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{{#seo:
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|title=Yajjah Purushiya Adhyaya
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|titlemode=append
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|keywords=Purusha (conscious beings – humans, souls, etc.), agrya samgraha (foremost collection/formulation/medication applicable), hitakara, ahitakara, wholesome, unwholesome, asava (alcoholic preparations), Ayurveda, Indian system of medicine, charak samhita.
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|description=Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life
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|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
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|image_alt=carak samhita
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|type=article
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}}
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<big>'''Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life '''</big>
 
{{Infobox
 
{{Infobox
 
|title =  Yajjah Purushiya Adhyaya
 
|title =  Yajjah Purushiya Adhyaya
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|label5 = Other Sections
 
|label5 = Other Sections
 
|data5 = [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
 
|data5 = [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
 
+
|label6 = Translator and commentator
 +
|data6 = Dwivedi B.K., [[Yogesh Deole|Deole Y. S.]]
 +
|label7 = Authors-vidhi vimarsha
 +
|data7 = Kutty Ashwathy, Narayanan Rakesh V.
 +
|label8 = Reviewer
 +
|data8  = Nishteswar K.
 +
|label9 = Editors
 +
|data9  = Dwivedi R.B., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
 +
|label10 = Year of publication
 +
|data10 =  2020
 +
|label11 = Publisher
 +
|data11 =  [[Charak Samhita Research, Training and Skill Development Centre]]
 +
|label12 = DOI
 +
|data12 = [https://doi.org/10.47468/CSNE.2020.e01.s01.027 10.47468/CSNE.2020.e01.s01.027]
 
}}
 
}}
==[[Sutra Sthana]] Chapter 25, Chapter on the Origin of Human Beings ==
+
<big>'''Abstract'''</big>
 +
<p style='text-align:justify;'>This chapter, the first within the annapana chatushka (tetrad of guidelines on food and beverages), is based on the findings of a congregation of ancient [[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]] are postulated, such as those of [[atma]] (spirit), [[manas]] (mind), [[rasa]] (nutrient fluid), shad dhatu (six elements), matru-pitru(parents), karma (past deeds), swabhava (nature), Prajapati (creator), and Kala (time). After considering all these postulations, it is concluded that the same factors that are responsible for the origin of humans are responsible for diseases too. The wholesome diet is responsible for proper growth and development of holistic human being, while the unwholesome diet for diseases. The most commonly applicable wholesome (and unwholesome) diet is discussed with examples. A specific collection called agrya samgraha (collection of 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 ingredients used in 84 naturally fermented preparations named ‘asava’ that help in strengthening the patient’s mind, body and digestive power (agni) are listed. </br>
   −
=== Abstract ===
+
'''Keywords''': [[Purusha]] (conscious beings – humans, souls, etc.), ''agrya samgraha'' (foremost collection/formulation/medication applicable), ''hitakara, ahitakara,'' wholesome, unwholesome, ''asava'' (alcoholic preparations).
 +
</p>
 +
== Introduction ==
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
This chapter, the first within the ''annapana chatushka'' (tetrad of guidelines on diet and beverages), is based on the findings of a congregation of ancient  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'').
+
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.
 
  −
'''Keywords''': ''Purusha'' (conscious beings – humans, souls, etc.), ''agrya samgraha'' (foremost collection/formulation/medication applicable), ''hitakara, ahitakara,'' wholesome, unwholesome, ''asava'' (alcoholic preparations).
  −
</div>
  −
=== Introduction ===
  −
<div style="text-align:justify;">
  −
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.
 
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.
 
</div>
 
</div>
===Sanskrit text, Transliteration and English Translation===
+
==Sanskrit text, Transliteration and English Translation==
 +
<div class="mw-collapsible mw-collapsed">
    
अथातो यज्जःपुरुषीयमध्यायं व्याख्यास्यामः||१||  
 
अथातो यज्जःपुरुषीयमध्यायं व्याख्यास्यामः||१||  
    
इति ह स्माह भगवानात्रेयः||२||  
 
इति ह स्माह भगवानात्रेयः||२||  
 +
<div class="mw-collapsible-content">
    
athātō yajjaḥpuruṣīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  
 
athātō yajjaḥpuruṣīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  
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iti ha smAha bhagavAnAtreyaH||2||  
 
iti ha smAha bhagavAnAtreyaH||2||  
 +
</div></div>
   −
Now, We shall expound the chapter entitled [[Yajjah Purushiya]] (The origin of humans and disease). Thus said Lord Atreya [1-2]
+
Now we shall expound the chapter "Yajjah Purushiya" (Origin of Human Beings and the best things for life). Thus said Lord Atreya [1-2]
    +
=== Symposium on origin of [[purusha]] ===
 
==== The objective of Symposium ====
 
==== The objective of Symposium ====
 +
<div class="mw-collapsible mw-collapsed">
    
पुरा प्रत्यक्षधर्माणं भगवन्तं पुनर्वसुम्|  
 
पुरा प्रत्यक्षधर्माणं भगवन्तं पुनर्वसुम्|  
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राशिरस्यामयानां च प्रागुत्पत्तिविनिश्चये||४||  
 
राशिरस्यामयानां च प्रागुत्पत्तिविनिश्चये||४||  
 +
<div class="mw-collapsible-content">
    
purā pratyakṣadharmāṇaṁ bhagavantaṁ punarvasum|  
 
purā pratyakṣadharmāṇaṁ bhagavantaṁ punarvasum|  
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rAshirasyAmayAnAM ca prAgutpattivinishcaye||4||  
 
rAshirasyAmayAnAM ca prAgutpattivinishcaye||4||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]   
+
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]   
 
</div>
 
</div>
    
==== Query by Kashipati Vamaka ====
 
==== Query by Kashipati Vamaka ====
 +
<div class="mw-collapsible mw-collapsed">
    
तदन्तरं काशिपतिर्वामको वाक्यमर्थवित् [१] |  
 
तदन्तरं काशिपतिर्वामको वाक्यमर्थवित् [१] |  
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सर्व एवामितज्ञानविज्ञानच्छिन्नसंशयाः|  
 
सर्व एवामितज्ञानविज्ञानच्छिन्नसंशयाः|  
 
भवन्तश्छेत्तुमर्हन्ति काशिराजस्य संशयम्||७||  
 
भवन्तश्छेत्तुमर्हन्ति काशिराजस्य संशयम्||७||  
 +
<div class="mw-collapsible-content">
    
tadantaraṁ kāśipatirvāmakō vākyamarthavit [1] |  
 
tadantaraṁ kāśipatirvāmakō vākyamarthavit [1] |  
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sarva evAmitaj~jAnavij~jAnacchinānasaMshayAH|  
 
sarva evAmitaj~jAnavij~jAnacchinānasaMshayAH|  
 
bhavantashchettumarhanti kAshirAjasya saMshayam||7||  
 
bhavantashchettumarhanti kAshirAjasya saMshayam||7||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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?"
 
After that, Vamaka, the king of Kashi, who was learned in the science of the subject (medicine), approached the assembly of the sages (learned persons/exponents in various subject matters) and put the following questions. "Oh sirs! What is the truth? Do diseases originate from the same source, which is also the origin of humans? Is it truth or otherwise?"
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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]
 
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]
 
</div>
 
</div>
==== The opinion of Maudgalya Parikshi on ''Atmaja Purusha'' (spirit theory) ====
+
==== The opinion of Maudgalya Parikshi on [[Atma]]ja [[Purusha]] (spirit theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
पारीक्षिस्तत्परीक्ष्याग्रे मौद्गल्यो वाक्यमब्रवीत्|  
 
पारीक्षिस्तत्परीक्ष्याग्रे मौद्गल्यो वाक्यमब्रवीत्|  
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नह्यृते चेतनाधातोः प्रवृत्तिः सुखदुःखयोः||९||  
 
नह्यृते चेतनाधातोः प्रवृत्तिः सुखदुःखयोः||९||  
 +
<div class="mw-collapsible-content">
    
pārīkṣistatparīkṣyāgrē maudgalyō vākyamabravīt|  
 
pārīkṣistatparīkṣyāgrē maudgalyō vākyamabravīt|  
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nahyRute cetanAdhAtoH pravRuttiH sukhaduHkhayoH||9||  
 
nahyRute cetanAdhAtoH pravRuttiH sukhaduHkhayoH||9||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]
+
Considering the query of Kashipati Vamaka, Maudgalya Parikshit formulated his answer first. He said “Human being is born of [[Atma]] (spirit) and like that all the diseases are born of [[atma]]. The spirit is the source of all things. The [[atma]] acquires the actions and enjoys the merits of action as the fruit of actions. In the absence of this [[atma]], there is no activity either pleasurable or painful. [8-9]
 
</div>
 
</div>
   −
==== The opinion of Sharaloma as ''Sattvaja Purusha'' (mind theory) ====
+
==== The opinion of Sharaloma as Sattvaja [[Purusha]] (mind theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
शरलोमा तु नेत्याह न ह्यात्माऽऽत्मानमात्मना|  
 
शरलोमा तु नेत्याह न ह्यात्माऽऽत्मानमात्मना|  
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शरीरस्य समुत्पत्तौ विकाराणां च कारणम्||११||  
 
शरीरस्य समुत्पत्तौ विकाराणां च कारणम्||११||  
 +
<div class="mw-collapsible-content">
    
śaralōmā tu nētyāha na hyātmā''tmānamātmanā|  
 
śaralōmā tu nētyāha na hyātmā''tmānamātmanā|  
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sharIrasya samutpattau vikArANAM ca kAraNam||11||  
 
sharIrasya samutpattau vikArANAM ca kAraNam||11||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]
+
Intervening the opinion of Maudgalya, Sharaloma said, “No. This is not correct, because [[atma]] 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]
 
</div>
 
</div>
   −
==== The opinion of Varyovida as ''Rasaja Purusha'' (fluid theory)====
+
==== The opinion of Varyovida as Rasaja [[Purusha]] (fluid theory)====
 +
<div class="mw-collapsible mw-collapsed">
    
वार्योविदस्तु नेत्याह न ह्येकं कारणं मनः  |  
 
वार्योविदस्तु नेत्याह न ह्येकं कारणं मनः  |  
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आपो हि रसवत्यस्ताः स्मृता निर्वृत्तिहेतवः||१३||  
 
आपो हि रसवत्यस्ताः स्मृता निर्वृत्तिहेतवः||१३||  
 +
<div class="mw-collapsible-content">
    
vāryōvidastu nētyāha na hyēkaṁ kāraṇaṁ manaḥ  |  
 
vāryōvidastu nētyāha na hyēkaṁ kāraṇaṁ manaḥ  |  
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Apo hi rasavatyastAH smRutA nirvRuttihetavaH||13||  
 
Apo hi rasavatyastAH smRutA nirvRuttihetavaH||13||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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]
 
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]
 
</div>
 
</div>
   −
==== The opinion of Hiranyaksha as ''Shad-dhatuja Purusha'' (six element theory)====
+
==== The opinion of Hiranyaksha as Shad-dhatuja [[Purusha]] (six element theory)====
 +
<div class="mw-collapsible mw-collapsed">
    
हिरण्याक्षस्तु नेत्याह न ह्यात्मा रसजः स्मृतः|  
 
हिरण्याक्षस्तु नेत्याह न ह्यात्मा रसजः स्मृतः|  
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राशिः षड्धातुजो ह्येष साङ्ख्यैराद्यैः प्रकीर्तितः  ||१५||  
 
राशिः षड्धातुजो ह्येष साङ्ख्यैराद्यैः प्रकीर्तितः  ||१५||  
 +
<div class="mw-collapsible-content">
    
hiraṇyākṣastu nētyāha na hyātmā rasajaḥ smr̥taḥ|  
 
hiraṇyākṣastu nētyāha na hyātmā rasajaḥ smr̥taḥ|  
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rAshiH ShaDdhAtujo hyeSha sA~gkhyairAdyaiH prakIrtitaH ||15||  
 
rAshiH ShaDdhAtujo hyeSha sA~gkhyairAdyaiH prakIrtitaH ||15||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
After hearing the views of Varyovida, Hiranyaksha said, “No! It is not right. Human beings are born neither from the ''atman'', nor ''rasa'' (fluids) nor even the super-sensual mind because there are some diseases caused due to sense objects (such as sound) as well.
 
After hearing the views of Varyovida, Hiranyaksha said, “No! It is not right. Human beings are born neither from the ''atman'', nor ''rasa'' (fluids) nor even the super-sensual mind because there are some diseases caused due to sense objects (such as sound) as well.
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</div>
 
</div>
   −
==== The opinion of Kaushika as ''Matrija-pitrija Purusha'' (parent theory) ====
+
==== The opinion of Kaushika as Matrija-pitrija [[Purusha]](parent theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
तथा ब्रुवाणं कुशिकमाह तन्नेति कौशिकः|  
 
तथा ब्रुवाणं कुशिकमाह तन्नेति कौशिकः|  
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पित्र्या मेहादयश्चोक्ता  रोगास्तावत्र कारणम्||१७||  
 
पित्र्या मेहादयश्चोक्ता  रोगास्तावत्र कारणम्||१७||  
 +
<div class="mw-collapsible-content">
    
tathā bruvāṇaṁ kuśikamāha tannēti kauśikaḥ|  
 
tathā bruvāṇaṁ kuśikamāha tannēti kauśikaḥ|  
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pitryA mehAdayashcoktA  rogAstAvatra kAraNam||17||  
 
pitryA mehAdayashcoktA  rogAstAvatra kAraNam||17||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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]
 
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]
 
</div>
 
</div>
   −
==== The opinion of Bhadrakapya as ''Karmaja Purusha'' (deeds in past life theory) ====
+
==== The opinion of Bhadrakapya as Karmaja [[Purusha]] (deeds in past life theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
भद्रकाप्यस्तु नेत्याह नह्यन्धोऽन्धात् प्रजायते|  
 
भद्रकाप्यस्तु नेत्याह नह्यन्धोऽन्धात् प्रजायते|  
Line 263: Line 317:     
नह्यृते कर्मणो जन्म रोगाणां पुरुषस्य वा||१९||  
 
नह्यृते कर्मणो जन्म रोगाणां पुरुषस्य वा||१९||  
 +
<div class="mw-collapsible-content">
    
bhadrakāpyastu nētyāha nahyandhō'ndhāt prajāyatē|  
 
bhadrakāpyastu nētyāha nahyandhō'ndhāt prajāyatē|  
Line 279: Line 334:     
nahyRute karmaNo janma rogANAM puruShasya vA||19||  
 
nahyRute karmaNo janma rogANAM puruShasya vA||19||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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]
 
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]
 
</div>
 
</div>
   −
==== The opinion of Bharadwaja as ''Svabhavaja Purusha'' (nature theory) ====
+
==== The opinion of Bharadwaja as Svabhavaja [[Purusha]] (nature theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
भरद्वाजस्तु नेत्याह कर्ता पूर्वं हि कर्मणः|  
 
भरद्वाजस्तु नेत्याह कर्ता पूर्वं हि कर्मणः|  
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खरद्रवचलोष्णत्वं तेजोन्तानां यथैव हि||२१||  
 
खरद्रवचलोष्णत्वं तेजोन्तानां यथैव हि||२१||  
 +
<div class="mw-collapsible-content">
    
bharadvājastu nētyāha kartā pūrvaṁ hi karmaṇaḥ|  
 
bharadvājastu nētyāha kartā pūrvaṁ hi karmaṇaḥ|  
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kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||  
 
kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
Listening to this theory, sage Bharadwaja said, "No, this is not true. For the doer always precedes the deeds. There is no deed performed without the presence of the doer. Nor any human being is born as a result only of deeds. The intrinsic nature alone (''svabhava'') is the cause of the existence of living beings and their diseases just as roughness (''khara''), fluidity (''drava''), mobility (''chalatva'') and heat (''ushnatva'') are respectively the intrinsic nature (or ''svabhava'') of ''prithvi, apa, vayu'' and ''tejas''.”[ 20-21]
 
Listening to this theory, sage Bharadwaja said, "No, this is not true. For the doer always precedes the deeds. There is no deed performed without the presence of the doer. Nor any human being is born as a result only of deeds. The intrinsic nature alone (''svabhava'') is the cause of the existence of living beings and their diseases just as roughness (''khara''), fluidity (''drava''), mobility (''chalatva'') and heat (''ushnatva'') are respectively the intrinsic nature (or ''svabhava'') of ''prithvi, apa, vayu'' and ''tejas''.”[ 20-21]
 
</div>
 
</div>
   −
==== The opinion of Kankayana as ''Prajapatija Purusha'' (creator theory) ====
+
==== The opinion of Kankayana as Prajapatija [[Purusha]] (creator theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|  
 
काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|  
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चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||  
 
चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||  
 +
<div class="mw-collapsible-content">
    
kāṅkāyanastu nētyāha na hyārambhaphalaṁ bhavēt|  
 
kāṅkāyanastu nētyāha na hyārambhaphalaṁ bhavēt|  
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cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||  
 
cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
Refuting the arguments of Bharadwaja, sage Kankayana said, “No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of living beings as well as non-living things, happiness as well as misery”.[22-23]
 
Refuting the arguments of Bharadwaja, sage Kankayana said, “No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of living beings as well as non-living things, happiness as well as misery”.[22-23]
Line 342: Line 407:     
==== The opinion of Bhikshu Atreya as ''Kalaja Purusha'' (time theory) ====
 
==== The opinion of Bhikshu Atreya as ''Kalaja Purusha'' (time theory) ====
 +
<div class="mw-collapsible mw-collapsed">
    
तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|  
 
तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|  
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जगत् कालवशं सर्वं कालः सर्वत्र कारणम्||२५||  
 
जगत् कालवशं सर्वं कालः सर्वत्र कारणम्||२५||  
 +
<div class="mw-collapsible-content">
    
tannēti bhikṣurātrēyō na hyapatyaṁ prajāpatiḥ|  
 
tannēti bhikṣurātrēyō na hyapatyaṁ prajāpatiḥ|  
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jagat kAlavashaM sarvaM kAlaH sarvatra kAraNam||25||  
 
jagat kAlavashaM sarvaM kAlaH sarvatra kAraNam||25||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
Bhikshu Atreya said, “No. This is not true. Prajapati (the Lord of Creation) always seeks the well-being of all of the creation. So he would never bring misery to his creations, like some cruel friend??. Human beings and their diseases are caused by time (''kala'') because the whole universe is under control of ''kala''. ''Kala'' is the origin of all. [22-25]
 
Bhikshu Atreya said, “No. This is not true. Prajapati (the Lord of Creation) always seeks the well-being of all of the creation. So he would never bring misery to his creations, like some cruel friend??. Human beings and their diseases are caused by time (''kala'') because the whole universe is under control of ''kala''. ''Kala'' is the origin of all. [22-25]
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==== Explanation and Decision by Punarvasu Atreya ====
 
==== Explanation and Decision by Punarvasu Atreya ====
 +
<div class="mw-collapsible mw-collapsed">
    
तथर्षीणां विवदतामुवाचेदं  पुनर्वसुः|  
 
तथर्षीणां विवदतामुवाचेदं  पुनर्वसुः|  
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तेषामेव विपद्व्याधीन्विविधान्समुदीरयेत्||२९||  
 
तेषामेव विपद्व्याधीन्विविधान्समुदीरयेत्||२९||  
 +
<div class="mw-collapsible-content">
    
tatharṣīṇāṁ vivadatāmuvācēdaṁ [1] punarvasuḥ|  
 
tatharṣīṇāṁ vivadatāmuvācēdaṁ [1] punarvasuḥ|  
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teShAmeva vipadvyAdhInvividhAnsamudIrayet||29||  
 
teShAmeva vipadvyAdhInvividhAnsamudIrayet||29||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
Observing the course of such a controversial and sensitive discussion involving such eminent sages, Lord Punarvasu stated, “ Please do not dispute over this matter, O Sages! It is difficult to arrive at the whole truth in this debate considering only partial aspects. Those who argue and counter argue over points go on circumventing without reaching any conclusion,  like a person who operates an oil press. Therefore, let us avoid this war of words and put our collective minds to arrive at the truth. One cannot attain any true knowledge without clearing the obscuring cloud or the darkness of ignorance. The fact is that the same elements, whose wholesome combination gives rise to the well-being of human beings, bring about various kinds of diseases when combined in an unwholesome manner. [26-29]
 
Observing the course of such a controversial and sensitive discussion involving such eminent sages, Lord Punarvasu stated, “ Please do not dispute over this matter, O Sages! It is difficult to arrive at the whole truth in this debate considering only partial aspects. Those who argue and counter argue over points go on circumventing without reaching any conclusion,  like a person who operates an oil press. Therefore, let us avoid this war of words and put our collective minds to arrive at the truth. One cannot attain any true knowledge without clearing the obscuring cloud or the darkness of ignorance. The fact is that the same elements, whose wholesome combination gives rise to the well-being of human beings, bring about various kinds of diseases when combined in an unwholesome manner. [26-29]
 
</div>
 
</div>
 
+
=== Origin of disease ===
 
==== Second query by Kashipati Vamaka ====
 
==== Second query by Kashipati Vamaka ====
 +
<div class="mw-collapsible mw-collapsed">
    
अथात्रेयस्य भगवतो वचनमनुनिशम्य पुनरेव वामकः काशिपतिरुवाच भगवन्तमात्रेयं-  
 
अथात्रेयस्य भगवतो वचनमनुनिशम्य पुनरेव वामकः काशिपतिरुवाच भगवन्तमात्रेयं-  
    
भगवन्! सम्पन्निमित्तजस्य पुरुषस्यविपन्निमित्तजानां च रोगाणां किमभिवृद्धिकारणमिति||३०||  
 
भगवन्! सम्पन्निमित्तजस्य पुरुषस्यविपन्निमित्तजानां च रोगाणां किमभिवृद्धिकारणमिति||३०||  
 +
<div class="mw-collapsible-content">
    
athātrēyasya bhagavatō vacanamanuniśamya punarēva vāmakaḥ kāśipatiruvāca bhagavantamātrēyaṁ-
 
athātrēyasya bhagavatō vacanamanuniśamya punarēva vāmakaḥ kāśipatiruvāca bhagavantamātrēyaṁ-
Line 436: Line 511:     
Bhagavan! sampannimittajasya puruShasya vipannimittajAnAM ca rogANAMkimabhivRuddhikAraNamiti||30||  
 
Bhagavan! sampannimittajasya puruShasya vipannimittajAnAM ca rogANAMkimabhivRuddhikAraNamiti||30||  
 +
</div></div>
    
On hearing this statement by Lord Atreya, Kashipati Vamaka again asked, “Sir, what is the cause of the growth of human beings who are born with wholesome combination and diseases which are born of unwholesome combinations? [30]
 
On hearing this statement by Lord Atreya, Kashipati Vamaka again asked, “Sir, what is the cause of the growth of human beings who are born with wholesome combination and diseases which are born of unwholesome combinations? [30]
    
==== Reply by Atreya- Cause of growth of human being and diseases ====
 
==== Reply by Atreya- Cause of growth of human being and diseases ====
 +
<div class="mw-collapsible mw-collapsed">
    
तमुवाच भगवानात्रेयः-  
 
तमुवाच भगवानात्रेयः-  
    
हिताहारोपयोग एक एव पुरुषवृद्धिकरो भवति, अहिताहारोपयोगः पुनर्व्याधिनिमित्तमिति [१] ||३१||  
 
हिताहारोपयोग एक एव पुरुषवृद्धिकरो भवति, अहिताहारोपयोगः पुनर्व्याधिनिमित्तमिति [१] ||३१||  
 +
<div class="mw-collapsible-content">
    
tamuvāca bhagavānātrēyaḥ-  
 
tamuvāca bhagavānātrēyaḥ-  
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hitAhAropayoga eka eva puruShavRuddhikaro bhavati, ahitAhAropayogaHpunarvyAdhinimittamiti [1] ||31||  
 
hitAhAropayoga eka eva puruShavRuddhikaro bhavati, ahitAhAropayogaHpunarvyAdhinimittamiti [1] ||31||  
 +
</div></div>
   −
Lord Atreya replied to him, “Ingesting of wholesome food is the only cause of the creation of ''Purusha'', and unwholesome diet is the cause of diseases. [31]
+
Lord Atreya replied to him, “Ingesting wholesome food is the only cause of the nourishment of [[Purusha]], and unwholesome diet is the cause of diseases." [31]
    +
=== Wholesome and unwholesome things for holistic human being ===
 
==== Query by Agnivesha ====
 
==== Query by Agnivesha ====
 +
<div class="mw-collapsible mw-collapsed">
    
एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- कथमिह भगवन्!  
 
एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- कथमिह भगवन्!  
    
हिताहितानामाहारजातानां लक्षणमनपवादमभिजानीमहे;हितसमाख्यातानामाहारजातानामहितसमाख्यातानां च मात्राकालक्रियाभूमिदेहदोषपुरुषावस्थान्तरेषुविपरीतकारित्वमुपलभामह इति||३२||  
 
हिताहितानामाहारजातानां लक्षणमनपवादमभिजानीमहे;हितसमाख्यातानामाहारजातानामहितसमाख्यातानां च मात्राकालक्रियाभूमिदेहदोषपुरुषावस्थान्तरेषुविपरीतकारित्वमुपलभामह इति||३२||  
 +
<div class="mw-collapsible-content">
    
ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- kathamiha Bhagavan!  
 
ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- kathamiha Bhagavan!  
Line 468: Line 550:     
hitAhitAnAmAhArajAtAnAMlakShaNamanapavAdamabhijAnImahe; hitasamAkhyAtAnAmAhArajAtAnAmahitasamAkhyAtAnAM camAtrAkAlakriyAbhUmidehadoShapuruShAvasthAntareShu viparItakAritvamupalabhAmaha iti||32||  
 
hitAhitAnAmAhArajAtAnAMlakShaNamanapavAdamabhijAnImahe; hitasamAkhyAtAnAmAhArajAtAnAmahitasamAkhyAtAnAM camAtrAkAlakriyAbhUmidehadoShapuruShAvasthAntareShu viparItakAritvamupalabhAmaha iti||32||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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].
+
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].
 
</div>
 
</div>
    
==== Explanation by Atreya ====
 
==== Explanation by Atreya ====
 +
<div class="mw-collapsible mw-collapsed">
    
तमुवाच भगवानात्रेयः- यदाहारजातमग्निवेश! समांश्चैव शरीरधातून् प्रकृतौ स्थापयति विषमांश्च समीकरोतीत्येतद्धितंविद्धि, विपरीतं त्वहितमिति; इत्येतद्धिताहितलक्षणमनपवादं भवति||३३||  
 
तमुवाच भगवानात्रेयः- यदाहारजातमग्निवेश! समांश्चैव शरीरधातून् प्रकृतौ स्थापयति विषमांश्च समीकरोतीत्येतद्धितंविद्धि, विपरीतं त्वहितमिति; इत्येतद्धिताहितलक्षणमनपवादं भवति||३३||  
 +
<div class="mw-collapsible-content">
    
tamuvāca bhagavānātrēyaḥ- yadāhārajātamagnivēśa! samāṁścaiva śarīradhātūn prakr̥tau sthāpayativiṣamāṁśca samīkarōtītyētaddhitaṁ viddhi, viparītaṁ tvahitamiti; ityētaddhitāhitalakṣaṇamanapavādaṁbhavati||33||  
 
tamuvāca bhagavānātrēyaḥ- yadāhārajātamagnivēśa! samāṁścaiva śarīradhātūn prakr̥tau sthāpayativiṣamāṁśca samīkarōtītyētaddhitaṁ viddhi, viparītaṁ tvahitamiti; ityētaddhitāhitalakṣaṇamanapavādaṁbhavati||33||  
    
tamuvAca bhagavAnAtreyaH- yadAhArajAtamagnivesha! samAMshcaiva sharIradhAtUn prakRutausthApayati viShamAMshca samIkarotItyetaddhitaM viddhi, viparItaM tvahitamiti;ityetaddhitAhitalakShaNamanapavAdaM bhavati||33||  
 
tamuvAca bhagavAnAtreyaH- yadAhArajAtamagnivesha! samAMshcaiva sharIradhAtUn prakRutausthApayati viShamAMshca samIkarotItyetaddhitaM viddhi, viparItaM tvahitamiti;ityetaddhitAhitalakShaNamanapavAdaM bhavati||33||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]
+
Lord Punarvasu Atreya replied, “Oh Agnivesha! Those food articles that maintain an equilibrium state in body elements ([[dhatu]]) and help in eliminating abnormalities or disturbances in the path to equilibrium can be considered as wholesome food articles, while those that act in the opposite manner are considered unwholesome. This would be the most accurate description of wholesome and unwholesome food articles. [33]
 
</div>
 
</div>
 
==== Query of Agnivesha ====
 
==== Query of Agnivesha ====
 +
<div class="mw-collapsible mw-collapsed">
    
एवंवादिनं च भगवन्तमात्रेयमग्निवेश उवाच-  
 
एवंवादिनं च भगवन्तमात्रेयमग्निवेश उवाच-  
    
भगवन्! न त्वेतदेवमुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति||३४||  
 
भगवन्! न त्वेतदेवमुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति||३४||  
 +
<div class="mw-collapsible-content">
    
ēvaṁvādinaṁ ca bhagavantamātrēyamagnivēśa uvāca-  
 
ēvaṁvādinaṁ ca bhagavantamātrēyamagnivēśa uvāca-  
Line 495: Line 585:     
Bhagavan! na tvetadevamupadiShTaMbhUyiShThakalpAH sarvabhiShajo vij~jAsyanti||34||  
 
Bhagavan! na tvetadevamupadiShTaMbhUyiShThakalpAH sarvabhiShajo vij~jAsyanti||34||  
 +
</div></div>
    
After Lord Atreya had stated this, Agnivesha said, "Sir, the definition which is thus propounded will not be comprehended by all kinds of physicians." [34]
 
After Lord Atreya had stated this, Agnivesha said, "Sir, the definition which is thus propounded will not be comprehended by all kinds of physicians." [34]
    
==== Explanation by Lord Atreya ====
 
==== Explanation by Lord Atreya ====
 +
<div class="mw-collapsible mw-collapsed">
    
तमुवाच भगवानात्रेयः-  
 
तमुवाच भगवानात्रेयः-  
Line 507: Line 599:     
आहारविधिविशेषांस्तु खलु लक्षणतश्चावयवतश्चानुव्याख्यास्यामः||३५||  
 
आहारविधिविशेषांस्तु खलु लक्षणतश्चावयवतश्चानुव्याख्यास्यामः||३५||  
 +
<div class="mw-collapsible-content">
    
tamuvāca bhagavānātrēyaḥ-  
 
tamuvāca bhagavānātrēyaḥ-  
Line 523: Line 616:     
AhAravidhivisheShAMstu khalu lakShaNatashcAvayavatashcAnuvyAkhyAsyAmaH||35||  
 
AhAravidhivisheShAMstu khalu lakShaNatashcAvayavatashcAnuvyAkhyAsyAmaH||35||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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]
 
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]
 
</div>
 
</div>
   −
==== The classification of food ====
+
=== The classification of food ===
 +
<div class="mw-collapsible mw-collapsed">
    
तद्यथा-  
 
तद्यथा-  
    
आहारत्वमाहारस्यैकविधमर्थाभेदात्; स पुनर्द्वियोनिः, स्थावरजङ्गमात्मकत्वात्; द्विविधप्रभावः,हिताहितोदर्कविशेषात्; चतुर्विधोपयोगः, पानाशनभक्ष्यलेह्योपयोगात्; षडास्वादः, रसभेदतः षड्विधत्वात्; विंशतिगुणः,गुरुलघुशीतोष्णस्निग्धरूक्षमन्दतीक्ष्णस्थिरसरमृदुकठिन- विशदपिच्छिलश्लक्ष्णखरसूक्ष्मस्थूलसान्द्रद्रवानुगमात्;अपरिसङ्ख्येयविकल्पः, द्रव्यसंयोगकरणबाहुल्यात्||३६||  
 
आहारत्वमाहारस्यैकविधमर्थाभेदात्; स पुनर्द्वियोनिः, स्थावरजङ्गमात्मकत्वात्; द्विविधप्रभावः,हिताहितोदर्कविशेषात्; चतुर्विधोपयोगः, पानाशनभक्ष्यलेह्योपयोगात्; षडास्वादः, रसभेदतः षड्विधत्वात्; विंशतिगुणः,गुरुलघुशीतोष्णस्निग्धरूक्षमन्दतीक्ष्णस्थिरसरमृदुकठिन- विशदपिच्छिलश्लक्ष्णखरसूक्ष्मस्थूलसान्द्रद्रवानुगमात्;अपरिसङ्ख्येयविकल्पः, द्रव्यसंयोगकरणबाहुल्यात्||३६||  
 +
<div class="mw-collapsible-content">
    
tadyathā-  
 
tadyathā-  
Line 540: Line 637:     
AhAratvamAhArasyaikavidhamarthAbhedAt; sa punardviyoniH, sthAvaraja~ggamAtmakatvAt;dvividhaprabhAvaH, hitAhitodarkavisheShAt; caturvidhopayogaH, pAnAshanabhakShyalehyopayogAt;ShaDAsvAdaH, rasabhedataH ShaDvidhatvAt; viMshatiguNaH,gurulaghushItoShNasnigdharUkShamandatIkShNasthirasaramRudukaThina-vishadapicchilashlakShNakharasUkShmasthUlasAndradravAnugamAt; aparisa~gkhyeyavikalpaH,dravyasaMyogakaraNabAhulyAt||36||  
 
AhAratvamAhArasyaikavidhamarthAbhedAt; sa punardviyoniH, sthAvaraja~ggamAtmakatvAt;dvividhaprabhAvaH, hitAhitodarkavisheShAt; caturvidhopayogaH, pAnAshanabhakShyalehyopayogAt;ShaDAsvAdaH, rasabhedataH ShaDvidhatvAt; viMshatiguNaH,gurulaghushItoShNasnigdharUkShamandatIkShNasthirasaramRudukaThina-vishadapicchilashlakShNakharasUkShmasthUlasAndradravAnugamAt; aparisa~gkhyeyavikalpaH,dravyasaMyogakaraNabAhulyAt||36||  
 +
</div></div>
    
The dietetic classification of food is as follows:  
 
The dietetic classification of food is as follows:  
Line 547: Line 645:  
Thus, classifications of food can be countless due to the sheer diversity of ingredients, combinations and their preparations. [36]
 
Thus, classifications of food can be countless due to the sheer diversity of ingredients, combinations and their preparations. [36]
   −
==== Two main classes of diet ====
+
=== Two main classes of diet ===
 +
<div class="mw-collapsible mw-collapsed">
    
तस्य खलु ये ये विकारावयवा भूयिष्ठमुपयुज्यन्ते, भूयिष्ठकल्पानां च मनुष्याणां प्रकृत्यैव हिततमाश्चाहिततमाश्च, तांस्तान्यथावदुपदेक्ष्यामः||३७||
 
तस्य खलु ये ये विकारावयवा भूयिष्ठमुपयुज्यन्ते, भूयिष्ठकल्पानां च मनुष्याणां प्रकृत्यैव हिततमाश्चाहिततमाश्च, तांस्तान्यथावदुपदेक्ष्यामः||३७||
 +
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tasya khalu yē yē vikārāvayavā bhūyiṣṭhamupayujyantē, bhūyiṣṭhakalpānāṁ ca manuṣyāṇāṁ prakr̥tyaivahitatamāścāhitatamāśca, tāṁstān yathāvadupadēkṣyāmaḥ||37||  
 
tasya khalu yē yē vikārāvayavā bhūyiṣṭhamupayujyantē, bhūyiṣṭhakalpānāṁ ca manuṣyāṇāṁ prakr̥tyaivahitatamāścāhitatamāśca, tāṁstān yathāvadupadēkṣyāmaḥ||37||  
    
tasya khalu ye ye vikArAvayavA bhUyiShThamupayujyante, bhUyiShThakalpAnAM ca manuShyANAMprakRutyaiva hitatamAshcAhitatamAshca, tAMstAn yathAvadupadekShyAmaH||37||  
 
tasya khalu ye ye vikArAvayavA bhUyiShThamupayujyante, bhUyiShThakalpAnAM ca manuShyANAMprakRutyaiva hitatamAshcAhitatamAshca, tAMstAn yathAvadupadekShyAmaH||37||  
 +
</div></div>
    
Nevertheless, we shall now delve upon certain classes of food articles that are mostly commonly used and are naturally the most wholesome and unwholesome to the majority of human beings. [37]
 
Nevertheless, we shall now delve upon certain classes of food articles that are mostly commonly used and are naturally the most wholesome and unwholesome to the majority of human beings. [37]
   −
==== Wholesome(beneficial) food articles ====
+
=== Wholesome(beneficial) food articles ===
 +
<div class="mw-collapsible mw-collapsed">
    
तद्यथा- लोहितशालयः शूकधान्यानां पथ्यतमत्वे श्रेष्ठतमा भवन्ति, मुद्गाः शमीधान्यानाम्, आन्तरिक्षमुदकानां, सैन्धवंलवणानां, जीवन्तीशाकं शाकानाम्, ऐणेयं मृगमांसानां, लावः पक्षिणां, गोधा बिलेशयानां, रोहितो मत्स्यानां, गव्यं सर्पिःसर्पिषां, गोक्षीरं क्षीराणां, तिलतैलं स्थावरजातानां स्नेहानां, वराहवसा आनूपमृगवसानां, चुलुकीवसा मत्स्यवसानां,पाकहंसवसा जलचरविहङ्गवसानां, कुक्कुटवसा विष्किरशकुनिवसानां, अजमेदः शाखादमेदसां, शृङ्गवेरं कन्दानां, मृद्वीकाफलानां, शर्करेक्षुविकाराणाम्, इति प्रकृत्यैव हिततमानामाहारविकाराणां प्राधान्यतो द्रव्याणि व्याख्यातानि भवन्ति||३८||  
 
तद्यथा- लोहितशालयः शूकधान्यानां पथ्यतमत्वे श्रेष्ठतमा भवन्ति, मुद्गाः शमीधान्यानाम्, आन्तरिक्षमुदकानां, सैन्धवंलवणानां, जीवन्तीशाकं शाकानाम्, ऐणेयं मृगमांसानां, लावः पक्षिणां, गोधा बिलेशयानां, रोहितो मत्स्यानां, गव्यं सर्पिःसर्पिषां, गोक्षीरं क्षीराणां, तिलतैलं स्थावरजातानां स्नेहानां, वराहवसा आनूपमृगवसानां, चुलुकीवसा मत्स्यवसानां,पाकहंसवसा जलचरविहङ्गवसानां, कुक्कुटवसा विष्किरशकुनिवसानां, अजमेदः शाखादमेदसां, शृङ्गवेरं कन्दानां, मृद्वीकाफलानां, शर्करेक्षुविकाराणाम्, इति प्रकृत्यैव हिततमानामाहारविकाराणां प्राधान्यतो द्रव्याणि व्याख्यातानि भवन्ति||३८||  
 +
<div class="mw-collapsible-content">
    
tadyathā- lōhitaśālayaḥ śūkadhānyānāṁ pathyatamatvē śrēṣṭhatamā bhavanti, mudgāḥ śamīdhānyānām,āntarikṣamudakānāṁ, saindhavaṁ lavaṇānāṁ, jīvantīśākaṁ śākānām, aiṇēyaṁ mr̥gamāṁsānāṁ, lāvaḥpakṣiṇāṁ, gōdhā bilēśayānāṁ, rōhitō matsyānāṁ, gavyaṁ sarpiḥ sarpiṣāṁ, gōkṣīraṁ kṣīrāṇāṁ, tilatailaṁsthāvarajātānāṁ snēhānāṁ, varāhavasā ānūpamr̥gavasānāṁ, culukīvasā matsyavasānāṁ,pākahaṁsavasā jalacaravihaṅgavasānāṁ, kukkuṭavasā viṣkiraśakunivasānāṁ, ajamēdaḥśākhādamēdasāṁ, śr̥ṅgavēraṁ kandānāṁ, mr̥dvīkā phalānāṁ, śarkarēkṣuvikārāṇām, iti prakr̥tyaivahitatamānāmāhāravikārāṇāṁ prādhānyatō dravyāṇi vyākhyātāni bhavanti||38||  
 
tadyathā- lōhitaśālayaḥ śūkadhānyānāṁ pathyatamatvē śrēṣṭhatamā bhavanti, mudgāḥ śamīdhānyānām,āntarikṣamudakānāṁ, saindhavaṁ lavaṇānāṁ, jīvantīśākaṁ śākānām, aiṇēyaṁ mr̥gamāṁsānāṁ, lāvaḥpakṣiṇāṁ, gōdhā bilēśayānāṁ, rōhitō matsyānāṁ, gavyaṁ sarpiḥ sarpiṣāṁ, gōkṣīraṁ kṣīrāṇāṁ, tilatailaṁsthāvarajātānāṁ snēhānāṁ, varāhavasā ānūpamr̥gavasānāṁ, culukīvasā matsyavasānāṁ,pākahaṁsavasā jalacaravihaṅgavasānāṁ, kukkuṭavasā viṣkiraśakunivasānāṁ, ajamēdaḥśākhādamēdasāṁ, śr̥ṅgavēraṁ kandānāṁ, mr̥dvīkā phalānāṁ, śarkarēkṣuvikārāṇām, iti prakr̥tyaivahitatamānāmāhāravikārāṇāṁ prādhānyatō dravyāṇi vyākhyātāni bhavanti||38||  
    
tadyathA- lohitashAlayaH shUkadhAnyAnAM pathyatamatve shreShThatamA bhavanti, mudgAHshamIdhAnyAnAm, AntarikShamudakAnAM, saindhavaM lavaNAnAM, jIvantIshAkaM shAkAnAm, aiNeyaMmRugamAMsAnAM, lAvaH pakShiNAM, godhA bileshayAnAM, rohito matsyAnAM, gavyaM sarpiHsarpiShAM, gokShIraM kShIrANAM, tilatailaM sthAvarajAtAnAM snehAnAM, varAhavasAAnUpamRugavasAnAM, culukIvasA matsyavasAnAM, pAkahaMsavasA jalacaraviha~ggavasAnAM,kukkuTavasA viShkirashakunivasAnAM, ajamedaH shAkhAdamedasAM, shRu~ggaveraM kandAnAM,mRudvIkA phalAnAM, sharkarekShuvikArANAm, iti prakRutyaiva hitatamAnAmAhAravikArANAMprAdhAnyato dravyANi vyAkhyAtAni bhavanti||38||  
 
tadyathA- lohitashAlayaH shUkadhAnyAnAM pathyatamatve shreShThatamA bhavanti, mudgAHshamIdhAnyAnAm, AntarikShamudakAnAM, saindhavaM lavaNAnAM, jIvantIshAkaM shAkAnAm, aiNeyaMmRugamAMsAnAM, lAvaH pakShiNAM, godhA bileshayAnAM, rohito matsyAnAM, gavyaM sarpiHsarpiShAM, gokShIraM kShIrANAM, tilatailaM sthAvarajAtAnAM snehAnAM, varAhavasAAnUpamRugavasAnAM, culukIvasA matsyavasAnAM, pAkahaMsavasA jalacaraviha~ggavasAnAM,kukkuTavasA viShkirashakunivasAnAM, ajamedaH shAkhAdamedasAM, shRu~ggaveraM kandAnAM,mRudvIkA phalAnAM, sharkarekShuvikArANAm, iti prakRutyaiva hitatamAnAmAhAravikArANAMprAdhAnyato dravyANi vyAkhyAtAni bhavanti||38||  
 +
</div></div>
    
The most beneficial among food articles are thus:  
 
The most beneficial among food articles are thus:  
Line 570: Line 674:  
In this manner, various natural food articles have been identified to be the most wholesome in their class. [38]
 
In this manner, various natural food articles have been identified to be the most wholesome in their class. [38]
 
</div>
 
</div>
==== Unwholesome (harmful) food articles ====
+
=== Unwholesome (harmful) food articles ===
 +
<div class="mw-collapsible mw-collapsed">
    
अहिततमानप्युपदेक्ष्यामः-  
 
अहिततमानप्युपदेक्ष्यामः-  
    
यवकाः शूकधान्यानामपथ्यतमत्वेन प्रकृष्टतमा  भवन्ति, माषाः शमीधान्यानां,वर्षानादेयमुदकानाम्, ऊषरं लवणानां, सर्षपशाकं शाकानां, गोमांसं मृगमांसानां, काणकपोतः पक्षिणां, भेको बिलेशयानां,चिलिचिमो मत्स्यानाम्, आविकं सर्पिः सर्पिषाम्, अविक्षीरं क्षीराणां, कुसुम्भस्नेहः स्थावरस्नेहानां, महिषवसाआनूपमृगवसानां, कुम्भीरवसा मत्स्यवसानां, काकमद्गुवसा जलचरविहङ्गवसानां, चटकवसा विष्किरशुकनिवसानां,हस्तिमेदः शाखादमेदसां, निकुचं फलानाम्, आलुकं कन्दानां, फाणितमिक्षुविकाराणाम्, इतिप्रकृत्यैवाहिततमानामाहारविकाराणां प्रकृष्टतमानि द्रव्याणि व्याख्यातानि भवन्ति; (इति) हिताहितावयवो व्याख्यातआहारविकाराणाम्||३९||  
 
यवकाः शूकधान्यानामपथ्यतमत्वेन प्रकृष्टतमा  भवन्ति, माषाः शमीधान्यानां,वर्षानादेयमुदकानाम्, ऊषरं लवणानां, सर्षपशाकं शाकानां, गोमांसं मृगमांसानां, काणकपोतः पक्षिणां, भेको बिलेशयानां,चिलिचिमो मत्स्यानाम्, आविकं सर्पिः सर्पिषाम्, अविक्षीरं क्षीराणां, कुसुम्भस्नेहः स्थावरस्नेहानां, महिषवसाआनूपमृगवसानां, कुम्भीरवसा मत्स्यवसानां, काकमद्गुवसा जलचरविहङ्गवसानां, चटकवसा विष्किरशुकनिवसानां,हस्तिमेदः शाखादमेदसां, निकुचं फलानाम्, आलुकं कन्दानां, फाणितमिक्षुविकाराणाम्, इतिप्रकृत्यैवाहिततमानामाहारविकाराणां प्रकृष्टतमानि द्रव्याणि व्याख्यातानि भवन्ति; (इति) हिताहितावयवो व्याख्यातआहारविकाराणाम्||३९||  
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ahitatamānapyupadēkṣyāmaḥ-  
 
ahitatamānapyupadēkṣyāmaḥ-  
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yavakAH shUkadhAnyAnAmapathyatamatvena prakRuShTatamA [1]bhavanti, mAShAH shamIdhAnyAnAM, varShAnAdeyamudakAnAm, USharaM lavaNAnAM, sarShapashAkaMshAkAnAM, gomAMsaM mRugamAMsAnAM, kANakapotaH pakShiNAM, bheko bileshayAnAM, cilicimomatsyAnAm, AvikaM sarpiH sarpiShAm, avikShIraM kShIrANAM, kusumbhasnehaH sthAvarasnehAnAM,mahiShavasA AnUpamRugavasAnAM, kumbhIravasA matsyavasAnAM, kAkamadguvasAjalacaraviha~ggavasAnAM, caTakavasA viShkirashukanivasAnAM, hastimedaH shAkhAdamedasAM,nikucaM phalAnAm, AlukaM kandAnAM, phANitamikShuvikArANAm, itiprakRutyaivAhitatamAnAmAhAravikArANAM prakRuShTatamAni dravyANi vyAkhyAtAni bhavanti; (iti)hitAhitAvayavo vyAkhyAta AhAravikArANAm||39||  
 
yavakAH shUkadhAnyAnAmapathyatamatvena prakRuShTatamA [1]bhavanti, mAShAH shamIdhAnyAnAM, varShAnAdeyamudakAnAm, USharaM lavaNAnAM, sarShapashAkaMshAkAnAM, gomAMsaM mRugamAMsAnAM, kANakapotaH pakShiNAM, bheko bileshayAnAM, cilicimomatsyAnAm, AvikaM sarpiH sarpiShAm, avikShIraM kShIrANAM, kusumbhasnehaH sthAvarasnehAnAM,mahiShavasA AnUpamRugavasAnAM, kumbhIravasA matsyavasAnAM, kAkamadguvasAjalacaraviha~ggavasAnAM, caTakavasA viShkirashukanivasAnAM, hastimedaH shAkhAdamedasAM,nikucaM phalAnAm, AlukaM kandAnAM, phANitamikShuvikArANAm, itiprakRutyaivAhitatamAnAmAhAravikArANAM prakRuShTatamAni dravyANi vyAkhyAtAni bhavanti; (iti)hitAhitAvayavo vyAkhyAta AhAravikArANAm||39||  
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</div></div>
    
Now here are the most unwholesome of food articles:
 
Now here are the most unwholesome of food articles:
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</div>
 
</div>
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==== ''Agrya samgraha'' (collections of best food articles, factors and drugs in various conditions) ====
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=== ''Agrya samgraha'' (collections of best food articles, factors and drugs in various conditions) ===
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<div class="mw-collapsible mw-collapsed">
    
अतो भूयः कर्मौषधानां च प्राधान्यतः सानुबन्धानि द्रव्याण्यनुव्याख्यास्यामः|  
 
अतो भूयः कर्मौषधानां च प्राधान्यतः सानुबन्धानि द्रव्याण्यनुव्याख्यास्यामः|  
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तद्यथा-  
 
तद्यथा-  
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अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां [१] (सुरा श्रमहराणां [२] ), क्षीरं जीवनीयानां, मांसं बृंहणीयानां,रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो बल्यानां, नक्ररेतो वृष्याणां, मधुश्लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां,बस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुकमनन्नद्रव्यरुचिकराणाम् [३] ,)आमं कपित्थमकण्ठ्यानाम्, आविकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानाम्,अविक्षीरं श्लेष्मपित्तजननानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्,उद्दालकान्नं विरूक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शष्कुल्यः श्लेष्मपित्तजननानां,कुलत्था अम्लपित्तजननानां, माषाः श्लेष्मपित्तजननानां, मदनफलं वमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां,चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां,खदिरः कुष्ठघ्नानां, रास्ना वातहराणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां,पिप्पलीमूलं दीपनीयपाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीयपाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलंहिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं साङ्ग्राहिकदीपनीयपाचनीयानाम्, उदीच्यंनिर्वापणदीपनीयपाचनीयच्छर्द्यतीसारहराणां, कट्वङ्गं साङ्ग्राहिकपाचनीयदीपनीयानाम्, अनन्तासाङ्ग्राहिकरक्तपित्तप्रशमनानाम्, अमृता साङ्ग्राहिकवातहरदीपनीयश्लेष्मशोणितविबन्धप्रशमनानां, बिल्वंसाङ्ग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसाङ्ग्राहिकसर्वदोषहराणाम्,उत्पलकुमुदपद्मकिञ्जल्कः साङ्ग्राहिकरक्तपित्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुःशोणितपित्तातियोगप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसाङ्ग्राहिकोपशोषणानां, काश्मर्यफलंरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानां, पृश्निपर्णी साङ्ग्राहिकवातहरदीपनीयवृष्याणां, विदारिगन्धा वृष्यसर्वदोषहराणां, बलासाङ्ग्राहिकबल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां, हिङ्गुनिर्यासश्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्,अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातश्लेष्महराणां, यावशूकः स्रंसनीयपाचनीयार्शोघ्नानां, तक्राभ्यासोग्रहणीदोषशोफार्शोघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषार्शोघ्नानां, क्षीरघृताभ्यासो रसायनानां,समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं दुर्गन्धहरदाहनिर्वापणलेपनानां,रास्नागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्वेदापनयनप्रलेपनानां, कुष्ठंवातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्यकण्ठ्यवर्ण्यविरजनीयरोपणीयानां, वायुः प्राणसञ्ज्ञाप्रदानहेतूनाम्,अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृद्भृष्टलोष्ट्रनिर्वापितमुदकंतृष्णाच्छर्द्यतियोगप्रशमनानाम्, अतिमात्राशनमामप्रदोषहेतूनां, यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यंचेष्टाभ्यवहारौ सेव्यानां, कालभोजनमारोग्यकराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यंसौमनस्यजननानां, मद्याक्षेपो धीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां,स्त्रीष्वतिप्रसङ्गः शोषकराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातनमन्नाश्रद्धाजननानाम्, अनशनमायुषो ह्रासकराणां,प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनंनिन्दितव्याधिकराणां, प्रशमः पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां,ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणाम्, अयथाबलमारम्भःप्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां,पुष्टिःस्वप्नकराणाम्, अतिस्वप्नस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां,गर्भशल्यमाहार्याणाम्, अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धो याप्यानां, गर्भिणीतीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमो विषमचिकित्स्यानां [४] ,ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां,हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक्चिकित्साङ्गानां, नास्तिकोवर्ज्यानां, लौल्यं क्लेशकराणाम्, अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहोनिःसंशयकराणं, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, सम्प्रतिपत्तिः कालज्ञानप्रयोजनानाम्,अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम्, असमर्थता भयकराणां, तद्विद्यसम्भाषा बुद्धिवर्धनानाम्,आचार्यः शास्त्राधिगमहेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं [५] सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||
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अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां (सुरा श्रमहराणां), क्षीरं जीवनीयानां, मांसं बृंहणीयानां,रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो बल्यानां, [[नक्ररेतो वृष्याणां]], मधुश्लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां,बस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुकमनन्नद्रव्यरुचिकराणाम् ,)आमं कपित्थमकण्ठ्यानाम्, आविकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानाम्,अविक्षीरं श्लेष्मपित्तजननानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्,उद्दालकान्नं विरूक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शष्कुल्यः श्लेष्मपित्तजननानां,कुलत्था अम्लपित्तजननानां, माषाः श्लेष्मपित्तजननानां, मदनफलं वमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां,चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां,खदिरः कुष्ठघ्नानां, रास्ना वातहराणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां,पिप्पलीमूलं दीपनीयपाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीयपाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलंहिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं साङ्ग्राहिकदीपनीयपाचनीयानाम्, उदीच्यंनिर्वापणदीपनीयपाचनीयच्छर्द्यतीसारहराणां, कट्वङ्गं साङ्ग्राहिकपाचनीयदीपनीयानाम्, अनन्तासाङ्ग्राहिकरक्तपित्तप्रशमनानाम्, अमृता साङ्ग्राहिकवातहरदीपनीयश्लेष्मशोणितविबन्धप्रशमनानां, बिल्वंसाङ्ग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसाङ्ग्राहिकसर्वदोषहराणाम्,उत्पलकुमुदपद्मकिञ्जल्कः साङ्ग्राहिकरक्तपित्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुःशोणितपित्तातियोगप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसाङ्ग्राहिकोपशोषणानां, काश्मर्यफलंरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानां, पृश्निपर्णी साङ्ग्राहिकवातहरदीपनीयवृष्याणां, विदारिगन्धा वृष्यसर्वदोषहराणां, बलासाङ्ग्राहिकबल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां, हिङ्गुनिर्यासश्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्,अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातश्लेष्महराणां, यावशूकः स्रंसनीयपाचनीयार्शोघ्नानां, तक्राभ्यासोग्रहणीदोषशोफार्शोघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषार्शोघ्नानां, क्षीरघृताभ्यासो रसायनानां,समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं दुर्गन्धहरदाहनिर्वापणलेपनानां,रास्नागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्वेदापनयनप्रलेपनानां, कुष्ठंवातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्यकण्ठ्यवर्ण्यविरजनीयरोपणीयानां, वायुः प्राणसञ्ज्ञाप्रदानहेतूनाम्,अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृद्भृष्टलोष्ट्रनिर्वापितमुदकंतृष्णाच्छर्द्यतियोगप्रशमनानाम्, अतिमात्राशनमामप्रदोषहेतूनां, यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यंचेष्टाभ्यवहारौ सेव्यानां, कालभोजनमारोग्यकराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यंसौमनस्यजननानां, मद्याक्षेपो धीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां,स्त्रीष्वतिप्रसङ्गः शोषकराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातनमन्नाश्रद्धाजननानाम्, अनशनमायुषो ह्रासकराणां,प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनंनिन्दितव्याधिकराणां, प्रशमः पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां,ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणाम्, अयथाबलमारम्भःप्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां,पुष्टिःस्वप्नकराणाम्, अतिस्वप्नस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां,गर्भशल्यमाहार्याणाम्, अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धो याप्यानां, गर्भिणीतीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमो विषमचिकित्स्यानां ,ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां,हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक्चिकित्साङ्गानां, नास्तिकोवर्ज्यानां, लौल्यं क्लेशकराणाम्, अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहोनिःसंशयकराणं, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, सम्प्रतिपत्तिः कालज्ञानप्रयोजनानाम्,अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम्, असमर्थता भयकराणां, तद्विद्यसम्भाषा बुद्धिवर्धनानाम्,आचार्यः शास्त्राधिगमहेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||
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atō bhūyaḥ karmauṣadhānāṁ ca prādhānyataḥ sānubandhāni dravyāṇyanuvyākhyāsyāmaḥ|  
 
atō bhūyaḥ karmauṣadhānāṁ ca prādhānyataḥ sānubandhāni dravyāṇyanuvyākhyāsyāmaḥ|  
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tadyathā- annaṁ vr̥ttikarāṇāṁ śrēṣṭham, udakamāśvāsakarāṇāṁ [1] (surā śramaharāṇāṁ [2] ), kṣīraṁjīvanīyānāṁ, māṁsaṁ br̥ṁhaṇīyānāṁ, rasastarpaṇīyānāṁ, lavaṇamannadravyarucikarāṇām, amlaṁhr̥dyānāṁ, kukkuṭō balyānāṁ, nakrarētō vr̥ṣyāṇāṁ, madhu ślēṣmapittapraśamanānāṁ,sarpirvātapittapraśamanānāṁ, tailaṁ vātaślēṣmapraśamanānāṁ, vamanaṁ ślēṣmaharāṇāṁ, virēcanaṁpittaharāṇāṁ, bastirvātaharāṇāṁ, svēdō mārdavakarāṇāṁ, vyāyāmaḥ sthairyakarāṇāṁ, kṣāraḥpuṁstvōpaghātināṁ, (tindukamanannadravyarucikarāṇām [3] ,) āmaṁ kapitthamakaṇṭhyānām, āvikaṁsarpirahr̥dyānām, ajākṣīraṁ śōṣaghnastanyasātmyaraktasāṅgrāhikaraktapittapraśamanānām, avikṣīraṁślēṣmapittajananānāṁ, mahiṣīkṣīraṁ svapnajananānāṁ, mandakaṁ dadhyabhiṣyandakarāṇāṁ,gavēdhukānnaṁ karśanīyānām, uddālakānnaṁ virūkṣaṇīyānām, ikṣurmūtrajananānāṁ, yavāḥpurīṣajananānāṁ, jāmbavaṁ vātajananānāṁ, śaṣkulyaḥ ślēṣmapittajananānāṁ, kulatthāamlapittajananānāṁ, māṣāḥ ślēṣmapittajananānāṁ, madanaphalaṁvamanāsthāpanānuvāsanōpayōgināṁ, trivr̥t sukhavirēcanānāṁ, caturaṅgulō mr̥duvirēcanānāṁ,snukpayastīkṣṇavirēcananāṁ, pratyakpuṣpā śirōvirēcanānāṁ, viḍaṅgaṁ krimighnānāṁ, śirīṣōviṣaghnānāṁ, khadiraḥ kuṣṭhaghnānāṁ, rāsnā vātaharāṇām, āmalakaṁ vayaḥsthāpanānāṁ, harītakīpathyānām, ēraṇḍamūlaṁ vr̥ṣyavātaharāṇāṁ, pippalīmūlaṁ dīpanīyapācanīyānāhapraśamanānāṁ,citrakamūlaṁ dīpanīyapācanīyagudaśōthārśaḥśūlaharāṇāṁ, puṣkaramūlaṁhikkāśvāsakāsapārśvaśūlaharāṇāṁ, mustaṁ sāṅgrāhikadīpanīyapācanīyānām, udīcyaṁnirvāpaṇadīpanīyapācanīyacchardyatīsāraharāṇāṁ, kaṭvaṅgaṁ sāṅgrāhikapācanīyadīpanīyānām, anantāsāṅgrāhikaraktapittapraśamanānām, amr̥tāsāṅgrāhikavātaharadīpanīyaślēṣmaśōṇitavibandhapraśamanānāṁ, bilvaṁsāṅgrāhikadīpanīyavātakaphapraśamanānām, ativiṣā dīpanīyapācanīyasāṅgrāhikasarvadōṣaharāṇām,utpalakumudapadmakiñjalkaḥ sāṅgrāhikaraktapittapraśamanānāṁ, durālabhā pittaślēṣmapraśamanānāṁ,gandhapriyaṅguḥ śōṇitapittātiyōgapraśamanānāṁ, kuṭajatvak ślēṣmapittaraktasāṅgrāhikōpaśōṣaṇānāṁ,kāśmaryaphalaṁ raktasāṅgrāhikaraktapittapraśamanānāṁ, pr̥śniparṇīsāṅgrāhikavātaharadīpanīyavr̥ṣyāṇāṁ, vidārigandhā vr̥ṣyasarvadōṣaharāṇāṁ, balāsāṅgrāhikabalyavātaharāṇāṁ, gōkṣurakō mūtrakr̥cchrānilaharāṇāṁ,hiṅguniryāsaśchēdanīyadīpanīyānulōmikavātakaphapraśamanānām, amlavētasōbhēdanīyadīpanīyānulōmikavātaślēṣmaharāṇāṁ, yāvaśūkaḥ sraṁsanīyapācanīyārśōghnānāṁ,takrābhyāsō grahaṇīdōṣaśōphārśōghr̥tavyāpatpraśamanānāṁ, kravyānmāṁsarasābhyāsōgrahaṇīdōṣaśōṣārśōghnānāṁ, kṣīraghr̥tābhyāsō rasāyanānāṁ, samaghr̥tasaktuprāśābhyāsōvr̥ṣyōdāvartaharāṇāṁ, tailagaṇḍūṣābhyāsō dantabalarucikarāṇāṁ, candanaṁdurgandhaharadāhanirvāpaṇalēpanānāṁ, rāsnāguruṇī śītāpanayanapralēpanānāṁ, lāmajjakōśīraṁdāhatvagdōṣasvēdāpanayanapralēpanānāṁ, kuṣṭhaṁ vātaharābhyaṅgōpanāhōpayōgināṁ, madhukaṁcakṣuṣyavr̥ṣyakēśyakaṇṭhyavarṇyavirajanīyarōpaṇīyānāṁ, vāyuḥ prāṇasañjñāpradānahētūnām,agnirāmastambhaśītaśūlōdvēpanapraśamanānāṁ, jalaṁ stambhanīyānāṁ,mr̥dbhr̥ṣṭalōṣṭranirvāpitamudakaṁ tr̥ṣṇācchardyatiyōgapraśamanānām,atimātrāśanamāmapradōṣahētūnāṁ, yathāgnyabhyavahārō'gnisandhukṣaṇānāṁ, yathāsātmyaṁcēṣṭābhyavahārau sēvyānāṁ, kālabhōjanamārōgyakarāṇāṁ, tr̥ptirāhāraguṇānāṁ,vēgasandhāraṇamanārōgyakarāṇāṁ, madyaṁ saumanasyajananānāṁ, madyākṣēpōdhīdhr̥tismr̥tiharāṇāṁ, gurubhōjanaṁ durvipākakarāṇām, ēkāśanabhōjanaṁ sukhapariṇāmakarāṇāṁ,strīṣvatiprasaṅgaḥ śōṣakarāṇāṁ, śukravēganigrahaḥ ṣāṇḍyakarāṇāṁ,parāghātanamannāśraddhājananānām, anaśanamāyuṣō hrāsakarāṇāṁ, pramitāśanaṁ karśanīyānām,ajīrṇādhyaśanaṁ grahaṇīdūṣaṇānāṁ, viṣamāśanamagnivaiṣamyakarāṇāṁ, viruddhavīryāśanaṁninditavyādhikarāṇāṁ, praśamaḥ pathyānāṁ, āyāsaḥ sarvāpathyānāṁ, mithyāyōgō vyādhikarāṇāṁ,rajasvalābhigamanamalakṣmīmukhānāṁ, brahmacaryamāyuṣyāṇāṁ,paradārābhigamanamanāyuṣyāṇāṁ, saṅkalpō vr̥ṣyāṇāṁ, daurmanasyamavr̥ṣyāṇām,ayathābalamārambhaḥ prāṇōparōdhināṁ, viṣādō rōgavardhanānāṁ, snānaṁ śramaharāṇāṁ, harṣaḥprīṇanānāṁ, śōkaḥ śōṣaṇānāṁ, nivr̥ttiḥ puṣṭikarāṇāṁ, puṣṭiḥsvapnakarāṇām, atisvapnastandrākarāṇāṁ,sarvarasābhyāsō balakarāṇām, ēkarasābhyāsō daurbalyakarāṇāṁ, garbhaśalyamāhāryāṇām,ajīrṇamuddhāryāṇāṁ, bālō mr̥dubhēṣajīyānāṁ, vr̥ddhō yāpyānāṁ, garbhiṇītīkṣṇauṣadhavyavāyavyāyāmavarjanīyānāṁ, saumanasyaṁ garbhadhāraṇānāṁ, sannipātōduścikitsyānām, āmō viṣamacikitsyānāṁ [4] , jvarō rōgāṇāṁ, kuṣṭhaṁ dīrgharōgāṇāṁ, rājayakṣmārōgasamūhānāṁ, pramēhō'nuṣaṅgiṇāṁ, jalaukasō'nuśastrāṇāṁ, bastistantrāṇāṁ,himavānauṣadhibhūmīnāṁ, sōma ōṣadhīnāṁ, marubhūmirārōgyadēśānām, anūpō'hitadēśānām,nirdēśakāritvamāturaguṇānāṁ, bhiṣak cikitsāṅgānāṁ, nāstikōvarjyānāṁ, laulyaṁ klēśakarāṇām,anirdēśakāritvamariṣṭānāṁ, anirvēdō vārtalakṣaṇānāṁ, vaidyasamūhō niḥsaṁśayakarāṇaṁ, yōgōvaidyaguṇānāṁ, vijñānamauṣadhīnāṁ, śāstrasahitastarkaḥ sādhanānāṁ, sampratipattiḥkālajñānaprayōjanānām, avyavasāyaḥ kālātipattihētūnāṁ, dr̥ṣṭakarmatā niḥsaṁśayakarāṇām,asamarthatā bhayakarāṇāṁ, tadvidyasambhāṣā buddhivardhanānām, ācāryaḥ śāstrādhigamahētūnām,āyurvēdō'mr̥tānāṁ, sadvacanamanuṣṭhēyānām, asadgrahaṇaṁ [5] sarvāhitānāṁ, sarvasannyāsaḥsukhānāmiti||40||
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tadyathā- annaṁ vr̥ttikarāṇāṁ śrēṣṭham, udakamāśvāsakarāṇāṁ (surā śramaharāṇāṁ ), kṣīraṁjīvanīyānāṁ, māṁsaṁ br̥ṁhaṇīyānāṁ, rasastarpaṇīyānāṁ, lavaṇamannadravyarucikarāṇām, amlaṁhr̥dyānāṁ, kukkuṭō balyānāṁ, nakrarētō vr̥ṣyāṇāṁ, madhu ślēṣmapittapraśamanānāṁ,sarpirvātapittapraśamanānāṁ, tailaṁ vātaślēṣmapraśamanānāṁ, vamanaṁ ślēṣmaharāṇāṁ, virēcanaṁpittaharāṇāṁ, bastirvātaharāṇāṁ, svēdō mārdavakarāṇāṁ, vyāyāmaḥ sthairyakarāṇāṁ, kṣāraḥpuṁstvōpaghātināṁ, (tindukamanannadravyarucikarāṇām ,) āmaṁ kapitthamakaṇṭhyānām, āvikaṁsarpirahr̥dyānām, ajākṣīraṁ śōṣaghnastanyasātmyaraktasāṅgrāhikaraktapittapraśamanānām, avikṣīraṁślēṣmapittajananānāṁ, mahiṣīkṣīraṁ svapnajananānāṁ, mandakaṁ dadhyabhiṣyandakarāṇāṁ,gavēdhukānnaṁ karśanīyānām, uddālakānnaṁ virūkṣaṇīyānām, ikṣurmūtrajananānāṁ, yavāḥpurīṣajananānāṁ, jāmbavaṁ vātajananānāṁ, śaṣkulyaḥ ślēṣmapittajananānāṁ, kulatthāamlapittajananānāṁ, māṣāḥ ślēṣmapittajananānāṁ, madanaphalaṁvamanāsthāpanānuvāsanōpayōgināṁ, trivr̥t sukhavirēcanānāṁ, caturaṅgulō mr̥duvirēcanānāṁ,snukpayastīkṣṇavirēcananāṁ, pratyakpuṣpā śirōvirēcanānāṁ, viḍaṅgaṁ krimighnānāṁ, śirīṣōviṣaghnānāṁ, khadiraḥ kuṣṭhaghnānāṁ, rāsnā vātaharāṇām, āmalakaṁ vayaḥsthāpanānāṁ, harītakīpathyānām, ēraṇḍamūlaṁ vr̥ṣyavātaharāṇāṁ, pippalīmūlaṁ dīpanīyapācanīyānāhapraśamanānāṁ,citrakamūlaṁ dīpanīyapācanīyagudaśōthārśaḥśūlaharāṇāṁ, puṣkaramūlaṁhikkāśvāsakāsapārśvaśūlaharāṇāṁ, mustaṁ sāṅgrāhikadīpanīyapācanīyānām, udīcyaṁnirvāpaṇadīpanīyapācanīyacchardyatīsāraharāṇāṁ, kaṭvaṅgaṁ sāṅgrāhikapācanīyadīpanīyānām, anantāsāṅgrāhikaraktapittapraśamanānām, amr̥tāsāṅgrāhikavātaharadīpanīyaślēṣmaśōṇitavibandhapraśamanānāṁ, bilvaṁsāṅgrāhikadīpanīyavātakaphapraśamanānām, ativiṣā dīpanīyapācanīyasāṅgrāhikasarvadōṣaharāṇām,utpalakumudapadmakiñjalkaḥ sāṅgrāhikaraktapittapraśamanānāṁ, durālabhā pittaślēṣmapraśamanānāṁ,gandhapriyaṅguḥ śōṇitapittātiyōgapraśamanānāṁ, kuṭajatvak ślēṣmapittaraktasāṅgrāhikōpaśōṣaṇānāṁ,kāśmaryaphalaṁ raktasāṅgrāhikaraktapittapraśamanānāṁ, pr̥śniparṇīsāṅgrāhikavātaharadīpanīyavr̥ṣyāṇāṁ, vidārigandhā vr̥ṣyasarvadōṣaharāṇāṁ, balāsāṅgrāhikabalyavātaharāṇāṁ, gōkṣurakō mūtrakr̥cchrānilaharāṇāṁ,hiṅguniryāsaśchēdanīyadīpanīyānulōmikavātakaphapraśamanānām, amlavētasōbhēdanīyadīpanīyānulōmikavātaślēṣmaharāṇāṁ, yāvaśūkaḥ sraṁsanīyapācanīyārśōghnānāṁ,takrābhyāsō grahaṇīdōṣaśōphārśōghr̥tavyāpatpraśamanānāṁ, kravyānmāṁsarasābhyāsōgrahaṇīdōṣaśōṣārśōghnānāṁ, kṣīraghr̥tābhyāsō rasāyanānāṁ, samaghr̥tasaktuprāśābhyāsōvr̥ṣyōdāvartaharāṇāṁ, tailagaṇḍūṣābhyāsō dantabalarucikarāṇāṁ, candanaṁdurgandhaharadāhanirvāpaṇalēpanānāṁ, rāsnāguruṇī śītāpanayanapralēpanānāṁ, lāmajjakōśīraṁdāhatvagdōṣasvēdāpanayanapralēpanānāṁ, kuṣṭhaṁ vātaharābhyaṅgōpanāhōpayōgināṁ, madhukaṁcakṣuṣyavr̥ṣyakēśyakaṇṭhyavarṇyavirajanīyarōpaṇīyānāṁ, vāyuḥ prāṇasañjñāpradānahētūnām,agnirāmastambhaśītaśūlōdvēpanapraśamanānāṁ, jalaṁ stambhanīyānāṁ,mr̥dbhr̥ṣṭalōṣṭranirvāpitamudakaṁ tr̥ṣṇācchardyatiyōgapraśamanānām,atimātrāśanamāmapradōṣahētūnāṁ, yathāgnyabhyavahārō'gnisandhukṣaṇānāṁ, yathāsātmyaṁcēṣṭābhyavahārau sēvyānāṁ, kālabhōjanamārōgyakarāṇāṁ, tr̥ptirāhāraguṇānāṁ,vēgasandhāraṇamanārōgyakarāṇāṁ, madyaṁ saumanasyajananānāṁ, madyākṣēpōdhīdhr̥tismr̥tiharāṇāṁ, gurubhōjanaṁ durvipākakarāṇām, ēkāśanabhōjanaṁ sukhapariṇāmakarāṇāṁ,strīṣvatiprasaṅgaḥ śōṣakarāṇāṁ, śukravēganigrahaḥ ṣāṇḍyakarāṇāṁ,parāghātanamannāśraddhājananānām, anaśanamāyuṣō hrāsakarāṇāṁ, pramitāśanaṁ karśanīyānām,ajīrṇādhyaśanaṁ grahaṇīdūṣaṇānāṁ, viṣamāśanamagnivaiṣamyakarāṇāṁ, viruddhavīryāśanaṁninditavyādhikarāṇāṁ, praśamaḥ pathyānāṁ, āyāsaḥ sarvāpathyānāṁ, mithyāyōgō vyādhikarāṇāṁ,rajasvalābhigamanamalakṣmīmukhānāṁ, brahmacaryamāyuṣyāṇāṁ,paradārābhigamanamanāyuṣyāṇāṁ, saṅkalpō vr̥ṣyāṇāṁ, daurmanasyamavr̥ṣyāṇām,ayathābalamārambhaḥ prāṇōparōdhināṁ, viṣādō rōgavardhanānāṁ, snānaṁ śramaharāṇāṁ, harṣaḥprīṇanānāṁ, śōkaḥ śōṣaṇānāṁ, nivr̥ttiḥ puṣṭikarāṇāṁ, puṣṭiḥsvapnakarāṇām, atisvapnastandrākarāṇāṁ,sarvarasābhyāsō balakarāṇām, ēkarasābhyāsō daurbalyakarāṇāṁ, garbhaśalyamāhāryāṇām,ajīrṇamuddhāryāṇāṁ, bālō mr̥dubhēṣajīyānāṁ, vr̥ddhō yāpyānāṁ, garbhiṇītīkṣṇauṣadhavyavāyavyāyāmavarjanīyānāṁ, saumanasyaṁ garbhadhāraṇānāṁ, sannipātōduścikitsyānām, āmō viṣamacikitsyānāṁ , jvarō rōgāṇāṁ, kuṣṭhaṁ dīrgharōgāṇāṁ, rājayakṣmārōgasamūhānāṁ, pramēhō'nuṣaṅgiṇāṁ, jalaukasō'nuśastrāṇāṁ, bastistantrāṇāṁ,himavānauṣadhibhūmīnāṁ, sōma ōṣadhīnāṁ, marubhūmirārōgyadēśānām, anūpō'hitadēśānām,nirdēśakāritvamāturaguṇānāṁ, bhiṣak cikitsāṅgānāṁ, nāstikōvarjyānāṁ, laulyaṁ klēśakarāṇām,anirdēśakāritvamariṣṭānāṁ, anirvēdō vārtalakṣaṇānāṁ, vaidyasamūhō niḥsaṁśayakarāṇaṁ, yōgōvaidyaguṇānāṁ, vijñānamauṣadhīnāṁ, śāstrasahitastarkaḥ sādhanānāṁ, sampratipattiḥkālajñānaprayōjanānām, avyavasāyaḥ kālātipattihētūnāṁ, dr̥ṣṭakarmatā niḥsaṁśayakarāṇām,asamarthatā bhayakarāṇāṁ, tadvidyasambhāṣā buddhivardhanānām, ācāryaḥ śāstrādhigamahētūnām,āyurvēdō'mr̥tānāṁ, sadvacanamanuṣṭhēyānām, asadgrahaṇaṁ [5] sarvāhitānāṁ, sarvasannyāsaḥsukhānāmiti||40||
    
ato bhUyaH karmauShadhAnAM ca prAdhAnyataH sAnubandhAni dravyANyanuvyAkhyAsyAmaH|  
 
ato bhUyaH karmauShadhAnAM ca prAdhAnyataH sAnubandhAni dravyANyanuvyAkhyAsyAmaH|  
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annaM vRuttikarANAM shreShTham, udakamAshvAsakarANAM [1] (surA shramaharANAM [2] ),kShIraM jIvanIyAnAM, mAMsaM bRuMhaNIyAnAM, rasastarpaNIyAnAM,lavaNamannadravyarucikarANAm, amlaM hRudyAnAM, kukkuTo balyAnAM, nakrareto vRuShyANAM,madhu shleShmapittaprashamanAnAM, sarpirvAtapittaprashamanAnAM, tailaMvAtashleShmaprashamanAnAM, vamanaM shleShmaharANAM, virecanaM pittaharANAM,bastirvAtaharANAM, svedo mArdavakarANAM, vyAyAmaH sthairyakarANAM, kShAraHpuMstvopaghAtinAM, (tindukamanannadravyarucikarANAm [3] ,) AmaM kapitthamakaNThyAnAm, AvikaMsarpirahRudyAnAm, ajAkShIraM shoShaghnastanyasAtmyaraktasA~ggrAhikaraktapittaprashamanAnAm,avikShIraM shleShmapittajananAnAM, mahiShIkShIraM svapnajananAnAM, mandakaMdadhyabhiShyandakarANAM, gavedhukAnnaM karshanIyAnAm, uddAlakAnnaM virUkShaNIyAnAm,ikShurmUtrajananAnAM, yavAH purIShajananAnAM, jAmbavaM vAtajananAnAM, shaShkulyaHshleShmapittajananAnAM, kulatthA amlapittajananAnAM, mAShAH shleShmapittajananAnAM,madanaphalaM vamanAsthApanAnuvAsanopayoginAM, trivRut sukhavirecanAnAM, catura~ggulomRuduvirecanAnAM, snukpayastIkShNavirecananAM, pratyakpuShpA shirovirecanAnAM, viDa~ggaMkrimighnAnAM, shirISho viShaghnAnAM, khadiraH kuShThaghnAnAM, rAsnA vAtaharANAm, AmalakaMvayaHsthApanAnAM, harItakI pathyAnAm, eraNDamUlaM vRuShyavAtaharANAM, pippalImUlaMdIpanIyapAcanIyAnAhaprashamanAnAM, citrakamUlaMdIpanIyapAcanIyagudashothArshaHshUlaharANAM, puShkaramUlaMhikkAshvAsakAsapArshvashUlaharANAM, mustaM sA~ggrAhikadIpanIyapAcanIyAnAm, udIcyaMnirvApaNadIpanIyapAcanIyacchardyatIsAraharANAM, kaTva~ggaM sA~ggrAhikapAcanIyadIpanIyAnAm,anantA sA~ggrAhikaraktapittaprashamanAnAm, amRutAsA~ggrAhikavAtaharadIpanIyashleShmashoNitavibandhaprashamanAnAM, bilvaMsA~ggrAhikadIpanIyavAtakaphaprashamanAnAm, ativiShAdIpanIyapAcanIyasA~ggrAhikasarvadoShaharANAm, utpalakumudapadmaki~jjalkaHsA~ggrAhikaraktapittaprashamanAnAM, durAlabhA pittashleShmaprashamanAnAM, gandhapriya~gguHshoNitapittAtiyogaprashamanAnAM, kuTajatvak shleShmapittaraktasA~ggrAhikopashoShaNAnAM,kAshmaryaphalaM raktasA~ggrAhikaraktapittaprashamanAnAM, pRushniparNIsA~ggrAhikavAtaharadIpanIyavRuShyANAM, vidArigandhA vRuShyasarvadoShaharANAM, balAsA~ggrAhikabalyavAtaharANAM, gokShurako mUtrakRucchrAnilaharANAM,hi~gguniryAsashchedanIyadIpanIyAnulomikavAtakaphaprashamanAnAm, amlavetasobhedanIyadIpanIyAnulomikavAtashleShmaharANAM, yAvashUkaH sraMsanIyapAcanIyArshoghnAnAM,takrAbhyAso grahaNIdoShashophArshoghRutavyApatprashamanAnAM, kravyAnmAMsarasAbhyAsograhaNIdoShashoShArshoghnAnAM, kShIraghRutAbhyAso rasAyanAnAM, samaghRutasaktuprAshAbhyAsovRuShyodAvartaharANAM, tailagaNDUShAbhyAso dantabalarucikarANAM, candanaMdurgandhaharadAhanirvApaNalepanAnAM, rAsnAguruNI shItApanayanapralepanAnAM, lAmajjakoshIraMdAhatvagdoShasvedApanayanapralepanAnAM, kuShThaM vAtaharAbhya~ggopanAhopayoginAM,madhukaM cakShuShyavRuShyakeshyakaNThyavarNyavirajanIyaropaNIyAnAM, vAyuHprANasa~jj~jApradAnahetUnAm, agnirAmastambhashItashUlodvepanaprashamanAnAM, jalaMstambhanIyAnAM, mRudbhRuShTaloShTranirvApitamudakaM tRuShNAcchardyatiyogaprashamanAnAm,atimAtrAshanamAmapradoShahetUnAM, yathAgnyabhyavahAro~agnisandhukShaNAnAM, yathAsAtmyaMceShTAbhyavahArau sevyAnAM, kAlabhojanamArogyakarANAM, tRuptirAhAraguNAnAM,vegasandhAraNamanArogyakarANAM, madyaM saumanasyajananAnAM, madyAkShepodhIdhRutismRutiharANAM, gurubhojanaM durvipAkakarANAm, ekAshanabhojanaMsukhapariNAmakarANAM, strIShvatiprasa~ggaH shoShakarANAM, shukraveganigrahaHShANDyakarANAM, parAghAtanamannAshraddhAjananAnAm, anashanamAyuSho hrAsakarANAM,pramitAshanaM karshanIyAnAm, ajIrNAdhyashanaM grahaNIdUShaNAnAM,viShamAshanamagnivaiShamyakarANAM, viruddhavIryAshanaM ninditavyAdhikarANAM, prashamaHpathyAnAM, AyAsaH sarvApathyAnAM, mithyAyogo vyAdhikarANAM,rajasvalAbhigamanamalakShmImukhAnAM, brahmacaryamAyuShyANAM,paradArAbhigamanamanAyuShyANAM, sa~gkalpo vRuShyANAM, daurmanasyamavRuShyANAm,ayathAbalamArambhaH prANoparodhinAM, viShAdo rogavardhanAnAM, snAnaM shramaharANAM,harShaH prINanAnAM, shokaH shoShaNAnAM, nivRuttiH puShTikarANAM, puShTiHsvapnakarANAm,atisvapnastandrAkarANAM, sarvarasAbhyAso balakarANAm, ekarasAbhyAso daurbalyakarANAM,garbhashalyamAhAryANAm, ajIrNamuddhAryANAM, bAlo mRudubheShajIyAnAM, vRuddho yApyAnAM,garbhiNI tIkShNauShadhavyavAyavyAyAmavarjanIyAnAM, saumanasyaM garbhadhAraNAnAM, sannipAtodushcikitsyAnAm, Amo viShamacikitsyAnAM [4] , jvaro rogANAM, kuShThaM dIrgharogANAM, rAjayakShmArogasamUhAnAM, prameho~anuSha~ggiNAM, jalaukaso~anushastrANAM, bastistantrANAM,himavAnauShadhibhUmInAM, soma oShadhInAM, marubhUmirArogyadeshAnAm, anUpo~ahitadeshAnAm,nirdeshakAritvamAturaguNAnAM, bhiShak cikitsA~ggAnAM, nAstikovarjyAnAM, laulyaM kleshakarANAm,anirdeshakAritvamariShTAnAM, anirvedo vArtalakShaNAnAM, vaidyasamUho niHsaMshayakarANaM, yogovaidyaguNAnAM, vij~jAnamauShadhInAM, shAstrasahitastarkaH sAdhanAnAM, sampratipattiHkAlaj~jAnaprayojanAnAm, avyavasAyaH kAlAtipattihetUnAM, dRuShTakarmatA niHsaMshayakarANAm,asamarthatA bhayakarANAM, tadvidyasambhAShA buddhivardhanAnAm, AcAryaHshAstrAdhigamahetUnAm, Ayurvedo~amRutAnAM, sadvacanamanuShTheyAnAm, asadgrahaNaM [5]sarvAhitAnAM, sarvasannyAsaH sukhAnAmiti||40||  
+
annaM vRuttikarANAM shreShTham, udakamAshvAsakarANAM (surA shramaharANAM ),kShIraM jIvanIyAnAM, mAMsaM bRuMhaNIyAnAM, rasastarpaNIyAnAM,lavaNamannadravyarucikarANAm, amlaM hRudyAnAM, kukkuTo balyAnAM, nakrareto vRuShyANAM,madhu shleShmapittaprashamanAnAM, sarpirvAtapittaprashamanAnAM, tailaMvAtashleShmaprashamanAnAM, vamanaM shleShmaharANAM, virecanaM pittaharANAM,bastirvAtaharANAM, svedo mArdavakarANAM, vyAyAmaH sthairyakarANAM, kShAraHpuMstvopaghAtinAM, (tindukamanannadravyarucikarANAm ,) AmaM kapitthamakaNThyAnAm, AvikaMsarpirahRudyAnAm, ajAkShIraM shoShaghnastanyasAtmyaraktasA~ggrAhikaraktapittaprashamanAnAm,avikShIraM shleShmapittajananAnAM, mahiShIkShIraM svapnajananAnAM, mandakaMdadhyabhiShyandakarANAM, gavedhukAnnaM karshanIyAnAm, uddAlakAnnaM virUkShaNIyAnAm,ikShurmUtrajananAnAM, yavAH purIShajananAnAM, jAmbavaM vAtajananAnAM, shaShkulyaHshleShmapittajananAnAM, kulatthA amlapittajananAnAM, mAShAH shleShmapittajananAnAM,madanaphalaM vamanAsthApanAnuvAsanopayoginAM, trivRut sukhavirecanAnAM, catura~ggulomRuduvirecanAnAM, snukpayastIkShNavirecananAM, pratyakpuShpA shirovirecanAnAM, viDa~ggaMkrimighnAnAM, shirISho viShaghnAnAM, khadiraH kuShThaghnAnAM, rAsnA vAtaharANAm, AmalakaMvayaHsthApanAnAM, harItakI pathyAnAm, eraNDamUlaM vRuShyavAtaharANAM, pippalImUlaMdIpanIyapAcanIyAnAhaprashamanAnAM, citrakamUlaMdIpanIyapAcanIyagudashothArshaHshUlaharANAM, puShkaramUlaMhikkAshvAsakAsapArshvashUlaharANAM, mustaM sA~ggrAhikadIpanIyapAcanIyAnAm, udIcyaMnirvApaNadIpanIyapAcanIyacchardyatIsAraharANAM, kaTva~ggaM sA~ggrAhikapAcanIyadIpanIyAnAm,anantA sA~ggrAhikaraktapittaprashamanAnAm, amRutAsA~ggrAhikavAtaharadIpanIyashleShmashoNitavibandhaprashamanAnAM, bilvaMsA~ggrAhikadIpanIyavAtakaphaprashamanAnAm, ativiShAdIpanIyapAcanIyasA~ggrAhikasarvadoShaharANAm, utpalakumudapadmaki~jjalkaHsA~ggrAhikaraktapittaprashamanAnAM, durAlabhA pittashleShmaprashamanAnAM, gandhapriya~gguHshoNitapittAtiyogaprashamanAnAM, kuTajatvak shleShmapittaraktasA~ggrAhikopashoShaNAnAM,kAshmaryaphalaM raktasA~ggrAhikaraktapittaprashamanAnAM, pRushniparNIsA~ggrAhikavAtaharadIpanIyavRuShyANAM, vidArigandhA vRuShyasarvadoShaharANAM, balAsA~ggrAhikabalyavAtaharANAM, gokShurako mUtrakRucchrAnilaharANAM,hi~gguniryAsashchedanIyadIpanIyAnulomikavAtakaphaprashamanAnAm, amlavetasobhedanIyadIpanIyAnulomikavAtashleShmaharANAM, yAvashUkaH sraMsanIyapAcanIyArshoghnAnAM,takrAbhyAso grahaNIdoShashophArshoghRutavyApatprashamanAnAM, kravyAnmAMsarasAbhyAsograhaNIdoShashoShArshoghnAnAM, kShIraghRutAbhyAso rasAyanAnAM, samaghRutasaktuprAshAbhyAsovRuShyodAvartaharANAM, tailagaNDUShAbhyAso dantabalarucikarANAM, candanaMdurgandhaharadAhanirvApaNalepanAnAM, rAsnAguruNI shItApanayanapralepanAnAM, lAmajjakoshIraMdAhatvagdoShasvedApanayanapralepanAnAM, kuShThaM vAtaharAbhya~ggopanAhopayoginAM,madhukaM cakShuShyavRuShyakeshyakaNThyavarNyavirajanIyaropaNIyAnAM, vAyuHprANasa~jj~jApradAnahetUnAm, agnirAmastambhashItashUlodvepanaprashamanAnAM, jalaMstambhanIyAnAM, mRudbhRuShTaloShTranirvApitamudakaM tRuShNAcchardyatiyogaprashamanAnAm,atimAtrAshanamAmapradoShahetUnAM, yathAgnyabhyavahAro~agnisandhukShaNAnAM, yathAsAtmyaMceShTAbhyavahArau sevyAnAM, kAlabhojanamArogyakarANAM, tRuptirAhAraguNAnAM,vegasandhAraNamanArogyakarANAM, madyaM saumanasyajananAnAM, madyAkShepodhIdhRutismRutiharANAM, gurubhojanaM durvipAkakarANAm, ekAshanabhojanaMsukhapariNAmakarANAM, strIShvatiprasa~ggaH shoShakarANAM, shukraveganigrahaHShANDyakarANAM, parAghAtanamannAshraddhAjananAnAm, anashanamAyuSho hrAsakarANAM,pramitAshanaM karshanIyAnAm, ajIrNAdhyashanaM grahaNIdUShaNAnAM,viShamAshanamagnivaiShamyakarANAM, viruddhavIryAshanaM ninditavyAdhikarANAM, prashamaHpathyAnAM, AyAsaH sarvApathyAnAM, mithyAyogo vyAdhikarANAM,rajasvalAbhigamanamalakShmImukhAnAM, brahmacaryamAyuShyANAM,paradArAbhigamanamanAyuShyANAM, sa~gkalpo vRuShyANAM, daurmanasyamavRuShyANAm,ayathAbalamArambhaH prANoparodhinAM, viShAdo rogavardhanAnAM, snAnaM shramaharANAM,harShaH prINanAnAM, shokaH shoShaNAnAM, nivRuttiH puShTikarANAM, puShTiHsvapnakarANAm,atisvapnastandrAkarANAM, sarvarasAbhyAso balakarANAm, ekarasAbhyAso daurbalyakarANAM,garbhashalyamAhAryANAm, ajIrNamuddhAryANAM, bAlo mRudubheShajIyAnAM, vRuddho yApyAnAM,garbhiNI tIkShNauShadhavyavAyavyAyAmavarjanIyAnAM, saumanasyaM garbhadhAraNAnAM, sannipAtodushcikitsyAnAm, Amo viShamacikitsyAnAM , jvaro rogANAM, kuShThaM dIrgharogANAM, rAjayakShmArogasamUhAnAM, prameho~anuSha~ggiNAM, jalaukaso~anushastrANAM, bastistantrANAM,himavAnauShadhibhUmInAM, soma oShadhInAM, marubhUmirArogyadeshAnAm, anUpo~ahitadeshAnAm,nirdeshakAritvamAturaguNAnAM, bhiShak cikitsA~ggAnAM, nAstikovarjyAnAM, laulyaM kleshakarANAm,anirdeshakAritvamariShTAnAM, anirvedo vArtalakShaNAnAM, vaidyasamUho niHsaMshayakarANaM, yogovaidyaguNAnAM, vij~jAnamauShadhInAM, shAstrasahitastarkaH sAdhanAnAM, sampratipattiHkAlaj~jAnaprayojanAnAm, avyavasAyaH kAlAtipattihetUnAM, dRuShTakarmatA niHsaMshayakarANAm,asamarthatA bhayakarANAM, tadvidyasambhAShA buddhivardhanAnAm, AcAryaHshAstrAdhigamahetUnAm, Ayurvedo~amRutAnAM, sadvacanamanuShTheyAnAm, asadgrahaNaM sarvAhitAnAM, sarvasannyAsaH sukhAnAmiti||40||  
 +
</div></div>
    
In addition to the above mentioned food articles, the table below provides a ready reference of key food articles and Ayurvedic therapies  and their superior qualities:
 
In addition to the above mentioned food articles, the table below provides a ready reference of key food articles and Ayurvedic therapies  and their superior qualities:
 
{| class="wikitable"
 
{| class="wikitable"
 
|-
 
|-
| 1. Food (''Anna'')|| Sustenance of life (''Vrittikara'')  
+
| 1. Food (anna)|| Sustenance of life (''Vrittikara'')  
 
|-
 
|-
| 2.Water (''udaka'')||  Production of soothing effect/refreshing agent (''ashwaskara'')
+
| 2.Water (udaka)||  Production of soothing effect/refreshing agent (''ashwaskara'')
 
|-
 
|-
| 3.Wine (''sura'')|| Dispelling fatigue/wine among acopics(''shramahara'')
+
| 3.Wine (sura)|| Dispelling fatigue/wine among acopics(''shramahara'')
 
|-
 
|-
| 4.Milk (''ksheera'')|| Invigorating/vitilizers (''jivaniya'')
+
| 4.Milk (ksheera)|| Invigorating/vitilizers (''jivaniya'')
 
|-
 
|-
| 5.Meat (''mamsa''|| Nourishing (''brihmana'')  
+
| 5.Meat (mamsa)|| Nourishing (''brihmana'')  
 
|-
 
|-
| 6.Meat soup (''mamsa rasa'')|| Refreshing/Demulcents (''Tarpana'')
+
| 6.Meat soup (mamsa rasa)|| Refreshing/Demulcents (''Tarpana'')
 
|-
 
|-
| 7.Salt (''lavana'')|| Appetizers (''ruchikaraka'') for taste
+
| 7.Salt (lavana)|| Appetizers (ruchikaraka) for taste
 
|-
 
|-
| 8.Sour things (''amla rasa'')|| Tasty medication for the heart (''hridya'')
+
| 8.Sour things (amla rasa)|| Tasty medication for the heart (''hridya'')
 
|-
 
|-
| 9.Meat of chicken (''kukkuta mamsa'')|| Strength promoting (''balya'')
+
| 9.Meat of chicken (kukkuta mamsa)|| Strength promoting (''balya'')
 
|-
 
|-
| 10.Semen of crocodile (''nakraretasa'')|| Havingaphrodisiacaction/virility enhancers (''vrishya'')
+
| 10.[[Semen of crocodile (''nakraretasa'')]]|| Having aphrodisiac action/virility enhancers (''vrishya'')
 
|-
 
|-
| 11.Honey (''madhu'')|| Alleviating ''kapha'' and ''pitta'' (''shlesma pitta prashamana'')
+
| 11.Honey (''madhu'')|| Alleviating [[kapha]] and [[pitta]] (''shlesma [[pitta]] prashamana'')
 
|-
 
|-
| 12.Ghee (''ghrita'')|| Alleviating ''vata'' and ''pitta'' (''vata pitta prashamana'')  
+
| 12.Ghee (''ghrita'')|| Alleviating [[vata]] and [[pitta]] ([[vata]] [[pitta]] prashamana)  
 
|-
 
|-
| 13. Sesame oil ( ''tila taila'')|| Alleviating ''vata'' and ''kapha'' (''vata shleshmana prashamana'')  
+
| 13. Sesame oil ( ''tila taila'')|| Alleviating [[vata]] and [[kapha]] ([[vata]] shleshmana prashamana'')  
 
|-
 
|-
| 14. Emesis (''vamana'')|| Eliminating ''kapha'' (''shlesmahara'')
+
| 14. Emesis ([[vamana]])|| Eliminating [[kapha]] (''shlesmahara'')
 
|-
 
|-
| 15.Purgation (''virechana'')|| Eliminating ''pitta'' (''pittahara'')
+
| 15.Purgation ([[virechana]])|| Eliminating [[pitta]] (''pittahara'')
 
|-
 
|-
| 16.Enema (''basti'')|| Eliminating ''vata'' (''vatahara'')
+
| 16.Enema ([[basti]])|| Eliminating [[vata]](''vatahara'')
 
|-
 
|-
 
| 17.Fomentation/sudation (''sweda'')|| Bringing about smoothness in body/soften the body(''mardavakara'')
 
| 17.Fomentation/sudation (''sweda'')|| Bringing about smoothness in body/soften the body(''mardavakara'')
Line 656: Line 766:  
| 23.Goat milk (''ajaksheera'')|| Producing wholesome and galactogoque effect, and curing consumption, and ''raktapitta'' (A disease characterized by bleeding from different part of body)
 
| 23.Goat milk (''ajaksheera'')|| Producing wholesome and galactogoque effect, and curing consumption, and ''raktapitta'' (A disease characterized by bleeding from different part of body)
 
|-
 
|-
| 24.Sheep milk (''aviksheera'')|| Vitiating ''kapha'' and ''pitta'' (''shleshmana pitta janana'')
+
| 24.Sheep milk (''aviksheera'')|| Vitiating [[kapha]] and [[pitta]] (''shleshmana pitta janana'')
 
|-
 
|-
 
| 25.Buffalo milk (''mahishi ksheera'')|| Inducing sleep (''swapna janana'')  
 
| 25.Buffalo milk (''mahishi ksheera'')|| Inducing sleep (''swapna janana'')  
Line 666: Line 776:  
| 28.Food prepared of boiled ''uddalaka'' (Paspalum scrobiculatum)|| Drying/reduces unctuous element in body (''virukshaniya'')
 
| 28.Food prepared of boiled ''uddalaka'' (Paspalum scrobiculatum)|| Drying/reduces unctuous element in body (''virukshaniya'')
 
|-
 
|-
| 29.Sugarcane (''ikshu'')|| Produces diuresis / increases quantity of urine (''mutrajanana'')
+
| 29.Sugarcane (''ikshu'')|| Produces diuresis / increases quantity of urine ([[mutra]]janana)
 
|-
 
|-
| 30.Barley (''yava'')|| Increasing quantity of feces (''purishajanana'')
+
| 30.Barley (''yava'')|| Increasing quantity of feces ([[purisha]]janana)
 
|-
 
|-
| 31.''Jambu'' [Syzygium cumini skeels]|| Aggreviating ''vata'' (''vata janana'')  
+
| 31.''Jambu'' [Syzygium cumini skeels]|| Aggreviating [[vata]] ([[vata]] janana)  
 
|-
 
|-
| 32.''Shashkuli'' (type of pastry) (or oils)|| Provoke ''kapha'' and ''pitta'' (''shleshma pitta janana'')
+
| 32.''Shashkuli'' (type of pastry) (or oils)|| Provoke [[kapha]] and [[pitta]] (''shleshma [[pitta]] janana'')
 
|-
 
|-
 
| 33.''Kulattha'' (Dolichos biflorus Linn) or horse gram|| Causes ''amlapitta'' (acid dyspepsia)
 
| 33.''Kulattha'' (Dolichos biflorus Linn) or horse gram|| Causes ''amlapitta'' (acid dyspepsia)
 
|-
 
|-
| 34.''Masha'' (Phaseolous radiates Linn or black gram)|| Increase of ''kapha'' and ''pitta'' (shleshmana pitta janana)
+
| 34.''Masha'' (Phaseolous radiates Linn or black gram)|| Increase of [[kapha]] and [[pitta]](shleshmana [[pitta]] janana)
 
|-
 
|-
| 35.Fruit of ''madana'' [Randiadumetorun Lam.] or emetic Nut|| Used in emesis, and corrective and unctuous enema (''Vamana asthapanaanuvasanopayogi'')  
+
| 35.Fruit of ''madana'' [Randiadumetorun Lam.] or emetic Nut|| Used in emesis, and corrective and unctuous enema ([[Vamana]] asthapanaanuvasanopayogi'')  
 
|-
 
|-
| 36.''Trivrita'' [Operculina turpethum R.B.] or turpeth|| Causes easy purgation (''sukha virechana'')
+
| 36.''Trivrita'' [Operculina turpethum R.B.] or turpeth|| Causes easy purgation (sukha [[virechana]])
 
|-
 
|-
| 37.''Aragvadha'' [Cassia fistula Linn]|| Causes mild purgation (''mridu virechana'')  
+
| 37.''Aragvadha'' [Cassia fistula Linn]|| Causes mild purgation (mridu [[virechana]])  
 
|-
 
|-
| 38.Milk of ''Snuhi'' [Euphorbia nerifolia Linn.] thorny milk hedge plant|| Causing strong purgations (''tikshna virechana'')
+
| 38.Milk of ''Snuhi'' [Euphorbia nerifolia Linn.] thorny milk hedge plant|| Causing strong purgations (tikshna [[virechana]])
 
|-
 
|-
| 39.''Apamarga'' [Achyranthes aspera Linn.] Rough chaff|| Eliminating doshas from head/these are errhines (''shiro virechana'')
+
| 39.''Apamarga'' [Achyranthes aspera Linn.] Rough chaff|| Eliminating doshas from head/these are errhines (shiro [[virechana]])
 
|-
 
|-
 
| 40.''Vidanga'' [Embelia ribes Bur M.F.]|| Killing parasites/among all Anthelmintics (''krimighna'')
 
| 40.''Vidanga'' [Embelia ribes Bur M.F.]|| Killing parasites/among all Anthelmintics (''krimighna'')
Line 694: Line 804:  
| 42.''Khadira'' [Acacia catechu Willd.]|| Curing obstinate skin desease including leprosy/dermic remedics (''kushtaghna'')
 
| 42.''Khadira'' [Acacia catechu Willd.]|| Curing obstinate skin desease including leprosy/dermic remedics (''kushtaghna'')
 
|-
 
|-
| 43.''Rasna'' [Pluchea lanceolata Oliver and Hiern]|| Alleviating ''vata'' (''vatahara'')
+
| 43.''Rasna'' [Pluchea lanceolata Oliver and Hiern]|| Alleviating [[vata]] ([[vata]]hara)
 
|-
 
|-
 
| 44.''Amalaka'' [Emblica offiinalis Gaern] or Emblic Myrobalan|| Anti–ageing / causing rejuventation (''vaya sthapana'')  
 
| 44.''Amalaka'' [Emblica offiinalis Gaern] or Emblic Myrobalan|| Anti–ageing / causing rejuventation (''vaya sthapana'')  
Line 700: Line 810:  
| 45.''Haritaki'' [Terminalia Chebula] or Chebulic Myrobalan|| Producing wholesome effect (''pathya'')
 
| 45.''Haritaki'' [Terminalia Chebula] or Chebulic Myrobalan|| Producing wholesome effect (''pathya'')
 
|-
 
|-
| 46.Root of ''Eranda'' [Ricinus communis Linn] or castor oil|| Increasing virility and alleviating ''vata'' (''vrishya vatahara'')
+
| 46.Root of ''Eranda'' [Ricinus communis Linn] or castor oil|| Increasing virility and alleviating [[vata]] (''vrishya vatahara'')
 
|-
 
|-
 
| 47.Root of ''pippali'' [Piper longum Linn] or long pepper|| Digestive stimulant, carminative, relieves abdominal distension  (''Deepaniya pachaniya anahprasamana'')  
 
| 47.Root of ''pippali'' [Piper longum Linn] or long pepper|| Digestive stimulant, carminative, relieves abdominal distension  (''Deepaniya pachaniya anahprasamana'')  
Line 716: Line 826:  
| 53.''Ananta'' [Hemidesmus indicus R.B.] or Indian sarsaparilla|| Causing astringent, curing ''raktapitta''/ (''Sangrahika raktapitta prashama'')
 
| 53.''Ananta'' [Hemidesmus indicus R.B.] or Indian sarsaparilla|| Causing astringent, curing ''raktapitta''/ (''Sangrahika raktapitta prashama'')
 
|-
 
|-
| 54.''Guduchi'' [Tinospora Cordifolia miers] or ''amrita'' || Act as astringent, curative of ''vata'', promotes digestion, curative of vitiation of ''kapha'' and blood (''sangrahika vataharadipaniya shleshma shonita vibandha prashamana'').
+
| 54.''Guduchi'' [Tinospora Cordifolia miers] or ''amrita'' || Act as astringent, curative of [[vata]], promotes digestion, curative of vitiation of [[kapha]] and blood (''sangrahika vataharadipaniya shleshma shonita vibandha prashamana'').
 
|-
 
|-
| 55.''Bilva'' [Aegle Marmelos Corr] or bael|| Causing astringent effect, promote digestion, alleviating ''vata'' and ''kapha'' (''sangrahika dipaniya vata kapha prashamana'')
+
| 55.''Bilva'' [Aegle Marmelos Corr] or bael|| Causing astringent effect, promote digestion, alleviating [[vata]] and [[kapha]] (''sangrahika dipaniya vata kapha prashamana'')
 
|-
 
|-
| 56.''Ativisha'' (Aconitum Heterophylum wall] or atips|| Causing astringent effect, promote digestion, carmination and alleviating all the ''doshas'' or curative of all the disorders. (''dipaniya pachaniya sangrahika sarvadoshaharanam'')
+
| 56.''Ativisha'' (Aconitum Heterophylum wall] or atips|| Causing astringent effect, promote digestion, carmination and alleviating all the [[dosha]] or curative of all the disorders. (''dipaniya pachaniya sangrahika sarvadoshaharanam'')
 
|-
 
|-
 
| 57.Pollens of ''utpala'' [Nymphaca alba Linn.], ''kumuda'' (a variety of ''utpala'') and ''padma'' [Nelumbo nucifera gaertn.] or pollen of blue and white water lilies|| Astringent effect, alleviating ''raktapitta'' (''sangrahika raktapitta prashamana'').
 
| 57.Pollens of ''utpala'' [Nymphaca alba Linn.], ''kumuda'' (a variety of ''utpala'') and ''padma'' [Nelumbo nucifera gaertn.] or pollen of blue and white water lilies|| Astringent effect, alleviating ''raktapitta'' (''sangrahika raktapitta prashamana'').
 
|-
 
|-
| 58.''Duralabha'' [Fagonia Cretica Linn.] or cretsn prickly clover|| Curative of ''pitta'' and ''kapha'' (''pitta shleshma prashamana'')
+
| 58.''Duralabha'' [Fagonia Cretica Linn.] or cretsn prickly clover|| Curative of [[pitta]] and [[kapha]] ([[pitta]] shleshma prashamana)
 
|-
 
|-
| 59.''Priyangu'' [Callicarpa macrophylla Vahi.] or the perfumed cherry|| Alleviate the plethoric condition of blood and ''pitta'' (''shonita pittatiyoga prashamana'')
+
| 59.''Priyangu'' [Callicarpa macrophylla Vahi.] or the perfumed cherry|| Alleviate the plethoric condition of blood and [[pitta]] (''shonita pittatiyoga prashamana'')
 
|-
 
|-
| 60.Bark of ''kutaja'' [Holarrhena antidyscenterica wall.] or ''kurchi'' bark|| Among astringent and dessicant of ''kapha, pitta'' and the blood (''shlesma pitta raktasangrahikopsosananam'').
+
| 60.Bark of ''kutaja'' [Holarrhena antidyscenterica wall.] or ''kurchi'' bark|| Among astringent and dessicant of [[kapha]], [[pitta]] and the blood (''shlesma [[pitta]] raktasangrahikopsosananam'').
 
|-
 
|-
 
| 61.Fruit of ''kashmari'' (Gmelina arboria) or fruit of white teak|| Causing haemostasis and curing ''raktapitta'' (''Rakta sangrahika raktapitta prashamana'')
 
| 61.Fruit of ''kashmari'' (Gmelina arboria) or fruit of white teak|| Causing haemostasis and curing ''raktapitta'' (''Rakta sangrahika raktapitta prashamana'')
 
|-
 
|-
| 62.''Prishniparni'' (Uraria picta Desv.) or painted leaved uraria|| Causing astringent effect, alleviating ''vata'' and promoting digestion and virility (aphrodisiac) (''sangrahika vatahara dipaniya vrishyanam'')
+
| 62.''Prishniparni'' (Uraria picta Desv.) or painted leaved uraria|| Causing astringent effect, alleviating [[vata]] and promoting digestion and virility (aphrodisiac) (''sangrahika vatahara dipaniya vrishyanam'')
 
|-
 
|-
| 63.''Shalaparni'' (Desmodium gangetium D.C.) or tick trefoil or ''vidarigandha''|| Aphrodisiac effect and alleviating all the ''doshas''. (''Vrishya sarvadoshaharanam'')  
+
| 63.''Shalaparni'' (Desmodium gangetium D.C.) or tick trefoil or ''vidarigandha''|| Aphrodisiac effect and alleviating all the [[dosha]]. (''Vrishya sarvadoshaharanam'')  
 
|-
 
|-
| 64.''Bala'' (Sida Cordifolia Linn.) or the heart leaved sida|| Having astringent effect, promoting strength, curative of ''vata'' (''sangrahikopshoshananam'').
+
| 64.''Bala'' (Sida Cordifolia Linn.) or the heart leaved sida|| Having astringent effect, promoting strength, curative of [[vata]] (''sangrahikopshoshananam'').
 
|-
 
|-
| 65.''Gokshura'' (Tribulus terrestris Linn.) or the small calatrops|| Curing dysuria &''vata'' (''mutrakrichchra anilahara'')
+
| 65.''Gokshura'' (Tribulus terrestris Linn.) or the small calatrops|| Curing dysuria & [[vata]] (''mutrakrichchra anilahara'')
 
|-
 
|-
| 66.Extract of ''hingu'' (Ferula narthex Boiss) or asafetida|| Causing excision or split up the morbid humours, digestive stimulant corrective of perislalsis or downword movement of ''vata''. Alleviates of vata and kapha (chedaniya dipaniya anulomika vata kapha prashamananam)
+
| 66.Extract of ''hingu'' (Ferula narthex Boiss) or asafetida|| Causing excision or split up the morbid humours, digestive stimulant corrective of perislalsis or downword movement of [[vata]]. Alleviates of [[vata]] and [[kapha]] (chedaniya dipaniya anulomika [[vata]] [[kapha]] prashamananam)
 
|-
 
|-
| 67. Amlavetasa (Rheum emodi wall.)|| Causing purgation (laxatives) digestive stimulant, corrective of peristalsis and curative of vata and kapha (bhedaniya dipaniya anulomika vata shleshman haranam).
+
| 67. Amlavetasa (Rheum emodi wall.)|| Causing purgation (laxatives) digestive stimulant, corrective of peristalsis and curative of [[vata]] and [[kapha]] (bhedaniya dipaniya anulomika [[vata]] shleshman haranam).
 
|-
 
|-
 
| 68. Yavasukah (barley ash)|| Having laxative effect causing carmination, curing piles, (stramsana pachana arshoghna)
 
| 68. Yavasukah (barley ash)|| Having laxative effect causing carmination, curing piles, (stramsana pachana arshoghna)
Line 762: Line 872:  
| 76. Lamajjaka or geranium grass (Cymbopogon Jivarancusa Schult) and ushira (Vetiveria Zizanioides Nash.) or cus-cus|| Cures burning sensation skin deseases and sweating (daha tvaga dosha swedapanayan).
 
| 76. Lamajjaka or geranium grass (Cymbopogon Jivarancusa Schult) and ushira (Vetiveria Zizanioides Nash.) or cus-cus|| Cures burning sensation skin deseases and sweating (daha tvaga dosha swedapanayan).
 
|-
 
|-
| 77.Massage and poultice of kushtha (Saussurea lappa C.B. Clarke)|| Alleviating vata (Vatahara) and useful in unctions and poultices (vatahara abhyangopanahopayoginan)
+
| 77.Massage and poultice of kushtha (Saussurea lappa C.B. Clarke)|| Alleviating [[vata]] ([[Vata]]hara) and useful in unctions and poultices (vatahara abhyangopanahopayoginan)
 
|-
 
|-
 
| 78.Madhuka (Glycyrrhiza glabra Linn.] or liquorice|| Beneficial for eye, virility, the hair, throat, completion and promote pigmentation and Healing (cakshushya vrishya keshya kanthya varnya viranjaniya)
 
| 78.Madhuka (Glycyrrhiza glabra Linn.] or liquorice|| Beneficial for eye, virility, the hair, throat, completion and promote pigmentation and Healing (cakshushya vrishya keshya kanthya varnya viranjaniya)
 
|-
 
|-
| 79.Fresh air (vayu)|| Restores animation and consciousness (or gives life) (pranasajna pradana hetunam)
+
| 79.Fresh air ([[vayu]])|| Restores animation and consciousness (or gives life) (pranasajna pradana hetunam)
 
|-
 
|-
| 80.Heat (agni)|| Curative of ama disorder (or curing indigestion), stiffness, chill, colic pain and shivering (ama stambha shita shulodvepana prashamana)
+
| 80.Heat ([[agni]])|| Curative of ama disorder (or curing indigestion), stiffness, chill, colic pain and shivering (ama stambha shita shulodvepana prashamana)
 
|-
 
|-
| 81.Water (jala)|| Produces astringent effect (stambhaniyanam)
+
| 81.Water ([[jala]])|| Produces astringent effect (stambhaniyanam)
 
|-
 
|-
 
| 82.Water with a hot clod of earth plunged therein (Mrud bhrushta loshtra nirvapit udaka)|| Alleviates acute attack of thirst and vomiting (trishna chhardi atiyoga prashaman)  
 
| 82.Water with a hot clod of earth plunged therein (Mrud bhrushta loshtra nirvapit udaka)|| Alleviates acute attack of thirst and vomiting (trishna chhardi atiyoga prashaman)  
Line 859: Line 969:  
| 124.Happiness or cheerful spirit (saumanasya) || Helping retention of conception (garbhadharanam).
 
| 124.Happiness or cheerful spirit (saumanasya) || Helping retention of conception (garbhadharanam).
 
|-
 
|-
| 125.Disease due to vitiation of all the three doshas (sannipata)|| Causing difficulty in cure (dushchikitsya)
+
| 125.Disease due to vitiation of all the three [[dosha]] (sannipata)|| Causing difficulty in cure (dushchikitsya)
 
|-
 
|-
 
| 126.Poisining due to amavisham (Product of improper Metabolism) and digestion || Causing incurable disease or irremediable (achikitsya)
 
| 126.Poisining due to amavisham (Product of improper Metabolism) and digestion || Causing incurable disease or irremediable (achikitsya)
 
|-
 
|-
| 127.Fever (jwara)|| Important disease (roganam)
+
| 127.Fever ([[jwara]])|| Important disease (roganam)
 
|-
 
|-
 
| 128.Kushtha or dermatosis (Obstinate skin disease including leprosy (kushtha)|| Among chronic disease (dirgharoganam)
 
| 128.Kushtha or dermatosis (Obstinate skin disease including leprosy (kushtha)|| Among chronic disease (dirgharoganam)
Line 873: Line 983:  
| 131.Leech (jalauka)|| Auxilliary surgical devices (anushastranam)  
 
| 131.Leech (jalauka)|| Auxilliary surgical devices (anushastranam)  
 
|-
 
|-
| 132.Enema (basti)|| Among those requiring practical technique or elimination therapies(tantranama)
+
| 132.Enema ([[basti]])|| Among those requiring practical technique or elimination therapies(tantranama)
 
|-
 
|-
 
| 133.The Himalayas (Himvanaushadhi)|| Habitats of medicinal plant (bhuminam)
 
| 133.The Himalayas (Himvanaushadhi)|| Habitats of medicinal plant (bhuminam)
Line 915: Line 1,025:  
| 152.The teacher/preceptors (acharya)|| Who helps in the acquisition of learning or providing scriptural knowledge (shastradhigamahetunam)
 
| 152.The teacher/preceptors (acharya)|| Who helps in the acquisition of learning or providing scriptural knowledge (shastradhigamahetunam)
 
|-
 
|-
| 153. Knowlwdge of Ayurveda (Science of living being) || Among elixirs or bringing about immortality (Amrutanam)
+
| 153. Knowlwdge of [[Ayurveda]] (Science of living being) || Among elixirs or bringing about immortality (Amrutanam)
 
|-
 
|-
 
| 154.Good percepts or words of noble person (sadvachana)|| Among those that deserve to be practised or requiring to be complied with (anushtheyanam)
 
| 154.Good percepts or words of noble person (sadvachana)|| Among those that deserve to be practised or requiring to be complied with (anushtheyanam)
Line 924: Line 1,034:  
|-
 
|-
 
|}
 
|}
 +
<div class="mw-collapsible mw-collapsed">
    
भवन्ति चात्र-  
 
भवन्ति चात्र-  
 
अग्र्याणां शतमुद्दिष्टं यद्द्विपञ्चाशदुत्तरम्|  
 
अग्र्याणां शतमुद्दिष्टं यद्द्विपञ्चाशदुत्तरम्|  
 
अलमेतद्विकाराणां विघातायोपदिश्यते||४१||  
 
अलमेतद्विकाराणां विघातायोपदिश्यते||४१||  
 +
<div class="mw-collapsible-content">
    
bhavanti cātra-  
 
bhavanti cātra-  
Line 936: Line 1,048:  
agryANAM shatamuddiShTaM yaddvipa~jcAshaduttaram|  
 
agryANAM shatamuddiShTaM yaddvipa~jcAshaduttaram|  
 
alametadvikArANAM vighAtAyopadishyate||41||  
 
alametadvikArANAM vighAtAyopadishyate||41||  
 +
</div></div>
    
Thus, it is said –
 
Thus, it is said –
Line 941: Line 1,054:  
The foremost in their class, one hundred and fifty-two varieties of the best drug, regimen, etc. have been explained as enumerated above. These are sufficient for guiding treatment of various diseases. [41]
 
The foremost in their class, one hundred and fifty-two varieties of the best drug, regimen, etc. have been explained as enumerated above. These are sufficient for guiding treatment of various diseases. [41]
   −
==== Use in therapeutics ====
+
=== Use in therapeutics ===
 +
<div class="mw-collapsible mw-collapsed">
    
समानकारिणो येऽर्थास्तेषां श्रेष्ठस्य लक्षणम्|  
 
समानकारिणो येऽर्थास्तेषां श्रेष्ठस्य लक्षणम्|  
 +
 
ज्यायस्त्वं कार्यकर्तृत्वे  वरत्वं चाप्युदाहृतम्||४२||  
 
ज्यायस्त्वं कार्यकर्तृत्वे  वरत्वं चाप्युदाहृतम्||४२||  
    
वातपित्तकफानां च यद्यत् प्रशमने हितम्|  
 
वातपित्तकफानां च यद्यत् प्रशमने हितम्|  
 +
 
प्राधान्यतश्च निर्दिष्टं यद्व्याधिहरमुत्तमम्||४३||  
 
प्राधान्यतश्च निर्दिष्टं यद्व्याधिहरमुत्तमम्||४३||  
    
एतन्निशम्य निपुणं चिकित्सां सम्प्रयोजयेत्|  
 
एतन्निशम्य निपुणं चिकित्सां सम्प्रयोजयेत्|  
 +
 
एवं कुर्वन् सदा वैद्यो धर्मकामौ समश्नुते||४४||  
 
एवं कुर्वन् सदा वैद्यो धर्मकामौ समश्नुते||४४||  
 +
<div class="mw-collapsible-content">
    
pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|  
 
pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|  
 +
 
yaccāpriyamapathyaṁ ca niyataṁ tanna lakṣayēt||45||  
 
yaccāpriyamapathyaṁ ca niyataṁ tanna lakṣayēt||45||  
    
mātrākālakriyābhūmidēhadōṣaguṇāntaram  |  
 
mātrākālakriyābhūmidēhadōṣaguṇāntaram  |  
 +
 
prāpya tattaddhi dr̥śyantē tē tē bhāvāstathā tathā||46||  
 
prāpya tattaddhi dr̥śyantē tē tē bhāvāstathā tathā||46||  
    
tasmāt svabhāvō nirdiṣṭastathā mātrādirāśrayaḥ|  
 
tasmāt svabhāvō nirdiṣṭastathā mātrādirāśrayaḥ|  
 +
 
tadapēkṣyōbhayaṁ karma prayōjyaṁ siddhimicchatā||47||  
 
tadapēkṣyōbhayaṁ karma prayōjyaṁ siddhimicchatā||47||  
    
samAnakAriNo ye~arthAsteShAM shreShThasya lakShaNam|  
 
samAnakAriNo ye~arthAsteShAM shreShThasya lakShaNam|  
jyAyastvaM kAryakartRutve varatvaM cApyudAhRutam||42||  
+
 
 +
jyAyastvaM kAryakartRutve varatvaM cApyudAhRutam||42||  
    
vAtapittakaphAnAM ca yadyat prashamane hitam|  
 
vAtapittakaphAnAM ca yadyat prashamane hitam|  
 +
 
prAdhAnyatashca nirdiShTaM yadvyAdhiharamuttamam||43||  
 
prAdhAnyatashca nirdiShTaM yadvyAdhiharamuttamam||43||  
    
etannishamya nipuNaM cikitsAM samprayojayet|  
 
etannishamya nipuNaM cikitsAM samprayojayet|  
 +
 
evaM kurvan sadA vaidyo dharmakAmau samashnute||44||  
 
evaM kurvan sadA vaidyo dharmakAmau samashnute||44||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]
+
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]
 
</div>
 
</div>
==== ''Pathya'' (wholesome regimen) ====
+
 
 +
=== ''Pathya'' (wholesome regimen) ===
 +
<div class="mw-collapsible mw-collapsed">
    
पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम्|  
 
पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम्|  
Line 982: Line 1,110:  
तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः|  
 
तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः|  
 
तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता||४७||  
 
तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता||४७||  
 +
<div class="mw-collapsible-content">
    
pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|  
 
pathyaṁ pathō'napētaṁ yadyaccōktaṁ manasaḥ priyam|  
Line 1,000: Line 1,129:  
tasmAt svabhAvo nirdiShTastathA mAtrAdirAshrayaH|  
 
tasmAt svabhAvo nirdiShTastathA mAtrAdirAshrayaH|  
 
tadapekShyobhayaM karma prayojyaM siddhimicchatA||47||  
 
tadapekShyobhayaM karma prayojyaM siddhimicchatA||47||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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''.
+
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 [[dosha]].
    
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].
 
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].
 
</div>
 
</div>
==== Agnivesha’s query regarding ''asava'' (self generated fermented alcoholic beverages) ====
     −
तदात्रेयस्य भगवतो वचनमनुनिशम्य पुनरपि भगवन्तमात्रेयमग्निवेश उवाच- यथोद्देशमभिनिर्दिष्टः केवलोऽयमर्थो भगवता श्रुतश्चास्माभिः|  
+
=== Agnivesha’s query regarding ''asava'' (self generated fermented alcoholic beverages) ===
 +
<div class="mw-collapsible mw-collapsed">
 +
 
 +
तदात्रेयस्य भगवतो वचनमनुनिशम्य पुनरपि भगवन्तमात्रेयमग्निवेश उवाच-  
 +
 
 +
यथोद्देशमभिनिर्दिष्टः केवलोऽयमर्थो भगवता श्रुतश्चास्माभिः|  
 +
 
 
आसवद्रव्याणामिदानीमनपवादं लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह इति||४८||  
 
आसवद्रव्याणामिदानीमनपवादं लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह इति||४८||  
 +
<div class="mw-collapsible-content">
 +
 +
tadātrēyasya bhagavatō vacanamanuniśamya punarapi bhagavantamātrēyamagnivēśa uvāca-
 +
 +
yathōddēśamabhinirdiṣṭaḥkēvalō'yamarthō  bhagavatā śrutaścāsmābhiḥ|
   −
tadātrēyasya bhagavatō vacanamanuniśamya punarapi bhagavantamātrēyamagnivēśa uvāca- yathōddēśamabhinirdiṣṭaḥkēvalō'yamarthō  bhagavatā śrutaścāsmābhiḥ|
   
āsavadravyāṇāmidānīmanapavādaṁ lakṣaṇamanatisaṅkṣēpēṇōpadiśyamānaṁ śuśrūṣāmaha iti||48||  
 
āsavadravyāṇāmidānīmanapavādaṁ lakṣaṇamanatisaṅkṣēpēṇōpadiśyamānaṁ śuśrūṣāmaha iti||48||  
   −
tadAtreyasya bhagavato vacanamanunishamya punarapi bhagavantamAtreyamagnivesha uvAca- yathoddeshamabhinirdiShTaHkevalo~ayamartho [1] bhagavatA shrutashcAsmAbhiH|  
+
tadAtreyasya bhagavato vacanamanunishamya punarapi bhagavantamAtreyamagnivesha uvAca-  
 +
 
 +
yathoddeshamabhinirdiShTaHkevalo~ayamartho [1] bhagavatA shrutashcAsmAbhiH|  
 +
 
 
AsavadravyANAmidAnImanapavAdaM lakShaNamanatisa~gkShepeNopadishyamAnaM shushrUShAmaha iti||48||  
 
AsavadravyANAmidAnImanapavAdaM lakShaNamanatisa~gkShepeNopadishyamAnaM shushrUShAmaha iti||48||  
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
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]
+
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]
 
</div>
 
</div>
==== Explanation by Atreya about ''asava'' (self generated fermented alcoholic preparation) ====
     −
तमुवाच भगवानात्रेयः- धान्यफलमूलसारपुष्पकाण्डपत्रत्वचो भवन्त्यासवयोनयोऽग्निवेश! सङ्ग्रहेणाष्टौ शर्करानवमीकाः|  
+
=== Explanation by Atreya about ''asava'' (self generated fermented alcoholic preparation) ===
 +
<div class="mw-collapsible mw-collapsed">
 +
 
 +
तमुवाच भगवानात्रेयः-  
 +
 
 +
धान्यफलमूलसारपुष्पकाण्डपत्रत्वचो भवन्त्यासवयोनयोऽग्निवेश! सङ्ग्रहेणाष्टौ शर्करानवमीकाः|
 +
 
तास्वेव द्रव्यसंयोगकरणतोऽपरिसङ्ख्येयासु  यथापथ्यतमानामासवानां चतुरशीतिं निबोध|  
 
तास्वेव द्रव्यसंयोगकरणतोऽपरिसङ्ख्येयासु  यथापथ्यतमानामासवानां चतुरशीतिं निबोध|  
तद्यथा- सुरासौवीरतुषोदकमैरेयमेदकधान्याम्लाः षड् धान्यासवा भवन्ति,मृद्वीकाखर्जूरकाश्मर्यधन्वनराजादनतृणशून्यपरूषकाभयामलकमृगलिण्डिकाजाम्बवकपित्थ-कुवलबदरकर्कन्धुपीलुप्रियालपनसन्यग्रोधाश्वत्थप्लक्षकपीतनोदुम्बराजमोदशृङ्गाटकशाङ्खिनीफलासवाः षड्विंशतिर्भवन्ति,विदारिगन्धाश्वगन्धाकृष्णगन्धाशतावरीश्यामात्रिवृद्दन्तीद्रवन्तीबिल्वोरुबूकचित्रकमूलैरेकादश मूलासवा भवन्ति,शालप्रियकाश्वकर्णचन्दनस्यन्दनखदिरकदरसप्तपर्णार्जुनासनारिमेदतिन्दुककिणिहीशमी-शुक्तिशिंशपाशिरीषवञ्जलधन्वनमधूकैः सारासवा विंशतिर्भवन्ति,पद्मोत्पलनलिकुमुदसौगन्धिकपुण्डरीकशतपत्रमधूकप्रियङ्गुधातकीपुष्पैर्दश पुष्पासवा भवन्ति,इक्षुकाण्डेक्ष्विक्षुवालिकापुण्ड्रकचतुर्थाः काण्डासवा भवन्ति, पटोलताडकपत्रासवौ द्वौ भवतः,तिल्वकलोध्रैलवालुकक्रमुकचतुर्थास्त्वगासवा भवन्ति, शर्करासव एक एवेति|  
+
 
 +
तद्यथा-  
 +
 
 +
सुरासौवीरतुषोदकमैरेयमेदकधान्याम्लाः षड् धान्यासवा भवन्ति,मृद्वीकाखर्जूरकाश्मर्यधन्वनराजादनतृणशून्यपरूषकाभयामलकमृगलिण्डिकाजाम्बवकपित्थ-
 +
 
 +
कुवलबदरकर्कन्धुपीलुप्रियालपनसन्यग्रोधाश्वत्थप्लक्षकपीतनोदुम्बराजमोदशृङ्गाटकशाङ्खिनीफलासवाः षड्विंशतिर्भवन्ति,विदारिगन्धाश्वगन्धाकृष्णगन्धाशतावरीश्यामात्रिवृद्दन्तीद्रवन्तीबिल्वोरुबूकचित्रकमूलैरेकादश  
 +
 
 +
मूलासवा भवन्ति,शालप्रियकाश्वकर्णचन्दनस्यन्दनखदिरकदरसप्तपर्णार्जुनासनारिमेदतिन्दुककिणिहीशमी-शुक्तिशिंशपाशिरीषवञ्जलधन्वनमधूकैः सारासवा  
 +
 
 +
विंशतिर्भवन्ति,पद्मोत्पलनलिकुमुदसौगन्धिकपुण्डरीकशतपत्रमधूकप्रियङ्गुधातकीपुष्पैर्दश पुष्पासवा भवन्ति,इक्षुकाण्डेक्ष्विक्षुवालिकापुण्ड्रकचतुर्थाः काण्डासवा भवन्ति, पटोलताडकपत्रासवौ द्वौ  
 +
 
 +
भवतः,तिल्वकलोध्रैलवालुकक्रमुकचतुर्थास्त्वगासवा भवन्ति, शर्करासव एक एवेति|  
 +
 
 
एवमेषामासवानां चतुरशीतिः परस्परेणासंसृष्टानामासवद्रव्याणामुपनिर्दिष्टा भवति|  
 
एवमेषामासवानां चतुरशीतिः परस्परेणासंसृष्टानामासवद्रव्याणामुपनिर्दिष्टा भवति|  
 +
 
एषामासवानामासुतत्वादासवसञ्ज्ञा|  
 
एषामासवानामासुतत्वादासवसञ्ज्ञा|  
 +
 
द्रव्यसंयोगविभागविस्तारस्त्वेषां  बहुविधकल्पः संस्कारश्च|  
 
द्रव्यसंयोगविभागविस्तारस्त्वेषां  बहुविधकल्पः संस्कारश्च|  
 +
 
यथास्वं संयोगसंस्कारसंस्कृता ह्यासवाः स्वं कर्म कुर्वन्ति|  
 
यथास्वं संयोगसंस्कारसंस्कृता ह्यासवाः स्वं कर्म कुर्वन्ति|  
 +
 
संयोगसंस्कारदेशकालमात्रादयश्च भावास्तेषां तेषामासवानां ते ते समुपदिश्यन्ते तत्तत्कार्यमभिसमीक्ष्येति||४९||  
 
संयोगसंस्कारदेशकालमात्रादयश्च भावास्तेषां तेषामासवानां ते ते समुपदिश्यन्ते तत्तत्कार्यमभिसमीक्ष्येति||४९||  
 +
<div class="mw-collapsible-content">
 +
 +
tamuvāca bhagavānātrēyaḥ-
 +
 +
dhānyaphalamūlasārapuṣpakāṇḍapatratvacō bhavantyāsavayōnayō'gnivēśa!saṅgrahēṇāṣṭau śarkarānavamīkāḥ|
   −
tamuvāca bhagavānātrēyaḥ- dhānyaphalamūlasārapuṣpakāṇḍapatratvacō bhavantyāsavayōnayō'gnivēśa!saṅgrahēṇāṣṭau śarkarānavamīkāḥ|
   
tāsvēva dravyasaṁyōgakaraṇatō'parisaṅkhyēyāsu  yathāpathyatamānāmāsavānāṁ caturaśītiṁ nibōdha|  
 
tāsvēva dravyasaṁyōgakaraṇatō'parisaṅkhyēyāsu  yathāpathyatamānāmāsavānāṁ caturaśītiṁ nibōdha|  
tadyathā- surāsauvīratuṣōdakamairēyamēdakadhānyāmlāḥ ṣaḍ dhānyāsavā  bhavanti,mr̥dvīkākharjūrakāśmaryadhanvanarājādanatr̥ṇaśūnyaparūṣakābhayāmalakamr̥galiṇḍikājāmbavakapittha-kuvalabadarakarkandhupīlupriyālapanasanyagrōdhāśvatthaplakṣakapītanōdumbarājamōdaśr̥ṅgāṭakaśāṅkhinīphalāsavāḥṣaḍviṁśatirbhavanti,vidārigandhāśvagandhākr̥ṣṇagandhāśatāvarīśyāmātrivr̥ddantīdravantībilvōrubūkacitrakamūlairēkādaśa mūlāsavābhavanti, śālapriyakāśvakarṇacandanasyandanakhadirakadarasaptaparṇārjunāsanārimēdatindukakiṇihīśamī-śuktiśiṁśapāśirīṣavañjaladhanvanamadhūkaiḥ sārāsavā viṁśatirbhavanti,padmōtpalanalikumudasaugandhikapuṇḍarīkaśatapatramadhūkapriyaṅgudhātakīpuṣpairdaśa puṣpāsavā bhavanti,ikṣukāṇḍēkṣvikṣuvālikāpuṇḍrakacaturthāḥ kāṇḍāsavā bhavanti, paṭōlatāḍakapatrāsavau  dvau bhavataḥ,tilvakalōdhrailavālukakramukacaturthāstvagāsavā bhavanti, śarkarāsava ēka ēvēti|  
+
 
 +
tadyathā- surāsauvīratuṣōdakamairēyamēdakadhānyāmlāḥ ṣaḍ dhānyāsavā   
 +
 
 +
bhavanti,mr̥dvīkākharjūrakāśmaryadhanvanarājādanatr̥ṇaśūnyaparūṣakābhayāmalakamr̥galiṇḍikājāmbavakapittha-
 +
 
 +
kuvalabadarakarkandhupīlupriyālapanasanyagrōdhāśvatthaplakṣakapītanōdumbarājamōdaśr̥ṅgāṭakaśāṅkhinīphalāsavāḥṣaḍviṁśatirbhavanti,vidā
 +
 
 +
rigandhāśvagandhākr̥ṣṇagandhāśatāvarīśyāmātrivr̥ddantīdravantībilvōrubūkacitrakamūlairēkādaśa mūlāsavābhavanti,  
 +
 
 +
śālapriyakāśvakarṇacandanasyandanakhadirakadarasaptaparṇārjunāsanārimēdatindukakiṇihīśamī-
 +
 
 +
śuktiśiṁśapāśirīṣavañjaladhanvanamadhūkaiḥ  
 +
 
 +
sārāsavā viṁśatirbhavanti,padmōtpalanalikumudasaugandhikapuṇḍarīkaśatapatramadhūkapriyaṅgudhātakīpuṣpairdaśa puṣpāsavā  
 +
 
 +
bhavanti,ikṣukāṇḍēkṣvikṣuvālikāpuṇḍrakacaturthāḥ kāṇḍāsavā bhavanti, paṭōlatāḍakapatrāsavau  dvau  
 +
 
 +
bhavataḥ,tilvakalōdhrailavālukakramukacaturthāstvagāsavā bhavanti, śarkarāsava ēka ēvēti|  
 +
 
 
ēvamēṣāmāsavānāṁ caturaśītiḥ parasparēṇāsaṁsr̥ṣṭānāmāsavadravyāṇāmupanirdiṣṭā bhavati|  
 
ēvamēṣāmāsavānāṁ caturaśītiḥ parasparēṇāsaṁsr̥ṣṭānāmāsavadravyāṇāmupanirdiṣṭā bhavati|  
 +
 
ēṣāmāsavānāmāsutatvādāsavasañjñā|  
 
ēṣāmāsavānāmāsutatvādāsavasañjñā|  
 +
 
dravyasaṁyōgavibhāgavistārastvēṣāṁ  bahuvidhakalpaḥ saṁskāraśca|  
 
dravyasaṁyōgavibhāgavistārastvēṣāṁ  bahuvidhakalpaḥ saṁskāraśca|  
 +
 
yathāsvaṁ saṁyōgasaṁskārasaṁskr̥tā hyāsavāḥ svaṁ karma kurvanti|  
 
yathāsvaṁ saṁyōgasaṁskārasaṁskr̥tā hyāsavāḥ svaṁ karma kurvanti|  
 +
 
saṁyōgasaṁskāradēśakālamātrādayaśca bhāvāstēṣāṁ tēṣāmāsavānāṁ tē tē samupadiśyantētattatkāryamabhisamīkṣyēti||49||  
 
saṁyōgasaṁskāradēśakālamātrādayaśca bhāvāstēṣāṁ tēṣāmāsavānāṁ tē tē samupadiśyantētattatkāryamabhisamīkṣyēti||49||  
    
tamuvAca bhagavAnAtreyaH- dhAnyaphalamUlasArapuShpakANDapatratvaco bhavantyAsavayonayo~agnivesha! sa~ggraheNAShTausharkarAnavamIkAH|  
 
tamuvAca bhagavAnAtreyaH- dhAnyaphalamUlasArapuShpakANDapatratvaco bhavantyAsavayonayo~agnivesha! sa~ggraheNAShTausharkarAnavamIkAH|  
 +
 
tAsveva dravyasaMyogakaraNato~aparisa~gkhyeyAsu [2] yathApathyatamAnAmAsavAnAM caturashItiM nibodha|  
 
tAsveva dravyasaMyogakaraNato~aparisa~gkhyeyAsu [2] yathApathyatamAnAmAsavAnAM caturashItiM nibodha|  
tadyathA- surAsauvIratuShodakamaireyamedakadhAnyAmlAH ShaD dhAnyAsavA [3] bhavanti,mRudvIkAkharjUrakAshmaryadhanvanarAjAdanatRuNashUnyaparUShakAbhayAmalakamRugaliNDikAjAmbavakapittha-kuvalabadarakarkandhupIlupriyAlapanasanyagrodhAshvatthaplakShakapItanodumbarAjamodashRu~ggATakashA~gkhinIphalAsavAHShaDviMshatirbhavanti,vidArigandhAshvagandhAkRuShNagandhAshatAvarIshyAmAtrivRuddantIdravantIbilvorubUkacitrakamUlairekAdasha mUlAsavAbhavanti, shAlapriyakAshvakarNacandanasyandanakhadirakadarasaptaparNArjunAsanArimedatindukakiNihIshamI-shuktishiMshapAshirIShava~jjaladhanvanamadhUkaiH sArAsavA [4] viMshatirbhavanti,padmotpalanalikumudasaugandhikapuNDarIkashatapatramadhUkapriya~ggudhAtakIpuShpairdasha puShpAsavA bhavanti,ikShukANDekShvikShuvAlikApuNDrakacaturthAH kANDAsavA bhavanti, paTolatADakapatrAsavau [5] dvau bhavataH,tilvakalodhrailavAlukakramukacaturthAstvagAsavA bhavanti, sharkarAsava eka eveti|  
+
 
 +
tadyathA- surAsauvIratuShodakamaireyamedakadhAnyAmlAH ShaD dhAnyAsavA [3]  
 +
 
 +
bhavanti,mRudvIkAkharjUrakAshmaryadhanvanarAjAdanatRuNashUnyaparUShakAbhayAmalakamRugaliNDikAjAmbavakapittha-
 +
 
 +
kuvalabadarakarkandhupIlupriyAlapanasanyagrodhAshvatthaplakShakapItanodumbarAjamodashRu~ggATakashA~gkhinIphalAsavAHShaDviMshatirbhav
 +
 
 +
anti,vidArigandhAshvagandhAkRuShNagandhAshatAvarIshyAmAtrivRuddantIdravantIbilvorubUkacitrakamUlairekAdasha mUlAsavAbhavanti,  
 +
 
 +
shAlapriyakAshvakarNacandanasyandanakhadirakadarasaptaparNArjunAsanArimedatindukakiNihIshamI-
 +
 
 +
shuktishiMshapAshirIShava~jjaladhanvanamadhUkaiH sArAsavA [4]  
 +
 
 +
viMshatirbhavanti,padmotpalanalikumudasaugandhikapuNDarIkashatapatramadhUkapriya~ggudhAtakIpuShpairdasha puShpAsavA  
 +
 
 +
bhavanti,ikShukANDekShvikShuvAlikApuNDrakacaturthAH kANDAsavA bhavanti, paTolatADakapatrAsavau [5] dvau  
 +
 
 +
bhavataH,tilvakalodhrailavAlukakramukacaturthAstvagAsavA bhavanti, sharkarAsava eka eveti|  
 +
 
 
evameShAmAsavAnAM caturashItiH paraspareNAsaMsRuShTAnAmAsavadravyANAmupanirdiShTA bhavati|  
 
evameShAmAsavAnAM caturashItiH paraspareNAsaMsRuShTAnAmAsavadravyANAmupanirdiShTA bhavati|  
 +
 
eShAmAsavAnAmAsutatvAdAsavasa~jj~jA|  
 
eShAmAsavAnAmAsutatvAdAsavasa~jj~jA|  
 +
 
dravyasaMyogavibhAgavistArastveShAM [6] bahuvidhakalpaH saMskArashca|  
 
dravyasaMyogavibhAgavistArastveShAM [6] bahuvidhakalpaH saMskArashca|  
 +
 
yathAsvaM saMyogasaMskArasaMskRutA hyAsavAH svaM karma kurvanti|  
 
yathAsvaM saMyogasaMskArasaMskRutA hyAsavAH svaM karma kurvanti|  
 +
 
saMyogasaMskAradeshakAlamAtrAdayashca bhAvAsteShAM teShAmAsavAnAM te te samupadishyantetattatkAryamabhisamIkShyeti||49||
 
saMyogasaMskAradeshakAlamAtrAdayashca bhAvAsteShAM teShAmAsavAnAM te te samupadishyantetattatkAryamabhisamIkShyeti||49||
 +
</div></div>
 +
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
 
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:
 
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:
Line 1,057: Line 1,274:  
*''Twagasava'' (alcoholic preparation from bark): ''Tilvaka'' (Vibrunnum nervosum), ''lodhra'' (Symplocos racemosa Roxb.], ''elavaluka'' (cherry, Brunus cerasus),and ''karmuka'' (Aroca catchu linn.). The barks of these four trees are used for making ''twagasava'' (alcoholic preparations from barks).
 
*''Twagasava'' (alcoholic preparation from bark): ''Tilvaka'' (Vibrunnum nervosum), ''lodhra'' (Symplocos racemosa Roxb.], ''elavaluka'' (cherry, Brunus cerasus),and ''karmuka'' (Aroca catchu linn.). The barks of these four trees are used for making ''twagasava'' (alcoholic preparations from barks).
 
*''Sharakarasava'' (alcoholic preparation from sugar): Sugar is the only one thing from which ''sharakarasava'' (sugar wine) is prepared.
 
*''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'' (self generated alcoholic preparation) 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]
 
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'' (self generated alcoholic preparation) 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]
 
</div>
 
</div>
==== Beneficial effects of ''asava'' ====
+
 
 +
=== Beneficial effects of ''asava'' ===
 +
<div class="mw-collapsible mw-collapsed">
    
भवति चात्र-  
 
भवति चात्र-  
 +
 
मनःशरीराग्निबलप्रदानामस्वप्नशोकारुचिनाशनानाम्|  
 
मनःशरीराग्निबलप्रदानामस्वप्नशोकारुचिनाशनानाम्|  
संहर्षणानां प्रवरासवानामशीतिरुक्ता चतुरुत्तरैषा||५०||  
+
 
 +
संहर्षणानां प्रवरासवानामशीतिरुक्ता चतुरुत्तरैषा||५०||
 +
<div class="mw-collapsible-content">
 +
 
 
bhavati cātra-  
 
bhavati cātra-  
 +
 
manaḥśarīrāgnibalapradānāmasvapnaśōkārucināśanānām|  
 
manaḥśarīrāgnibalapradānāmasvapnaśōkārucināśanānām|  
 +
 
saṁharṣaṇānāṁ pravarāsavānāmaśītiruktā caturuttaraiṣā||50||  
 
saṁharṣaṇānāṁ pravarāsavānāmaśītiruktā caturuttaraiṣā||50||  
 +
 
bhavati cAtra-  
 
bhavati cAtra-  
 +
 
manaHsharIrAgnibalapradAnAmasvapnashokArucinAshanAnAm|  
 
manaHsharIrAgnibalapradAnAmasvapnashokArucinAshanAnAm|  
 +
 
saMharShaNAnAM pravarAsavAnAmashItiruktA caturuttaraiShA||50||  
 
saMharShaNAnAM pravarAsavAnAmashItiruktA caturuttaraiShA||50||  
 +
</div></div>
    
Here is the verse, again –
 
Here is the verse, again –
The eighty four types of best alcoholic preparations have been enumerated that strengthen the mind, body and digestive power. Such preparations dispel insomnia, depression, anorexia and induce exhilaration. (50).
     −
==== Summary ====
+
The eighty four types of best alcoholic preparations have been enumerated that strengthen the mind, body and digestive power. Such preparations dispel insomnia, depression, anorexia and induce exhilaration. [50]
 +
 
 +
=== Summary ===
 +
<div class="mw-collapsible mw-collapsed">
 +
 
 +
तत्र श्लोकः
   −
तत्र श्लोकः-
   
शरीररोगप्रकृतौ मतानि  तत्त्वेन चाहारविनिश्चयं च|  
 
शरीररोगप्रकृतौ मतानि  तत्त्वेन चाहारविनिश्चयं च|  
 
उवाच यज्जःपुरुषादिकेऽस्मिन् मुनिस्तथाऽग्र्याणि वरासवांश्च||५१||  
 
उवाच यज्जःपुरुषादिकेऽस्मिन् मुनिस्तथाऽग्र्याणि वरासवांश्च||५१||  
 +
<div class="mw-collapsible-content">
    
tatra ślōkaḥ-  
 
tatra ślōkaḥ-  
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sharIrarogaprakRutau matAni  tattvena cAhAravinishcayaM ca|  
 
sharIrarogaprakRutau matAni  tattvena cAhAravinishcayaM ca|  
 
uvAca yajjaHpuruShAdike~asmin munistathA~agryANi varAsavAMshca||51||  
 
uvAca yajjaHpuruShAdike~asmin munistathA~agryANi varAsavAMshca||51||  
 +
</div></div>
    
Here is the verse –
 
Here is the verse –
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In this chapter titled [[Yajjah Purushiya]] (Origin of the Human Being), sages debated upon the origin of human being and diseases with different thoughts on the topic. Finally, Lord Atreya presented his view on the most wholesome and unwholesome food articles (eatables as well as beverages). [51]
 
In this chapter titled [[Yajjah Purushiya]] (Origin of the Human Being), sages debated upon the origin of human being and diseases with different thoughts on the topic. Finally, Lord Atreya presented his view on the most wholesome and unwholesome food articles (eatables as well as beverages). [51]
   −
=== ''Tattva Vimarsha'' ===
+
== Tattva Vimarsha (Fundamental Principles) ==
 
<div style="text-align:justify;">
 
<div style="text-align:justify;">
*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.  
+
*Multiple factors like [[atma]] (spirit), [[manas]] (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.  
    
*In order to sustain health, one shall follow a wholesome diet and restrain from following unwholesome diets and activities.
 
*In order to sustain health, one shall follow a wholesome diet and restrain from following unwholesome diets and activities.
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*The best things shall be used as first choice in various respective conditions (''samgraha'').  
 
*The best things shall be used as first choice in various respective conditions (''samgraha'').  
   −
*Those food articles that help maintain a state of equilibrium among body elements (''dhatus'') and also help in eliminating imbalances that could occur due to abnormalities are considered to be wholesome food articles, while those articles that act in an opposite manner are unwholesome articles.
+
*Those food articles that help maintain a state of equilibrium among body elements ([[dhatu]]) and also help in eliminating imbalances that could occur due to abnormalities are considered to be wholesome food articles, while those articles that act in an opposite manner are unwholesome articles.
   −
*Classification of food articles could be done by their suitability for consumption, source (vegetarian or non-vegetarian), effects on body (wholesome or unwholesome), mode of consumption (to eat, to drink, to chew or to lick), six tastes and twenty (''gunas'') qualities. There could be innumerable combinations.
+
*Classification of food articles could be done by their suitability for consumption, source (vegetarian or non-vegetarian), effects on body (wholesome or unwholesome), mode of consumption (to eat, to drink, to chew or to lick), six tastes and twenty ([[guna]]) qualities. There could be innumerable combinations.
    
*Dietary preparations and drugs that do not affect the body system adversely, and those that are liked by the mind are considered ''pathya'' (wholesome). Likewise, those that adversely affect the body system and are disliked by the mind are considered ''apathya'' (unwholesome).  
 
*Dietary preparations and drugs that do not affect the body system adversely, and those that are liked by the mind are considered ''pathya'' (wholesome). Likewise, those that adversely affect the body system and are disliked by the mind are considered ''apathya'' (unwholesome).  
   −
*Drugs and food articles are also considered wholesome or unwholesome depending upon the dose (measure), time, mode of preparation, habitat of the drugs or food articles, body constitution, and ''dosha''.  
+
*Drugs and food articles are also considered wholesome or unwholesome depending upon the dose (measure), time, mode of preparation, habitat of the drugs or food articles, body constitution, and [[dosha]].  
    
*''Asava'' (alcoholic preparation, wine) are prepared by the process of fermentation. Combinations possible for preparing ''asava'' are unlimited.  
 
*''Asava'' (alcoholic preparation, wine) are prepared by the process of fermentation. Combinations possible for preparing ''asava'' are unlimited.  
Line 1,114: Line 1,349:  
*''Asavas'' help in strengthening the mind, body and digestive power. Such preparations dispel insomnia, depression, anorexia and induce exhilaration.
 
*''Asavas'' help in strengthening the mind, body and digestive power. Such preparations dispel insomnia, depression, anorexia and induce exhilaration.
   −
=== ''Vidhi Vimarsha'' ===
+
== Vidhi Vimarsha (Applied Inferences) ==
    
*An Ayurvedic practitioner proficient in therapeutics, dietetics, or preparation of the various forms of ''asava'' should know the properties and attributes of all ingredients, as well as the expected effects of the preparation of the said drug.
 
*An Ayurvedic practitioner proficient in therapeutics, dietetics, or preparation of the various forms of ''asava'' should know the properties and attributes of all ingredients, as well as the expected effects of the preparation of the said drug.
 
*Of the innumerable combinations of food articles and beverages, 152 forms of eatables and therapies, and 84 forms of alcoholic beverages are known to be wholesome. As per Lord Atreya, wholesome foods are the key source of creation of the ''purusha'', and unwholesome food of diseases.
 
*Of the innumerable combinations of food articles and beverages, 152 forms of eatables and therapies, and 84 forms of alcoholic beverages are known to be wholesome. As per Lord Atreya, wholesome foods are the key source of creation of the ''purusha'', and unwholesome food of diseases.
 
*Food and physical regimen that are beneficial to the body and mind are called ''pathya'' and those that are harmful are called ''apathya''.
 
*Food and physical regimen that are beneficial to the body and mind are called ''pathya'' and those that are harmful are called ''apathya''.
*A food or beverage’s therapeutic properties also depend upon quantity, season, way of preparation, soil, place and ''dosha''.
+
*A food or beverage’s therapeutic properties also depend upon quantity, season, way of preparation, soil, place and [[dosha]].
 
*84 types of ''asava'' (fermented products), contain probiotics and have effect on body, mind and digestive power are listed indicating gut brain relationship. They help in regulation of sleep, appetite and mental activity.
 
*84 types of ''asava'' (fermented products), contain probiotics and have effect on body, mind and digestive power are listed indicating gut brain relationship. They help in regulation of sleep, appetite and mental activity.
   −
=== Further research comments ===
+
=== Wholesome and unwholesome factors for holistic human being ===
 +
 
 +
Diet and lifestyle habits can favorably or adversely impact the development of holistic human being ([[purusha]]). Therefore, wholesome dietary and lifestyle factors are described in this chapter. A list of unwholesome dietary factors that can play role in etiopathogenesis of a disease is also given.  Both are equally important in providing healthcare to an individual.
 +
 
 +
=== Classification of dietary articles and its utility ===
 +
 
 +
The best and worst food items in categories of cereals, pulses, milk, meat classes, oils, vegetables etc. are described based upon their beneficial and harmful effects on human biology. The beneficial food items can be used judiciously for health preservation and prevention of diseases.
 +
 
 +
=== Agrya sangraha: A ready to use index in healthcare ===
 +
 
 +
Agrya samgraha is an index of all items that are beneficial in healthcare management. It includes a description of actions of various food preparations (aharavikara), medicines (aushadha), and associated factors (anubandhini). It is imperative to note that when more than one action (karma) is attributed to one factor, it is describing the collective action and not each action separately. The pharmacological activity profiles of dietary, medicinal and lifestyle factors can be easily referred from the list. Vagbhata focuses on specific dravya and its action in a particular disease.[A.Hr. Uttara Tantra 40] <ref name=Hridaya> Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>
 +
 
 +
Superiority attributed in the list is relative to other materials (dravya) having similar actions. Some examples are given below. The following table extends description of articles listed in agrya samgraha [Gangadhara on Cha.Sa.[[Sutra Sthana]] 25/40], their clinical utility referred in pathology and management of diseases and current evidences to support their activities.
 +
 
 +
<div style="width: 100%;overflow: auto;">
 +
{| class="wikitable"
 +
|-
 +
! Best article (agrya) !! Indication & research reference !! Other article having similar action!! Examples of practical usage
 +
|-
 +
| |1. Food (anna)  || Sustenance of life (vrittikara) ||-- ||Even in the context of [[langhana]], light food (laghu asana) is advised for patient for sustenance of life, if the strength of the patient is too low.[Cha.Sa. [[Nidana Sthana]] 1/36], [A. Hr. Chikitsa Sthana 1/2] <ref name=Hridaya/>
 +
|-
 +
| | 2.Water (udaka) || Acts as  soothing and refreshing agent (ashwaskara) || Assurance therapy, soothing words, monetary support, etc. || Washing face with cold water after any exertion like walking, purificatory procedures (shodhana) like [[vamana]] etc., surgical procedures.[Su.Sa. Sutra Sthana 5/17] <ref name= Susruta> Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>
 +
|-
 +
| | 3.Wine (sura) || Dispelling fatigue/wine among acopics (shramahara) || Rest in comfortable position and suitable accommodation  || Citation needed
 +
|-
 +
| | 4.Milk (ksheera) || Invigorating/vitalizers (jivaniya), milk and dairy product good for health<ref>Thorning TK, Raben A, Tholstrup T, Soedamah-Muthu SS, Givens I, Astrup A. Milk and dairy products: good or bad for human health? An assessment of the totality of scientific evidence. Food Nutr Res. 2016;60:32527. Published 2016 Nov 22. doi:10.3402/fnr.v60.32527</ref> || Cold air, water, herbal tonics, Crepidium acuminatum (jivaka), Malaxis muscifera (rishabhaka) like herbs || Milk is advised for patients debilitated with fever as vitalizer [Cha.Sa.[[Chikitsa Sthana]] 3/169]
 +
|-
 +
| | 5.Meat (mamsa) || Nourishing ([[brimhana]]),Role of poultry meat in a balanced diet <ref>Marangoni F, Corsello G, Cricelli C, et al. Role of poultry meat in a balanced diet aimed at maintaining health and wellbeing: an Italian consensus document. Food Nutr Res. 2015;59:27606. Published 2015 Jun 9. doi:10.3402/fnr.v59.27606</ref> || Sweet substances, black gram (masha) || Various meat preparations are advised for patients of debilitating disorders (rajayakshma) where there is severe depletion of strength and loss of muscles.[Cha.Sa.[[Chikitsa Sthana]] 8/149] 
 +
|-
 +
| | 6.Meat soup (mamsa rasa) || Refreshing/Demulcents (tarpana) || Curd, substances with sour taste, Piper retrofractum (kola), Ziziphus jujube (badara) etc. || Meat soup preparations in debilitating disorders (rajayakshma), fever (jwara) etc [Cha.Sa.[[Chikitsa Sthana]] 8/149]
 +
|-
 +
| | 7.Salt (lavana) || Appetizer (ruchikaraka) for taste || Black pepper (maricha), Ginger (ardraka), substances with a sour taste || Salt is a major ingredient in various medicines for anorexia (arocaka). [A.Hr.Chikitsa Sthana 1/71-72] <ref name=Hridaya/>
 +
|-
 +
| | 8.Sour things (amla rasa) || Tasty medication for the heart (hridya)|| Foods which are pleasing to the mind such as milk, curd, sugar, and other five tastes || Formulations for [[virechana]] are made palatable using sour fruits like Punica granatum (dadima).
 +
|-
 +
| | 9.Meat of chicken (kukkutamamsa) || Strength promoting (balya)|| Ghee, milk || Meat of chicken is mentioned in various aphrodiasic medicines, in patients debilitated by fever (jwara) and in injuries to various vital points. [Cha.Sa.[[Chikitsa Sthana]] 2/1/44] (Vrishyakukkutamamsaprayoga)
 +
|-
 +
| | 10.Semen of crocodile (''nakraretasa'') || Has aphrodisiac action/virility enhancers (vrishya)|| Milk, ghee || Used in various aphrodisiac preparations.[Cha.Sa.[[Chikitsa Sthana]] 2/1/44] (Vrishya kukkuta mamsa prayoga)
 +
|-
 +
| | 11.Honey (madhu) || Alleviates [[kapha] and [[pitta]] (shlesma pitta prashamana)|| Barley, wheat || --
 +
|-
 +
| | 12.Ghee (ghrita) || Alleviates [[vata]] and [[pitta]] (vata pitta prashamana) || Milk || --
 +
|-
 +
| |13. Sesame oil (tila taila) || Alleviates [[vata]] and [[kapha]] (vata shleshmana prashamana)|| Ripe tamarind (pakva tintidika) || --
 +
|-
 +
| | 14. Emesis ([[vamana]]) || Eliminates [[kapha]] (shlesmahara) || Fasting (upavasa)  || --
 +
|-
 +
| | 15.Purgation ([[virechana]]) || Eliminates [[pitta]] (pittahara) || Drinks and foods which reduce [[pitta]] || --
 +
|-
 +
| | 16.Enema ([[basti]]) || Eliminates [[vata]] (vatahara) || Unction therapy ([[snehana]] karma) || --
 +
|-
 +
| | 17.Fomentation/sudation ([[swedana]]) || Brings smoothness and soften the body tissues (mardavakara),Role of sweating in human health <ref>Baker LB. Physiology of sweat gland function: The roles of sweating and sweat composition in human health. Temperature (Austin). 2019;6(3):211-259. Published 2019 Jul 17. doi:10.1080/23328940.2019.1632145</ref> || Massage (mardana karma) || [[swedana]] is used to bring softness to affected skin in skin diseases (kushtha) and in ulcers (vrana). [Cha.Sa.[[Chikitsa Sthana]] 7/50]
 +
|-
 +
| | 18.Exercise ([[vyayama]]) || Brings firmness of body and stability (sthairyakara),benefits of physical exercise<ref> Williamson J, Pahor M. Evidence regarding the benefits of physical exercise. Arch Intern Med. 2010;170(2):124-125. doi:10.1001/archinternmed.2009.491 </ref> || Other drinks and foods which brings about firmness/stability (sthairyakara) || It is emphatically advised in diabetes (premeha) to bring back the firmness in the body. [Cha.Sa.[[Chikitsa Sthana]] 6/50]
 +
|-
 +
| | 19.Alkalies (kshara) || Causing impotency/impair manhood (punsatvopaghata) || Chikpea (Chanaka)|| Alkalies are mentioned as a causative factor for vitiation of reproductive system (sukravaha srotas). [Cha.Sa.[[Vimana Sthana]] 5/19]
 +
|-
 +
| | 20. Diospyros Peregrina Gurke (Tinduka) || Provides deliciousness to non-dietetic food articles. The false mangosteen among appetizers (annadravyaruchikara) || Jamun (Jambu) || --
 +
|-
 +
| | 21.Unripe Feronia Limonia Swingle (kapittha) or unripe wood apple || Causes harmful effect on the throat (akanthyanam) || Substances of astringent (kashaya) taste like the fruit of Mimusops elengi (bakula) || --
 +
|-
 +
| | 22.Ghee of sheep milk (avikasarpi) || Produces bad effect on heart/Non-cordials (ahridryakara) || Ghee of milk of camel || --
 +
|-
 +
| | 23.Goat milk (ajaksheera) || Produces wholesome and galactagogue effect, and cures consumption, and bleeding disorders (raktapitta),Advances in dairy goat products <ref> Sepe L, Argüello A. Recent advances in dairy goat products. Asian-Australas J Anim Sci. 2019;32(8):1306-1320. doi:10.5713/ajas.19.0487 </ref> ||-- || Goat milk is used in bleeding disorders (raktapitta) where [[vata dosha]] is predominant. [Cha.Sa.[[Chikitsa Sthana]] 4/83] Goat milk is advised for various purposes in the treatment of consumption. [Su.Sa.Uttara Sthana 42/56] <ref name=Susruta/> 
 +
|-
 +
| | 26.Immature (incompletely formed) curd (mandakdadhi) || Obstructs channels of circulation/viscidifying agents (abhishyandakara)|| -- || Immature curd is mentioned as a major causative factor for diseases like edema (shotha) and diabetes (prameha), erysipelas (visarpa) where obstruction of channels (abhisyandana) is a major pathogenesis. [Cha.Sa.[[Chikitsa Sthana]] 12/6], [Cha.Sa.[[Chikitsa Sthana]] 4/5], [Cha.Sa.[[Chikitsa Sthana]] 21/18]
 +
|-
 +
| | 27. Food Prepared of boiled Tritium aestivum Linn. (Job’s tears/gavedhuka)|| Emaciating/depleters (karshaniya),Properties of Wheat grass <ref> Das P, Mandal S, Gangopadhyay S, Das K, Mitra AG, Dasgupta S, Mukhopadhyay S, Mukhopadhyay A. Antioxidative and anticarcinogenic activities of methylpheophorbide a, isolated from wheat grass (Triticum aestivum Linn.). Nat Prod Res. 2016;30(4):474-7. doi: 10.1080/14786419.2015.1022775. Epub 2015 Mar 18. PMID: 25782530.</ref> ||-- || Gruel recipe advised for emaciation is prepared out of food prepared of boiled Tritium aestivum (gavedhukaannam). [Cha.Sa.[[Sutra Sthana]] 2/25]
 +
|-
 +
| | 28.Food prepared of boiled Paspalum scrobiculatum (uddalaka) || Drying/reduces unctuous element in body (virukshaniya)|| -- || Paspalum scrobiculatum (uddalaka) is mentioned where drying ([rukshana]]) is intended as a treatment, for example in treatment of Diabetes (prameha), skin diseases (kushtha) etc.[Su.Sa.Chikitsa Sthana 11/6], [Su.Sa.Chikitsa Sthana 9/5] <ref name=Susruta/> It is also mentioned in the treatment of complications of intake of unctuous materials (snehapana). [A.S.Sutra Sthana 25/39] <ref name= Sangraha> Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref>
 +
|-
 +
| |29.Sugarcane (ikshu)  || Produces diuresis / increases the quantity of urine (mutrajanana), Health aspects of sugarcane <ref> Singh A, Lal UR, Mukhtar HM, Singh PS, Shah G, Dhawan RK. Phytochemical profile of sugarcane and its potential health aspects. Pharmacogn Rev. 2015;9(17):45-54. doi:10.4103/0973-7847.156340</ref> ||-- || Sugarcane (ikshu) is described twice in treatment of dysuria caused by [[pitta]]. [Cha.Sa.[[Chikitsa Sthana]] 26/49] , [Cha.Sa.[[Chikitsa Sthana]] 26/50]
 +
|-
 +
| | 30.Barley (yava) || Increases fecal bulk (purishajanana), effect of barley on bowel movements<ref>Taniguchi K, Komae K, Takahashi A, Yoshioka T, Sone Y. Effect of waxy barley, Kirarimochi, consumption on bowel movements of late-stage elderly residents at Roken nursing home. J Physiol Anthropol. 2017;36(1):17. Published 2017 Feb 20. doi:10.1186/s40101-017-0131-0</ref> Effect of whole-grain barley on the human fecal microbiota.<ref>De Angelis M, Montemurno E, Vannini L, et al. Effect of Whole-Grain Barley on the Human Fecal Microbiota and Metabolome. Appl Environ Microbiol. 2015;81(22):7945-7956. doi:10.1128/AEM.02507-15</ref>  ||-- || Barley is used in the treatment of depletion of faeces. [Cha.Sa.[[Sharira Sthana]] 6/11] 
 +
|-
 +
| | 37. Cassia fistula Linn (aragvadha) || Causes mild purgation (mridu[[virechana]]), Health benefits of Cassia fistula<ref>Rahmani AH. Cassia fistula Linn: Potential candidate in the health management. Pharmacognosy Res. 2015;7(3):217-224. doi:10.4103/0974-8490.157956</ref> ||-- || Cassia fistula (aragvadha) used in various formulations for jaundice (kamala), where mild purgation is advised.[A.Hr.Chikitsa Sthana 16/41] <ref name=Hridaya/>
 +
|-
 +
| | 38.Milk of Euphorbia nerifolia Linn.(snuhi/thorny milk hedge plant) || Causes strong purgation (tikshna[[virechana]]),health benefits of Euphorbia<ref>Salehi B, Iriti M, Vitalini S, et al. Euphorbia-Derived Natural Products with Potential for Use in Health Maintenance. Biomolecules. 2019;9(8):337. Published 2019 Aug 2. doi:10.3390/biom9080337</ref> ||-- ||--
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|-
 +
| | 39. Achyranthes aspera Linn. /Rough chaff  (apamarga)  || Eliminate [[dosha]]s from head/these are errhines (shirovirechana),Effect of Achyranthes aspera on inflammation<ref>Bhosale UA, Yegnanarayan R, Pophale P, Somani R. Effect of aqueous extracts of Achyranthes aspera Linn. on experimental animal model for inflammation. Anc Sci Life. 2012;31(4):202-206. doi:10.4103/0257-7941.107362</ref> || -- || It is the first drug mentioned for nasal instillation ([[nasya]])  [[Cha.Sa.[[Sutra Sthana]] 2/3] 
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|-
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| | 40. Embelia ribes (vidanga) || Kills parasites/among all anthelmintics (krimighna), anthelmintic Herbs<ref> Venkatasubramanian, Padma. Evaluation of Traditional Anthelmintic Herbs as Substitutes for the Endangered Embelia Ribes, Using Caenorhabditis Elegans Model. Current Science, vol. 105, no. 11, 2013, pp. 1593–1598. JSTOR, www.jstor.org/stable/24098859. Accessed 22 Oct. 2020.</ref> ||-- || Embelia ribes (vidanga)  is described numerous times in [[Vyadhita Rupiya Vimana]] in the management of parasites/micro organisams (krimi) eg. [Cha.Sa.[[Vimana Sthana]] 7/17], [Cha.Sa.[[Vimana Sthana]] 7/19],[Cha.Sa.[[Vimana Sthana]] 7/21], [Cha.Sa.[[Vimana Sthana]] 7/22], [Cha. Sa.[[Vimana Sthana]] 7/23-24], [Cha.Sa.[[Vimana Sthana]] 7/25], [Cha.Sa.[[Vimana Sthana]] 7/26] etc.
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|-
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| |41. Albizzia lebbeck (shirisha)  || Produces antitoxic effects/among all antidotes (vishaghna), anti-inflammatory activity of Albizzia lebbeck<ref>Meshram GG, Kumar A, Rizvi W, Tripathi CD, Khan RA. Evaluation of the anti-inflammatory activity of the aqueous and ethanolic extracts of the leaves of Albizzia lebbeck in rats. J Tradit Complement Med. 2015;6(2):172-175. Published 2015 Jan 30. doi:10.1016/j.jtcme.2014.11.038</ref>|| --|| Formulations like Shirishadi nasya and anjana, Panchashirisha agada, Gandhahasti agada, Mahagandhahasti agada, Amrita ghrita and numerous other descriptions in [[Visha Chikitsa]] [Cha.Sa.[[Chikitsa Sthana]] 23/51-52], [Cha.Sa.[[Chikitsa Sthana]] 23/53], [Cha.Sa.[[Chikitsa Sthana]] 23/99], [Cha.Sa.[[Chikitsa Sthana]] 23/201-202], [Cha.Sa.[[Chikitsa Sthana]] 23/204], [Cha.Sa.[[Chikitsa Sthana]] 23/212-214]
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| | 42. Acacia catechu (khadira) || Cures obstinate skin disease including leprosy/dermic remedies (kushtaghna), anti-bacterial activities of Acacia catechu<ref>Dashtdar M, Dashtdar MR, Dashtdar B, Shirazi MK, Khan SA. In-Vitro, Anti-Bacterial Activities of Aqueous Extracts of Acacia catechu (L.F.)Willd, Castanea sativa, Ephedra sinica stapf and shilajita mumiyo Against Gram Positive and Gram Negative Bacteria. J Pharmacopuncture. 2013;16(2):15-22. doi:10.3831/KPI.2013.16.014</ref>|| --|| Formulations like Mahakhadiramghritam, Madhvasava, Kanakabinduarishta, and numerous other descriptions in [[Kushtha Chikitsa]] [[Cha.Sa.[[Chikitsa Sthana]] 7/96-97], [Cha.Sa.[[Chikitsa Sthana]] 7/100-101], [Cha.Sa.[[Chikitsa Sthana]] 7/119], [Cha.Sa.[[Chikitsa Sthana]] 7/129], [Cha.Sa.[[Chikitsa Sthana]] 7/158], [Cha.Sa.[[Chikitsa Sthana]] 7/159], [Cha.Sa.[[Chikitsa Sthana]] 7/166]
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|-
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| | 43. Pluchea lanceolata Oliver and Hiern (rasna) || [[vata]] alleviating  (vatahara), potential of Pluchea lanceolata <ref>Srivastava P, Shanker K. Pluchea lanceolata (Rasana): Chemical and biological potential of Rasayana herb used in traditional system of medicine. Fitoterapia. 2012 Dec;83(8):1371-85. doi: 10.1016/j.fitote.2012.07.008. Epub 2012 Aug 2. PMID: 22877846.</ref> || --|| Formulations like Rasnaditaila, Bala taila, Amritadya taila, Vrishamuladi taila, Mulaka taila, Jivaniya ghrita, and other descriptions in [[Vatavyadhi Chikitsa]] as well as [[Vatarakta Chikitsa]] chapters [Cha.Sa.[[Chikitsa Sthana]] 28/122], [Cha.Sa.[[Chikitsa Sthana]] 28/136-137], [Cha.Sa.[[Chikitsa Sthana]] 29/81] 
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|-
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| | 44. Emblica offiinalis Gaern or Emblic Myrobalan (amalaka) || Anti–ageing / causes rejuventation (vayasthapana), nutraceutical effects of Emblica officinalis <ref>Nashine S, Kanodia R, Nesburn AB, Soman G, Kuppermann BD, Kenney MC. Nutraceutical effects of Emblicaofficinalis in age-related macular degeneration. Aging (Albany NY). 2019;11(4):1177-1188. doi:10.18632/aging.101820</ref>|| -- || Numerous [[rasayana]] in [[Rasayana Chikitsa]], Abhayamalakiya Rasayana Pada such as Amalaka Rasayana, Amalaki ghee, Amalaka avaleha, Amalaka powder, Amalakayasa Brahma Rasayana, Kevala Amalaka Rasayanam etc. [Cha.Sa.[[Chikitsa Sthana]].1/1]
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|| 45. Terminalia Chebula (haritaki) or Chebulic Myrobalan || Produces wholesome effect (pathya), potential of Terminalia chebula <ref>Bag A, Bhattacharyya SK, Chattopadhyay RR. The development of Terminalia chebula Retz. (Combretaceae) in clinical research. Asian Pac J Trop Biomed. 2013;3(3):244-252. doi:10.1016/S2221-1691(13)60059-3</ref>|| -- || Terminalia Chebula (haritaki)  is mentioned as the first rejuvenating drug (rasayana dravya) mentioned in the context of [[rasayana]]. [Cha.Sa.[[Chikitsa Sthana]]1/1]
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| | 46.Root of Ricinus communis Linn (eranda) or castor oil || Increases virility and alleviating [[vata]] (vrishyavatahara), antimicrobial potential of Ricinus communis <ref>Naz R, Bano A. Antimicrobial potential of Ricinus communis leaf extracts in different solvents against pathogenic bacterial and fungal strains. Asian Pac J Trop Biomed. 2012;2(12):944-947. doi:10.1016/S2221-1691(13)60004-0</ref>|| -- || Formulations like Amritadya taila
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| | 47.Root of Piper longum Linn or long pepper (pippali) || Digestive stimulant, carminative, relieves abdominal distension (Deepaniyapachaniyaanahprasamana), anti-inflammatory, analgesic, and antipyretic activities of Piper <ref>Sireeratawong S, Itharat A, Lerdvuthisopon N, et al. Anti-Inflammatory, Analgesic, and Antipyretic Activities of the Ethanol Extract of Piper interruptum Opiz. and Piper chaba Linn. ISRN Pharmacol. 2012;2012:480265. doi:10.5402/2012/480265</ref> || --||--
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| |48.Root of Plumbago zeylanica (chitraka)  or white flowered lead wort  || Promotes digestion, carminative action, inflammation in anal region, curing of piles, subside colic pain [Deepaniyapachaniyagudashothaarshashulaharanam] ||-- || Formulations like takrarishta, pippalyadighrita, chavyadighrita, nagaradighrita used in the treatment of piles (arshachikitsa). [Cha.Sa.[[Chikitsa Sthana]]14]
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| |  49. Inula racemosa (pushkaramula) or orris root || Curative of hiccups, dyspnea, pleural effusion, cough (hikka shwasa kasa parshvashulahara)<ref>Kapahi BK, Srivastava TN, Sarin YK. Traditional medicinal plants of gurez (kashmir) - an ethnobotanical study. Anc Sci Life. 1993;13(1-2):119-124.</ref> ||-- || Formulations like hinguadiyavagu, dashamuladiyavagu, pushkaradiyavagu, shatyadichurna used in treatment of hiccups and dyspnea (hikka shwasa chikitsa) and forumlations like Duralabhadighrita, Jivantyadighrita and churna mentioned in [[Rajayakshma Chikitsa]] [Cha.Sa.[[Chikitsa Sthana]] 8/101-102]
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| | 50. Cyperus rotundus Linn. (musta) or Nut grass || Has astringent effect, promotes digestion & carminative action  (Sangrahikadeepaniyapachaniya)<ref>Kamala A, Middha SK, Karigar CS. Plants in traditional medicine with special reference to Cyperus rotundus L.: a review. 3 Biotech. 2018;8(7):309. doi:10.1007/s13205-018-1328-6</ref> || --|| Digestive formulations (pachana yoga) in ama grahani [Cha.Sa.[[Chikitsa Sthana]] 15/98-99] and other formulations like Chandanadyaghrita, Nagaradyachurna, Bhunimbadyachurna, Moolasava, Panchamakshara etc. described in [[Grahani Chikitsa]], pramathya in diarrhea (atisara) [Cha.Sa.[[Chikitsa Sthana]] 19/20-22], Shadangapaniya [Cha.Sa.[[Chikitsa Sthana]] 19/50],[Cha.Sa.[[Chikitsa Sthana]]19/52] etc. 
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| |51. Pavonia odorata Willd. (udichya) or fragrant Sticky mallow  || Produces cooling effect (refrigerant), promoting digestion and carminative actio curing vomiting and diarrhea (Nirvapanadipaniyapachaniyachhardiatisarahara), properties of Pavonia odorata <ref>Kashima Y, Nakaya S, Miyazawa M. Volatile composition and sensory properties of Indian herbal medicine-Pavonia odorata-used in Ayurveda. J Oleo Sci. 2014;63(2):149-58. doi: 10.5650/jos.ess13125. Epub 2014 Jan 17. PMID: 24441709.</ref> ||-- || Pramathya in diarrhea (atisara) [Cha.Sa.[[Chikitsa Sthana]] 19/20-22]
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| |52. Oroxylum indicun Vent. or free of heaven (shyonaka or katvanga)  || Has astringent effect and digestive stimulant,  (Sangrahikapachaniyadipaniyanam) <ref>Begum, Mst & Islam, Azharul & Begum, Rayhana & Uddin, Md. Sahab & Rahman, Md. Sohanur & Alam, Sumiya & Akter, Wahida & Das, Munny & Imon, A.. (2019). Ethnopharmacological Inspections of Organic Extract of Oroxylum indicum in Rat Models: A Promising Natural Gift. Evidence-based Complementary and Alternative Medicine. 2019. 1-13. 10.1155/2019/1562038. </ref>|| -- || --
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| | 53. Hemidesmus indicus R.B. or Indian sarsaparilla (ananta) || Has astringent effect, curing bleeding disorders (sangrahikaraktapittaprashama) ||-- || Bhadrashriyadigana used in [[Raktapitta Chikitsa]] and other references like [Cha.Sa.[[Chikitsa Sthana]] 4/76], [Cha.Sa.[[Chikitsa Sthana]] 4/82], [Cha.Sa.[[Chikitsa Sthana]] 4/101]
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| |54. Tinospora Cordifolia miers (guduchi/amrita)  || Acts as astringent, curative of [[vata]], promotes digestion, curative of vitiation of [[kapha]] and blood (sangrahikavataharadipaniyashleshmashonitavibandhaprashamana).|| || Formulations like Amrutaditailam and various other references in [[Vatarakta Chikitsa]] such as [Cha.Sa.[[Chikitsa Sthana]] 29/71], [Cha.Sa.[[Chikitsa Sthana]] 29/121] etc.
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| | 55. Aegle Marmelos Corr or bael (bilva) || Has astringent effect, promote digestion, alleviating [[vata]] and [[kapha]] (sangrahikadipaniyavatakaphaprashamana),therapeutic potential of Aegle marmelos<ref>Rahman S, Parvin R. Therapeutic potential of Aegle marmelos (L.)-An overview. Asian Pac J Trop Dis. 2014;4(1):71-77. doi:10.1016/S2222-1808(14)60318-2</ref> ||-- || -- ||
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| | 56. Aconitum Heterophylum wall or atips (ativisha) || Has astringent effect, promotes digestion, carminative action and alleviates all the dosha or curative of all the disorders. (dipaniyapachaniyasangrahikasarvadoshaharanam)<ref>Turrini E, Catanzaro E, Muraro MG, et al. Hemidesmus indicus induces immunogenic death in human colorectal cancer cells. Oncotarget. 2018;9(36):24443-24456. Published 2018 May 11. doi:10.18632/oncotarget.25325</ref> ||-- || Gruel for diarrhoea [Cha.Sa.[[Sutra Sthana]] 2/22] and numerous other references in [[Grahani Chikitsa]] and [[Atisara chikitsa]] and use as medicine for children due to its effect to reduce all [[dosha]] (sarvadoshaharatva) in formulations like balachaturbhadrachurna
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| | 57.Pollens of Nymphaca alba Linn. (utpala), kumuda (a variety of utpala) and Nelumbo nucifera gaertn. (padma) or pollen of blue and white water lilies || Astringent effect, alleviating bleeding disorders (sangrahikaraktapittaprashamana) <ref>Paudel, Keshav Raj, and Nisha Panth. “Phytochemical Profile and Biological Activity of Nelumbo nucifera.” Evidence-based complementary and alternative medicine :eCAM vol. 2015 (2015): 789124. doi:10.1155/2015/789124</ref> ||-- || Used in [[Raktapitta Chikitsa]] [Cha.Sa.Chikitsa Sthana]] 4/44], [Cha.Sa.[[Chikitsa Sthana]]. 4/67]
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| | 58. Fagonia cretica Linn. (duralabha) or cretsn prickly clover || Curative of [[pitta]] and [[kapha]] (pitta shleshmaprashamana),Medicinal significance of Fagonia cretica <ref>Qureshi H, Asif S, Ahmed H, Al-Kahtani HA, Hayat K. Chemical composition and medicinal significance of Fagonia cretica: a review. Nat Prod Res. 2016;30(6):625-39. doi: 10.1080/14786419.2015.1036268. Epub 2015 Apr 29. PMID: 25921950. </ref>|| -- || Drulalabhasava [Cha.Sa.[[Chikitsa Sthana]] 15/152-155] is indicated in bleeding disorders (raktapitta) and other disorders caused due to [[kapha]].
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| | 59. Callicarpa macrophylla Vahi. or the perfumed cherry (priyangu) || Alleviates the plethoric condition of blood and [[pitta]] (shonitapittatiyogaprashamana)<ref>Wang ZH, Niu C, Zhou DJ, Kong JC, Zhang WK. Three New Abietane-Type Diterpenoids from Callicarpa macrophylla Vahl. Molecules. 2017;22(5):842. Published 2017 May 19. doi:10.3390/molecules22050842</ref> ||--|| Callicarpa macrophylla (priyangu) is indicated as diet in treatment of bleeding disorders ([[Raktapitta Chikitsa]]) [Cha.Sa.[[Chikitsa Sthana]] 4/36] as well as a medicine in bleeding disorders (raktapitta) [Cha.Sa.[[Chikitsa Sthana]] 4/66], [Cha.Sa.[[Chikitsa Sthana]] 4/70], [Cha.Sa.[[Chikitsa Sthana]] 4/73], [Cha.Sa.[[Chikitsa Sthana]] 4/81], [Cha.Sa.[[Chikitsa Sthana]] 4/94] etc. It is included in Bhadrashriyadigana
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| | 60.Bark of Holarrhena antidyscenterica wall. or kurchi bark (kutaja) || Is an astringent and dessicant of [[kapha]], [[pitta]], and the blood (shlesma pitta raktasangrahikopsosananam) <ref>Jamadagni PS, Pawar SD, Jamadagni SB, Chougule S, Gaidhani SN, Murthy SN. Review of Holarrhena antidysenterica (L.) Wall. ex A. DC.: Pharmacognostic, Pharmacological, and Toxicological Perspective. Pharmacogn Rev. 2017;11(22):141-144. doi:10.4103/phrev.phrev_31_16</ref> || --|| Formulations like Kutajadirasakriya [Cha.Sa.[[Chikitsa Sthana]] 14/188-190], picchabasti, etc. Dalhana, commenting on [Su.Sa.Chikitsa Sthana.6/13] states that Kutajaphanita is indicated in bleeding piles associated with blood and [[pitta]] (kaphapittanubandharaktajaarshas)
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| | 61.Fruit of Gmelina arboria (kashmari) or fruit of white teak || Causes haemostasis and cures bleeding disorders (raktapitta) (raktasangrahikaraktapittaprashamana) || || Gmelina arboria (kashmari) is indicated as diet in treatment of bleeding disorders [Cha.Sa.[[Chikitsa Sthana]] 4/39]
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| |  62. Uraria picta Desv. (prishniparni) or painted leaved uraria || Has astringent effect, alleviates [[vata]], promotes digestion and is aphrodisiac (sangrahikavataharadipaniyavrishyanam)<ref>Jamadagni, Pallavi Shrirang et al. “Review of Holarrhenaantidysenterica (L.) Wall. ex A. DC.: Pharmacognostic, Pharmacological, and Toxicological Perspective.” Pharmacognosy reviews vol. 11,22 (2017): 141-144. doi:10.4103/phrev.phrev_31_16</ref>|| || --
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| | 63. Desmodium gangetium D.C. or tick trefoil  (shalaparni / vidarigandha) || Aphrodisiac and alleviates all [[dosha]]s. (Vrishyasarvadoshaharanam)<ref>Chauhan NS, Sharma V, Dixit VK, Thakur M. A review on plants used for improvement of sexual performance and virility. Biomed Res Int. 2014;2014:868062. doi:10.1155/2014/868062</ref> || -- || --
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| | 64. Sida Cordifolia Linn. or the heart leaved sida (bala) || Has astringent effect, promotes strength and curative of [[vata]] (sangrahikopshoshananam)<ref>Momin MA, Bellah SF, Rahman SM, Rahman AA, Murshid GM, Emran TB. Phytopharmacological evaluation of ethanol extract of Sida cordifolia L. roots. Asian Pac J Trop Biomed. 2014;4(1):18-24. doi:10.1016/S2221-1691(14)60202-1</ref> ||-- || Formulations like Bala tailam, Amritadi tailam etc.
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| |65. Tribulus terrestris Linn. or the small calatrops (gokshura)  || Cures dysuria & [[vata]] (mutrakrichchraanilahara)<ref>Chhatre S, Nesari T, Somani G, Kanchan D, Sathaye S. Phytopharmacological overview of Tribulus terrestris. Pharmacogn Rev. 2014;8(15):45-51. doi:10.4103/0973-7847.125530</ref> || -- || Formulations like Sthiradighrita [Cha.Sa.[[ Chikitsa Sthana]] 26/23] and use in dysuria caused by [[vata]] (vatikamutrakrichra) [Cha.Sa.[[Chikitsa Sthana]] 26/46]
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| |66.Extract of Ferula narthex Boiss or asafoetida (hingu)  || Causes excision or splits up the morbid humours, digestive stimulant, corrective of peristalsis or downword movement of [[vata]]. Alleviates [[vata]] and [[kapha]] (chedaniyadipaniyaanulomikavatakaphaprashamananam), Medicinal properties of Asafoetida<ref>Amalraj A, Gopi S. Biological activities and medicinal properties of Asafoetida: A review. J Tradit Complement Med. 2016;7(3):347-359. Published 2016 Dec 20. doi:10.1016/j.jtcme.2016.11.004</ref>||-- || Formulations like Hingvadi churna and gutika [Cha.Sa.[[Chikitsa Sthana]] 5/79-84], Hingusauvarchaladya ghrita [Cha.Sa.[[Chikitsa Sthana]] 5/69-70] etc described in treatment of abdomimal lumbs ([[Gulma Chikitsa]])
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| |67. Rheum emodi wall. (amlavetasa)  || Causes purgation (laxatives), digestive stimulant, corrective of peristalsis and curative of [[vata]] and [[kapha]] (bhedaniyadipaniyaanulomikavatashleshmanharanam), Therapeutic uses of Rheum emodi wall. <ref>Zargar BA, Masoodi MH, Ahmed B, Ganie SA. Phytoconstituents and therapeutic uses of Rheum emodi wall. ex Meissn. Food Chem. 2011;128(3):585-589. doi:10.1016/j.foodchem.2011.03.083</ref>||-- || Formulations like Hingvadichurna and gutika [Cha.Sa.[[Chikitsa Sthana]] 5/79-84], Shatyadichurna and gutika [Cha.Sa.[[Chikitsa Sthana]] 5/86-90] and references like [Cha.Sa.[[ Chikitsa Sthana]]5/162], [Cha.Sa.[[Chikitsa Sthana]] 5/166] etc described in treatment of abdomimal lumbs ([[Gulma Chikitsa]])
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| | 68. Barley ash (yavasukah) || Has laxative effect causing carmination, relieves piles, (stramsanapachanaarshoghna)|| --|| Ingredient of Dashamooladyaghrita [Cha.Sa.[[Chikitsa Sthana]] 15/82-86], Ksharaghrta [Cha.Sa.[[Chikitsa Sthana]] 15/171-172] described in [[Grahani Chikitsa]]
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| |69.Habitual use of buttermilk (takrabhyasa)  || Curative effect on gastrointestinal disorders (grahani), edema, piles, and complication due to improper administration of oleation therapy (grahanidoshashophaarshoghritvyapatprasaman), properties of buttermilk <ref>Sodini I, Morin P, Olabi A, Jiménez-Flores R. Compositional and functional properties of buttermilk: a comparison between sweet, sour, and whey buttermilk. J Dairy Sci. 2006 Feb;89(2):525-36. doi: 10.3168/jds.S0022-0302(06)72115-4. PMID: 16428621.</ref> ||-- || Formulations like Takraishta [Cha.Sa.[[Chikitsa Sthana]] 15/120-121], [Cha.Sa.[[Chikitsa Sthana]] 14/72-75], Panchamooladyaghrita and choorna [Cha.Sa.[[Chikitsa Sthana]] 15/88-93], and references like [Cha.Sa.[[Chikitsa Sthana]] 15/115-119], [Cha.Sa.[[Chikitsa Sthana]]14/76-88] and [Cha.Sa.[[Sutra Sthana]] 13/70-78]
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| | 70.Habitual use of meat soup of carnivorous animal (kravyadmamsarasaabhyas)|| Relieves gastrointestinal disorders (grahani), treatment of assimilation disorders, consumption and piles (grahanidoshashoshaarshoghnanam) || -- || References like [Cha.Sa.[[Chikitsa Sthana]] 15/209-210], [Cha.Sa.[[Chikitsa Sthana]] 8/149-155] etc.
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| | 71.Habitual use of milk & ghee (kshiraghritabhyasa) || has rejuvenation properties (vitilizer) (rasayananam) || --|| Milk and ghee are advised to delay aging which indicates its rejuvenative effect. [A.Hr.Uttara Sthana 40/54] <ref name=Hridaya/>
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| |73.Habitual gargling with sesame (tila) oil (tailagandushaabhyasa)  || Promotes taste of food and strength of teeth. (dantabalaruchikaranam)|| || It is advised in various disease conditions like sensitivity of teeth (danta harsha), loose teeth (chala danta) where strength of the teeth are to be restored.[A.S.Sutra Sthana 31/4]
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| |74.Application of sandalwood paste  || Removes foul odour and removes burning sensation of body (durgandhahardahanirvapanlepananam)<ref>Rajsmita B, Keshavamurthy V. Re-discovering Sandalwood: Beyond Beauty and Fragrance. Indian Dermatol Online J. 2019;10(3):296-297. doi:10.4103/idoj.IDOJ_357_18</ref>h || --|| Shirishadipradeha [Cha.Sa.[[Sutra Sthana]] 3/29], [Cha.Sa.[[Sutra Sthana]] 6/31]
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| | 75.Application of Pluchea lenciolata Oliver and Hiern. (rasna) or Indian groundsel and Aquilaria agalocha Roxb. (aguru) in ointment form or eagle wood || Application of these dispel coldness of body (shitapanayanpralepananam).||-- || [Cha.Sa.[[Sutra Sthana]] 6/16]
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| |76. Geranium grass (Cymbopogon JivarancusaSchult) (lamajjaka) and Vetiveria Zizanioides Nash. (ushira) or cuscus || Cures burning sensation skin diseases and sweating (dahatvagadoshaswedapanayan), therapeutic use of Cymbopogon citratus<ref>Shah G, Shri R, Panchal V, Sharma N, Singh B, Mann AS. Scientific basis for the therapeutic use of Cymbopogon citratus, stapf (Lemon grass). J Adv Pharm Technol Res. 2011;2(1):3-8. doi:10.4103/2231-4040.79796</ref>  || -- || Shirishadipradeha [Cha.Sa.[[Sutra Sthana]] 3/29]
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| | 77.Massage and poultice of Saussurea lappa C.B. Clarke (kushtha) || Alleviates [[vata]] (vatahara) and useful in unction and poultices (vataharaabhyangopanahopayoginan)|| -- || --
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| |  78. Glycyrrhiza glabra Linn. or liquorice (madhuka) || Beneficial for eye, virility, hair, throat, complexion and promote pigmentation and healing (cakshushyavrishyakeshyakanthyavarnyaviranjaniya) <ref>Pastorino G, Cornara L, Soares S, Rodrigues F, Oliveira MBPP. Liquorice (Glycyrrhiza glabra): A phytochemical and pharmacological review. Phytother Res. 2018;32(12):2323-2339. doi:10.1002/ptr.6178</ref> || -- ||
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| |79.Fresh air (vayu)  || Restores animation and consciousness (or gives life) (pranasajnapradanahetunam) || -- || In a patient of coma (sanyasa), blowing , needling which helps to stimulate vayu is done to bring back the counsciousness.[Cha.Sa.[[Sutra Sthana]] 24/46/47]
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| | 80.Heat (agni) || Curative of indigestion (ama disorder), stiffness, chill, colic pain and shivering (ama stambhashitashulodvepanaprashamana)||-- || Fomentation using sand (valukasveda) used in Rhematoid disorders (amavata) to alleviate stiffness, chill, pain etc. [Cakra dutta, AmavataChikitsa] <ref>Chakrapanidatta, Cakradatta (Chikitsasangraha). Edited by Priya Vrat Sharma. 3rd ed. Varanasi: Chaukhambha publishers; 2002</ref>
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|-
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| | 81.Water (jala) || Produces astringent effect (stambhaniyanam)|| || Intra nasal drug administration ([[nasya]]) of plain water is advised in bleeding disorders (raktapitta) so as to arrest bleeding. [A.S.Sutra Sthana.29/8] <ref name=Sangraha/>
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|-
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| | 82.Water with a hot clod of earth plunged therein (mrudbhrushtaloshtranirvapitudaka) || Alleviates acute attack of thirst and vomiting (trishnachhardiatiyogaprashaman)|| || Water with a hot clod of earth plunged therein is advised in vomiting due to [[pitta]] (pittajachardi) [Cha.Sa.[[Chikitsa Sthana]] 20/30] and in attack of thirst due to [[pitta]] (pittajatrishna) [Cha.Sa.[[Chikitsa Sthana]] 22/45]
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|-
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|}
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===Classification of Agrya Dravya ===
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The 152 entities can be better understood by categorizing them into these 6 sets.
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#Wholesome substances for both healthy and patients (swasthaturahita drayva).Eg: Food, Water, Milk, Meat, etc.
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#Wholesome actions for both healthy and patients (swasthaturahita karma).Eg: Emesis, Purgation, Enema, etc.
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#Unwholesome substances (swasthaturaahita dravya)Eg: Diospyros malabarica (tinduka), Limonia acidissima (kapittha), Ghee of sheep milk etc.
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#Food articles that are wholesome for patients (aturahita anna).Eg: Milk of goat, Milk of Buffalo, Sugarcane juice, etc.
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#Medicines that are wholesome for patients (aturahita aushadha).Eg: Randia dumetorum (madanaphala), Embelia ribes (vidanga), Pluchea lanceolata (rasna) etc.
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#A group of actions which are either wholesome or unwholesome (hita/ ahita karma)Eg: Suppression of natural urges (vega sandharanam), timely intake of food (kalabhojanam) etc.
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===Pathyam (wholesomeness)===
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Pathyam is another term for wholesomeness (hitam). The definition of pathya encompasses both body and mind (good for the body and pleasing for the mind). The wholesomeness of a substance/activity is in terms of the final effect that it brings about in the body and not in its immediate or local effect. For example, the use of bitter medicines is not pleasing for the mind when advised in fever (jvara), but when it cures the fever (jvara), the final result becomes pleasing for the mind. Thus, while advising pathya, it is necessary to counsel the patient to ensure patient compliance. In healthy, the wholesomeness can definitely be attributed to certain articles, but in patients, the wholesomeness of a particular substance is to be evaluated against various factors like the state of the disease, season, the quantity, etc. For example, though water in moderate quantity is pathya in healthy, it is forbidden in diseases like anemia (pandu), ascites (udara), piles (arsha) etc.
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=== Further research area ===
    
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.
 
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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== References ==
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