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Yajjah Purushiya Adhyaya (view source)

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=== Abstract ===

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This chapter, the first within the ''anna-pana chatushka'' (tetrad of guidelines on diet and beverages), is based on the findings of a congregation of ancient [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] practitioners and sages, assembled to understand the origin of ''Purusha'' (conscious/sentient being) and causes of diseases that afflict the ''purusha''. Different theories to understand various aspects that influence the ''purusha'' were postulated, such as those of ''atma'' (spirit), ''mana'' (mind), ''rasa, shad dhatu'' (six elements), ''matru-pitru'' (parents), ''karma'' (past deeds), ''swabhava'' (nature), ''Prajapati'' (creator), and ''Kala'' (time). After considering all these postulations, Lord Punarvasu Atreya concluded that the same factors that are responsible for the origin of humans are responsible for diseases too. The most commonly applicable wholesome (and unwholesome) diet is discussed with examples. A specific concept called ''agrya samgraha'' (definitive and first choice of medication or treatment) is introduced. In all, one hundred fifty-six drugs and therapies have been enumerated in this chapter. Also listed are 84 ingredients used in alcoholic preparations that help in strengthening the patient’s mind, body and digestive power (''agni'').

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

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=== Introduction ===

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This chapter discusses various theories (regarding the origin of ''Purusha'' as well as the diseases that afflict him) postulated by ten sages (or scholars) under the aegis of Lord Punarvasu Atreya – providing insights into the various aspects that influence the shaping of the being, and also the origin of the ailments or disorders that afflict it. Kashipati Vamaka initiated the discussions with a query about the origin of human beings and disease, followed by Maudagalya Parikshi (on ''atma'' theory), Sharaloma (on ''sattva'' theory), Varyovida (on ''rasa'' theory), Hiranyaksha (on ''shad-dhatu'' theory), Kaushika (on ''mata-pitru'' theory), Bhadrakapya (on ''karma'' theory), Bharadwaja (on ''swabhava'' theory), Kankayana (on Prajapati theory), and Atreya Bhikshu (on ''kala'' theory). Lord Punarvasu Atreya concluded the discussions by stating that the same factors that are responsible for the origin and growth of human beings can cause diseases also. This chapter is closely associated with the third chapter of [[Sharira Sthana]] (''Khuddika garbhavakranti''), which provides additional insights into the origins of human beings.

Considering the health of human beings, dietary articles that are beneficial and harmful have been provided in this chapter with relevant examples. The first choices in medication, the best factors in various categories, and suggested lifestyle have been grouped into a category named ''agrya samgraha''. Also, Lord Atreya answers Agnivesha's query about ''asava'' (alcoholic preparations) with an elaborate explanation of eighty-four types of ''asava'', categorized by parts of herbs used in their preparation. Thus, this chapter provided an introduction to food and beverages that are beneficial to health.

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

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AtmendriyamanorthAnAM yo~ayaM puruShasa~jj~jakaH|

rAshirasyAmayAnAM ca prAgutpattivinishcaye||4||

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

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

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sarva evAmitaj~jAnavij~jAnacchinānasaMshayAH|

bhavantashchettumarhanti kAshirAjasya saMshayam||7||

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

In this reference, Lord Punarvasu addressing the sages said as follows- "You all sages are enlightened and have broad knowledge. Your doubts have been cleared by your unlimited knowledge of science. You are capable of resolving the doubts raised by the king of Kashi." [5-7]

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

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sa cinotyupabhu~gkte ca karma karmaphalAni ca|

nahyRute cetanAdhAtoH pravRuttiH sukhaduHkhayoH||9||

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

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

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rajastamobhyAM tu manaH parItaM sattvasa~jj~jakam|

sharIrasya samutpattau vikArANAM ca kAraNam||11||

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

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

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rasajAni tu bhUtAni vyAdhayashca pRuthagvidhAH| Apo hi rasavatyastAH smRutA nirvRuttihetavaH||13||

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

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

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ShaDdhAtujastu puruSho rogAH ShaDdhAtujAstathA|

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

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

Human is the result of ''shad-dhatu'' (six elements, including ''panchamahabuta'' or the five elements, and atman). Diseases also arise from those six elements. This is the principle of ''Samkhya'' philosophy. This type of constitution is also referred to as ''Rashi Purusha''. [14-15]

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

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puruShaH puruShAdgaurgorashvAdashvaH prajAyate|

pitryA mehAdayashcoktA rogAstAvatra kAraNam||17||

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

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

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karmajastu mato jantuH karmajAstasya cAmayAH|

nahyRute karmaNo janma rogANAM puruShasya vA||19||

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

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

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bhAvahetuH svabhAvastu vyAdhInAM puruShasya ca|

kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||

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

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

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sraShTA tvamitasa~gkalpo brahmApatyaM prajApatiH|

cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||

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

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

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kAlajastveva puruShaH kAlajAstasya cAmayAH|

jagat kAlavashaM sarvaM kAlaH sarvatra kAraNam||25||

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

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

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yeShAmeva hi bhAvAnAM sampat sa~jjanayennaram|

teShAmeva vipadvyAdhInvividhAnsamudIrayet||29||

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

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

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evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- kathamiha Bhagavan! hitAhitAnAmAhArajAtAnAMlakShaNamanapavAdamabhijAnImahe; hitasamAkhyAtAnAmAhArajAtAnAmahitasamAkhyAtAnAM camAtrAkAlakriyAbhUmidehadoShapuruShAvasthAntareShu viparItakAritvamupalabhAmaha iti||32||

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

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==== Explanation by Atreya ====

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

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

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==== Query of Agnivesha ====

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yathA tu khalvetadupadiShTaM bhUyiShThakalpAH sarvabhiShajo vij~jAsyanti, tathaitadupadekShyAmomAtrAdIn bhAvAnanudAharantaH; teShAM hi bahuvidhavikalpA bhavanti|

AhAravidhivisheShAMstu khalu lakShaNatashcAvayavatashcAnuvyAkhyAsyAmaH||35||

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

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

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The dietetic classification of food is as follows:

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Food is all of one kind in the view of eatability as a common feature. According to the source, food articles are of two types – those based on vegetable sources and those that are based on animal products. It is also of two types based on specific action: actions that have a positive effect and actions that have an unhealthy, unwholesome, or negative effect. Food can also be classified into four groups by the way it is ingested: drinkables, eatables, chewables, and linctuses. Another method of classification categorizes food by taste – and these are six categories. Similarly, from the point of view of their texture or properties, food articles are twenty types : heavy, light, cold, hot, unctuous, dry, slow (dull), sharp, stable, fluidity, soft, hard, clear, viscid, refined, smooth, rough, subtle, gross, dense (or solid) and liquid.

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Thus, classifications of food can be countless due to the sheer diversity of ingredients, combinations and their preparations. [36]

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The most beneficial among food articles are thus:

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Red rice (Oryza Sativa Linn.) is the best among all cereal crops having bristles, green gram (phascolus mungalim) among pulses, rain water (collected directly before falling on ground) among various types of drinking water, rock salt among salts, ''jiwanti'' (Leptadenia reticulate W.S.A.) among pot herbs, antelope (''ena'') among meat of animals, common quail (''lava'') among meat of birds, the iguana (''godha'') among meat of burrowing animals, ''rohita'' among fishes, cow ghee among ghee, cow milk among milk, the ''tila'' (sesame) oil among fats of vegetable sources, lard (hog's fat) among the fats of marshy animals, fat of ''chuluki'' (gangetic dolphin) among fish fat, the fat of ''pakahamsa'' (white swan) among fats of aquatic birds, the fat of hen among fats of gallinaceous types of birds, the fat of goat among fats of branch-eating animals, ginger among rhizomes and roots, grapes among fruits, and sugar among the products of sugarcane.

In this manner, various natural food articles have been identified to be the most wholesome in their class. [38]

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

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Now here are the most unwholesome of food articles:

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''Yavak'' (wild barley) is the most unwholesome among cereal crops with bristles, ''masha'' (phaseolus radiations linn) among pulses, river water in the rainy season among types of drinking water, ''ushara'' (saline soil salt) among salts, mustard leaf among pot herbs, beef among meat of animals, young dove (''kapota'') among meat of birds, frog meat among meat of burrowing animals, ''chilichima'' meat among meat of fishes, ghee made of sheep’s milk among ghee, sheep milk among milk, oil of ''kusumbha'' (Canthamus finctorious liom) among vegetable fats, fat of the water buffalo among fats of marshy animals, fat of gangetic gharial (''kumbhira'') among the fats of fishes, the fat of water foul among fats of aquatic animal, fat of the sparrow (''chatak'') among fats of gallinaceous types of bird, fat of elephant among fats of branch-eating animals, the ''nikucha'' (Atrocarpus nikucha Roxb.) among fruits, the ''aluka'' among the bulbs, ''phanita'' (treacle) among derivatives of sugarcane, etc. These above (mentioned food articles) have been enumerated, each of which is the most unwholesome of its class naturally. The wholesome food articles and unwholesome food articles have been explained in such context. [39]

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

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etannishamya nipuNaM cikitsAM samprayojayet|

evaM kurvan sadA vaidyo dharmakAmau samashnute||44||

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

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

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tasmAt svabhAvo nirdiShTastathA mAtrAdirAshrayaH|

tadapekShyobhayaM karma prayojyaM siddhimicchatA||47||

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

Hence, the physician who desires success in treatment shall consider effects of the natural properties of drugs and dietary articles, as well as the usage patterns associated with such articles. [45-47].

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

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tadAtreyasya bhagavato vacanamanunishamya punarapi bhagavantamAtreyamagnivesha uvAca- yathoddeshamabhinirdiShTaHkevalo~ayamartho [1] bhagavatA shrutashcAsmAbhiH|

AsavadravyANAmidAnImanapavAdaM lakShaNamanatisa~gkShepeNopadishyamAnaM shushrUShAmaha iti||48||

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

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==== Explaination by Atreya about ''asava'' (alcoholic preparations) ====

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yathAsvaM saMyogasaMskArasaMskRutA hyAsavAH svaM karma kurvanti|

saMyogasaMskAradeshakAlamAtrAdayashca bhAvAsteShAM teShAmAsavAnAM te te samupadishyantetattatkAryamabhisamIkShyeti||49||

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

*''Dhanyasava'' (alcoholic preparation from grain): There are six alcoholic preparations made from grain (''dhanyasava'') viz. ''sura,'' ''sauvira, tushodaka, maireya, medaka,'' and ''dhanyamla''.

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*''Sharakarasava'' (alcoholic preparation from sugar): Sugar is the only one thing from which ''sharakarasava'' (sugar wine) is prepared.

Using each of these ingredients exclusively (i.e., without mixing or combining with any other additive or ingredient) results in eighty four varieties of alcoholic preparations. All these are known as ''asava'' (alcoholic preparation, wine) because of the process of fermentation involved in their preparation. The outcome or result of these ''asavas'' (alcoholic preparations) is based on the combination, properties of ingredients and the process or method of preparation. Thus, a skillful Ayurvedic practitioner proficient in the art of preparing ''asavas'' should be able to concoct a preparation with the right combination of ingredients, depending upon the ''doshas'' of the patient, his physical constitution, time, season, location, and other factors [48-49]

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

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=== ''Tattva Vimarsha'' ===

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*Multiple factors like ''atman'' (spirit), ''mana'' (mind), ''rasa'' (fluid), ''shad dhatu'' (six elements), ''matru-pitru'' (parents), ''karma'' (past deeds), ''swabhava'' (nature), ''prajapati'' (Creator), and ''kala'' (time) have been considered as the source of creation of the ''purusha'' (human beings). The same factors are considered responsible for origin of diseases.

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It is required here that some researches on scientific ground to support the views and concepts of this chapter, which is very unique and practical.

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