosis. Following methods are still helpful in certain situations: are being used to help in the clinical diagnosis:
# ''Antrakujana''- gurgling sound from intestines.
# ''Sandhisphutana anguliparvana''- cracking sounds in joints, including small joints.
# ''Swaravishesha''-voice of the patient
# ''Shariropagata shabda''-specific sounds of patient, like coughing, hiccup etc.

For percussion of the body parts one must use both the palms. On the basis of the sound created by percussion, conclusions can be drawn. For example, on percussion of the abdomen, if a tympanic note is heard, then it could be attributed to gas in the intestines and if a dull note is heard, it may be due to collection of fluid in the abdominal cavity.

Similarly, auscultation of thorax could be employed to examine pulmonary sounds and cardiac sounds, auscultation of abdomen for peristalsis, bruits, etc.

==== ''Darshan pratyaksha'' (visual inspection) ====

Visual inspection can be employed to draw some inference on the nature of various elements, such as edema, cyanosis, petechiae, skin lesions, abnormal movements, deformities, using the following cues:

# ''Varna'' (colour, complexion, or lustre), ''sansthana'' (shape), and ''pramana'' (measurements),
# Normal and abnormal appearance of body and organs,
# Whatever else not mentioned here but could be visually observed.

==== ''Rasapariksha'' (gustation-by inference) ====

“Tastes” of various factors in the body be ascertained by inference and not by direct observation:

# “Taste” of the mouth of a patient: By interrogation
# Impairment of “taste” of an individual: could be inferred by the behavior of parasites like lice (if instead of getting drawn to a person, they get repelled by it), or if someone attracts flies or ants (implying “sweet taste” emanated by the patient)
# Bleeding from the body: doubts about the nature of blood can be resolved by giving it to dog and crow. Its intake indicates its purity and rejection indicates that the blood is vitiated by ''pitta dosha'' and the patient is suffering from ''raktapitta''.
# Similarly other tastes can be inferred.

Nowadays various laboratory tests are available to diagnose this, such as blood glucose etc.

==== ''Gandha Pariksha'' ====

The physician should be able to smell normal and abnormal smells of the entire body of patient by olfactory sense organ.

Various types of odor are recognizable from the breath. The odor of alcohol, and odor of diabetic ketoacidosis have been described as ‘sweet and sickly’. The odor in condition of uraemia is ‘ammonical or fishy,’ and hepatic failure is ‘mousy’. Halitosis is common in patients with poor dental hygiene and associated with chronic gingivitis. In suppurative conditions of lungs, breath may have putrid odor.

==== ''Sparshana Pariksha'' (palpation) ====

The physician has to touch the patient by his hand and do examination of normal and abnormal touches. Care should be taken, however, to ensure that the physician’s hand should not be too warm or cold. Also, palpation should be performed very gently. The examination done by this method helps in assessing rise of body temperature, palpation of pulse, any tenderness, guarding, rigidity, swelling, lump or growth, lymphadenopathy, palpation of organs to reveal organomegally, size of organ palpable, surface, borders, consistency, bruits etc.

=== ''Anumana'' (estimation, or analysis) ===

The scope of perception has limitations and there are many ailments that cannot be perceived using sensory organs. Such imperceptible ailments can be diagnosed using ''agama'' (texts), ''anumana'' (inference) and ''yukti'' (reasoning). [Ch. Su 11/7]
''Anumana'' depends on prior knowledge acquired through ''pratyaksha'' (direct observation) and ''yukti'' (logical reasoning) and is applicable when the patient is aware of ailments suffered in the past (medical history) that can aid in drawing inferences about his current afflictions. It can also be defined as new information or inference drawn on the basis of applying one’s intelligence on information drawn through ''pratyaksha''. It can be of three types:

# Inferring the effect from cause (future knowledge): For example, by observing the seed one can have knowledge of the fruit it will bear.
# Inferring the cause from effect (past knowledge): For example, by looking at pregnancy one can have the past knowledge of sexual intercourse.
# General inference (present knowledge): For example, by seeing smoke one can have knowledge of fire.

=== Clinical Application ===

Since there are many things that cannot be perceived using sensory organs alone, ''anumana'' or the power to deduce or infer is an important and effective tool that a physician may employ. Charak has enumerated the following factors to be observed by inference:

# ''Agni'' (digestive fire), from the power of digestion
# ''Bala'' (strength), from capacity for exercise.
# Condition of senses- from their capacity to perceive the respective objects
# Existence of mind- from the perception of specific objects even in the presence of all other senses along with their respective objects.
# Knowledge of things from proper reaction to it.
# ''Rajoguna'', from attachment to women
# ''Moha'', from lack of understanding
# Anger, from revengeful disposition
# Grief, by sorrowful disposition
# Joy, by happiness
# Pleasure, from satisfaction (reflected by the appearance of face and eyes)
# Fear, from apprehension
# Courage, from strength of mind even when one is in dangerous situation
# Energy of an individual, from initiative in such actions which are normally difficult to perform.
# Stability of mind from the avoidance of any mistake.
# Desire from request.
# Intelligence from power of comprehension of scriptures etc.
# Recognition from recollection of the name
# Memory from power of remembrance.
# Modesty from bashfulness
# Liking from habitual intake
# Disliking from no inclination for something
# Deception from subsequent manifestations –individual pertaining to be well wisher but actually having evil intentions
# Courage from firmness
# Obedience from compliance with orders
# Age, liking, adaptation, disease, cause of disease from stage of life, habitat, conduciveness, symptoms, pain respectively.
# Disease in latent phase can be diagnosed by therapies which would alleviate or aggravate the symptoms of disease.
# Vitiation of ''doshas'' from the quantity of provocating factors
# Approaching death from prognostic signs
# Prosperity from initiation of useful work
# ''Sattavika'' mind from absence of impairment
# Similarly, condition of ''grahani'' (intestines), dreams, desires, likes- dislikes, happiness (or unhappiness), etc can be known by interrogation of the patient.

=== ''Yukti'' ===

''Yukti'', or reasoning [Ch Su 11/25], is the fourth ''pariksha''. The intellect perceives things as an outcome of a combination of various factors by employing ''yukti''. ''Trivarga'' or ''dharma, artha'' and ''kama'' can be achieved by ''yukti''.

Example:

# Harvest–due to combination of water, tilling operation, seeds and season.
# By combining of ''panchamahabhuta'' and ''chetana, garbha'' is formed (or conceived).
# Treatment is possible by the combination of ''chatushpada''.

''Yukti'' is especially important in the process of planning the course of treatment of a disease. The knowledge of ''hetu, doshas'' vitiated, ''strotas'' involved, type of ''strotas dushti'', stage of disease manifestation etc. will help the physician to decide the treatment modalities.

The maintenance of healthy life is dependent on the lifestyle followed, hence the factors which are mandatory for sustenance of life are mentioned next.

=== Three ''Upasthambhas'' ===

The three ''upasthambhas'' or supporting pillars of body mentioned in this chapter are ''ahara'' (diet), ''swapna'' (sleep) and ''brahmacharya'' (celibacy). As diet is critical for the sustenance of life, it is the first of the three, followed by sleep and ''brahmacharya''. Importance of a healthy and wholesome diet (in [[Sutra Sthana]] , Chapter 27), various classification of dietary items (in [[Sutra Sthana]], Chapter 25), wholesome and unwholesome diets (in [[Sutra Sthana]], Chapter 25), the quantity of diet to be taken and the significance of a balanced diet (in [[Sutra Sthana]], Chapter 5,) eight factors responsible for digestion of food and ''ahara vidhi vidhana'' (rules for diet described in [[Vimana Sthana]] Chapter 1), ''ahara parinamkara bhavas'' (factors affecting diet digestion mentioned in [[Sharira Sthana]] chapter 6), the dietary regimen according to different seasons (in [[Sutra Sthana]] Chapter 6) and the description of incompatible foods (in [[Sutra Sthana]] chapter 26).

The physiology of sleep, effects, and indications – contraindications of day sleep, effects of night awakening, methods and measures to induce good sleep, causes of insomnia, classification of sleep etc. are discussed in detail in [[Sutra Sthana]] Chapter 21.

Semen is considered as one of the factors useful in promoting strength and self- control, increasing pleasure, as well as increasing awareness in celibates of the importance of abstinence (from sex), leading to salvation. (Ch. Su. 30/15). ''Shukra kshaya'' (depletion of ''shukra'') is considered as a causative factor for ''pratiloma kshaya''(emaciation), which in turn may cause ''rajayakshama'', hence it has to be preserved. (Ch. Ni.6/8).

When the appropriate use of these ''upasthambhas'' is practiced by an individual, he will be bestowed with excellence of strength. Hence, the next topic discussed is about ''bala'' or strength.

=== Three types of ''bala'' (strength, immunity) ===

Strength is of three types i.e. ''sahaja'' (constitutional), ''kalaja'' (temporal) and ''yuktikrita'' (acquired):

# '''''Sahaja bala''''': It is an inherent characteristic property of an individual and is present since birth. It can be attributed to an equilibrium state of ''doshas'' and does not require any extraneous factor for its improvement.
# '''''Kalaja bala''''': It is dependent on seasonal variations and age of the person. Weakness prevails in ''adanakala'' (depleting strength-summer season), gaining of strength progressively is observed in ''visarga kala'' (increasing strength-winter season) and in middle of these two seasons, strength is moderate and this form of ''bala'' peaks during one’s middle age.
# '''''Yuktikrita''''': Acquired strength or immunity is attained by healthy practices related to diet like ghee, meat, milk etc. and activities such as proper rest, exercise etc. It can also be improved by the use of rejuvenation therapies.

In Ayurvedic texts word ''bala'' is used as a synonym of ''ojas'' and also for ''vyadhikshamatava'' (immunity). Charak has considered normal ''kapha'' as ''bala''. ''Sahaja bala'' can be considered as innate immunity while ''yuktikrita bala'' can be considered as acquired immunity that can be achieved by various methods like good quality diet, exercise, vaccination etc.

The assessment of ''sharirik bala'' (physical strength) is done by ''anumana'' (inference) by analyzing the capacity of an individual to do physical exercise (or his endurance) (Ch. Vi. 4/8).

With the knowledge of strength and the factors useful in maintaining it, one can achieve better strength for leading a healthy and long life. But if strength is not good and one indulges in activities or dietary practices that weaken one’s strength or immunity, then the individual may get afflicted with diseases.

=== Three ''ayatanas'' (causes of diseases) ===

Three causes of ''nija'' (bodily) diseases are- ''asatmya indriyartha samyoga'' (''atiyoga, ayoga, mithyayoga'') (unwholesome contact of sense organs with objects), ''pragnyaparadha'' (intellectual blasphemy) and ''parinama'' (consequence). The three causes of all the somatic and psychological diseases are ''mithyayoga, ayoga'' and ''atiyoga'' of ''kala'' (time), ''buddhi'' (intellect) and ''indriyartha'' (objects of senses) (Ch. Su. 1/54).

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of intellect (''dhi"), patience ("dhruti''), memory (''smriti'') and variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

==== ''Pragnaparadha'' (intellectual defects) ====

This includes forcible stimulation of natural urges. For example, excessive straining at passing stool may cause prolapsed rectum or rectal bleeding. Delay in treatment will aggravate the disease and complications may arise which may even cause death of the patient. Malice, vanity, fear, anger, greed, and ignorance may lead to psychological disorders.

==== ''Kalaja Vyadhi'' ====

Ailment caused by the variations of time or season. For example: diseases caused by the vitiation of ''vata dosha'' manifest during the final stage of digestion of food (afternoon and post midnight), and diseases caused by vitiated ''kapha dosha'' manifest during time of intake of food, forenoon and pre-mid night and those caused by the vitiation of ''pitta dosha'' manifest during initial stage of digestion, noon and midnight. The vitiation of three ''doshas'' during the three different stages of life are responsible for manifestation of diseases- ''kaphaja'' diseases during young age, ''pittaja'' diseases during the middle age and ''vataja'' diseases during old age (Ch. Sa. 1/111-112).

==== ''Atiyoga'' or ''mithyayoga'' ====

Diseases are caused due to unwholesome contact with senses. For example: ''atiyoga'' of the hearing, caused by exposure to excessively loud sounds, rough noise, terrifying noise, etc. may lead to hearing impairment. ''Atiyoga'' or ''mithyayoga'' of the eyes could be caused due to excessive exposure to bright light, or working for long hours in front of computers, etc., could lead to blindness. ''Atiyoga'' of sense of touch may result in diseases ranging from mild burns due to touching excessively hot objects, to amputation of limbs or death due to frostbite (when exposed to extreme cold), etc. Specific examples of ''mithyayoga'' of touch mentioned in the text include ''vishyukta vayu sparsha'', or exposure to toxic, poisonous vapors or air that could cause burns.

=== Three classes of ''roga'' (diseases) ===

Classification of diseases helps in the process of diagnosis and the subsequent courses of treatment selected. In this particular chapter, diseases are classified by its underlying cause: ''nija'' (endogenous cause), ''agantuja'' (exogenous cause), and ''manas'' (psychological). ''Sharira'' (body) and ''manas'' (mind) are the ''ashraya'' (refuge, or home) of the diseases (Ch. Su.1/55).
Apart from this classification, diseases are classified in various other ways. For instance, in the preceding chapter, diseases have been classified broadly as ''sadhya'' (curable) and ''asadhya'' (incurable). The sadhya diseases have been further classified into ''sukha sadhya'' (easily curable) and ''kriccha sadhya'' (curable with difficulty), while the ''asadhya'' have been classified into ''yapya'' (palliable) and ''anupakrama'' (non-treatable). ''Sadhya vyadhis'' have also been classified into ''alpa upaya sadhya'' (curable with mild treatment), ''madhya upaya sadhya'' (curable with moderate treatment) and ''utkristta upaya sadhya'' (curable with aggressive treatment modalities).

The [[Charak Samhita]] also provides classifications and counts of diseases by the organs afflicted or their causative factors. For example, in [[Sutra Sthana]] Chapter 19 (''Astodariyadhyaya''), a count of all disease systems has been provided (that were known at that time), grouped by organs afflicted. These 48 diseases have been grouped into 8 types of ''udara rogas'', 8 types of ''mutraghata'', 7 ''kushthas'', 7 ''pidikas'', 6 ''atisara'', 5 ''gulma'', 5 ''kasa'', 5 ''swasa'', etc. Similarly, in [[Sutra Sthana]] Chapter 20, 4 types of diseases are mentioned according to the causative factor- ''agantuja'' (exogenous), ''vataja, pittaja'' and ''kaphaja''. ''Nanatmaja vikaras'' of ''vata'' are of 80 types; those of ''pitta'' are of 40 types; and ''kapha'' are of 20 types.

In [[Vimana Sthana]] Chapter 6, ''Dasharoganikadhyaya'', diseases are classified by their ''prabhava'' (effect) into 10 types, by curability into two types (''sadhya'' (curable) and ''asadhya'' (incurable)), by their ''bala'' (strength) of ''vyadhi'' (disease) into two types (''mridu'' (mild) and ''daruna'' (severe)), by their ''adhisthana'' (location) into two types (''manasika'' (psychic) and ''sharirik'' (somatic)), according to cause into ''nija'' (endogenous) and ''agantuja'' ( exogenous), according to ''ashaya bheda'' (organ of origin) into ''amashaya samuttha'' (originating from stomach) and ''pakwasaya samuttha'' (originating from large intestines).

WHO <ref>Prof. Ajay Kumar Sharma, Ayurvediya Roga Vigyan Aum Vikriti Vigyan, Part I, Chowkhambha Vishwabharati, Varanasi, First edition: 2010, ISBN: 978-81-909871-9-6. </ref> has done the classification of diseases in a systemic manner, it is defined as a system of categories to which morbid entities are assigned according to established criteria- International Classification of diseases (ICD). The purpose of this is to permit the systematic recording analysis, interpretation and comparison of mortality and morbidity data collection in different countries or areas and at different times. It is used to translate diagnosis of disease and other health problems from words into alphanumeric code, which permits easy storage, easy retrieval and analysis of data. The details can be obtained from: The International Classification of Diseases–ICD-10 (WHO Publications).<ref>WHO publications, International Classification Of Diseases ICD-10. </ref>

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

=== Three rogamarga (pathways of disease manifestation) ===

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.

Charkapani has commented that three ''rogamarga'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

In contemporary medical science the symptoms of the diseases are mentioned according to involvement of the systems. For eg: diseases produced in respiratory tract are bronchitis, pneumonia, bronchiectasis, bronchial asthma etc. the presenting features of which are cough, expectoration, chest pain, dyspnoea etc.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

=== Three bhishaga (physicians)===

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practicing medicine without appropriate knowledge about the science, Charak has mentioned the qualities of a physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even losing a life.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

The physician with good memory, having adequate knowledge of ''hetu'' (causes of disease), proper reasoning, self control and having presence of mind by combination of various drugs can practise medicine. In [[Sutra Sthana]] Chapter 9, [[Khuddakachatushpada Adhyaya]], four aspects of therapeutics- physician, medicament, attendant and the patient are described. The physician occupies the most important place; the qualities of physician are excellence in medical knowledge, having extensive practical experience, expertise and purity. The physician engaged in acquiring the knowledge of medical science, understanding its practical interpretation, implementation in clinical practise and the appropriate knowledge of therapies is often termed as''Pranabhisara Vaidya'' or a life saviour physician. The physician who possesses six qualities – knowledge, critical approach, insight to other sciences, good memory, promptness and perseverance can never become unsuccessful in treatment. The one with knowledge, intellect, concentration, practical experience, constant practise of treatment modalities, success in treatment and has practised with experienced teachers deserves to be called as ‘good physician’. The physician should be friendly, sympathetic towards patients, show concern towards patients who can be cured and should have detachment towards those who are heading death.

''Dasha pranayatana'' or the ten important resorts of life are two temples, three vital organs (head, heart and bladder), throat, blood, semen, ''ojas'' and rectum. The physician who has knowledge of these resorts, senses, knowledge of science similar to
[[Ayurveda]] (all medical fields), reason of consciousness- soul, causes of diseases and recovery from diseases is known as “Saviour of life”. Those who are born in noble families, who have deep knowledge of science, who are skillful in preparing medicines, who have vast practical experience of treating patients medically and surgically, who are hygienic, self controlled, well equipped, sense organs functioning normally, well acquainted with the symptoms of disease and the ''prakriti'' of patient and having the knowledge of the etiological factors of diseases are the saviours of life of patients. Two types of physicians are described by Charak in [[Sutra Sthana]] Chapter 29 - ''pranabhisara vaidya'' (saviour of life) and ''rogabhisara vaidya'' (bad physician/votaries of diseases), the qualities of these may be referred to [[Sutra Sthana]] chapter 30, “pallavaghrahita vidya” the physicians with superficial knowledge and their qualities are described (verse 72- 77).

In present context the utility of this is for selecting doctor for treatment, the qualification of the physician, validity of his medical degree and medical registration, clinical and surgical skills of the physician and the surgeon to whom approaching for treatment. If these things are not checked and the person who is doing treatment is not well qualified, then there is fear of losing money without getting cured and also of losing life.

After the detail description about the treating physician, three types of therapies are described.

=== Three aushadha (therapies) ===

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

==== ''Daivavyapasharaya'' <ref name=ref3/> <ref name=ref15/> <ref>Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Charak Samhita ofAgnivesha, elaborated by Charak and redacted by Dridhabala, Vol-I, edited with ‘Vaidyamanorama’ hindi commentary along with special deliberations, Chowkhambha Sanskrit Pratisthana, Delhi, second edition-2000. </ref>====

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.

The effects of various modalities mentioned above also have scientific validation. The religious traditions all over the world believe in healing through prayer<ref>Chittaranjan Andrade, Professor of Psychopharmacology and Rajiv Radhakrishnan, Research Officer1 , Prayer and healing: A medical and scientific perspective on randomized controlled trials, Indian J Psychiatry. 2009 Oct-Dec; 51(4): 247–253. doi: 10.4103/0019-5545.58288PMCID: PMC2802370 </ref>. The healing powers of prayer have been examined in triple-blind, randomized controlled trials, Cha et al. studied 219 consecutive womens with infertility, aged between 26-46 years, who undergone in vitro fertilization embryo transfer in Seoul, South Korea. These women were randomized into distant prayer and control groups. Distant prayers were conducted by prayer groups in the USA, Canada and Australia. It was found that the women who had been prayed for had nearly twice as high a pregnancy rate as those who had not been prayed for (50 vs. 26%; P <0.005). Furthermore, the women who had been prayed for showed a higher implantation rate than those who had not been prayed for (16.3 vs. 8%; P <0.001). Finally, the benefits of prayer were independent of clinical or laboratory providers and clinical variables. The study showed that distant prayer facilitates implantation and pregnancy rate in women undergoing IVF-ET.
Study done on the effect of chanting Gayatri mantra <ref>Balaram Pradhan and Seema Godse Derle, Comparison of effect of Gayatri Mantra and Poem Chanting on Digit Letter Substitution Task, Anc Sci Life. 2012 Oct-Dec; 32(2): 89–92. ,doi: 10.4103/0257-7941.118540, PMCID: PMC3807963 </ref>, aim was to evaluate the effects of ''Gayatri Mantra'' (GM) chanting on attention as measured by digit-letter substitution task (DLST). Subjects consisted of 60 school students included (boys = 30 and girls = 30) in the age between the range of 12-14 years, who were trained for chanting ''Gayatri Mantra'' for 5 days The present study, showed that recitation of ''Gayatri Mantra'' improves attention.

Old fire ritual conducted in the remote village in Kerala<ref>http://www.thehindu.com/sci-tech/ancient-fire-ritual-has-positive-impact-on-environment-scientists/article2103881.ece, Ancient fire ritual has positive impact on environment: Scientists </ref> has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the ''yajna''. The ''yajna'' seems to have accelerated the process of germination of seeds and also the microbial presence in air, water and soil in and around the region of the fire ritual is vastly diminished. The fire ball that was formed during the ritual had a particular wavelength with an unusually high intensity similar to what is observed in typical laser beams at about 3,870 degree centigrade. It may be possible to have stimulated emission at this wavelength (700 nm) and gain from plasma recombination.

In ancient times, every home had a sacred grove<ref>Acharya M R Rajesh on Feb 20, 2014 | 14784 Views | http://www.speakingtree.in/spiritual-articles/faith-and-rituals/benefits-of-chanting-vedic-mantras&sort=like, Benefits of chanting Vedic mantras </ref>, for performing ''yajna'' concerning about nature. In the current context – but preserving sacred groves, whether in one’s home or outside in public spaces, will definitely benefit the environment that is getting degraded by global warming. Vedic knowledge, applied during current times in the right context, will benefit us not only personally but for the entire community.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr. Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

==== ''Yuktivyapasharaya'' <ref>[[Ayurveda]]charya Sri JayadevVidya Alankara, Charak Samhita – Maharshi Bhagvan Agnivesha pranita (Mahamuni Charak Pratisanskrita), Purva bhaga, Motilal Banarasidas, Delhi, ninth edition: 1975, reprint: 79, 86, 94, 98. </ref> ====

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.
The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.

In internal treatment category have two types of procedures viz., ''samsodhana'' and ''samsamana'':

# ''Samsodhana'': This is mainly used in [[Panchakarma]] which received a very important place in the treatment of both psychological as well as physical diseases. “Purify, pacify and remove the cause” is the master formula for the treatment and the purifying procedures are collectively called [[Panchakarma]].
# ''Samsamana'': These procedures include internal medication to pacify the diseases.

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

==== ''Sattvavajaya'' ====

''Sattvavajaya'',<ref name=ref23/> or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''sattvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.

Charak was the first scholar to give the name ''sattvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘sattvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In ''sattvavajaya'', it is to consider ''mano arthas'' though it may not be objectionable to include, ''panchendriarthas'', because ultimately ''sattva'' (mind) materializes the perception of the objects through ''indriyas'' (senses).

''Asatmyendriyartha samyoga'' (unwholesome contact of ''indriyarthas'') is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (''hina mithyatiyoga'') of ''chintya, vicharya, uhaya, dhyeya'' and ''samkalpa'' should help in the cure of psychiatric disorders. The word ''mano nigraha'' means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.

==== Dimensions of ''Sattvavajaya'' <ref>J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38 </ref>====

# '''''Trivarga anveksana''''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.
# Psycho-supportive Techniques: Charak has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.
# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting ''jnana'' are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills
# Promotion of ''vijnayana''- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of ''vijnana'' in context to ''sattvavajya'' includes the development and uses of behavioral techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.
# Promotion of ''samadhi'' like state (yogic psychotherapy): ''Samadhi'' is the ultimate stage in the practice of ''yoga'', which is a state of unwavering concentration. Promoting ''samadhi'' in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.
# ''Pratyatma chikitsa'' (individual psychotherapy): Each and every individual is having different body constitution (''deha prakriti''), mental constitution (''manas prakriti''), ''desha'' (habitat), ''kala'' (time), ''vaya'' (age), ''pratyatma jeevana vritta'' (Individual life situations). Therefore, every individual patient should be dealt as a separate individual and treatment decisions should be taken after considering all the above factors. Term ''purusampurusam viksaya'' (Ch. Su. 1/124) is used to emphasize the individualistic therapy in treatment of diseases in general and psychological problems in particular.
# ''Pratidvanda chikitsa'' (Replacement of Emotions): Replacement of emotions by opposite emotions (viz. ''kama'' for ''krodha'') is one of the approaches of ''sattvavajaya'' in [[Ayurveda]]. In the case of mental disorders resulting from an excess of desires, grief, delight, envy or greed, should be calmed down by bringing the influence of opposite emotions to bear on the prevailing one and neutralize it (C. Chi. 9/86).
# ''Aswasana'' (reassurance): Reassurance relieves fears, it boosts self confidence and promotes hope in a patient. The nature of the disease should be explained to the patients freely and frankly, so that the patient develops insight into the disease.
IX. ''Suhrit vakya'' (friendly advice and guidance): The patient’s relatives, well wishers, friends should give advice to the patient. The focus is given on fundamental matters as budgeting, personal hygiene and nutrition. Efforts are made to persuade the person to give up the unhealthy habits and replace them with healthy ones. The physician should explain the fundamental nature of the disturbance, importance of changed attitudes and positive thinking based on an improved philosophy of life.
# ''Ishta Vinashana'' (Changing the thought process): This is a method of verbal psychological shock therapy which includes changing the situation and environment of the patient. The information is given to patient, which can change the internal thought process and activities which helps to bring back the normalcy in patient's behaviour. They should also be rehabilitated at their level of intelligence and stamina.
# Psychoshock therapy (''mano ksobha chikitsa''): Psychoshock therapy has been described elaborately in [[Ayurveda]]. This important method of treatment has also been considered under ''Sattvavajaya chikitsa''<ref name=ref24/>. For managing acute episodes of mental ailments, [[Ayurveda]] describes a number of methods of psychoshock therapy to restore the patient's psyche. Intimidation or threatening (''trasana'') terrorization, coaxing, exhilaration (''harsana''), gratification, frightening and astonishing (''vismapana'') are the causes of forgetfulness (''vismarana'') and are the main ways to change the ideas and bring back the mind to its original state from delusionary and psychotic state.

Thus the Chapter on “Three Desires” has been explained.
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== References ==
<references/>

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[[Ayurveda]] is the art and science of life, it is ''astika darshana'' (believes in God). It is believed that human life is blessed and it is bestowed as a result of good deeds in many past lives. It is essential for humans to get involved in good deeds so that the life will be happier. The present chapter discusses the desires to be fulfilled in present birth and to achieve good life in next world after death. This chapter is designated as [[Tistraishaniya Adhyaya]]<ref>R. K. Sharma, Bhagwan Dash , Charak samhita (Text with English Translation & Critical Exposition based on Cakrapani Datta’s [[Ayurveda]] Dipika), Vol I, Chowkhamba Sanskrit Series Office, Varanasi, First Edition: 1976, ISBN: 81-7080-012-9, Sutra Sthana, Chapter 11. </ref>, (Tisra+ Eshana+Cha), the word ''tistraishana'' is formed by the union of ''tistra''+ ''eshana''. It begins with the description about three ''eshanas'' or pursuits of life, longevity, acquiring wealth and happiness in next world. ''eshantye anevishante eti aeshana''= ''echha'' <ref>Prof. K. R. Srikantha Murthy, Charak Samhita (English translation of the text along with commentary of Cakrapani data, Appendix etc.), Vol I, Sutra Sthana & Nidana Sthana, First edition -2004, Chaukhambha Orientalia, Varanasi. </ref> one which is searched and has some initiation.<ref name=ref3>L. D. Dwivedi, co-commentators: Dr. B.K. Dwivedi, Dr.P.K. Goswami, Charak samhita: by Sri. Chakrapani Datta ‘Ayurved Dipika’ vyakha and ‘Ayurved Dipika’ ki TatvaPrakashini hindi vyakha Tatha Yatra-Tatra Sri GangadharaViratna krita “Jalpakalpataru’ ki hindi vyakha aevum Sholakanusara Anukramanika sahita. Vol I, Sutra Sthana, Chowkhamba Krishnadas Academy, Varanasi, Edition I, Vik. Sam. 2064, year 2007, ISBN: 978-81-218-02326. </ref> <ref>Prof. Y.G.Joshi, Charak Samhita by, Sri Chakrapanidattavirachit [[Ayurveda]]Dipika vyakha, Marathi translation and Yashvant commentary (vol-I), Vaidmitra Prakashana, 709, Sadishavapeth, Pune-411030, first edition (5 oct 2003). </ref>

Tistraishaniya Adhyaya

2020-06-04T18:28:40Z

Basishtgopal:

{{#seo:
|title=Tistraishaniya Adhyaya
|titlemode=append
|keywords=Eshanas, desires, pramanas, means of knowledge, pariksha, trayo upastambhas, trividha bala, triyo roga ayatana, trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha, triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities
|description=Sutra Sthana Chapter 11.The Three Desires of Life and important triads
}}

<big>'''Sutra Sthana Chapter 11.The Three Desires of Life and important triads '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">Having or expressing desires is a human trait, and only human beings aspire to fulfil them. This chapter explains three basic desires in human beings- longevity, wealth (or materialistic comforts), and a blissful afterlife. The guidelines to fulfil them during one’s life leading to a healthy and righteous life are also given in this chapter, hence it comes under the tetrad of guidelines of healthcare management. It also guides to treat a patient with physical and/or mental disease and describes eight triads. The theories of reincarnation and creation of universe are discussed and explained. Four means for getting absolute knowledge (pariksha viz.examination, pratyaksha (clearly perceivable), anumana (Inference based on evidence) and yukti (logical management) and their role in establishing the theory of reincarnation are described in detail. A physician can use these methods to know about disease (roga) and patient (rogi) completely and can choose appropriate courses of treatment, with suitable drugs. </div>

'''Keywords''': ''Eshanas'', desires, ''pramanas'', means of knowledge, ''pariksha, trayo upastambhas, trividha bala, triyo roga ayatana,'' trividha rogas, trayo rogamargas, trividha bhisahaja, trividha aushadha,'' triads of pillars of life, disease pathways, types of diseases, physician types, therapeutics, modalities.
</div>

{{Infobox
|title = Tistraishaniya Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 11
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Mahachatushpada Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Vatakalakaliya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
Longevity is the desire of most human beings - to lead a healthy and long life. There is also desire for wealth - to enjoy all the worldly pleasures and also spend on spiritual rituals. The process of birth and rebirth is a ''karmic'' cycle and the quality of an individual’s afterlife and the remaining part of his present life depends upon the good and bad deeds done in the life. As a result of good deeds, we can enjoy material (or heavenly) pleasures and lead healthy lives.

Prior chapters dealt with maintainence of health and cure for diseases. The aim of a healthy life is for attainment of happiness/ bliss in this world and the world after death. The chapter begins with a description about three basic desires of human life, which should be fulfilled during one’s lifetime - longevity, material comforts, and a blissful after-life. Charak has stated about the methods and means to fulfill these ''eshanas'', or desires: The desire for longevity ''Pranaeshana''can be achieved by following a healthy lifestyle. The desire for earning ''Dhanaeshana'' may be fulfilled by adopting appropriate and ethical means of livelihood. A wealthy person is respected by the society, therefore earning is essential for maintaining health as well as to perform various spiritual rituals to fulfill the third desire, i.e. ''Parlokeshaeshana'', to get happiness in the next world after death. The third desire is vague, since there are no means to perceive life after death for an individual. On this subject, there are two schools of thoughts - ''astik'', or theism (belief in a supernatural power responsible for creation of the world), and atheism (belief that there is no God or believing only objects or experiences that can be perceived). Different opinions about creation are explained according to different schools of thought. It is concluded that there is existence of many things in this universe even though they are not directly perceptible, so their existence cannot be denied, and therefore the theory of reincarnation cannot be denied unless proven otherwise.

The four ''pariksha'' or fourfold methods for getting correct knowledge are explained viz. ''aptopadesha'' (authoritative/scriptural testimony), ''pratyaksha''(direct observation by senses), ''anumana''(inference) by guessing, and ''yukti''(reasoning) by applying intelligence. These four methods are defined vividly and their importance in establishing the theory of reincarnation is explained. Afterwards, the factors in maintenance of good health are described. Three supporting pillars of life or ''upastambhas'' are food (''ahara''), sleep (''swapna'') and celibacy (bramhacharya). By following these well regulated lifestyle factors, the body is bestowed with strength, increasing the three forms of strength, immunity(''bala'') – constitutional strength, immunity(''sahaja''), seasonal strength, immunity (''kalaja'') and acquired immunity(''yuktikrita''). Various diseases may arise if there is stress, unhealthy lifestyle, or through the effects of unhealthy season over the mind and the body. Further this chapter briefly describes three basic causes of diseases, three disease pathways, three types of treatments and therapies, three categories of physicians based on their qualities.
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||
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athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtastisraiShaNIyamadhyAyaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||
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Now we shall expound the chapter "Tistraishaniya" (Three Desires of Life and important triads). Thus said Lord Atreya. [1-2]

=== Three Desires ===
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इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति|
तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
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iha khalu puruṣēṇānupahatasattvabuddhipauruṣaparākramēṇa hitamiha cāmuṣmiṁśca lōkēsamanupaśyatā tisra ēṣaṇāḥ paryēṣṭavyā bhavanti|
tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralōkaiṣaṇēti||3||

iha khalu puruSheNAnupahatasattvabuddhipauruShaparAkrameNa hitamiha cAmuShmiMshca lokesamanupashyatA tisra eShaNAH paryeShTavyA bhavanti|
tadyathA- prANaiShaNA, dhanaiShaNA, paralokaiShaNeti||3||
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<div style="text-align:justify;">
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). [3]
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==== Desire for Life ====
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आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
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āsāṁ tu khalvēṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataramāpadyēta|
kasmāt? prāṇaparityāgē hi sarvatyāgaḥ|
tasyānupālanaṁ- svasthasya svasthavr̥ttānuvr̥ttiḥ, āturasya vikārapraśamanē'pramādaḥ,tadubhayamētaduktaṁ vakṣyatē ca; tadyathōktamanuvartamānaḥ prāṇānupālanāddīrghamāyuravāpnōtītiprathamaiṣaṇā vyākhyātā bhavati||4||

AsAM tu khalveShaNAnAM prANaiShaNAM tAvat pUrvataramApadyeta|
kasmAt? prANaparityAge hi sarvatyAgaH|
tasyAnupAlanaM- svasthasya svasthavRuttAnuvRuttiH, Aturasya vikAraprashamane~apramAdaH,tadubhayametaduktaM vakShyate ca; tadyathoktamanuvartamAnaHprANAnupAlanAddIrghamAyuravApnotIti prathamaiShaNA vyAkhyAtA bhavati||4||
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<div style="text-align:justify;">
Of these three desires, the most important one is the desire for life. Why? Because with the end of life, everything comes to an end. To fulfill this desire, a healthy person should follow a healthy regimen or lifestyle and a diseased person should try to get relief from the diseased state. The methods of health management and modes of treatment of diseases have been described in the preceding chapters and will be discussed further in the coming chapters. Thus, the first desire for life is explained. [4]
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==== Desire for Wealth ====
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अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत|
तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति |
इति द्वितीया धनैषणा व्याख्याता भवति||५
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atha dvitīyāṁ dhanaiṣaṇamāpadyēta, prāṇēbhyō hyanantaraṁ dhanamēva paryēṣṭavyaṁ bhavati ; nahyataḥ pāpāt pāpīyō'sti yadanupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryēṣṭuṁ yatēta|
tatrōpakaraṇōpāyānanuvyākhyāsyāmaḥ; tadyathā- kr̥ṣipāśupālyavāṇijyarājōpasēvādīni, yāni cānyānyapisatāmavigarhitāni karmāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvan dīrghajīvitaṁjīvatyanavamataḥ puruṣō bhavati |
iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati||5||

atha dvitIyAM dhanaiShaNamApadyeta, prANebhyo hyanantaraM dhanameva paryeShTavyaM bhavati ;na hyataH pApAt pApIyo~asti yadanupakaraNasya dIrghamAyuH, tasmAdupakaraNAni paryeShTuMyateta|
tatropakaraNopAyAnanuvyAkhyAsyAmaH; tadyathA- kRuShipAshupAlyavANijyarAjopasevAdIni, yAnicAnyAnyapi satAmavigarhitAni karmANi vRuttipuShTikarANi vidyAttAnyArabheta kartuM; tathA kurvandIrghajIvitaM jIvatyanavamataH puruSho bhavati |
iti dvitIyA dhanaiShaNA vyAkhyAtA bhavati||5||
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<div style="text-align:justify;">
The second desire is for wealth because during life one has to try to earn wealth or seek a livelihood. There is no sin greater than a person living life without (ethically or using fair means) seeking a livelihood. That is why one should try to earn livelihood by fair methods. The means for earning a virtuous livelihood are agriculture, dairy farming, business or trade, and services (government jobs), etc. Besides these, any other mode that is not sinful should be employed to earn a livelihood. By choosing such (respectable) occupations one can live a long life and earn respect and goodwill in the society. Thus, the second desire for wealth is explained. [5]
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==== Desire of other world after death ====
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अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् |
स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति |
अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
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atha tr̥tīyāṁ paralōkaiṣaṇāmāpadyēta|
saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā navēti; kutaḥ punaḥ saṁśaya iti, ucyatē- santi hyēkēpratyakṣaparāḥ parōkṣatvāt punarbhavasya nāstikyamāśritāḥ, santi cāgamapratyayādēvapunarbhavamicchanti; śrutibhēdācca-
‘mātaraṁ pitaraṁ caikē manyantē janmakāraṇam |
svabhāvaṁ paranirmāṇaṁ yadr̥cchāṁ cāparē janāḥ’ || iti |
ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavō na vēti||6||

atha tRutIyAM paralokaiShaNAmApadyeta|
saMshayashcAtra, kathaM? bhaviShyAma itashcyutA naveti; kutaH punaH saMshaya iti, ucyate- santi hyekepratyakShaparAH parokShatvAt punarbhavasya nAstikyamAshritAH, santi cAgamapratyayAdevapunarbhavamicchanti; shrutibhedAcca-
‘mAtaraM pitaraM caike manyante janmakAraNam |
svabhAvaM paranirmANaM yadRucchAM cApare janAH’ || iti |
ataH saMshayaH- kiM nu khalvasti punarbhavo na veti||6||
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<div style="text-align:justify;">
The third desire is the aspiration for a virtuous life in the other world (life after death. There is some skepticism regarding this desire). What happens after death? Does rebirth occur? Why are there doubts regarding reincarnation? Lord Atreya says that there are people who believe in perceptible things and do not believe in imperceptible things. ''Acharyas'' (teachers) who have faith in the ''shastras'' believe in the theory of reincarnation even when they have not perceived or experienced it. But there is skepticism because of differences in opinion. Among the “believing” ''acharyas'', some attribute the role of ‘parents or ancestors’, some on ''swabhava''(personality or nature of the individual), some on the role of the ''paranirman'' (impersonal soul), while some on ''yadruchha'' ( free will or external powers responsible for sudden occurrences of events in the universe) in the process of reincarnation. Because of so many opinions and schools of thought, there is skepticism with regards to the theory of reincarnation, whether it exists or not. [6]
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=== ''Pratyaksha'' (Direct perception) and ''Apratyaksha''(Unknown) ===
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तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च|
कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
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tatra buddhimānnāstikyabuddhiṁ jahyādvicikitsāṁ ca|
kasmāt? pratyakṣaṁ hyalpam; analpamapratyakṣamasti, yadāgamānumānayuktibhirupalabhyatē; yairēvatāvadindriyaiḥ pratyakṣamupalabhyatē, tānyēva santi cāpratyakṣāṇi||7||

tatra buddhimAnnAstikyabuddhiM jahyAdvicikitsAM ca|
kasmAt? pratyakShaM hyalpam; analpamapratyakShamasti, yadAgamAnumAnayuktibhirupalabhyate;yaireva tAvadindriyaiH pratyakShamupalabhyate, tAnyeva santi cApratyakShANi||7||
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It is for intellectuals to discard the heterodox view pertaining reincarnation, and quell any doubts associated with it. Knowledge regarding this theory can only be acquired through the scriptures, inference and reasoning, because the scope of perception is very limited (and our sense organs have limited powers to perceive) and there is a vast, uncharted area of knowledge. [7]

==== Hindrances in direct perception ====
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सतां च रूपाणामतिसन्निकर्षादतिविप्रकर्षादावरणात् करणदौर्बल्यान्मनो|नवस्थानात् समानाभिहारादभिभवादतिसौक्ष्म्याच्चप्रत्यक्षानुपलब्धिः; तस्मादपरीक्षितमेतदुच्यते- प्रत्यक्षमेवास्ति, नान्यदस्तीति||८||
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satāṁ ca rūpāṇāmatisannikarṣādativiprakarṣādāvaraṇāt karaṇadaurbalyānmanōnavasthānātsamānābhihārādabhibhavādatisaukṣmyācca pratyakṣānupalabdhiḥ; tasmādaparīkṣitamētaducyatē-pratyakṣamēvāsti, nānyadastīti||8||

satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||
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<div style="text-align:justify;">
Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]
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श्रुतयश्चैता न कारणं, युक्तिविरोधात्|
आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|
द्विविधं सञ्चरेदात्मा सर्वोवाऽवयवेन वा||९||

सर्वश्चेत् सञ्चरेन्मातुः पितुर्वा मरणं भवेत्|
निरन्तरं, नावयवः कश्चित्सूक्ष्मस्य चात्मनः||१०||
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śrutayaścaitā na kāraṇaṁ, yuktivirōdhāt|
ātmā mātuḥ piturvā yaḥ sō'patyaṁ yadi sañcarēt|
dvividhaṁ sañcarēdātmā sarvōvā'vayavēna vā||9||

sarvaścēt sañcarēnmātuḥ piturvā maraṇaṁ bhavēt|
nirantaraṁ, nāvayavaḥ kaścitsūkṣmasya cātmanaḥ||10||

shrutayashcaitA na kAraNaM, yuktivirodhAt|
AtmA mAtuH piturvA yaH so~apatyaM yadi sa~jcaret|
dvividhaM sa~jcaredAtmA sarvovA~avayavena vA||9||

sarvashcet sa~jcarenmAtuH piturvA maraNaM bhavet|
nirantaraM, nAvayavaH kashcitsUkShmasya cAtmanaH||10||
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''Shrutis'' (scriptures) are not very clear about the idea of reincarnation since there are various differences in opinion regarding it. For instance, there is a view that if the soul of either the mother or the father is transferred into the child, then does the child embodies the soul of the parent completely or is it only part of the parent’s soul? If the soul of the mother or the father is present in body of child then if either of them should die, partial transformation of soul is not possible. Because the soul does not have any structure and it is very subtle. [9-10]
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बुद्धिर्मनश्च निर्णीते यथैवात्मा तथैव ते|
येषां चैषा मतिस्तेषां योनिर्नास्ति चतुर्विधा||११||
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buddhirmanaśca nirṇītē yathaivātmā tathaiva tē|
yēṣāṁ caiṣā matistēṣāṁ yōnirnāsti caturvidhā||11||

buddhirmanashca nirNIte yathaivAtmA tathaiva te|
yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||
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<div style="text-align:justify;">
In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]
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विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|
संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
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vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam|
saṁyōgē ca viyōgē ca tēṣāṁ karmaiva kāraṇam||12||

vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|
saMyoge ca viyoge ca teShAM karmaiva kAraNam||12||
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<div style="text-align:justify;">
The natural theory of birth is that the six ''dhatus'' (five basic elements- ''prithvi, apa, tejas, vayu, akasha'' and the ''atman'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''atman'', determines the qualities of the individual at birth. [12]
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=== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ===
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अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः|
पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
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anādēścētanādhātōrnēṣyatē paranirmitiḥ|
para ātmā sa cēddhēturiṣṭō'stu paranirmitiḥ||13||

anAdeshcetanAdhAtorneShyate paranirmitiH|
para AtmA sa ceddheturiShTo~astu paranirmitiH||13||
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Consciousness is without any beginning or end, and being eternal it cannot be created by any other thing. Creation by something else refers to the creation of the body by the absolute ''atman'' (the supreme consciousness or the supreme soul), and is an acceptable view for the proponents of the theory of reincarnation. [13]

=== ''Yadrichha'' or free will (power which is responsible for sudden occurrence of events in universe) ===
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न परीक्षा न परीक्ष्यं न कर्ता कारणं न च|
न देवा नर्षयः सिद्धाः कर्म कर्मफलं न च||१४||

नास्तिकस्यास्ति नैवात्मा यदृच्छोपहतात्मनः|
पातकेभ्यः परं चैतत् पातकं नास्तिकग्रहः||१५||
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na parīkṣā na parīkṣyaṁ na kartā kāraṇaṁ na ca|
na dēvā narṣayaḥ siddhāḥ karma karmaphalaṁ na ca||14||

nāstikasyāsti naivātmā yadr̥cchōpahatātmanaḥ|
pātakēbhyaḥ paraṁ caitat pātakaṁ nāstikagrahaḥ||15||

na parIkShA na parIkShyaM na kartA kAraNaM na ca|
na devA narShayaH siddhAH karma karmaphalaM na ca||14||

nAstikasyAsti naivAtmA yadRucchopahatAtmanaH|
pAtakebhyaH paraM caitat pAtakaM nAstikagrahaH||15||
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<div style="text-align:justify;">
Those who are atheists or nihilists do not believe in the theory of creation. As per this view, there is no existence of soul and no examination is warranted to prove its existence. They do not believe that there is any doer or divine cause for the existence of anything. For these people, there is no existence of God, sages, ''siddhas'', and therefore, they do not believe in concepts such as ''karma'' (action) and ''karmaphala'' (results of the action). Thus, nihilism constitutes the worst sin in this world. [14-15]
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तस्मान्मतिं विमुच्यैताममार्गप्रसृतां बुधः|
सतां बुद्धिप्रदीपेन पश्येत्सर्वं यथातथम्||१६||
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tasmānmatiṁ vimucyaitāmamārgaprasr̥tāṁ budhaḥ|
satāṁ buddhipradīpēna paśyētsarvaṁ yathātatham||16||

tasmAnmatiM vimucyaitAmamArgaprasRutAM budhaH|
satAM buddhipradIpena pashyetsarvaM yathAtatham||16||
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An intelligent person should get rid of such nihilistic thoughts and should see the world through the light of the lamp of wisdom shown by wise men. [16]

=== Four-fold examination ===
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द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
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dvividhamēva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptōpadēśaḥ, pratyakṣam, anumānaṁ,yuktiścēti||17||

dvividhameva khalu sarvaM saccAsacca; tasya caturvidhA parIkShA- AptopadeshaH, pratyakSham,anumAnaM, yuktishceti||17||
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All the worldly objects can be divided into two categories, truth (or existence) and false (or non-existence). There are four methods of examination- scriptures or texts (words of persons with superior intellect, or sages), direct perception (direct observance), inference and reasoning. [17]

==== Authoritative sages ====
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आप्तास्तावत्-
रजस्तमोभ्यां निर्मुक्तास्तपोज्ञानबलेन ये|
येषां त्रिकालममलं ज्ञानमव्याहतं सदा||१८||

आप्ताः शिष्टा विबुद्धास्ते तेषां वाक्यमसंशयम्|
सत्यं, वक्ष्यन्ति ते कस्मादसत्यं नीरजस्तमाः ||१९||
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āptāstāvat-
rajastamōbhyāṁ nirmuktāstapōjñānabalēna yē|
yēṣāṁ trikālamamalaṁ jñānamavyāhataṁ sadā||18||

āptāḥ śiṣṭā vibuddhāstē tēṣāṁ vākyamasaṁśayam|
satyaṁ, vakṣyanti tē kasmādasatyaṁ nīrajastamāḥ ||19||

AptAstAvat-
rajastamobhyAM nirmuktAstapoj~jAnabalena ye|
yeShAM trikAlamamalaM j~jAnamavyAhataM sadA||18||

AptAH shiShTA vibuddhAste teShAM vAkyamasaMshayam|
satyaM, vakShyanti te kasmAdasatyaM nIrajastamAH ||19||
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<div style="text-align:justify;">
Those who are enlightened and knowledgeable are absolutely free from ''rajas'' and ''tamas'' (psychological ''doshas''). By virtue of this, they possess knowledge of ''trikala'' (past, present and future) and are known as authorities (''aptas''). They are also known as the wise and the enlightened (''vibuddha'') persons. Their words are considered absolute truth without any doubt. As they are free from ''rajas'' and ''tamas'', how could they tell lie? [18-19]
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==== Knowledge by Direct Perception ====
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आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं स निरुच्यते||२०||
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ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
vyaktā tadātvē yā buddhiḥ pratyakṣaṁ sa nirucyatē||20||

AtmendriyamanorthAnAM sannikarShAt pravartate|
vyaktA tadAtve yA buddhiH pratyakShaM sa nirucyate||20||
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Knowledge gained by the proximity of soul, sense faculties, mind with the object of study or observation is known as perception or direct observation (''pratyaksha''). [20]

==== ''Anumana'' (inference) ====
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प्रत्यक्षपूर्वं त्रिविधं त्रिकालं चानुमीयते|
वह्निर्निगूढो धूमेन मैथुनं गर्भदर्शनात्||२१||

एवं व्यवस्यन्त्यतीतं बीजात् फलमनागतम्|
दृष्ट्वा बीजात् फलं जातमिहैव सदृशं बुधाः||२२||
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pratyakṣapūrvaṁ trividhaṁ trikālaṁ cānumīyatē|
vahnirnigūḍhō dhūmēna maithunaṁ garbhadarśanāt||21||

ēvaṁ vyavasyantyatītaṁ bījāt phalamanāgatam|
dr̥ṣṭvā bījāt phalaṁ jātamihaiva sadr̥śaṁ budhāḥ||22||

pratyakShapUrvaM trividhaM trikAlaM cAnumIyate|
vahnirnigUDho dhUmena maithunaM garbhadarshanAt||21||

evaM vyavasyantyatItaM bIjAt phalamanAgatam|
dRuShTvA bIjAt phalaM jAtamihaiva sadRushaM budhAH||22||
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<div style="text-align:justify;">
Inference is preceded by perception and is of three types- past, present and future. For example: fire is inferred from the coming smoke and sexual intercourse from pregnancy - these are inferences drawn from the present and the past respectively. By looking at a seed, one can infer about the species or genus of the plant or tree and the kind of fruits it would bear. This inference is drawn on the basis of repeated, empirical observation of the plant’s (or tree’s) lifecycle and is an example of inferring (or predicting) the future. [21-22]
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==== [[Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|''Yukti'' (reasoning)]] ====
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जलकर्षणबीजर्तुसंयोगात् सस्यसम्भवः|
युक्तिः षड्धातुसंयोगाद्गर्भाणां सम्भवस्तथा||२३||

मथ्यमन्थन(क)मन्थानसंयोगादग्निसम्भवः|
युक्तियुक्ता चतुष्पादसम्पद्व्याधिनिबर्हणी||२४||
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jalakarṣaṇabījartusaṁyōgāt sasyasambhavaḥ|
yuktiḥ ṣaḍdhātusaṁyōgādgarbhāṇāṁ sambhavastathā||23||

mathyamanthana(ka)manthānasaṁyōgādagnisambhavaḥ|
yuktiyuktā catuṣpādasampadvyādhinibarhaṇī||24||

jalakarShaNabIjartusaMyogAt sasyasambhavaH|
yuktiH ShaDdhAtusaMyogAdgarbhANAM sambhavastathA||23||

mathyamanthana(ka)manthAnasaMyogAdagnisambhavaH|
yuktiyuktA catuShpAdasampadvyAdhinibarhaNI||24||
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<div style="text-align:justify;">
Water, ploughed piece of land, seeds and the season in which particular seeds are sown, when combined together, result in a crop. Similarly, combination of six factors (''pancha mahabhuta'' and ''atman'') is responsible for formation of a fetus in the uterus. Fire is produced by lower-fire-drill, upper-fire drill and the act of drilling or churning done by a person. In a similar manner, the treatment of disease is possible by applying the fourfold therapeutics measures (The ''vaidya'', medicines, paramedical staff, and the patient). [23-24]
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बुद्धिः पश्यति या भावान् बहुकारणयोगजान्|
युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
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buddhiḥ paśyati yā bhāvān bahukāraṇayōgajān|
yuktistrikālā sā jñēyā trivargaḥ sādhyatē yayā||25||

buddhiH pashyati yA bhAvAn bahukAraNayogajAn|
yuktistrikAlA sA j~jeyA trivargaH sAdhyate yayA||25||
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The intellect perceives things by combination of multiple factors, valid for past, present and future is termed as ''yukti'' (reasoning). This is helpful in fulfilling three basic objects of human life (''dharma'', i.e. duties, wealth, desire). [25]

==== Importance and applications of four-fold Examination ====
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एषा परीक्षा नास्त्यन्या यया सर्वं परीक्ष्यते|
परीक्ष्यं सदसच्चैवं तया चास्ति पुनर्भवः||२६||
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ēṣā parīkṣā nāstyanyā yayā sarvaṁ parīkṣyatē|
parīkṣyaṁ sadasaccaivaṁ tayā cāsti punarbhavaḥ||26||

eShA parIkShA nAstyanyA yayA sarvaM parIkShyate|
parIkShyaM sadasaccaivaM tayA cAsti punarbhavaH||26||
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This is how the four fold examination helps in establishing the existence and non-existence of things. This examination can prove the theory of rebirth. [26]
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तत्राप्तागमस्तावद्वेदः, यश्चान्योऽपि कश्चिद्वेदार्थादविपरीतः परीक्षकैः प्रणीतः शिष्टानुमतो लोकानुग्रहप्रवृत्तःशास्त्रवादः, स चाऽऽप्तागमः; आप्तागमादुपलभ्यतेदानतपोयज्ञसत्याहिंसाब्रह्मचर्याण्यभ्युदयनिःश्रेयसकराणीति||२७||
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tatrāptāgamastāvadvēdaḥ [1] , yaścānyō'pi kaścidvēdārthādaviparītaḥ parīkṣakaiḥ praṇītaḥ śiṣṭānumatōlōkānugrahapravr̥ttaḥ śāstravādaḥ, sa cā''ptāgamaḥ;āptāgamādupalabhyatēdānatapōyajñasatyāhiṁsābrahmacaryāṇyabhyudayaniḥśrēyasakarāṇīti||27||

tatrAptAgamastAvadvedaH [1] , yashcAnyo~api kashcidvedArthAdaviparItaH parIkShakaiH praNItaHshiShTAnumato lokAnugrahapravRuttaH shAstravAdaH, sa cA~a~aptAgamaH;AptAgamAdupalabhyatedAnatapoyaj~jasatyAhiMsAbrahmacaryANyabhyudayaniHshreyasakarANIti||27||
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<div style="text-align:justify;">
Scriptural testimony are the ''Vedas'' or other scripts which agree with the ''Vedas'', other scripts do not oppose the theories of ''Vedas'' rather support them. They are composed by the help of four fold examinations, enunciated by the experts, approved by the trustworthy persons and having the capability of bringing happiness to the world. These scriptural sources of knowledge are the words of the authorities. This goal of scriptures can be fulfilled by donation, penance, performing rituals (offerings to sacred fire), truthfulness, nonviolence and ''bramacharya'' (control of senses/ celibecy) by doing these one's upliftment and liberation is possible. [27]
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न चानतिवृत्तसत्त्वदोषाणामदोषैरपुनर्भवो धर्मद्वारेषूपदिश्यते||२८||
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na cānativr̥ttasattvadōṣāṇāmadōṣairapunarbhavō dharmadvārēṣūpadiśyatē||28||

na cAnativRuttasattvadoShANAmadoShairapunarbhavo dharmadvAreShUpadishyate||28||
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Persons those who have not been able to free themselves from ''rajas'' and ''tamas'' (psychological ''doshas''), for them advice given by the learned sages in religious literatures is that they cannot attain salvation. [28]
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धर्मद्वारावहितैश्च व्यपगतभयरागद्वेषलोभमोहमानैर्ब्रह्मपरैराप्तैः कर्मविद्भिरनुपहतसत्त्वबुद्धिप्रचारैः पूर्वैःपूर्वतरैर्महर्षिभिर्दिव्यचक्षुभिर्दृष्ट्वोपदिष्टः पुनर्भव इति व्यवस्येदेवम् ||२९||
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dharmadvārāvahitaiśca vyapagatabhayarāgadvēṣalōbhamōhamānairbrahmaparairāptaiḥkarmavidbhiranupahatasattvabuddhipracāraiḥ pūrvaiḥpūrvatarairmaharṣibhirdivyacakṣubhirdr̥ṣṭvōpadiṣṭaḥ punarbhava iti vyavasyēdēvam ||29||

dharmadvArAvahitaishca vyapagatabhayarAgadveShalobhamohamAnairbrahmaparairAptaiHkarmavidbhiranupahatasattvabuddhipracAraiH pUrvaiHpUrvatarairmaharShibhirdivyacakShubhirdRuShTvopadiShTaH punarbhava iti vyavasyedevam ||29||
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<div style="text-align:justify;">
The people who follow the path of ''dharma'' (eternal duty), they are devoid of fear, attachment, hatred, greed, confusion, vanity and all their mental defects are vanished, they have great knowledge. Their mind and intellect are functioning forever, such ancient and most ancient sages with their divine sight after careful observation has enunciated the theory of rebirth. Everyone should think over this and there should be no doubt. [29]
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प्रत्यक्षमपि चोपलभ्यते- मातापित्रोर्विसदृशान्यपत्यानि, तुल्यसम्भवानां वर्णस्वराकृतिसत्त्वबुद्धिभाग्यविशेषाः,प्रवरावरकुलजन्म, दास्यैश्वर्यं, सुखासुखमायुः, आयुषो वैषम्यम्, इह कृतस्यावाप्तिः, अशिक्षितानां चरुदितस्तनपानहासत्रासादीनां प्रवृत्तिः, लक्षणोत्पत्तिः, कर्मसादृश्ये फलविशेषः, मेधा क्वचित् क्वचित् कर्मण्यमेधा,जातिस्मरणम्- इहागमनमितश्च्युतानामिति , समदर्शने प्रियाप्रियत्वम्||३०||
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pratyakṣamapi cōpalabhyatē- mātāpitrōrvisadr̥śānyapatyāni, tulyasambhavānāṁvarṇasvarākr̥tisattvabuddhibhāgyaviśēṣāḥ, pravarāvarakulajanma, dāsyaiśvaryaṁ, sukhāsukhamāyuḥ,āyuṣō vaiṣamyam, iha kr̥tasyāvāptiḥ, aśikṣitānāṁ ca ruditastanapānahāsatrāsādīnāṁ pravr̥ttiḥ,lakṣaṇōtpattiḥ, karmasādr̥śyē phalaviśēṣaḥ, mēdhā kvacit kvacit karmaṇyamēdhā, jātismaraṇam-ihāgamanamitaścyutānāmiti , samadarśanē priyāpriyatvam||30||

pratyakShamapi copalabhyate- mAtApitrorvisadRushAnyapatyAni, tulyasambhavAnAMvarNasvarAkRutisattvabuddhibhAgyavisheShAH, pravarAvarakulajanma, dAsyaishvaryaM,sukhAsukhamAyuH, AyuSho vaiShamyam, iha kRutasyAvAptiH, ashikShitAnAM caruditastanapAnahAsatrAsAdInAM pravRuttiH, lakShaNotpattiH, karmasAdRushye phalavisheShaH,medhA kvacit kvacit karmaNyamedhA, jAtismaraNam- ihAgamanamitashcyutAnAmiti , samadarshanepriyApriyatvam||30||
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<div style="text-align:justify;">
Observation proves theory of rebirth: To establish the theory of rebirth observation may be helpful, for example dissimilar children born to their parents, parents may be same but their children differ in various manners like complexion, voice, structure, mind, intellect and fate. Birth in high class or lower class, slavery or lordship, happy or miserable life, difference in lifespan, getting different result of the deeds done in this life, without any training actions like crying, sucking breast, laughing, fear etc. (in new born), appearance of signs over body indicating good or bad fortune, actions being the same results are different, preservation of memory sometimes memory loss, memory of previous life in some persons, appearance being the same but some have liking some have disliking for the same things, all these prove the theory of rebirth. [30]
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अत एवानुमीयते- यत्- स्वकृतमपरिहार्यमविनाशि पौर्वदेहिकं दैवसञ्ज्ञकमानुबन्धिकं कर्म, तस्यैतत् फलम्;इतश्चान्यद्भविष्यतीति; फलद्बीजमनुमीयते, फलं च बीजात्||३१||
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ata ēvānumīyatē- yat- svakr̥tamaparihāryamavināśi paurvadēhikaṁ daivasañjñakamānubandhikaṁkarma, tasyaitat phalam; itaścānyadbhaviṣyatīti; phaladbījamanumīyatē, phalaṁ ca bījāt||31||

ata evAnumIyate- yat- svakRutamaparihAryamavinAshi paurvadehikaM daivasa~jj~jakamAnubandhikaMkarma, tasyaitat phalam; itashcAnyadbhaviShyatIti; phaladbIjamanumIyate, phalaM ca bIjAt||31||
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<div style="text-align:justify;">
Inference supporting rebirth theory: Inference can be drawn that the action done in previous life is unavoidable, eternal and have continuity is known as fate. The results of which are enjoyable in this life and the actions done in this life will bring its results in next life. As seed comes from fruit and fruit from seed, this process is going on forever. [31]
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युक्तिश्चैषा- षड्धातुसमुदयाद्गर्भजन्म, कर्तृकरणसंयोगात् क्रिया; कृतस्य कर्मणः फलं नाकृतस्य, नाङ्कुरोत्पत्तिरबीजात्;कर्मसदृशं फलं, नान्यस्माद्बीजादन्यस्योत्पत्तिः; इति युक्तिः||३२||
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yuktiścaiṣā- ṣaḍdhātusamudayādgarbhajanma, kartr̥karaṇasaṁyōgāt kriyā; kr̥tasya karmaṇaḥ phalaṁnākr̥tasya, nāṅkurōtpattirabījāt; karmasadr̥śaṁ phalaṁ, nānyasmādbījādanyasyōtpattiḥ; iti yuktiḥ||32||

yuktishcaiShA- ShaDdhAtusamudayAdgarbhajanma, kartRukaraNasaMyogAt kriyA; kRutasya karmaNaHphalaM nAkRutasya, nA~gkurotpattirabIjAt; karmasadRushaM phalaM, nAnyasmAdbIjAdanyasyotpattiH; itiyuktiH||32||
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<div style="text-align:justify;">
Reasoning supporting rebirth: the ''garbha'' (embryo) is formed by the combination of six ''dhatus'' (''pancha mahabhutas'' and ''atman''). Doer and the instrument when do come together results in manifestation of action. The results which we get are because of the actions done, no results if no action done. The germination occurs because of seed, the result always corresponds to the action, and seed cannot bring out heterogeneous product. This is reasoning. [32]
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एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्|
इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
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ēvaṁ pramāṇaiścaturbhirupadiṣṭē punarbhavē dharmadvārēṣvavadhīyēta; tadyathā-guruśuśrūṣāyāmadhyayanē vratacaryāyāṁ dārakriyāyāmapatyōtpādanē bhr̥tyabharaṇē'tithipūjāyāṁdānē'nabhidhyāyāṁ tapasyanasūyāyāṁ dēhavāṅmānasē karmaṇyakliṣṭēdēhēndriyamanōrthabuddhyātmaparīkṣāyāṁ manaḥsamādhāviti; yāni cānyānyapyēvaṁvidhāni karmāṇisatāmavigarhitāni svargyāṇi vr̥ttipuṣṭikarāṇi vidyāttānyārabhēta kartuṁ; tathā kurvanniha caiva yaśōlabhatē prētya ca svargam|
iti tr̥tīyā paralōkaiṣaṇā vyākhyātā bhavati||33||

evaM pramANaishcaturbhirupadiShTe punarbhave dharmadvAreShvavadhIyeta; tadyathA-gurushushrUShAyAmadhyayane vratacaryAyAM dArakriyAyAmapatyotpAdanebhRutyabharaNe~atithipUjAyAM dAne~anabhidhyAyAM tapasyanasUyAyAM dehavA~gmAnasekarmaNyakliShTe dehendriyamanorthabuddhyAtmaparIkShAyAM manaHsamAdhAviti; yAnicAnyAnyapyevaMvidhAni karmANi satAmavigarhitAni svargyANi vRuttipuShTikarANi vidyAttAnyArabhetakartuM; tathA kurvanniha caiva yasho labhate pretya ca svargam|
iti tRutIyA paralokaiShaNA vyAkhyAtA bhavati||33||
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<div style="text-align:justify;">
All the four means of knowledge (scriptures, observation, inference & reasoning) help in establishing the rebirth theory, one should concentrate mind on the path of eternal duty. Paths are to give service to the preachers/teachers/elders, studies, performing spiritual acts, marriage, producing children, maintenance of servants, giving respect to the guests, giving donations, no greed for others money, penance, avoid jealousy, performing acts which do not affect physical, verbally and mind, introspection of body, sensual faculties, mind, intellect and self and meditation are included. Similar acts recommended by virtuous persons which are conducive for doing well in life, and attainment of heaven after death, means of livelihood should be done. By doing such acts one gains fame and attains heaven after death. Thus, the third basic desire is explained. [33]
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=== Important Triads ===
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अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४||
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atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||

atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
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There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]

==== Three Supporting Pillars of Life ====
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त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
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traya upastambhā iti- āhāraḥ, svapnō, brahmacaryamiti;ēbhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇōpacayōpacitamanuvartatēyāvadāyuḥsaṁskārāt saṁskāramahitamanupasēvamānasya , ya ihaivōpadēkṣyatē||35||

traya upastambhA iti- AhAraH, svapno, brahmacaryamiti;ebhistribhiryuktiyuktairupastabdhamupastambhaiH sharIraM balavarNopacayopacitamanuvartateyAvadAyuHsaMskArAt saMskAramahitamanupasevamAnasya , ya ihaivopadekShyate||35||
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<div style="text-align:justify;">
Three supporting pillars of life: ''Ahara'' (food), ''nidra'' (sleep) and observance of ''bramhacharya'' ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]
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==== Three Types of ''Bala'' (strength) ====
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त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च|
सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
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trividhaṁ balamiti- sahajaṁ, kālajaṁ, yuktikr̥taṁ ca|
sahajaṁ yaccharīrasattvayōḥ prākr̥taṁ, kālakr̥tamr̥tuvibhāgajaṁ vayaḥkr̥taṁ ca, yuktikr̥taṁpunastadyadāhāracēṣṭāyōgajam||36||

trividhaM balamiti- sahajaM, kAlajaM, yuktikRutaM ca|
sahajaM yaccharIrasattvayoH prAkRutaM, kAlakRutamRutuvibhAgajaM vayaHkRutaM ca, yuktikRutaMpunastadyadAhAraceShTAyogajam||36||
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''Sahaja'' (hereditary, since birth), ''kalaja'' (seasonal or periodic), and ''yuktikrita'' (acquired).

''Sahaja bala'' is present in body and mind since birth or naturally. ''Kalakrita bala'' is according to the seasonal variations and age of the person. ''Yukti krita bala'' or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]

==== Three ''Ayatana'' (causes of diseases) ====
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त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः|
तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पृश्यानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
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trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyōgāyōgamithyāyōgāḥ|
tatrātiprabhāvatāṁ dr̥śyānāmatimātraṁ darśanamatiyōgaḥ, sarvaśō'darśanamayōgaḥ,atiśliṣṭātiviprakr̥ṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikr̥tavitrāsanādirūpadarśanaṁ mithyāyōgaḥ; tathā'timātrastanitapaṭahōtkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyōgaḥ,sarvaśō'śravaṇamayōgaḥ, paruṣēṣṭavināśōpaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyōgaḥ;tathā'titīkṣṇōgrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyōgaḥ, sarvaśō'ghrāṇamayōgaḥ,pūtidviṣṭāmēdhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyōgaḥ; tathārasānāmatyādānamatiyōgaḥ, sarvaśō'nādānamayōgaḥ, mithyāyōgōrāśivarjyēṣvāhāravidhiviśēṣāyatanēṣūpadēkṣyatē; tathā'tiśītōṣṇānāṁ spr̥śyānāṁsnānābhyaṅgōtsādanādīnāṁ cātyupasēvanamatiyōgaḥ, sarvaśō'nupasēvanamayōgaḥ, snānādīnāṁśītōṣṇādīnāṁ ca spr̥śyānāmanānupūrvyōpasēvanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaścētimithyāyōgaḥ||37||

trINyAyatanAnIti- arthAnAM karmaNaH kAlasya cAtiyogAyogamithyAyogAH|
tatrAtiprabhAvatAM dRushyAnAmatimAtraM darshanamatiyogaH, sarvasho~adarshanamayogaH,atishliShTAtiviprakRuShTaraudrabhairavAdbhutadviShTabIbhatsanavikRutavitrAsanAdirUpadarshanaM mithyAyogaH; tathA~atimAtrastanitapaTahotkruShTAdInAM shabdAnAmatimAtraMshravaNamatiyogaH, sarvasho~ashravaNamayogaH,paruSheShTavinAshopaghAtapradharShaNabhIShaNAdishabdashravaNaM mithyAyogaH;tathA~atitIkShNogrAbhiShyandinAM gandhAnAmatimAtraM ghrANamatiyogaH,sarvasho~aghrANamayogaH, pUtidviShTAmedhyaklinnaviShapavanakuNapagandhAdighrANaMmithyAyogaH; tathA rasAnAmatyAdAnamatiyogaH, sarvasho~anAdAnamayogaH, mithyAyogorAshivarjyeShvAhAravidhivisheShAyataneShUpadekShyate; tathA~atishItoShNAnAM spRushyAnAMsnAnAbhya~ggotsAdanAdInAM cAtyupasevanamatiyogaH, sarvasho~anupasevanamayogaH,snAnAdInAM shItoShNAdInAM ca spRushyAnAmanAnupUrvyopasevanaMviShamasthAnAbhighAtAshucibhUtasaMsparshAdayashceti mithyAyogaH||37||
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''Atiyoga'' (excessive utilisation), ''ayoga'' (non-utilisation) and ''mithyayoga'' (wrong utilisation) of ''artha'' (objects of senses), ''karma'' (actions) and ''kala'' (time) are three causes of diseases. Examples are
*''Atiyoga'' of sense of vision is excessive gazing at highly illuminous things,
*''Ayoga'' of sense of vision is to not look at anything
*''Mithyayoga'' of the sense of vision would be looking at things which are too close or too far, looking at awful, terrifying or surprising, contemptuous, frightful or deformed and alarming things is wrong utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle drum, loud cries etc. are the examples of excessive utilization of sense of hearing, not hearing anything at all is non-utilization, hearing harsh words, news about death of near and dear or about loss of wealth, assaulting, insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling of sharp, acute and intoxicating odors is excessive utilization of sense of olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant, dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of sense of smell.

Similarly, excessive intake of various substances with different tastes is over utilization of gustatory sense, not to use the sense is its non-utilization, and intake of things not considering the factors for utility of food mentioned in [[Vimana Sthana]] except ''rashi'' is the wrong utilization of gustatory senses.

Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, ''bhuta-sansparsha'' (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]
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==== Three Causes of Diseases ====
===== Asatmyendriyarthasamyoga =====
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तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
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tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cētaḥ- samavāyi, sparśanavyāptērvyāpakamapi cacētaḥ; tasmāt sarvēndriyāṇāṁ vyāpakasparśakr̥tō yō bhāvaviśēṣaḥ, sō'yamanupaśayātpañcavidhastrividhavikalpō bhavatyasātmyēndriyārthasaṁyōgaḥ; sātmyārthō hyupaśayārthaḥ||38||

tatraikaM sparshanamindriyANAmindriyavyApakaM , cetaH- samavAyi, sparshanavyAptervyApakamapica cetaH; tasmAt sarvendriyANAM vyApakasparshakRuto yo bhAvavisheShaH, so~ayamanupashayAtpa~jcavidhastrividhavikalpo bhavatyasAtmyendriyArthasaMyogaH; sAtmyArtho hyupashayArthaH||38||
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The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The ''anupashaya'' (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as ''asatmyendriyatha samyoga''. The favorable reaction of the senses is ''satmya'' (adaptation/wholesome conjunction of senses with their object). ||38||
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===== Prajnaparadha (intellectual defects) =====

कर्म वाङ्मनःशरीरप्रवृत्तिः|
तत्र वाङ्मनःशरीरातिप्रवृत्तिरतियोगः; सर्वशोऽप्रवृत्तिरयोगः;वेगधारणोदीरणविषमस्खलनपतनाङ्गप्रणिधानाङ्गप्रदूषणप्रहारमर्दनप्राणोपरोधसङ्क्लेशनादिः शारीरो मिथ्यायोगः,सूचकानृताकालकलहाप्रियाबद्धानुपचारपरुषवचनादिर्वाङ्मिथ्यायोगः, भयशोकक्रोधलोभमोहमानेर्ष्यामिथ्यादर्शनादिर्मानसोमिथ्यायोगः||३९||
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karma vāṅmanaḥśarīrapravr̥ttiḥ|
tatra vāṅmanaḥśarīrātipravr̥ttiratiyōgaḥ; sarvaśō'pravr̥ttirayōgaḥ;vēgadhāraṇōdīraṇaviṣamaskhalanapatanāṅgapraṇidhānāṅgapradūṣaṇaprahāramardanaprāṇōparōdhasaṅklēśanādiḥśārīrō mithyāyōgaḥ, sūcakānr̥tākālakalahāpriyābaddhānupacāraparuṣavacanādirvāṅmithyāyōgaḥ,bhayaśōkakrōdhalōbhamōhamānērṣyāmithyādarśanādirmānasō mithyāyōgaḥ||39||

karma vA~gmanaHsharIrapravRuttiH|
tatra vA~gmanaHsharIrAtipravRuttiratiyogaH; sarvasho~apravRuttirayogaH;vegadhAraNodIraNaviShamaskhalanapatanA~ggapraNidhAnA~ggapradUShaNaprahAramardanaprANoparodhasa~gkleshanAdiHshArIro mithyAyogaH, sUcakAnRutAkAlakalahApriyAbaddhAnupacAraparuShavacanAdirvA~gmithyAyogaH,bhayashokakrodhalobhamohamAnerShyAmithyAdarshanAdirmAnaso mithyAyogaH||39||
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Action includes verbal, mental and body (physical) activities. The ''atiyoga'' (excess action) includes speech, mind and body activities in excessive manner and their complete inactivity is ''ayoga'' (non-utilisation). Suppression of natural urges, their forceful manifestation, slipping from uneven places, excessive walking, falling, keeping body parts in improper posture, keeping body parts unhygienic, body assault, excessive massage, excess holding of breath and giving all kind of torture to body are the examples of wrong utilization of body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks, irrelevant and unpleasant and harsh talks are the examples of wrong utilization of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions are wrong utilization of mind. [39]
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सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
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saṅgrahēṇa cātiyōgāyōgavarjaṁ karma vāṅmanaḥśarīrajamahitamanupadiṣṭaṁ yattacca mithyāyōgaṁvidyāt||40||

sa~ggraheNa cAtiyogAyogavarjaM karma vA~gmanaHsharIrajamahitamanupadiShTaM yattaccamithyAyogaM vidyAt||40||
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In brief, actions which are not included in over utilization and non-utilization related to actions of speech, mind and body and which are harmful even though not mentioned comes under wrong utilization of acts of speech, mind and body. [40]
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इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१|
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iti trividhavikalpaṁ trividhamēva karma prajñāparādha iti vyavasyēt||41||

iti trividhavikalpaM trividhameva karma praj~jAparAdha iti vyavasyet||41||
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Three types of ''vikalpa'' (''atiyoga, ayoga'' and ''mithyayoga'') and three actions (speech, mind and body) comes under category of deeds done of ''prajnaparadha'' (intellectual defects). ||41||
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===== Kala or Parinama (time) =====

शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|
तत्रातिमात्रस्वलक्षणः कालः कालातियोगः, हीनस्वलक्षणः (कालः) कालायोगः, यथास्वलक्षणविपरीतलक्षणस्तु (कालः)कालमिथ्यायोगः|
कालः पुनः परिणाम उच्यते||४२||
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śītōṣṇavarṣalakṣaṇāḥ punarhēmantagrīṣmavarṣāḥ saṁvatsaraḥ, sa kālaḥ|
tatrātimātrasvalakṣaṇaḥ kālaḥ kālātiyōgaḥ, hīnasvalakṣaṇaḥ (kālaḥ) kālāyōgaḥ,yathāsvalakṣaṇaviparītalakṣaṇastu (kālaḥ) kālamithyāyōgaḥ|
kālaḥ punaḥ pariṇāma ucyatē||42||

shItoShNavarShalakShaNAH punarhemantagrIShmavarShAH saMvatsaraH, sa kAlaH|
tatrAtimAtrasvalakShaNaH kAlaH kAlAtiyogaH, hInasvalakShaNaH (kAlaH) kAlAyogaH,yathAsvalakShaNaviparItalakShaNastu (kAlaH) kAlamithyAyogaH|
kAlaH punaH pariNAma ucyate||42||
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Time span of a year is divided into ''sheeta'' (winter season), ''ushna'' (summer season) and rainy season. Which is further divided into six seasons namely ''hemanta- shishira'' (winter), ''vasanta- grishma'' (summer), ''varsha-sharada'' (rains). The manifestation of particular season in excess be regarded as ''kala atiyoga'' (excessive utilization), if season manifests in lesser measure, termed as ''ayoga'' (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is ''mithyayoga'' (wrong utilization) of the ''kala'' (season). [42]
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इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
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ityasātmyēndriyārthasaṁyōgaḥ, prajñāparādhaḥ, pariṇāmaścēti trayastrividhavikalpā hētavō vikārāṇāṁ;samayōgayuktāstu prakr̥tihētavō bhavanti||43||

ityasAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti trayastrividhavikalpA hetavovikArANAM; samayogayuktAstu prakRutihetavo bhavanti||43||
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The ''asatmyaindriyarthsamyoga'' (unwholesome union) of the sense organs with their objects, ''prajnaparadha'' (intellectual defect) and ''parinama'' (seasonal effects) along with three types (''atiyoga'', ''ayoga'' and ''mithyayoga'') are the three causes of diseases.

''Samyoga'' (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]
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सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
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sarvēṣāmēva bhāvānāṁ bhāvābhāvau nāntarēṇa yōgāyōgātiyōgamithyāyōgān samupalabhyētē;yathāsvayuktyapēkṣiṇau hi bhāvābhāvau||44||

sarveShAmeva bhAvAnAM bhAvAbhAvau nAntareNa yogAyogAtiyogamithyAyogAn samupalabhyete;yathAsvayuktyapekShiNau hi bhAvAbhAvau||44||
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All the objects in this universe have ''bhava'' (presence) and ''abhava'' (absence) which can be recognized by their ''yoga'' (proper maintenance), ''ayoga'' (non utilization), ''atiyoga'' (excessive utilization) and ''mithyayoga'' (improper utilization). Because ''bhava'' needs ''yukti'' (reasoning) for recognition but ''abhava'' does not depend on ''yukti''. [44]

==== Three Types of Diseases ====
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त्रयो रोगा इति- निजागन्तुमानसाः|
तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
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trayō rōgā iti- nijāgantumānasāḥ|
tatra nijaḥ śārīradōṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprahārādisamutthaḥ, mānasaḥpunariṣṭasya lābhāllābhāccāniṣṭasyōpajāyatē||45||

trayo rogA iti- nijAgantumAnasAH|
tatra nijaH shArIradoShasamutthaH, AganturbhUtaviShavAyvagnisamprahArAdisamutthaH, mAnasaHpunariShTasya lAbhAllAbhAccAniShTasyopajAyate||45||
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There are three types of diseases – ''Nija'' (endogenous), ''agantuja'' (exogenous) and ''manasa'' (psychological). ''Nija vyadhi'' (endogenous diseases) are caused by vitiation of body ''doshas'' (''vata, pitta'' and ''kapha''). ''Agantuja'' (exogenous diseases) are caused ''bhuta'' (invisible organisms), poisonous substances, wind, fire and trauma. ''Manasa'' (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]
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तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
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tatra buddhimatā mānasavyādhiparītēnāpi satā buddhyā hitāhitamavēkṣyāvēkṣyadharmārthakāmānāmahitānāmanupasēvanē hitānāṁ cōpasēvanē prayatitavyaṁ, na hyantarēṇa lōkētrayamētanmānasaṁ kiñcinniṣpadyatē sukhaṁ vā duḥkhaṁ vā; tasmādētaccānuṣṭhēyaṁ- tadvidyānāṁ cōpasēvanē prayatitavyam, ātmadēśakulakālabalaśaktijñānē yathāvaccēti||46||

tatra buddhimatA mAnasavyAdhiparItenApi satA buddhyA hitAhitamavekShyAvekShyadharmArthakAmAnAmahitAnAmanupasevane hitAnAM copasevane prayatitavyaM, na hyantareNa loketrayametanmAnasaM ki~jcinniShpadyate sukhaM vA duHkhaM vA; tasmAdetaccAnuShTheyaM-tadvidyAnAM copasevane prayatitavyam, AtmadeshakulakAlabalashaktij~jAne yathAvacceti||46||
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<div style="text-align:justify;">
A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). In this world happiness or sorrow cannot occur without these three. That is why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about ''atman''(self), ''desha'' (place), ''kala''(time), ''bala''(strength), ''shakti''(potential/capacity). [46]
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भवति चात्र-
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|
तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
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bhavati cātra-
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavēkṣaṇam|
tadvidyasēvā vijñānamātmādīnāṁ ca sarvaśaḥ||47||

bhavati cAtra-
mAnasaM prati bhaiShajyaM trivargasyAnvavekShaNam|
tadvidyasevA vij~jAnamAtmAdInAM ca sarvashaH||47||
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<div style="text-align:justify;">
Thus, it is said that the treatment of psychological diseases is- to follow the conduct related to ''dharma'' (virtue), ''artha'' (wealth) and ''kama'' (desire). To do service of persons who are having knowledge of psychological diseases and follow their instructions. To obtain the knowledge about self etc. [47]
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==== Three Disease Pathways ====
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त्रयो रोगमार्गा इति- शाखा, मर्मास्थिसन्धयः, कोष्ठश्च|
तत्र शाखा रक्तादयो धातवस्त्वक् च, स बाह्यो रोगमार्गः; मर्माणि पुनर्बस्तिहृदयमूर्धादीनि,अस्थिसन्धयोऽस्थिसंयोगास्तत्रोपनिबद्धाश्च स्नायुकण्डराः ,
स मध्यमो रोगमार्गः; कोष्ठः पुनरुच्यते महास्रोतः शरीरमध्यंमहानिम्नमामपक्वाशयश्चेति पर्यायशब्दैस्तन्त्रे, स रोगमार्ग आभ्यन्तरः||४८||
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trayō rōgamārgā iti- śākhā, marmāsthisandhayaḥ, kōṣṭhaśca|
tatra śākhā raktādayō dhātavastvak ca, sa bāhyō rōgamārgaḥ; marmāṇi punarbastihr̥dayamūrdhādīni,asthisandhayō'sthisaṁyōgāstatrōpanibaddhāśca snāyukaṇḍarāḥ , sa madhyamō rōgamārgaḥ; kōṣṭhaḥpunarucyatē mahāsrōtaḥ śarīramadhyaṁ mahānimnamāmapakvāśayaścēti paryāyaśabdaistantrē, sarōgamārga ābhyantaraḥ||48||

trayo rogamArgA iti- shAkhA, marmAsthisandhayaH, koShThashca|
tatra shAkhA raktAdayo dhAtavastvak ca, sa bAhyo rogamArgaH; marmANipunarbastihRudayamUrdhAdIni, asthisandhayo~asthisaMyogAstatropanibaddhAshca snAyukaNDarAH ,sa madhyamo rogamArgaH; koShThaH punarucyate mahAsrotaH sharIramadhyaMmahAnimnamAmapakvAshayashceti paryAyashabdaistantre, sa rogamArga AbhyantaraH||48||
</div></div>

<div style="text-align:justify;">
There are three pathways of disease manifestation- ''shakha'' (peripheral path), ''marmasthisandhi'' (vital organs & bone joints) and ''koshtha'' (digestive system). The ''shakha'' includes tissue elements like blood and skin etc.; this is considered as ''bahya rogamarga'' (external path for disease manifestation). ''Marmas'' (vital organs) are ''basti'' (urinary bladder), ''hridaya''(heart), ''murdha'' (head) etc. bones, joints, ligaments and tendons, is considered as ''madhyama rogamarga'' (middle pathway for manifestation of disease). ''Koshtha'' (digestive system) is known as ''Mahastrotas'' (great channel) it is ''sharira madhya'' (central body part), ''mahanimna'' (greater lower part), ''ama-pakwashaya'' (stomach and intestines), this is ''abhyantara rogamarga'' (internal pathway for disease manifestation). [48]
</div>
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तत्र, गण्डपिडकालज्यपचीचर्मकीलाधिमांसमषककुष्ठव्यङ्गादयो विकारा बहिर्मार्गजाश्च विसर्पश्वयथुगुल्मार्शोविद्रध्यादयःशाखानुसारिणो भवन्ति रोगाः; पक्षवधग्रहापतानकार्दितशोषराजयक्ष्मास्थिसन्धिशूलगुदभ्रंशादयः शिरोहृद्बस्तिरोगादयश्चमध्यममार्गानुसारिणो भवन्ति रोगाः; ज्वरातीसारच्छर्द्यलसकविसूचिकाकासश्वासहिक्कानाहोदरप्लीहादयोऽन्तर्मार्गजाश्चविसर्पश्वयथुगुल्मार्शोविद्रध्यादयः कोष्ठानुसारिणो भवन्ति रोगाः||४९||
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tatra, gaṇḍapiḍakālajyapacīcarmakīlādhimāṁsamaṣakakuṣṭhavyaṅgādayō vikārā bahirmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ śākhānusāriṇō bhavanti rōgāḥ;pakṣavadhagrahāpatānakārditaśōṣarājayakṣmāsthisandhiśūlagudabhraṁśādayaḥśirōhr̥dbastirōgādayaśca madhyamamārgānusāriṇō bhavanti rōgāḥ;jvarātīsāracchardyalasakavisūcikākāsaśvāsahikkānāhōdaraplīhādayō'ntarmārgajāścavisarpaśvayathugulmārśōvidradhyādayaḥ kōṣṭhānusāriṇō bhavanti rōgāḥ||49||

tatra, gaNDapiDakAlajyapacIcarmakIlAdhimAMsamaShakakuShThavya~ggAdayo vikArAbahirmArgajAshca visarpashvayathugulmArshovidradhyAdayaH shAkhAnusAriNo bhavanti rogAH;pakShavadhagrahApatAnakArditashoSharAjayakShmAsthisandhishUlagudabhraMshAdayaHshirohRudbastirogAdayashca madhyamamArgAnusAriNo bhavanti rogAH;jvarAtIsAracchardyalasakavisUcikAkAsashvAsahikkAnAhodaraplIhAdayo~antarmArgajAshcavisarpashvayathugulmArshovidradhyAdayaH koShThAnusAriNo bhavanti rogAH||49||
</div></div>

<div style="text-align:justify;">
Diseases like ''ganda'' (goiter), ''pidaka'' (pustule), ''alaji'' (boil), ''apache'' (scrofula), ''charmakeela'' (skin warts), ''adhimamsa'' (muscular new growth), ''mashak'' (moles), ''kushtha'' (skin disorders), ''vyanga'' (blemishes), also the external variety of ''visarpa'' (skin disease/ swelling quickly spreads), ''shvayathu'' (edema), ''gulma'' (abdominal lumps), ''arsha'' (piles), and ''vidradhi'' (abscess) are the diseases of ''shakha'' (external route).

''Pakshavadha'' (hemiplegia), ''graha'' (stiffness), ''apatanaka'' (convulsion disorder), ''ardita'' (facial palsy), ''sosha'' (cachexia), ''rajayakshma'' (tuberculosis), ''asthisandhishula'' (pain in bone joints), ''gudabhramsha'' (prolapsed rectum), and diseases of head, heart and urinary bladder are the diseases of middle pathway for disease manifestation.

''Jwara'' (fever), ''atisara'' (diarrhea), ''chhardi'' (vomiting), ''alasaka'' (sluggish intestines/ paralytic ileus), ''visuchika'' (cholera), ''kasa'' (cough), ''shwasa'' (dyspnoea), ''hikka'' (hiccups), ''anaha'' (obstructed flatulence), ''udara'' ( abdominal disorders), ''pliha roga'' (diseases of spleen), internal ''visarpa'' (skin disease/ swelling which quickly spreads), ''shvayathu'' (internal swelling), ''gulma'' (abdominal lumps), ''arsha'' (internal piles), and ''vidradhi'' (internal abscess) are the diseases of internal pathway for disease manifestation. [49]
</div>

==== Three Types of Physicians ====
<div class="mw-collapsible mw-collapsed">

त्रिविधा भिषज इति-
भिषक्छद्मचराः सन्ति सन्त्येके सिद्धसाधिताः|
सन्ति वैद्यगुणैर्युक्तास्त्रिविधा भिषजो भुवि||५०||

वैद्यभाण्डौषधैः पुस्तैः पल्लवैरवलोकनैः|
लभन्ते ये भिषक्शब्दमज्ञास्ते प्रतिरूपकाः||५१||

श्रीयशोज्ञानसिद्धानां व्यपदेशादतद्विधाः|
वैद्यशब्दं लभन्ते ये ज्ञेयास्ते सिद्धसाधिताः||५२||

प्रयोगज्ञानविज्ञानसिद्धिसिद्धाः सुखप्रदाः|
जीविताभिसरास्ते स्युर्वैद्यत्वं तेष्ववस्थितमिति||५३||
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trividhā bhiṣaja iti-
bhiṣakchadmacarāḥ santi santyēkē siddhasādhitāḥ|
santi vaidyaguṇairyuktāstrividhā bhiṣajō bhuvi||50||

vaidyabhāṇḍauṣadhaiḥ pustaiḥ pallavairavalōkanaiḥ|
labhantē yē bhiṣakśabdamajñāstē pratirūpakāḥ||51||

śrīyaśōjñānasiddhānāṁ vyapadēśādatadvidhāḥ|
vaidyaśabdaṁ labhantē yē jñēyāstē siddhasādhitāḥ||52||

prayōgajñānavijñānasiddhisiddhāḥ sukhapradāḥ|
jīvitābhisarāstē syurvaidyatvaṁ tēṣvavasthitamiti||53||

trividhA bhiShaja iti-
bhiShakchadmacarAH santi santyeke siddhasAdhitAH|
santi vaidyaguNairyuktAstrividhA bhiShajo bhuvi||50||

vaidyabhANDauShadhaiH pustaiH pallavairavalokanaiH|
labhante ye bhiShakshabdamaj~jAste pratirUpakAH||51||

shrIyashoj~jAnasiddhAnAM vyapadeshAdatadvidhAH|
vaidyashabdaM labhante ye j~jeyAste siddhasAdhitAH||52||

prayogaj~jAnavij~jAnasiddhisiddhAH sukhapradAH|
jIvitAbhisarAste syurvaidyatvaM teShvavasthitamiti||53||
</div></div>

There are three types of ''bhishag'' (physicians):
<div style="text-align:justify;">
*''bhishag chhadmachara'' (pseudo physicians/impostor),
*''siddhasadhit'' (feigned/pretender physicians), and
*''vaidya guna yukta'' / ''jivitabhisara'' (true/genuine physicians with essential qualities) found in this world.

Those who carry equipments, medicines, books, green herbs and dress up like ''vaidyas'' are ignorant of medical science, fool others and are just fake ''vaidya'' or quacks.

A person who poses like a wealthy, famous, knowledgeable and ''siddha'' (expert) person, but in reality is not like so, belongs to the category of feigned physicians.

Practical use of various therapies and the deep knowledge of [[Ayurveda]] science, having insight, famous, successful, capable of giving happiness to the patients are ''Jivitabhisara'' (saviour of life), the qualities of genuine physician. [50-53]
</div>

==== Three Kinds of Treatment Modalities ====
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त्रिविधमौषधमिति- दैवव्यपाश्रयं, युक्तिव्यपाश्रयं, सत्त्वावजयश्च|
तत्र दैवव्यपाश्रयं- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि,युक्तिव्यपाश्रयं- पुनराहारौषधद्रव्याणां योजना, सत्त्वावजयः- पुनरहितेभ्योऽर्थेभ्यो मनोनिग्रहः||५४||
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trividhamauṣadhamiti- daivavyapāśrayaṁ, yuktivyapāśrayaṁ, sattvāvajayaśca|
tatra daivavyapāśrayaṁ-mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamaprāyaścittōpavāsasvastyayanapraṇipātagamanādi,yuktivyapāśrayaṁ- punarā hārauṣadhadravyāṇāṁ yōjanā, sattvāvajayaḥ- punarahitēbhyō'rthēbhyōmanōnigrahaḥ||54||

trividhamauShadhamiti- daivavyapAshrayaM, yuktivyapAshrayaM, sattvAvajayashca|
tatra daivavyapAshrayaM-mantrauShadhimaNima~ggalabalyupahArahomaniyamaprAyashcittopavAsasvastyayanapraNipAtagamanAdi,yuktivyapAshrayaM- punarAhArauShadhadravyANAM yojanA, sattvAvajayaH- punarahitebhyo~arthebhyomanonigrahaH||54||
</div></div>

<div style="text-align:justify;">
There are three kinds of treatment modalities- ''Daivavyapashraya'' (divine or spiritual therapy), ''yuktivyapashraya'' (therapy based on reasoning) and ''satwavajaya'' (psychotherapy). ''Daivavyapashraya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>

==== Three Types of Therapies ====
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शरीरदोषप्रकोपे खलु शरीरमेवाश्रित्य प्रायशस्त्रिविधमौषधमिच्छन्ति- अन्तःपरिमार्जनं, बहिःपरिमार्जनं, शस्त्रप्रणिधानं चेति|
तत्रान्तःपरिमार्जनं यदन्तःशरीरमनुप्रविश्यौषधमाहारजातव्याधीन् प्रमार्ष्टि,यत्पुनर्बहिःस्पर्शमाश्रित्याभ्यङ्गस्वेदप्रदेहपरिषेकोन्मर्दनाद्यैरामयान् प्रमार्ष्टि तद्बहिःपरिमार्जनं, शस्त्रप्रणिधानंपुनश्छेदनभेदनव्यधनदारणलेखनोत्पाटनप्रच्छनसीवनैषणक्षारजलौकसश्चेति||५५||
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śarīradōṣaprakōpē khalu śarīramēvāśritya prāyaśastrividhamauṣadhamicchanti- antaḥparimārjanaṁ,bahiḥparimārjanaṁ, śastrapraṇidhānaṁ cēti|
tatrāntaḥparimārjanaṁ yadantaḥśarīramanupraviśyauṣadhamāhārajātavyādhīn pramārṣṭi,yatpunarbahiḥsparśamāśrityābhyaṅgasvēdapradēhapariṣēkōnmardanādyairāmayān pramārṣṭitadbahiḥparimārjanaṁ, śastrapraṇidhānaṁpunaśchēdanabhēdanavyadhanadāraṇalēkhanōtpāṭanapracchanasīvanaiṣaṇakṣārajalaukasaścēti||55||

sharIradoShaprakope khalu sharIramevAshritya prAyashastrividhamauShadhamicchanti- antaHparimArjanaM,bahiHparimArjanaM, shastrapraNidhAnaM ceti|
tatrAntaHparimArjanaM yadantaHsharIramanupravishyauShadhamAhArajAtavyAdhIn pramArShTi,yatpunarbahiHsparshamAshrityAbhya~ggasvedapradehapariShekonmardanAdyairAmayAn pramArShTitadbahiHparimArjanaM, shastrapraNidhAnaMpunashchedanabhedanavyadhanadAraNalekhanotpATanapracchanasIvanaiShaNakShArajalaukasashceti||55||
</div></div>

Bodily ''doshas'' (''vata, pitta, kapha'') vitiation leads to manifestation of disease, three types of therapies are necessary to be applied to the body:

*''Antahaparimarjana'' (internal cleansing),
*''Bahiparimarjana'' (external cleansing), and
*''Shastrapranidhana'' (surgical procedures).

''Antahaparimarjana'' (internal cleansing) treatment mode introduces drugs inside body for the treatment of diseases caused by improper diet etc. ''Bahiparimarjana'' (external cleansing) is done over the skin by the application of massage, sudation, unction, affusion, applying external pressure and kneading over affected body part externally.
''Shastrapranidhana'' (surgical procedures) includes excision, incision, puncturing, rupturing, scraping, uprooting, rubbing superficially with rough surface, suturing, probing, application of alkalis and leeches. [55]

=== Process of identification of diseased state ===
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भवन्ति चात्र-

प्राज्ञो रोगे समुत्पन्ने बाह्येनाभ्यन्तरेण वा|
कर्मणा लभते शर्म शस्त्रोपक्रमणेन वा||५६||

बालस्तु खलु मोहाद्वा प्रमादाद्वा न बुध्यते|
उत्पद्यमानं प्रथमं रोगं शत्रुमिवाबुधः||५७||

अणुर्हि प्रथमं भूत्वा रोगः पश्चाद्विवर्धते|
स जातमूलो मुष्णाति बलमायुश्च दुर्मतेः||५८||

न मूढो लभते सञ्ज्ञां तावद्यावन्न पीड्यते|
पीडितस्तु मतिं पश्चात् कुरुते व्याधिनिग्रहे||५९||

अथ पुत्रांश्च दारांश्च ज्ञातींश्चाहूय भाषते|
सर्वस्वेनापि मे कश्चिद्भिषगानीयतामिति||६०||

तथाविधं च कः शक्तो दुर्बलं व्याधिपीडितम्|
कृशं क्षीणेन्द्रियं दीनं परित्रातुं गतायुषम्||६१||

स त्रातारमनासाद्य बालस्त्यजति जीवितम्|
गोधा लाङ्गूलबद्धेवाकृष्यमाणा बलीयसा||६२||

तस्मात् प्रागेव रोगेभ्यो रोगेषु तरुणेषु वा|
भेषजैः प्रतिकुर्वीत य इच्छेत् सुखमात्मनः||६३||
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bhavanti cātra-

prājñō rōgē samutpannē bāhyēnābhyantarēṇa vā|
karmaṇā labhatē śarma śastrōpakramaṇēna vā||56||

bālastu khalu mōhādvā pramādādvā na budhyatē|
utpadyamānaṁ prathamaṁ rōgaṁ śatrumivābudhaḥ||57||

aṇurhi prathamaṁ bhūtvā rōgaḥ paścādvivardhatē|
sa jātamūlō muṣṇāti balamāyuśca durmatēḥ||58||

na mūḍhō labhatē sañjñāṁ tāvadyāvanna pīḍyatē|
pīḍitastu matiṁ paścāt kurutē vyādhinigrahē||59||

atha putrāṁśca dārāṁśca jñātīṁścāhūya bhāṣatē|
sarvasvēnāpi mē kaścidbhiṣagānīyatāmiti||60||

tathāvidhaṁ ca kaḥ śaktō durbalaṁ vyādhipīḍitam|
kr̥śaṁ kṣīṇēndriyaṁ dīnaṁ paritrātuṁ gatāyuṣam||61||

sa trātāramanāsādya bālastyajati jīvitam|
gōdhā lāṅgūlabaddhēvākr̥ṣyamāṇā balīyasā||62||
tasmāt prāgēva rōgēbhyō rōgēṣu taruṇēṣu vā|
bhēṣajaiḥ pratikurvīta ya icchēt sukhamātmanaḥ||63||

bhavanti cAtra-

prAj~jo roge samutpanne bAhyenAbhyantareNa vA|
karmaNA labhate sharma shastropakramaNena vA||56||

bAlastu khalu mohAdvA pramAdAdvA na budhyate|
utpadyamAnaM prathamaM rogaM shatrumivAbudhaH||57||

aNurhi prathamaM bhUtvA rogaH pashcAdvivardhate|
sa jAtamUlo muShNAti balamAyushca durmateH||58||

na mUDho labhate sa~jj~jAM tAvadyAvanna pIDyate|
pIDitastu matiM pashcAt kurute vyAdhinigrahe||59||

atha putrAMshca dArAMshca j~jAtIMshcAhUya bhAShate|
sarvasvenApi me kashcidbhiShagAnIyatAmiti||60||

tathAvidhaM ca kaH shakto durbalaM vyAdhipIDitam|
kRushaM kShINendriyaM dInaM paritrAtuM gatAyuSham||61||

sa trAtAramanAsAdya bAlastyajati jIvitam|
godhA lA~ggUlabaddhevAkRuShyamANA balIyasA||62||

tasmAt prAgeva rogebhyo rogeShu taruNeShu vA|
bheShajaiH pratikurvIta ya icchet sukhamAtmanaH||63||
</div></div>

<div style="text-align:justify;">
A wise person when gets disease, by the administration of external and internal cleansing or surgical therapy regains health. Fools because of ignorance or lack of awareness, neglects the disease just like fool is not aware about his enemy. In early stage disease is in insignificant stage but as time passes it grows. Thereafter it becomes deep rooted and takes away the strength and life of affected person. The fools are never conscious about any abnormality till it affects seriously and when becomes seriously ill then only thinks about eradication of disease. After this calls his children, wife and relatives and requests them to call physician and says, “I am ready to give all my earnings”. But who can save person with lack of strength, weak, sick, emaciated, wretched, about to die and has developed organ failure. Failing to find saviour (good physician), fool loses his life just like an iguana dies when its tail tied with rope pulled by a strong person. That is the reason a person who is desirous of his well being, should try to get rid of disease in early stage (before complete manifestation) by getting treated with appropriate therapies. [56-63]
</div>

=== Summary ===
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तत्र श्लोकौ-

एषणाः समुपस्तम्भा बलं कारणमामयाः|
तिस्रैषणीये मार्गाश्च भिषजो भेषजानि च||६४||

त्रित्वेनाष्टौ समुद्दिष्टाः कृष्णात्रेयेण धीमता|
भावा, भावेष्वसक्तेन येषु सर्वं प्रतिष्ठितम्||६५||
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tatra ślōkau-
ēṣaṇāḥ samupastambhā balaṁ kāraṇamāmayāḥ|
tisraiṣaṇīyē mārgāśca bhiṣajō bhēṣajāni ca||64||
tritvēnāṣṭau samuddiṣṭāḥ kr̥ṣṇātrēyēṇa dhīmatā|
bhāvā, bhāvēṣvasaktēna yēṣu sarvaṁ pratiṣṭhitam||65||

tatra shlokau-
eShaNAH samupastambhA balaM kAraNamAmayAH|
tisraiShaNIye mArgAshca bhiShajo bheShajAni ca||64||
tritvenAShTau samuddiShTAH kRuShNAtreyeNa dhImatA|
bhAvA, bhAveShvasaktena yeShu sarvaM pratiShThitam||65||
</div></div>

<div style="text-align:justify;">
Basic desires/pursuits (''pranaeshana, dhanaeshana'' and ''paralokaeshana''), supporting pillars (''ahara, swapna'' and ''brahmacharya''), three folds strength (''sahaja, kalaja'' and ''yuktikrita''), causes of disease (''asatmya indriyartha samyoga'', ''pragnyaparadha'' and ''parinama''), diseases (''nija, agantu'' and ''manasa''), pathways for manifestation of disease (''shakha'', ''marma asthi sandhi'' and ''koshtha''), physicians (pseudo physician, feigned physician and genuine physician), therapies (''daivavyapashraya'', ''yuktivyapasharaya'' and ''sattvavjaya'') or ''antahparimarjana'' (internal cleansing), ''bahiparimarjana'' (external cleansing), ''shastrapranidhana'' (surgical procedures), triads of eight factors described in this chapter by wise sage Krishna Atreya. Everything is (virtue, wealth and desire) all are dependent on these eight factors. [64-65]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तिस्रैषणीयो नामैकादशोऽध्यायः||११||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tisraiṣaṇīyō nāmaikādaśō'dhyāyaḥ||11||

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne tisraiShaNIyonAmaikAdasho~adhyAyaH||11||
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Thus ends the work by Agnivesha, redacted by Charak of [[Sutra Sthana]] eleventh chapter on “Three desires of life”. [11]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
* Three basic desires to be fulfilled are: ''Praneshana'' (desire for life), ''Dhaneshana'' (desire for wealth (livelihood)), ''Paralokeshana'' (desire for the other world (after death)). [3]
* There is very limited scope for direct perception of everything. The scope of indirect knowledge is very vast. [7]
* Consciousness is without any beginning. Being eternal, it cannot be created by any other thing. Creation of body by the absolute atman (supreme soul) is acceptable view. [13]
* All the worldly objects can be divided into two categories, truth/existence and false/non-existence. There are four methods of examination- scripts or texts (words of persons with high intellect or sages), direct perception (direct observance), inference and reasoning. [17]
* ''Apta'' (authority), who are enlightened and knowledgeable are absolutely free from the ''rajas'' and ''tamas'' (psychological ''doshas''). [18-19]
* The interconnection of soul, sense objects, mind and intellect is very important for knowledge by direct perception. [20]
* Reasoning shall be based on decision made by intellect based upon combination of multiple factors, valid for past, present and future. [25]
* Rebirth theory can be proved based on the scriptural evidences, perception, inference and reasoning.
* Treatment of psychological diseases includes following the conduct related to ''dharma'' (virtue/eternal duty), ''artha'' (wealth) and ''kama'' (desire), serving persons who are having knowledge of psychological diseases and follow their instructions, and obtaining the knowledge about self. [47]
* Three important types of treatment modalities are ''daivavyapashraya'' (divine or spiritual therapy), ''yuktivyapashraya'' (therapy based on reasoning) and ''sattvavajaya'' (psychotherapy). ''Daivavyapasharaya'' includes ''mantra'' chanting, medicine, wearing gems, auspicious offerings, oblations, gifts, offerings to sacred fire, following spiritual rules, atonement, fasting, chanting of auspicious hymns, obeisance to gods, visit to holy places, etc. ''Yuktivyapashyraya'' includes proper dietetic regimen, medicine planning. ''Sattvavajaya'' is withdrawal of mind from harmful objects. [54]
</div>
The zest of the various important topics discussed in this chapter is as follows.

'''Table 1: Three types of various factors:'''

{| class="wikitable center"
|-
| rowspan="1" style="text-align: left;" | ''Three Aeshanas'' (desires)
| rowspan="1" style="text-align: left;" | ''1.Pranaeshana'' ( desire for life)<br>2.''Dhanaeshana''(desire for wealth)<br>3.''Paralokeshana'' (desire for other world after death)
|-
| rowspan="1" style="text-align: left;" | Four ''parikshas'' (methods to get knowledge)
| rowspan="1" style="text-align: left;" | ''1.Aptopdesha'' (authorative testimony)<br>2.''Pratkysha'' (direct observation)<br>3.''Anuman''(inference)<br>4.''Yukti'' (reasoning)
|-
| rowspan="1" style="text-align: left;" | Three ''upasthambha'' (supporting pillars of life)
| rowspan="1" style="text-align: left;" | ''1.Ahara''(diet)<br>2.''Swapna''(sleep)<br>3.''Bramhacharya''(celibacy)
|-
| rowspan="1" style="text-align: left;" | Three types of ''bala'' (strength)
| rowspan="1" style="text-align: left;" | ''1.Sahaja'' (natural)<br>2.''Kalaja'' (seasonal)<br>3.''Yuktikrit'' (acquired)
|-
| rowspan="1" style="text-align: left;" | Three ''ayatanas'' (causes of diseases)''
| rowspan="1" style="text-align: left;" | ''1.Asatmyaindriyarthasamyoga(atiyoga, ayoga, mithyayoga)<br>2.Pragnyaparadha'' (intellectual defects)<br>3.''Parinam'' (time)
|-
| rowspan="1" style="text-align: left;" | Three ''rogas''(diseases)
| rowspan="1" style="text-align: left;" | ''1.Nija'' (endogenous)<br>2.''Agantuja'' (exogenous)<br>3.''Manas'' (psychological)
|-
| rowspan="1" style="text-align: left;" | Three ''rogamargas'' (routes for disease manifestation)''
| rowspan="1" style="text-align: left;" | ''1.Shakha (bahya-periphery)<br>2.MarmaAsthisandhi (madhyam-vital organs &bones joints &ligaments-tendons)<br>3.Koshtha (abhyantara- gastrointestinal tract & central part)''
|-
| rowspan="1" style="text-align: left;" | ''Three bhishaja (physicians)''
| rowspan="1" style="text-align: left;" | 1.''Chhadmachara'' (pseudophysician or quack)<br>''2.Siddhasadhit'' (feigned physician)<br>''3.Jivitabhisara'' (genuine physician)
|-
| rowspan="1" style="text-align: left;" | Three ''aushadha'' (therapies)
| rowspan="1" style="text-align: left;" | ''1.Daivayapshraya'' (spiritual therapy)<br>2.''Yuktivyapasharaya'' (therapy based on reasoning)<br>3.''Satvavajaya'' (psychotherapy)<br><hr>1.''Anta parimarjana'' (internal purification)<br>2.''Bahirparimarjan'' (external purification)<br>3.''Shastrapranidhan'' (surgical procedures)''
|-
|}

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">
Human being is most intelligent of all the living beings on this earth. After satisfying the basic needs for living i.e. food, clothing, shelter etc. humans tried to find out the reason behind their birth and what are the goals to be achieved in this life. The results of the search lead to the origin of ‘Philosophy’ to find the answer and to find solutions to the worldly sorrows. Animals eat, drink, reproduce and die, but humans are not like animals, they live in society, they have various duties to perform. To set the moral, social duties and also code of conduct to live in society, religion was developed, all the things exist in this world are respected, energies were worshiped and given extreme importance, many ancient scriptures were written which taught the way of leading life.

The desires in human life were recognized and the modes to fulfillment were determined. The present chapter describes about three basic pursuits of life; these are to live long, to earn wealth and attainment of happiness in next world. Longevity can be achieved by following healthy lifestyle, desire for earning may be fulfilled by adopting appropriate and rightful means of livelihood, various spiritual acts and good deeds for the society are to be performed to fulfill the third desire to get happiness in after life. The main ''tattva'' of this chapter are the three desires and rest of the ''tattvas'' are mentioned to support for achievement of these desires.

To maintain health, triad of ''upasthambha'' (supporting pillars) are advised, if the ''upasthambhas'' are properly followed then one is bestowed with good physical strength, the triad of ''balas'' (strength) is mentioned. If someone is involved in ''nidana sevana'' (exposure to etiological factors) diseases will occur, so the triad of causative factors is explained, these factors may lead to diseases which are again of three types. These diseases manifest in body by three routes, to cure the diseases physician is necessary, so to check best of physicians three types of physicians are described. When good physician is selected, he will try to cure the disease by the means of various therapies, which are of three types, when the bodily ''doshas'' get vitiated and cause diseases, then, three types of therapies can be done to cure those diseases is explained. In this manner every factor described in this chapter is interrelated with each other.

[[Ayurveda]] is the art and science of life, it is ''astika darshana'' (believes in God). It is believed that human life is blessed and it is bestowed as a result of good deeds in many past lives. It is essential for humans to get involved in good deeds so that the life will be happier. The present chapter discusses the desires to be fulfilled in present birth and to achieve good life in next world after death. This chapter is designated as [[Tistraishaniya Adhyaya]]<ref>R. K. Sharma, Bhagwan Dash , Charak samhita (Text with English Translation & Critical Exposition based on Cakrapani Datta’s [[Ayurveda]] Dipika), Vol I, Chowkhamba Sanskrit Series Office, Varanasi, First Edition: 1976, ISBN: 81-7080-012-9, Sutra Sthana, Chapter 11. </ref>, (Tisra+ Eshana+Cha), the word ''tistraishana'' is formed by the union of ''tistra''+ ''eshana''. It begins with the description about three ''eshanas'' or pursuits of life, longevity, acquiring wealth and happiness in next world. ''eshantye anevishante eti aeshana''= ''echha'' <ref>Prof. K. R. Srikantha Murthy, Charak Samhita (English translation of the text along with commentary of Cakrapani data, Appendix etc.), Vol I, Sutra Sthana & Nidana Sthana, First edition -2004, Chaukhambha Orientalia, Varanasi. </ref> one which is searched and has some initiation.<ref name=ref3>L. D. Dwivedi, co-commentators: Dr. B.K. Dwivedi, Dr.P.K. Goswami, Charak samhita: by Sri. Chakrapani Datta ‘Ayurved Dipika’ vyakha and ‘Ayurved Dipika’ ki TatvaPrakashini hindi vyakha Tatha Yatra-Tatra Sri GangadharaViratna krita “Jalpakalpataru’ ki hindi vyakha aevum Sholakanusara Anukramanika sahita. Vol I, Sutra Sthana, Chowkhamba Krishnadas Academy, Varanasi, Edition I, Vik. Sam. 2064, year 2007, ISBN: 978-81-218-02326. </ref> <ref>Prof. Y.G.Joshi, Charak Samhita by, Sri Chakrapanidattavirachit [[Ayurveda]]Dipika vyakha, Marathi translation and Yashvant commentary (vol-I), Vaidmitra Prakashana, 709, Sadishavapeth, Pune-411030, first edition (5 oct 2003). </ref>

=== Importance of Three ===

The concept of the Triad or Trinity can be found throughout the world in all dimensions of life and been in use across civilizations and cultures since time immemorial. It can be understood as a key to the integrity and interdependence of all existence. The ideas of concepts of three can found in philosophy, mathematics, physics, etc. in ancient as well as modern times.

In Hinduism, the number three has great importance in religious studies as well as in rituals and various vedic texts since the number symbolizes the Holy Trinity of ''Brahma, Vishnu,'' and ''Shiva'' (or ''Mahesh'') and their associated powers (also considered the universal order) of creation, preservation, and destruction respectively. From the viewpoint of creation, one is God, the second is ''prakriti'', and together they manifest the rest of the creation. The Triad or Trinity also symbolizes the unity of body, mind and spirit. The concept of "three" or "triad" is referenced very frequently across cultures and traditions , and the various triads described in vedic texts include:

* Three qualities or ''guna'' of mind: ''Sattva, rajas'' and ''tamas''
* Three layers of nature: Light, fire, and darkness
* Three states of being: Immanent, transcendent, and the absolute
* Three divisions of time: Past, present, and future
* Three periods of day: Morning, noon, and evening
* Three worlds: ''Bhuh'' (earth), ''bhuvah'' (atmosphere), and ''swahah'' (heaven)
* Three phases of life: Childhood, adulthood, and old age
* Three paths of self-realization: ''Jnana'' (path of knowledge), ''bhakti'' (path of love or devotion), and ''karma'' (path of action)
* Types of breath: ''Puraka'' (inhalation), ''kumbhaka'' (retention), and ''rechaka'' (exhalation)
* Three steps of Vishnu in ''Vamanavatar'' (or in his ''Vamana'' incarnation)
* Three syllables of AUM, the sacred ''vedic'' symbol representing three states of consciousness, possessing three hidden sounds that represent the primordial sound waves that predated the creation of the universe. A detailed study of Aum( ) is available in the ''Mandukya Upanishad''
* Three duties of the ''Brahmin'': Worship of the deity, study of the ''vedas'', and the giving of charity
* Triple control: thoughts, words, and deed
* Three lines of sacred ash worn by ''shaivites'' (or the followers of Shiva) on their foreheads

=== Categories of three mentioned in ''Vedanta''<ref>Swami Sivananda “Categories in Vedanta” http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=764 </ref> ===
* Three types of ''Shariras'' or bodies: ''Sthula-sharira'' (gross physical body), ''sukshma'' or ''linga-sharira'' (subtle body), ''karana-sharira'' (causal body).
* The threefold nature of ''atman'' or ''brahman'': ''Sat'' (Truth/Existence), ''chit'' (Consciousness), ''ananda'' (bliss).
* Three ''granthis'' or knots of the heart: ''Avidya'' (ignorance), ''kama'' (desire), and ''karma'' (action).
* Three defects of the ''jiva'' are: ''Mala'' (impurities), ''vikshepa'' (distraction), ''avarana'' (veil of ignorance).
* Three ''gunas'' or qualities of ''prakriti'': ''Sattva'' (purity), ''rajas'' (activity), ''tamas'' (darkness).
* Three types of ''karmas'': ''Sanchita'' (accumulated), ''prarabdha'' (originated), ''agami'' (future).
* ''Bhedas'' or differences are three: ''Svagata'' (individual), ''svajatiya'' (in own society), ''dvijatiya'' (different society).
* Three ''Tapas'': ''Adhidaivika'', ''adhibhautika'', ''adhyatmika''
* Three ''prasthanas'' or the regulated texts of ''vedanta'': ''Upanishads'' (''shruti''), ''Brahmasutras'' (''nyaya''), Bhagavad-Gita (''smriti'').
* Three ''eshanas'' or desires: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), ''vittaishana'' (desire for wealth).
* Three fold ''vikshepa-shakti'': ''Kriyashakti'' (will to act), ''ichhashakti'' (will power), ''jnanashakti'' (power of knowledge)
* Three ''satta'' or existence is of varieties: ''Paramarthika'' (absolutely real), ''vyavaharika'' (phenomenal), ''pratibhasika'' (apparent or illusory).
* Three fold nature of the cosmic (''samashti'') person (''ishvara''): ''Virat'', ''hiranyagarbha, ishvara''.
* Three fold nature of the individual (''Vyasmi'') person (''jiva''): ''Vishva, taijasa, prajna''.

In geometry, two straight lines cannot possibly enclose any space or form a plane figure. Neither can two plane surfaces form a solid. Three lines are necessary to form a plane figure, and three dimensions of length, breadth, and height, are necessary to form a solid (a cube, for instance). Three, therefore, stands for that which is solid, real, substantial, complete, and entire. <ref>"The Symbolism and Spiritual Significance of the Number Three", http://www.greatdreams.com/three/three.htm </ref>

''Brihadaranyaka Upanishad'' (B. U. 4/4/22) states three ''eshanas'' or desires of a person from a social context: ''Putraeshana'' (desire to have son), ''vittaeshana'' (to earn) and ''lokaeshana''(recognition by society).<ref>Dr. Brahmanand Tripathi, Charak Samhita of Agnivesha, elaborated by Charak & Dridhabala edited with ‘Charak- Chandrika’ Hindi commentary along with special deliberations, 5th edition 1997, Sutra Sthana, Chapter 11, Chaukhambha Surbharati Prakashan, Varanasi. </ref> Vedic traditions are patriarchal, where the first desire of a married person is to have a son. The son gets the family name and the tradition passes down through all future generations. The son is also supposed to do all the religious rituals after the death of a person. Ancient societies were primarily agrarian and relied on physical strength, which necessitated the presence of male children in a family. Thus, the desire for son could be justified.

The second desire is to earn, since wealth is required to maintain a healthy lifestyle, perform spiritual rituals, as well as give alms – an important aspect of vedic traditions. A wealthy person is respected in society.
The third desire is ''lokaeshana'', or the desire for recognition in society. To get respect and happiness in this world, one should societal traditions and rules laid down for the self and for one’s conduct within the community, maintaining harmony with others, including with animals and the environment. One has to follow the path of eternal duty to keep pace with the rest of the world.

In Vedanta, ''eshanas'' or desires are three: ''Daraishana'' (desire for wife), ''putraishana'' (desire for son), and ''vittaishana'' (desire for wealth).[5] As societies evolved, the institution of marriage was created, with the primary purpose of formalizing the union of man and woman. To further the growth of societies, a desire to get an ideal wife who could manage homes and give birth to healthy and able children became an important objective of any household. After the development of religious consciousness, marriage was not only became a social need but also an eternal duty of every individual. In Hinduism, marriage is regarded as a religious sacrament in which a man and a woman are bound with permanent relationship for physical, social, and spiritual purposes of ''dharma'', procreation and sexual pleasure. When the theory regarding “three debts” evolved- first to god, second to sages and saints, and third to ancestors – the institution of marriage gained even greater importance and sanctity, since it was through marriage, through the process of jointly raising the family in accordance with moral and ethical principles, that one could repay the “debt to ancestors”. Marriage is regarded as a sacrifice, per vedic traditions, and a person who does not marry is said to be “one without sacrifice.” ''Taittiriya Brahmana'' says, “Person who does not have wife is without sacrifice.” A married life is considered essential for the growth of an individual’s personality. ''Upanishad'' had established the ''ashram'' theory that institutionalized four ''ashrams'' or phases in an individual’s life, to be followed in a sequential manner:

*''Bramhacharya'' (life as a celibate student),
*''Grahastha'' (life as a married person and fulfilling all social and moral responsibilities expected of a householder),
*''Vanaprastha'' (transitory phase to a life of spirituality, involving renunciation of material comfort (''artha'') and physical desires (''kama'')) and finally,
*''Sanyasa'' (phase of pursuing spiritual goals through abandonment of social connections to family and other institutions. During the ''Smriti'' phase of Vedic history, the ashram system was believed to have been divinely ordained, and it was thought to have been a sacred duty of every person to respect it. ''Smritis'' highly praise the life of a ''grahastha'', regarding it as central to the whole social structure. In this phase, the society, in general, supported the three ''ashrams'' by means of knowledge, food and money.
The institution of marriage is integral to the ''grahastha ashram'', since progeny helped grow the society and also further traditions and moral values (e.g., sharing one’s resources with the family (or families) and contributing to social rituals within one’s community). Marriages were also a means to forge relationships between families, towns, and kingdoms – and therefore did not mean relationships for mere fulfilment of sexual desires. <ref>The vivaha (marriage ceremonies), http://www.sanathanadharma.com/samskara/ marriage/morl.htm</ref> As mentioned, since the growth of a family represented the growth of a community, a society, and a way of life, most scriptures and spiritual texts have emphasized upon the critical role of family, and therefore, the desire for a wife. The second desire is for son and the third desire is to earn a livelihood.

As per the ''Bhela Samhita'' <ref>Dr. K. H.Krishnamurthy, Bhel Samhita – text with English translation, commentary and Critial notes, editor. Prof. P.V. Sharma, First Edition-2000, Choukhambha Visvabharati, Varanasi. </ref> (Sutra 15), the three objectives are ''pranaeshana'', ''dhanaeshana'' and ''dharmaeshana'' (performing religious acts). The first two desires are same as mentioned by Charak, while third ''dharmeshana'' is to follow the duties of individual towards one’s self, family, society, and realm, etc. abide by the moral and ethical traditions laid down in the scriptures, and maintain harmony between self and the society and environment, in general.

=== Why is ''kamaeshana'' not included as a desire to be pursued? ===

Chakrapani <ref>Kaviraj Shree Narendra Sengupta and LalaiChandra Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharashi Charak & Dridhabala with [[Ayurveda]]dipika commentaries of Srimat Chakrapanidatta & Jalpakalpaturu explanatory notes & Annotations of Mahamohopadhyaya Sri Gangadhar Kaviratna Kaviraja, Sutra Sthana, Third Edition, Chowkambha Orientalia, Delhi, ISBN:978-81-89469-30-6, 978-81-89469-29-0-(set). </ref>raised a question, “Why is ''kamaeshana'' not mentioned?”. However, he goes on to give an explanation to this exclusion himself, writing that ''kamaeshana'' can be considered as an implicit activity in one’s pursuit of ''pranaeshana'' and ''dhanaeshana''. Since a person instinctively indulges in ''kama'', there is no need to explain it separately.
After knowing the goals for fulfilment of ''eshanas'', the question of reincarnation arises which is discussed after a detailed description of ''eshanas''.

=== The Cause of Birth ===

Charak asks whether life exists after death or not. Some support the idea of rebirth or reincarnation on the basis of scriptures but others do not. If the cause of birth is only attributed to parents, it is accepting only that which is perceptible. If only ''swabhava'' (natural trait or instinct) is considered as a reason (which does not sound to be a compelling reason), it is denying the existence of God. ''Paranirmana'' is accepted as the cause for birth, since it considers the existence of God, and if ''yadrichcha'' (supernatural power) is the only reason attributed to birth, then it supports the theory of supernatural power but does not support the existence of God.

=== Four ''Pariksha'' and their clinical significance ===

The theory of reincarnation is explained by means of fourfold ''parikshas'' (examinations)- ''aptopadesha, pratkysha, anumana'' and ''yukti''. These are considered to be the correct means of getting information regarding an individual’s birth and therefore, play a significant role in the diagnosis of diseases and deciding the course of treatment to be employed. In [[Vimana Sthana]], Charak considers the first three types of ''pariksha'', i.e., ''aptopdesha, pratyaksha'' and ''anumana'' as acceptable means of examination. One should first examine the patient with the help of all the ''parikshas'' and then diagnose the disease. One should acquire knowledge systematically through "aptopadesha" followed by ''pratyakhsha'' and ''anumana''. Use of all the three types of examination is recommended, and not any one of them alone [Cha.Vi 4/5-1][13]

=== ''Aptopdesha'': Clinical Significance [Ch. Vi.4/6] ===

Every disease should be studied carefully, with the help of the texts, from the standpoint of:

# ''Prakopana-hetu'' (etiological factors of the disease)
# ''Yoni-doshas'' involved.
# ''Utthana''- mode of manifestation
# ''Atman''-nature of disease (seriousness or acuteness)
# ''Adhisthana''-Location in organs of body & mind
# ''Vedana''-Type of pain
# ''Sansthana''-Symptoms
# ''Shabda, sparsha, rupa, rasa, gandha''- Association with specific sounds, touch, colour, taste or smell
# ''Upadrava''-Complications
# ''Vriddhi, sthana'' and ''kshaya''-Symptoms of aggravation, normalcy and alleviations
# ''Udarka''-prognosis
# ''Nama''- Names of diseases
# ''Yoga''-Concomitants / prescribed medicines
# ''Pratikara, pravritti'' and ''nivritti''- Prescriptions and prohibitions in the treatment.

=== ''Pratyaksha'' ===

''Pratyaksha'' or direct perception / observation is the knowledge gained by the union of (coming together) of ''atman'', ''indriya'' (sense organs), ''manas'' (mind) and the ''indriyarthas'' (objects). [Ch.Su 11/20]

=== Clinical application ===

A Clinician desirous to gain knowledge about the disease by this examination should use his own sense organs, except his gustatory organ. [Ch. Vi. 4/7]

==== ''Shrota Pratyaksha'' (auscultation / percussion) ====

A physician has to hear the various sounds for this examination but ears cannot be directly applied over the body of the patient. An examination of the following can be done by means of these tests:
# ''Antrakujana''- gurgling sound from intestines
# ''Sandhisphutana anguliparvana''- cracking sounds in joints, including small joints.
# ''Swaravishesha''-voice of the patient
# ''Shariropagata shabda''-specific sounds of patient, like coughing, hiccup etc.

For percussion of the body parts one must use both the palms. On the basis of the sound created by percussion, conclusions can be drawn. For example, on percussion of the abdomen, if a tympanic note is heard, then it could be attributed to gas in the intestines and if a dull note is heard, it may be due to collection of fluid in the abdominal cavity.

Similarly, auscultation of thorax could be employed to examine pulmonary sounds and cardiac sounds, auscultation of abdomen for peristalsis, bruits, etc.

==== ''Darshan pratyaksha'' (visual inspection) ====

Visual inspection can be employed to draw some inference on the nature of various elements, such as edema, cyanosis, petechiae, skin lesions, abnormal movements, deformities, using the following cues:

# ''Varna'' (colour, complexion, or lustre), ''sansthana'' (shape), and ''pramana'' (measurements),
# Normal and abnormal appearance of body and organs,
# Whatever else not mentioned here but could be visually observed.

==== ''Rasapariksha'' (gustation-by inference) ====

“Tastes” of various factors in the body be ascertained by inference and not by direct observation:

# “Taste” of the mouth of a patient: By interrogation
# Impairment of “taste” of an individual: could be inferred by the behavior of parasites like lice (if instead of getting drawn to a person, they get repelled by it), or if someone attracts flies or ants (implying “sweet taste” emanated by the patient)
# Bleeding from the body: doubts about the nature of blood can be resolved by giving it to dog and crow. Its intake indicates its purity and rejection indicates that the blood is vitiated by ''pitta dosha'' and the patient is suffering from ''raktapitta''.
# Similarly other tastes can be inferred.

Nowadays various laboratory tests are available to diagnose this, such as blood glucose etc.

==== ''Gandha Pariksha'' ====

The physician should be able to smell normal and abnormal smells of the entire body of patient by olfactory sense organ.

Various types of odor are recognizable from the breath. The odor of alcohol, and odor of diabetic ketoacidosis have been described as ‘sweet and sickly’. The odor in condition of uraemia is ‘ammonical or fishy,’ and hepatic failure is ‘mousy’. Halitosis is common in patients with poor dental hygiene and associated with chronic gingivitis. In suppurative conditions of lungs, breath may have putrid odor.

==== ''Sparshana Pariksha'' (palpation) ====

The physician has to touch the patient by his hand and do examination of normal and abnormal touches. Care should be taken, however, to ensure that the physician’s hand should not be too warm or cold. Also, palpation should be performed very gently. The examination done by this method helps in assessing rise of body temperature, palpation of pulse, any tenderness, guarding, rigidity, swelling, lump or growth, lymphadenopathy, palpation of organs to reveal organomegally, size of organ palpable, surface, borders, consistency, bruits etc.

=== ''Anumana'' (estimation, or analysis) ===

The scope of perception has limitations and there are many ailments that cannot be perceived using sensory organs. Such imperceptible ailments can be diagnosed using ''agama'' (texts), ''anumana'' (inference) and ''yukti'' (reasoning). [Ch. Su 11/7]
''Anumana'' depends on prior knowledge acquired through ''pratyaksha'' (direct observation) and ''yukti'' (logical reasoning) and is applicable when the patient is aware of ailments suffered in the past (medical history) that can aid in drawing inferences about his current afflictions. It can also be defined as new information or inference drawn on the basis of applying one’s intelligence on information drawn through ''pratyaksha''. It can be of three types:

# Inferring the effect from cause (future knowledge): For example, by observing the seed one can have knowledge of the fruit it will bear.
# Inferring the cause from effect (past knowledge): For example, by looking at pregnancy one can have the past knowledge of sexual intercourse.
# General inference (present knowledge): For example, by seeing smoke one can have knowledge of fire.

=== Clinical Application ===

Since there are many things that cannot be perceived using sensory organs alone, ''anumana'' or the power to deduce or infer is an important and effective tool that a physician may employ. Charak has enumerated the following factors to be observed by inference:

# ''Agni'' (digestive fire), from the power of digestion
# ''Bala'' (strength), from capacity for exercise.
# Condition of senses- from their capacity to perceive the respective objects
# Existence of mind- from the perception of specific objects even in the presence of all other senses along with their respective objects.
# Knowledge of things from proper reaction to it.
# ''Rajoguna'', from attachment to women
# ''Moha'', from lack of understanding
# Anger, from revengeful disposition
# Grief, by sorrowful disposition
# Joy, by happiness
# Pleasure, from satisfaction (reflected by the appearance of face and eyes)
# Fear, from apprehension
# Courage, from strength of mind even when one is in dangerous situation
# Energy of an individual, from initiative in such actions which are normally difficult to perform.
# Stability of mind from the avoidance of any mistake.
# Desire from request.
# Intelligence from power of comprehension of scriptures etc.
# Recognition from recollection of the name
# Memory from power of remembrance.
# Modesty from bashfulness
# Liking from habitual intake
# Disliking from no inclination for something
# Deception from subsequent manifestations –individual pertaining to be well wisher but actually having evil intentions
# Courage from firmness
# Obedience from compliance with orders
# Age, liking, adaptation, disease, cause of disease from stage of life, habitat, conduciveness, symptoms, pain respectively.
# Disease in latent phase can be diagnosed by therapies which would alleviate or aggravate the symptoms of disease.
# Vitiation of ''doshas'' from the quantity of provocating factors
# Approaching death from prognostic signs
# Prosperity from initiation of useful work
# ''Sattavika'' mind from absence of impairment
# Similarly, condition of ''grahani'' (intestines), dreams, desires, likes- dislikes, happiness (or unhappiness), etc can be known by interrogation of the patient.

=== ''Yukti'' ===

''Yukti'', or reasoning [Ch Su 11/25], is the fourth ''pariksha''. The intellect perceives things as an outcome of a combination of various factors by employing ''yukti''. ''Trivarga'' or ''dharma, artha'' and ''kama'' can be achieved by ''yukti''.

Example:

# Harvest–due to combination of water, tilling operation, seeds and season.
# By combining of ''panchamahabhuta'' and ''chetana, garbha'' is formed (or conceived).
# Treatment is possible by the combination of ''chatushpada''.

''Yukti'' is especially important in the process of planning the course of treatment of a disease. The knowledge of ''hetu, doshas'' vitiated, ''strotas'' involved, type of ''strotas dushti'', stage of disease manifestation etc. will help the physician to decide the treatment modalities.

The maintenance of healthy life is dependent on the lifestyle followed, hence the factors which are mandatory for sustenance of life are mentioned next.

=== Three ''Upasthambhas'' ===

The three ''upasthambhas'' or supporting pillars of body mentioned in this chapter are ''ahara'' (diet), ''swapna'' (sleep) and ''brahmacharya'' (celibacy). As diet is critical for the sustenance of life, it is the first of the three, followed by sleep and ''brahmacharya''. Importance of a healthy and wholesome diet (in [[Sutra Sthana]] , Chapter 27), various classification of dietary items (in [[Sutra Sthana]], Chapter 25), wholesome and unwholesome diets (in [[Sutra Sthana]], Chapter 25), the quantity of diet to be taken and the significance of a balanced diet (in [[Sutra Sthana]], Chapter 5,) eight factors responsible for digestion of food and ''ahara vidhi vidhana'' (rules for diet described in [[Vimana Sthana]] Chapter 1), ''ahara parinamkara bhavas'' (factors affecting diet digestion mentioned in [[Sharira Sthana]] chapter 6), the dietary regimen according to different seasons (in [[Sutra Sthana]] Chapter 6) and the description of incompatible foods (in [[Sutra Sthana]] chapter 26).

The physiology of sleep, effects, and indications – contraindications of day sleep, effects of night awakening, methods and measures to induce good sleep, causes of insomnia, classification of sleep etc. are discussed in detail in [[Sutra Sthana]] Chapter 21.

Semen is considered as one of the factors useful in promoting strength and self- control, increasing pleasure, as well as increasing awareness in celibates of the importance of abstinence (from sex), leading to salvation. (Ch. Su. 30/15). ''Shukra kshaya'' (depletion of ''shukra'') is considered as a causative factor for ''pratiloma kshaya''(emaciation), which in turn may cause ''rajayakshama'', hence it has to be preserved. (Ch. Ni.6/8).

When the appropriate use of these ''upasthambhas'' is practiced by an individual, he will be bestowed with excellence of strength. Hence, the next topic discussed is about ''bala'' or strength.

=== Three types of ''bala'' (strength, immunity) ===

Strength is of three types i.e. ''sahaja'' (constitutional), ''kalaja'' (temporal) and ''yuktikrita'' (acquired):

# '''''Sahaja bala''''': It is an inherent characteristic property of an individual and is present since birth. It can be attributed to an equilibrium state of ''doshas'' and does not require any extraneous factor for its improvement.
# '''''Kalaja bala''''': It is dependent on seasonal variations and age of the person. Weakness prevails in ''adanakala'' (depleting strength-summer season), gaining of strength progressively is observed in ''visarga kala'' (increasing strength-winter season) and in middle of these two seasons, strength is moderate and this form of ''bala'' peaks during one’s middle age.
# '''''Yuktikrita''''': Acquired strength or immunity is attained by healthy practices related to diet like ghee, meat, milk etc. and activities such as proper rest, exercise etc. It can also be improved by the use of rejuvenation therapies.

In Ayurvedic texts word ''bala'' is used as a synonym of ''ojas'' and also for ''vyadhikshamatava'' (immunity). Charak has considered normal ''kapha'' as ''bala''. ''Sahaja bala'' can be considered as innate immunity while ''yuktikrita bala'' can be considered as acquired immunity that can be achieved by various methods like good quality diet, exercise, vaccination etc.

The assessment of ''sharirik bala'' (physical strength) is done by ''anumana'' (inference) by analyzing the capacity of an individual to do physical exercise (or his endurance) (Ch. Vi. 4/8).

With the knowledge of strength and the factors useful in maintaining it, one can achieve better strength for leading a healthy and long life. But if strength is not good and one indulges in activities or dietary practices that weaken one’s strength or immunity, then the individual may get afflicted with diseases.

=== Three ''ayatanas'' (causes of diseases) ===

Three causes of ''nija'' (bodily) diseases are- ''asatmya indriyartha samyoga'' (''atiyoga, ayoga, mithyayoga'') (unwholesome contact of sense organs with objects), ''pragnyaparadha'' (intellectual blasphemy) and ''parinama'' (consequence). The three causes of all the somatic and psychological diseases are ''mithyayoga, ayoga'' and ''atiyoga'' of ''kala'' (time), ''buddhi'' (intellect) and ''indriyartha'' (objects of senses) (Ch. Su. 1/54).

Desires are the root cause of all the miseries of life, and therefore, elimination of desires leads to eradication of all miseries. Just as a silkworm spins its thread around itself causing its own death, similarly, an ignorant person, bound to worldly miseries of his own creation, remains unhappy all his life. (Ch. Sa. 1/95). Impairment of ''dhi, dhruti'' and ''smriti'' (intellect, patience and memory), variations of natural seasons, advent of actions and unwholesome contact with the objects of senses are the causative factors of miseries (diseases) (Ch. Sa.1/ 98). The details may be referred to in [[Sharira Sthana]] chapter 1.

==== ''Pragnaparadha'' (intellectual defects) ====

This includes forcible stimulation of natural urges. For example, excessive straining at passing stool may cause prolapsed rectum or rectal bleeding. Delay in treatment will aggravate the disease and complications may arise which may even cause death of the patient. Malice, vanity, fear, anger, greed, and ignorance may lead to psychological disorders.

==== ''Kalaja Vyadhi'' ====

Ailment caused by the variations of time or season. For example: diseases caused by the vitiation of ''vata dosha'' manifest during the final stage of digestion of food (afternoon and post midnight), and diseases caused by vitiated ''kapha dosha'' manifest during time of intake of food, forenoon and pre-mid night and those caused by the vitiation of ''pitta dosha'' manifest during initial stage of digestion, noon and midnight. The vitiation of three ''doshas'' during the three different stages of life are responsible for manifestation of diseases- ''kaphaja'' diseases during young age, ''pittaja'' diseases during the middle age and ''vataja'' diseases during old age (Ch. Sa. 1/111-112).

==== ''Atiyoga'' or ''mithyayoga'' ====

Diseases are caused due to unwholesome contact with senses. For example: ''atiyoga'' of the hearing, caused by exposure to excessively loud sounds, rough noise, terrifying noise, etc. may lead to hearing impairment. ''Atiyoga'' or ''mithyayoga'' of the eyes could be caused due to excessive exposure to bright light, or working for long hours in front of computers, etc., could lead to blindness. ''Atiyoga'' of sense of touch may result in diseases ranging from mild burns due to touching excessively hot objects, to amputation of limbs or death due to frostbite (when exposed to extreme cold), etc. Specific examples of ''mithyayoga'' of touch mentioned in the text include ''vishyukta vayu sparsha'', or exposure to toxic, poisonous vapors or air that could cause burns.

=== Three classes of ''roga'' (diseases) ===

Classification of diseases helps in the process of diagnosis and the subsequent courses of treatment selected. In this particular chapter, diseases are classified by its underlying cause: ''nija'' (endogenous cause), ''agantuja'' (exogenous cause), and ''manas'' (psychological). ''Sharira'' (body) and ''manas'' (mind) are the ''ashraya'' (refuge, or home) of the diseases (Ch. Su.1/55).
Apart from this classification, diseases are classified in various other ways. For instance, in the preceding chapter, diseases have been classified broadly as ''sadhya'' (curable) and ''asadhya'' (incurable). The sadhya diseases have been further classified into ''sukha sadhya'' (easily curable) and ''kriccha sadhya'' (curable with difficulty), while the ''asadhya'' have been classified into ''yapya'' (palliable) and ''anupakrama'' (non-treatable). ''Sadhya vyadhis'' have also been classified into ''alpa upaya sadhya'' (curable with mild treatment), ''madhya upaya sadhya'' (curable with moderate treatment) and ''utkristta upaya sadhya'' (curable with aggressive treatment modalities).

The [[Charak Samhita]] also provides classifications and counts of diseases by the organs afflicted or their causative factors. For example, in [[Sutra Sthana]] Chapter 19 (''Astodariyadhyaya''), a count of all disease systems has been provided (that were known at that time), grouped by organs afflicted. These 48 diseases have been grouped into 8 types of ''udara rogas'', 8 types of ''mutraghata'', 7 ''kushthas'', 7 ''pidikas'', 6 ''atisara'', 5 ''gulma'', 5 ''kasa'', 5 ''swasa'', etc. Similarly, in [[Sutra Sthana]] Chapter 20, 4 types of diseases are mentioned according to the causative factor- ''agantuja'' (exogenous), ''vataja, pittaja'' and ''kaphaja''. ''Nanatmaja vikaras'' of ''vata'' are of 80 types; those of ''pitta'' are of 40 types; and ''kapha'' are of 20 types.

In [[Vimana Sthana]] Chapter 6, ''Dasharoganikadhyaya'', diseases are classified by their ''prabhava'' (effect) into 10 types, by curability into two types (''sadhya'' (curable) and ''asadhya'' (incurable)), by their ''bala'' (strength) of ''vyadhi'' (disease) into two types (''mridu'' (mild) and ''daruna'' (severe)), by their ''adhisthana'' (location) into two types (''manasika'' (psychic) and ''sharirik'' (somatic)), according to cause into ''nija'' (endogenous) and ''agantuja'' ( exogenous), according to ''ashaya bheda'' (organ of origin) into ''amashaya samuttha'' (originating from stomach) and ''pakwasaya samuttha'' (originating from large intestines).

WHO <ref>Prof. Ajay Kumar Sharma, Ayurvediya Roga Vigyan Aum Vikriti Vigyan, Part I, Chowkhambha Vishwabharati, Varanasi, First edition: 2010, ISBN: 978-81-909871-9-6. </ref> has done the classification of diseases in a systemic manner, it is defined as a system of categories to which morbid entities are assigned according to established criteria- International Classification of diseases (ICD). The purpose of this is to permit the systematic recording analysis, interpretation and comparison of mortality and morbidity data collection in different countries or areas and at different times. It is used to translate diagnosis of disease and other health problems from words into alphanumeric code, which permits easy storage, easy retrieval and analysis of data. The details can be obtained from: The International Classification of Diseases–ICD-10 (WHO Publications).<ref>WHO publications, International Classification Of Diseases ICD-10. </ref>

After gaining the knowledge about the classification of diseases, the routes of manifestation and the nomenclature of diseases must be known, hence the routes of disease manifestation are described.

=== Three rogamarga (pathways of disease manifestation) ===

In the process of ''sthana samshraya doshas'' after circulating all over the body, get accumulated in ''dushyas'' in particular ''strotas'', next step is ''dosha- dushya sammurchhana'', ''doshas'' vitiate the ''dushyas'' and first produce premonitory symptoms. The manifestation of symptoms of disease follows a route depending upon the movement of vitiated ''doshas'' inside the body and the involvement of ''strotas''. [[Ayurveda]] considers three ''rogamargas'' or ''rogayatana''/ routes for manifestation of diseases - ''shakha'' (''bahya rogamarga'': ''twachha'' and ''raktadi dhatus'' - periphery), ''marma asthisandhi'' (''madhyam rogamarga'': Vital organs, bones, joints & ligaments-tendons), ''kostha'' (''abhyantara rogamarga'': Gastrointestinal tract and central part of body). The diseases manifesting in particular ''rogamarga'' is also described.

Charkapani has commented that three ''rogamarga'' <ref name=ref15>Mahamohpadhyaya Sri Gangadhar Kaviratna Kaviraja Edited & Revised by Kaviraj Shree Narendranath Sengupta & Lalai Sengupta, Charak Samhita by The Great Sage Bhagavata Agnivesha, thoroughly revised by Maharsi Charak & Dridhabala with [[Ayurveda]]dipika Commentaries of Srimat Chakrapani Datta & Jalpakalpataru Explanatory notes & Annotations, Sutra Sthana (First part), Chowkhambha Orientalia, Delhi, Third edition, ISBN: 978-81-89469-30-6. </ref> include ''marma asthi sandhi'' as one route, ''shakha'' nomenculature is given for the practical purpose, as the ''dhatus'' here are like the branches of tree. ''Twachha'' denotes here the ''rasa dhatu'' which is present in ''twachha''(skin), directly it is not stated as ''rasa'', as it is different from the ''rasa dhatu'' present in ''hridaya'' (heart). The vitiation of ''rasa'' residing in ''hridaya'' is considered in ''kostha'', also the vitiated ''rakta dhatu'' which is present in ''yakrita'' (liver) and ''pleeha'' (spleen). ''Ama sthana – amashaya'' (stomach), ''agni sthana'' (site of ''agni''- pancreas), site of digested food –''pakwashaya'' (terminal ileum and large intestine), ''mutrashaya'' (urinary bladder), ''rudhir sthana'' (''yakrita''-liver, ''pleeha''- spleen), ''hridaya'' (heart), ''unduka'' (caecum), ''phuphhupus'' (lungs) are considered as part of ''kostha'' (Su.Chi.2). ''Asthi sandhi'' stands for the joints and the tendons and ligaments. The description of ''rogamarga'' helps in knowing the prognosis of diseases.

[[Sutra Sthana]] Chapter 28 has explained the causes responsible for the movement of ''doshas'' from ''kostha'' to ''shakha''. Due to strenuous exercise, hyperfunctioning of ''agni'' (digestive power), non-observance of wholesome regimen and the pressure of vitiated ''vata'' ''dosha'' causes movement of ''doshas'' from ''kostha'' to ''shakhas'', they remain there till further aggravation. If already in stage of aggravation, then only they produce disease (Ch. Su.28/31-32). The factors responsible for the movement of ''doshas'' from ''shakha'' to ''kostha'' are also mentioned, aggravation of ''doshas'', increase in their fluidity, ''paka'' (suppuration), by the removal of the obstruction at the entrance of the channels and reduced pressure of ''vata dosha''. This knowledge helps in planning the treatment for the vitiated ''doshas'' accumulated in particular ''rogamarga''.

In contemporary medical science the symptoms of the diseases are mentioned according to involvement of the systems. For eg: diseases produced in respiratory tract are bronchitis, pneumonia, bronchiectasis, bronchial asthma etc. the presenting features of which are cough, expectoration, chest pain, dyspnoea etc.

When an individual gets ill, there is need of a physician therefore the qualities of physician are described to choose a good knowledgeable physician for better treatment.

=== Three bhishaga (physicians)===

Three types of physicians are mentioned- ''Chhadmachara'' (Pseudophysician or Quack), ''siddhasadhit'' (feigned physician) and ''jivitabhisara'' (genuine physician). In the ancient times, there were people practicing medicine without appropriate knowledge about the science, Charak has mentioned the qualities of a physician to whom we should rely upon for treatment and to keep away from the quacks and the dangers of getting treated from them, even losing a life.

[[Sutra Sthana]] Chapter 1 ([[Deerghanjiviteeya Adhyaya]]), verse 124<ref name=ref3/> states the qualities of good physician as, ‘one who examines the patient and in consonance with habitat, time, individual variations, applies appropriate medicine is best physician’. The medicine which can cure disease is best medicine and the physician who can give relief to the patients of their ailments is best physician. The wise person who aspires to be physician should acquire the qualities of physician, knowledge of science and also the practical knowledge of the diseases and medicine, to become life saver.

The physician with good memory, having adequate knowledge of ''hetu'' (causes of disease), proper reasoning, self control and having presence of mind by combination of various drugs can practise medicine. In [[Sutra Sthana]] Chapter 9, [[Khuddakachatushpada Adhyaya]], four aspects of therapeutics- physician, medicament, attendant and the patient are described. The physician occupies the most important place; the qualities of physician are excellence in medical knowledge, having extensive practical experience, expertise and purity. The physician engaged in acquiring the knowledge of medical science, understanding its practical interpretation, implementation in clinical practise and the appropriate knowledge of therapies is often termed as''Pranabhisara Vaidya'' or a life saviour physician. The physician who possesses six qualities – knowledge, critical approach, insight to other sciences, good memory, promptness and perseverance can never become unsuccessful in treatment. The one with knowledge, intellect, concentration, practical experience, constant practise of treatment modalities, success in treatment and has practised with experienced teachers deserves to be called as ‘good physician’. The physician should be friendly, sympathetic towards patients, show concern towards patients who can be cured and should have detachment towards those who are heading death.

''Dasha pranayatana'' or the ten important resorts of life are two temples, three vital organs (head, heart and bladder), throat, blood, semen, ''ojas'' and rectum. The physician who has knowledge of these resorts, senses, knowledge of science similar to
[[Ayurveda]] (all medical fields), reason of consciousness- soul, causes of diseases and recovery from diseases is known as “Saviour of life”. Those who are born in noble families, who have deep knowledge of science, who are skillful in preparing medicines, who have vast practical experience of treating patients medically and surgically, who are hygienic, self controlled, well equipped, sense organs functioning normally, well acquainted with the symptoms of disease and the ''prakriti'' of patient and having the knowledge of the etiological factors of diseases are the saviours of life of patients. Two types of physicians are described by Charak in [[Sutra Sthana]] Chapter 29 - ''pranabhisara vaidya'' (saviour of life) and ''rogabhisara vaidya'' (bad physician/votaries of diseases), the qualities of these may be referred to [[Sutra Sthana]] chapter 30, “pallavaghrahita vidya” the physicians with superficial knowledge and their qualities are described (verse 72- 77).

In present context the utility of this is for selecting doctor for treatment, the qualification of the physician, validity of his medical degree and medical registration, clinical and surgical skills of the physician and the surgeon to whom approaching for treatment. If these things are not checked and the person who is doing treatment is not well qualified, then there is fear of losing money without getting cured and also of losing life.

After the detail description about the treating physician, three types of therapies are described.

=== Three aushadha (therapies) ===

Three types of therapies are mentioned: ''daivavyapashraya'' (spiritual therapy), ''yuktivyapasharaya'' (therapy based on reasoning) and ''satvavajaya'' (psychotherapy). In [[Sutra Sthana]] Chapter 1, verse 58, the treatment modalities for somatic diseases is ''daivavyapasharaya'' and for psychological diseases is ''satvavajaya'':

==== ''Daivavyapasharaya'' <ref name=ref3/> <ref name=ref15/> <ref>Acharya Vidyadhara Shukla, Prof. Ravidutt Tripathi, Charak Samhita ofAgnivesha, elaborated by Charak and redacted by Dridhabala, Vol-I, edited with ‘Vaidyamanorama’ hindi commentary along with special deliberations, Chowkhambha Sanskrit Pratisthana, Delhi, second edition-2000. </ref>====

This is the treatment for diseases arising due to ''purva janmakruta papa karma'' (sins of past life) or ''karmaja vyadhis'' (karmic ailments). This type of treatment was done in the ''Rigvedic'' period in majority and ''yuktivyapasharaya'' was neglected. The observance of ''yama'' (''ahimsa''(non violence), ''satya'' (truth), ''astaya''(not to steal), ''bramhacharya''(control over sexual desire),and ''aparigraha'' (accumulation of prosperities)) and ''niyama'' (''shaucha'' (cleanliness), ''santosha'' (satisfaction), ''tapas'' (conquest of all desires), ''swadhyaya'' (self-study), ''ishwara pranidhana'' (surrender to God)) is also part of this treatment. This form of treatment includes chanting mantras, wearing amulets on body, wearing gems, precious stones etc. performing auspicious rituals, offerings to God, oblations, ''homa'', following ''niyama, prayachhitta, upavasa, svastyayana, pranipata'' and going to holy places.

The effects of various modalities mentioned above also have scientific validation. The religious traditions all over the world believe in healing through prayer<ref>Chittaranjan Andrade, Professor of Psychopharmacology and Rajiv Radhakrishnan, Research Officer1 , Prayer and healing: A medical and scientific perspective on randomized controlled trials, Indian J Psychiatry. 2009 Oct-Dec; 51(4): 247–253. doi: 10.4103/0019-5545.58288PMCID: PMC2802370 </ref>. The healing powers of prayer have been examined in triple-blind, randomized controlled trials, Cha et al. studied 219 consecutive womens with infertility, aged between 26-46 years, who undergone in vitro fertilization embryo transfer in Seoul, South Korea. These women were randomized into distant prayer and control groups. Distant prayers were conducted by prayer groups in the USA, Canada and Australia. It was found that the women who had been prayed for had nearly twice as high a pregnancy rate as those who had not been prayed for (50 vs. 26%; P <0.005). Furthermore, the women who had been prayed for showed a higher implantation rate than those who had not been prayed for (16.3 vs. 8%; P <0.001). Finally, the benefits of prayer were independent of clinical or laboratory providers and clinical variables. The study showed that distant prayer facilitates implantation and pregnancy rate in women undergoing IVF-ET.
Study done on the effect of chanting Gayatri mantra <ref>Balaram Pradhan and Seema Godse Derle, Comparison of effect of Gayatri Mantra and Poem Chanting on Digit Letter Substitution Task, Anc Sci Life. 2012 Oct-Dec; 32(2): 89–92. ,doi: 10.4103/0257-7941.118540, PMCID: PMC3807963 </ref>, aim was to evaluate the effects of ''Gayatri Mantra'' (GM) chanting on attention as measured by digit-letter substitution task (DLST). Subjects consisted of 60 school students included (boys = 30 and girls = 30) in the age between the range of 12-14 years, who were trained for chanting ''Gayatri Mantra'' for 5 days The present study, showed that recitation of ''Gayatri Mantra'' improves attention.

Old fire ritual conducted in the remote village in Kerala<ref>http://www.thehindu.com/sci-tech/ancient-fire-ritual-has-positive-impact-on-environment-scientists/article2103881.ece, Ancient fire ritual has positive impact on environment: Scientists </ref> has shown a positive impact on the atmosphere, soil and other environment effects, according to scientists monitoring the ''yajna''. The ''yajna'' seems to have accelerated the process of germination of seeds and also the microbial presence in air, water and soil in and around the region of the fire ritual is vastly diminished. The fire ball that was formed during the ritual had a particular wavelength with an unusually high intensity similar to what is observed in typical laser beams at about 3,870 degree centigrade. It may be possible to have stimulated emission at this wavelength (700 nm) and gain from plasma recombination.

In ancient times, every home had a sacred grove<ref>Acharya M R Rajesh on Feb 20, 2014 | 14784 Views | http://www.speakingtree.in/spiritual-articles/faith-and-rituals/benefits-of-chanting-vedic-mantras&sort=like, Benefits of chanting Vedic mantras </ref>, for performing ''yajna'' concerning about nature. In the current context – but preserving sacred groves, whether in one’s home or outside in public spaces, will definitely benefit the environment that is getting degraded by global warming. Vedic knowledge, applied during current times in the right context, will benefit us not only personally but for the entire community.

Wearing gems is an age old practice and, per Vedic texts, can play a significant role in influencing human health, <ref>Dr. Shaikh Abbas Borhany, Gems Science in Islam: Its medicinal & Mystical value, published in Daily News- Pakistan, March 2010. </ref> Dr. Robert Frost revealed that gems have remedial properties, by wearing appropriate gems reduces pain, helps in allergies, improves coordination and even improves muscle strength.

==== ''Yuktivyapasharaya'' <ref>[[Ayurveda]]charya Sri JayadevVidya Alankara, Charak Samhita – Maharshi Bhagvan Agnivesha pranita (Mahamuni Charak Pratisanskrita), Purva bhaga, Motilal Banarasidas, Delhi, ninth edition: 1975, reprint: 79, 86, 94, 98. </ref> ====

This is the therapy done by the planned use of drugs, foods and regimen for the treatment of diseases caused by vitiation of bodily ''doshas''. This is widely practiced and is further classified into three types: ''Antahaparimarjana'' (internal purification), ''Bahirparimarjana'' (external purification) and ''Shastrapranidhana'' (surgical therapy). ''Antahaparimarjana'' is administered for the diseases of ''kostha'' also for the diseases of ''shakha'' to losen the vitiated ''doshas'' from ''shakha'' and bring them into ''kostha'', internal medications are prescribed oral drugs, ''vamana, virechana, basti, uttara basti, shirovirechana'' etc. ''Bahirparimarjana'' is the treatment for the diseases of ''shakha'', also ''bahaya snehana''- ''swedana'' or ''purvakarma'' is done for loosening the vitiated ''doshas'' from the ''shakhas'' and bring them into ''kostha'' for elimination. It is also done for skin disorders application of ''snehana, swedana, lepa,'' ointment, dusting powders and unctions etc. details of various formulations for skin disorders are well discussed in [[Sutra Sthana]], Chapter 3 ([[Aragvadhiya Adhyaya]]). ''Shastrapranidhana'', even though not mentioned in detail in Charak, is the treatment modality for various diseases not cured by medicinal treatment, for the diseases of exogenous factors like trauma, fractures also for diseases like ''arsha, arbuda, granthi'' etc.
The various causes of the diseases are reasoned out and suitable means and methods are designed to cure, based on fundamental principles of [[Ayurveda]] viz. ''Pancha mahabhuta, tridosha, samanya visesha'' etc. <ref name=ref23>A. R. V. Murthy and R. H. Singh, The concept of psychotherapy in ayurveda with special reference to satvavajaya, ancient science of life, vol no. Vi no. 4 april 1987, pages 255 - 261</ref>The path of pathogenesis is broken by the administration of appropriate medicines and by advising suitable diets and regimens. These methods include both internal and external application of medication.

In internal treatment category have two types of procedures viz., ''samsodhana'' and ''samsamana'':

# ''Samsodhana'': This is mainly used in [[Panchakarma]] which received a very important place in the treatment of both psychological as well as physical diseases. “Purify, pacify and remove the cause” is the master formula for the treatment and the purifying procedures are collectively called [[Panchakarma]].
# ''Samsamana'': These procedures include internal medication to pacify the diseases.

In [[Sutra Sthana]] Chapter 22, six types of therapies are mentioned viz ''langhana'' (to reduce), ''brimhana'' (to nourish), ''rukshana'' (to dry), ''snehana'' (to oleate), ''swedana'' (to fomentate) and ''sthambhana'' (astringent).

==== ''Sattvavajaya'' ====

''Sattvavajaya'',<ref name=ref23/> or Psychotherapy, is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principle, ''sattvavajaya'' is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases.

Charak was the first scholar to give the name ''sattvavajaya'', his definition gives lot of scope for expansion of the Sanskrit phrase ''sattvavajayah punah ahitebhyo manonigraha''. This definition gives emphasis on three words i.e. ''ahita, artha'' and ''manonigraha''. <ref name=ref24>Karel nespor and R. H. Singh. The experiences with ayurvedic psychotherapy ‘sattvavajaya’ in europe, Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 – 155 </ref>

The word ''Ahita'' conveys that something is unwholesome. ''Artha'' is wide variety of objects that can be perceived by sense organs. Each ''indriya'' (sense apparatus) has its own ''artha'' or the object that it can perceive. Similarly, ''sattva'' which is considered as ''ubhayendriya'' any thing that can be perceived by ''sattva'' can also be included in this category. In ''sattvavajaya'', it is to consider ''mano arthas'' though it may not be objectionable to include, ''panchendriarthas'', because ultimately ''sattva'' (mind) materializes the perception of the objects through ''indriyas'' (senses).

''Asatmyendriyartha samyoga'' (unwholesome contact of ''indriyarthas'') is regarded as one of the principal causes of diseases. The avoidance of over utilization, non utilization and wrong utilization, (''hina mithyatiyoga'') of ''chintya, vicharya, uhaya, dhyeya'' and ''samkalpa'' should help in the cure of psychiatric disorders. The word ''mano nigraha'' means control of mind this can both be subjective and objective. ‘Self control of mind’ is difficult task and needs a perfect combination of desire, determination and dedication.

==== Dimensions of ''Sattvavajaya'' <ref>J.S. Tripathi, dimensions of sattvavajaya chikitsa (ayurvedic psychotherapy) and their clinical applications, Annals Ayurvedic Med. 2012: 1 (1 & 2) 31-38 </ref>====

# '''''Trivarga anveksana''''': The therapy of mental disorders is done by following the ''trivargas'' i.e. the ''dharma, artha'' and ''kama'' (virtue, wealth and pleasure). The person with mental aliment should be made to remain in touch with the experts of treating mental illnesses and to know about ''atma'' (self), ''desha'' (place), ''kala'' (time), ''shakti'' (strength) and capacity properly.
# Psycho-supportive Techniques: Charak has described several psychological supportive techniques, under the category of ''sattvavajaya chikitsa''. He advocates ''aswasana'' (reassurance and explanation), ''suhritvakya'' (guidance and suggestion), ''dharmartha vakya'' (education of individual and family), ''ishta vinashana'' (verbal shock), ''adbhuta darshana'' (showing extra ordinary things), ''tadana'' (physical shock), ''trasana'' (mental shock), ''santwana'' (rehabilitation,reassurance, or consolation), which are also known as psychological intervention.
# Promotion of ''jnayana'' (cognition): The methods for improving ''jnayana'' (cognition) and its components like ''dhi'' (intellect), ''dhrti'' (controlling power) and ''smrti'' (recollection/ memory) are part of ''sattavavajaya chikitsa''. Some important techniques / steps in promoting ''jnana'' are- recognizing and correcting negative automatic thoughts, teaching reattribution techniques, increasing objectivity in perspectives, keeping spiritual understanding of life, identifying and testing maladaptive assumption, and decentering and it may also include such behavioural techniques as activity scheduling, homework assignments, graded task assignment, behavioural rehearsal, role playing and diversion techniques and teaching problem solving skills
# Promotion of ''vijnayana''- It is mentioned in the scriptures and texts about the activities of the physical world, social and personal conducts, knowledge of the activities and interrelationship of body and mind, dietary rules, rules to be followed in disease state. The promotion of ''vijnana'' in context to ''sattvavajya'' includes the development and uses of behavioral techniques for treating psychosomatic and psychiatric disease. This relieves the patient's apprehensions and calms his disturbed mind.
# Promotion of ''samadhi'' like state (yogic psychotherapy): ''Samadhi'' is the ultimate stage in the practice of ''yoga'', which is a state of unwavering concentration. Promoting ''samadhi'' in a diseased state is trying to minimize the mental fluctuations, reduce the waverings ultimately leading to focused and tranquilized mind. It is achieved through the application of various yogic techniques.
# ''Pratyatma chikitsa'' (individual psychotherapy): Each and every individual is having different body constitution (''deha prakriti''), mental constitution (''manas prakriti''), ''desha'' (habitat), ''kala'' (time), ''vaya'' (age), ''pratyatma jeevana vritta'' (Individual life situations). Therefore, every individual patient should be dealt as a separate individual and treatment decisions should be taken after considering all the above factors. Term ''purusampurusam viksaya'' (Ch. Su. 1/124) is used to emphasize the individualistic therapy in treatment of diseases in general and psychological problems in particular.
# ''Pratidvanda chikitsa'' (Replacement of Emotions): Replacement of emotions by opposite emotions (viz. ''kama'' for ''krodha'') is one of the approaches of ''sattvavajaya'' in [[Ayurveda]]. In the case of mental disorders resulting from an excess of desires, grief, delight, envy or greed, should be calmed down by bringing the influence of opposite emotions to bear on the prevailing one and neutralize it (C. Chi. 9/86).
# ''Aswasana'' (reassurance): Reassurance relieves fears, it boosts self confidence and promotes hope in a patient. The nature of the disease should be explained to the patients freely and frankly, so that the patient develops insight into the disease.
IX. ''Suhrit vakya'' (friendly advice and guidance): The patient’s relatives, well wishers, friends should give advice to the patient. The focus is given on fundamental matters as budgeting, personal hygiene and nutrition. Efforts are made to persuade the person to give up the unhealthy habits and replace them with healthy ones. The physician should explain the fundamental nature of the disturbance, importance of changed attitudes and positive thinking based on an improved philosophy of life.
# ''Ishta Vinashana'' (Changing the thought process): This is a method of verbal psychological shock therapy which includes changing the situation and environment of the patient. The information is given to patient, which can change the internal thought process and activities which helps to bring back the normalcy in patient's behaviour. They should also be rehabilitated at their level of intelligence and stamina.
# Psychoshock therapy (''mano ksobha chikitsa''): Psychoshock therapy has been described elaborately in [[Ayurveda]]. This important method of treatment has also been considered under ''Sattvavajaya chikitsa''<ref name=ref24/>. For managing acute episodes of mental ailments, [[Ayurveda]] describes a number of methods of psychoshock therapy to restore the patient's psyche. Intimidation or threatening (''trasana'') terrorization, coaxing, exhilaration (''harsana''), gratification, frightening and astonishing (''vismapana'') are the causes of forgetfulness (''vismarana'') and are the main ways to change the ideas and bring back the mind to its original state from delusionary and psychotic state.

Thus the Chapter on “Three Desires” has been explained.
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== References ==
<references/>

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Mahachatushpada Adhyaya

2020-06-03T17:37:23Z

Basishtgopal:

{{#seo:
|title=Mahachatushpada Adhyaya
|titlemode=append
|keywords=Prognosis of diseases, types of prognosis, the importance of prognosis in therapeutics, curable, incurable, palliable diseases
|description=Sutra Sthana Chapter 10. The four important components of Therapeutics
}}

<big>'''Sutra Sthana Chapter 10. The four important components of Therapeutics '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">In the preceding chapter, four important aspects of healthcare including the standard qualities of physician, nursing staff, medicine and the patient were described. This chapter deals with guidelines for therapeutic management based on four types of prognosis of diseases. It is important to determine prognosis of a disease before starting the treatment to decide the quality of life of patient, and whether it will be diseased or disease free. Therefore, as the title suggests, the chapter is about four important components of therapeutic management of diseases. </div>

'''Keywords''': Prognosis of diseases, types of prognosis, importance of prognosis in therapeutics, curable, incurable, palliable diseases
</div>

{{Infobox
|title = Mahachatushpada Adhyaya
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 10
|label2 = Tetrad/Sub-section
|data2 = ''Nirdesha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Khuddakachatushpada Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Tistraishaniya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
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This chapter describes four types of diseases on the basis of prognosis and emphasizes the importance of knowledge of prognosis for successful management of disease. It is important to assess the prognosis of a patient before initiating treatment. Lord Atreya responds to the queries of Maitreya regarding the role of therapeutics in the eradication of disease and prescribes the four components of Healthcare Management. He suggests that even the most wise physician and the most efficient therapeutic measure cannot prevent or cure an ailment without knowing its prognosis. The chapter gives details of all the factors that are helpful in deciding the prognosis of a disease including ''prakriti'' (body type). Some fundamental principles of management like nourishment therapy, fasting therapy, treating the root cause of disease, hot therapy and cold therapy are mentioned to exemplify the principle of ''dhatu samyata'' (maintenance of stable equilibrium or concept of homeostasis).
</div>

==Sanskrit text, Transliteration and English Translation==
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अथातोमहाचतुष्पादमध्यायंव्याख्यास्यामः||१||

इति ह स्माहभगवानात्रेयः||२||
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athAtomahAcatuShpAdamadhyAyaMvyAkhyAsyAmaH||1||

iti ha smAhabhagavAnAtreyaH||2||
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Now we shall expound chapter "Mahachatushpada" (Four important components of therapeutics). Thus said Lord Atreya.[1-2]

=== Four components of therapeutics ===
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चतुष्पादंषोडशकलंभेषजमितिभिषजोभाषन्ते, यदुक्तंपूर्वाध्यायेषोडशगुणमिति, तद्भेषजंयुक्तियुक्तमलमारोग्यायेतिभगवान्पुनर्वसुरात्रेयः||३||
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catuShpAdaMShoDashakalaMbheShajamitibhiShajobhAShante,yaduktaMpUrvAdhyAyeShoDashaguNamiti, tadbheShajaMyuktiyuktamalamArogyAyetibhagavAnpunarvasurAtreyaH||3||
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According to physicians, therapeutics has four components which have sixteen qualities. The same has been stated in the preceding chapter, therapeutics with these sixteen qualities have the capacity to eliminate diseases, so said Lord Punarvasu Atreya.[3]

=== Maitreya’s Observation and Query ===
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नेतिमैत्रेयः, किंकारणं? दृश्यन्तेह्यातुराःकेचिदुपकरणवन्तश्चपरिचारकसम्पन्नाश्चात्मवन्तश्चकुशलैश्चभिषग्भिरनुष्ठिताःसमुत्तिष्ठमानाः, तथायुक्ताश्चापरेम्रियमाणाः; तस्माद्भेषजमकिञ्चित्करंभवति, तद्यथा- श्वभ्रेसरसि च प्रसिक्तमल्पमुदकं, नद्यांवास्यन्दमानायांपांसुधानेवापांसुमुष्टिःप्रकीर्णइति; तथाऽपरेदृश्यन्तेऽनुपकरणाश्चापरिचारकाश्चानात्मवन्तश्चाकुशलैश्चभिषग्भिरनुष्ठिताःसमुत्तिष्ठमानाः, तथायुक्ताम्रियमाणाश्चापरे| यतश्चप्रतिकुर्वन्सिध्यति, प्रतिकुर्वन्म्रियते; अप्रतिकुर्वन्सिध्यति, अप्रतिकुर्वन्म्रियते; ततश्चिन्त्यतेभेषजमभेषजेनाविशिष्टमिति ||४||
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NetimaitreyaH, kiMkAraNaM? dRushyantehyAturAHkecidupakaraNavantashca
paricArakasampannAshcAtmavantashcakushalaishcabhiShagbhiranuShThitAH
samuttiShThamAnAH, tathAyuktAshcAparemriyamANAH; tasmAdbheShajamaki~jcitkaraMbhavati, tadyathA- shvabhresarasi ca prasiktamalpamudakaM, nadyAMvAsyandamAnAyAMpAMsudhAnevApAMsumuShTiHprakIrNaiti; tathA~apare dRushyante~anupakaraNAshcAparicArakAshcAnAtmavantashcAkushalaishca
bhiShagbhiranuShThitAHsamuttiShThamAnAH, tathAyuktAmriyamANAshcApare|
yatashcapratikurvansidhyati, pratikurvanmriyate; apratikurvansidhyati,
apratikurvanmriyate; tatashcintyatebheShajamabheShajenAvishiShTamiti ||4||
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<div style="text-align:justify;">
Maitreya contradicts and puts query – “What is the reason that some patients managed by proper medicaments, attendants, and well qualified physicians, who are also having self control, soon recover from the diseases? On the other hand, in spite of all these, some die? So therapeutics is of no value (in the eradication of diseases). This is just like a drop of water thrown into a ditch or pond or a handful of dust thrown into a flowing river or on a heap of dust. On the contrary, even without proper medicaments, attendants, good physicians, patients having no self control, recover from the diseases, however others in the similar situation also die. To sum up: It may be said that therapeutic measures or no therapeutic measures, results are the same. For one who is taking recourse to therapeutic measures may sometime succeed in recovering from the diseases and may sometimes die as well. Similar is the case with one who does not pay any heed to therapeutic measures”. [4]
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=== Reply by Atreya ===
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मैत्रेय !मिथ्याचिन्त्यतइत्यात्रेयः; किंकारणं, येह्यातुराःषोडशगुणसमुदितेनानेनभेषजेनोपपद्यमानाम्रियन्तइत्युक्तंतदनुपपन्नं, न हिभेषजसाध्यानांव्याधीनांभेषजमकारणंभवति; येपुनरातुराःकेवलाद्भेषजादृतेसमुत्तिष्ठन्ते, न तेषांसम्पूर्णभेषजोपपादनायसमुत्थानविशेषो[२]

नास्ति; यथाहिपतितंपुरुषंसमर्थमुत्थानायोत्थापयन्पुरुषोबलमस्योपादध्यात्, स क्षिप्रतरमपरिक्लिष्ट
एवोत्तिष्ठेत्, तद्वत्सम्पूर्णभेषजोपलम्भादातुराः; येचातुराःकेवलाद्भेषजादपिम्रियन्ते, न च सर्वएवतेभेषजोपपन्नाःसमुत्तिष्ठेरन्, नहिसर्वेव्याधयोभवन्त्युपायसाध्याः, नचोपायसाध्यानांव्याधीनामनुपायेनसिद्धिरस्ति, न चासाध्यानांव्याधीनांभेषजसमुदायोऽयमस्ति[३]

न ह्यलंज्ञानवान्भिषङ्मुमूर्षुमातुरमुत्थापयितुं; परीक्ष्यकारिणोहिकुशलाभवन्ति, यथाहियोगज्ञोऽभ्यासनित्यइष्वासोधनुरादायेषुमस्यन्नातिविप्रकृष्टेमहतिकायेनापराधवान्भवति, सम्पादयतिचेष्टकार्यं, तथाभिषक्स्वगुणसम्पन्नउपकरणवान्वीक्ष्यकर्मारभमाणःसाध्यरोगमनपराधःसम्पादयत्येवातुरमारोग्येण; तस्मान्नभेषजमभेषजेनाविशिष्टंभवति||५||
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Maitreya! mithyAcintyataityAtreyaH; kiMkAraNaM, ye hyAturAHShoDashaguNasamuditenAnenabheShajenopapadyamAnAmriyantaityuktaMtadanupapannaM, na hi bheShajasAdhyAnAMvyAdhInAMbheShajamakAraNaMbhavati; ye punarAturAHkevalAdbheShajAdRutesamuttiShThante, nateShAMsampUrNabheShajopapAdanAyasamutthAnavisheShonAsti; yathA hi patitaMpuruShaMsamarthamutthAnAyotthApayanpuruShobalamasyopAdadhyAt, sakShiprataramaparikliShTa
evottiShThet, tadvatsampUrNabheShajopalambhAdAturAH; ye cAturAHkevalAdbheShajAdapimriyante,na ca sarvaevatebheShajopapannAHsamuttiShTheran, nahisarvevyAdhayobhavantyupAyasAdhyAH, nacopAyasAdhyAnAMvyAdhInAmanupAyenasiddhirasti, nacAsAdhyAnAMvyAdhInAMbheShajasamudAyo~ayamasti, nahyalaMj~jAnavAnbhiSha~gmumUrShumAturamutthApayituM; parIkShyakAriNo hi kushalAbhavanti, yathA hi yogaj~jo~abhyAsanityaiShvAsodhanurAdAyeShumasyannAtiviprakRuShTemahatikAynAparAdhavAnbhavati, sampAdayaticeShTakAryaM, tathAbhiShaksvaguNasampannaupakaraNavAnvIkShyakarmArabhamANaHsAdhyarogamanaparAdhaHsampAdayatyevAturamArogyeNa; tasmAnnabheShajamabheShajenAvishiShTaMbhavati||5||
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<div style="text-align:justify;">
To this Lord Atreya remarks, “Oh Maitreya! The conclusion derived by you is not correct. Because, to say that the patients adopting the therapeutic measures having the sixteen qualities die is not borne out of facts. Therapeutic measures can never be ineffective in curable diseases. Similarly, even in such cases where patients are cured without proper medication, it should be understood that had there been proper administration of therapeutic measures the process of cure would have been quicker and better. This can be likened to the lifting of a healthy person who has fallen. He can no doubt get up himself but if he is helped and lifted by another person, he would get up sooner and without much difficulty. Similar is the case with patients stated to have been cured without adequate therapeutic measures. Then there is the case where patients die even by taking recourse to adequate therapeutic measures. It is not that all patients taking recourse to therapeutic measures are necessarily cured because all diseases are not curable. Diseases that are curable can be cured only by taking recourse to therapeutic measures. Those that are not curable will certainly not respond to the treatment and not even the ablest physician is capable of curing the moribund patient. An able physician always proceeds with their treatment after proper examination. As an archer having the knowledge and practice (of archery) shoots arrows with the help of his bow and does not commit mistakes in hitting a massive body nearby and thus accomplishes his object, so a physician endowed with his own qualities and other accessories proceeding with the act (of treatment) after proper examination will certainly cure a curable patient without fail. So it is not correct to say that there is no difference between the application and non-application of therapeutic measures”. [5]
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=== General Principles of Management ===
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इदं चनःप्रत्यक्षं- यदनातुरेणभेषजेनातुरंचिकित्सामः , क्षाममक्षामेण, कृशं च दुर्बलमाप्याययामः, स्थूलंमेदस्विनमपतर्पयामः, शीतेनोष्णाभिभूतमुपचरामः, शीताभिभूतमुष्णेन, न्यूनान्धातून्पूरयामः, व्यतिरिक्तान्ह्रासयामः, व्याधीन्मूलविपर्ययेणोपचरन्तःसम्यक्प्रकृतौस्थापयामः; तेषांनस्तथाकुर्वतामयंभेषजसमुदायःकान्ततमोभवति||६||
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idaM ca naHpratyakShaM- yadanAtureNabheShajenAturaMcikitsAmaH, kShAmamakShAmeNa, kRushaM ca durbalamApyAyayAmaH, sthUlaMmedasvinamapatarpayAmaH, shItenoShNAbhibhUtamupacarAmaH, shItAbhibhUtamuShNena, nyUnAndhAtUnpUrayAmaH, vyatiriktAnhrAsayAmaH, vyAdhInmUlaviparyayeNopacarantaHsamyakprakRutausthApayAmaH; teShAMnastathAkurvatAmayaMbheShajasamudAyaH
kAntatamobhavati||6||
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<div style="text-align:justify;">
And we see with our own eyes that we cure a patient by taking a recourse to curative therapeutic measures- the depleted body elements by increasing them. We give nourishment to those who are weak and emaciated. We administer reducing therapy to the one who is obese. We treat patients afflicted by heat with cooling measures and the one afflicted by cold with heating measures. We adopt proper measures to replenish the deficient ''dhatus'' (tissue elements, ''doshas'' and ''malas'') and deplete those that are in excess. We thus bring back the physiological state by treating the diseases with those having opposite properties of causative factors. Thus the group of therapeutic measures gives us the best result in the management of diseases. [6]
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=== Knowledge of prognosis===

==== Consequences of treatment after knowing prognosis ====
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भवन्तिचात्र-
साध्यासाध्यविभागज्ञोज्ञानपूर्वंचिकित्सकः|
कालेचारभतेकर्मयत्तत्साधयतिध्रुवम्||७||

अर्थविद्यायशोहानिमुपक्रोशमसङ्ग्रहम्|
प्राप्नुयान्नियतंवैद्योयोऽसाध्यंसमुपाचरेत्||८||
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bhavanticAtra-
sAdhyAsAdhyavibhAgaj~joj~jAnapUrvaMcikitsakaH|
kAlecArabhate karma yattatsAdhayatidhruvam||7||

arthavidyAyashohAnimupakroshamasa~ggraham|
prApnuyAnniyataMvaidyoyo~asAdhyaMsamupAcaret||8||
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<div style="text-align:justify;">
A physician who can distinguish between curable and incurable diseases and initiates treatment in time with the full knowledge (about the various aspects of the therapeutics) can certainly accomplish his objective (of curing the disease). On the other hand, a physician who undertakes the treatment of an incurable disease would undoubtedly subject himself to the loss of wealth, knowledge and fame and will also earn bad reputation and other royal sanctions or punishments. [7-8]
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==== Types of Prognosis ====
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सुखसाध्यंमतंसाध्यंकृच्छ्रसाध्यमथापिच|
द्विविधंचाप्यसाध्यंस्याद्याप्यंयच्चानुपक्रमम् ||९||

साध्यानांत्रिविधश्चाल्पमध्यमोत्कृष्टतांप्रति|
विकल्पो, न त्वसाध्यानांनियतानांविकल्पना||१०||
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sukhasAdhyaMmataMsAdhyaMkRucchrasAdhyamathApi ca| dvividhaMcApyasAdhyaMsyAdyApyaMyaccAnupakramam||9||
sAdhyAnAMtrividhashcAlpamadhyamotkRuShTatAMprati|
vikalpo, natvasAdhyAnAMniyatAnAMvikalpanA||10||
</div></div>

<div style="text-align:justify;">
Curable diseases are of two types- one that can be cured easily and the other with some difficulty. Similarly, incurable diseases are of two types, viz., one which is palliable and the other which is absolutely irreversible.
Again, the curable diseases have three alternants depending upon the moderate and excellent methods required to cure them. This alternative is, however, not possible with regard to diseases which are absolutely incurable. [9-10]
</div>

==== Prognostic criteria for easily curable diseases ====
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हेतवःपूर्वरूपाणिरूपाण्यल्पानियस्य च|
न च तुल्यगुणोदूष्यो न दोषःप्रकृतिर्भवेत्||११||

न च कालगुणस्तुल्यो न देशोदुरुपक्रमः|
गतिरेकानवत्वं च रोगस्योपद्रवो न च||१२||

दोषश्चैकःसमुत्पत्तौदेहःसर्वौषधक्षमः|
चतुष्पादोपपत्तिश्चसुखसाध्यस्यलक्षणम्||१३||
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hetavaHpUrvarUpANirUpANyalpAniyasya ca|
na ca tulyaguNodUShyonaDoshaH prakRutirbhavet||11||

na ca kAlaguNastulyonadeshodurupakramaH|
gatirekAnavatvaM ca rogasyopadravona ca ||12||

DoshashcaikaHsamutpattaudehaHsarvauShadhakShamaH| catuShpAdopapattishcasukhasAdhyasyalakShaNam||13||
</div></div>

The following are the factors that determine the nature of the diseases which are easily curable:
# Causes, premonitory symptoms, and other signs and symptoms that are mild,
# Qualities of ''dhatus'' involved are not in common with those of the ''doshas'',
# ''Doshas'' constituting the ''prakriti'' (physical and mental constitution) of the patient are not similar
# The season is not conducive to the growth of the disease
# The geographical and bodily positions are not conducive to the growth of the disease
# Location of the disease is confined to only one system
# Recently originated (not chronic)
# Having no complications
# Only one ''dosha'' is involved in the pathogenesis of the disease
# The body is amenable to all kinds of the medicaments and
# Fourfold therapeutic measures are available. [11-13]

==== Prognostic criteria for curable diseases with difficulty ====
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निमित्तपूर्वरूपाणांरूपाणांमध्यमेबले|
कालप्रकृतिदूष्याणांसामान्येऽन्यतमस्य च||१४||

गर्भिणीवृद्धबालानांनात्युपद्रवपीडितम्|
शस्त्रक्षाराग्निकृत्यानामनवंकृच्छ्रदेशजम्||१५||

विद्यादेकपथंरोगंनातिपूर्णचतुष्पदम्|
द्विपथंनातिकालंवाकृच्छ्रसाध्यंद्विदोषजम्||१६||
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nimittapUrvarUpANAMrUpANAMmadhyame bale| kAlaprakRutidUShyANAMsAmAnye~anyatamasya ca||14||garbhiNIvRuddhabAlAnAMnAtyupadravapIDitam|
shastrakShArAgnikRutyAnAmanavaMkRucchradeshajam||15||

vidyAdekapathaMrogaM
nAtipUrNacatuShpadam|
dvipathaMnAtikAlaMvAkRucchrasAdhyaMdviDoshajam||16||
</div></div>

Following are the factors that determine the nature of the diseases which are difficult to get cured:

# Causes, premonitory symptoms and other signs and symptoms are of slightly serious nature
# The qualities of any one of the ''kala'' (season), ''prakriti'' (physical including mental constitution) and ''dhatus'' (tissue elements) are favorable to the disease (''doshas'')
# The person suffering from the disease is a pregnant woman, old, or child
# There are moderate types of complications
# The diseases in which treatment, surgery, application of alkalis and cauterization are involved
# The diseases that are not new could we say chronic disease or diseases not of recent onset?
# The diseases occurring in vital parts and joints
# Diseases involving only one system but not fully supported by the four fold therapeutic measures.
# Diseases extending to two systems but not very chronic, and
# Diseases that are caused by the vitiation of two ''doshas''. [14-16]

==== Prognostic criteria for palliable diseases ====
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शेषत्वादायुषोयाप्यमसाध्यंपथ्यसेवया|
लब्धाल्पसुखमल्पेनहेतुनाऽऽशुप्रवर्तकम्||१७||

गम्भीरंबहुधातुस्थंमर्मसन्धिसमाश्रितम्|
नित्यानुशायिनंरोगंदीर्घकालमवस्थितम्||१८||

विद्याद्द्विदोषजं,...|१९|
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sheShatvAdAyuShoyApyamasAdhyaMpathyasevayA| labdhAlpasukhamalpenahetunA~a~ashupravartakam||17||

gambhIraMbahudhAtusthaMmarmasandhisamAshritam|
nityAnushAyinaMrogaMdIrghakAlamavasthitam||18||

vidyAddviDoshajaM,...|19|
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The palliable group of diseases are characterized as follows:

# As preordained, the patient has survived for a certain period by following a wholesome regimen and as such has enjoyed a little relief, but even a slightest carelessness might quickly aggravate the condition
# The disease has affected deep seated ''dhatus''
# The disease involves a number of ''dhatus''
# It affects the vital organs and joints
# It affects the patient continuously for a long time (chronic), and
# The disease is caused by the vitiation of the two ''doshas''. [17-18]

==== Prognostic criteria for incurable diseases ====
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...तद्वत्प्रत्याख्येयंत्रिदोषजम्|
क्रियापथमतिक्रान्तंसर्वमार्गानुसारिणम्||१९||

औत्सुक्यारतिसम्मोहकरमिन्द्रियनाशनम्|
दुर्बलस्यसुसंवृद्धंव्याधिंसारिष्टमेव च||२०||
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...tadvatpratyAkhyeyaMtriDoshajam|
kriyApathamatikrAntaMsarvamArgAnusAriNam||19||

autsukyAratisammohakaramindriyanAshanam| durbalasyasusaMvRuddhaMvyAdhiMsAriShTameva ca||20||
</div></div>

Likewise, the following factors would determine the absolute incurability of the disease:

# Disease caused by the vitiation of all the three ''doshas''
# Disease that transcend all therapeutic measures
# Diseases that involves all the systems
# Disease causing excitement, restlessness and confusion
# Disease which affects the sense organs
# The affected person is usually weak and the disease is sufficiently advanced, and
# The disease having bad prognostic signs. [19-20]

==== Importance of prognosis ====
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भिषजाप्राक्परीक्ष्यैवंविकाराणांस्वलक्षणम्|
पश्चात्कर्मसमारम्भःकार्यःसाध्येषुधीमता||२१||

साध्यासाध्यविभागज्ञोयःसम्यक्प्रतिपत्तिमान्|
न स मैत्रेयतुल्यानांमिथ्याबुद्धिंप्रकल्पयेत्||२२||
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bhiShajAprAkparIkShyaivaMvikArANAMsvalakShaNam|
pashcAtkarmasamArambhaH
kAryaHsAdhyeShudhImatA||21||

sAdhyAsAdhyavibhAgaj~joyaHsamyakpratipattimAn|
nasamaitreyatulyAnAMmithyAbuddhiMprakalpayet||22||
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A wise physician should examine the distinctive features of the diseases first and then start his treatment (only) of the curable diseases. So a physician who can distinguish between curable and incurable diseases, and who possesses the right applications, will not subscribe to the wrong notions prevailing among pseudo- physicians like Maitreya, and say that he will certainly succeed in curing diseases. [21-22]

=== Summary ===
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तत्रश्लोकौ-

इहौषधंपादगुणाःप्रभवोभेषजाश्रयः|
आत्रेयमैत्रेयमतीमतिद्वैविध्यनिश्चयः||२३||

चतुर्विधविकल्पाश्चव्याधयःस्वस्वलक्षणाः|
उक्तामहाचतुष्पादेयेष्वायत्तंभिषग्जितम्||२४||
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tatrashlokau-

ihauShadhaMpAdaguNAHprabhavobheShajAshrayaH| AtreyamaitreyamatImatidvaividhyanishcayaH||23||

caturvidhavikalpAshcavyAdhayaHsvasvalakShaNAH| uktAmahAcatuShpAdeyeShvAyattaMbhiShagjitam||24||
</div></div>

In brief, therapies, prognostic criteria of the disease and its importance in therapeutics, two different views (in this connection) of Atreya and Maitreya, the conclusion, four types of prognosis of diseases and its characteristics are described in this “Detailed chapter on Therapeutics”. Treatment of diseases depends upon these considerations. [23-24]
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इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेश्लोकस्थानेमहाचतुष्पादोनामदशमोऽध्यायः||१०||
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ityagniveshakRutetantrecarakapratisaMskRuteshlokasthAnemahAcatuShpAdonAmadashamo~adhyAyaH||10||
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Thus ends the tenth “Detailed chapter on four important components of the Therapeutics” chapter of Sutra section of Agnivesha’s work as redacted by Charak.[10]

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
# Proper administration of therapeutic measures hastens the process of cure in case of curable diseases. Therefore, correct diagnosis and prognosis at the earliest by the physician is important for getting better results with treatment. [5]
# The treatment should be aimed at restoring physiological equilibrium. The various ways to bring this equilibrium are to increase the depleted nutrients, nourish those who are weak and emaciated, and reduce the one who are obese, those afflicted by heat with cooling measures and those afflicted by cold with heating measures. Proper measures to replenish the deficient dhatus (tissue elements, doshas and malas) and deplete those that are in excess should be adopted. Thus these therapeutic measures give us the best result in the management of diseases. [6]The diseases can be categorized under four types on the basis of their prognosis viz.
# Easily curable,
# Curable with some difficulty,
# Palliable and
# Absolutely irreversible or incurable. (9-10)
# The following factors should be considered to determine prognosis of disease [ 11-20]
'''Table 1: Factors affecting prognosis of disease'''
</div>
{| class="wikitable"
! rowspan="1"| Factors/criteria
! colspan="2"| Curable
! colspan="2" | Incurable
|-
! !! Easily curable !! Curable with difficulty !! Palliable !! Absolutely incurable
|-
| Causative factors || Less || More || More || All
|-
| Premonitory signs || Less || More || More || All
|-
| Severity of signs/ symptoms || Mild || Moderate || Severe || Severe and advanced stages
|-
| ''Dosha'' involved in disease || Opposite to one’s ''prakriti'' [constitution] || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease
|-
| ''Dushya'' [body tissues affected] || Opposite to one’s ''prakriti'' [constitution] || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease || Many tissues, deep seated and Favorable to disease
|-
| Place of living of patient || Opposite to one’s ''prakriti'' [constitution] || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease
|-
| Season/ time of affection /Age || Opposite to one’s ''prakriti'' [constitution] || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease || Same as of ''prakriti'' /favorable to disease
|-
| Movement of ''dosha'' || One sided || Two sided || Many ways for movements || All ways for movements/all systems involved
|-
| Duration of onset || New onset || Chronic, but still recent || Very chronic and continuously affecting the patient || Very chronic and continuously affecting the patient
|-
| Complications || No || Minor/less complications || Many complications || Many complications with bad prognostic signs
|-
| Number of involved Dosha || One || Two || Two || Three
|-
| Body || Can tolerate all medicines || Occurred in pregnancy, children, old age || Affecting vital organs, major joints || Weak body, Affecting vital organs, major joints
|-
| Nature of treatment || Medicines || Surgical/ ''agni/ kshara'' || Continuous treatment needed || transcend all therapeutic measures
|-
| Four pillars of management /patients nature || With all qualities of physician, patient, nurse and medicines available || Not with all qualities || The patient lives, get relief for some time after following wholesome regimen and the disease gets triggered after a little exposure to causative factors also || All senses of patients are affected, signs like undue excitement, restlessness, confused state of mind with bad prognostic signs
|-
|}

A wise physician should always consider above factors to determine prognosis of a disease and then start treatment. [21]

== Vidhi Vimarsha (Applied Inferences) ==
<div style="text-align:justify;">

===Contemporary approach===

In the contemporary medical system, the curable and incurable signs and symptoms of diseases are well understood but the criteria for deciding the prognosis are different than [[Ayurveda]]. There is availability of advanced technology in the form of imaging, biochemical, immunological, molecular and genetic studies etc. for diagnosis and assessment of prognostic factors of diseases.
Inspite of such sophisticated tools, prognostic criteria are limited to diseases only. Overdependence on these studies has caused enormous increase in the cost of medical care. On the other hand, assessment of prognostic criteria of [[Ayurveda]] based on understanding ''prakriti'' (body type) with ''dosha, dhatu, mala, agni,'' and ''indriya'' are for both health and disease. These are entirely clinical and fairly accurate depending upon the clinical acumen of Ayurvedic physician. The concept of personalized medicine known to modern medicine is very limited at this time and is helpful in certain cancers and genetic diseases only. In future, it will be helpful to use a combination of prognostic criteria of both systems to provide better care at less expense.

=== Medical model and healthcare system ===

In 1971, the famous psychiatrist R.D. Laing coined a term ‘Medical model’ in his book “The Politics of the Family and Other Essays”, for the set of procedures in which all doctors are trained. This set includes complaint, history, physical examination, ancillary tests if needed for making diagnosis, treatment, and prognosis. <ref> Laing, Ronald (1971). The Politics of the Family and Other Essays. Routledge. </ref> The medical model has proven highly successful, and even indispensable, in many contexts. The concepts of "disease" and "injury" are central to this model. An important aspect of the medical model is its focus on the identification of pathology of disease and an attempt to remove or control it (offense strategy). There is less attention paid to the capability of human body to heal itself or understanding what health is and ways to preserve, protect and rejuvenate health. That is why there is no defense strategy in modern medical system to prevent disease. There are vaccinations to prevent certain known infectious diseases and address mitigating factors causing chronic diseases, such as ischemic heart disease. That appears to be the reason for increasing incidences of autoimmune and degenerative diseases.<ref>Basisht GK. Symbiohealth-Need of the hour. AYU [serial online] 2011 [cited 2016 Jun 1];32:6-11. Available from: http://www.ayujournal.org/text.asp?2011/32/1/6/85715 </ref>

The rules and ethics that governed the medical system in ancient times remain the same even today. A step ahead of the contemporary classification of diseases, [[Ayurveda]] advocates the classification of diseases on the basis of prognosis before applying therapeutic measures as the basis of treatment for restoration of health.
There are many diseases that are still incurable and according to medical ethics, it is essential to give proper information to the patient regarding diagnosis, management, and prognosis. Withholding the truth or giving wrong assurance is unethical and punishable. Thus, one should ascertain the prognosis of disease before proceeding with any course of treatment and then share the outcome with the patient.

===Changes in prognosis with advanced medical care===

[[Ayurveda]] holds the view that some diseases are incurable right from the beginning and also provides the details of the factors that cause such diseases. Therefore, it is irrational to apply therapeutic measures for such diseases. However, research shows that incurable diseases such as type-1 Diabetes mellitus (resembling with Vataja prameha) can become less severe with treatment factoring in all prognosis outcomes.

Type-1 diabetes meets all the criteria described above for incurability, like vitiation of all three ''doshas'', affliction of ten ''dushyas'' with the nature of involved ''dosha'' and ''dushya'' are same (''kapha dosha'' and ''meda dushya'') along with ''prakriti'' compatibility of patient (predominance in ''kaphaja prakriti'', like in an obese patient). Again due to genetic predisposition, ''kapha'' loses its natural characteristics, becoming liquefied and losing its usual properties. There is vitiation of ''vata dosha'' due to depletion of all ''dhatus'', especially ''oja'' (the ultimate resultant of all seven ''dhatu'' metabolism). The pathogenesis of the disease starts with the admixture of vitiated ''kapha'' and ''meda'' and progression successively to involve other ''dhatus'' like ''mamsa, kleda'' etc. The ''dhatus'' are depleted so quickly that the body is unable to replenish it, ultimately leading to death. Thus, Diabetes Mellitus, is not merely a disease but a syndrome, proves to be fatal due to many complications like diabetic neuropathy, nephropathy, microangiopathy, cardiomyopathy, retinopathy, skin complications, as well as emergency crises such as hypoglycemic shock and diabetic ketoacidosis. There is successive involvement of all body tissues involving connective tissues, nerve tissues, muscle tissue etc, leading to severe depletion of insulin due to autoimmune degeneration of beta pancreatic cells. Genetic abnormalities cause impaired glucose, lipid and protein metabolism. Type-1 diabetes mellitus is an autoimmune disorder and destruction of body tissues by autoantibody is very fast causing loss of immune- intolerance and immune-component (''oja'') thus impairing body defense mechanism. There is disturbance in production and clearance of lipoprotein causing hampered functioning of insulin resulting in hyperglycemia and producing microvascular complications like retinopathy and nephropathy. However, for macrovascular complications, including neuropathy, pathogenesis starts before the onset of diabetes i.e. at the stage of lipid abnormalities. These factors make Type 1 Diabetes mellitus difficult to treat. The treatment consists of life-long insulin replacement by exogenous insulin. This is an example of an incurable disease although there is a lot of research work going on to find an effective remedy for this ailment.

Recent research has shown some herbs have effect on beta pancreatic cells to induce endogenous insulin production. ''Meshashringi'' (Gymnema Sylvester (Retz.) R.Br.; Gurmar) ''Kutaki'' (Picrorrhiza kurroa)<ref>Joy KL, Kuttan R. Anti-diabetic activity of Picrorrhiza kurroa extract.J Ethnopharmacol. 1999 Nov 1;67(2):143-8. </ref>,''Kiratatikta'' (Swertia chirata (Roxb.) Buch.-Hum <ref>Bajpai M, Asthana RK, Sharma NK, et al. Hypoglycemic effect of swerchirin from the hexane fraction of Swertia chirayita. Plant Med 1991; 57: 102-104. </ref> <ref>Saxena AM, Bajpai MB, Murthy PS, Mukherjee SK. Swerchirin induced blood sugar lowering of streptozotocin treated hypoglycemic rats. Indian J Exp Biol 1993; 31:178-181.</ref>, ''Mamejjaka'' (Enicostema littorale Blume)<ref>Upadhyay UM, Goyal RK. Efficacy of Enicostemma littorale in type-2 diabetic patients. Phytother Res 2004; 18:233-235. </ref> <ref>Prince PS, Srinivasan M. Enicostemma littorale Blume aqueous extract improves the antioxidant status in alloxan induced diabetic rat tissues. Acta Pol Pharm 2005; 62: 363-367. </ref>and Pterocarpus marsupium <ref>Kirana Halagappa, H.N. Girish, B.P. Srinivasan. The study of aqueous extract of Pterocarpus marsupium Roxb. on cytokine TNF-α in type 2 diabetic rats. Indian J Pharmacol. 2010; 42(6): 392–396. </ref> <ref>Ahmad, F., Khalid, P., Khan, M.M., Rastogi, A.K., Kidwai J.R. Insulin-like activity in epicatechin. Acta. Diabetol. Lat. 1989. 26; 291-300. </ref>have proven to reduce blood glucose levels by modifying the prognostic factors of type 1 diabetes in experimental animals. Thus yearly detection and treatment of an incurable disorder like diabetes mellitus, by means of addressing prognostic factors at an early stage of disease, may prevent the progression of the ailment further into becoming incurable.

This chapter has emphasized the importance of understanding the prognosis of diseases and the factors causing them. Recent research in the field of [[Ayurveda]] has shown that incurable diseases can be controlled by addressing the prognostic factors and there is a need for both [[Ayurveda]] and contemporary medicine researchers to work together.
</div>

== Future scope for research ==

#Research studies should be conducted to assess the impact of modern medical facilities , geared with sophisticated medical infrastructure, skilled nursing staff, and features to handle emergency services, in controlling the mortality and morbidity of a disease.
#Data can be collected to estimate the usefulness as well as limitations of therapeutics in the management of curable and incurable diseases.

== References ==
<references/>
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Tasyashiteeya Adhyaya

2020-06-01T19:12:32Z

Basishtgopal:

{{#seo:
|title=Tasyashiteeya Adhyaya
|titlemode=append
|keywords=Adana kala, seasonal diet and lifestyle, regimen, ritu(season), satmya(adaptability), seasonal regimen, bala, strength in seasons, immunity, visarga kala,ecology,bio-physical environment
|description=Sutra Sthana Chapter 6. Seasonal regimen of diet and lifestyle
}}

<big>'''Sutra Sthana Chapter 6. Seasonal regimen of diet and lifestyle '''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This chapter describes seasonal regimen of diet and lifestyle for preservation of health. The year is divided into seasons based upon the changes in environmental conditions, temperature, day-night cycle and circadian rhythm. Being an integral unit of the nature, these seasonal changes in nature affect human physiology too. Therefore, one must follow the specific regimen for maintaining the equilibrium of body components in harmony with nature. The seasonal regimen is designed on the basis of changes in the [[dosha]], [[bala]] (strength), and [[agni]] (digestive power). This chapter continues the study of dietary regimen from the preceding chapters by adding the dimension of time and seasonal variations to it. </div>

'''Keywords''': [[Adana kala]], seasonal diet and lifestyle, regimen, [[ritu]](season), [[satmya]](adaptability), seasonal regimen, [[bala]], strength in seasons, immunity, [[visarga kala]],ecology,bio-physical environment.
</div>

{{Infobox
|title = Tasyashiteeya Adhyaya
|verses =
|label1 = Section/Chapter
|data1 = [[Sutra Sthana]] Chapter 6
|label2 = Tetrad/Sub-section
|data2 = ''Swastha Chatushka''
|label3 = Preceding Chapter
|data3 = [[Matrashiteeya Adhyaya]]

|label4 = Succeeding Chapter
|data4 = [[Naveganadharaniya Adhyaya]]

|label5 = Other Sections
|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

== Introduction ==
<div style="text-align:justify;">
The primary objective of [[Ayurveda]] is to maintain good health. [[Ahara]] (diet) is the main basis of life, which should be taken in proper quantity and quality to maintain equilibrium and to promote strength, lustre and healthy long life. It has been observed that a person taking food even in proper quantity may suffer from diseases in different seasons. This implies that apart from the quantity of [[ahara]] (diet), the knowledge of regimen for different seasons also plays a significant role in the maintenance of health and prevention of diseases.

A person who has the knowledge of appropriate food articles and activities applicable to specific seasons and also the discipline and inclination to practice them (in accordance with those seasons) stays healthy. Whereas a person without knowledge (or with limited knowledge) of wholesome regimen for different seasons or without the discipline or temperament of following these seasonal practices is likely to suffer from various diseases. Seeking this objective, the chapter describes [[ahara]] (diet) and [[vihara]] (lifestyle) to be followed in different seasons. The way we eat, exercise, rest, sleep, think, plan, carry out our routine work, and behave with others - are collectively termed 'Lifestyle'. In Indian subcontinent, there are six seasons in the year on the basis of the position of the Sun with respect to the Earth. The qualities of different seasons need to be understood in three aspects viz. [[masa]] (month), [[rashi]] (stellar constellations) and characteristic features pertaining to the season. While prescribing regimen for different seasons, importance should be given first to the appearance of characteristic features in the prevailing season, then to the [[rashi]] and finally to the [[masa]].

Health is a state of dynamic equilibrium between man and his environment ([[Loka-Purusha Samya]]). The moment this equilibrium gets disturbed, [[dosha]] get imbalanced to cause diseases. The basic concept of prevention and cure of diseases is based on the [[tridosha]] (collective term for [[vata]], [[pitta]], and [[kapha]] [[dosha]]) theory. A particular rhythmic pattern of the three [[dosha]] i.e. accumulation ([[sanchaya]]), aggravation ([[prakopa]]) and alleviation ([[prashama]]) occur in relation to six seasons, when the Sun changes from one [[rashi]] to the other. Six different taste[[rasa]] present in our food have direct effect on three [[dosha]]. Seasonal adaptation ([[Ritusatmya]]) is described under seasonal regimen ([[ritucharya]]), which is the variation in diet ([[ahara]]) and lifestyle ([[vihara]]) to balance rhythmic seasonal variations of [[dosha]], [[bala]], [[agni]], and [[rasa]] etc. through the concept of [[samanya]] and [[vishesha]]. Knowledge and regular observance of suitable [[ritucharya]] ([[ahara]] and [[vihara]] for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons [[ritucharya]] need to be modified accordingly.

Northward movement of the Sun ([[Adana kala]] or [[uttarayana]]) includes, late winter ([[shishira]]), spring ([[vasanta]]) and summer ([[grishma]]) seasons . Southward movement of the Sun ([[visarga kala]] or [[dakshinayana]]) includes rainy ([[varsha]]), autumn ([[sharad]]) and early winter ([[hemanta]]) seasons. In these seasons, there are specific changes in atmospheric conditions which influence changes in [[dosha]], [[bala]] (strength) and [[agni]] (digestive power). These atmospheric changes affect all living beings in the universe. Due to changes in the external environment, the [[tridosha]] pass through three different phases i.e. [[sanchaya]] (accumulation), [[prakopa]] (aggravation) and [[prashama]] (alleviation). The period of change in season is termed as [[ritusandhi]]. In this period, gradual decrease in diet and lifestyle of earlier season and gradual adaptation of the diet and lifestyle regimen of next season is advised to prevent the disorders due to change in season.

The concepts of [[satmya]] and [[okasatmya]] have been explained with respect to the adaptability. Any naturally suitable food or behavior beneficial to the self is considered as [[satmya]]. [[Okasatmya]] is anything unnatural, unacceptable and acquired habituation to food and lifestyle. Even though, it has become a habit, it should be stopped gradually.

In this fast moving era of science and technology, lifestyle change in the form of non-observance of [[ritucharya]] (seasonal regimen) is a major risk factor for increasing prevalence of various diseases. The concept of [[ritucharya]] (seasonal regimen), in terms of self-management of lifestyle should be promoted universally for health and prevention of diseases in all individuals.

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== Sanskrit text, Transliteration and English Translation ==
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अथातस्तस्याशितीयमध्यायं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||
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Athātastasyāśitīyamadhyāyaṁ vyākhyāsyāmaḥ||1|| Iti ha smāha bhagavānātrēyaḥ||2||

athAtastasyAshitIyamadhyAyaM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||
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Now we shall expound the chapter "Tasyashiteeya" (Seasonal regimen of diet and lifestyle). Thus said Lord Atreya. [1-2]

==== Benefits of following seasonal regimen ====
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तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते|
यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्||३||
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Tasyāśitādyādāhārādbalaṁ varṇaśca vardhatē|
yasyartusātmyaṁ viditaṁ cēṣṭāhāravyapāśrayam||3||

tasyAshitAdyAdAhArAdbalaM varNashca vardhate|
yasyartusAtmyaM viditaM ceShTAhAravyapAshrayam||3||
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<div style="text-align:justify;">
A person who knows the [[ritusatmya]] (seasonal adaptations), i.e., getting accustomed to suitable changes in diet and lifestyle according to seasons, and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as [[ashita]] ,[[khadita]], [[pita]] and [[lidha]]), has his strength and lustre enhanced, and he leads a healthy, long life.[3]
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=== Six seasons according to (the position of the) Sun ===
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इह खलु संवत्सरं षडङ्गमृतुविभागेन विद्यात्|
तत्रादित्यस्योदगयनमादानं च त्रीनृतूञ्छिशिरादीन् ग्रीष्मान्तान् व्यवस्येत्, वर्षादीन् पुनर्हेमन्तान्तान् दक्षिणायनं विसर्गं च||४||
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Iha khalu saṁvatsaraṁ ṣaḍaṅgamr̥tuvibhāgēna vidyāt|
tatrādityasyōdagayanamādānaṁ ca trīnr̥tūñchiśirādīn grīṣmāntān vyavasyēt, varṣādīn punarhēmantāntāndakṣiṇāyanaṁ visargaṁ ca||4||

iha khalu saMvatsaraM ShaDa~ggamRutuvibhAgena vidyAt|
tatrAdityasyodagayanamAdAnaM ca trInRutU~jchishirAdIn grIShmAntAn vyavasyet, varShAdIn punarhemantAntAn dakShiNAyanaM visargaM ca||4||
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<div style="text-align:justify;">
A year ([[samvatsara]]) is divided into six parts by seasons. Among them, when the Sun is in northward position to the Earth, that part of the year is called [[adana kala]] and includes three [[ritu]] starting from [[shishira]], [[vasanta]] and [[grishma]].
When the Sun is in a position of southwards of the Earth, the period is called [[visarga kala]] and includes three [[ritu]] starting from [[varsha]], [[sharad]] and [[hemanta]]. This segmentation of the year (by seasons) is for the purpose of [[swasthavritta]] (healthy regimen) in different seasons.[4]
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==== [[Adana kala]] (the period with lesser strength) and [[visarga kala]] (the period with good strength) ====
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विसर्गे पुनर्वायवो नातिरूक्षाः प्रवान्ति, इतरे पुनरादाने; सोमश्चाव्याहतबलः शिशिराभिर्भाभिरापूरयञ्जगदाप्याययति शश्वत्, अतो विसर्गः सौम्यः|
आदानं पुनराग्नेयं; तावेतावर्कवायू सोमश्च कालस्वभावमार्गपरिगृहीताः कालर्तुरसदोषदेहबलनिर्वृत्तिप्रत्ययभूताःसमुपदिश्यन्ते||५||
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Visargē punarvāyavō nātirūkṣāḥ pravānti, itarē punarādānē; sōmaścāvyāhatabalaḥśiśirābhirbhābhirāpūrayañjagadāpyāyayati śaśvat, atō visargaḥ saumyaḥ|
Adānaṁ punarāgnēyaṁ; tāvētāvarkavāyū sōmaśca kālasvabhāvamārgaparigr̥hītāḥkālarturasadōṣadēhabalanirvr̥ttipratyayabhūtāḥ samupadiśyantē||5||

visarge punarvAyavo nAtirUkShAH pravAnti, itare punarAdAne; somashcAvyAhatabalaH shishirAbhirbhAbhirApUraya~jjagadApyAyayati shashvat, ato visargaHsaumyaH|
AdAnaM punarAgneyaM; tAvetAvarkavAyU somashca kAlasvabhAvamArgaparigRuhItAH kAlarturasadoShadehabalanirvRuttipratyayabhUtAH samupadishyante||5||
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<div style="text-align:justify;">
In [[visarga kala]] (period of emission) the wind is not as dry as it is in [[adana kala]]. In this [[visarga kala]] the power of moon is dominant (as it is nearer to the earth), and it continuously replenishes/delights the world with its cooling rays. Hence, [[visarga kala]] is inherently soothing ([[saumya]]).

Contrary to this, [[adana kala]] is inherently hot ([[agneya]]). The Sun, wind and the Moon all are governed by time, and the path they follow in a year is responsible for different variations of [[kala]] (time), [[ritu]] (seasons), [[rasa]] (tastes), [[dosha]] and [[deha]] [[bala]] (body strength).[5]

==== Effect of [[adana kala]] ====
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तत्र रविर्भाभिराददानो जगतः स्नेहं वायवस्तीव्ररूक्षाश्चोपशोषयन्तः शिशिरवसन्तग्रीष्मेषु
यथाक्रमं रौक्ष्यमुत्पादयन्तो रूक्षान् रसांस्तिक्तकषायकटुकांश्चाभिवर्धयन्तो नृणां दौर्बल्यमावहन्ति||६||
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Tatra ravirbhābhirādadānō jagataḥ snēhaṁ vāyavastīvrarūkṣāścōpaśōṣayantaḥ śiśiravasantagrīṣmēṣuyathākramaṁ raukṣyamutpādayantō rūkṣān rasāṁstiktakaṣāyakaṭukāṁścābhivardhayantō nr̥ṇāṁdaurbalyamāvahanti||6||

tatra ravirbhAbhirAdadAno jagataH snehaM vAyavastIvrarUkShAshcopashoShayantaH shishiravasantagrIShmeShu yathAkramaM raukShyamutpAdayanto rUkShAnrasAMstiktakaShAyakaTukAMshcAbhivardhayanto nRuNAM daurbalyamAvahanti||6||
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<div style="text-align:justify;">
In [[adana kala]] the Sun with its hot rays absorbs moisture from the environment. The excessively dry wind by virtue of its absorbing quality further causes dryness in [[shishira]], [[vasanta]], and [[grishma]] seasons progressively, leading to the predominance of [[tikta]], [[kashaya]], and [[katu]] [[rasa]] respectively and gradual increase of weakness in human beings during these three seasons. [6]
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==== Effect of [[visarga kala]] ====
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वर्षाशरद्धेमन्तेषु तु दक्षिणाभिमुखेऽर्के कालमार्गमेघवातवर्षाभिहतप्रतापे, शशिनि
चाव्याहतबले, माहेन्द्रसलिलप्रशान्तसन्तापे जगति, अरूक्षा रसाः प्रवर्धन्तेऽम्ललवणमधुरा यथाक्रमं तत्र बलमुपचीयते नृणामिति||७||
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Varṣāśaraddhēmantēṣu tu dakṣiṇābhimukhē'rkē kālamārgamēghavātavarṣābhihatapratāpē, śaśinicāvyāhatabalē, māhēndrasalilapraśāntasantāpē jagati, arūkṣā rasāḥ pravardhantē'mlalavaṇamadhurāyathākramaṁ tatra balamupacīyatē nr̥ṇāmiti||7||

varShAsharaddhemanteShu tu dakShiNAbhimukhe~arke kAlamArgameghavAtavarShAbhihatapratApe, shashini cAvyAhatabale, mAhendrasalilaprashAntasantApejagati, arUkShA rasAH pravardhante~amlalavaNamadhurA yathAkramaM tatra balamupacIyate nRuNAmiti||7||
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<div style="text-align:justify;">
In [[varsha]], [[sharad]] and [[hemanta]] [[ritu]], the Sun is situated in southwards position and its heat slackens due to the effect of time, its position with respect to the Earth, clouds, wind and rain. The power of the Moon is predominant. Rainwater diminishes the heating effect of nature. All of these lead to the predominance of non-dry, [[amla]] (sour), [[lavana]] (salty), and [[madhura]] (sweet) [[rasa]] respectively and gradual increase of body strength in human beings during these three seasons. [7]
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==== Seasonal variation in strength ====
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भवन्ति चात्र-
आदावन्ते च दौर्बल्यं विसर्गादानयोर्नृणाम्|
मध्ये मध्यबलं, त्वन्ते श्रेष्ठमग्रे च निर्दिशेत्||८||
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Bhavanti cātra-
ādāvantē ca daurbalyaṁ visargādānayōrnr̥ṇām|
madhyē madhyabalaṁ, tvantē śrēṣṭhamagrē ca nirdiśēt||8||

bhavanti cAtra-
AdAvante ca daurbalyaM visargAdAnayornRuNAm|
madhye madhyabalaM, tvante shreShThamagre ca nirdishet||8||
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<div style="text-align:justify;">
In the beginning of [[visarga kala]] and at the end of [[adana kala]], human beings on the Earth experience weakness. In the middle of these two periods, humans possess medium strength. At the end of the [[visarga kala]] and at the beginning of [[adana kala]] the strength in human beings is maximum. [8]
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=== Diet and lifestyle guidelines in [[Hemanta]] [[ritu]] (Winter season) ===

====Status of [[agni]] ====
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शीते शीतानिलस्पर्शसंरुद्धो बलिनां बली|
पक्ता भवति हेमन्ते मात्राद्रव्यगुरुक्षमः||९||
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śītē śītānilasparśasaṁruddhō balināṁ balī|
paktā bhavati hēmantē mātrādravyagurukṣamaḥ||9||

shIte shItAnilasparshasaMruddho balinAM balI|
paktA bhavati hemante mAtrAdravyagurukShamaH||9||
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During [[sheeta]] [[kala]] ([[hemanta]]) due to the contact of cold wind, the [[agni]] (digestive power) of strong/healthy individuals gets trapped in the body (like in a closed chamber) and becomes strong or powerful enough to digest food that is inherently heavy and excess in quantity. [9]
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स यदा नेन्धनं युक्तं लभते देहजं तदा|
रसं हिनस्त्यतो वायुः शीतः शीते प्रकुप्यति||१०||
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sa yadā nēndhanaṁ yuktaṁ labhatē dēhajaṁ tadā|
rasaṁ hinastyatō vāyuḥ śītaḥ śītē prakupyati||10||

sa yadA nendhanaM yuktaM labhate dehajaM tadA|
rasaM hinastyato vAyuH shItaH shIte prakupyati||10||
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If adequate food is not made available to the body, then this increased [[agni]] consumes/absorbs the [[rasa]](the intrinsic fluids of the body). [[Vata]] having [[sheeta]] (cold) property gets vitiated in this cold season.[10]

====Diet and beverages in winter season====
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तस्मात्तुषारसमये स्निग्धाम्ललवणान् रसान्|
औदकानूपमांसानां मेद्यानामुपयोजयेत्||११||

बिलेशयानां मांसानि प्रसहानां भृतानि च|
भक्षयेन्मदिरां शीधुं मधु चानुपिबेन्नरः||१२||
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Tasmāttuṣārasamayē snigdhāmlalavaṇān rasān|
audakānūpamāṁsānāṁ mēdyānāmupayōjayēt||11||

bilēśayānāṁ māṁsāni prasahānāṁ bhr̥tāni ca|
bhakṣayēnmadirāṁ śīdhuṁ madhu cānupibēnnaraḥ||12||

tasmAttuShArasamaye snigdhAmlalavaNAn <br> rasAn|
audakAnUpamAMsAnAM medyAnAmupayojayet||11||

bileshayAnAM mAMsAni prasahAnAM bhRutAni ca|
bhakShayenmadirAM shIdhuM madhu cAnupibennaraH||12||
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In the period of snowfall, unctuous, sour and salty food items should be consumed predominantly. Meat of fatty, aquatic and marshy animals should be taken. Meat of burrowing animals and roasted meat of animals that eat by snatching the prey should be consumed and after that drinking of [[madira]] and [[sidhu]] type of wines and honey is advised. [11-12]
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गोरसानिक्षुविकृतीर्वसां तैलं नवौदनम्|
हेमन्तेऽभ्यस्यतस्तोयमुष्णं चायुर्न हीयते||१३||
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gōrasānikṣuvikr̥tīrvasāṁ tailaṁ navaudanam|
hēmantē'bhyasyatastōyamuṣṇaṁ cāyurna hīyatē||13||

gorasAnikShuvikRutIrvasAM tailaM navaudanam|
hemante~abhyasyatastoyamuShNaM cAyurna hIyate||13||
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A person who is habituated to consuming milk products, cane sugar products, fats and oils, new rice and warm water during [[hemanta]] [[ritu]], never sees his lifespan decrease ( i.e. these help in prevention from early aging and diseases). [13]

====Lifestyle in winter season====
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अभ्यङ्गोत्सादनं मूर्ध्नि तैलं जेन्ताकमातपम्|
भजेद्भूमिगृहं चोष्णमुष्णं गर्भगृहं तथा||१४||
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abhyaṅgōtsādanaṁ mūrdhni tailaṁ jēntākamātapam|
bhajēdbhūmigr̥haṁ cōṣṇamuṣṇaṁ garbhagr̥haṁ tathā||14||

abhya~ggotsAdanaM mUrdhni tailaM jentAkamAtapam|
bhajedbhUmigRuhaM coShNamuShNaM garbhagRuhaM tathA||14||
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In [[hemanta]] [[ritu]],[[abhyanga]] (massage), [[utsadana]] (anointing), [[murdhni taila]] (applying oil on the head), fomentation by [[jentaka]] (a type of fomentation/sudation) method, sunbath, spending time in hot underground houses and warmer, inner rooms of the house is indicated. [14]
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शीतेषु संवृतं सेव्यं यानं शयनमासनम्|
प्रावाराजिनकौषेयप्रवेणीकुथकास्तृतम्||१५||
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śītēṣu saṁvr̥taṁ sēvyaṁ yānaṁ śayanamāsanam|
prāvārājinakauṣēyapravēṇīkuthakāstr̥tam||15||

shIteShu saMvRutaM [2] sevyaM yAnaM shayanamAsanam|
prAvArAjinakauSheyapraveNIkuthakAstRutam||15||
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In winter season, vehicles, beds and seats should be well covered and spread over with thick quilts, deer or tiger skins, silken sheets, gunny-cloth sheets or blankets. [15]

====Guidelines for sexual health====
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गुरूष्णवासा दिग्धाङ्गो गुरुणाऽगुरुणा सदा|
शयने प्रमदां पीनां विशालोपचितस्तनीम्||१६||

आलिङ्ग्यागुरुदिग्धाङ्गीं सुप्यात् समदमन्मथः|
प्रकामं च निषेवेत मैथुनं शिशिरागमे||१७||
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gurūṣṇavāsā digdhāṅgō guruṇā'guruṇā sadā|
śayanē pramadāṁ pīnāṁ viśālōpacitastanīm||16||

āliṅgyāgurudigdhāṅgīṁ supyāt samadamanmathaḥ|
prakāmaṁ ca niṣēvēta maithunaṁ śiśirāgamē||17||

gurUShNavAsA digdhA~ggo guruNA~aguruNA sadA|
shayane pramadAM pInAM vishAlopacitastanIm||16||

Ali~ggyAgurudigdhA~ggIM supyAt samadamanmathaH|
prakAmaM ca niSheveta maithunaM shishirAgame||17||
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In the winter season, one should always wear thick and warm clothes and the body should be anointed with thick paste of aguru (Aquilaria agallocha Roxb) (eagle-wood). A man who has strong passion should sleep in the bed at night embracing a healthy woman having well developed, plump breasts and herself anointed with the paste of aguru. One may indeed indulge in sexual intercourse up to full satisfaction. [16-17]

====Contra-indications in winter season====
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वर्जयेदन्नपानानि वातलानि लघूनि च|
प्रवातं प्रमिताहारमुदमन्थं हिमागमे||१८||
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varjayēdannapānāni vātalāni laghūni ca|
pravātaṁ pramitāhāramudamanthaṁ himāgamē||18||

varjayedannapAnAni vAtalAni laghUni ca|
pravAtaM pramitAhAramudamanthaM himAgame||18||
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At the advent of winter season intake of food and drinks that cause [[vata]] vitiation and inherently light to digest in property, (getting exposed to) strong winds, inadequate quantities of food, and intake of diluted gruel are contraindicated. [18]

=== Diet and lifestyle guidelines in [[shishira]] [[ritu]] (late winter) ===

==== Characteristics of [[shishira]] [[ritu]] ====
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हेमन्तशिशिरौ तुल्यौ शिशिरेऽल्पं विशेषणम्|
रौक्ष्यमादानजं शीतं मेघमारुतवर्षजम्||१९||
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hēmantaśiśirau tulyau śiśirē'lpaṁ viśēṣaṇam|
raukṣyamādānajaṁ śītaṁ mēghamārutavarṣajam||19||

hemantashishirau tulyau shishire~alpaM visheShaNam|
raukShyamAdAnajaM shItaM meghamArutavarShajam||19||
</div></div>

[[Hemanta]] and [[shishira]] seasons are almost similar in characteristics with some specific features in [[shishira]] [[ritu]]. In this season, due to the onset of [[adana kala]], dryness increases and due to clouds, winds and rain, cold prevails. [19]

==== Additional care in late winter season====
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तस्माद्धैमन्तिकः सर्वः शिशिरे विधिरिष्यते|
निवातमुष्णं त्वधिकं शिशिरे गृहमाश्रयेत्||२०||
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tasmāddhaimantikaḥ sarvaḥ śiśirē vidhiriṣyatē|
nivātamuṣṇaṁ tvadhikaṁ śiśirē gr̥hamāśrayēt||20||

tasmAddhaimantikaH sarvaH shishire vidhiriShyate|
nivAtamuShNaM tvadhikaM shishire gRuhamAshrayet||20||
</div></div>

Therefore, the whole regimen advised for [[hemanta]] should also be followed in [[shishira]] [[ritu]]. In addition to that, one should specially stay in less windy and warm shelters (homes). [20]

====Contra-indication in late winter ====
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कटुतिक्तकषायाणि वातलानि लघूनि च|
वर्जयेदन्नपानानि शिशिरे शीतलानि च||२१||]
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kaṭutiktakaṣāyāṇi vātalāni laghūni ca|
varjayēdannapānāni śiśirē śītalāni ca||21||

kaTutiktakaShAyANi vAtalAni laghUni ca|
varjayedannapAnAni shishire shItalAni ca||21||
</div></div>

In the [[shishira]] season, food and drinks that are predominantly pungent, bitter and astringent in taste, [[vata]] vitiating, and inherently light to digest and cold in properties should be avoided. [21]

=== Diet and lifestyle guidelines in [[vasanta]] [[ritu]] (spring season) ===

====Status of [[agni]] in spring====
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वसन्ते निचितः श्लेष्मा दिनकृद्भाभिरीरितः|
कायाग्निं बाधते रोगांस्ततः प्रकुरुते बहून्||२२||
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vasantē nicitaḥ ślēṣmā dinakr̥dbhābhirīritaḥ|
kāyāgniṁ bādhatē rōgāṁstataḥ prakurutē bahūn||22||

vasante nicitaH shleShmA dinakRudbhAbhirIritaH|
kAyAgniM bAdhate rogAMstataH prakurute bahUn||22||
</div></div>

[[Shleshma]] accumulated in [[hemanta]] [[ritu]] gets liquefied by hot rays of the Sun in [[vasanta]] [[ritu]], which in turn disturbs/decreases the digestive power and ultimately causes many diseases. [22]

====Indications and contra-indications in spring====
<div class="mw-collapsible mw-collapsed">

तस्माद्वसन्ते कर्माणि वमनादीनि कारयेत्|
गुर्वम्लस्निग्धमधुरं दिवास्वप्नं च वर्जयेत्||२३||
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tasmādvasantē karmāṇi vamanādīni kārayēt|
gurvamlasnigdhamadhuraṁ divāsvapnaṁ ca varjayēt||23||

tasmAdvasante karmANi vamanAdIni kArayet|
gurvamlasnigdhamadhuraM divAsvapnaM ca varjayet||23||
</div></div>

Therefore in [[vasanta]] season the purification procedures like [[vamana]] ( therapeutic emesis) and others should be done. One should avoid heavy to digest, sour, unctuous and sweet food items and should not sleep during the daytime. [23]
<div class="mw-collapsible mw-collapsed">

व्यायामोद्वर्तनं धूमं कवलग्रहमञ्जनम्|
सुखाम्बुना शौचविधिं शीलयेत् कुसुमागमे||२४||
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vyāyāmōdvartanaṁ dhūmaṁ kavalagrahamañjanam|
sukhāmbunā śaucavidhiṁ śīlayēt kusumāgamē||24||

vyAyAmodvartanaM dhUmaM kavalagrahama~jjanam|
sukhAmbunA shaucavidhiM shIlayet kusumAgame||24||
</div></div>

In [[kusumagama]] [[kala]] (at the advent of spring) when flowers blossom ([[vasanta]]) one should regularly resort to physical exercise, dry massage, medicated smoking, gargling, and collyrium. Bathing and cleaning of excretory orifices should be done with lukewarm water. [24]
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चन्दनागुरुदिग्धाङ्गो यवगोधूमभोजनः|
शारभं शाशमैणेयं मांसं लावकपिञ्जलम्||२५||
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candanāgurudigdhāṅgō yavagōdhūmabhōjanaḥ|
śārabhaṁ śāśamaiṇēyaṁ māṁsaṁ lāvakapiñjalam||25||

candanAgurudigdhA~ggo yavagodhUmabhojanaH|
shArabhaM shAshamaiNeyaM mAMsaM lAvakapi~jjalam||25||
</div></div>

A person should apply the paste of chandana (Santalum album Linn) and aguru (Aquilaria agallocha Roxb) (eagle-wood) on the body. One should take food made up of barley and wheat, meat of [[sharabha]] (wapiti), [[shasha]] (rabbit), [[ena]] (antelope), [[lava]] (common quail) and [[kapinjala]] (grey partridge). [25]
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भक्षयेन्निर्गदं सीधुं पिबेन्माध्वीकमेव वा|
वसन्तेऽनुभवेत् स्त्रीणां काननानां च यौवनम्||२६||
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bhakṣayēnnirgadaṁ sīdhuṁ pibēnmādhvīkamēva vā|
vasantē'nubhavēt strīṇāṁ kānanānāṁ ca yauvanam||26||

bhakShayennirgadaM sIdhuM pibenmAdhvIkameva vA|
vasante~anubhavet strINAM kAnanAnAM ca yauvanam||26||
</div></div>

One should drink clean alcoholic drinks like [[sidhu]] and [[madhvika]] (types of wine preparations) in [[vasanta]] and enjoy the youthfulness of women and of gardens. [26]

=== Diet and lifestyle guidelines in [[grishma]] [[ritu]] (summer season) ===

====Effect of excess Sun-heat in summer ====
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मयूखैर्जगतः स्नेहं ग्रीष्मे पेपीयते रविः|
स्वादु शीतं द्रवं स्निग्धमन्नपानं तदा हितम्||२७||
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mayūkhairjagataḥ snēhaṁ grīṣmē pēpīyatē raviḥ|
svādu śītaṁ dravaṁ snigdhamannapānaṁ tadā hitam||27||

mayUkhairjagataH snehaM grIShme pepIyate raviH|
svAdu shItaM dravaM snigdhamannapAnaM tadA hitam||27||
</div></div>

In [[grishma]] [[ritu]] (summer season), the Sun , by its rays, excessively dries up the environment. So, in this season, food and drinks having sweet, cold, liquid and unctuous qualities are considered wholesome. [27]

====Diet and beverages in summer====
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शीतं सशर्करं मन्थं जाङ्गलान्मृगपक्षिणः|
घृतं पयः सशाल्यन्नं भजन् ग्रीष्मे न सीदति||२८||
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śītaṁ saśarkaraṁ manthaṁ jāṅgalānmr̥gapakṣiṇaḥ|
ghr̥taṁ payaḥ saśālyannaṁ bhajan grīṣmē na sīdati||28||

shItaM sasharkaraM manthaM jA~ggalAnmRugapakShiNaH|
ghRutaM payaH sashAlyannaM bhajan grIShme na sIdati||28||
</div></div>

In summer season, any individual taking cold and sweet [[mantha]] (a type of liquid diet), meat of wild animals and birds, [[ghee]] and milk with [[shali]] rice (Oryza sativa Linn) does not become weak (i.e., does not suffer from diseases). [28]

====Contra-indications in summer====
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मद्यमल्पं न वा पेयमथवा सुबहूदकम्|
लवणाम्लकटूष्णानि व्यायामं च विवर्जयेत् ||२९||
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Madyamalpaṁ na vā pēyamathavā subahūdakam|
lavaṇāmlakaṭūṣṇāni vyāyāmaṁ ca vivarjayēt ||29||

madyamalpaM na vA peyamathavA subahUdakam|
lavaNAmlakaTUShNAni vyAyAmaM ca vivarjayet ||29||
</div></div>

Alcoholic beverages should be consumed in little quantities or should not be consumed at all, or if taken, should be diluted with plenty of water. One should not consume salty, sour, pungent and hot food, and physical exercise should be avoided. [29]

====Lifestyle in summer====
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दिवा शीतगृहे निद्रां निशि चन्द्रांशुशीतले|
भजेच्चन्दनदिग्धाङ्गः प्रवाते हर्म्यमस्तके||३०||
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Divā śītagr̥hē nidrāṁ niśi candrāṁśuśītalē|
bhajēccandanadigdhāṅgaḥ pravātē harmyamastakē||30||

divA shItagRuhe nidrAM nishi candrAMshushItale|
bhajeccandanadigdhA~ggaH pravAte harmyamastake||30||
</div></div>

During daytime, one should sleep in a cool shelter and during night after applying the paste of chandana (Santalum album Linn) on the body sleep in the airy roof/terrace of the house which is cooled by the Moon-rays. [30]
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व्यजनैः पाणिसंस्पर्शैश्चन्दनोदकशीतलैः|
सेव्यमानो भजेदास्यां मुक्तामणिविभूषितः||३१||
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Vyajanaiḥ pāṇisaṁsparśaiścandanōdakaśītalaiḥ|
sēvyamānō bhajēdāsyāṁ muktāmaṇivibhūṣitaḥ||31||

vyajanaiH pANisaMsparshaishcandanodakashItalaiH|
sevyamAno bhajedAsyAM muktAmaNivibhUShitaH||31||
</div></div>

One should be seated on a surface decorated with pearl and gems and make use of a fan and touching by soft hands, both cooled with sandal water. [31]
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काननानि च शीतानि जलानि कुसुमानि च|
ग्रीष्मकाले निषेवेत मैथुनाद्विरतो नरः||३२||
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Kānanāni ca śītāni jalāni kusumāni ca|
grīṣmakālē niṣēvēta maithunādviratō naraḥ||32||

kAnanAni ca shItAni jalAni kusumAni ca|
grIShmakAle niSheveta maithunAdvirato naraH||32||
</div></div>

In Summer, one should enjoy the coolness of gardens, cold water and flowers, and should abstain from sexual intercourse. [32]

=== Diet and lifestyle guidelines in [[Varsha]] [[ritu]] (rainy season) ===

====Status of [[agni]] in rainy season====
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आदानदुर्बले देहे पक्ता भवति दुर्बलः|
स वर्षास्वनिलादीनां दूषणैर्बाध्यते पुनः||३३||
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ādānadurbalē dēhē paktā bhavati durbalaḥ|
sa varṣāsvanilādīnāṁ dūṣaṇairbādhyatē punaḥ||33||

AdAnadurbale dehe paktA bhavati durbalaH|
sa varShAsvanilAdInAM dUShaNairbAdhyate punaH||33||
</div></div>

In a weak body, during the period of dehydration, [[agni]] is also weak, and deteriorates further due to vitiated [[vata]] and other [[dosha]] during rainy season. [33]
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भूबाष्पान्मेघनिस्यन्दात् पाकादम्लाज्जलस्य च|
वर्षास्वग्निबले क्षीणे कुप्यन्ति पवनादयः||३४||
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bhūbāṣpānmēghanisyandāt pākādamlājjalasya ca|
varṣāsvagnibalē kṣīṇē kupyanti pavanādayaḥ||34||

bhUbAShpAnmeghanisyandAt pAkAdamlAjjalasya ca|
varShAsvagnibale kShINe kupyanti pavanAdayaH||34||
</div></div>

In this season, due to evaporating vapors from the Earth, rainfall and acidic transformation of water, the [[agni]] is weakened, thus leading to the further vitiation of [[vata]] and other [[dosha]]. [34]

====Indications and contra-indications in rainy season====
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तस्मात् साधारणः सर्वो विधिर्वर्षासु शस्यते|
उदमन्थं दिवास्वप्नमवश्यायं नदीजलम्||३५||

व्यायाममातपं चैव व्यवायं चात्र वर्जयेत्|
पानभोजनसंस्कारान् प्रायः क्षौद्रान्वितान् भजेत्||३६||
<div class="mw-collapsible-content">

tasmāt sādhāraṇaḥ sarvō vidhirvarṣāsu śasyatē|
udamanthaṁ divāsvapnamavaśyāyaṁ nadījalam||35||

vyāyāmamātapaṁ caiva vyavāyaṁ cātra varjayēt|
pānabhōjanasaṁskārān prāyaḥ kṣaudrānvitān bhajēt||36||

tasmAt sAdhAraNaH sarvo vidhirvarShAsu shasyate|
udamanthaM divAsvapnamavashyAyaM nadIjalam||35||

vyAyAmamAtapaM caiva vyavAyaM cAtra varjayet|
pAnabhojanasaMskArAn prAyaH kShaudrAnvitAn bhajet||36||
</div></div>

Hence, in rainy season all basic rules regarding diet and lifestyle are advised to balance all three [[dosha]]. One should avoid diluted [[mantha]](excess liquid diet) , sleeping during the day, exposure to dew, river water, physical exercise, sun rays and sexual intercourse in this season.
One should use food and drinks mostly added with honey in small quantity to pacify the [[kleda]] (moisture) of rainy season. [35-36]

====Specific diet in rainy season====
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व्यक्ताम्ललवणस्नेहं वातवर्षाकुलेऽहनि|
विशेषशीते भोक्तव्यं वर्षास्वनिलशान्तये||३७||
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vyaktāmlalavaṇasnēhaṁ vātavarṣākulē'hani|
viśēṣaśītē bhōktavyaṁ varṣāsvanilaśāntayē||37||

vyaktAmlalavaNasnehaM vAtavarShAkule~ahani|
visheShashIte bhoktavyaM varShAsvanilashAntaye||37||
</div></div>

In the rainy season when the days are cooler due to wind and rain, one should predominantly take sour, salty and unctuous food to alleviate [[vata]]. [37]
<div class="mw-collapsible mw-collapsed">

अग्निसंरक्षणवता यवगोधूमशालयः|
पुराणा जाङ्गलैर्मांसैर्भोज्या यूषैश्च संस्कृतैः||३८||
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agnisaṁrakṣaṇavatā yavagōdhūmaśālayaḥ|
purāṇā jāṅgalairmāṁsairbhōjyā yūṣaiśca saṁskr̥taiḥ||38||

agnisaMrakShaNavatA yavagodhUmashAlayaH|
purANA jA~ggalairmAMsairbhojyA yUShaishca saMskRutaiH||38||
</div></div>

A person taking care of his [[agni]] should consume old barley; wheat and [[shali]] rice (Oryza sativa Linn) along with meat of wild animals and processed soup. [38]
<div class="mw-collapsible mw-collapsed">

पिबेत् क्षौद्रान्वितं चाल्पं माध्वीकारिष्टमम्बु वा|
माहेन्द्रं तप्तशीतं वा कौपं सारसमेव वा||३९||
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pibēt kṣaudrānvitaṁ cālpaṁ mādhvīkāriṣṭamambu vā|
māhēndraṁ taptaśītaṁ vā kaupaṁ sārasamēva vā||39||

pibet kShaudrAnvitaM cAlpaM mAdhvIkAriShTamambu vA|
mAhendraM taptashItaM vA kaupaM sArasameva vA||39||
</div></div>

Whenever [[madhvika]] or other fermented liquors and water are consumed, they should be mixed with a little amount of honey. Rain water or water from wells or ponds should be properly boiled and cooled. [39]

====Lifestyle in rainy season====
<div class="mw-collapsible mw-collapsed">

प्रघर्षोद्वर्तनस्नानगन्धमाल्यपरो भवेत्|
लघुशुद्धाम्बरः स्थानं भजेदक्लेदि वार्षिकम्||४०||
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pragharṣōdvartanasnānagandhamālyaparō bhavēt|
laghuśuddhāmbaraḥ sthānaṁ bhajēdaklēdi vārṣikam||40||

pragharShodvartanasnAnagandhamAlyaparo bhavet|
laghushuddhAmbaraH sthAnaM bhajedakledi vArShikam||40||
</div></div>

In the rainy season, one should practice [[pragharsha]] (friction massage), [[udwartana]] (dry massage), [[snana]] (bath), use of fragrance, garlands, wearing light and clean clothes and should reside in the place which is free from humidity. [40]

=== Diet and lifestyle guidelines in [[sharada]] [[ritu]] (autumn season) ===

====Status of [[pitta]] [[dosha]] in autumn season====
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वर्षाशीतोचिताङ्गानां सहसैवार्करश्मिभिः|
तप्तानामाचितं पित्तं प्रायः शरदि कुप्यति||४१||
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varṣāśītōcitāṅgānāṁ sahasaivārkaraśmibhiḥ|
taptānāmācitaṁ pittaṁ prāyaḥ śaradi kupyati||41||

varShAshItocitA~ggAnAM sahasaivArkarashmibhiH|
taptAnAmAcitaM pittaM prAyaH sharadi kupyati||41||
</div></div>

When a body habituated to cold and rain is suddenly subjected to the heat of sun-rays in the [[sharada]] (autumn) season, the accumulated [[pitta]] [[dosha]] in the body often gets aggravated. [41]

====Specific diet for pacification of [[pitta]] [[dosha]]====
<div class="mw-collapsible mw-collapsed">

तत्रान्नपानं मधुरं लघु शीतं सतिक्तकम्|
पित्तप्रशमनं सेव्यं मात्रया सुप्रकाङ्क्षितैः||४२||
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tatrānnapānaṁ madhuraṁ laghu śītaṁ satiktakam|
pittapraśamanaṁ sēvyaṁ mātrayā suprakāṅkṣitaiḥ||42||

tatrAnnapAnaM madhuraM laghu shItaM satiktakam|
pittaprashamanaM sevyaM mAtrayA suprakA~gkShitaiH||42||
</div></div>

In this season food and drinks predominantly of sweet, light, cold and slightly bitter qualities and having [[pitta]] alleviating properties should be taken in proper quantity, only when there is good appetite. [42]
<div class="mw-collapsible mw-collapsed">

लावान् कपिञ्जलानेणानुरभ्राञ्छरभान् शशान्|
शालीन् सयवगोधूमान् सेव्यानाहुर्घनात्यये||४३||
<div class="mw-collapsible-content">

lāvān kapiñjalānēṇānurabhrāñcharabhān śaśān|
śālīn sayavagōdhūmān sēvyānāhurghanātyayē||43||

lAvAn kapi~jjalAneNAnurabhrA~jcharabhAn shashAn|
shAlIn sayavagodhUmAn sevyAnAhurghanAtyaye||43||
</div></div>

In [[ghanatyaya]] ([[sharada]] [[ritu]]), the meat of [[lava]] (common quail), [[kapinjala]] (grey partridge), [[ena]] (antelope), [[urabhra]] (sheep), [[sharabha]] (wapiti) and [[shasha]] (rabbit), [[shali]] rice (Oryza sativa Linn), barley and wheat should be taken. [43]
<div class="mw-collapsible mw-collapsed">

तिक्तस्य सर्पिषः पानं विरेको रक्तमोक्षणम्|
धाराधरात्यये कार्यमातपस्य च वर्जनम्||४४||
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tiktasya sarpiṣaḥ pānaṁ virēkō raktamōkṣaṇam|
dhārādharātyayē kāryamātapasya ca varjanam||44||

tiktasya sarpiShaH pAnaM vireko raktamokShaNam|
dhArAdharAtyaye kAryamAtapasya ca varjanam||44||
</div></div>

In [[sharada]], whenever the rain clouds disappear, the intake of [[tikta ghee]] (ghee medicated with bitter items), use of purgatives, and blood-letting are indicated. [44]

====Contra-indications in autumn season====
<div class="mw-collapsible mw-collapsed">

वसां तैलमवश्यायमौदकानूपमामिषम्|
क्षारं दधि दिवास्वप्नं प्राग्वातं चात्र वर्जयेत्||४५||
<div class="mw-collapsible-content">

vasāṁ tailamavaśyāyamaudakānūpamāmiṣam|
kṣāraṁ dadhi divāsvapnaṁ prāgvātaṁ cātra varjayēt||45||

vasAM tailamavashyAyamaudakAnUpamAmiSham|
kShAraM dadhi divAsvapnaM prAgvAtaM cAtra varjayet||45||
</div></div>

In this season exposure to Sun, intake of muscle fats and oils, exposure to dew, meat of aquatic and marshy animals, alkaline preparations, and curd are contraindicated. One should not sleep during daytime and restrict exposure to easterly wind. [45]

====[[Hamsodaka]] (pure water)====
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दिवा सूर्यांशुसन्तप्तं निशि चन्द्रांशुशीतलम्|
कालेन पक्वं निर्दोषमगस्त्येनाविषीकृतम्||४६||

हंसोदकमिति ख्यातं शारदं विमलं शुचि|
स्नानपानावगाहेषु हितमम्बु यथाऽमृतम् ||४७|
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Divā sūryāṁśusantaptaṁ niśi candrāṁśuśītalam|
kālēna pakvaṁ nirdōṣamagastyēnāviṣīkr̥tam||46||

haṁsōdakamiti khyātaṁ śāradaṁ vimalaṁ śuci|
snānapānāvagāhēṣu hitamambu yathā'mr̥tam ||47||

divA sUryAMshusantaptaM nishi candrAMshushItalam|
kAlena pakvaM nirdoShamagastyenAviShIkRutam||46||

haMsodakamiti khyAtaM shAradaM vimalaM shuci|
snAnapAnAvagAheShu hitamambu yathA~amRutam ||47||
</div></div>

<div style="text-align:justify;">
Water naturally heated with sunrays during daytime and cooled with moon rays during night, well purified by the course of time and detoxified by the effects of [[Agastya]] (the star Canopus) is called [[Hamsodaka]].This is available during [[sharada]] and is clean and clear. This water is beneficial as nectar when used for the purpose of bathing and drinking. [46-47]
</div>
====Lifestyle during autumn season====
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शारदानि च माल्यानि वासांसि विमलानि च|
शरत्काले प्रशस्यन्ते प्रदोषे चेन्दुरश्मयः||४८||
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śāradāni ca mālyāni vāsāṁsi vimalāni ca|
śaratkālē praśasyantē pradōṣē cēnduraśmayaḥ||48||

shAradAni ca mAlyAni vAsAMsi vimalAni ca|
sharatkAle prashasyante pradoShe cendurashmayaH||48||
</div></div>

In [[sharada]] [[ritu]], garlands of seasonal flowers, clean clothes (apparels), and exposure to moon-rays in early nights are very beneficial. [48]

=== [[Okasatmya]](acquired adaptation or habituation) ===
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इत्युक्तमृतुसात्म्यं यच्चेष्टाहारव्यपाश्रयम्|
उपशेते यदौचित्यादोकःसात्म्यं तदुच्यते||४९||
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ityuktamr̥tusātmyaṁ yaccēṣṭāhāravyapāśrayam|
upaśētē yadaucityādōkaḥsātmyaṁtaducyatē||49||

ityuktamRutusAtmyaM yacceShTAhAravyapAshrayam|
upashete yadaucityAdokaHsAtmyaM taducyate||49||
</div></div>

In this way, we discussed about seasonal adaptations with respect to activities and diet.

If any diet and lifestyle become suitable to the body by its regular/habitual use then it is called [[okasatmya]] (acquired adaptation or habituation). [49]
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देशानामामयानां च विपरीतगुणं गुणैः|
सात्म्यमिच्छन्ति सात्म्यज्ञाश्चेष्टितं चाद्यमेव च||५०||
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dēśānāmāmayānāṁ ca viparītaguṇaṁ guṇaiḥ|
sātmyamicchanti sātmyajñāścēṣṭitaṁ cādyamēva ca||50||

deshAnAmAmayAnAM ca viparItaguNaM guNaiH|
sAtmyamicchanti sAtmyaj~jAshceShTitaM cAdyameva ca||50||
</div></div>

Experts of the principles of [[satmya]] (adaptation) consider that diet and lifestyle opposite to the qualities of the habitat of the individual and of the causative factors of the diseases prevalent in the location, can be adapted to (preserve health). [50]

=== Summary ===
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तत्र श्लोकः-

ऋतावृतौ नृभिः सेव्यमसेव्यं यच्च किञ्चन|
तस्याशितीये निर्दिष्टं हेतुमत् सात्म्यमेव च||५१||
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tatra ślōkaḥ-
Rtāvr̥tau nr̥bhiḥ sēvyamasēvyaṁ yacca kiñcana|
tasyāśitīyē nirdiṣṭaṁ hētumat sātmyamēva ca||51||

tatra shlokaH-
RutAvRutau nRubhiH sevyamasevyaM yacca ki~jcana|
tasyAshitIye nirdiShTaM hetumat sAtmyameva ca||51||
</div></div>

There is the verse:
In this chapter of seasonal regimen of diet and lifestyle, general principles with respect to dietary habits and activities suitable to specific seasons, along with the principles of [[satmya]] (adaptation) have been described. [51]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने तस्याशितीयो नाम षष्ठोऽध्यायः||६||
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Ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē tasyāśitīyō nāma ṣaṣṭhō'dhyāyaḥ||6||
</div></div>

Thus the sixth chapter entitled [[Tasyashiteeya]] (Seasonal regimen of diet and lifestyle) of [[Sutra Sthana]] is completed, in the treatise compiled by Agnivesha and revised by Charak.

== Tattva Vimarsha (Fundamental Principles) ==
<div style="text-align:justify;">
* The strength of a person varies according to seasonal changes. The [[dosha]] undergo physiological variations as per change in season and surroundings. In order to maintain equilibrium and sustain health, a person should change his diet and lifestyle according to the season.
* Human beings function like a microcosm of the universe and the physiological changes are predominantly affected by the changes in macrocosm e.g, geothermal changes due to the Sun or the effects of the Moon and other celestial bodies. The rotation of the Earth around the Sun and rotation of Moon around the Earth result in changes in season. The Sun is responsible for temperature variations on Earth and this leads to changes in the physical and mental strength of microcosm.
</div>
The effect of seasonal variations on an individual’s physiological strength are as follows:

{| class="wikitable"
|-
! !! [[Ayana]] !! [[Ritu]] !! Indian Months !! English Months !! Strength
|-
| rowspan="6" | [[Samvatsara]]
| rowspan="3" style="text-align: center;" | [[Uttarayana]]
| rowspan="1" style="text-align: center;" | [[Shishira]] (Late Winter)
| rowspan="1" style="text-align: center;" | [[Magha]](Tapa) and [[Phalguna]](Tapasya)
| rowspan="1" style="text-align: center;" | Mid-January to Mid-March
| rowspan="1" style="text-align: center;" | Good
|-
| rowspan="1" style="text-align: center;" | [[Vasanta]] (Spring)
| rowspan="1" style="text-align: center;" | [[Chaitra]](Madhu) and [[Vaishakha]](Madhava)
| rowspan="1" style="text-align: center;" | Mid-March to Mid-May
| rowspan="1" style="text-align: center;" | Medium
|-
| rowspan="1" style="text-align: center;" | [[Grishma]] (Summer)
| rowspan="1" style="text-align: center;" | [[Jaishtha]](Shuchi) and [[Ashadha]](Shukra)
| rowspan="1" style="text-align: center;" | Mid-May to Mid-July
| rowspan="1" style="text-align: center;" | Weak
|-
| rowspan="3" style="text-align: center;" | [[Dakshinayana]]
| rowspan="1" style="text-align: center;" | [[Varsha]] (Rainy Season)
| rowspan="1" style="text-align: center;" | [[Shravana]](Nabha) and [[Bhadrapada]](Nabhasya)
| rowspan="1" style="text-align: center;" | Mid-July to Mid-September
| rowspan="1" style="text-align: center;" | Weak
|-
| rowspan="1" style="text-align: center;" | [[Sharada]] (Autumn)
| rowspan="1" style="text-align: center;" | [[Ashvina]](Isha) and [[Kartika]](Urja)
| rowspan="1" style="text-align: center;" | Mid-September to Mid-November
| rowspan="1" style="text-align: center;" | Medium
|-
| rowspan="1" style="text-align: center;" | [[Hemanta]] (Early Winter)
| rowspan="1" style="text-align: center;" | [[Margashirsha]](Saha) and [[Pausha]](Sahasya)
| rowspan="1" style="text-align: center;" | Mid-November to Mid-January
| rowspan="1" style="text-align: center;" | Good

|}

These effects of seasonal variations on [[bala]] should be factored in while planning any dietary or preventive healthcare program for any individual.

*The states of [[dosha]] as per seasonal changes are as follows:

{| class="wikitable"
|-
! [[Dosha]] !! [[Sanchaya]](Accumulation) !! [[Prakopa]](Aggravation) !! [[Prashamana]](Pacification to Normalcy)
|-
| rowspan="1" style="text-align: center;" | [[Vata]]
| rowspan="1" style="text-align: center;" | [[Grishma]] (Summer)
| rowspan="1" style="text-align: center;" | [[Varsha]] (Monsoon/Rainy)
| rowspan="1" style="text-align: center;" | [[Sharada]] (Autumn)
|-
| rowspan="1" style="text-align: center;" | [[Pitta]]
| rowspan="1" style="text-align: center;" | [[Varsha]] (Monsoon/Rainy)
| rowspan="1" style="text-align: center;" | [[Sharada]] (Autumn)
| rowspan="1" style="text-align: center;" | [[Hemanta]] (Early Winter)
|-
| rowspan="1" style="text-align: center;" | [[Kapha]]
| rowspan="1" style="text-align: center;" | [[Shishira]] (Late Winter)
| rowspan="1" style="text-align: center;" | [[Vasanta]] (Spring)
| rowspan="1" style="text-align: center;" | [[Grishma]] (Summer)
|-
|}

*One should follow the diet and lifestyle with opposite properties of the place of residence and seasons in order to preserve health and prevent diseases.

== Vidhi vimarsha (Applied Inferences) ==

=== Division of [[samvatsara]] (year) and [[ritu]] ===
<div style="text-align:justify;">
The [[Samvatsara]] is divided into two [[ayana]] or solstices, depending upon the position of the Sun with respect to the Earth i.e. [[Uttarayana]] or [[adana kala]] and [[dakshinayana]] or [[visarga kala]]. Each [[ayana]] includes three [[ritu]]. This is known as [[rituchakra]] (cyclic rhythm) of six seasons. Six [[ritu]] are divided on the basis of the predominant effect of Sun and Moon. Air motivates the Sun and the Moon. [[Vata]] is responsible for differentiation of [[ritu]](Cha.Su.12).The [[uttarayana]] or northward position of the Sun and its act of dehydration/undernourishment brings about three seasons, including [[shishira]], [[vasanta]] and [[grishma]]. The [[dakshinayana]] or southward position of the Sun and its act of hydration/nourishment gives rise to other three seasons, including [[varsha]], [[sharada]] and [[hemanta]].

Per Ayurvedic literature, taking the river Ganga as a baseline, the whole region (Indian subcontinent) is divided on the basis of intensity of cold and rain into two parts. In regions south of Ganga, rain being more, two[[ritu]] i.e. [[pravrita]] (early rains) and [[varsha]] (late heavy rainy season) have been mentioned separately by the sages. In the regions north of Ganga, with a prevalence of snowfall factored in, two [[ritu]] namely [[hemanta]] and [[shishira]] (dewy season and cold season) have been mentioned separately. In the Gangetic plains (Eastern U.P. and Bihar), all the seasons can be found since it is the belt of [[Sadharana desha]].
</div>
Thus in [[Ayurveda]], a year is divided in two ways on the basis of the following:

==== Division of year, [[ayana]], months, [[rashi]] ====

{| class="wikitable"
|-
! !! [[Ayana]] & [[Bala]] !! [[Ritu]] !! Indian Months !! Influential [[Rashi]] !! English Months
|-
| rowspan="6" | [[Samvatsara]]
| rowspan="3" style="text-align: center;" | [[Uttarayana]] [[Adana Kala]] [[Bala]]-Less
| rowspan="1" style="text-align: center;" | [[Shishira]] (Late Winter)
| rowspan="1" style="text-align: center;" | [[Magha]](Tapa) and [[Phalguna]](Tapasya)
| rowspan="1" style="text-align: center;" | [[Makara]] and [[Kumbha]]
| rowspan="1" style="text-align: center;" | Mid-January to Mid-March
|-
| rowspan="1" style="text-align: center;" | [[Vasanta]] (Spring)
| rowspan="1" style="text-align: center;" | [[Chaitra]](Madhu) and [[Vaishakha]](Madhava)
| rowspan="1" style="text-align: center;" | [[Meena]] and [[Mesha]]
| rowspan="1" style="text-align: center;" | Mid-March to Mid-May
|-
| rowspan="1" style="text-align: center;" | [[Grishma]] (Summer)
| rowspan="1" style="text-align: center;" | [[Jaishtha]](Shuchi) and [[Ashadha]](Shukra)
| rowspan="1" style="text-align: center;" | [[Vrishabha]] and [[Mithuna]]
| rowspan="1" style="text-align: center;" | Mid-May to Mid-July
|-
| rowspan="3" style="text-align: center;" | [[Dakshinayana]] [[Visarga Kala]] [[Bala]]-Good
| rowspan="1" style="text-align: center;" | [[Varsha]] (Rainy Season)
| rowspan="1" style="text-align: center;" | [[Shravana]](Nabha) and [[Bhadrapada]](Nabhasya)
| rowspan="1" style="text-align: center;" | [[Karka]] and [[Simha]]
| rowspan="1" style="text-align: center;" | Mid-July to Mid-September
|-
| rowspan="1" style="text-align: center;" | [[Sharada]] (Autumn)
| rowspan="1" style="text-align: center;" | [[Ashvina]](Isha) and [[Kartika]](Urja)
| rowspan="1" style="text-align: center;" | [[Kanya]] and [[Tula]]
| rowspan="1" style="text-align: center;" | Mid-September to Mid-November
|-
| rowspan="1" style="text-align: center;" | [[Hemanta]] (Early Winter)
| rowspan="1" style="text-align: center;" | [[Margasirsha]](Saha) and [[Pausha]](Sahasya)
| rowspan="1" style="text-align: center;" | [[Vrishchika]] and [[Dhanu]]
| rowspan="1" style="text-align: center;" | Mid-November to Mid-January

|}

==== Formation of Seasons ====
<div style="text-align:justify;">
The Earth and all other celestial bodies in the Solar System are constantly moving. Rotation, precession and revolution of Earth are directly responsible for seasonal variations in a year. The term ‘Earth Rotation’ refers to the spinning of our planet on its axis, with an equatorial speed of 1040 miles per hour (about 465 meter per second or slightly over 1675 km per hour). One rotation takes twenty-four hours (23.93 hour) and is called a mean solar day. The Earth’s rotation is responsible for the daily cycles of day and night. At any moment in time, one half of the Earth is in sunlight, while the other half is in darkness.
The Earth's rotation axis is not fixed in the space. The direction of the rotation axis executes a slow ‘Precession’, caused by the gravitational pull of the Sun and the Moon on the Earth. Through each 26000-year cycle, the direction in the sky to which the axis points goes around a big circle, the radius of which covers an angle of about 23.50. This precession also has an effect on the seasons.
The orbit of the Earth around the Sun is called an ‘Earth Revolution’. This celestial motion takes 365.26 days to complete one cycle. Further, the Earth's orbit around the Sun is not circular, but oval or elliptical. An elliptical orbit causes the Earth's distance from the Sun to vary over a year.

The solstices, together with the equinox, are connected with the seasons. They are considered to start or separate the seasons, or fall nearer the middle. A solstice is an astronomical event that happens twice each year when the Sun’s apparent position in the sky, as viewed from Earth, reaches its northernmost or southernmost extremes. This usually happens around June 21st and December 21st. An equinox occurs twice a year, when the tilt of the Earth’s axis is inclined neither away from nor towards the Sun, the center of the Sun being in the same plane as the Earth's equator. Around the equinox, the night and day have approximately equal length and the rays of the Sun shine directly on the equator. This happens on approximately March 20th and September 22nd.
The Indian Meteorological Department (IMD) designates four different seasons – winter, summer or pre-monsoon, monsoon or rainy season, and post-monsoon season.
</div>

==== Qualities of seasons ====
<div style="text-align:justify;">
The qualities of different seasons are to be understood in three aspects viz. [[masa]] (month), [[rashi]] (stellar constellations) and [[svarupa]] (characteristic features). The regimen prescribed for each season should be followed in mild, moderate or full degree in the succeeding order of strength of seasons. Importance is given first to the appearance of [[svarupa]] in reckoning season, then to the [[rashi]] and last to the [[masa]]. The regimen prescribed for the season should be mild or part, if only [[masa]] has commenced without commencement of [[rashi]] or [[svarupa]]; it should be moderate, if [[rashi]] has commenced, but [[svarupa]] has not yet; and regimen should in full measure if [[svarupa]] has commenced ever without [[rashi]].

The characteristics of normal seasons have been described in terms of various environmental factors. Knowledge of these characteristics is important to differentiate between deranged (abnormal) and normal seasons so that precautions can be taken to prevent the adverse effect of abnormal season.<ref> Sushruta Samhita Chapter 6 </ref>
</div>

=== Importance of [[ritucharya]](seasonal regimen) ===
<div style="text-align:justify;">
One’s various type of diet leads to promotion of strength and luster only when he knows the wholesomeness according to different seasons dependent on behavior and diet.(Cha.Su.6/3)

If one follows the regimen as described for different seasons, he never suffers from diseases due to the aggravated [[dosha]] under the seasonal impact.<ref> Sushuta Samhita. Uttar tantra. 64/55 </ref> <ref> Bhava Prakasha 5/356 </ref>

A man always becomes healthy only when he properly follows [[dinacharya]] (daily regimen), [[nishacharya]] (night regimen) and [[ritucharya]] (seasonal regimen), otherwise he will have disease.<ref> Bhava Prakasha 5/13 </ref>
</div>

==== Basic principles of [[ritucharya]] ====
<div style="text-align:justify;">
#While passing through six seasons our body is bound to face different variations and accordingly it is likely to get affected if the same regimen is followed in all seasons.
#The basic principle of [[ritucharya]] is to preserve the equilibrium of [[dosha]] through the concept of [[samanya]] and [[vishesha]].
#Knowledge and regular observance of suitable [[ritucharya]] ([[ahara]] and [[vihara]] for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons [[ritucharya]] has to be modified accordingly.
#The seasons are differentiated according to month, [[rashi]] and characteristics. More importance has been given to the appearance of characteristics.
#Every person should take diet including all the six [[rasa]] (tastes), in each and every season; however, the indicated [[rasa]] should be taken in predominant quantity in particular season. Regular intake of all [[rasa]] is best strength promoter and regular use of any one [[rasa]] debilitates strength.
#Follow the regimen carefully during [[ritusandhi]] and [[yamadamshtra]] period to live healthy.
</div>

==== Concept of [[ritu sandhi]] ====
<div style="text-align:justify;">
The last seven days of preceding [[ritu]] and first seven days of following [[ritu]] are together known as [[ritusandhi]] (meeting of two seasons). During this period the regimen of the previous season should be discontinued gradually and those of the succeeding season adopted slowly. Particular [[padamshika krama]] (sequential regimen) has to be adopted i.e. Unhealthy things which one has become accustomed should be discontinued gradually. Similarly healthy things (food etc.) should be made use of (gradually) with intervals of one, two or three days.(Cha.Su. 7/36-37) On the other hand, if they are discontinued or adopted suddenly, diseases due to unaccustomed foods and activities develop.<ref> Ashtanga Samgraha Sutra Sthana 4/61 </ref> It is a significant advice, as the changeover of external environment from one season to other is very rapid, but our endogenous system needs some time for smooth change over.

====[[Yamadamshtra]] (period of increased mortality) ====

The duration of last eight days of [[Kartika]] month and first eight days of [[Margashirsha]] month is termed as [[yamadamshtra]]. It is advised to take little food during this period for healthy living otherwise it may be fatal.<ref> Sharangadhar Purva khanda 2/30 </ref>
</div>

=== Concept of [[satmya]] and [[okasatmya]] ===
<div style="text-align:justify;">
[[Satmya]] means any substance or behavior which is suitable and beneficial to the self. [[Satmya]] being used constantly has wholesome effect. It is divided into two types:
#''Prakritisatmya''
#''Abhyasasatmya''
##''Prakritisatmya'' is also called as ''ajanmasatmya''<ref> Ashtanga Hridaya Sutra Sthana 10 </ref> i.e. the [[satmya]] since birth, like [[madhura]] [[rasa]].
##''Abhyasasatmya'' includes four types of [[satmya]], i.e. vyadhisatmya, deshasatmya, okasatmya'' and ''ritusatmya''.
###''Vyadhisatmya'': Adaptation to a disease. There are things which cannot be taken in normal health but have to be tolerated during the period when a person falls sick. It is also called ''amayasatmya'' or ''rogasatmya''.
###''Deshasatmya'': Adaptation to locality or country. There are many things which may be used constantly at a particular place in a particular time but may not be in practice at a different place in same time.
###[[Okasatmya]] (Acquired adaptation): Anything such as a poisonous or an intoxicating thing or habit which if resorted to is capable of producing deleterious or injurious effect upon ones health. If taken bit by bit, by an individual continuously it loses its grip to produce deleterious or injurious effect and keeps the individual in normal health, it then becomes [[okasatmya]] to the user. This is not only true for poisonous things. Sometimes particular way of living is injurious to one’s health in a particular season but if continues that habit it will lose its power to produce harmful effect. This is one of the reason why all the individuals not affected by seasonal diseases in spite of not following seasonal regimen.
###''Ritusatmya'': Seasonal adaptation has been described in the [[ritucharya]] (seasonal regimen), which is dependent upon [[ahara]] (food articles) and [[vihara]] (lifestyle).
</div>

=== Seasonal Regimens ===

===== [[Hemanta]] [[ritucharya]] (Regimen for Early winter) =====

{| class="wikitable"
|-
! !! [[Ahara]] (diet) !! [[Vihara]] (lifestyle)
|-
! rowspan="1" style="text-align: center;" | Indicated
| rowspan="1" style="text-align: center;" | [[Amla]](sour), [[Lavana]](salty), [[Madhura]](sweet), [[Guru]] (heavy in digestion) and [[Snigdha]] [[dravya]](unctuous food), new rice and wheat, fats and oils, black gram and its products, milk and its products, sugarcane products, warm water, honey, [[anupa]] (meat of animals of marshy land) and [[audaka]] mamsa (meat of aquatic animals), liquor
| rowspan="1" style="text-align: center;" | protection from cold by warm clothes and beddings, Living in warm house, regular use of shoes, bathing with warm water, [[abhyanga]] (therapeutic massage), [[utsadana]] (powder massage), [[vyayama]] ( physical exercise), [[atapa sevana]](exposing body to sun light), intercourse
|-
! rowspan="1" style="text-align: center;" | Contraindicated
| rowspan="1" style="text-align: center;" | [[Laghu]] (light in digestion) and [[vata]] provoking [[dravya]], pramitahara(food in proper quantity), [[udamantha]]( groat)
| rowspan="1" style="text-align: center;" | [[Divasvapna]] (sleeping in day time), direct air
|-
|}

==== [[Shishira]] [[ritucharya]] (Regimen for Late winter) ====
<div style="text-align:justify;">
[[Hemanta]] and [[shishira]] are similar with the slight difference in that the latter has more roughness due to beginning of [[Adana]] and cold due to clouds, winds and rains. Hence the entire routine of living prescribed for [[Hemanta]] is to be followed in [[Shishira]] also. During [[Shishira]], one should specially live in warmer settings and protect oneself from direct air. Avoid [[katu]](pungent), [[tikta]] (bitter), [[kashaya]](astringent), [[laghu]](light to digest), [[sheeta]] (cold) and [[vata]] provoking food and drinks.
</div>

==== [[Vasanta]] [[ritucharya]] (Regimen for Spring) ====

{| class="wikitable"
|-
! !! [[Ahara]] (diet) !! [[Vihara]] (lifestyle)
|-
! rowspan="1" style="text-align: center;" | Indicated
| rowspan="1" style="text-align: center;" | food articles having taste like [[katu]](pungent), [[tikta]](bitter) and [[kasaya]](astringent), [[ruksha]](ununctous), [[laghu]] (light in digestion) and [[ushna]] [[dravya]](hot substances) , old wheat, rice and barley, water medicated with ginger, [[khadira]](acacia catechu,Linn), ''Musta''(cyperus rotundus Linn) and Honey; [[Jangala Mamsa]]( meat of terrestrial animals), Liquor
| rowspan="1" style="text-align: center;" | [[kavala]] (medicated gargling), [[anjana]](application of collyrium), [[dhumapana]](medicated smoking), [[vyayama]], [[udvartana]], application of chandana and aguru , sexual intercourse, [[vamana]]( therapeutic emesis) and [[nasya]](nasal errhines)
|-
! rowspan="1" style="text-align: center;" | Contra-indicated
| rowspan="1" style="text-align: center;" | [[Madhura]](sweet), [[amla]](sour), [[guru]]( heavy in digestion), [[snigdha]] and [[sheeta]](cold) [[dravya]], curd
| rowspan="1" style="text-align: center;" | direct sunlight, [[divasvapna]]( day sleep), sleeping under dew
|-
|}

==== [[Grishma]] [[ritucharya]] (Regimen for Summer) ====

{| class="wikitable"
|-
! !! [[Ahara]] (diet) !! [[Vihara]] (regimen)
|-
! rowspan="1" style="text-align: center;" | Indicated
| rowspan="1" style="text-align: center;" | [[madhura]], [[drava]], [[sheeta]], [[laghu]] and [[snigdha]] [[dravya, [[mantha]] with sugar, rice, ghee, milk, [[shali]] rice, [[Jangala Mamsa]] (meat of terrestrial animals)
| rowspan="1" style="text-align: center;" | [[divasvapna]], living and sleeping in cold place, protection from heat, bathing with cold water, local application of chandana , wearing of light clothes
|-
! rowspan="1" style="text-align: center;" | Contra-indicated
| rowspan="1" style="text-align: center;" | [[lavana]], [[amla]], [[katu]] and [[ushna]] [[dravya]], curd, liquor
| rowspan="1" style="text-align: center;" | [[vyayama]], [[atapa sevana]], sexual intercourse
|-
|}

==== [[Varsha]] [[ritucharya]] (Regimen for Rainy season) ====

{| class="wikitable"
|-
! !! [[Ahara]] (diet) !! [[Vihara]] (regimen)
|-
! rowspan="1" style="text-align: center;" | Indicated
| rowspan="1" style="text-align: center;" | [[madhura]], [[amla]], [[lavana]], [[snigdha]] and [[ushna]] [[dravya]], old wheat, rice and barley, gruel prepared with pulses, Food and drinks with honey, boiled and cold water, jangala mamsa, liquor
| rowspan="1" style="text-align: center;" | living in dry place, wearing of light clothes, [[pragharshana]], [[udvartana]], [[basti]], [[virechana]], [[vamana]], Use of flowers and perfume
|-
! rowspan="1" style="text-align: center;" | Contra-indicated
| rowspan="1" style="text-align: center;" | [[ruksha]] and ati-[[drava]] [[dravya]] (excessive water), [[udamantha]] (groat), river water
| rowspan="1" style="text-align: center;" | [[divasvapna]] (day sleep), [[vyayama]] (physical exercise) living under dew, eastern wind, excessive sunlight exposure, intercourse
|-
|}

==== [[Sharada]] [[ritucharya]] (Regimen for Autumn) ====

{| class="wikitable"
|-
! !! [[Ahara]] (diet) !! [[Vihara]] (regimen)
|-
! rowspan="1" style="text-align: center;" | Indicated
| rowspan="1" style="text-align: center;" | [[madhura]](sweet), [[tikta]](pungent) and [[kashaya]](astringent) [[dravya]], [[laghu]] (light for digestion), [[ruksha]](rough) and [[sheeta]](cold) [[dravya]], wheat, rice, barley and [[mudga]] (green gram), milk, sugar and sugarcane, [[tikta sarpi]] (ghee prepared out of bitter drugs), river water, [[Hamsodaka]], [[Jangala mamsa]](meat of arid animals)
| rowspan="1" style="text-align: center;" | [[virechana]]( therapeutic purgation), [[raktamokshana]] (blood letting), living under moon light, wearing of flowers, pearls, clean clothes
|-
! rowspan="1" style="text-align: center;" | Contra-indicated
| rowspan="1" style="text-align: center;" | [[amla]](sour), [[katu]] (pungent), [[tikshana]](sharp) and [[ushna]](hot dry) [[dravya]], [[kshara]](alkaline preparations), oils and fat, curd, ginger, [[anupa]] (animals of marshy land) and [[audaka mamsa]] (aquatic animals), liquor
| rowspan="1" style="text-align: center;" | [[divasvapna]] (day sleep), [[vyayama]] (physical exercise), eastern wind, living in dew, [[atapa sevana]](exposing body to sun light)
|-
|}
<div style="text-align:justify;">

===Common diseases due to non-observance of [[ritucharya]]===

Many diseases described in [[Ayurveda]] have their own peculiar causes to develop in particular season, like [[jwara]], [[tamaka shvasa]], [[pratishyaya]], [[amlapitta]], [[shirahshula]], [[sandhi-shula]], [[atisara]], [[sheetapitta]], [[kushtha]] etc.
#[[Jwara]] (fever) is of two types, viz., [[prakrita]] (natural) and [[vaikrita]] (unnatural) based on prognosis. On the basis of [[prakriti]] (basic constitution) of time the fever is termed as [[prakrita]] (natural). [[Kaphaja jwara]] occurs in [[vasanta]] and [[pitta]] dominant in [[sharada]] (autumn), are known as [[prakrita'' (normal) and are easily curable, while [[vata]] dominant [[jwara]] in [[prakrita]] season ([[pravrita]]) is not easily curable. Fever occurs in seasons other than that responsible for vitiation of the concerned [[dosha]] is known as [[Vaikrita]] (unnatural) which is troublesome. (Cha.Chi. 3/42)
#[[Tamaka shvasa]] (bronchial asthma) is aggravated by cloudy, cold, rainy weather and easterly wind and [[kapha]] increasing factors. On the other hand warmth relieves the symptoms.
#[[Pratishyaya]] (rhinitis): Seasonal irregularity is one of the causative factors of [[pratishyaya]].(Cha.Chi. 26/104) Thus [[pratishyaya]] can occur in any season if we do not follow seasonal regimen and especially in exposure to too much of cold.
#[[Amlapitta]] (acid peptic disorder) is prevalent in rainy season because of natural accumulation of [[pitta]] in rainy season. Indulgence in foods which are incompatible, spoiled, very sour, causing burning sensation in epigastrium cause increase of [[pitta]] to produce [[amlapitta]], in persons in whom [[pitta]] has already increased.<ref> Madhav Nidana 51/1 </ref>
#[[Shirahshula]] (headache) is a common feature of all types of [[shiroroga]] and is of three types:
##[[Vata]] dominant [[shiroroga]]:
###Aggravating factors: Cold season; Rainy season and cloudy days
###Relieving factors: Hot season, clear and shiny sky i.e. cloud free days
## [[Pitta]] dominant [[shiroroga]]:
###Aggravating factors: Hot season, Intake of hot food
###Relieving factors: Cold season
##[[Kapha]] dominant [[shiroroga]]:
###Aggravating factors: Vasanta season, cold season
###Relieving factors: Hot season
#[[Shula]] (pain)
##[[Vata]] dominant [[shula]]: [[Vata]] dominant [[shula]] especially gets exacerbated after digestion of food, in the evening time, at the end of night, during cloudy and rainy days, in cold climate, and due to direct and eastern wind exposure.<ref> Madhav Nidana 26/4 </ref> <ref> Sushruta Samhita Sutra Sthana 21/20 </ref> It gets relieved by [[swedana]](sudation), [[abhyanga]](oil massage), [[mardana]](massage), unctuous, and hot food items. On the basis of site of the [[vata]], the different sites are affected.
##[[Pitta]] dominant [[shula]]: It gets exacerbated during mid day, mid night, at the time of digestion of food, and during [[sharada]] [[ritu]]. It gets relieved by cold season, cold and [[madhura]] food.<ref> Madhav Nidana 26/8 </ref>
##[[Kapha]] dominant [[shula]]: This type of pain gets exacerbated just after intake of food, during early morning, at the beginning of night, and during [[shishira]] and [[vasanta]] seasons.<ref> Madhav Nidana 26/10 </ref>
#[[Atisara]] (diarrhea): [[Rituviparyaya]] (any deviation from seasonal regimen) is an important cause of [[atisara]] .<ref> Sushruta Samhita Uttara Tantra 40/4 </ref>
#[[Sheetapitta]] (urticaria): Exposure to cold air aggravates [[kapha]] and [[vata]] [[dosha]], and along with [[pitta]] cause [[sheetapitta]]. It increases during rainy and winter seasons and especially in [[shishira]] [[ritu]].<ref> Madhav Nidana 50/1 </ref>
#[[Kushtha]] (skin diseases): The first important cause of [[kushtha]] is [[viruddha anna-pana]] (intake of antagonistic food), which includes [[kala viruddha]] also for e.g. during hot season intake of [[katu]] and hot variety of foods and during cold season [[ruksha]] (rough) and [[sheeta]] (cold) foods are [[kala]] [[viruddha]].<ref> Cha. Chi. 7/4-8 </ref>
</div>

=== Effect of seasonal changes on health ===
<div style="text-align:justify;">
Various researches have proved the direct relation of seasonal variation on physiological and pathological changes in body:
*Climate change has a profound effect on human health and well-being. The impact of climate change on human well-being goes beyond mortality; even birth rates and sperm counts appear to be affected by meteorological phenomenon.,<ref> Calot and Blayo, 1982 </ref> <ref> Tjoa et al, 1982 </ref> <ref> White and Hertz, 1985 </ref>
*Morbidity attributed to pneumonia, influenza, bronchitis, and probably many other illnesses are also weather-related.<ref> White et al, 1985 </ref>
*Medical disorders such as bronchitis, peptic ulcer, adrenal ulcer, glaucoma, goiter, eczema, and herpes zoster are related to seasonal variations in temperature.<ref> Tromp, 1963 </ref>
*A Canadian Climate Center study (1981) found that migraines were most likely to occur on days with falling pressure, rising humidity, high winds, and rapid temperature fluctuations.
*Weather has an important influence on morbidity in the winter because cold, dry air leads to excessive dehydration of nasal passages and upper respiratory tract, and increased chance of microbial and viral infection. In general, total mortality is about 15% higher on an average winter day than on an average summer day, according to National Center for Health Statistics, 1978.
*Mortality rate during heat waves increases with age.<ref> Oechsli et al, 1970 </ref> <ref> Buechley et al, 1972 </ref> The elderly seem to suffer from impaired physiological responses and often are unable to increase their cardiac output sufficiently during extremely hot weather.<ref> Sprung C.L., 1979 </ref>
*It was noted that men who had taken bath in 15oC water for one-half hour over nine consecutive days before a trip to the Arctic showed less signs of cold-induced stress than non-treated men. It indicates that adaptation to cold temperatures can occur through repeated exposures. <ref> Radomski and Boutelier, 1982 </ref>
*To a great extent, the seasonal changes in the immune system are controlled by changes in the levels of various hormones, particularly melatonin. Serum levels of melatonin were found to be highest in the winter months in both normal individuals and SLE patients.<ref> Nelson et al., 2000 </ref> There is natural increase in ''bala'' (strength/immunity) of individuals during winter i.e. [[hemanta]] and [[shishira]] [[ritu]].
*Striking seasonal variations have been demonstrated in the plasma and saliva levels of the glucocorticoid, cortisol, which promotes carbohydrate metabolism. The lowest levels of cortisol were found in healthy individuals during spring and summer, while the highest levels were found during autumn and winter seasons.<ref> Walker et al, 1997 </ref>
*''Agni'' (digestive power) of individuals is strong during winter i.e. [[hemanta]] and [[shishira]] [[ritu]], and weakest during [[grishma]] and [[varsha]] [[ritu]].
*Rheumatic diseases vary in severity by season. The incidence of acute gouty attacks (an inflammatory arthritis) is highest in the spring season.<ref> Schlesinger N et al., 1998 </ref> Schlesinger N.et al. (2009) explained in his paper “Seasonal Variation of Rheumatic Diseases” that seasonal variation has been shown in a number of rheumatic diseases.<ref> Schlesinger N et al, 2009 </ref>
*Coronary artery disease shows a winter peak and summer trough in incidence and mortality.<ref> Sher L., 2001 </ref> Leo Sher also proposed that seasonal mood changes may contribute to the increased incidence and mortality of coronary artery disease in winter. Depression is associated with increased incidence, morbidity, and mortality of coronary artery disease.
*“Seasonal affective disorder” is a condition where depression in the winter and fall alternate with non-depressive periods in the spring and summer. The degree to which seasonal changes affect mood, energy, sleep, appetite, food preference, or the wish to socialize with other people has been called "seasonality." Recent studies have demonstrated that seasonal mood changes are related to the genetic factors. It means that people may have genetically‐determined sensitivity to seasons.
*Jaiswal et al, 2011, in a clinical survey<ref> Jaiswal Rahul et al, 2011 </ref> found a significant relation between seasonal variation and prevalence of some diseases viz. [[jwara]] (viral fever), [[amlapitta]] (acid peptic disorders), [[tamaka shvasa]] (bronchial asthma), [[pratishyaya]] (rhinitis) and [[shirashula]] ([[pitta]] dominant [[shirashula]] and [[ardhavabhedaka]], migraine). They also observed that there is seasonal variation in the state of [[agni]] and [[bala]] (strength) of the person, as stated by our ancient seers.
*Nathani et al, 2013, in a clinical research<ref> Nathani Neeru et al, 2013 </ref> found that maximum number of patients of [[tamaka shvasa]] (bronchial asthma) were registered in winter seasons ([[hemanta]] and [[shishira]]), [[vasanta]] and [[varsha]]. These seasons were the predominant period of asthma attack in majority of cases. In maximum number of cases the attack of [[tamaka shvasa]] gets precipitated by intake of [[kapha]] and [[vata]] vitiating [[sheeta]], [[guru]], [[madhura]] and [[amla]] [[rasa]] predominant [[ahara]] like ice-cream, cold drink, cold water, fruit juices, curd, sweets, rice, pickle, salad with lemon etc. in all seasons.
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== References ==
<references/>

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