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-<big>'''Sutra Sthana Chapter 1. Fundamental principles of Longevity'''</big>
-<big>'''Abstract'''</big>
-{{Infobox
-|title = Deerghanjiviteeya Adhyaya
-|label1 = Section/Chapter
-|data1 = [[Sutra Sthana]] Chapter 1
-|label2 = Tetrad/Sub-section
-|data2 = ''Bheshaja Chatushka''
-|label3 = Preceding Chapter
-|data3 = None
-|label4 = Succeeding Chapter
-|data4 = [[Apamarga Tanduliya]]
-|label5 = Other Sections
-|data5 = [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
-|label6 = Names of the authors of the chapter (Translator and commentator)
-|data6 = Patwardhan Kishor, Upadhyaya Wasuki
-}}
-<div style="text-align:justify;">
-The title of Charak Samhita’s very first chapter, Deerghanjiviteeya Adhyaya, literally means the chapter on longevity. This is symbolic, because it implies that [[Ayurveda]] is not merely the science of life, but also a science of longevity. This chapter deliberates on the purpose of long life and health as the means of achieving the four primary instincts of human beings - virtue, wealth, gratification and emancipation (purushartha chatushtaya) – by way of explaining some of the basic tenets of [[Ayurveda]] and defining its scope. The chapter introduces fundamental principles of [[Ayurveda]], including its definition, objective, concept of three bodily (sharira) doshas and their qualities, and two mental ([[manasa]]) [[dosha]] and their treatment. The [[samanya]](similarity) and [[vishesha]](dissimilarity) theory, pharmaco-therapeutic aspects, classification of drugs, list of herbs and other animal products useful in purification and pacification therapies are highlighted. Through these deliberations, this chapter essentially lays the foundation for building the body of knowledge on life sciences and healthcare that [[Charak Samhita]] is known for.
-'''Keywords''': Longevity, [[Ayurveda]], science of life, [[Dravya]], material, [[Mahabhuta]], [[Samanya]], [[Vishesha]], [[Guna]], [[Karma]], [[Rasa]], [[Dosha]], [[Vata]], [[Pitta]], [[Kapha]], [[Rajas]], [[Tamas]], [[Sattva]], qualities of good and bad physicians.
-__NOTOC__
-<div class="mw-collapsible mw-collapsed" data-expandtext="'''Read More'''">
-==Introduction==
-<div class="mw-collapsible-content">
-The [[Charak Samhita]] begins with a chapter detailing the means to attaining a long, healthy and happy life, explaining certain basic tenets of [[Ayurveda]] and the consequent foundational concepts necessary to build a body of knowledge. This chapter provides a description of the origin, definition, and scope of [[Ayurveda]]. It further deliberates on the critical concepts of ''Ayu'' (life) and its qualitative dimensions, and ''arogya'' (health) as a means of achieving the four fundamental instincts (virtue, wealth, gratification and emancipation) of life on this earth.
-In [[Ayurveda]], the process of scientific inquiry and creation of knowledge involves the ''loka'' (the community of people or societies at large). Within the community, it is believed that scientific knowledge is created by the interchange of information between patients, practitioners and researchers through various modes of interaction and observation. The knowledge created in this process is theorized, supported with applicable evidence and logic, and then documented systematically in the ''shastra''(scientific scriptures). This explains the mode of ''Ayurvedic'' knowledge creation (which corresponds with the current method of scientific inquiry and knowledge creation). Once documented, the “higher levels” of scientific knowledge – or inferences -  of the ''shastra'' are delivered again to the ''loka'' for public use. Thus, knowledge creation is a dynamic, iterative process involving the ''loka'' and the ''shastra''. When this dynamic interaction stops, knowledge becomes static and is dropped back in the history and the search for new alternative knowledge continues.
-The process of ''ayurvedavatarana'' (origin/emergence of [[Ayurveda]]) as described in this chapter should be viewed from this perspective, symbolic of this iterative process of creation of knowledge. It touches upon certain basic tenets of [[Ayurveda]] such as the four dimensional concept of ''ayu'' or life and its qualitative categorization into ''sukhayu'' (happy life), ''duhkhayu'' (unhappy life), ''hitayu'' (positive life in harmony with self and the surroundings), and ''ahitayu''(negative life, with negative state of mind and in disharmony with the surroundings), reflecting on the individual as well as the social aspects of one’s life. The chapter also deals with the doctrine of ''samanya'' (similar) and ''vishesha'' (dissimilar), ''dravya samgraha''(knowledge of physical material) attributes of physical and mental ''[[dosha]]s'', the basic causes of ill-health, the origin of ''rasa'' (taste) and its significance, the attributes of six tastes, the nature of the material world, and the whole range of ayurvedic materia medica. Overall, as one can expect from the very first chapter of any treatise, this chapter gives guidelines about important fundamental concepts of [[Ayurveda]] that are necessary to understand the whole text.
-It is very important for a physician to have the full knowledge of materials used in formulating ''Ayurvedic'' drugs. For this purpose, the chapter provides a detailed taxonomy of groups of medications (or recipes), including properties and actions of each ingredient within a group. To zero in from the generic to the specific, the entire “universe” of ingredients are classified into three groups: those that are useful for maintaining good health, those that are useful for treating disorders, and finally, those that are harmful to health. The first two categories, i.e., ingredients useful for health and for treating the diseases have been described by further dividing them into various ways with categorization by three general sources viz. animal-based, plant-based, and earth/mineral-based. Plant-based ingredients are further sub-classified according to their parts used viz. fruits, roots, latex and bark, with relevant examples that are further subdivided according to their applicability in therapeutics e.g. useful for [[vamana]] (therapeutic emesis), [[virechana]] (therapeutic purgation) or [[basti]] (therapeutic enema). The specific actions of the individual ingredients of such groups which may not find place in later chapters have been described herein e.g. five types of salts and eight types of urine.
-The chapter suggests that [[Ayurveda]] beginners may take the help of local people or communities living in or around forests and herders in identifying herbs. Quackery or practitioners with little or limited knowledge of plants are strongly denounced. The best physician is the one who has full knowledge of ayurvedic drugs, their pharmacology, mode of administration and their use according to the condition of the patient. Exploitation of a helpless patient by a physician is considered a sin in [[Ayurveda]].
-In summary, this first chapter of [[Ayurveda]] provides, for someone aspiring to become an ''Ayurvedic'' practitioner, a foundational course that teaches not only the basic tenets of [[Ayurveda]], but also the foundational principles and practices for leading a long and healthy life.
-</div>
-</div></div>
-<div class="mw-collapsible mw-collapsed" data-expandtext="'''Read More'''">
-==Sanskrit text, transliteration and english translation==
-<div class="mw-collapsible-content">
-<div class="toccolours mw-collapsible mw-collapsed">
-सूत्रस्थानम् - १. दीर्घञ्जीवितीयोऽध्यायः
-अथातो दीर्घञ्जीवितीयमध्यायं व्याख्यास्यामः||१||
-इति ह स्माह भगवानात्रेयः||२||
-<div class="mw-collapsible-content">
-Athātō dīrghañjīvitīyamadhyāyamvyākhyāsyāmaḥ||1||
-Iti ha smāha bhagavānātrēyaḥ||2||
-athAto dIrgha~jjIvitIyamadhyAyaM vyAkhyAsyAmaH||1||
-iti ha smAha bhagavAnAtreyaH||2||
-</div></div>
-Now (I) shall expound the chapter on longevity. [1]
-Thus said Lord Atreya[[https://en.wikipedia.org/wiki/Atreya]]. [2]
-==Hierarchy of transformation of knowledge of [[Ayurveda]] on earth==
-<div class="toccolours mw-collapsible mw-collapsed">
-दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|
-इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||
-<div class="mw-collapsible-content">
-dīrghaṁ jīvitamanvicchanbharadvāja upāgamat|
-indramugratapā buddhvā śaraṇyamamarēśvaram||3||
-dIrghaM jIvitamanvicchanbharadvAja upAgamat|
-indramugratapA buddhvA sharaNyamamareshvaram||3||
-</div></div>
-Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great ascetic, went to Indra[[https://en.wikipedia.org/wiki/Indra]], the King of Gods and the saviour, in quest of longevity. [3]
-<div class="toccolours mw-collapsible mw-collapsed">
-ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|
-जग्राह निखिलेनादावश्विनौ तु पुनस्ततः||४||
-अश्विभ्यां भगवाञ्छक्रः प्रतिपेदे ह केवलम्|
-ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||
-<div class="mw-collapsible-content">
-brahmaṇā hi yathāprōktamāyurvēdaṁ prajāpatiḥ|
-jagrāha nikhilēnādāvaśvinau tu punastataḥ||4||
-aśvibhyāṁ bhagavāñchakraḥ pratipēdē ha kēvalam|
-r̥ṣiprōktō bharadvājastasmācchakramupāgamat||5||
-brahmaNA hi yathAproktam[[Ayurveda]]M prajApatiH|
-jagrAha nikhilenAdAvashvinau tu punastataH||4||
-ashvibhyAM bhagavA~jchakraH pratipede ha kevalam|
-RuShiprokto bharadvAjastasmAcchakramupAgamat||5||
-</div></div>
-At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received [[Ayurveda]] in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]
-==Conference on quest of longevity ==
-विघ्नभूता  यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
-तपोपवासाध्ययनब्रह्मचर्यव्रतायुषाम्  ||६||
-तदा भूतेष्वनुक्रोशं पुरस्कृत्य महर्षयः|
-समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||
-vighnabhūtā yadā rōgāḥ prādurbhūtāḥ śarīriṇām|
-tapōpavāsādhyayanabrahmacaryavratāyuṣām ||6||
-tadā bhūtēṣvanukrōśaṁ puraskr̥tya maharṣayaḥ|
-samētāḥ puṇyakarmāṇaḥ pārśvē himavataḥ śubhē||7||
-vighnabhUtA  yadA rogAH prAdurbhUtAH sharIriNAm|
-tapopavAsAdhyayanabrahmacaryavratAyuShAm  ||6||
-tadA bhUteShvanukroshaM puraskRutya maharShayaH|
-sametAH puNyakarmANaH pArshve himavataH shubhe||7||
-When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
-==List of scholars participated in the conference ==
-अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
-आत्रेयो गौतमः साङ्ख्यः पुलस्त्यो नारदोऽसितः||८||
-अगस्त्यो वामदेवश्च मार्कण्डेयाश्वलायनौ|
-पारिक्षिर्भिक्षुरात्रेयो भरद्वाजः कपिञ्ज(ष्ठ)लः||९||
-विश्वामित्राश्मरथ्यौ च भार्गवश्च्यवनोऽभिजित्|
-गार्ग्यः शाण्डिल्यकौण्डिल्यौ(न्यौ)वार्क्षिर्देवलगालवौ||१०||
-साङ्कृत्यो बैजवापिश्च कुशिको बादरायणः|
-बडिशः शरलोमा च काप्यकात्यायनावुभौ||११||
-काङ्कायनः कैकशेयो धौम्यो मारीचकाश्यपौ|
-शर्कराक्षो हिरण्याक्षो लोकाक्षः पैङ्गिरेव च||१२||
-शौनकः शाकुनेयश्च मैत्रेयो मैमतायनिः|
-वैखानसा वालखिल्यास्तथा चान्ये महर्षयः||१३||
-ब्रह्मज्ञानस्य निधयो द(य)मस्य नियमस्य च|
-तपसस्तेजसा दीप्ता हूयमाना इवाग्नयः||१४||
-सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|
-aṅgirā jamadagniśca vasiṣṭhaḥ kaśyapō bhr̥guḥ|
-ātrēyō gautamaḥ sāṅkhyaḥ pulastyō nāradō'sitaḥ||8||
-agastyō vāmadēvaśca mārkaṇḍēyāśvalāyanau|
-pārikṣirbhikṣurātrēyō bharadvājaḥ kapiñja(ṣṭha)laḥ||9||
-viśvāmitrāśmarathyau ca bhārgavaścyavanō'bhijit|
-gārgyaḥ śāṇḍilyakauṇḍilyau(nyau)vārkṣirdēvalagālavau||10||
-sāṅkr̥tyō baijavāpiśca kuśikō bādarāyaṇaḥ|
-baḍiśaḥ śaralōmā ca kāpyakātyāyanāvubhau||11||
-kāṅkāyanaḥ kaikaśēyō dhaumyō mārīcakāśyapau|
-śarkarākṣō hiraṇyākṣō lōkākṣaḥ paiṅgirēva ca||12||
-śaunakaḥ śākunēyaśca maitrēyō maimatāyaniḥ|
-vaikhānasā vālakhilyāstathā cānyē maharṣayaḥ||13||
-brahmajñānasya nidhayō da(ya)masya niyamasya ca|
-tapasastējasā dīptā hūyamānā ivāgnayaḥ||14||
-sukhōpaviṣṭāstē tatra puṇyāṁ cakruḥ kathāmimām|
-a~ggirA jamadagnishca vasiShThaH kashyapo bhRuguH|
-Atreyo gautamaH sA~gkhyaH pulastyo nArado~asitaH||8||
-agastyo vAmadevashca mArkaNDeyAshvalAyanau|
-pArikShirbhikShurAtreyo bharadvAjaH kapi~jja(ShTha)laH||9||
-vishvAmitrAshmarathyau ca bhArgavashcyavano~abhijit|
-gArgyaH shANDilyakauNDilyau(nyau)vArkShirdevalagAlavau||10||
-sA~gkRutyo baijavApishca kushiko bAdarAyaNaH|
-baDishaH sharalomA ca kApyakAtyAyanAvubhau||11||
-kA~gkAyanaH kaikasheyo dhaumyo mArIcakAshyapau|
-sharkarAkSho hiraNyAkSho lokAkShaH pai~ggireva ca||12||
-shaunakaH shAkuneyashca maitreyo maimatAyaniH|
-vaikhAnasA vAlakhilyAstathA cAnye maharShayaH||13||
-brahmaj~jAnasya nidhayo da(ya)masya niyamasya ca|
-tapasastejasA dIptA hUyamAnA ivAgnayaH||14||
-sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|
-<div style="text-align:justify;">
-Among them were Angira[https://en.wikipedia.org/wiki/Angiras_(sage)], Jamadagni [https://en.wikipedia.org/wiki/Jamadagni], Vashishtha [https://en.wikipedia.org/wiki/Vasishtha], Kashyapa [https://en.wikipedia.org/wiki/Kashyapa], Bhrigu [https://en.wikipedia.org/wiki/Bhrigu], Atreya [https://en.wikipedia.org/wiki/Atreya], Gautam [https://en.wikipedia.org/wiki/Gautama_Maharishi], Samkhya [https://en.wikipedia.org/wiki/Samkhya], Pulastya [https://en.wikipedia.org/wiki/Pulastya], Narada [https://en.wikipedia.org/wiki/Narada], Asita [https://en.wikipedia.org/wiki/Asita], Agastya [https://en.wikipedia.org/wiki/Agastya], Vamadeva [https://en.wikipedia.org/wiki/Vamadeva], Markandeya[[https://en.wikipedia.org/wiki/Markandeya]], Ashvalayana, Parikshi, Bhikshu Atreya, Bharadwaja[https://en.wikipedia.org/wiki/Bharadwaja], Kapinjala, Vishwamitra[[https://en.wikipedia.org/wiki/Vishvamitra]], Ashmarathya, Bhargava[[https://en.wikipedia.org/wiki/Bhargava]], Chyavana[[https://en.wikipedia.org/wiki/Chyavana]], Abhijit Gargya[[https://en.wikipedia.org/wiki/Gargya]], Shandilya[[https://en.wikipedia.org/wiki/Sandilya]], Kaundinya (lya), Varkshi, Devala[[https://en.wikipedia.org/wiki/Devala]], Galava, Sankrutya, Baijavapi, Kushika, Badarayana[[https://en.wikipedia.org/wiki/Badarayana]], Badisha, Sharaloma, Kapya, Katyayana[[https://en.wikipedia.org/wiki/K%C4%81ty%C4%81yana]], Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha,  Lokaksha, Paingi, Shaunaka[[https://en.wikipedia.org/wiki/Shaunaka]], Shakunteya, Maitreya, and Maimatayani, along with the sages of ''Vaikhanasa''[[https://en.wikipedia.org/wiki/Vaikhanasas]] and ''Valakhilya'' orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]
-</div>
-==Four Objectives of Life==
-धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
-रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च|
-प्रादुर्भूतो मनुष्याणामन्तरायो महानयम्||१६||
-कः स्यात्तेषां शमोपाय इत्युक्त्वा ध्यानमास्थिताः|
-अथ ते शरणं शक्रं ददृशुर्ध्यानचक्षुषा||१७||
-स वक्ष्यति शमोपायं यथावदमरप्रभुः|
-dharmārthakāmamōkṣāṇāmārōgyaṁ mūlamuttamam||15||
-rōgāstasyāpahartāraḥ śrēyasō jīvitasya ca|
-prādurbhūtō manuṣyāṇāmantarāyō mahānayam||16||
-kaḥ syāttēṣāṁ śamōpāya ityuktvā dhyānamāsthitāḥ|
-atha tē śaraṇaṁ śakraṁ dadr̥śurdhyānacakṣuṣā||17||
-sa vakṣyati śamōpāyaṁ yathāvadamaraprabhuḥ|
-dharmArthakAmamokShANAmArogyaM mUlamuttamam||15||
-rogAstasyApahartAraH shreyaso jIvitasya ca|
-prAdurbhUto manuShyANAmantarAyo mahAnayam||16||
-kaH syAtteShAM shamopAya ityuktvA dhyAnamAsthitAH|
-atha te sharaNaM shakraM dadRushurdhyAnacakShuShA||17||
-sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|
-<div style="text-align:justify;">
-Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]
-</div>
-कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
-अहमर्थे नियुज्येयमत्रेति प्रथमं वचः|
-भरद्वाजोऽब्रवीत्तस्मादृषिभिः स नियोजितः||१९||
-स शक्रभवनं गत्वा सुरर्षिगणमध्यगम् |
-ददर्श बलहन्तारं  दीप्यमानमिवानलम्||२०||
-सोऽभिगम्य  जयाशीर्भिरभिनन्द्य सुरेश्वरम्|
-प्रोवाच विनयाद्धीमानृषीणां  वाक्यमुत्तमम्||२१||
-व्याधयो हि समुत्पन्नाः सर्वप्राणिभयङ्कराः|
-तद्ब्रूहि मे शमोपायं यथावदमरप्रभो||२२||
-तस्मै प्रोवाच भगवानायुर्वेदं शतक्रतुः|
-पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||
-kaḥ sahasrākṣabhavanaṁ gacchēt praṣṭuṁ śacīpatim||18||
-ahamarthē niyujyēyamatrēti prathamaṁ vacaḥ|
-bharadvājō'bravīttasmādr̥ṣibhiḥ sa niyōjitaḥ||19||
-sa śakrabhavanaṁ gatvā surarṣigaṇamadhyagam [1] |
-dadarśa balahantāraṁ  dīpyamānamivānalam||20||
-sō'bhigamya  jayāśīrbhirabhinandya surēśvaram|
-prōvāca vinayāddhīmānr̥ṣīṇāṁ  vākyamuttamam||21||
-vyādhayō hi samutpannāḥ sarvaprāṇibhayaṅkarāḥ|
-tadbrūhi mē śamōpāyaṁ yathāvadamaraprabhō||22||
-tasmai prōvāca bhagavānāyurvēdaṁ śatakratuḥ|
-padairalpairmatiṁ buddhvā vipulāṁ paramarṣayē||23||
-kaH sahasrAkShabhavanaM gacchet praShTuM shacIpatim||18||
-ahamarthe niyujyeyamatreti prathamaM vacaH|
-bharadvAjo~abravIttasmAdRuShibhiH sa niyojitaH||19||
-sa shakrabhavanaM gatvA surarShigaNamadhyagam [1] |
-dadarsha balahantAraM [2] dIpyamAnamivAnalam||20||
-so~abhigamya [3] jayAshIrbhirabhinandya sureshvaram|
-provAca vinayAddhImAnRuShINAM [4] vAkyamuttamam||21||
-vyAdhayo hi samutpannAH sarvaprANibhaya~gkarAH|
-tadbrUhi me shamopAyaM yathAvadamaraprabho||22||
-tasmai provAca bhagavAn[[Ayurveda]]M shatakratuH|
-padairalpairmatiM buddhvA vipulAM paramarShaye||23||
-<div style="text-align:justify;">
-Who should go to the abode of Indra to inquire about correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of ''Bala'' (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him [[Ayurveda]] in a few words. [18-23]
-</div>
-==Three principles for knowledge of Health and Disease ==
-हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
-त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||
-hētuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam|
-trisūtraṁ śāśvataṁ puṇyaṁ bubudhē yaṁ pitāmahaḥ||24||
-hetuli~ggauShadhaj~jAnaM svasthAturaparAyaNam|
-trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||
-[[Ayurveda]] provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]
-सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|
-यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः||२५||
-तेनायुरमितं  लेभे भरद्वाजः सुखान्वितम्|
-ऋषिभ्योऽनधिकं तच्च  शशंसानवशेषयन्||२६||
-sō'nantapāraṁ triskandhamāyurvēdaṁ mahāmatiḥ|
-yathāvadacirāt sarvaṁ bubudhē tanmanā muniḥ||25||
-tēnāyuramitaṁ  lēbhē bharadvājaḥ sukhānvitam|
-r̥ṣibhyō'nadhikaṁ tacca  śaśaṁsānavaśēṣayan||26||
-so~anantapAraM triskandham[[Ayurveda]]M mahAmatiH|
-yathAvadacirAt sarvaM bubudhe tanmanA muniH||25||
-tenAyuramitaM lebhe bharadvAjaH sukhAnvitam|
-RuShibhyo~anadhikaM tacca  shashaMsAnavasheShayan||26||
-<div style="text-align:justify;">
-He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged [[Ayurveda]] properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]
-</div>
-==Six Basic Principles for direct knowledge==
-ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|
-दीर्घमायुश्चिकीर्षन्तो वेदं वर्धनमायुषः||२७||
-महर्षयस्ते ददृशुर्यथावज्ज्ञानचक्षुषा|
-सामान्यं च विशेषं च गुणान् द्रव्याणि कर्म च||२८||
-समवायं च तज्ज्ञात्वा तन्त्रोक्तं विधिमास्थिताः|
-लेभिरे परमं शर्म जीवितं चाप्यनित्वरम्  ||२९||
-r̥ṣayaśca bharadvājājjagr̥hustaṁ prajāhitam|
-dīrghamāyuścikīrṣantō vēdaṁ vardhanamāyuṣaḥ||27||
-maharṣayastē dadr̥śuryathāvajjñānacakṣuṣā|
-sāmānyaṁ ca viśēṣaṁ ca guṇān dravyāṇi karma ca||28||
-samavāyaṁ ca tajjñātvā tantrōktaṁ vidhimāsthitāḥ|
-lēbhirē paramaṁ śarma jīvitaṁ cāpyanitvaram  ||29||
-RuShayashca bharadvAjAjjagRuhustaM prajAhitam|
-dIrghamAyushcikIrShanto vedaM vardhanamAyuShaH||27||
-maharShayaste dadRushuryathAvajj~jAnacakShuShA|
-sAmAnyaM ca visheShaM ca guNAn dravyANi karma ca||28||
-samavAyaM ca tajj~jAtvA tantroktaM vidhimAsthitAH|
-lebhire paramaM sharma jIvitaM cApyanitvaram  ||29||
-<div style="text-align:justify;">
-The sages, desirous of long life, also received that benevolent ''veda'' (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of ''samanya'' (similarity), ''vishesha'' (dissimilarity), ''guna'' (property), ''dravya'' (substance), ''karma'' (action) and ''samvaya'' (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]
-</div>
-==Six disciples of Punarvasu Atreya==
-अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|
-शिष्येभ्यो दत्तवान् षड्भ्यः सर्वभूतानुकम्पया||३०||
-अग्निवेशश्च भेल(ड)श्च जतूकर्णः पराशरः|
-हारीतः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः||३१||
-atha maitrīparaḥ puṇyamāyurvēdaṁ punarvasuḥ|
-śiṣyēbhyō dattavān ṣaḍbhyaḥ sarvabhūtānukampayā||30||
-agnivēśaśca bhēla(ḍa)śca jatūkarṇaḥ parāśaraḥ|
-hārītaḥ kṣārapāṇiśca jagr̥hustanmunērvacaḥ||31|
-atha maitrIparaH puNyam[[Ayurveda]]M punarvasuH|
-shiShyebhyo dattavAn ShaDbhyaH sarvabhUtAnukampayA||30||
-agniveshashca bhela(Da)shca jatUkarNaH parAsharaH|
-hArItaH kShArapANishca jagRuhustanmunervacaH||31||
-<div style="text-align:justify;">
-Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous [[Ayurveda]] upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]
-</div>
-==Inception of Agnivesha ''Tantra''==
-बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|
-तन्त्रस्य कर्ता प्रथममग्निवेशो यतोऽभवत्||३२||
-अथ भेलादयश्चक्रुः स्वं स्वं तन्त्रं कृतानि च|
-श्रावयामासुरात्रेयं सर्षिसङ्घं सुमेधसः||३३||
-श्रुत्वा सूत्रणमर्थानामृषयः पुण्यकर्मणाम्|
-यथावत्सूत्रितमिति प्रहृष्टास्तेऽनुमेनिरे||३४||
-सर्व एवास्तुवंस्तांश्च सर्वभूतहितैषिणः|
-साधु [१] भूतेष्वनुक्रोश इत्युच्चैरब्रुवन् समम्||३५||
-तं पुण्यं शुश्रुवुः शब्दं दिवि देवर्षयः स्थिताः|
-सामराः परमर्षीणां श्रुत्वा मुमुदिरे परम्||३६||
-अहो साध्विति निर्घोषो लोकांस्त्रीनन्ववा(ना)दयत्|
-नभसि स्निग्धगम्भीरो हर्षाद्भूतैरुदीरितः||३७||
-शिवो वायुर्ववौ सर्वा भाभिरुन्मीलिता दिशः|
-निपेतुः सजलाश्चैव दिव्याः कुसुमवृष्टयः||३८||
-अथाग्निवेशप्रमुखान् विविशुर्ज्ञानदेवताः|
-बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||३९||
-तानि चानुमतान्येषां तन्त्राणि परमर्षिभिः|
-भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||
-buddhērviśēṣastatrāsīnnōpadēśāntaraṁ munēḥ|
-tantrasya kartā prathamamagnivēśō yatō'bhavat||32||
-atha bhēlādayaścakruḥ svaṁ svaṁ tantraṁ kr̥tāni ca|
-śrāvayāmāsurātrēyaṁ sarṣisaṅghaṁ sumēdhasaḥ||33||
-śrutvā sūtraṇamarthānāmr̥ṣayaḥ puṇyakarmaṇām|
-yathāvatsūtritamiti prahr̥ṣṭāstē'numēnirē||34||
-sarva ēvāstuvaṁstāṁśca sarvabhūtahitaiṣiṇaḥ|
-sādhu [1] bhūtēṣvanukrōśa ityuccairabruvan samam||35||
-taṁ puṇyaṁ śuśruvuḥ śabdaṁ divi dēvarṣayaḥ sthitāḥ|
-sāmarāḥ paramarṣīṇāṁ śrutvā mumudirē param||36||
-ahō sādhviti nirghōṣō lōkāṁstrīnanvavā(nā)dayat|
-nabhasi snigdhagambhīrō harṣādbhūtairudīritaḥ||37||
-śivō vāyurvavau sarvā bhābhirunmīlitā diśaḥ|
-nipētuḥ sajalāścaiva divyāḥ kusumavr̥ṣṭayaḥ||38||
-athāgnivēśapramukhān viviśurjñānadēvatāḥ|
-buddhiḥ siddhiḥ smr̥tirmēdhā dhr̥tiḥ kīrtiḥ kṣamā dayā||39||
-tāni cānumatānyēṣāṁ tantrāṇi paramarṣibhiḥ|
-bha(bhā)vāya bhūtasaṅghānāṁ pratiṣṭhāṁ bhuvi lēbhirē||40||
-buddhervisheShastatrAsInnopadeshAntaraM muneH|
-tantrasya kartA prathamamagnivesho yato~abhavat||32||
-atha bhelAdayashcakruH svaM svaM tantraM kRutAni ca|
-shrAvayAmAsurAtreyaM sarShisa~gghaM sumedhasaH||33||
-shrutvA sUtraNamarthAnAmRuShayaH puNyakarmaNAm|
-yathAvatsUtritamiti prahRuShTAste~anumenire||34||
-sarva evAstuvaMstAMshca sarvabhUtahitaiShiNaH|
-sAdhu [1] bhUteShvanukrosha ityuccairabruvan samam||35||
-taM puNyaM shushruvuH shabdaM divi devarShayaH sthitAH|
-sAmarAH paramarShINAM shrutvA mumudire param||36||
-aho sAdhviti nirghoSho lokAMstrInanvavA(nA)dayat|
-nabhasi snigdhagambhIro harShAdbhUtairudIritaH||37||
-shivo vAyurvavau sarvA bhAbhirunmIlitA dishaH|
-nipetuH sajalAshcaiva divyAH kusumavRuShTayaH||38||
-athAgniveshapramukhAn vivishurj~jAnadevatAH|
-buddhiH siddhiH smRutirmedhA dhRutiH kIrtiH kShamA dayA||39||
-tAni cAnumatAnyeShAM tantrANi paramarShibhiH|
-bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||
-<div style="text-align:justify;">
-It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of [[Ayurveda]], were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]
-</div>
-==Definition of [[Ayurveda]]==
-हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
-मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||
-hitāhitaṁ sukhaṁ duḥkhamāyustasya hitāhitam|
-mānaṁ ca tacca yatrōktamāyurvēdaḥ sa ucyatē||41||
-hitAhitaM sukhaM duHkhamAyustasya hitAhitam|
-mAnaM ca tacca yatroktam[[Ayurveda]]H sa ucyate||41||
-[[Ayurveda]] is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]
-==Definition of ''Ayu'' (life) and its synonyms ==
-शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
-नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||
-śarīrēndriyasattvātmasaṁyōgō dhāri jīvitam|
-nityagaścānubandhaśca paryāyairāyurucyatē||42||
-sharIrendriyasattvAtmasaMyogo dhAri jIvitam|
-nityagashcAnubandhashca paryAyairAyurucyate||42||
-<div style="text-align:justify;">
-''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]
-</div>
-==Superiority of [[Ayurveda]] (over other ''Vedas'')==
-तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|
-वक्ष्यते यन्मनुष्याणां लोकयोरुभयोर्हितम्  ||४३||
-tasyāyuṣaḥ puṇyatamō vēdō vēdavidāṁ mataḥ|
-vakṣyatē yanmanuṣyāṇāṁ lōkayōrubhayōrhitam  ||43||
-tasyAyuShaH puNyatamo vedo vedavidAM mataH|
-vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||
-''Vedic'' scholars regard [[Ayurveda]] as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
-== [http://www.carakasamhitaonline.com/mediawiki-1.32.1/index.php?title=Samanya_Vishesha_Theory| Principle of Samanya(similarity) and Vishesha(difference)] ==
-सर्वदा  सर्वभावानां सामान्यं वृद्धिकारणम्|
-ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||
-sarvadā  sarvabhāvānāṁ sāmānyaṁ vr̥ddhikāraṇam|
-hrāsahēturviśēṣaśca, pravr̥ttirubhayasya tu||44||
-sarvadA sarvabhAvAnAM sAmAnyaM vRuddhikAraNam|
-hrAsaheturvisheShashca, pravRuttirubhayasya tu||44||
-The principle ''samanya'' causes increase and the principle ''vishesha'' causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]
-सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|
-तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||
-sāmānyamēkatvakaraṁ, viśēṣastu pr̥thaktvakr̥t|
-tulyārthatā hi sāmānyaṁ, viśēṣastu viparyayaḥ||45||
-sAmAnyamekatvakaraM, visheShastu pRuthaktvakRut|
-tulyArthatA hi sAmAnyaM, visheShastu viparyayaH||45||
-<div style="text-align:justify;">
-''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]
-</div>
-==The "Tripod" of Living World and the Objective of [[Ayurveda]] ==
-सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
-लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम्||४६||
-स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम्|
-वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||
-sattvamātmā śarīraṁ ca trayamētattridaṇḍavat|
-lōkastiṣṭhati saṁyōgāttatra sarvaṁ pratiṣṭhitam||46||
-sa pumāṁścētanaṁ tacca taccādhikaraṇaṁ smr̥tam|
-vēdasyāsya, tadarthaṁ hi vēdō'yaṁ samprakāśitaḥ||47||
-sattvamAtmA sharIraM ca trayametattridaNDavat|
-lokastiShThati saMyogAttatra sarvaM pratiShThitam||46||
-sa pumAMshcetanaM tacca taccAdhikaraNaM smRutam|
-vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||
-<div style="text-align:justify;">
-Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for [[Ayurveda]]. Knowledge of [[Ayurveda]] is promulgated for the sake of this (conjugation) only. [46-47]
-</div>
-==Sentient and Insentient ''Dravya'' (elements)==
-खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
-सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||
-khādīnyātmā manaḥ kālō diśaśca dravyasaṅgrahaḥ|
-sēndriyaṁ cētanaṁ dravyaṁ, nirindriyamacētanam||48||
-khAdInyAtmA manaH kAlo dishashca dravyasa~ggrahaH|
-sendriyaM cetanaM dravyaM, nirindriyamacetanam||48||
-<div style="text-align:justify;">
-''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]
-</div>
-==''Guna'' (basic properties/qualities) and ''Karma'' (action)==
-सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|
-गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||
-sārthā gurvādayō buddhiḥ prayatnāntāḥ parādayaḥ|
-guṇāḥ prōktāḥ prayatnādi karma cēṣṭitamucyatē||49||
-sArthA gurvAdayo buddhiH prayatnAntAH parAdayaH|
-guNAH proktAH  prayatnAdi karma ceShTitamucyate||49||
-<div style="text-align:justify;">
-Sense objects (shabda(sound), sparsha(touch), rupa(sight), rasa(taste), gandha(smell)), properties beginning with ''guru'' (twenty properties like ''guru, laghu'', etc), ''buddhi'' (intelligence) and ending with ''prayatna'' (effort), properties beginning with ''para'' are called ''gunas''. The movement initiated by ''prayatna'' (effort) (an attribute of ''Atma'') is called ''karma'' (action).[49]
-</div>
-==Inseparable Concomitance of dravya(elementary substance) and guna (properties) ==
-समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
-स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||
-samavāyō'pr̥thagbhāvō bhūmyādīnāṁ guṇairmataḥ|
-sa nityō yatra hi dravyaṁ na tatrāniyatō guṇaḥ||50||
-samavAyo~apRuthagbhAvo bhUmyAdInAM guNairmataH|
-sa nityo yatra hi dravyaM na tatrAniyato guNaH||50||
-''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya''(elementary substance) with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists,''Gunas'' are never absent. [50]
-==Definition of ''Dravya'' (elementary substance)==
-यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|
-तद्द्रव्यं
-yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat|
-taddravyaṁ ||51||
-yatrAshritAH karmaguNAH kAraNaM samavAyi yat|
-taddravyaM ...|51|
-''Dravya'' (elementary substance) is the substratum for ''karma'' (action) and ''guna'' (properties). It is the ''samavayi karana'' (intrinsic or material cause of its effect). [51]
-==Definition of ''Guna''==
-समवायी तु निश्चेष्टः कारणं गुणः||५१||
-samavāyī tu niścēṣṭaḥ kāraṇaṁ guṇaḥ||51||
-samavAyI tu nishceShTaH kAraNaM guNaH||51||
-''Guna'' (property) is ''samavayi karana'' (inseparable concomitance) and inactive cause (of effect). [51]
-==''Karma'' (action) ==
-संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
-कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||
-saṁyōgē ca vibhāgē ca kāraṇaṁ dravyamāśritam|
-kartavyasya kriyā karma karma nānyadapēkṣatē||52||
-saMyoge ca vibhAge ca kAraNaM dravyamAshritam|
-kartavyasya kriyA karma karma nAnyadapekShate||52||
-The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
-==The Objective of this Compendium ==
-इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
-धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||
-ityuktaṁ kāraṇaṁ   kāryaṁ dhātusāmyamihōcyatē|
-dhātusāmyakriyā cōktā tantrasyāsya prayōjanam||53||
-ityuktaM kAraNaM kAryaM dhAtusAmyamihocyate|
-dhAtusAmyakriyA coktA tantrasyAsya prayojanam||53||
-Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]
-==Three Types of Causes of Diseases ==
-कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
-द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||
-kālabuddhīndriyārthānāṁ yōgō mithyā na cāti ca|
-dvayāśrayāṇāṁ vyādhīnāṁ trividhō hētusaṅgrahaḥ||54||
-kAlabuddhIndriyArthAnAM yogo mithyA na cAti ca|
-dvayAshrayANAM vyAdhInAM trividho hetusa~ggrahaH||54||
-Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]
-==Two Sites of Pleasure and Disease ==
-शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
-तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||
-śarīraṁ sattvasañjñaṁ ca vyādhīnāmāśrayō mataḥ|
-tathā sukhānāṁ, yōgastu sukhānāṁ kāraṇaṁ samaḥ||55||
-sharIraM sattvasa~jj~jaM ca vyAdhInAmAshrayo mataH|
-tathA sukhAnAM, yogastu sukhAnAM kAraNaM samaH||55||
-Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
-==The Soul ==
-निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
-चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||
-nirvikāraḥ parastvātmā sattvabhūtaguṇēndriyaiḥ|
-caitanyē kāraṇaṁ nityō draṣṭā paśyati hi kriyāḥ||56||
-nirvikAraH parastvAtmA sattvabhUtaguNendriyaiH|
-caitanye kAraNaM nityo draShTA pashyati hi kriyAH||56||
-The soul is unchangeable and superior to all. It is the cause of consciousness when in conjunction with mind, properties, ''bhutas''(fundamental elements) and sense organs.It is eternal and the seer who witnesses all actions. [56]
-==Three [[Sharira]] [[Dosha]] and two [[Manas]] [[Dosha]] ==
-वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
-मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||
-vāyuḥ pittaṁ kaphaścōktaḥ śārīrō dōṣasaṅgrahaḥ|
-mānasaḥ punaruddiṣṭō rajaśca tama ēva ca||57||
-vAyuH pittaM kaphashcoktaH shArIro doShasa~ggrahaH|
-mAnasaH punaruddiShTo rajashca tama eva ca||57||
-[[Vayu]], [[pitta]] and [[kapha]] are described as bodily [[dosha]]; [[rajas]] and [[tamas]] are mentioned as the mental ones. [57]
-==Management of [[dosha]] ==
-प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
-मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||
-praśāmyatyauṣadhaiḥ pūrvō daivayuktivyapāśrayaiḥ|
-mānasō jñānavijñānadhairyasmr̥tisamādhibhiḥ||58||
-prashAmyatyauShadhaiH pUrvo daivayuktivyapAshrayaiH|
-mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||
-The former ones ([[sharira]] [[dosha]]) are pacified by remedial measures of divine([[daiva-vyapashraya]]) and rational qualities[[Talk:Apamarga Tanduliya Adhyaya#'''Yukti Pramana and Yuktivyapashraya Chikitsa(Rational therapeutics)'''|(yuktivyapashraya)]] while the latter ones ([[manas]] [[dosha]]) can be treated with [[jnana]](spiritual knowledge) and [[vijnana]](scientific knowledge), [[dhairya]](temperance), [[smruti(memory)]] and samadhi(concentration). [58]
-==Properties and pacification of [[dosha]]==
-रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
-विपरीतगुणैर्द्रव्यैर्मारुतः सम्प्रशाम्यति||५९||
-सस्नेहमुष्णं  तीक्ष्णं च द्रवमम्लं सरं कटु|
-विपरीतगुणैः पित्तं द्रव्यैराशु प्रशाम्यति||६०||
-गुरुशीतमृदुस्निग्धमधुरस्थिरपिच्छिलाः|
-श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||
-rūkṣaḥ śītō laghuḥ sūkṣmaścalō'tha viśadaḥ kharaḥ|
-viparītaguṇairdravyairmārutaḥ sampraśāmyati||59||
-sasnēhamuṣṇaṁ [1] tīkṣṇaṁ ca dravamamlaṁ saraṁ kaṭu|
-viparītaguṇaiḥ pittaṁ dravyairāśu praśāmyati||60||
-guruśītamr̥dusnigdhamadhurasthirapicchilāḥ|
-ślēṣmaṇaḥ praśamaṁ yānti viparītaguṇairguṇāḥ||61||
-rUkShaH shIto laghuH sUkShmashcalo~atha vishadaH kharaH|
-viparItaguNairdravyairmArutaH samprashAmyati||59||
-sasnehamuShNaM [1] tIkShNaM ca dravamamlaM saraM kaTu|
-viparItaguNaiH pittaM dravyairAshu prashAmyati||60||
-gurushItamRudusnigdhamadhurasthirapicchilAH|
-shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||
-<div style="text-align:justify;">
-''Vayu'' is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). ''Pitta'' is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. ''Kapha'' is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]
-</div>
-== General principles of management of disorders and prognosis ==
-विपरीतगुणैर्देशमात्राकालोपपादितैः|
-भेषजैर्विनिवर्तन्ते विकाराः साध्यसम्मताः||६२||
-साधनं न त्वसाध्यानां व्याधीनामुपदिश्यते|
-भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते||६३||
-viparītaguṇairdēśamātrākālōpapāditaiḥ|
-bhēṣajairvinivartantē vikārāḥ sādhyasammatāḥ||62||
-sādhanaṁ na tvasādhyānāṁ vyādhīnāmupadiśyatē|
-bhūyaścātō yathādravyaṁ guṇakarmāṇi vakṣyatē||63||
-viparItaguNairdeshamAtrAkAlopapAditaiH|
-bheShajairvinivartante vikArAH sAdhyasammatAH||62||
-sAdhanaM na tvasAdhyAnAM vyAdhInAmupadishyate|63|
-bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||
-<div style="text-align:justify;">
-Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in [[Ayurveda]]).
-Now described, in detail, are the properties and actions of drugs [62-63]
-</div>
-==''Rasa'' (taste sensations) ==
-रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
-निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||
-rasanārthō rasastasya dravyamāpaḥ kṣitistathā|
-nirvr̥ttau ca viśēṣē ca pratyayāḥ khādayastrayaḥ||64||
-rasanArtho rasastasya dravyamApaH kShitistathA|
-nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||64||
-''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
-== Group of six ''rasa''(taste sensations) ==
-स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
-कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||
-svāduramlō'tha lavaṇaḥ kaṭukastikta ēva ca|
-kaṣāyaścēti ṣaṭkō'yaṁ rasānāṁ saṅgrahaḥ smr̥taḥ||65||
-svAduramlo~atha lavaNaH kaTukastikta eva ca|
-kaShAyashceti ShaTko~ayaM rasAnAM sa~ggrahaH smRutaH||65||
-Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]
-== Effect of ''rasa'' on state of ''dosha'' ==
-स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
-जयन्ति पित्तं, श्लेष्माणं कषायकटुतिक्तकाः||६६||
-(कट्वम्ललवणाः पित्तं, स्वाद्वम्ललवणाः कफम्|
-कटुतिक्तकषायाश्च कोपयन्ति समीरणम्  ||१||)
-svādvamlalavaṇā vāyuṁ, kaṣāyasvādutiktakāḥ|
-jayanti pittaṁ, ślēṣmāṇaṁ kaṣāyakaṭutiktakāḥ||66||
-(kaṭvamlalavaṇāḥ pittaṁ, svādvamlalavaṇāḥ kapham|
-kaṭutiktakaṣāyāśca kōpayanti samīraṇam ||1||)|
-svAdvamlalavaNA vAyuM, kaShAyasvAdutiktakAH|
-jayanti pittaM, shleShmANaM kaShAyakaTutiktakAH||66||
-(kaTvamlalavaNAH pittaM, svAdvamlalavaNAH kapham|
-kaTutiktakaShAyAshca kopayanti samIraNam  ||1||)
-(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
-== Classification of ''dravya'' based on action ==
-किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
-स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||
-kiñciddōṣapraśamanaṁ kiñciddhātupradūṣaṇam|
-svasthavr̥ttau mataṁ kiñcittrividhaṁ dravyamucyatē||67||
-ki~jciddoShaprashamanaM ki~jciddhAtupradUShaNam|
-svasthavRuttau mataM ki~jcittrividhaM dravyamucyate||67||
-Elementary substances are of three types (based on action)- (1) some pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
-== Classification of dravya (elementary substance) according to Source ==
-तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम्  |
-tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam  |
-tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |
-According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.(68)
-== Animal origin substances ==
-मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||
-विण्मूत्रचर्मरेतोऽस्थिस्नायुशृङ्गनखाः खुराः|
-जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||
-madhūni gōrasāḥ pittaṁ vasā majjā'sr̥gāmiṣam||68||
-viṇmūtracarmarētō'sthisnāyuśr̥ṅganakhāḥ khurāḥ|
-jaṅgamēbhyaḥ prayujyantē kēśā lōmāni rōcanāḥ||69||
-madhUni gorasAH pittaM vasA majjA~asRugAmiSham||68||
-viNmUtracarmareto~asthisnAyushRu~gganakhAH khurAH|
-ja~ggamebhyaH prayujyante keshA lomAni rocanAH||69||
-<div style="text-align:justify;">
-Honey, milk, bile, animal-fat, bone-marrow, blood, flesh, excreta, urine, skin, semen, bone, ligaments, horns, nails, hoof, hair, down (fine soft dense hair) and inspissated bile - are substances obtained from animals [68-69].
-</div>
-== Earth origin substances ==
-सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
-मनःशिलाले मणयो लवणं गैरिकाञ्जने||७०||
-suvarṇaṁ samalāḥ pañca lōhāḥ sasikatāḥ sudhā|
-manaḥśilālē maṇayō lavaṇaṁ gairikāñjanē||70||
-suvarNaM samalAH pa~jca lohAH sasikatAH sudhA|
-manaHshilAle maNayo lavaNaM gairikA~jjane||70||
-Substances obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.[70
-== Plant origin substances ==
-भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|
-वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||
-bhaumamauṣadhamuddiṣṭamaudbhidaṁ tu caturvidham|
-vanaspatistathā vīrudvānaspatyastathauṣadhiḥ||71||
-bhaumamauShadhamuddiShTamaudbhidaM tu caturvidham|
-vanaspatistathA vIrudvAnaspatyastathauShadhiH||71||
-<div style="text-align:justify;">
-Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [71].
-</div>
-== Four types of substances from plant origin ==
-फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
-ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः||७२||
-phalairvanaspatiḥ puṣpairvānaspatyaḥ phalairapi|
-ōṣadhyaḥ phalapākāntāḥ pratānairvīrudhaḥ smr̥tāḥ||72||
-phalairvanaspatiH puShpairvAnaspatyaH phalairapi|
-oShadhyaH phalapAkAntAH pratAnairvIrudhaH smRutAH||72||
-<div style="text-align:justify;">
-The plants which bear fruit without visible flowers are known as ''vanaspati'' (Gymno-spermia). The plants bearing both flowers and fruits are known as ''vanaspatya'' (angio-spermia). The plants which die out after flowering are known as ''aushadha'' (annuals). The plants which creep or twine are known as ''virudha'' (creepers) [72]
-</div>
-== Plant’s parts used as drugs ==
-मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
-क्षाराः क्षीरं फलं पुष्पं भस्म तैलानि कण्टकाः||७३||
-पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः|७४|
-mūlatvaksāraniryāsanāla(ḍa)svarasapallavāḥ|
-kṣārāḥ kṣīraṁ phalaṁ puṣpaṁ bhasma tailāni kaṇṭakāḥ||73||
-patrāṇi śuṅgāḥ kandāśca prarōhāścaudbhidō gaṇaḥ|74|
-mUlatvaksAraniryAsanAla(Da)svarasapallavAH|
-kShArAH kShIraM phalaM puShpaM bhasma tailAni kaNTakAH||73||
-patrANi shu~ggAH kandAshca prarohAshcaudbhido gaNaH|74|
-The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
-== Groups of substances for medicinal use ==
-मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||
-महास्नेहाश्च चत्वारः पञ्चैव लवणानि च|
-अष्टौ मूत्राणि सङ्ख्यातान्यष्टावेव पयांसि च||७५||
-शोधनार्थाश्च षड् वृक्षाः पुनर्वसुनिदर्शिताः|
-य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||
-mūlinyaḥ ṣōḍaśaikōnā phalinyō viṁśatiḥ smr̥tāḥ||74||
-mahāsnēhāśca catvāraḥ pañcaiva lavaṇāni ca|
-aṣṭau mūtrāṇi saṅkhyātānyaṣṭāvēva payāṁsi ca||75||
-śōdhanārthāśca ṣaḍ vr̥kṣāḥ punarvasunidarśitāḥ|
-ya ētān vētti saṁyōktuṁ vikārēṣu sa vēdavit||76||
-mUlinyaH ShoDashaikonA phalinyo viMshatiH smRutAH||74||
-mahAsnehAshca catvAraH pa~jcaiva lavaNAni ca|
-aShTau mUtrANi sa~gkhyAtAnyaShTAveva payAMsi ca||75||
-shodhanArthAshca ShaD vRukShAH punarvasunidarshitAH|
-ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||
- <div style="text-align:justify;">
-Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].
-</div>
-==Sixteen roots used for ''shodhana'' (purification) ==
-हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|
-सप्तला श्वेतनामा च प्रत्यक्श्रेणी गवाक्ष्यपि||७७||
-ज्योतिष्मती च बिम्बी च शणपुष्पी विषाणिका|
-अजगन्धा द्रवन्ती च क्षीरिणी चात्र षोडशी||७८||
-शणपुष्पी च बिम्बी च च्छर्दने हैमवत्यपि|
-श्वेता ज्योतिष्मती चैव योज्या शीर्षविरेचने||७९||
-एकादशावशिष्टा याः प्रयोज्यास्ता विरेचने|
-इत्युक्ता नामकर्मभ्यां मूलिन्यः...|८०|
-hastidantī haimavatī śyāmā trivr̥dadhōguḍā|
-saptalā śvētanāmā ca pratyakśrēṇī gavākṣyapi||77||
-jyōtiṣmatī ca bimbī ca śaṇapuṣpī viṣāṇikā|
-ajagandhā dravantī ca kṣīriṇī cātra ṣōḍaśī||78||
-śaṇapuṣpī ca bimbī ca cchardanē haimavatyapi|
-śvētā jyōtiṣmatī caiva yōjyā śīrṣavirēcanē||79||
-ēkādaśāvaśiṣṭā yāḥ prayōjyāstā virēcanē|
-ityuktā nāmakarmabhyāṁ mūlinyaḥ...|80|
-hastidantI haimavatI shyAmA trivRudadhoguDA|
-saptalA shvetanAmA ca pratyakshreNI gavAkShyapi||77||
-jyotiShmatI ca bimbI ca shaNapuShpI viShANikA|
-ajagandhA dravantI ca kShIriNI cAtra ShoDashI||78||
-shaNapuShpI ca bimbI ca cchardane haimavatyapi|
-shvetA jyotiShmatI caiva yojyA shIrShavirecane||79||
-ekAdashAvashiShTA yAH prayojyAstA virecane|
-ityuktA nAmakarmabhyAM mUlinyaH...|80|
-<div style="text-align:justify;">
-The roots of 16 plants whose roots are used for shodhana are ''Hastidanti, Haimavati, Shyama, Trivrit, Adhoguda, Saptala, Shvetanama, Pratyakshreni, Gavakshi, Jyotishmati,  Bimbi,  Shanapushpi, Vishanika, Ajagandha, Dravanti'' and ''Kshirini''.
-Out of these ''Shankhapushpi, Bimbi and Haimavati'' are used for ''vamana'' (emesis therapy). ''Shveta'' and ''Jyotishmati'' are used for ''nasya karma'' (errhine). The remaining 11 drugs are used for ''virechana karma'' (purgation therapy) [77-80].
-</div>
-== Fruits used for ''shodhana'' (purification therapy) ==
-...फलिनीः शृणु||८०||
-शङ्खिन्यथ विडङ्गानि त्रपुषं मदनानि च|
-धामार्गवमथेक्ष्वाकु जीमूतं कृतवेधनम्|
-आनूपं स्थलजं चैव क्लीतकं द्विविधं स्मृतम्||८१||
-प्रकीर्या चोदकीर्या च प्रत्यक्पुष्पा तथाऽभया|
-अन्तःकोटरपुष्पी च हस्तिपर्ण्याश्च  शारदम्||८२||
-कम्पिल्लकारग्वधयोः फलं यत् कुटजस्य च|
-धामार्गवमथेक्ष्वाकु जीमूतं कृतवेधनम्||८३||
-मदनं कुटजं चैव त्रपुषं हस्तिपर्णिनी|
-एतानि वमने चैव योज्यान्यास्थापनेषु च||८४||
-नस्तः प्रच्छर्दने चैव प्रत्यक्पुष्पा विधीयते|
-दश यान्यवशिष्टानि तान्युक्तानि विरेचने||८५||
-नामकर्मभिरुक्तानि फलान्येकोनविंशतिः|८६|
-...phalinīḥ śr̥ṇu||80||
-śaṅkhinyatha viḍaṅgāni trapuṣaṁ madanāni ca|
-dhāmārgavamathēkṣvāku jīmūtaṁ kr̥tavēdhanam|
-ānūpaṁ sthalajaṁ caiva klītakaṁ dvividhaṁ smr̥tam||81||
-prakīryā cōdakīryā ca pratyakpuṣpā tathābhayā|
-antaḥkōṭarapuṣpī ca hastiparṇyāśca  śāradam||82||
-kampillakāragvadhayōḥ phalaṁ yat kuṭajasya ca|
-dhāmārgavamathēkṣvāku jīmūtaṁ kr̥tavēdhanam||83||
-madanaṁ kuṭajaṁ caiva trapuṣaṁ hastiparṇinī|
-ētāni vamanē caiva yōjyānyāsthāpanēṣu ca||84||
-nastaḥ pracchardanē caiva pratyakpuṣpā vidhīyatē|
-daśa yānyavaśiṣṭāni tānyuktāni virēcanē||85||
-nāmakarmabhiruktāni phalānyēkōnaviṁśatiḥ|86|
-...phalinIH shRuNu||80||
-sha~gkhinyatha viDa~ggAni trapuShaM madanAni ca|
-dhAmArgavamathekShvAku jImUtaM kRutavedhanam|
-AnUpaM sthalajaM caiva klItakaM dvividhaM smRutam||81||
-prakIryA codakIryA ca pratyakpuShpA tathA~abhayA|
-antaHkoTarapuShpI ca hastiparNyAshca  shAradam||82||
-kampillakAragvadhayoH phalaM yat kuTajasya ca|
-dhAmArgavamathekShvAku jImUtaM kRutavedhanam||83||
-madanaM kuTajaM caiva trapuShaM hastiparNinI|
-etAni vamane caiva yojyAnyAsthApaneShu ca||84||
-nastaH pracchardane caiva pratyakpuShpA vidhIyate|
-dasha yAnyavashiShTAni tAnyuktAni virecane||85||
-nAmakarmabhiruktAni phalAnyekonaviMshatiH|86|
-<div style="text-align:justify;">
-Fruits of the following 19 plants are used as drugs- ''Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana'', two types of ''Klitakam'' occurring in marshy and dry land (''anupam, sthalaja''), ''Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala'' and ''Kutaja''.
-Out of the above ''Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham'' and ''Hastiparnini'' are used for ''vamana'' and ''asthapana basti''.
-''Pratyakpushpa'' is used for ''nasya karma''. The remaining 10 drugs are useful for ''virechana karma''. Thus the names and main actions of 19 fruiters have been described [81-85.5].
-</div>
-==Four major unctuous substances==
-सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः  ||८६||
-पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः|
-sarpistailaṁ vasā majjā snēhō diṣṭaścaturvidhaḥ  ||86||
-pānābhyañjanabastyarthaṁ nasyārthaṁ caiva yōgataḥ|
-sarpistailaM vasA majjA sneho diShTashcaturvidhaH [2] ||86||
-pAnAbhya~jjanabastyarthaM nasyArthaM caiva yogataH|
-Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (''nasya'') therapy [86].
-==General actions of unctuous substances ==
-स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||
-स्नेहा ह्येते च विहिता वातपित्तकफापहाः|८८|
-snēhanā jīvanā varṇyā balōpacayavardhanāḥ||87||
-snēhā hyētē ca vihitā vātapittakaphāpahāḥ|88|
-snehanA jIvanA varNyA balopacayavardhanAH||87||
-snehA hyete ca vihitA vAtapittakaphApahAH|88|
-The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
-==Five salts ==
-सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||
-सामुद्रेण सहैतानि पञ्च स्युर्लवणानि च|
-स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि  च||८९||
-sauvarcalaṁ saindhavaṁ ca viḍamaudbhidamēva ca||88||
-sāmudrēṇa sahaitāni pañca syurlavaṇāni ca|
-snigdhānyuṣṇāni tīkṣṇāni dīpanīyatamāni  ca||89||
-sauvarcalaM saindhavaM ca viDamaudbhidameva ca||88||
-sAmudreNa sahaitAni pa~jca syurlavaNAni ca|
-snigdhAnyuShNAni tIkShNAni dIpanIyatamAni  ca||89||
-Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
-==Utility of salts ==
-आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
-अधोभागोर्ध्वभागेषु निरूहेष्वनुवासने||९०||
-अभ्यञ्जने भोजनार्थे शिरसश्च विरेचने|
-शस्त्रकर्मणि वर्त्यर्थमञ्जनोत्सादनेषु च||९१||
-अजीर्णानाहयोर्वाते गुल्मे शूले तथोदरे|
-उक्तानि लवणा(नि)...|९२|
-ālēpanārthē yujyantē snēhasvēdavidhau tathā|
-adhōbhāgōrdhvabhāgēṣu nirūhēṣvanuvāsanē||90||
-abhyañjanē bhōjanārthē śirasaśca virēcanē|
-śastrakarmaṇi vartyarthamañjanōtsādanēṣu ca||91||
-ajīrṇānāhayōrvātē gulmē śūlē tathōdarē|
-uktāni lavaṇā(ni)...|92|
-AlepanArthe yujyante snehasvedavidhau tathA|
-adhobhAgordhvabhAgeShu nirUheShvanuvAsane||90||
-abhya~jjane bhojanArthe shirasashca virecane|
-shastrakarmaNi vartyarthama~jjanotsAdaneShu ca||91||
-ajIrNAnAhayorvAte gulme shUle tathodare|
-uktAni lavaNA(ni)...|92|
-<div style="text-align:justify;">
-Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]
-</div>
-==Eight important origins of urine ==
-... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||
-मुख्यानि यानि दिष्टानि सर्वाण्यात्रेयशासने|
-अविमूत्रमजामूत्रं गोमूत्रं माहिषं च यत्  ||९३||
-हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च|
-... nyū(ū)rdhvaṁ mūtrāṇyaṣṭau nibōdha mē||92||
-mukhyāni yāni diṣṭāni sarvāṇyātrēyaśāsanē|
-avimūtramajāmūtraṁ gōmūtraṁ māhiṣaṁ ca yat  ||93||
-hastimūtramathōṣṭrasya hayasya ca kharasya ca|
-... nyU(U)rdhvaM mUtrANyaShTau nibodha me||92||
-mukhyAni yAni diShTAni  sarvANyAtreyashAsane|
-avimUtramajAmUtraM gomUtraM mAhiShaM ca yat [4] ||93||
-hastimUtramathoShTrasya hayasya ca kharasya ca|
-Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
-== General properties and external uses of urine ==
-उष्णं तीक्ष्णमथोऽरूक्षं  कटुकं लवणान्वितम्||९४||
-मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च|
-uṣṇaṁ tīkṣṇamathō'rūkṣaṁ  kaṭukaṁ lavaṇānvitam||94||
-mūtramutsādanē yuktaṁ yuktamālēpanēṣu ca|
-uShNaM tIkShNamatho~arUkShaM  kaTukaM lavaNAnvitam||94||
-mUtramutsAdane yuktaM yuktamAlepaneShu ca|
-Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
-== Internal uses of urine ==
-युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||
-स्वेदेष्वपि च तद्युक्तमानाहेष्वगदेषु च|
-उदरेष्वथ चार्शःसु गुल्मिकुष्ठिकिलासिषु [४] ||९६||
-तद्युक्तमुपनाहेषु परिषेके तथैव च|
-yuktamāsthāpanē mūtraṁ yuktaṁ cāpi virēcanē||95||
-svēdēṣvapi ca tadyuktamānāhēṣvagadēṣu ca|
-udarēṣvatha cārśaḥsu gulmikuṣṭhikilāsiṣu  ||96||
-tadyuktamupanāhēṣu pariṣēkē tathaiva ca|
-yuktamAsthApane mUtraM yuktaM cApi virecane||95||
-svedeShvapi ca tadyuktamAnAheShvagadeShu ca|
-udareShvatha cArshaHsu gulmikuShThikilAsiShu  ||96||
-tadyuktamupanAheShu pariSheke tathaiva ca|
-<div style="text-align:justify;">
-Urines are also used in the preparations of evacuator enema, purgatives, poultice (''upanaha'') and affusion (''parisheka'') as well as in antidote (''agada'') preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (''anaha''), generalized enlargement of abdomen (''udara roga''), ''gulma'', piles, dermatosis (''kushtha'') and leukoderma [95-96.5]
-</div>
-दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||
-पाण्डुरोगोपसृष्टानामुत्तमं शर्म  चोच्यते|
-dīpanīyaṁ viṣaghnaṁ ca krimighnaṁ cōpadiśyatē||97||
-pāṇḍurōgōpasr̥ṣṭānāmuttamaṁ śarma  cōcyatē|
-dIpanIyaM viShaghnaM ca krimighnaM copadishyate||97||
-pANDurogopasRuShTAnAmuttamaM sharma cocyate|
-Urines have been prescribed as digestive stimulants, antidotes to poison and as vermicides. They are excellent for the treatment of persons suffering from ''pandu'' (anemia) [97.5]
-श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||९८||
-कर्षेत् पित्तमधोभागमित्यस्मिन् गुणसङ्ग्रहः|
-सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते||९९||
-ślēṣmāṇaṁ śamayēt pītaṁ mārutaṁ cānulōmayēt||98||
-karṣēt pittamadhōbhāgamityasmin guṇasaṅgrahaḥ|
-sāmānyēna mayōktastu pr̥thaktvēna pravakṣyatē||99||
-shleShmANaM shamayet pItaM mArutaM cAnulomayet||98||
-karShet pittamadhobhAgamityasmin guNasa~ggrahaH|
-sAmAnyena mayoktastu pRuthaktvena pravakShyate||99||
-<div style="text-align:justify;">
-Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]
-</div>
-== Properties of urine of ewe and goat ==
-अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
-आजं कषायमधुरं पथ्यं दोषान्निहन्ति च||१००||
-avimūtraṁ satiktaṁ syāt snigdhaṁ pittāvirōdhi ca|
-ājaṁ kaṣāyamadhuraṁ pathyaṁ dōṣānnihanti ca||100||
-avimUtraM satiktaM syAt snigdhaM pittAvirodhi ca|
-AjaM kaShAyamadhuraM pathyaM doShAnnihanti ca||100||
-The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
-==Properties of cow’s urine ==
-गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
-कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||
-gavyaṁ samadhuraṁ kiñciddōṣaghnaṁ krimikuṣṭhanut|
-kaṇḍūṁ ca śamayēt pītaṁ samyagdōṣōdarē hitam||101||
-gavyaM samadhuraM ki~jciddoShaghnaM krimikuShThanut|
-kaNDUM ca shamayet pItaM samyagdoShodare hitam||101||
-The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
-==Properties of urine of buffalo and elephant ==
-अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
-हास्तिकं लवणं मूत्रं हितं तु क्रिमिकुष्ठिनाम्||१०२||
-प्रशस्तं बद्धविण्मूत्रविषश्लेष्मामयार्शसाम्|
-arśaḥśōphōdaraghnaṁ tu sakṣāraṁ māhiṣaṁ saram|
-hāstikaṁ lavaṇaṁ mūtraṁ hitaṁ tu krimikuṣṭhinām||102||
-praśastaṁ baddhaviṇmūtraviṣaślēṣmāmayārśasām|
-arshaHshophodaraghnaM tu sakShAraM mAhiShaM saram|
-hAstikaM lavaNaM mUtraM hitaM tu krimikuShThinAm||102||
-prashastaM baddhaviNmUtraviShashleShmAmayArshasAm|
-<div style="text-align:justify;">
-The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga'').  The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha'').  It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]
-</div>
-==Properties of urine of she-camel ==
-सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||
-satiktaṁ śvāsakāsaghnamarśōghnaṁ cauṣṭramucyatē||103||
-satiktaM shvAsakAsaghnamarshoghnaM cauShTramucyate||103||
-The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
-== Properties of urine of mare and she-donkey ==
-वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
-खरमूत्रमपस्मारोन्मादग्रहविनाशनम्||१०४||
-इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|
-vājināṁ tiktakaṭukaṁ kuṣṭhavraṇaviṣāpaham|
-kharamūtramapasmārōnmādagrahavināśanam||104||
-itīhōktāni mūtrāṇi yathāsāmarthyayōgataḥ|105|
-vAjinAM tiktakaTukaM kuShThavraNaviShApaham|
-kharamUtramapasmAronmAdagrahavinAshanam||104||
-itIhoktAni mUtrANi yathAsAmarthyayogataH|105|
- <div style="text-align:justify;">
-Urine of mare is bitter and pungent in taste and provides relief in dermatoses (''kushtha''), wounds and poisoning.
-Urine of she-donkey provides relief in epilepsy, major psychosis and severe chronic psychosomatic diseases (''graha'') of children.
-Thus described were the medicinal properties and action of eight types of urine. [104].
-</div>
-==Eight important origins of milk ==
-अतः  क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||
-अविक्षीरमजाक्षीरं गोक्षीरं माहिषं च यत्|
-उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||
-ataḥ  kṣīrāṇi vakṣyantē karma caiṣāṁ guṇāśca yē||105||
-avikṣīramajākṣīraṁ gōkṣīraṁ māhiṣaṁ ca yat|
-uṣṭrīṇāmatha nāgīnāṁ vaḍavāyāḥ striyāstathā||106||
-ataH kShIrANi vakShyante karma caiShAM guNAshca ye||105||
-avikShIramajAkShIraM gokShIraM mAhiShaM ca yat|
-uShTrINAmatha nAgInAM vaDavAyAH striyAstathA||106||
-Henceforth properties and actions of (eight types) milk are being described.
-The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes. [105-106]
-== General properties and actions of milk ==
-प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
-प्रीणनं बृंहणं वृष्यं मेध्यं बल्यं मनस्करम्||१०७||
-जीवनीयं श्रमहरं श्वासकासनिबर्हणम्|
-हन्ति शोणितपित्तं च सन्धानं विहतस्य च||१०८||
-सर्वप्राणभृतां सात्म्यं शमनं शोधनं तथा|
-तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||
-prāyaśō madhuraṁ snigdhaṁ śītaṁ stanyaṁ payō matam|
-prīṇanaṁ br̥ṁhaṇaṁ vr̥ṣyaṁ mēdhyaṁ balyaṁ manaskaram||107||
-jīvanīyaṁ śramaharaṁ śvāsakāsanibarhaṇam|
-hanti śōṇitapittaṁ ca sandhānaṁ vihatasya ca||108||
-sarvaprāṇabhr̥tāṁ sātmyaṁ śamanaṁ śōdhanaṁ tathā|
-tr̥ṣṇāghnaṁ dīpanīyaṁ ca śrēṣṭhaṁ kṣīṇakṣatēṣu ca||109||
-prAyasho madhuraM snigdhaM shItaM stanyaM payo matam|
-prINanaM bRuMhaNaM vRuShyaM medhyaM balyaM manaskaram||107||
-jIvanIyaM shramaharaM shvAsakAsanibarhaNam|
-hanti shoNitapittaM ca sandhAnaM vihatasya ca||108||
-sarvaprANabhRutAM sAtmyaM shamanaM shodhanaM tathA|
-tRuShNAghnaM dIpanIyaM ca shreShThaM kShINakShateShu ca||109||
-<div style="text-align:justify;">
-Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (''medhya'', which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the ''dosha'', quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer [107-109].
-</div>
-== General indications of milk ==
-पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
-अतीसारे ज्वरे दाहे श्वयथौ च विशेषतः  ||११०||
-योनिशुक्रप्रदोषेषु मूत्रेष्वप्रचुरेषु च|
-पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्||१११||
-pāṇḍurōgē'mlapittē ca śōṣē gulmē tathōdarē|
-atīsārē jvarē dāhē śvayathau ca viśēṣataḥ  ||110||
-yōniśukrapradōṣēṣu mūtrēṣvapracurēṣu ca|
-purīṣē grathitē pathyaṁ vātapittavikāriṇām||111||
-pANDuroge~amlapitte ca shoShe gulme tathodare|
-atIsAre jvare dAhe shvayathau ca visheShataH  ||110||
-yonishukrapradoSheShu mUtreShvapracureShu ca|
-purIShe grathite pathyaM vAtapittavikAriNAm||111||
-<div style="text-align:justify;">
-Milk is indicated in ''pandu''(anemia), ''amlapitta'' (acid dyspepsia), consumption,  ''gulma''  and ''udara roga'' (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of ''vata'' and ''pitta'' [110-111].
-</div>
-== Pharmaceutical uses of milk ==
-नस्यालेपावगाहेषु वमनास्थापनेषु  च|
-विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||
-nasyālēpāvagāhēṣu vamanāsthāpanēṣu  ca|
-virēcanē snēhanē ca payaḥ sarvatra yujyatē||112||
-nasyAlepAvagAheShu vamanAsthApaneShu  ca|
-virecane snehane ca payaH sarvatra yujyate||112||
-Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies [112]
-यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|
-अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः||११३||
-yathākramaṁ kṣīraguṇānēkaikasya pr̥thak pr̥thak|
-annapānādikē'dhyāyē bhūyō vakṣyāmyaśēṣataḥ||113||
-yathAkramaM kShIraguNAnekaikasya pRuthak pRuthak|
-annapAnAdike~adhyAye bhUyo vakShyAmyasheShataH||113||
-Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled [[Annapanavidhi Adhyaya]] [113].
-== Plants with latex ==
-अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
-स्नुह्यर्काश्मन्तकास्तेषामिदं कर्म पृथक् पृथक्||११४||
-वमनेऽश्मन्तकं विद्यात् स्नुहीक्षीरं विरेचने|
-क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||
-athāparē trayō vr̥kṣāḥ pr̥thagyē phalamūlibhiḥ|
-snuhyarkāśmantakāstēṣāmidaṁ karma pr̥thak pr̥thak||114||
-vamanē'śmantakaṁ vidyāt snuhīkṣīraṁ virēcanē|
-kṣīramarkasya vijñēyaṁ vamanē savirēcanē||115||
-athApare trayo vRukShAH pRuthagye phalamUlibhiH|
-snuhyarkAshmantakAsteShAmidaM karma pRuthak pRuthak||114||
-vamane~ashmantakaM vidyAt snuhIkShIraM virecane|
-kShIramarkasya vij~jeyaM vamane savirecane||115||
-Now other than fruiters and rooter, three plants whose latex is used will be described. These three plants are ''Snuhi'', ''Arka'' and ''Ashmantaka''.
-''Ashmantaka'' is used for therapeutic emesis ; latex of ''Snuhi'' is used for purgation and latex of ''Arka'' is used both for emesis and purgation therapies. [114-115]
-== Three bark-plants used as drug and their therapeutic uses ==
-इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
-पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः||११६||
-imāṁstrīnaparān vr̥kṣānāhuryēṣāṁ hitāstvacaḥ|
-pūtīkaḥ kr̥ṣṇagandhā ca tilvakaśca tathā taruḥ||116||
-imAMstrInaparAn vRukShAnAhuryeShAM hitAstvacaH|
-pUtIkaH kRuShNagandhA ca tilvakashca tathA taruH||116||
-There are three more trees whose bark is used as drug.
-These are ''Putika'', ''Krishnagandha'' and ''Tilvaka''. [116]
-विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|
-कृष्णगन्धा परीसर्पे शोथेष्वर्शःसु चोच्यते||११७||
-दद्रुविद्रधिगण्डेषु कुष्ठेष्वप्यलजीषु च|
-षड्वृक्षाञ्छोधनानेतानपि विद्याद्विचक्षणः||११८||
-virēcanē prayōktavyaḥ pūtīkastilvakastathā|
-kr̥ṣṇagandhā parīsarpē śōthēṣvarśaḥsu cōcyatē||117||
-dadruvidradhigaṇḍēṣu kuṣṭhēṣvapyalajīṣu ca|
-ṣaḍvr̥kṣāñchōdhanānētānapi vidyādvicakṣaṇaḥ||118||
-virecane prayoktavyaH pUtIkastilvakastathA|
-kRuShNagandhA parIsarpe shotheShvarshaHsu cocyate||117||
-dadruvidradhigaNDeShu kuShTheShvapyalajIShu ca|
-ShaDvRukShA~jchodhanAnetAnapi vidyAdvicakShaNaH||118||
-<div style="text-align:justify;">
-The barks of ''Putika'' and ''Tilvaka'' are used for purgation therapy. Indications of bark of ''Krishnagandha'' are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (''alaji''). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].
- </div>
-== Summary of descriptions of the plants ==
-इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|
-मूत्रं क्षीराणि वृक्षाश्च षड्  ये दिष्टपयस्त्वचः||११९||
-ityuktāḥ phalamūlinyaḥ snēhāśca lavaṇāni ca|
-mūtraṁ kṣīrāṇi vr̥kṣāśca ṣaḍ yē diṣṭapayastvacaḥ||119||
-ityuktAH phalamUlinyaH snehAshca lavaNAni ca|
-mUtraM kShIrANi vRukShAshca ShaD  ye diShTapayastvacaH||119||
-Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used. [119]
-== Importance and methods of identification of plants ==
-ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|
-अविपाश्चैव गोपाश्च ये चान्ये वनवासिनः||१२०||
-ōṣadhīrnāmarūpābhyāṁ jānatē hyajapā vanē|
-avipāścaiva gōpāśca yē cānyē vanavāsinaḥ||120||
-oShadhIrnAmarUpAbhyAM jAnate hyajapA vane|
-avipAshcaiva gopAshca ye cAnye vanavAsinaH||120||
-Goat-herders, sheep-herders,  cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]
-== Limitation of knowledge of names of medicines only ==
-न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
-ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति||१२१||
-na nāmajñānamātrēṇa rūpajñānēna vā punaḥ|
-ōṣadhīnāṁ parāṁ prāptiṁ kaścidvēditumarhati||121||
-na nAmaj~jAnamAtreNa rUpaj~jAnena vA punaH|
-oShadhInAM parAM prAptiM kashcidveditumarhati||121||
-Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of therapeutic uses of medicinal substances. [121]
-== Importance of complete knowledge of therapeutic actions of plants ==
-योगवित्त्वप्यरूपज्ञस्तासां  तत्त्वविदुच्यते|
-किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्||१२२||
-yōgavittvapyarūpajñastāsāṁ  tattvaviducyatē|
-kiṁ punaryō vijānīyādōṣadhīḥ sarvathā bhiṣak||122||
-yogavittvapyarUpaj~jastAsAM  tattvaviducyate|
-kiM punaryo vijAnIyAdoShadhIH sarvathA bhiShak||122||
-If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspect. [122]
-==Best physician ==
-योगमासां तु यो विद्याद्देशकालोपपादितम्|
-पुरुषं पुरुषं वीक्ष्य स ज्ञेयो  भिषगुत्तमः||१२३||
-yōgamāsāṁ tu yō vidyāddēśakālōpapāditam|
-puruṣaṁ puruṣaṁ vīkṣya sa jñēyō  bhiṣaguttamaḥ||123||
-yogamAsAM tu yo vidyAddeshakAlopapAditam|
-puruShaM puruShaM vIkShya sa j~jeyo  bhiShaguttamaH||123||
-He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
-==Denouncing of quacks ==
-यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
-तथौषधमविज्ञातं विज्ञातममृतं यथा||१२४||
-yathā viṣaṁ yathā śastraṁ yathā'gniraśaniryathā|
-tathauṣadhamavijñātaṁ vijñātamamr̥taṁ yathā||124||
-yathA viShaM yathA shastraM yathA~agnirashaniryathA|
-tathauShadhamavij~jAtaM vij~jAtamamRutaM yathA||124||
-A drug that is understood perfectly can be used as an ambrosia. But the use of a drug that is not understood perfectly may work as poison, weapon, fire or a "bolt of thunder" [124]
-औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|
-विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते||१२५||
-auṣadhaṁ hyanabhijñātaṁ nāmarūpaguṇaistribhiḥ|
-vijñātaṁ cāpi duryuktamanarthāyōpapadyatē||125||
-auShadhaM hyanabhij~jAtaM nAmarUpaguNaistribhiH|
-vij~jAtaM cApi duryuktamanarthAyopapadyate||125||
-A drug whose name, form and properties are not known or a drug ,though known but not administered properly, spells disaster [125]
-योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|
-भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्||१२६||
-yōgādapi viṣaṁ tīkṣṇamuttamaṁ bhēṣajaṁ bhavēt|
-bhēṣajaṁ cāpi duryuktaṁ tīkṣṇaṁ sampadyatē viṣam||126||
-yogAdapi viShaM tIkShNamuttamaM bheShajaM bhavet|
-bheShajaM cApi duryuktaM tIkShNaM sampadyate viSham||126||
-Even a virulent poison can be converted into an excellent medicine when prepared and administered using the right methods. Conversely, even a good medicine may act as a potent poison if improperly administered [126].
-तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|
-धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा||१२७||
-tasmānna bhiṣajā yuktaṁ yuktibāhyēna bhēṣajam|
-dhīmatā kiñcidādēyaṁ jīvitārōgyakāṅkṣiṇā||127||
-tasmAnna bhiShajA yuktaM yuktibAhyena bheShajam|
-dhImatA ki~jcidAdeyaM jIvitArogyakA~gkShiNA||127||
-Therefore an intelligent man who desires health and long life should not take any medicine prescribed by a physician who is a complete stranger to the application of medicines [127]
-कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|
-सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्||१२८||
-kuryānnipatitō mūrdhni saśēṣaṁ vāsavāśaniḥ|
-saśēṣamāturaṁ kuryānnatvajñamatamauṣadham||128||
-kuryAnnipatito mUrdhni sasheShaM vAsavAshaniH|
-sasheShamAturaM kuryAnnatvaj~jamatamauShadham||128||
-One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician [128]
-दुःखिताय शयानाय श्रद्दधानाय रोगिणे|
-यो भेषजमविज्ञाय प्राज्ञमानी प्रयच्छति||१२९||
-त्यक्तधर्मस्य पापस्य मृत्युभूतस्य  दुर्मतेः|
-नरो नरकपाती स्यात्तस्य सम्भाषणादपि||१३०||
-duḥkhitāya śayānāya śraddadhānāya rōgiṇē|
-yō bhēṣajamavijñāya prājñamānī prayacchati||129||
-tyaktadharmasya pāpasya mr̥tyubhūtasya  durmatēḥ|
-narō narakapātī syāttasya sambhāṣaṇādapi||130||
-duHkhitAya shayAnAya shraddadhAnAya rogiNe|
-yo bheShajamavij~jAya prAj~jamAnI prayacchati||129||
-tyaktadharmasya pApasya mRutyubhUtasya  durmateH|
-naro narakapAtI syAttasya sambhAShaNAdapi||130||
-<div style="text-align:justify;">
-The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]
-</div>
-== Sinful deeds about exploitation of patient ==
-वरमाशीविषविषं क्वथितं ताम्रमेव वा|
-पीतमत्यग्निसन्तप्ता भक्षिता वाऽप्ययोगुडाः||१३१||
-नतु श्रुतवतां वेशं बिभ्रता शरणागतात्|
-गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्||१३२||
-varamāśīviṣaviṣaṁ kvathitaṁ tāmramēva vā|
-pītamatyagnisantaptā bhakṣitā vā'pyayōguḍāḥ||131||
-natu śrutavatāṁ vēśaṁ bibhratā śaraṇāgatāt|
-gr̥hītamannaṁ pānaṁ vā vittaṁ vā rōgapīḍitāt||132||
-varamAshIviShaviShaM kvathitaM tAmrameva vA|
-pItamatyagnisantaptA bhakShitA vA~apyayoguDAH||131||
-natu shrutavatAM veshaM bibhratA sharaNAgatAt|
-gRuhItamannaM pAnaM vA vittaM vA rogapIDitAt||132||
-<div style="text-align:justify;">
-It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid [131-132]
-</div>
-==Quest to become good physician ==
-भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
-परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्||१३३||
-bhiṣagbubhūṣurmatimānataḥ svaguṇasampadi|
-paraṁ prayatnamātiṣṭhēt prāṇadaḥ syādyathā nr̥ṇām||133||
-bhiShagbubhUShurmatimAnataH svaguNasampadi|
-paraM prayatnamAtiShThet prANadaH syAdyathA nRuNAm||133||
-<div style="text-align:justify;">
-Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people [133]
-</div>
-==Qualities of best drug and physician ==
-तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
-स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्||१३४||
-tadēva yuktaṁ bhaiṣajyaṁ yadārōgyāya kalpatē|
-sa caiva bhiṣajāṁ śrēṣṭhō rōgēbhyō yaḥ pramōcayēt||134||
-tadeva yuktaM bhaiShajyaM yadArogyAya kalpate|
-sa caiva bhiShajAM shreShTho rogebhyo yaH pramocayet||134||
-The right medicine is that which restores the health and best physician is that who relieves patients from their diseases [134]
-सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|
-सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||
-samyakprayōgaṁ sarvēṣāṁ siddhirākhyāti karmaṇām|
-siddhirākhyāti sarvaiśca guṇairyuktaṁ bhiṣaktamam||135||
-samyakprayogaM sarveShAM siddhirAkhyAti karmaNAm|
-siddhirAkhyAti sarvaishca guNairyuktaM bhiShaktamam||135||
-Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
-==Summary ==
-तत्र श्लोकाः-
-आयुर्वेदागमो हेतुरागमस्य प्रवर्तनम्|
-सूत्रणस्याभ्यनुज्ञानमायुर्वेदस्य निर्णयः||१३६||
-सम्पूर्णं कारणं कार्यमायुर्वेदप्रयोजनम्|
-हेतवश्चैव दोषाश्च भेषजं सङ्ग्रहेण च||१३७||
-रसाः सप्रत्ययद्रव्यास्त्रिविधो द्रव्यसङ्ग्रहः|
-मूलिन्यश्च फलिन्यश्च स्नेहाश्च लवणानि च||१३८||
-मूत्रं क्षीराणि वृक्षाश्च षड् ये क्षीरत्वगाश्रयाः|
-कर्माणि चैषां सर्वेषां योगायोगगुणागुणाः||१३९||
-वैद्यापवादो यत्रस्थाः सर्वे च भिषजां गुणाः|
-सर्वमेतत् समाख्यातं पूर्वाध्याये महर्षिणा||१४०||
-tatra ślōkāḥ-
-āyurvēdāgamō hēturāgamasya pravartanam|
-sūtraṇasyābhyanujñānamāyurvēdasya nirṇayaḥ||136||
-sampūrṇaṁ kāraṇaṁ kāryamāyurvēdaprayōjanam|
-hētavaścaiva dōṣāśca bhēṣajaṁ saṅgrahēṇa ca||137||
-rasāḥ sapratyayadravyāstrividhō dravyasaṅgrahaḥ|
-mūlinyaśca phalinyaśca snēhāśca lavaṇāni ca||138||
-mūtraṁ kṣīrāṇi vr̥kṣāśca ṣaḍ yē kṣīratvagāśrayāḥ|
-karmāṇi caiṣāṁ sarvēṣāṁ yōgāyōgaguṇāguṇāḥ||139||
-vaidyāpavādō yatrasthāḥ sarvē ca bhiṣajāṁ guṇāḥ|
-sarvamētat samākhyātaṁ pūrvādhyāyē maharṣiṇā||140||
-tatra shlokAH-
-AyurvedAgamo heturAgamasya pravartanam|
-sUtraNasyAbhyanuj~jAnam[[Ayurveda]]sya nirNayaH||136||
-sampUrNaM kAraNaM kAryam[[Ayurveda]]prayojanam|
-hetavashcaiva doShAshca bheShajaM sa~ggraheNa ca||137||
-rasAH sapratyayadravyAstrividho dravyasa~ggrahaH|
-mUlinyashca phalinyashca snehAshca lavaNAni ca||138||
-mUtraM kShIrANi vRukShAshca ShaD ye kShIratvagAshrayAH|
-karmANi caiShAM sarveShAM yogAyogaguNAguNAH||139||
-vaidyApavAdo yatrasthAH sarve ca bhiShajAM guNAH|
-sarvametat samAkhyAtaM pUrvAdhyAye maharShiNA||140||
-Here are the re-capitulatory verses
-The origin of [[Ayurveda]], circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of [[Ayurveda]] (are described) [136]
-A complete definition of the causes, the effects and objects of [[Ayurveda]]; and in brief causes and treatment of the ''dosha'' (have been described) [137]
-Causes, ''dravya'', the tastes, three-fold classification of the drugs (or the''dravya''), rooters, fruiters, unctuous substances and salts (are described in brief) [138]
-Urines, milk, six plants whose latex and barks are used as drugs; actions of all of these; merits and demerits of the right and wrong administration of them have been described [139]
-The denunciation of quacks, points indicating the qualities of best physician; all these have been described in brief in the first chapter by the great sages [140]
-इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते सूत्रस्थाने दीर्घञ्जीवितीयो नाम प्रथमोऽध्यायः||१||
-ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||
-Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).
-</div></div>
-<div class="mw-collapsible mw-collapsed" data-expandtext="Read More">
-==''Tattva Vimarsha'' / Fundamental Principles ==
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-* The quest for longevity is the basic purpose of any medical science and the desire to live long is the important desire of every mankind. [verse 3]
-* An iterative interchange between patients, practitioners, researchers and community (''Loka'') members through symposiums, discussions continuously added and enriched the ''Shastra'', or the Scientific body of knowledge, to help find the most effective formulations to alleviate diseases.
-* The patient seeks treatment when the disease becomes obstacle in daily routine of one’s life. [verse 6]
-* Four objectives of life: Health is the root to attain all four basic objectives of life i.e. ''Dharma'' (guidelines for life or virtues), ''Artha'' (Wealth). ''Kama'' (desires or enjoyments) and ''Moksha'' (emancipation). The diseases are destroyer of all this as well as harmony within an environment. [verse 15]
-* Three principles for knowledge of health and disease:  The best ways of knowledge about health and disease are knowing ''hetu''(causes), ''linga'' (symptomatology) and ''aushadha'' (therapeutics). [Verse 24]
-* Six categories of everything : ''Samanya'' (principle of similarity), ''vishesha'' (principle of distinction), ''guna'' (property), ''dravya'' (~substance), ''karma'' (action) and ''samavaya'' (inherence/ inseparable concomitance) are six basic  categories of everything existing in the world.By knowing this, the tenets of the compendium can be followed and highest well-being and non-perishable life span can be attained. [verse 27-29]
-* Two ways for attainment of knowledge: Knowledge can be attained through ''nayana chakshu'' (literally, eyes of knowledge/wisdom, or an ability to discern through the use of intellect) and ''dhyana chakshu'' (through meditation on the subject). [Verse 17,28]
-* Eight divine powers after knowledge:  After acquiring knowledge of [[Ayurveda]], one gets empowered with ''buddhi'' (knowledge/intellect/wisdom), ''siddhi'' (success), ''smriti''  (memory), ''medha''  (grasping power of intellect), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama''  (forbearance) and ''daya'' (kindness). [verse 39]
-* Definition of [[Ayurveda]]: [[Ayurveda]] deals with all aspects of life (good, bad, happy and unhappy life) and its extent.
-* Definition of ''Ayu'' (life) and its synonyms: ''Ayu''  means the conjunction of physical body, senses, mind and soul. It shall be sustainable and in continuum. Moreover, it shall be synchronized with other forms like ''sukshma sharira'' (subtle body). These four components function together in harmony over a range of spectrum of matter and energy. Each of these components has its own attributes merged on the two ends of the spectrum. The integrative entity of ''Ayu'' denotes life process with the ''atman'', also referred to as ''jiva-atman'' (or the fundamental self) at the higher end and the physical body at the lowest end. The ''atma'' (or ''atman'', as it is written sometimes) is integral to and a part of  ''paramatma'' i.e. the cosmic consciousness or the supreme soul. Thus the whole creation is a unified field of consciousness (a super nonphysical energy yet to be decoded in the light of modern science). Any attempt to successfully decode this field of consciousness or energy may warrant recoding of modern science itself.
-* Superiority of [[Ayurveda]] over other ''vedas'':  [[Ayurveda]] is the most holistic body of knowledge of all bodies of knowledge, because it is good for present life as well as life after death of the human beings. [verse 43].
-* Theory of ''samanya'' and ''vishesha'': ''Samanya'' is the principle which enables to understand similarity between objects, while ''vishesha'' is the principle which enables to understand distinction between objects. [Verse 44-45]
-* The three fundamental pillars of the sentient human being and the objective of [[Ayurveda]]: Mind, soul and body constitute foundation of the living being i.e. sentient ''purusha'' (living person). The objective of [[Ayurveda]] is to understand and explain all aspects of ''purusha''. [Verse 46-47]
-* Basic elements:''Panchamahabhuta'' (or the Five Elements), such as ''akasha'' (space),''vayu'' (air), ''tejas'' (fire), ''apa'' (water), and ''prithvi'' (earth), and spiritual, spatial and temporal elements (soul, mind, time and space) are collectively considered basic elements of this universe.  All the entities in the universe can be categorized into ''chetana'' (sentient/animate) and ''achetana'' (insentient/inanimate). The basis for this classification is not presence or absence of ''atma'' (soul), but the presence or absence of sense organs.  ''Guna'' (basic properties/qualities) and ''karma'' (actions):  Sense objects (''shabda'" (sound), ''sparsha''(touch), ''rupa'' (appearance), ''rasa''(taste) and ''gandha''(smell)) are five ''vaisheshika'' (specific) properties.
-*''Guru'' (heavy), ''laghu'' (light), ''sheeta'' (cool), ''ushna'' (hot), ''snigdha'' (unctuous), ''ruksha'' (dry), ''manda'' (mild/slow acting), ''tikshna'' (strong/fast acting), ''sthira'' (stable/immobile), ''sara'' (unstable), ''mridu'' (soft), ''kathina'' (hard), ''vishada'' (non-slimy), ''pichchila'' (sticky), ''shlakshna'' (smooth), ''khara'' (rough), ''sthoola'' (gross), ''sukshma'' (subtle), ''sandra'' (solid), ''drava'' (liquid/fluid) are twenty ''samanya'' (general) properties.
-*''Buddhi'' (knowledge) with ''smriti'' (memory), ''chetana'' (consciousness),  ''dhriti'' (restraint), ''ahankara'' (ego), ''ichcha'' (inclination/desire), ''dwesha'' (aversion), ''sukha'' (comfort] , ''dukkha'' (discomfort), ''prayatna'' (effort) are properties of the ''atman'' or the Self.
-*''Para'' (superior), ''aparatva'' (other than the superior/best), ''yukti'' (plan), ''samkhya'' (numeration), ''samyoga'' (combination), ''vibhaga'' (division), ''prithkatva'' (difference), ''parimana'' (measurement), ''samskar'' (processing/transformation), and ''abhyasa'' (continuous practice) are ten ''paradi'' (literally, "para" and "adi" (et cetera)), i.e., general properties . [verse 49]
-* The movement initiated by ''prayatna'' (effort) is called ''karma'' (action). [verse 49]
-* ''Samavaya''(Inseparability) : ''Samavaya''  is the inherent property of blending of ''dravya'' (i.e., substances/elements e.g., prithvi or earth etc.) with their ''gunas'' (properties) and ''karma'' (actions).This is universal because no ''dravya'' (substance) is devoid of ''property''. Every substance has some or the other property. [verse 50]
-* ''Dravya'': ''Dravya'' is that in which the ''karma'' (action) and ''guna'' (properties) reside inherently and which is the ''samavayi'' ''karana'' (material cause) for any ''karya''(effect).  [verse 51] Any entity which fulfills this criteria can be called as a ''dravya''. Matter, energy and force all have certain ''guna'' (properties) and ''karma'' (actions) and they are ''samavayi karana'' for the effects, so all such entities can be called as ''dravya''.
-* ''Guna'': ''Guna'' (properties) [verse 51] are inherent in a ''dravya''. ''Karma'' (action) is also inherent in ''dravya''. But unlike ''karma'', ''gunas'' cannot initiate any movement on their own. The movements have to be initiated by ''karma''.
-* ''Karma''(action/effect): Action is inherent in the very phenomenon of combination/conjunction and division/disjunction , and thus, inherent in ''dravya'' as well. The act of combining or dividing is ''karma'' (action). ''Karma'' does not require anything else. [verse 52]
-* ''Karana'' (cause) and a definition of health: The factor responsible for action is ''karana'' (or cause), which results in a desired ''karya'' (effect or outcome), which is the end product of ''karma''. In this verse, ''samanya, vishesha'' etc. are termed as ''karana'' (cause), and the ''karya'' (desired effect) is ''dhatusamya'' i.e. homeostasis. ''Dhatusamya'' leads to health. Therefore, such a balanced state of the body constituents itself can be a definition of good health. [verse 53]
-* ''Karya'' [Results to be achieved]: The objective of [[Ayurveda]] is to maintain and restore equilibrium among ''dhatus'' (the factors responsible for various physiological actions). [verse 53]
-* Three causes of all diseases: Misuse/abuse, avoidance and excessive use of time, intellect and sense objects constitute the threefold cause of both psychic and somatic disorders. [verse 54]
-* Locations for disease and pleasures: Body and mind are the locations of disorders as well as pleasures. The balanced use of time, intellect and sense objects is the cause of pleasures. Equilibrium leads to pleasures. [ verse 55]
-* The soul: The soul is unchangeable, is ''para'' (superior), is the cause of consciousness (in conjunction with the mind, properties of bhutas and sense organs), is eternal and is the seer who witnesses all the actions. The soul doesn’t get affected by any abnormalities. [verse 56]
-*''Dosha'': ''Vata, pitta'' and ''kapha'' are ''doshas'' associated with the body. ''Rajas'' and ''tamas'' are mental ''doshas''. These ''doshas'' can vitiate the body and mind respectively and are responsible for diseases. [verse 57]
-** Treatment of these ''doshas'': Body-related ''dosha'' are pacified by the remedial measures of divine and rational therapeutics. The treatment for vitiated mental ''dosha'' includes knowledge of self, specific scientific knowledge, encouragement of mind, remembrance/memory of experiences and meditation/concentration. These are the principles of psychotherapy in [[Ayurveda]]. [verse 58]
-** Properties of vata dosha & treatment: ''Vata dosha'' is ''ruksha''(dry), ''sheeta'' (cool), ''laghu'' (light), ''sukshma'' (subtle), ''chala'' (mobile), ''vishada'' (non-slimy) and ''khara'' (rough) in properties and is pacified by the drugs (and substances) having opposite properties. [verse 59]
-** Properties of ''pitta dosha'' and treatment: ''Pitta dosha'' is ''sneha'' (or, with unctuousness), ''ushna'' (hot), ''tikshna'' (strong/fast acting), ''drava'' (liquid), ''amla'' (sour), ''sara'' (unstable) and ''katu'' (pungent) and is pacified immediately by the drugs (and substances) having opposite properties. [verse 60]
-** Properties of ''kapha dosha'' and treatment: The properties of ''kapha'' are ''guru'' (heavy), ''sheeta'' (cool), ''mrudu'' (soft), ''snigdha'' (unctuous), ''madhura'' (sweet), ''sthira'' (stable/immobile) and ''pichchila'' (slimy). This is subsided by (the drugs and substances having) opposite properties. [verse 61]
-** Curability and incurability of diseases: Curable disorders are treated by drugs having opposite properties as mentioned above. The drugs should be administered after due considerations of three factors like ''desha, matra'' and ''kala''. ''Desha'' means the place of birth and ''residence'' of a person. ''Matra'' (dose) should be decided as per the strength of patient, stage of disease, severity of disease and ''agni''. In ''kala'', the season of precipitation of disease and time of administration of drug should be considered.  These factors should be considered to achieve maximum efficacy of the treatments. Treatment of incurable diseases is not advised. [verse 62]
-* ''Rasa'' (taste sensations): ''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its basic material constituents are ''apa'' and ''prithvi''. The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]
-* In ''vata'' disorders, the food and drugs with sweet, sour and salty tastes should be used. Remaining three tastes like pungent, bitter and astringent vitiate ''vata dosha''.
-* In ''pitta'' disorders, the food and drugs with astringent, sweet and bitter tastes should be used. Remaining three tastes like sour, salty and pungent vitiate ''pitta dosha''.
-* In ''kapha'' disorders, those with astringent, pungent and bitter should be used. Remaining three tastes like sweet, sour and salty vitiate ''kapha dosha''.
-* These tastes are useful in specific diseases because their basic constituents are opposite to the basic constituents of respective ''dosha''. [verse 65-66]
-</div>
-{| class="wikitable"
-! rowspan="2" | Shadrasa(six tastes)
-! rowspan="2" | Panchabhautic composition
-! colspan="3"| Biological impact
-|-
-! Kapha!! Pitta !! Vata
-|-
-| Madhura/Sweet|| Jala + Prithvi || <b>&#8648;</b> || <b>&#8650;</b> || <b>&#8650;</b>
-|-
-| Amla/ Sour|| Prithvi + Agni || <b>&#8648;</b> || <b>&#8648;</b>  || <b>&#8650;</b>
-|-
-| Lavana/ Salt|| Agni + Jala ||<b>&#8648;</b> || <b>&#8648;</b>||  <b>&#8650;</b>
-|-
-| Katu /Pungent|| Vayu + Agni ||<b>&#8650;</b> ||<b>&#8648;</b> || <b>&#8648;</b>
-|-
-| Tikta/Bitter || Akash + Vayu || <b>&#8650;</b> ||<b>&#8650;</b> || <b>&#8648;</b>
-|-
-| Kashaya/Astringent || Vayu + Prithvi || <b>&#8650;</b>|| <b>&#8650;</b> || <b>&#8648;</b>
-|-
-|}
-<div style="text-align:justify;">
-* All the material substances are classified into three categories: (1) Pacifiers of ''dosha'', (2) those which vitiate ''dhatu'' and (3) those maintaining health.[Verse 67]
-</div>
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-==''Vidhi Vimarsha'' / Applied Inferences==
- <div class="mw-collapsible-content">
-== Threefold method of learning [[Ayurveda]] ==
-[[Ayurveda]] can be understood completely and effectively by gaining the threefold knowledge of ''hetu'' (cause), ''linga'' (symptoms) and ''aushadha''(remedies). [[Charak Samhita]] explains the causes, symptoms and remedies pertaining to health and diseases, and therefore should be used as the definitive source of knowledge of [[Ayurveda]].
-== Six categories ==
-<div style="text-align:justify;">
-A group of entities can be classified in diverse ways, based on the purpose and the criteria of classification. Enlightened with the knowledge of [[Ayurveda]], when the sages observed the world, they realized that from the perspective of [[Ayurveda]] (for maintenance and promotion of health, and for curing diseases) all the entities in the world can be classified into six categories. These six categories are described as ''padartha'' by ''vaisheshika darshana''. But [[Ayurveda]] terms them as ''karana''(cause), with ''dhatusamya''(state of equilibrium of all body constituents, i.e. health) as their desired effect. In other words, these six categories can be used to maintain or restore health. As per ''Sushruta Samhita'' the duty of a ''vaidya''(physician) is to maintain or restore health, can be executed in three ways-
-#By augmenting the body constituents which are depleted, to normal level.
-#By depleting the body constituents which are abnormally increased, to normal level.
-#By maintaining the body constituents which are proportionate, in their normal proportions.
-For executing all these three duties, the ''vaidya'' (Ayurvedic practitioner or physician) requires ''samanya'' which leads to increase and ''vishesha'', which leads to decrease of existent imbalances/impurities. Therefore, they are mentioned first. ''Samanya'' and ''vishesha'' reside in ''dravya, guna'' and ''karma'', so a ''vaidya'' needs to study them. Relationship of ''guna'' and ''karma'' with ''dravya'' is ''samavaya''. ''Samavaya'' is responsible for existence of all the three - ''dravya, guna'' and ''karma''. Their relationship is indicated by placing all three in continuation in that verse. [[Ayurveda]] gives more importance to ''gunas'' (properties and also qualities). So ''guna'' is mentioned first. E.g. ''Vacha'' is described as ''ugragandha'' (having strong smell).If the drug is not possessing these desired qualities, ''vaidya'' may not select that drug, instead he may select an alternative.
-It may appear that the concepts of ''samanya'' etc. are philosophical. But [[Ayurveda]] applies these concepts in practice.
-Out of these six categories, ''dravya, guna'' and ''karma'' truly exist. ''Samanya, vishesha'' and ''samavaya'' do not exist in the physical world. They exist in a metaphysical sense.
-== Definition of [[Ayurveda]] ==
-Here four types of ''ayu'' are mentioned. Happy and unhappy life are more related to personal happiness or unhappiness. But there is good or righteous life and bad or sinful life also, where the person affects the harmony between his self and his surrounding. His/her acts do not impact just him or her, as an individual, but the society at large as well. There is a ''karmic'' consideration of one’s actions that could impact one’s life after death as well. Details of these are described in [[Sutra Sthana]], Chapter 30. [[Ayurveda]] describes factors beneficial and non beneficial for all these four types of life. [[Ayurveda]] also describes ''ayu pramana'' (the span of life). This is described in two ways. In the 8th chapter of [[Sutra Sthana]], guidelines to understand signs to predict longevity in new born babies are described. Methods like ''dashavidha pareeksha'' (ten point examination) also help in understanding the life span of a person. On the other hand, the section [[Indriya Sthana]] helps to predict or understand the circumstances leading to the death of a person in near future, i.e. when the life span comes to an end. [[Ayurveda]] also describes ''ayu'' itself i.e. definition and understanding about ''Ayu''.
-== Definition of ''Ayu'' and its synonyms ==
-[[Ayurveda]] discusses about ''Ayu'' which is conjugation of four factors, and life is not just about the body or like a machine. Besides body it also consists of ''indriya'' (sense organs), ''mana''(mind) and ''atma''(soul). Not just mechanical functions, but the living body consists of dynamic processes with sensations, feelings and intelligence, memory etc. in each of it’s functional units termed as ''paramanu'' (cell). The knowledge of ''ayu'' is explained by keeping such a living body in view.
-[[Ayurveda]] accepts separate existence of ''indriya'' (sense organs). ''Indriya'' are made up of the five ''mahabhutas''. Each ''indriya'' is composed of portions of all five ''mahabhutas'', with predominance of one of them. Accepting separate existence of ''indriya'' and understanding their composition as made up of ''mahabhutas'' is a significant concept philosophically, and also having important practical applications. Each ''indriya'' operates with the help of certain organs and structures called as ''adhishthana'' (substratum). E.g. eyes, specially retina, optic nerve and the centre for vision in the brain, all can be termed as ''adhishthana''. There is separate existence of ''indriya'', which is very subtle and therefore invisible. Since all these are made up of ''mahabhutas'', with specific diet and specific medicines they can be treated. This is because food and medicines(drugs) are also made up of ''mahabhutas''. Subtle portion from food nourishes ''indriyas'', and medicines can influence and regularise their functions. One can realise, that even the conditions pertaining to ''adhishthana'' like optic nerve degeneration are very much difficult to treat, so one can imagine about the conditions related to ''indriya''. But with acceptance of ''indriya'' and understanding their composition by ''mahabhutas'' provides scope to treat conditions not only pertaining to ''adhishthana'', but also ''indriya''.
-Similarly accepting separate existence of ''mana'' (mind) is also significant. Because not only by correcting the higher functions of brain which are attributed to mind, but by directly acting on mind, [[Ayurveda]] provides better scope for it’s treatment. Accepting existence of atma (soul) is again very much significant. ''Buddhi'' (intelligence), ''smriti'' (memory) etc. are attributes of ''atma''. By accepting separate existence of ''atma'', they can be better understood and treated to improve.
-''Atma'' along with the subtle ''indriyas'' and ''mana'' when enters in the union of sperm and ovum, ''ayu''(life) starts. Even after in vivo fertilisation of ovum with advanced procedures like ICSI, sometimes new life may not be started. As per [[Ayurveda]], it can be understood that ''atma'' has not entered in that union. The conjugation of four factors i.e. the body and ''atma'' which enters in it with ''indriya'' and ''mana'', continues till death. At the time of death, ''atma'' along with ''indriya'' and ''mana'' leaves the body. When ''atma'' realises that it is distinct from the body, ''indriya'' and ''mana'', it gets ''moksha'' (emancipation).
-==Synonyms of ''Ayu''(life)==
-''Ayu'' is described with various synonyms. Each one of them is significant and they provide understanding about different aspects about ''Ayu''. Its synonym, ''dhari'' (the support), indicates that as long as the conjugation of these four factors continues, the living body is protected. Any threat to the existence is counteracted by protective mechanisms like the healing of wounds. As soon as there is a disjunction of these factors, death occurs and the decomposition of body starts. ''Jeevitam'' (animation) suggests that only as long as the conjugation of these factors continues, there is liveliness, responsive and sentient nature. This is lost as soon as there is disjunction. ''Nityaga'' (the flux) suggests that this conjugation of four factors is a dynamic process, a continuum. The living body keeps on undergoing changes, at every moment. ''Anubandha'' (the link) suggests that this conjugation is continued as a link every moment. It also forms a link at its beginning point with the previous life, and at the end point, with the next life.
-==Superiority of [[Ayurveda]] over other ''vedas'':==
-Certain branches of ''veda'' like ''Dhanurveda'' (pertaining to knowledge of archery and war technology) are beneficial for the present life. Where as certain portions like ''upanishada'' and ''aranyaka'' are beneficial for the life after death. But [[Ayurveda]] is beneficial not only for this life, but for the other life also. By providing sound health, it is beneficial for present life. With sound health only it’s possible to perform specific rituals and good acts, which may lead to better life after death. Also with sound health only it is possible to make efforts to acquire the supreme knowledge which will lead to emancipation.
-==Theory of ''samanya'' and ''vishesha'':==
-''Samanya'' and ''vishesha'' are pertaining to ''dravya'', ''guna'' and ''karma''. E.g. when a person observes a white pen, there is a process involved in this understanding. The light emitted by that pen reaches the eyes. This sensation is conducted to the centre in the brain through ''indriya'' (sense organ). This happens in the presence of mind. We know that an absent minded person may not pay attention to this pen. The mind processes the information and analyses it, based on which the ''buddhi'' (intelligence), which is an attribute of the ''atma'' (soul), takes a decision about the nature of the object and on whether it is beneficial or not. This process is called as ''jnanotpatti'' (manifestation of knowledge). When we see another white pen, the same procedure is repeated and we understand that it also a white pen. We observe two white pens, and understand that they are similar. This is refered in the verse 45 as ''ekatva'' (similarity). How do we understand this similarity? It is said that both these white pens have an inherent principle called ''samanya'' which helps us to understand similarity (''samanyam ekatvakaram''). When we observe a black pen, we understand the distinction between it and the white pen. It is said that both of them contained a principle ''vishesha'' due to which we understood the dissimilarity, distinction (''prithaktvakrita''). This is the brief essence of the principle of ''Samanya-vishesha''. This concept is also found in ''vaisheshika darshana'' (a school of Indian philosophy). Many other schools of philosophy have discussed it, but [[Ayurveda]] has applied this concept in practice.
-* Continuous use of ''dravya'', ''guna'' or ''karma'' which are similar to the body constituents, results in the increase of them. Whereas, continuous use of dissimilar ''dravya, guna'' and ''karma'', result in the decrease of them/ e.g. eating the meat of animals causes an increase in the content of muscle tissue in the human body (''dravya samanya''). But not only this, eating of other food articles like ''masha'' (black gram) also results in an increase of muscle tissue. This happens because of the properties present in ''masha'' like ''guru'', ''picchila'', ''sthira'' etc. are similar to that of muscle tissue, although muscle tissue and black gram are different materials (''guna samanya''). Also, activities like rest and proper sleep induce similar properties like sthira, guru etc. which help in increase in muscle tissue (''Karma samanya'').
-* These effects on the body of ''dravya, guna'' and ''karma'' having ''samanya'' and ''vishesha'' can be exerted only when they are applied directly to the body (''pravrittih ubhayasya''). Also when we use any ''dravya, guna'' or ''karma, samanya'' and ''vishesha'' both come to action, with respect to different body constituents. E.g. ''Maricha'' (black pepper) decreases ''kapha'' and ''vata'', but at the same time increases ''pitta''. While using food or medicines, we must understand that it will be favorable to certain body constituents, but at the same time it will be unfavorable to other constituents (''ubhayasya pravrittih''). The effects are like double edged sword. By keeping this in mind one should make appropriate use of food or medicines.
-==Basic elements:==
-All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of ''atma'' (soul) in specific objects. Because ''atma'' is described as ''vibhu'' (ubiquitous, i.e. present everywhere). But the presence of ''atma'' is manifested through sense organs. Therefore, presence or absence of ''indriya'' (sense organs) is taken as the base for classification of animate and inanimate objects. Sense organs here do not refer to only externally known organs like eyes, ears etc. ''Indriya'' are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realised by subtle ''indriya'' present internally. It is significant to note that it was known to ancient Indians, and also to ''Ayurvedic'' physicians specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations [verse 48]
-* To acquire knowledge, a person interacts with the external world. For this purpose, he mainly makes use of his five senses. In other words, the vehicles of interaction between the internal and external world are the five senses. With this view point, the external world is composed of objects of our senses. In the words of Nobel laureate Sir James Jeans (in his book ‘The New Background of Science’), matter is that which is capable of originating objective sensations. Since there are five objects of senses, the worldly objects can be categorised into five groups. From where do these five categories originate? There must be five sources of origin of these fundamental elements, the five ''mahabhutas''. ''Bhuta'' (or ''bhoota'') means anything which exists or anything which has evolved. Since everything evolved from these five (''pancha''), they are referred as ''maha'' (great) ''bhuta''(element). ''Mahabhutas'' exist in purest unconjugated, further indivisible forms termed as ''tanmatra'' in the beginning of the evolution of the universe. But eventually, they combine with each other by means of specific phenomena to form ''mahabhutas'' and then several conjugations result in formation of worldly objects. Everything in the present universe is composed of all five ''mahabhutas''. Even the so called elementary particles are composed of them. Being so subtle they cannot be perceived physically. But their existence can be inferred by observing their functions. The theory of five ''mahabhutas'' is immensely important to understand [[Ayurveda]]. This theory is being studied presently worldwide. This would be evident from the fact that during 1990s, five international seminars were held on this concept of five ''mahabhutas'' by Indira Gandhi National Centre for Arts in India, in which eminent scientists from international arena participated and presented their papers. E.g. the ex-chief of Atomic Commission of India, Dr. Raja Ramanna, presented a paper on ‘''Chit-Achit'' and ''Ishwar''’.
-* The composition of human body is studied in terms of ''mahabhutas''. ''Dosha- dhatu'' and ''mala'', which are the most important body constituents, are also composed of ''mahabhutas''. Every object in the present universe is composed of ''mahabhutas'', therefore can be used as medicine, if properly studied. The medicines therefore are administered considering their ''panchabhautika'' composition. In manufacturing of drugs also one has to understand the changes in terms of ''mahabhutas''. Thus the concept of five mahabhutas is a core fundamental concept is  applicable in every field of [[Ayurveda]].
-* All the activities in the living body are possible only in the presence of ''atma'' (soul). Also they are always in relation to ''dik'' (Orientation in space) and ''kala'' (season). The concept of space-time resembles with the concept of ''dik-kala''. Therefore ''atma- dik'' and ''kala'' are considered as ''nimitta karana'' (incidental cause) for every activity.
-* ''Guna'' (basic properties/qualities) and ''karma'' (actions)- ''Guna'' in [[Ayurveda]] are not studied in terms of physical or chemical properties of various objects, but in terms of their effects on the living body. E.g. a food article or a drug is called as ''guru''(heavy) not as per its mass or weight. But by its property to augment body tissues. ''Ruksha'' (dry) is that which dessicates.
-* Out of the 41 ''guna'' mentioned here, ''shabda'' (sound), ''sparsha'' (touch), ''rupa'' (appearance- shape, colour, etc.), ''rasa'' (taste), ''gandha'' (smell) are termed as ''artha'', because they are the objects of senses. They are specialised characteristics of particular ''mahabhutas''. ''Guru'' etc. ''guna'' are in the form of 10 pairs of opposite characteristics. These are the ''guna'' present in the tissues of living body, therefore they are called as ''sharira'' (pertaining to body) ''guna''.  They are also present in the food articles and drugs. They manifest in an object, because of specific composition of ''mahabhutas''. Therefore, they are termed as ''bhautika'' (pertaining to ''bhutas''). ''Ichcha'' (desire), ''buddhi'' (including intellect, power of resolution, memory, awareness, sense of ego), ''dvesha'' (hatred), ''sukha'' (pleasure), ''dukkha'' (pain), and ''prayatna'' (effort) are six ''guna'' that are termed as ''atma guna'' (attributes of soul). ''Para'' and ten other properties are very much important in formulating treatment, hence termed as ''chikitsya guna''.
-* ''Atma'' (soul) is ubiquitous. ''Prayatna'' (effort) is described as an attribute of ''atma''. An action is initiated in the presence of ''atma''. It is said that the attribute ''prayatna'' (effort) provides initiation for the action. The term ''karma'' is also used in different other sense elsewhere. E.g. it refers to [[Panchakarma]] (five specific therapies for purification of the body) and ''purvakarma'' (previous deeds of a person). To differentiate the term ''karma'' here, the word ''cheshtitam'' is used. By using the word, it is clarified that here this word is used in the sense of movements.
-* ''Samavaya'' (Inseparable concomitance)- ''Samavaya''  is the inherent inseparable concomitance of ''prithvi'' etc. (''dravya)'' with their ''guṇas'' (properties) and ''karma'' (actions).  This relationship is inseparable, because ''dravya'' and ''guna-karma'' evolve together. If a ''dravya'' is destroyed, ''guna-karma'' cannot exist and vice a versa. ''Dravya, guna-karma'' evolve and get destroyed, and are replaced by newer ones, but their relationship never changes. Whenever a ''dravya'' exists, it is never devoid of ''guna-karma''. In this sense, it is said that ''samavaya'' is eternal. Out of the six categories of existants, ''dravya, guna'' and ''karma'' actually exist. But if their mutual relationship is not there, none of them can exist. Therefore, ''samavaya'' is the base of existance for everything. [ verse 50]
-==''Dosha:''==
-The present universe is composed of five ''mahabhutas''. When we observe various activities and functions in the human body and the external world, it is understood that functionally, five ''mahabhutas'' form three groups. Functions of ''prithvi'' and ''apa'' are complementary to each other and they work together. Same way ''akasha'' and ''vayu'' form a group. ''Agni'' keeps balance in these two groups. In the external world and in the living body, we can classify all the activities and functions grossly in three groups. On one hand we find functions like evolution of the universe and various objects, new creations, birth in case of living beings, growth and development, augmentation of existing structures and tissues, conjunction- conglomeration and unions required for this, synthesis, anabolism, impletion, nourishment. On the other hand we observe depletion of existing structures and tissues, dissociation or disjunction, division, catabolism, dessication, reduction, destruction and annihilation of existing structures, death in case of living beings and dissolution of the universe. For all these functions various movements are required which form the third group. These three kinds of functions are termed as ''visarga''(producing/creating), ''adana''(reducing/taking away) and ''vikshepa''(moving). These activities are performed by the group of ''prithvi''- ''apa, agni'' and ''akasha-vayu'' respectively. In the external world and in the living body we find these activities are going on in a controlled and guided manner, systematically. Therefore, there must be some principles of the universe which control them. These are ''Soma'' (''Chandra'' or Moon)- ''Surya'' (''Agni'', fire or Sun) and ''Anila'' (Vayu or Air). In the living body also such activities are going on in a coordinated, systematic, controlled and guided manner. The body constituents which govern them are representatives of ''Soma-Surya-Anila''. They are called as ''kapha, pitta'' and ''vata'' respectively. They are called as the three ''doshas''. [[Ayurveda]] studies and understands all the normal and abnormal activities in the human body in terms of the three ''doshas''. This system of three ''doshas'', is very important practically for each physician. A physician having average knowledge also can make use of this system for successfull treatment. While a physician having in depth knowledge can use the same system to understand minute details, due to which his treatment will become precise and therefore providing quicker and better success. The theory of three ''doshas'' i.e. ''Tridosha'' is very much important to understand [[Ayurveda]].
-==''Rasa'' [taste sensations]==
-Every ''dravya'' in the present universe is composed of specific mode of conjugation of all five ''mahabhutas''. ''Rasa'' (taste) is a specialized property of ''apa mahabhuta''. When ''apa mahabhuta'' is in ''tanmatra'' (purest unconjugated form) state, it does not possess taste. When it comes in contact with ''prithvi'', the taste is formed.   The variation in manifestation of six tastes like sweet, sour, salty, pungent, bitter and astringent is due to combination of other three ''mahabhuta'' like ''akasha, vayu'' and ''tejas''. [verse 64]
-Although the term ''rasa'' apparently refers to six tastes like sweet, sour etc., but here the effects of the drugs with those tastes on the living body are given more importance. E.g. by saying that a particular drug is having ''madhura rasa'', it is expected that not only that the drug will have sweet taste, but more than that it will have specific effects like nourishing body tissues, wholesome for hair etc. Any drug having such effects on the body is said to possess ''madhura rasa''.
-==Four objectives of life:==
-What is the purpose of life? What goals is one expected to achieve by living? These questions come to the mind of any wise person. The same is discussed by various Indian and world philosophies. As per Vedic traditions, ''dharma'' (righteousness or rules to lead a virtuous life), ''artha'' (wealth), ''kama'' (desires or enjoyments), and ''moksha'' (emancipation) are the four goals of life. Fulfillment of various desires and enjoyment is a fundamental goal of any human being and comes instinctively. For this, one requires wealth. ''Dharma'' is a set of rules or guidelines for good personal life and also for the whole society. Absence of ''dharma'' would only result in anarchy and violence. Therefore, ''dharma'' is essential. All the enjoyments are momentary. Every pleasure is followed by sorrow and vice versa. So one thinks of a state of permanent bliss, totally devoid of any sorrow or pain. Therefore, the concept of ''moksha'' (emancipation) is relevant. Here it is emphasized that without sound health one cannot achieve these goals. It is further emphasized, that one has to maintain a perfect balance between ''dharma, artha'' and ''kama'' in order to attain ''moksha''.
-==Classification of drugs:==
-''Rasa, guna, veerya'' and ''vipaka'' are important properties present in a ''dravya''. They can be identified by specific methods. But due to specific arrangements of ''mahabhutas'', which causes specific transformations, a ''dravya'' is possessing unique property termed as ''prabhava''. ''Mahabhutas'' being very subtle and unobservable with our senses, their conjugations or transformations can’t be readily understood. So ''prabhava'' is unexplicable. But it is understood based on the effects produced by it. Drugs can be classified on various parameters, based on ''prabhava'' also various classifications are possible. Here a gross classification based on three most important effects of ''prabhava'' is mentioned.
-* ''Dosha prashamana'' (''dosha'' pacifying): ''Dosha prashamana'' are the drugs which bring back the equilibrium of ''dosha''. ''Amalaki'' and ''durlabha'' pacify all the three ''dosha'' as well as correct the function of ''dhatu''. ''Amalaki'' pacifies ''vata'' due to ''madhura -amla'' ''rasa'' and ''madhura vipaka'', ''pitta'' due to ''madhura-tikta-kashaya'' , ''rasa'' and ''sheeta veerya'', ''kapha'' due to ''katu''-''tikta –kashaya rasa'' and ''guna'' like ''ruksha, laghu''. This explanation of the mode of action of ''amalaki'' on three doshas is true. But question arises why with the same set of properties, different actions are not possible like vitiation of kapha with ''madhura-amla rasa'', ''madhura vipaka'' and ''sheeta veerya''. So there must be some other factor also influencing the actions. This factor is ''prabhava''. The drugs with ''doshaprashamana prabhava'' always only pacify the ''doshas'' and never vitiate them, whereas the drugs with ''dhatu pradushana prabhava'' always vitiate, never pacify.
-* ''Dhatu pradushana'' (vitiating ''dhatu''): There are some substances which by their very nature harm the body e.g. ''mandaka dadhi'' (immature curd/yogurt), slow and acute poisons etc.
-* ''Swasthavrittahita'' (maintaining health): The substances which help in maintaining, promotion and preservation of the health of the healthy persons are ''swasthavratta hitakara''.  ''Rasayana'' and ''vajikarana'' as well as daily and seasonal regimens etc. are belonging to this group. Red rice, old rice, wheat, barley, green gram etc are good for daily use to maintain and promote health. The primary function of the substances under this category is to maintain the equilibrium of the ''dosha'' so that they are neither increased/aggravated nor decreased. Thus they help normal functioning of the body.  [verse 67]
-* [[Ayurveda]] in general and Charak in particular commonly use plant origin drugs. Animal origin drugs such as milk and its products are mainly used as diet articles and often as drugs also. As per present trend only cow’s urine is used that also mixed with herbal preparations as ''bhavana'' (fortification) or to make enema preparation strong particularly to combat ''ama'' conditions such as rheumatoid arthritis. Classical [[Ayurveda]] does not advise to use human urine. Other substances of animal origin are rarely used except shells of aquatic animals.
-* ''Samalah'' indicates byproducts such as bitumen. Salt, minerals and alkaline products obtained from earth are also included in this group. Minerals and metals obtained from earth are first subjected to purification and then converting to nano particles (''bhasma'') by the various methods described separately for each product. The metals are subjected to anaerobic incinerating processes to convert it into ''bhasma'' which is nano form of the metal. Thus the earth-products becomes free from side effects of the gross metal and very potent and cures many diseases when administered with specific decoctions. It also reduces the bulk of doses of the herbal substances when mixed with these ''bhasma''. (Verse 70).
-* Plant origin drugs are classified in four groups viz. ''vanaspati'' (direct fruiters), ''virudha'' (creepers), ''vanaspatya'' (flower-based fruiters) and ''aushadhi'' (herbs).
-* ''Vanaspati'' (direct fruiters): There are some plants which bear fruits without visible flowers.
-* ''Virudha'' (creepers): The plants which spread with branches are ''virudha'' e.g. ''guduchi''
-* ''Vanaspatya'' (flower-based or flowering fruiters): The plants of this group bear first visible flowers and then fruits.
-* ''Aushadhi'' (herbs): The plants which die out after bearing the fruits are ''aushadha'' e.g. wheat, paddy, barley, lentils etc (Verse 71-72).
-* Fruits of both the types of ''klitaka'' (Glycyrrhiza glabra Linn.) are most useful for purgation, though Sushruta mentions use of its root generally. Only autumnal fruits of ''hastiparini'' are most useful. Sushruta advises use of leaves of ''aragvadha'' (Cassia fistula Linn.) for purgation but in the present context, its fruits are mentioned because they are useful (80-86).
-* Ghee is the most important unctuous substance among various types of unctuous substances, because it possesses an unique quality of absorbing the properties of processed drugs without losing its own properties. Therefore ghee is the best media for processing drugs. (87-88).
-* ''Saindhva'' (rock salt) is very useful among all salts, but here ''sauvarchala'' (sochal salt) is listed first because of its most palatable taste. Otherwise sochal salt comes only after ''saindhava'' in order of priority (89-92).
-* Urine from the female species of various animals have generally been advised for therapeutic purposes because they are considered light(Charak Sutra 27/238). Some commentators ascribe heaviness to males with ''shukra'' and lightness of urine due to dissociation of female with ''shukra'' but it is not acceptable as females are not completely devoid of ''shukra dhatu.'' So in a nutshell, urine of female animals serves as efficacious in treating the many diseases. Next in order comes urine of male species. The urine of an impotent animal is considered inauspicious and thus not mentioned (93-105).
-* Sweetness, nourishment, unctuousness, and coolness are the general properties of the milk, but milk of some animals may differ in this regard. For instance, milk of she-camel is slightly saline in taste while she-goat is astringent. Similarly, milk of a she-camel also differs in properties as it is rough and hot. Hence the specific properties mentioned of the individual milk should also be considered in this regard (Charak Sutra 27/217-224). Milk is beneficial for mental faculties due to its specific action and also due to its general nourishing property which includes the proper growth of the mental faculties also and not the mind itself which is eternal.
-* Milk is beneficial for certain states or conditions of ''raktapitta'' (bleeding disorders) as it is mentioned that even if after administration of the various decoctions, stimulation of digestive power and pacification of ''kapha''. ''Raktapitta'' not cured indicates ''vata'' predominance and in such conditions the milk of a she-goat or of a cow, boiled with five times its volume of water is advised (Charak Chikitsa 4:82-83). Thus, it is not correct to say that milk is harmful for ''adhoga'' and ''urdhvaga raktapitta'' due to laxative and ''kapha'' vitiating properties respectively. Milk is, of course, useful in ''raktapitta'' only at a certain stage (105-113).
-* ''Krishnagandha'' is included in the list of ''shodhana'' drugs though it has no elimination action. It seems this drug is included in the list owing to its external purification action and application as paste (116-119).
-* Local people such as goat-herders, sheep-herders, cow-herder and other forest dwellers are generally well versed with identification of the local herbs. Therefore, the beginner may take their help of these people for identification of the plants available in their areas. However, mere knowing the name and form of the plant is not sufficient and one must know their pharmacological properties, therapeutic actions and underlying principle of its application. Hence the best physician is the one who is well acquainted with drugs in their entirely (120-123).
-* To become a successful physician, it is very necessary to acquaint with identification of the drug material as well as to know detail pharmacological and therapeutic properties and actions of the drug.
-* Physician should use only those drugs which are well known from every aspect (pharmacological effect). The unknown drug may act as poison and kill the patient. Therefore, if a physician knows all the three aspects viz., names, forms and properties of drugs can treat the patients successfully. Hence the patient should not take medicine from pseudo-physicians and similarly a physician should not prescribe a drug which is not well known (124-133).
-* Correct drug and knowledgeable physician are the first two important pillars of successful treatment. Therefore, it is necessary to know the qualities of correct medicine and a good physician. The drugs having all the requisite properties and actions required for cure a particular disease is considered as the proper drug. For a good physician, it is necessary to have all the knowledge of the principles underlying the correct application of medicines. Sometimes a randomly prescribed medicine by a pseudo physician also succeed in alleviating a disease and in that case the credit is not his but it is just accidental. Thus, only that physician is best who has proficiency in the principle governing the use of drug, knows all the aspects of the medicine to select and thus has the capability of curing the diseases (134).
-* [[Ayurveda]] has a very scientific principle of ''karya-karana vada'' which says every action (''karya'') has its specific cause (''karana''). Therefore, on the basis of this principle, if the disease is cured, it can be said that a proper medicine having all the requisite curative properties and action has been administered. Similarly, if there is a success in curing a disease, it also implies that the physician is proficient in [[Ayurveda]] and is endowed with all the good qualities as envisaged in ''Khuddaka chatushpada'' (Charak Sutra l0/ 6) (135)
-* All over the world, plants are recognized by their scientific names (in Latin, mostly), and hence generally accepted Latin names of plants mentioned in this chapter are given here to facilitate their wide understanding.
-</div>
-'''Table 1: Botanical names of herbs:'''
-{| class="wikitable"
-|-
-| rowspan="1" style="text-align: center;" |abhayā (Terminalia chebula)
-|-
-| rowspan="1" style="text-align: center;" | ajagandhā (Gynadropsis gynandra),<br> antaḥkōṭarapuṣpī  (Argyreia speciosa),
-|-
-| rowspan="1" style="text-align: center;" | adhōguḍā (Vruddhadaaruka Ipomoea reniformis)
-|-
-| rowspan="1" style="text-align: center;" | āragvadha (Casia fistula)
-|-
-| rowspan="1" style="text-align: center;" | Arka (Calotropis procera)
-|-
-| rowspan="1" style="text-align: center;" | bimbī (Coccinia indica),
-|-
-| rowspan="1" style="text-align: center;" | dhāmārgava  (Luffa cylindrica),<br>dravantī (Fatropha glandulifera),
-|-
-| rowspan="1" style="text-align: center;" | gavākṣi (Citrullus colocynthis),
-|-
-| rowspan="1" style="text-align: center;" | haimavatī (Acorus calamus),
-|-
-| rowspan="1" style="text-align: center;" | Hastidantī (Croton oblongifolius),
-|-
-| rowspan="1" style="text-align: center;" | ikṣvāku  (Lagenaria siceraria),
-|-
-| rowspan="1" style="text-align: center;" | jīmūtaṁ  (Luffa echinata),
-|-
-| rowspan="1" style="text-align: center;" | jyōtiṣmatī (Celastrus panniculatus),
-|-
-| rowspan="1" style="text-align: center;" | kampillaka (Mallotus philippinensis),
-|-
-| rowspan="1" style="text-align: center;" | kr̥ṣṇagandhā (Moringa oleifera)
-|-
-| rowspan="1" style="text-align: center;" | kr̥tavēdhanam  (Luffa acutangula)<br>klītakaṁ (Glycyrrhiza glabra),
-|-
-| rowspan="1" style="text-align: center;" | kṣīriṇī (Mimusops hexandra)
-|-
-| rowspan="1" style="text-align: center;" | kuṭaja (Holarrhena antidysenterica)
-|-
-| rowspan="1" style="text-align: center;" | madanāni  (Randia dumetorum),<br>prakīryā (Caesalpinia crista),
-|-
-| rowspan="1" style="text-align: center;" | pratyakpuṣpā  (Achyanthes aspera),
-|-
-| rowspan="1" style="text-align: center;" | pratyakśrēṇī (Baliospermum montanum),
-|-
-| rowspan="1" style="text-align: center;" | pūtīka (Caesalpinia crista),
-|-
-| rowspan="1" style="text-align: center;" | śaṇapuṣpī (Crotalaria verrucosa),
-|-
-| rowspan="1" style="text-align: center;" | śaṅkhini (Canscora decussata),
-|-
-|}
-</div></div>
-<div class="mw-collapsible mw-collapsed" data-expandtext="Read More">
-==The Glossary of Technical terms==
-<div class="mw-collapsible-content">
-#Ayu – Life entity
-#Arogya – Health  or disease free state
-#Purusartha-catustaya – Four principal instincts of life
-#Samanya – Principle of similarity
-#Vishesha- Principle of difference
-#Bheshaja - Medicine
-#Hitayu- Good social life
-#Ahitayu – Unsocial life
-#Sukhayu – Happy life and wellness
-#Duhkhayu -  Unhappy life
-#Deerghayu- Long life / longevity
-#Rasa – The object of the sense of taste
-#Shadrasa – The six basic tastes viz sweet, sour, salt, bitter. Pungent, astringent
-#Dravya sangrah- The nine basic causal factors.
-#Dravya-guna-karma - The basic pharmacological denominators.
-#Guna – Property, physical and biological
-#Sharira – Physical body
-#Indriya- Sensory apparatus
-#Sattwa - Mind
-#Atman- Conscious element in the living being(soul)
-#[[Ayurveda]]watarana- Evolution of [[Ayurveda]] on the earth
-#abhyañjana (अभ्यञ्जन): massage
-#añjana (अञ्जन): antimony
-#audbhida (औद्भिद): plant origin
-#gairika (गैरिक): red chalk
-#gōrasāḥ (गोरसाः): milk
-#haya (हय): mare
-#jaṅgama (जङ्गम) animal origin
-#khurāḥ (खुराः): hoof
-#malāḥ (मलाः): waste materials
-#pārthiva (पार्थिव): earth origin
-#pracchardanē (प्रच्छर्दने ): in vomiting therapy
-#rōcanāḥ (रोचनाः) inspissated bile
-#sikatāḥ (सिकताः): sand
-#śr̥ṅga (शृङ्ग): horn
-#sudhā (सुधा): lime
-#śuṅgāḥ (शुङ्गाः): off-shoots
-</div></div>
-==References==
-[[Category:Sutra Sthana]]
-<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;
- bottom:32px; left:2%; z-index:11111111111111111111111111111111111; padding:0; margin:0;"><span style="color:blue;
- font-size:8pt; font-face:verdana,sans-serif;  border:0.2em outset #ceebf7;
- padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
-[[#top| Back to the Top ]]</span></div>
-<div style="background-color:#DDEFDD; position:fixed; bottom:10px; left:-20%; ">
-abcd
-</div>
-<h3>List of 120 chapters in [[Charak Samhita]]</h3>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section I [[Sutra Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Deerghanjiviteeya Adhyaya]]'''</li>
-<li>'''[[Apamarga Tanduliya Adhyaya]]'''</li>
-<li>'''[[Aragvadhiya Adhyaya]]'''</li>
-<li>'''[[Shadvirechanashatashritiya Adhyaya]]'''</li>
-<li>'''[[Matrashiteeya Adhyaya]]'''</li>
-<li>'''[[Tasyashiteeya Adhyaya]]'''</li>
-<li>'''[[Naveganadharaniya Adhyaya]]'''</li>
-<li>'''[[Indriyopakramaniya Adhyaya]]'''</li>
-<li>'''[[Khuddakachatushpada Adhyaya]]'''</li>
-<li>'''[[Mahachatushpada Adhyaya]]'''</li>
-<li>'''[[Tistraishaniya Adhyaya]]'''</li>
-<li>'''[[Vatakalakaliya Adhyaya]]'''</li>
-<li>'''[[Snehadhyaya]]'''</li>
-<li>'''[[Swedadhyaya]]'''</li>
-<li>'''[[Upakalpaniya Adhyaya]]'''</li>
-<li>'''[[Chikitsaprabhritiya Adhyaya]]'''</li>
-<li>'''[[Kiyanta Shiraseeya Adhyaya]]'''</li>
-<li>'''[[Trishothiya Adhyaya]]'''</li>
-<li>'''[[Ashtodariya Adhyaya]]'''</li>
-<li>'''[[Maharoga Adhyaya]]'''</li>
-<li>'''[[Ashtauninditiya Adhyaya]]'''</li>
-<li>'''[[Langhanabrimhaniya Adhyaya]]'''</li>
-<li>'''[[Santarpaniya Adhyaya]]'''</li>
-<li>'''[[Vidhishonitiya Adhyaya]]'''</li>
-<li>'''[[Yajjah Purushiya Adhyaya]]'''</li>
-<li>'''[[Atreyabhadrakapyiya Adhyaya]]'''</li>
-<li>'''[[Annapanavidhi Adhyaya]]'''</li>
-<li>'''[[Vividhashitapitiya Adhyaya]]'''</li>
-<li>'''[[Dashapranayataneeya Adhyaya]]'''</li>
-<li>'''[[Arthedashmahamooliya Adhyaya]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section II [[Nidana Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Jwara Nidana]]'''</li>
-<li>'''[[Raktapitta Nidana]]'''</li>
-<li>'''[[Gulma Nidana]]'''</li>
-<li>'''[[Prameha Nidana]]'''</li>
-<li>'''[[Kushtha Nidana]]'''</li>
-<li>'''[[Shosha Nidana]]'''</li>
-<li>'''[[Unmada Nidana]]'''</li>
-<li>'''[[Apasmara Nidana]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section III  [[Vimana Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Rasa Vimana]]'''</li>
-<li>'''[[Trividhakukshiya Vimana]]'''</li>
-<li>'''[[Janapadodhvansaniya Vimana]]'''</li>
-<li>'''[[Trividha Roga Vishesha Vijnaniya Vimana]]'''</li>
-<li>'''[[Sroto Vimana]]'''</li>
-<li>'''[[Roganika Vimana]]'''</li>
-<li>'''[[Vyadhita Rupiya Vimana]]'''</li>
-<li>'''[[Rogabhishagjitiya Vimana]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section IV [[Sharira Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Katidhapurusha Sharira]]'''</li>
-<li>'''[[Atulyagotriya Sharira]]'''</li>
-<li>'''[[Khuddika Garbhavakranti Sharira]]'''</li>
-<li>'''[[Mahatigarbhavakranti Sharira]]'''</li>
-<li>'''[[Purusha Vichaya Sharira]]'''</li>
-<li>'''[[Sharira Vichaya Sharira]]'''</li>
-<li>'''[[Sankhya Sharira]]'''</li>
-<li>'''[[Jatisutriya Sharira]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section V [[Indriya Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Varnasvariyamindriyam Adhyaya]]'''</li>
-<li>'''[[Pushpitakamindriyam Adhyaya]]'''</li>
-<li>'''[[Parimarshaneeyamindriyam Adhyaya]]'''</li>
-<li>'''[[Indriyaneeka]]'''</li>
-<li>'''[[Purvarupeeya]]'''</li>
-<li>'''[[Kathamanasharireeya]]'''</li>
-<li>'''[[Pannarupiya]]'''</li>
-<li>'''[[Avakshiraseeya]]'''</li>
-<li>'''[[Yasyashyavanimitta]]'''</li>
-<li>'''[[Sadyomaraneeya]]'''</li>
-<li>'''[[Anujyoti]]'''</li>
-<li>'''[[Gomayachurniya]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section VI [[Chikitsa Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Rasayana]]<span style="color:#0645ad"> Chikitsa Adhyaya</span>'''</li>
-<li>'''[[Vajikarana]]<span style="color:#0645ad"> Chikitsa Adhyaya</span>'''</li>
-<li>'''[[Jwara Chikitsa]]'''</li>
-<li>'''[[Raktapitta Chikitsa]]'''</li>
-<li>'''[[Gulma Chikitsa]]'''</li>
-<li>'''[[Prameha Chikitsa]]'''</li>
-<li>'''[[Kushtha Chikitsa]]'''</li>
-<li>'''[[Rajayakshma Chikitsa]]'''</li>
-<li>'''[[Unmada Chikitsa]]'''</li>
-<li>'''[[Apasmara Chikitsa]]'''</li>
-<li>'''[[Kshatakshina Chikitsa]]'''</li>
-<li>'''[[Shvayathu Chikitsa]]'''</li>
-<li>'''[[Udara Chikitsa]]'''</li>
-<li>'''[[Arsha Chikitsa]]'''</li>
-<li>'''[[Grahani Chikitsa]]'''</li>
-<li>'''[[Pandu Chikitsa]]'''</li>
-<li>'''[[Hikka Shwasa Chikitsa]]'''</li>
-<li>'''[[Kasa Chikitsa]]'''</li>
-<li>'''[[Atisara Chikitsa]]'''</li>
-<li>'''[[Chhardi Chikitsa]]'''</li>
-<li>'''[[Visarpa Chikitsa]]'''</li>
-<li>'''[[Trishna Chikitsa]]'''</li>
-<li>'''[[Visha Chikitsa]]'''</li>
-<li>'''[[Madatyaya Chikitsa]]'''</li>
-<li>'''[[Dwivraniya Chikitsa]]'''</li>
-<li>'''[[Trimarmiya Chikitsa]]'''</li>
-<li>'''[[Urustambha Chikitsa]]'''</li>
-<li>'''[[Vatavyadhi Chikitsa]]'''</li>
-<li>'''[[Vatarakta Chikitsa]]'''</li>
-<li>'''[[Yonivyapat Chikitsa]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section VII [[Kalpa Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Madanakalpa Adhyaya]]'''</li>
-<li>'''[[Jimutaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Ikshvaku Kalpa Adhyaya]]'''</li>
-<li>'''[[Dhamargava Kalpa Adhyaya]]'''</li>
-<li>'''[[Vatsaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Kritavedhana Kalpa Adhyaya]]'''</li>
-<li>'''[[Shyamatrivrita Kalpa Adhyaya]]'''</li>
-<li>'''[[Chaturangula Kalpa Adhyaya]]'''</li>
-<li>'''[[Tilvaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Sudha Kalpa Adhyaya]]'''</li>
-<li>'''[[Saptalashankhini Kalpa Adhyaya]]'''</li>
-<li>'''[[Dantidravanti Kalpa Adhyaya]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<table border="0" cellspacing="0" cellpadding="2" class="mw-collapsible mw-collapsed" style="margin:2px 0;background:#FFF;color:#000;width:100%;border:1px solid #AAA;padding:0;">
-<tr>
-<th><div style="background:#CCF;padding:2px 0.5em;font-weight:bold;text-align:center;">Section VIII [[Siddhi Sthana]]</div>
-</th></tr>
-<tr>
-<td style="background:transparent;font-weight:normal;text-align:left;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Kalpana Siddhi]]'''</li>
-<li>'''[[Panchakarmiya Siddhi]]'''</li>
-<li>'''[[Bastisutriyam Siddhi]]'''</li>
-<li>'''[[Snehavyapat Siddhi]]'''</li>
-<li>'''[[Netrabastivyapat Siddhi]]'''</li>
-<li>'''[[Vamana Virechana Vyapat Siddhi]]'''</li>
-<li>'''[[Bastivyapat Siddhi]]'''</li>
-<li>'''[[Prasrita Yogiyam Siddhi]]'''</li>
-<li>'''[[Trimarmiya Siddhi]]'''</li>
-<li>'''[[Basti Siddhi]]'''</li>
-<li>'''[[Phalamatra Siddhi]]'''</li>
-<li>'''[[Uttar Basti Siddhi]]'''</li>
-</ol></div></div></div>
-</td></tr></table>
-<h3><big>'''Sections and 120 Chapters in [[Charak Samhita]]'''</big></h3>
-<div style="width:100%; margin-top:0.5em; min-width:200px; border:1px solid #000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"><span style="color:#00008b">Section I [[Sutra Sthana]] </span></h2>
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Deerghanjiviteeya Adhyaya]]'''</li>
-<li>'''[[Apamarga Tanduliya Adhyaya]]'''</li>
-<li>'''[[Aragvadhiya Adhyaya]]'''</li>
-<li>'''[[Shadvirechanashatashritiya Adhyaya]]'''</li>
-<li>'''[[Matrashiteeya Adhyaya]]'''</li>
-<li>'''[[Tasyashiteeya Adhyaya]]'''</li>
-<li>'''[[Naveganadharaniya Adhyaya]]'''</li>
-<li>'''[[Indriyopakramaniya Adhyaya]]'''</li>
-<li>'''[[Khuddakachatushpada Adhyaya]]'''</li>
-<li>'''[[Mahachatushpada Adhyaya]]'''</li>
-<li>'''[[Tistraishaniya Adhyaya]]'''</li>
-<li>'''[[Vatakalakaliya Adhyaya]]'''</li>
-<li>'''[[Snehadhyaya]]'''</li>
-<li>'''[[Swedadhyaya]]'''</li>
-<li>'''[[Upakalpaniya Adhyaya]]'''</li>
-<li>'''[[Chikitsaprabhritiya Adhyaya]]'''</li>
-<li>'''[[Kiyanta Shiraseeya Adhyaya]]'''</li>
-<li>'''[[Trishothiya Adhyaya]]'''</li>
-<li>'''[[Ashtodariya Adhyaya]]'''</li>
-<li>'''[[Maharoga Adhyaya]]'''</li>
-<li>'''[[Ashtauninditiya Adhyaya]]'''</li>
-<li>'''[[Langhanabrimhaniya Adhyaya]]'''</li>
-<li>'''[[Santarpaniya Adhyaya]]'''</li>
-<li>'''[[Vidhishonitiya Adhyaya]]'''</li>
-<li>'''[[Yajjah Purushiya Adhyaya]]'''</li>
-<li>'''[[Atreyabhadrakapyiya Adhyaya]]'''</li>
-<li>'''[[Annapanavidhi Adhyaya]]'''</li>
-<li>'''[[Vividhashitapitiya Adhyaya]]'''</li>
-<li>'''[[Dashapranayataneeya Adhyaya]]'''</li>
-<li>'''[[Arthedashmahamooliya Adhyaya]]'''</li>
-</ol>
-</div></div></div></div>
-<table style="width: 100%; margin-top:0.5em; border-spacing: 0px;">
-<tr>
-<td style="width:33.33%; border:1px solid #000000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"><span style="color:#00008b">Section II [[Nidana Sthana]]</span></h2>
-<div style="padding-top:0.25em; padding-bottom:0.2em; padding-left:0.5em; padding-right:0.75em;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Jwara Nidana]]'''</li>
-<li>'''[[Raktapitta Nidana]]'''</li>
-<li>'''[[Gulma Nidana]]'''</li>
-<li>'''[[Prameha Nidana]]'''</li>
-<li>'''[[Kushtha Nidana]]'''</li>
-<li>'''[[Shosha Nidana]]'''</li>
-<li>'''[[Unmada Nidana]]'''</li>
-<li>'''[[Apasmara Nidana]]'''</li>
-</ol>
-</div>
-</td>
-<td style="border:1px solid transparent;"><p><br></p></td>
-<td style="width:33.33%; border:1px solid #000000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"> <span style="color:#00008b"> Section III  [[Vimana Sthana]]</span></h2>
-<div style="padding-top:0.25em; padding-bottom:0.2em; padding-left:0.5em; padding-right:0.75em;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Rasa Vimana]]'''</li>
-<li>'''[[Trividhakukshiya Vimana]]'''</li>
-<li>'''[[Janapadodhvansaniya Vimana]]'''</li>
-<li>'''[[Trividha Roga Vishesha Vijnaniya Vimana]]'''</li>
-<li>'''[[Sroto Vimana]]'''</li>
-<li>'''[[Roganika Vimana]]'''</li>
-<li>'''[[Vyadhita Rupiya Vimana]]'''</li>
-<li>'''[[Rogabhishagjitiya Vimana]]'''</li>
-</ul>
-</div>
-</ol>
-<td style="border:1px solid transparent;"><p><br></p></td>
-<td style="width:33.33%; border:1px solid #000000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"> <span style="color:#00008b">Section IV [[Sharira Sthana]]</span></h2>
-<div style="padding-top:0.25em; padding-bottom:0.2em; padding-left:0.5em; padding-right:0.75em;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Katidhapurusha Sharira]]'''</li>
-<li>'''[[Atulyagotriya Sharira]]'''</li>
-<li>'''[[Khuddika Garbhavakranti Sharira]]'''</li>
-<li>'''[[Mahatigarbhavakranti Sharira]]'''</li>
-<li>'''[[Purusha Vichaya Sharira]]'''</li>
-<li>'''[[Sharira Vichaya Sharira]]'''</li>
-<li>'''[[Sankhya Sharira]]'''</li>
-<li>'''[[Jatisutriya Sharira]]'''</li>
-</ol>
-</div>
-</td>
-</tr>
-</table>
-<div style="margin-top:0.5em; width:100%; min-width:200px; border:1px solid #000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"><span style="color:#00008b">Section V [[Indriya Sthana]]</span></h2>
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Varnasvariyamindriyam Adhyaya]]'''</li>
-<li>'''[[Pushpitakamindriyam Adhyaya]]'''</li>
-<li>'''[[Parimarshaneeyamindriyam Adhyaya]]'''</li>
-<li>'''[[Indriyaneeka]]'''</li>
-<li>'''[[Purvarupeeya]]'''</li>
-<li>'''[[Kathamanasharireeya]]'''</li>
-<li>'''[[Pannarupiya]]'''</li>
-<li>'''[[Avakshiraseeya]]'''</li>
-<li>'''[[Yasyashyavanimitta]]'''</li>
-<li>'''[[Sadyomaraneeya]]'''</li>
-<li>'''[[Anujyoti]]'''</li>
-<li>'''[[Gomayachurniya]]'''</li>
-</ol>
-</div></div></div></div>
-<div style="width:100%; margin-top:0.5em; min-width:200px; border:1px solid #000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"><span style="color:#00008b">Section VI [[Chikitsa Sthana]]</span></h2>
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="padding:0.1em 0.6em 0.5em;">
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Rasayana]]<span style="color:#0645ad"> Chikitsa Adhyaya</span>'''</li>
-<li>'''[[Vajikarana]]<span style="color:#0645ad"> Chikitsa Adhyaya</span>'''</li>
-<li>'''[[Jwara Chikitsa]]'''</li>
-<li>'''[[Raktapitta Chikitsa]]'''</li>
-<li>'''[[Gulma Chikitsa]]'''</li>
-<li>'''[[Prameha Chikitsa]]'''</li>
-<li>'''[[Kushtha Chikitsa]]'''</li>
-<li>'''[[Rajayakshma Chikitsa]]'''</li>
-<li>'''[[Unmada Chikitsa]]'''</li>
-<li>'''[[Apasmara Chikitsa]]'''</li>
-<li>'''[[Kshatakshina Chikitsa]]'''</li>
-<li>'''[[Shvayathu Chikitsa]]'''</li>
-<li>'''[[Udara Chikitsa]]'''</li>
-<li>'''[[Arsha Chikitsa]]'''</li>
-<li>'''[[Grahani Chikitsa]]'''</li>
-<li>'''[[Pandu Chikitsa]]'''</li>
-<li>'''[[Hikka Shwasa Chikitsa]]'''</li>
-<li>'''[[Kasa Chikitsa]]'''</li>
-<li>'''[[Atisara Chikitsa]]'''</li>
-<li>'''[[Chhardi Chikitsa]]'''</li>
-<li>'''[[Visarpa Chikitsa]]'''</li>
-<li>'''[[Trishna Chikitsa]]'''</li>
-<li>'''[[Visha Chikitsa]]'''</li>
-<li>'''[[Madatyaya Chikitsa]]'''</li>
-<li>'''[[Dwivraniya Chikitsa]]'''</li>
-<li>'''[[Trimarmiya Chikitsa]]'''</li>
-<li>'''[[Urustambha Chikitsa]]'''</li>
-<li>'''[[Vatavyadhi Chikitsa]]'''</li>
-<li>'''[[Vatarakta Chikitsa]]'''</li>
-<li>'''[[Yonivyapat Chikitsa]]'''</li>
-</ol>
-</div></div></div></div>
-<table style="width: 100%; margin-top:0.5em; border-spacing: 0px;">
-<tr>
-<td style="width:50%;min-width:200px; border:1px solid #000000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"><span style="color:#00008b">Section VII [[Kalpa Sthana]]</span></h2>
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Madanakalpa Adhyaya]]'''</li>
-<li>'''[[Jimutaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Ikshvaku Kalpa Adhyaya]]'''</li>
-<li>'''[[Dhamargava Kalpa Adhyaya]]'''</li>
-<li>'''[[Vatsaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Kritavedhana Kalpa Adhyaya]]'''</li>
-<li>'''[[Shyamatrivrita Kalpa Adhyaya]]'''</li>
-<li>'''[[Chaturangula Kalpa Adhyaya]]'''</li>
-<li>'''[[Tilvaka Kalpa Adhyaya]]'''</li>
-<li>'''[[Sudha Kalpa Adhyaya]]'''</li>
-<li>'''[[Saptalashankhini Kalpa Adhyaya]]'''</li>
-<li>'''[[Dantidravanti Kalpa Adhyaya]]'''</li>
-</ol>
-</div>
-</td>
-<td style="border:1px solid transparent;"><p><br></p></td>
-<td style="width:50%;border:1px solid #000000; border-radius:8px; padding:0; background-color:#e1f4fa; vertical-align:top; color:#000;">
-<h2 id="mp-dyk-h2" style="clear:both; margin:0.5em; background:#add8e6;font-family:inherit; font-size:130%; font-weight:bold; border-radius:8px; color:#000; padding:0.2em 0.4em;text-align:center;"> <span style="color:#00008b">Section VIII [[Siddhi Sthana]]</span></h2>
-<div style="-moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em; width:auto; font-style: normal;">
-<ol type="1" style ="font-weight: bold;">
-<li>'''[[Kalpana Siddhi]]'''</li>
-<li>'''[[Panchakarmiya Siddhi]]'''</li>
-<li>'''[[Bastisutriyam Siddhi]]'''</li>
-<li>'''[[Snehavyapat Siddhi]]'''</li>
-<li>'''[[Netrabastivyapat Siddhi]]'''</li>
-<li>'''[[Vamana Virechana Vyapat Siddhi]]'''</li>
-<li>'''[[Bastivyapat Siddhi]]'''</li>
-<li>'''[[Prasrita Yogiyam Siddhi]]'''</li>
-<li>'''[[Trimarmiya Siddhi]]'''</li>
-<li>'''[[Basti Siddhi]]'''</li>
-<li>'''[[Phalamatra Siddhi]]'''</li>
-<li>'''[[Uttar Basti Siddhi]]'''</li>
-</ol>
-</div>
-</td>
-</tr>
-</table>

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Latest revision as of 04:46, 16 April 2022

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