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Yajjah Purushiya Adhyaya (view source)

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{{#seo:

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|title=Yajjah Purushiya Adhyaya

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|titlemode=append

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|keywords=Purusha (conscious beings – humans, souls, etc.), agrya samgraha (foremost collection/formulation/medication applicable), hitakara, ahitakara, wholesome, unwholesome, asava (alcoholic preparations)

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|description=Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life

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<big>'''Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life '''</big>

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</div>

===Sanskrit text, Transliteration and English Translation===

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अथातो यज्जःपुरुषीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athātō yajjaḥpuruṣīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

Now, We shall expound the chapter entitled [[Yajjah Purushiya]] (The origin of humans and disease). Thus said Lord Atreya [1-2]

==== The objective of Symposium ====

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पुरा प्रत्यक्षधर्माणं भगवन्तं पुनर्वसुम्|

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राशिरस्यामयानां च प्रागुत्पत्तिविनिश्चये||४||

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purā pratyakṣadharmāṇaṁ bhagavantaṁ punarvasum|

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rAshirasyAmayAnAM ca prAgutpattivinishcaye||4||

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</div></div>

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Long ago, the great sages (thinkers) assembled before Lord Punarvasu (Atreya), who had directly perceived and realized all knowledge. A discussion arose about the determination of the truth of the primal origin of ''Purusha'' (an aggregate of soul, senses, psyche and sense objects) and the origin of the diseases. [3-4]

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==== Query by Kashipati Vamaka ====

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तदन्तरं काशिपतिर्वामको वाक्यमर्थवित् [१] |

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सर्व एवामितज्ञानविज्ञानच्छिन्नसंशयाः|

भवन्तश्छेत्तुमर्हन्ति काशिराजस्य संशयम्||७||

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tadantaraṁ kāśipatirvāmakō vākyamarthavit [1] |

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sarva evAmitaj~jAnavij~jAnacchinānasaMshayAH|

bhavantashchettumarhanti kAshirAjasya saMshayam||7||

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</div></div>

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After that, Vamaka, the king of Kashi, who was learned in the science of the subject (medicine), approached the assembly of the sages (learned persons/exponents in various subject matters) and put the following questions. "Oh sirs! What is the truth? Do diseases originate from the same source, which is also the origin of humans? Is it truth or otherwise?"

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==== The opinion of Maudgalya Parikshi on ''Atmaja Purusha'' (spirit theory) ====

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पारीक्षिस्तत्परीक्ष्याग्रे मौद्गल्यो वाक्यमब्रवीत्|

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नह्यृते चेतनाधातोः प्रवृत्तिः सुखदुःखयोः||९||

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pārīkṣistatparīkṣyāgrē maudgalyō vākyamabravīt|

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nahyRute cetanAdhAtoH pravRuttiH sukhaduHkhayoH||9||

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Considering the query of Kashipati Vamaka, Maudgalya Parikshit formulated his answer first. He said “Human being is born of ''Atman'' (spirit) and like that all the diseases are born of ''atman''. The spirit is the source of all things. The ''atman'' acquires the actions and enjoys the merits of action as the fruit of actions. In the absence of this ''atman'', there is no activity either pleasurable or painful. [8-9]

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==== The opinion of Sharaloma as ''Sattvaja Purusha'' (mind theory) ====

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शरलोमा तु नेत्याह न ह्यात्माऽऽत्मानमात्मना|

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शरीरस्य समुत्पत्तौ विकाराणां च कारणम्||११||

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śaralōmā tu nētyāha na hyātmā''tmānamātmanā|

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sharIrasya samutpattau vikArANAM ca kAraNam||11||

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Intervening the opinion of Maudgalya, Sharaloma said, “No. This is not correct, because ''atman'' dislikes pain naturally and, therefore, would never repress itself with disease and other types of pain. The ''manas'' (mind), influenced by ''rajas'' and ''tamas'', which is also called ''sattva'', is the real cause of the origin of the body and its afflictions, both."[10-11]

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==== The opinion of Varyovida as ''Rasaja Purusha'' (fluid theory)====

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वार्योविदस्तु नेत्याह न ह्येकं कारणं मनः |

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आपो हि रसवत्यस्ताः स्मृता निर्वृत्तिहेतवः||१३||

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vāryōvidastu nētyāha na hyēkaṁ kāraṇaṁ manaḥ |

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Apo hi rasavatyastAH smRutA nirvRuttihetavaH||13||

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Varyovida objected to the views of Sharaloma. He said,“No! ''Manas'' (mind) alone is not the cause of the origin of both (human and disease) because, without the body, there can neither be any somatic disease nor mind will get existence. All creatures (animates) originate from ''rasa'' (fluid), and so are the various types of diseases. ''Rasas'' originate from water and, therefore, water is ascribed as the source of their manifestations.” [12-13]

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==== The opinion of Hiranyaksha as ''Shad-dhatuja Purusha'' (six element theory)====

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हिरण्याक्षस्तु नेत्याह न ह्यात्मा रसजः स्मृतः|

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राशिः षड्धातुजो ह्येष साङ्ख्यैराद्यैः प्रकीर्तितः ||१५||

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hiraṇyākṣastu nētyāha na hyātmā rasajaḥ smr̥taḥ|

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rAshiH ShaDdhAtujo hyeSha sA~gkhyairAdyaiH prakIrtitaH ||15||

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After hearing the views of Varyovida, Hiranyaksha said, “No! It is not right. Human beings are born neither from the ''atman'', nor ''rasa'' (fluids) nor even the super-sensual mind because there are some diseases caused due to sense objects (such as sound) as well.

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==== The opinion of Kaushika as ''Matrija-pitrija Purusha'' (parent theory) ====

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तथा ब्रुवाणं कुशिकमाह तन्नेति कौशिकः|

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पित्र्या मेहादयश्चोक्ता रोगास्तावत्र कारणम्||१७||

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tathā bruvāṇaṁ kuśikamāha tannēti kauśikaḥ|

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pitryA mehAdayashcoktA rogAstAvatra kAraNam||17||

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To Kushika (Hiranyaksha) who was presenting his views, sage Kaushika said, "No, This is not true. How can the six elements create an individual without any role of the father and the mother? A human is born of a human (parents), the cow is born of cows, and the horse is born of horses. Diseases such as ''prameha'' (obstinate urinary diseases), and various other diseases, are considered to be hereditary. Therefore, the father and the mother (parents) are the origin of the humans and also the diseases. [16-17]

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==== The opinion of Bhadrakapya as ''Karmaja Purusha'' (deeds in past life theory) ====

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भद्रकाप्यस्तु नेत्याह नह्यन्धोऽन्धात् प्रजायते|

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नह्यृते कर्मणो जन्म रोगाणां पुरुषस्य वा||१९||

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bhadrakāpyastu nētyāha nahyandhō'ndhāt prajāyatē|

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nahyRute karmaNo janma rogANAM puruShasya vA||19||

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Bhadrakapya disagreed with the above views and said, “No. This is not true because blind children are not born to blind parents. Parents themselves also are not born before the creation. Therefore, human beings, as well as the diseases, originate from the deeds performed in past life. Without ''karma'' (past action or deeds) neither human beings nor their diseases could have been created. [18-19]

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==== The opinion of Bharadwaja as ''Svabhavaja Purusha'' (nature theory) ====

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भरद्वाजस्तु नेत्याह कर्ता पूर्वं हि कर्मणः|

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खरद्रवचलोष्णत्वं तेजोन्तानां यथैव हि||२१||

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bharadvājastu nētyāha kartā pūrvaṁ hi karmaṇaḥ|

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kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||

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Listening to this theory, sage Bharadwaja said, "No, this is not true. For the doer always precedes the deeds. There is no deed performed without the presence of the doer. Nor any human being is born as a result only of deeds. The intrinsic nature alone (''svabhava'') is the cause of the existence of living beings and their diseases just as roughness (''khara''), fluidity (''drava''), mobility (''chalatva'') and heat (''ushnatva'') are respectively the intrinsic nature (or ''svabhava'') of ''prithvi, apa, vayu'' and ''tejas''.”[ 20-21]

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==== The opinion of Kankayana as ''Prajapatija Purusha'' (creator theory) ====

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काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|

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चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||

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kāṅkāyanastu nētyāha na hyārambhaphalaṁ bhavēt|

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cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||

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Refuting the arguments of Bharadwaja, sage Kankayana said, “No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of living beings as well as non-living things, happiness as well as misery”.[22-23]

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==== The opinion of Bhikshu Atreya as ''Kalaja Purusha'' (time theory) ====

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तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|

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जगत् कालवशं सर्वं कालः सर्वत्र कारणम्||२५||

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tannēti bhikṣurātrēyō na hyapatyaṁ prajāpatiḥ|

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jagat kAlavashaM sarvaM kAlaH sarvatra kAraNam||25||

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Bhikshu Atreya said, “No. This is not true. Prajapati (the Lord of Creation) always seeks the well-being of all of the creation. So he would never bring misery to his creations, like some cruel friend??. Human beings and their diseases are caused by time (''kala'') because the whole universe is under control of ''kala''. ''Kala'' is the origin of all. [22-25]

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==== Explanation and Decision by Punarvasu Atreya ====

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तथर्षीणां विवदतामुवाचेदं पुनर्वसुः|

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तेषामेव विपद्व्याधीन्विविधान्समुदीरयेत्||२९||

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tatharṣīṇāṁ vivadatāmuvācēdaṁ [1] punarvasuḥ|

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teShAmeva vipadvyAdhInvividhAnsamudIrayet||29||

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Observing the course of such a controversial and sensitive discussion involving such eminent sages, Lord Punarvasu stated, “ Please do not dispute over this matter, O Sages! It is difficult to arrive at the whole truth in this debate considering only partial aspects. Those who argue and counter argue over points go on circumventing without reaching any conclusion, like a person who operates an oil press. Therefore, let us avoid this war of words and put our collective minds to arrive at the truth. One cannot attain any true knowledge without clearing the obscuring cloud or the darkness of ignorance. The fact is that the same elements, whose wholesome combination gives rise to the well-being of human beings, bring about various kinds of diseases when combined in an unwholesome manner. [26-29]

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==== Second query by Kashipati Vamaka ====

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अथात्रेयस्य भगवतो वचनमनुनिशम्य पुनरेव वामकः काशिपतिरुवाच भगवन्तमात्रेयं-

भगवन्! सम्पन्निमित्तजस्य पुरुषस्यविपन्निमित्तजानां च रोगाणां किमभिवृद्धिकारणमिति||३०||

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athātrēyasya bhagavatō vacanamanuniśamya punarēva vāmakaḥ kāśipatiruvāca bhagavantamātrēyaṁ-

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Bhagavan! sampannimittajasya puruShasya vipannimittajAnAM ca rogANAMkimabhivRuddhikAraNamiti||30||

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</div></div>

On hearing this statement by Lord Atreya, Kashipati Vamaka again asked, “Sir, what is the cause of the growth of human beings who are born with wholesome combination and diseases which are born of unwholesome combinations? [30]

==== Reply by Atreya- Cause of growth of human being and diseases ====

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तमुवाच भगवानात्रेयः-

हिताहारोपयोग एक एव पुरुषवृद्धिकरो भवति, अहिताहारोपयोगः पुनर्व्याधिनिमित्तमिति [१] ||३१||

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tamuvāca bhagavānātrēyaḥ-

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hitAhAropayoga eka eva puruShavRuddhikaro bhavati, ahitAhAropayogaHpunarvyAdhinimittamiti [1] ||31||

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</div></div>

Lord Atreya replied to him, “Ingesting of wholesome food is the only cause of the creation of ''Purusha'', and unwholesome diet is the cause of diseases. [31]

==== Query by Agnivesha ====

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एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- कथमिह भगवन्!

हिताहितानामाहारजातानां लक्षणमनपवादमभिजानीमहे;हितसमाख्यातानामाहारजातानामहितसमाख्यातानां च मात्राकालक्रियाभूमिदेहदोषपुरुषावस्थान्तरेषुविपरीतकारित्वमुपलभामह इति||३२||

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ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- kathamiha Bhagavan!

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hitAhitAnAmAhArajAtAnAMlakShaNamanapavAdamabhijAnImahe; hitasamAkhyAtAnAmAhArajAtAnAmahitasamAkhyAtAnAM camAtrAkAlakriyAbhUmidehadoShapuruShAvasthAntareShu viparItakAritvamupalabhAmaha iti||32||

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After listening to Lord Atreya, Agnivesha asked, “Sir, How shall we distinguish correctly between wholesome and unwholesome diets? Because, in practice, we find that the articles of diet that are described to be wholesome and unwholesome produce opposite results by variation of dose (quantity ), time (meal time, season), a method of preparation, location, constitution of the body, the predominant ''dosha'' and the age of an individual. [32].

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==== Explanation by Atreya ====

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तमुवाच भगवानात्रेयः- यदाहारजातमग्निवेश! समांश्चैव शरीरधातून् प्रकृतौ स्थापयति विषमांश्च समीकरोतीत्येतद्धितंविद्धि, विपरीतं त्वहितमिति; इत्येतद्धिताहितलक्षणमनपवादं भवति||३३||

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tamuvāca bhagavānātrēyaḥ- yadāhārajātamagnivēśa! samāṁścaiva śarīradhātūn prakr̥tau sthāpayativiṣamāṁśca samīkarōtītyētaddhitaṁ viddhi, viparītaṁ tvahitamiti; ityētaddhitāhitalakṣaṇamanapavādaṁbhavati||33||

tamuvAca bhagavAnAtreyaH- yadAhArajAtamagnivesha! samAMshcaiva sharIradhAtUn prakRutausthApayati viShamAMshca samIkarotItyetaddhitaM viddhi, viparItaM tvahitamiti;ityetaddhitAhitalakShaNamanapavAdaM bhavati||33||

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Lord Punarvasu Atreya replied, “Oh Agnivesha! Those food articles that maintain an equilibrium state in body elements (''dhatus'') and help in eliminating abnormalities or disturbances in the path to equilibrium can be considered as wholesome food articles, while those that act in the opposite manner are considered unwholesome. This would be the most accurate description of wholesome and unwholesome food articles. [33]

</div>

==== Query of Agnivesha ====

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एवंवादिनं च भगवन्तमात्रेयमग्निवेश उवाच-

भगवन्! न त्वेतदेवमुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति||३४||

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ēvaṁvādinaṁ ca bhagavantamātrēyamagnivēśa uvāca-

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Bhagavan! na tvetadevamupadiShTaMbhUyiShThakalpAH sarvabhiShajo vij~jAsyanti||34||

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</div></div>

After Lord Atreya had stated this, Agnivesha said, "Sir, the definition which is thus propounded will not be comprehended by all kinds of physicians." [34]

==== Explanation by Lord Atreya ====

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तमुवाच भगवानात्रेयः-

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आहारविधिविशेषांस्तु खलु लक्षणतश्चावयवतश्चानुव्याख्यास्यामः||३५||

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tamuvāca bhagavānātrēyaḥ-

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AhAravidhivisheShAMstu khalu lakShaNatashcAvayavatashcAnuvyAkhyAsyAmaH||35||

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</div></div>

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Lord Atreya explained to him (to Agnivesha), “Oh Agnivesha! Those physicians only, who have the knowledge of the science of dietetics (or the knowledge of ''dravya'') including the knowledge of properties, actions, contents of food articles, dosage, etc. would prefer to learn from instructions imparted in this (comprehensive) manner. We shall now explain the various specifications of food articles for the understanding of such physicians. It is not possible to explain the dosages of the food articles as their variations (preparations in various forms etc.) are too many according to specification. Variations in the specific rules related to diet and dietary articles utilized in them will be explained with relevant examples in detail and brief (as per the need).[35]

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==== The classification of food ====

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तद्यथा-

आहारत्वमाहारस्यैकविधमर्थाभेदात्; स पुनर्द्वियोनिः, स्थावरजङ्गमात्मकत्वात्; द्विविधप्रभावः,हिताहितोदर्कविशेषात्; चतुर्विधोपयोगः, पानाशनभक्ष्यलेह्योपयोगात्; षडास्वादः, रसभेदतः षड्विधत्वात्; विंशतिगुणः,गुरुलघुशीतोष्णस्निग्धरूक्षमन्दतीक्ष्णस्थिरसरमृदुकठिन- विशदपिच्छिलश्लक्ष्णखरसूक्ष्मस्थूलसान्द्रद्रवानुगमात्;अपरिसङ्ख्येयविकल्पः, द्रव्यसंयोगकरणबाहुल्यात्||३६||

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tadyathā-

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AhAratvamAhArasyaikavidhamarthAbhedAt; sa punardviyoniH, sthAvaraja~ggamAtmakatvAt;dvividhaprabhAvaH, hitAhitodarkavisheShAt; caturvidhopayogaH, pAnAshanabhakShyalehyopayogAt;ShaDAsvAdaH, rasabhedataH ShaDvidhatvAt; viMshatiguNaH,gurulaghushItoShNasnigdharUkShamandatIkShNasthirasaramRudukaThina-vishadapicchilashlakShNakharasUkShmasthUlasAndradravAnugamAt; aparisa~gkhyeyavikalpaH,dravyasaMyogakaraNabAhulyAt||36||

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The dietetic classification of food is as follows:

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==== Two main classes of diet ====

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तस्य खलु ये ये विकारावयवा भूयिष्ठमुपयुज्यन्ते, भूयिष्ठकल्पानां च मनुष्याणां प्रकृत्यैव हिततमाश्चाहिततमाश्च, तांस्तान्यथावदुपदेक्ष्यामः||३७||

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tasya khalu yē yē vikārāvayavā bhūyiṣṭhamupayujyantē, bhūyiṣṭhakalpānāṁ ca manuṣyāṇāṁ prakr̥tyaivahitatamāścāhitatamāśca, tāṁstān yathāvadupadēkṣyāmaḥ||37||

tasya khalu ye ye vikArAvayavA bhUyiShThamupayujyante, bhUyiShThakalpAnAM ca manuShyANAMprakRutyaiva hitatamAshcAhitatamAshca, tAMstAn yathAvadupadekShyAmaH||37||

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</div></div>

Nevertheless, we shall now delve upon certain classes of food articles that are mostly commonly used and are naturally the most wholesome and unwholesome to the majority of human beings. [37]

==== Wholesome(beneficial) food articles ====

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तद्यथा- लोहितशालयः शूकधान्यानां पथ्यतमत्वे श्रेष्ठतमा भवन्ति, मुद्गाः शमीधान्यानाम्, आन्तरिक्षमुदकानां, सैन्धवंलवणानां, जीवन्तीशाकं शाकानाम्, ऐणेयं मृगमांसानां, लावः पक्षिणां, गोधा बिलेशयानां, रोहितो मत्स्यानां, गव्यं सर्पिःसर्पिषां, गोक्षीरं क्षीराणां, तिलतैलं स्थावरजातानां स्नेहानां, वराहवसा आनूपमृगवसानां, चुलुकीवसा मत्स्यवसानां,पाकहंसवसा जलचरविहङ्गवसानां, कुक्कुटवसा विष्किरशकुनिवसानां, अजमेदः शाखादमेदसां, शृङ्गवेरं कन्दानां, मृद्वीकाफलानां, शर्करेक्षुविकाराणाम्, इति प्रकृत्यैव हिततमानामाहारविकाराणां प्राधान्यतो द्रव्याणि व्याख्यातानि भवन्ति||३८||

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tadyathā- lōhitaśālayaḥ śūkadhānyānāṁ pathyatamatvē śrēṣṭhatamā bhavanti, mudgāḥ śamīdhānyānām,āntarikṣamudakānāṁ, saindhavaṁ lavaṇānāṁ, jīvantīśākaṁ śākānām, aiṇēyaṁ mr̥gamāṁsānāṁ, lāvaḥpakṣiṇāṁ, gōdhā bilēśayānāṁ, rōhitō matsyānāṁ, gavyaṁ sarpiḥ sarpiṣāṁ, gōkṣīraṁ kṣīrāṇāṁ, tilatailaṁsthāvarajātānāṁ snēhānāṁ, varāhavasā ānūpamr̥gavasānāṁ, culukīvasā matsyavasānāṁ,pākahaṁsavasā jalacaravihaṅgavasānāṁ, kukkuṭavasā viṣkiraśakunivasānāṁ, ajamēdaḥśākhādamēdasāṁ, śr̥ṅgavēraṁ kandānāṁ, mr̥dvīkā phalānāṁ, śarkarēkṣuvikārāṇām, iti prakr̥tyaivahitatamānāmāhāravikārāṇāṁ prādhānyatō dravyāṇi vyākhyātāni bhavanti||38||

tadyathA- lohitashAlayaH shUkadhAnyAnAM pathyatamatve shreShThatamA bhavanti, mudgAHshamIdhAnyAnAm, AntarikShamudakAnAM, saindhavaM lavaNAnAM, jIvantIshAkaM shAkAnAm, aiNeyaMmRugamAMsAnAM, lAvaH pakShiNAM, godhA bileshayAnAM, rohito matsyAnAM, gavyaM sarpiHsarpiShAM, gokShIraM kShIrANAM, tilatailaM sthAvarajAtAnAM snehAnAM, varAhavasAAnUpamRugavasAnAM, culukIvasA matsyavasAnAM, pAkahaMsavasA jalacaraviha~ggavasAnAM,kukkuTavasA viShkirashakunivasAnAM, ajamedaH shAkhAdamedasAM, shRu~ggaveraM kandAnAM,mRudvIkA phalAnAM, sharkarekShuvikArANAm, iti prakRutyaiva hitatamAnAmAhAravikArANAMprAdhAnyato dravyANi vyAkhyAtAni bhavanti||38||

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</div></div>

The most beneficial among food articles are thus:

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</div>

==== Unwholesome (harmful) food articles ====

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अहिततमानप्युपदेक्ष्यामः-

यवकाः शूकधान्यानामपथ्यतमत्वेन प्रकृष्टतमा भवन्ति, माषाः शमीधान्यानां,वर्षानादेयमुदकानाम्, ऊषरं लवणानां, सर्षपशाकं शाकानां, गोमांसं मृगमांसानां, काणकपोतः पक्षिणां, भेको बिलेशयानां,चिलिचिमो मत्स्यानाम्, आविकं सर्पिः सर्पिषाम्, अविक्षीरं क्षीराणां, कुसुम्भस्नेहः स्थावरस्नेहानां, महिषवसाआनूपमृगवसानां, कुम्भीरवसा मत्स्यवसानां, काकमद्गुवसा जलचरविहङ्गवसानां, चटकवसा विष्किरशुकनिवसानां,हस्तिमेदः शाखादमेदसां, निकुचं फलानाम्, आलुकं कन्दानां, फाणितमिक्षुविकाराणाम्, इतिप्रकृत्यैवाहिततमानामाहारविकाराणां प्रकृष्टतमानि द्रव्याणि व्याख्यातानि भवन्ति; (इति) हिताहितावयवो व्याख्यातआहारविकाराणाम्||३९||

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ahitatamānapyupadēkṣyāmaḥ-

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yavakAH shUkadhAnyAnAmapathyatamatvena prakRuShTatamA [1]bhavanti, mAShAH shamIdhAnyAnAM, varShAnAdeyamudakAnAm, USharaM lavaNAnAM, sarShapashAkaMshAkAnAM, gomAMsaM mRugamAMsAnAM, kANakapotaH pakShiNAM, bheko bileshayAnAM, cilicimomatsyAnAm, AvikaM sarpiH sarpiShAm, avikShIraM kShIrANAM, kusumbhasnehaH sthAvarasnehAnAM,mahiShavasA AnUpamRugavasAnAM, kumbhIravasA matsyavasAnAM, kAkamadguvasAjalacaraviha~ggavasAnAM, caTakavasA viShkirashukanivasAnAM, hastimedaH shAkhAdamedasAM,nikucaM phalAnAm, AlukaM kandAnAM, phANitamikShuvikArANAm, itiprakRutyaivAhitatamAnAmAhAravikArANAM prakRuShTatamAni dravyANi vyAkhyAtAni bhavanti; (iti)hitAhitAvayavo vyAkhyAta AhAravikArANAm||39||

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</div></div>

Now here are the most unwholesome of food articles:

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==== ''Agrya samgraha'' (collections of best food articles, factors and drugs in various conditions) ====

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अतो भूयः कर्मौषधानां च प्राधान्यतः सानुबन्धानि द्रव्याण्यनुव्याख्यास्यामः|

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अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां [१] (सुरा श्रमहराणां [२] ), क्षीरं जीवनीयानां, मांसं बृंहणीयानां,रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो बल्यानां, [[नक्ररेतो वृष्याणां]], मधुश्लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां,बस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुकमनन्नद्रव्यरुचिकराणाम् [३] ,)आमं कपित्थमकण्ठ्यानाम्, आविकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानाम्,अविक्षीरं श्लेष्मपित्तजननानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्,उद्दालकान्नं विरूक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शष्कुल्यः श्लेष्मपित्तजननानां,कुलत्था अम्लपित्तजननानां, माषाः श्लेष्मपित्तजननानां, मदनफलं वमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां,चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां,खदिरः कुष्ठघ्नानां, रास्ना वातहराणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां,पिप्पलीमूलं दीपनीयपाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीयपाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलंहिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं साङ्ग्राहिकदीपनीयपाचनीयानाम्, उदीच्यंनिर्वापणदीपनीयपाचनीयच्छर्द्यतीसारहराणां, कट्वङ्गं साङ्ग्राहिकपाचनीयदीपनीयानाम्, अनन्तासाङ्ग्राहिकरक्तपित्तप्रशमनानाम्, अमृता साङ्ग्राहिकवातहरदीपनीयश्लेष्मशोणितविबन्धप्रशमनानां, बिल्वंसाङ्ग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसाङ्ग्राहिकसर्वदोषहराणाम्,उत्पलकुमुदपद्मकिञ्जल्कः साङ्ग्राहिकरक्तपित्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुःशोणितपित्तातियोगप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसाङ्ग्राहिकोपशोषणानां, काश्मर्यफलंरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानां, पृश्निपर्णी साङ्ग्राहिकवातहरदीपनीयवृष्याणां, विदारिगन्धा वृष्यसर्वदोषहराणां, बलासाङ्ग्राहिकबल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां, हिङ्गुनिर्यासश्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्,अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातश्लेष्महराणां, यावशूकः स्रंसनीयपाचनीयार्शोघ्नानां, तक्राभ्यासोग्रहणीदोषशोफार्शोघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषार्शोघ्नानां, क्षीरघृताभ्यासो रसायनानां,समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं दुर्गन्धहरदाहनिर्वापणलेपनानां,रास्नागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्वेदापनयनप्रलेपनानां, कुष्ठंवातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्यकण्ठ्यवर्ण्यविरजनीयरोपणीयानां, वायुः प्राणसञ्ज्ञाप्रदानहेतूनाम्,अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृद्भृष्टलोष्ट्रनिर्वापितमुदकंतृष्णाच्छर्द्यतियोगप्रशमनानाम्, अतिमात्राशनमामप्रदोषहेतूनां, यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यंचेष्टाभ्यवहारौ सेव्यानां, कालभोजनमारोग्यकराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यंसौमनस्यजननानां, मद्याक्षेपो धीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां,स्त्रीष्वतिप्रसङ्गः शोषकराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातनमन्नाश्रद्धाजननानाम्, अनशनमायुषो ह्रासकराणां,प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनंनिन्दितव्याधिकराणां, प्रशमः पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां,ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणाम्, अयथाबलमारम्भःप्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां,पुष्टिःस्वप्नकराणाम्, अतिस्वप्नस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां,गर्भशल्यमाहार्याणाम्, अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धो याप्यानां, गर्भिणीतीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमो विषमचिकित्स्यानां [४] ,ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां,हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक्चिकित्साङ्गानां, नास्तिकोवर्ज्यानां, लौल्यं क्लेशकराणाम्, अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहोनिःसंशयकराणं, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, सम्प्रतिपत्तिः कालज्ञानप्रयोजनानाम्,अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम्, असमर्थता भयकराणां, तद्विद्यसम्भाषा बुद्धिवर्धनानाम्,आचार्यः शास्त्राधिगमहेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं [५] सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||

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atō bhūyaḥ karmauṣadhānāṁ ca prādhānyataḥ sānubandhāni dravyāṇyanuvyākhyāsyāmaḥ|

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annaM vRuttikarANAM shreShTham, udakamAshvAsakarANAM [1] (surA shramaharANAM [2] ),kShIraM jIvanIyAnAM, mAMsaM bRuMhaNIyAnAM, rasastarpaNIyAnAM,lavaNamannadravyarucikarANAm, amlaM hRudyAnAM, kukkuTo balyAnAM, nakrareto vRuShyANAM,madhu shleShmapittaprashamanAnAM, sarpirvAtapittaprashamanAnAM, tailaMvAtashleShmaprashamanAnAM, vamanaM shleShmaharANAM, virecanaM pittaharANAM,bastirvAtaharANAM, svedo mArdavakarANAM, vyAyAmaH sthairyakarANAM, kShAraHpuMstvopaghAtinAM, (tindukamanannadravyarucikarANAm [3] ,) AmaM kapitthamakaNThyAnAm, AvikaMsarpirahRudyAnAm, ajAkShIraM shoShaghnastanyasAtmyaraktasA~ggrAhikaraktapittaprashamanAnAm,avikShIraM shleShmapittajananAnAM, mahiShIkShIraM svapnajananAnAM, mandakaMdadhyabhiShyandakarANAM, gavedhukAnnaM karshanIyAnAm, uddAlakAnnaM virUkShaNIyAnAm,ikShurmUtrajananAnAM, yavAH purIShajananAnAM, jAmbavaM vAtajananAnAM, shaShkulyaHshleShmapittajananAnAM, kulatthA amlapittajananAnAM, mAShAH shleShmapittajananAnAM,madanaphalaM vamanAsthApanAnuvAsanopayoginAM, trivRut sukhavirecanAnAM, catura~ggulomRuduvirecanAnAM, snukpayastIkShNavirecananAM, pratyakpuShpA shirovirecanAnAM, viDa~ggaMkrimighnAnAM, shirISho viShaghnAnAM, khadiraH kuShThaghnAnAM, rAsnA vAtaharANAm, AmalakaMvayaHsthApanAnAM, harItakI pathyAnAm, eraNDamUlaM vRuShyavAtaharANAM, pippalImUlaMdIpanIyapAcanIyAnAhaprashamanAnAM, citrakamUlaMdIpanIyapAcanIyagudashothArshaHshUlaharANAM, puShkaramUlaMhikkAshvAsakAsapArshvashUlaharANAM, mustaM sA~ggrAhikadIpanIyapAcanIyAnAm, udIcyaMnirvApaNadIpanIyapAcanIyacchardyatIsAraharANAM, kaTva~ggaM sA~ggrAhikapAcanIyadIpanIyAnAm,anantA sA~ggrAhikaraktapittaprashamanAnAm, amRutAsA~ggrAhikavAtaharadIpanIyashleShmashoNitavibandhaprashamanAnAM, bilvaMsA~ggrAhikadIpanIyavAtakaphaprashamanAnAm, ativiShAdIpanIyapAcanIyasA~ggrAhikasarvadoShaharANAm, utpalakumudapadmaki~jjalkaHsA~ggrAhikaraktapittaprashamanAnAM, durAlabhA pittashleShmaprashamanAnAM, gandhapriya~gguHshoNitapittAtiyogaprashamanAnAM, kuTajatvak shleShmapittaraktasA~ggrAhikopashoShaNAnAM,kAshmaryaphalaM raktasA~ggrAhikaraktapittaprashamanAnAM, pRushniparNIsA~ggrAhikavAtaharadIpanIyavRuShyANAM, vidArigandhA vRuShyasarvadoShaharANAM, balAsA~ggrAhikabalyavAtaharANAM, gokShurako mUtrakRucchrAnilaharANAM,hi~gguniryAsashchedanIyadIpanIyAnulomikavAtakaphaprashamanAnAm, amlavetasobhedanIyadIpanIyAnulomikavAtashleShmaharANAM, yAvashUkaH sraMsanIyapAcanIyArshoghnAnAM,takrAbhyAso grahaNIdoShashophArshoghRutavyApatprashamanAnAM, kravyAnmAMsarasAbhyAsograhaNIdoShashoShArshoghnAnAM, kShIraghRutAbhyAso rasAyanAnAM, samaghRutasaktuprAshAbhyAsovRuShyodAvartaharANAM, tailagaNDUShAbhyAso dantabalarucikarANAM, candanaMdurgandhaharadAhanirvApaNalepanAnAM, rAsnAguruNI shItApanayanapralepanAnAM, lAmajjakoshIraMdAhatvagdoShasvedApanayanapralepanAnAM, kuShThaM vAtaharAbhya~ggopanAhopayoginAM,madhukaM cakShuShyavRuShyakeshyakaNThyavarNyavirajanIyaropaNIyAnAM, vAyuHprANasa~jj~jApradAnahetUnAm, agnirAmastambhashItashUlodvepanaprashamanAnAM, jalaMstambhanIyAnAM, mRudbhRuShTaloShTranirvApitamudakaM tRuShNAcchardyatiyogaprashamanAnAm,atimAtrAshanamAmapradoShahetUnAM, yathAgnyabhyavahAro~agnisandhukShaNAnAM, yathAsAtmyaMceShTAbhyavahArau sevyAnAM, kAlabhojanamArogyakarANAM, tRuptirAhAraguNAnAM,vegasandhAraNamanArogyakarANAM, madyaM saumanasyajananAnAM, madyAkShepodhIdhRutismRutiharANAM, gurubhojanaM durvipAkakarANAm, ekAshanabhojanaMsukhapariNAmakarANAM, strIShvatiprasa~ggaH shoShakarANAM, shukraveganigrahaHShANDyakarANAM, parAghAtanamannAshraddhAjananAnAm, anashanamAyuSho hrAsakarANAM,pramitAshanaM karshanIyAnAm, ajIrNAdhyashanaM grahaNIdUShaNAnAM,viShamAshanamagnivaiShamyakarANAM, viruddhavIryAshanaM ninditavyAdhikarANAM, prashamaHpathyAnAM, AyAsaH sarvApathyAnAM, mithyAyogo vyAdhikarANAM,rajasvalAbhigamanamalakShmImukhAnAM, brahmacaryamAyuShyANAM,paradArAbhigamanamanAyuShyANAM, sa~gkalpo vRuShyANAM, daurmanasyamavRuShyANAm,ayathAbalamArambhaH prANoparodhinAM, viShAdo rogavardhanAnAM, snAnaM shramaharANAM,harShaH prINanAnAM, shokaH shoShaNAnAM, nivRuttiH puShTikarANAM, puShTiHsvapnakarANAm,atisvapnastandrAkarANAM, sarvarasAbhyAso balakarANAm, ekarasAbhyAso daurbalyakarANAM,garbhashalyamAhAryANAm, ajIrNamuddhAryANAM, bAlo mRudubheShajIyAnAM, vRuddho yApyAnAM,garbhiNI tIkShNauShadhavyavAyavyAyAmavarjanIyAnAM, saumanasyaM garbhadhAraNAnAM, sannipAtodushcikitsyAnAm, Amo viShamacikitsyAnAM [4] , jvaro rogANAM, kuShThaM dIrgharogANAM, rAjayakShmArogasamUhAnAM, prameho~anuSha~ggiNAM, jalaukaso~anushastrANAM, bastistantrANAM,himavAnauShadhibhUmInAM, soma oShadhInAM, marubhUmirArogyadeshAnAm, anUpo~ahitadeshAnAm,nirdeshakAritvamAturaguNAnAM, bhiShak cikitsA~ggAnAM, nAstikovarjyAnAM, laulyaM kleshakarANAm,anirdeshakAritvamariShTAnAM, anirvedo vArtalakShaNAnAM, vaidyasamUho niHsaMshayakarANaM, yogovaidyaguNAnAM, vij~jAnamauShadhInAM, shAstrasahitastarkaH sAdhanAnAM, sampratipattiHkAlaj~jAnaprayojanAnAm, avyavasAyaH kAlAtipattihetUnAM, dRuShTakarmatA niHsaMshayakarANAm,asamarthatA bhayakarANAM, tadvidyasambhAShA buddhivardhanAnAm, AcAryaHshAstrAdhigamahetUnAm, Ayurvedo~amRutAnAM, sadvacanamanuShTheyAnAm, asadgrahaNaM [5]sarvAhitAnAM, sarvasannyAsaH sukhAnAmiti||40||

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</div></div>

In addition to the above mentioned food articles, the table below provides a ready reference of key food articles and Ayurvedic therapies and their superior qualities:

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|-

|}

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भवन्ति चात्र-

अग्र्याणां शतमुद्दिष्टं यद्द्विपञ्चाशदुत्तरम्|

अलमेतद्विकाराणां विघातायोपदिश्यते||४१||

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bhavanti cātra-

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agryANAM shatamuddiShTaM yaddvipa~jcAshaduttaram|

alametadvikArANAM vighAtAyopadishyate||41||

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</div></div>

Thus, it is said –

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==== Use in therapeutics ====

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समानकारिणो येऽर्थास्तेषां श्रेष्ठस्य लक्षणम्|

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एवं कुर्वन् सदा वैद्यो धर्मकामौ समश्नुते||४४||

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pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|

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evaM kurvan sadA vaidyo dharmakAmau samashnute||44||

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</div></div>

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Thus,this chapter provided a detailed list of dietary preparations and therapies having superior qualities that keep a person healthy. The most effective medicines to pacify ''vata, pitta'' and ''kapha'' are described. A skillful physician should prescribe the right dietary regimen and therapy after gaining a thorough understanding of the qualities of these articles. Only then does he attain his ''dharma'' (duties) and ''kama'' (all desires) [42-44]

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==== ''Pathya'' (wholesome regimen) ====

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पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम्|

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तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः|

तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता||४७||

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pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|

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tasmAt svabhAvo nirdiShTastathA mAtrAdirAshrayaH|

tadapekShyobhayaM karma prayojyaM siddhimicchatA||47||

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</div></div>

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The dietary articles and activities that do not adversely affect the body systems and are liked by the mind are regarded as ''pathya'' (wholesome). Likewise, dietary articles and activities that adversely affect the body system and are disliked by the mind are regarded as unwholesome. This is, however, not a cardinal rule, and food articles and drugs do have a variety of effects depending on the dosage, time, mode of preparation, geographical location, the body constitution of the patient, and ''doshas''.

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</div>

==== Agnivesha’s query regarding ''asava'' (self generated fermented alcoholic beverages) ====

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तदात्रेयस्य भगवतो वचनमनुनिशम्य पुनरपि भगवन्तमात्रेयमग्निवेश उवाच-

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आसवद्रव्याणामिदानीमनपवादं लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह इति||४८||

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tadātrēyasya bhagavatō vacanamanuniśamya punarapi bhagavantamātrēyamagnivēśa uvāca-

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AsavadravyANAmidAnImanapavAdaM lakShaNamanatisa~gkShepeNopadishyamAnaM shushrUShAmaha iti||48||

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</div></div>

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Having listened to this above statement of the Lord Atreya, Agnivesha once again asked Lord Atreya, “O Lord, this subject has been dealt with exhaustively as proposed and we have followed it too. Now we would like to hear from you a detailed and precise description of the ingredients that get into ''asava'' (alcoholic) preparations.”[48]

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==== Explanation by Atreya about ''asava'' (self generated fermented alcoholic preparation) ====

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तमुवाच भगवानात्रेयः-

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संयोगसंस्कारदेशकालमात्रादयश्च भावास्तेषां तेषामासवानां ते ते समुपदिश्यन्ते तत्तत्कार्यमभिसमीक्ष्येति||४९||

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tamuvāca bhagavānātrēyaḥ-

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saMyogasaMskAradeshakAlamAtrAdayashca bhAvAsteShAM teShAmAsavAnAM te te samupadishyantetattatkAryamabhisamIkShyeti||49||

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</div></div>

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Lord Atreya replied to him, “O Agnivesha! In brief there are eight types of ingredients that are used in alcoholic preparations: grains, fruits, roots, pith, flowers, branches, leaves, and barks. The ninth additive is sugar. ''Asava'' is innumerable because there could be innumerable combinations of ingredients and methods for preparation. However, 84 ''asavas'' are regarded very wholesome:

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==== Beneficial effects of ''asava'' ====

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भवति चात्र-

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संहर्षणानां प्रवरासवानामशीतिरुक्ता चतुरुत्तरैषा||५०||

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+

+

bhavati cātra-

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saMharShaNAnAM pravarAsavAnAmashItiruktA caturuttaraiShA||50||

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</div></div>

Here is the verse, again –

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==== Summary ====

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तत्र श्लोकः-

शरीररोगप्रकृतौ मतानि तत्त्वेन चाहारविनिश्चयं च|

उवाच यज्जःपुरुषादिकेऽस्मिन् मुनिस्तथाऽग्र्याणि वरासवांश्च||५१||

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tatra ślōkaḥ-

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sharIrarogaprakRutau matAni tattvena cAhAravinishcayaM ca|

uvAca yajjaHpuruShAdike~asmin munistathA~agryANi varAsavAMshca||51||

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</div></div>

Here is the verse –

Agnivesha

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Yajjah Purushiya Adhyaya (view source)

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