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no edit summary
====Hierarchy of transformation of knowledge in Ayurveda ====
====Hierarchy of transformation of knowledge in Ayurveda ====
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दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|
दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|
इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||
इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||
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dīrghaṁ jīvitamanvicchanbharadvāja upāgamat|
dīrghaṁ jīvitamanvicchanbharadvāja upāgamat|
indramugratapA buddhvA sharaNyamamareshvaram||3||
indramugratapA buddhvA sharaNyamamareshvaram||3||
</div></div>
Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great ascetic, went to Indra[[https://en.wikipedia.org/wiki/Indra]], the King of Gods and the saviour, in quest of longevity. [3]
Bharadwaja [[https://en.wikipedia.org/wiki/Bharadwaja]], a great ascetic, went to Indra[[https://en.wikipedia.org/wiki/Indra]], the King of Gods and the saviour, in quest of longevity. [3]
<div class="mw-collapsible mw-collapsed">
ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|
ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|
ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||
ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||
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brahmaṇā hi yathāprōktamāyurvēdaṁ prajāpatiḥ|
brahmaṇā hi yathāprōktamāyurvēdaṁ prajāpatiḥ|
RuShiprokto bharadvAjastasmAcchakramupAgamat||5||
RuShiprokto bharadvAjastasmAcchakramupAgamat||5||
</div></div>
At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received Ayurveda in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]
At first, Prajapati [[https://en.wikipedia.org/wiki/Prajapati]] received Ayurveda in its entirety as recited by Brahma[[https://en.wikipedia.org/wiki/Brahma]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja , as beseeched by the sages, came to Indra.[4-5]
====Conference on quest of longevity ====
====Conference on quest of longevity ====
<div class="mw-collapsible mw-collapsed">
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|
समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||
समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||
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vighnabhūtā yadā rōgāḥ prādurbhūtāḥ śarīriṇām|
vighnabhūtā yadā rōgāḥ prādurbhūtāḥ śarīriṇām|
sametAH puNyakarmANaH pArshve himavataH shubhe||7||
sametAH puNyakarmANaH pArshve himavataH shubhe||7||
</div></div>
When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
When diseases started blighting life, creating impediments in penance, abstinence, study, celibacy, religious observance and life span of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]
====List of scholars participated in the conference ====
====List of scholars participated in the conference ====
<div class="mw-collapsible mw-collapsed">
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|
सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|
सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|
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aṅgirā jamadagniśca vasiṣṭhaḥ kaśyapō bhr̥guḥ|
aṅgirā jamadagniśca vasiṣṭhaḥ kaśyapō bhr̥guḥ|
sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|
sukhopaviShTAste tatra puNyAM cakruH kathAmimAm|15|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Among them were Angira[https://en.wikipedia.org/wiki/Angiras_(sage)], Jamadagni [https://en.wikipedia.org/wiki/Jamadagni], Vashishtha [https://en.wikipedia.org/wiki/Vasishtha], Kashyapa [https://en.wikipedia.org/wiki/Kashyapa], Bhrigu [https://en.wikipedia.org/wiki/Bhrigu], Atreya [https://en.wikipedia.org/wiki/Atreya], [Gautam], Samkhya [https://en.wikipedia.org/wiki/Samkhya], Pulastya [https://en.wikipedia.org/wiki/Pulastya], Narada [https://en.wikipedia.org/wiki/Narada], Asita [https://en.wikipedia.org/wiki/Asita], Agastya [https://en.wikipedia.org/wiki/Agastya], Vamadeva [https://en.wikipedia.org/wiki/Vamadeva], Markandeya[[https://en.wikipedia.org/wiki/Markandeya]], Ashvalayana, Parikshi, Bhikshu Atreya, [Bharadwaja], Kapinjala, Vishwamitra[[https://en.wikipedia.org/wiki/Vishvamitra]], Ashmarathya, Bhargava[[https://en.wikipedia.org/wiki/Bhargava]], Chyavana[[https://en.wikipedia.org/wiki/Chyavana]], Abhijit Gargya[[https://en.wikipedia.org/wiki/Gargya]], Shandilya[[https://en.wikipedia.org/wiki/Sandilya]], Kaundinya (lya), Varkshi, Devala[[https://en.wikipedia.org/wiki/Devala]], Galava, Sankrutya, Baijavapi, Kushika, Badarayana[[https://en.wikipedia.org/wiki/Badarayana]], Badisha, Sharaloma, Kapya, Katyayana[[https://en.wikipedia.org/wiki/K%C4%81ty%C4%81yana]], Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka[[https://en.wikipedia.org/wiki/Shaunaka]], Shakunteya, Maitreya, and Maimatayani, along with the sages of ''Vaikhanasa''[[https://en.wikipedia.org/wiki/Vaikhanasas]] and ''Valakhilya'' orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]
Among them were Angira[https://en.wikipedia.org/wiki/Angiras_(sage)], Jamadagni [https://en.wikipedia.org/wiki/Jamadagni], Vashishtha [https://en.wikipedia.org/wiki/Vasishtha], Kashyapa [https://en.wikipedia.org/wiki/Kashyapa], Bhrigu [https://en.wikipedia.org/wiki/Bhrigu], Atreya [https://en.wikipedia.org/wiki/Atreya], [Gautam], Samkhya [https://en.wikipedia.org/wiki/Samkhya], Pulastya [https://en.wikipedia.org/wiki/Pulastya], Narada [https://en.wikipedia.org/wiki/Narada], Asita [https://en.wikipedia.org/wiki/Asita], Agastya [https://en.wikipedia.org/wiki/Agastya], Vamadeva [https://en.wikipedia.org/wiki/Vamadeva], Markandeya[[https://en.wikipedia.org/wiki/Markandeya]], Ashvalayana, Parikshi, Bhikshu Atreya, [Bharadwaja], Kapinjala, Vishwamitra[[https://en.wikipedia.org/wiki/Vishvamitra]], Ashmarathya, Bhargava[[https://en.wikipedia.org/wiki/Bhargava]], Chyavana[[https://en.wikipedia.org/wiki/Chyavana]], Abhijit Gargya[[https://en.wikipedia.org/wiki/Gargya]], Shandilya[[https://en.wikipedia.org/wiki/Sandilya]], Kaundinya (lya), Varkshi, Devala[[https://en.wikipedia.org/wiki/Devala]], Galava, Sankrutya, Baijavapi, Kushika, Badarayana[[https://en.wikipedia.org/wiki/Badarayana]], Badisha, Sharaloma, Kapya, Katyayana[[https://en.wikipedia.org/wiki/K%C4%81ty%C4%81yana]], Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka[[https://en.wikipedia.org/wiki/Shaunaka]], Shakunteya, Maitreya, and Maimatayani, along with the sages of ''Vaikhanasa''[[https://en.wikipedia.org/wiki/Vaikhanasas]] and ''Valakhilya'' orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]
====Four Objectives of Life====
====Four Objectives of Life====
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धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
स वक्ष्यति शमोपायं यथावदमरप्रभुः|
स वक्ष्यति शमोपायं यथावदमरप्रभुः|
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dharmārthakāmamōkṣāṇāmārōgyaṁ mūlamuttamam||15||
dharmārthakāmamōkṣāṇāmārōgyaṁ mūlamuttamam||15||
sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|
sa vakShyati shamopAyaM yathAvadamaraprabhuH|18|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]
Health is the best source of virtue, wealth, gratification and emancipation while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this they concentrated on (finding the solution). Then in that state of meditation they realised Indra as saviour. That the King of the Gods only be able to tell the correct means of amelioration (of diseases).[15-17]
</div>
</div>
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कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||
पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||
पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||
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kaḥ sahasrākṣabhavanaṁ gacchēt praṣṭuṁ śacīpatim||18||
kaḥ sahasrākṣabhavanaṁ gacchēt praṣṭuṁ śacīpatim||18||
padairalpairmatiM buddhvA vipulAM paramarShaye||23||
padairalpairmatiM buddhvA vipulAM paramarShaye||23||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Who should go to the abode of Indra to inquire about correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of ''Bala'' (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]
Who should go to the abode of Indra to inquire about correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of ''Bala'' (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for (their) amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]
====Three principles for knowledge of Health and Disease ====
====Three principles for knowledge of Health and Disease ====
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हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||
त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||
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hētuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam|
hētuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam|
trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||
trisUtraM shAshvataM puNyaM bubudhe yaM pitAmahaH||24||
</div></div>
Ayurveda provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]
Ayurveda provides the knowledge of etiology, symptomatology and therapeutics, best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]
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सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|
सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|
ऋषिभ्योऽनधिकं तच्च शशंसानवशेषयन्||२६||
ऋषिभ्योऽनधिकं तच्च शशंसानवशेषयन्||२६||
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sō'nantapāraṁ triskandhamāyurvēdaṁ mahāmatiḥ|
sō'nantapāraṁ triskandhamāyurvēdaṁ mahāmatiḥ|
RuShibhyo~anadhikaM tacca shashaMsAnavasheShayan||26||
RuShibhyo~anadhikaM tacca shashaMsAnavasheShayan||26||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]
He (Bharadwaja), the intelligent and focussed sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is (neither more or less) to the sages.[25-26]
====Six Basic Principles of Knowledge ====
====Six Basic Principles of Knowledge ====
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ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|
ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|
लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् ||२९||
लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् ||२९||
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r̥ṣayaśca bharadvājājjagr̥hustaṁ prajāhitam|
r̥ṣayaśca bharadvājājjagr̥hustaṁ prajāhitam|
lebhire paramaM sharma jIvitaM cApyanitvaram ||29||
lebhire paramaM sharma jIvitaM cApyanitvaram ||29||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The sages, desirous of long life, also received that benevolent ''veda'' (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of ''samanya'' (similarity), ''vishesha'' (dissimilarity), ''guna'' (property), ''dravya'' (substance), ''karma'' (action) and ''samvaya'' (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]
The sages, desirous of long life, also received that benevolent ''veda'' (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of ''samanya'' (similarity), ''vishesha'' (dissimilarity), ''guna'' (property), ''dravya'' (substance), ''karma'' (action) and ''samvaya'' (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]
</div>
</div>
====Six disciples of Punarvasu Atreya====
====Six disciples of Punarvasu Atreya====
<div class="mw-collapsible mw-collapsed">
अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|
अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|
हारीतः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः||३१||
हारीतः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः||३१||
<div class="mw-collapsible-content">
atha maitrīparaḥ puṇyamāyurvēdaṁ punarvasuḥ|
atha maitrīparaḥ puṇyamāyurvēdaṁ punarvasuḥ|
hArItaH kShArapANishca jagRuhustanmunervacaH||31||
hArItaH kShArapANishca jagRuhustanmunervacaH||31||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]
Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word (of instruction) from the sage (Punarvasu). [30-31]
====Inception of Agnivesha ''Tantra''====
====Inception of Agnivesha ''Tantra''====
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बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|
बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|
भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||
भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||
<div class="mw-collapsible-content">
buddhērviśēṣastatrāsīnnōpadēśāntaraṁ munēḥ|
buddhērviśēṣastatrāsīnnōpadēśāntaraṁ munēḥ|
bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||
bha(bhA)vAya bhUtasa~gghAnAM pratiShThAM bhuvi lebhire||40||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of Ayurveda, were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]
It was only the extraordinary merit and not the instructions of the sage that made Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of Ayurveda, were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was lustre all around, and there were divine showers of ''buddhi''(Intellect), ''siddhi''(success), ''smriti'' (memory), ''medha'' (grasping power of intellect to learn sciences), ''dhriti'' (restraint), ''kirti'' (fame), ''kshama'' (forbearance) and ''daya'' (kindness) on those sages (Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]
====Definition of Ayurveda====
====Definition of Ayurveda====
<div class="mw-collapsible mw-collapsed">
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||
<div class="mw-collapsible-content">
hitāhitaṁ sukhaṁ duḥkhamāyustasya hitāhitam|
hitāhitaṁ sukhaṁ duḥkhamāyustasya hitāhitam|
mAnaM ca tacca yatroktamAyurvedaH sa ucyate||41||
mAnaM ca tacca yatroktamAyurvedaH sa ucyate||41||
</div></div>
Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]
Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with (what is) wholesome and unwholesome for it, longevity, and about what ''Ayu'' (life) is in itself. [41]
====Definition of ''Ayu'' (life) and its synonyms ====
====Definition of ''Ayu'' (life) and its synonyms ====
<div class="mw-collapsible mw-collapsed">
शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||
नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||
<div class="mw-collapsible-content">
śarīrēndriyasattvātmasaṁyōgō dhāri jīvitam|
śarīrēndriyasattvātmasaṁyōgō dhāri jīvitam|
nityagashcAnubandhashca paryAyairAyurucyate||42||
nityagashcAnubandhashca paryAyairAyurucyate||42||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]
''Ayu'' (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym ''dhari'' (that which sustains), ''jivita'' (that which is live), ''nityaga'' (that which is in continuum), and ''anubandha'' (that which is interdependent, or a link between past life and the future life). [42]
</div>
</div>
====Superiority of Ayurveda (over other ''Vedas'')====
====Superiority of Ayurveda (over other ''Vedas'')====
<div class="mw-collapsible mw-collapsed">
तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|
तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|
वक्ष्यते यन्मनुष्याणां लोकयोरुभयोर्हितम् ||४३||
वक्ष्यते यन्मनुष्याणां लोकयोरुभयोर्हितम् ||४३||
<div class="mw-collapsible-content">
tasyāyuṣaḥ puṇyatamō vēdō vēdavidāṁ mataḥ|
tasyāyuṣaḥ puṇyatamō vēdō vēdavidāṁ mataḥ|
vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||
vakShyate yanmanuShyANAM lokayorubhayorhitam ||43||
</div></div>
''Vedic'' scholars regard Ayurveda as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
''Vedic'' scholars regard Ayurveda as the most exalted of ''vedas'', and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]
====Principle of ''Samanya'' (similarity) and ''Vishesha''(difference) ====
====Principle of ''Samanya'' (similarity) and ''Vishesha''(difference) ====
<div class="mw-collapsible mw-collapsed">
सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|
सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|
ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||
ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||
<div class="mw-collapsible-content">
sarvadā sarvabhāvānāṁ sāmānyaṁ vr̥ddhikāraṇam|
sarvadā sarvabhāvānāṁ sāmānyaṁ vr̥ddhikāraṇam|
hrAsaheturvisheShashca, pravRuttirubhayasya tu||44||
hrAsaheturvisheShashca, pravRuttirubhayasya tu||44||
</div></div>
The principle ''samanya'' causes increase and the principle ''vishesha'' causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]
The principle ''samanya'' causes increase and the principle ''vishesha'' causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]
<div class="mw-collapsible mw-collapsed">
सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|
सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|
तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||
तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||
<div class="mw-collapsible-content">
sāmānyamēkatvakaraṁ, viśēṣastu pr̥thaktvakr̥t|
sāmānyamēkatvakaraṁ, viśēṣastu pr̥thaktvakr̥t|
tulyArthatA hi sAmAnyaM, visheShastu viparyayaH||45||
tulyArthatA hi sAmAnyaM, visheShastu viparyayaH||45||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]
''Samanya'' (is the principle which ) enables to understand similarity (between objects), and ''vishesha'' (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]
====The "Tripod" of Living World and the Objective of Ayurveda ====
====The "Tripod" of Living World and the Objective of Ayurveda ====
<div class="mw-collapsible mw-collapsed">
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||
वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||
<div class="mw-collapsible-content">
sattvamātmā śarīraṁ ca trayamētattridaṇḍavat|
sattvamātmā śarīraṁ ca trayamētattridaṇḍavat|
vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||
vedasyAsya, tadarthaM hi vedo~ayaM samprakAshitaH||47||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]
Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything (which presently exists). This conjugation is termed as ''Purusha'' (living being) and ''Chetana'' (sentient). It is the ''adhikarana'' (subject matter) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this (conjugation) only. [46-47]
====Sentient and Insentient ''Dravya'' (elements)====
====Sentient and Insentient ''Dravya'' (elements)====
<div class="mw-collapsible mw-collapsed">
खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||
सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||
<div class="mw-collapsible-content">
khādīnyātmā manaḥ kālō diśaśca dravyasaṅgrahaḥ|
khādīnyātmā manaḥ kālō diśaśca dravyasaṅgrahaḥ|
sendriyaM cetanaM dravyaM, nirindriyamacetanam||48||
sendriyaM cetanaM dravyaM, nirindriyamacetanam||48||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]
''Panchamahabhuta'' (the five fundamental elements, ''akasha, vayu, tejas, ap'' and ''prithvi'', or ether, air, fire, water, and earth respectively), soul, mind, time and ''dik'' (orientation in space) are collectively called ''dravyas'' (elements). ''Dravya'', when is supplemented with sense organs, form the sentient being, while without them would be insentient. [48]
</div>
</div>
====''Guna'' (basic properties/ qualities) and ''Karma'' (actions)====
====''Guna'' (basic properties/ qualities) and ''Karma'' (actions)====
<div class="mw-collapsible mw-collapsed">
सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|
सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|
गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||
गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||
<div class="mw-collapsible-content">
sārthā gurvādayō buddhiḥ prayatnāntāḥ parādayaḥ|
sārthā gurvādayō buddhiḥ prayatnāntāḥ parādayaḥ|
guNAH proktAH prayatnAdi karma ceShTitamucyate||49||
guNAH proktAH prayatnAdi karma ceShTitamucyate||49||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Sense objects (''shabda, sparsha, rupa, rasa, gandha'' (sound, touch, sight, taste and smell respectively), properties beginning with ''guru'' (twenty properties like ''guru, laghu'', etc), ''buddhi'' (intelligence) and ending with ''prayatna'' (effort),properties beginning with ''para'' are called ''gunas''. The movement initiated by (the attribute of ''Atma'') ''prayatna'' (effort) is called ''karma'' (action).[49]
Sense objects (''shabda, sparsha, rupa, rasa, gandha'' (sound, touch, sight, taste and smell respectively), properties beginning with ''guru'' (twenty properties like ''guru, laghu'', etc), ''buddhi'' (intelligence) and ending with ''prayatna'' (effort),properties beginning with ''para'' are called ''gunas''. The movement initiated by (the attribute of ''Atma'') ''prayatna'' (effort) is called ''karma'' (action).[49]
</div>
</div>
====Inseparable Concomitance of Element and Properties ====
====Inseparable Concomitance of Element and Properties ====
<div class="mw-collapsible mw-collapsed">
समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||
स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||
<div class="mw-collapsible-content">
samavāyō'pr̥thagbhāvō bhūmyādīnāṁ guṇairmataḥ|
samavāyō'pr̥thagbhāvō bhūmyādīnāṁ guṇairmataḥ|
sa nityo yatra hi dravyaM na tatrAniyato guNaH||50||
sa nityo yatra hi dravyaM na tatrAniyato guNaH||50||
</div></div>
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya'' with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists, it is not devoid of ''gunas''. [50]
''Samavaya'' (inseparable concomitance) is the inseparable relationship of ''dravya'' with their ''gunas'' (properties). This is eternal because whenever a ''dravya'' exists, it is not devoid of ''gunas''. [50]
====Definition of ''Dravya'' ====
====Definition of ''Dravya'' ====
<div class="mw-collapsible mw-collapsed">
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|
तद्द्रव्यं
तद्द्रव्यं
<div class="mw-collapsible-content">
yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat|
yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat|
taddravyaM ...|51|
taddravyaM ...|51|
</div></div>
''Dravya'' (element including drugs) is the substratum for ''karma'' (actions) and ''guna'' (properties) and that which is the ''samavayi'' ''karana'' (intrinsic or material cause of its effect). [51]
''Dravya'' (element including drugs) is the substratum for ''karma'' (actions) and ''guna'' (properties) and that which is the ''samavayi'' ''karana'' (intrinsic or material cause of its effect). [51]
====Definition of ''Guna''====
====Definition of ''Guna''====
<div class="mw-collapsible mw-collapsed">
समवायी तु निश्चेष्टः कारणं गुणः||५१||
समवायी तु निश्चेष्टः कारणं गुणः||५१||
<div class="mw-collapsible-content">
samavāyī tu niścēṣṭaḥ kāraṇaṁ guṇaḥ||51||
samavāyī tu niścēṣṭaḥ kāraṇaṁ guṇaḥ||51||
samavAyI tu nishceShTaH kAraNaM guNaH||51||
samavAyI tu nishceShTaH kAraNaM guNaH||51||
</div></div>
''Guna'' (property) is related with ''samavaya'' (inseperable concomitance to ''dravya''), is devoid of action and is (''asamavayi''), i.e., non-inherent cause of its effect). [51]
''Guna'' (property) is related with ''samavaya'' (inseperable concomitance to ''dravya''), is devoid of action and is (''asamavayi''), i.e., non-inherent cause of its effect). [51]
====''Karma'' (action) ====
====''Karma'' (action) ====
<div class="mw-collapsible mw-collapsed">
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||
कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||
<div class="mw-collapsible-content">
saṁyōgē ca vibhāgē ca kāraṇaṁ dravyamāśritam|
saṁyōgē ca vibhāgē ca kāraṇaṁ dravyamāśritam|
kartavyasya kriyA karma karma nAnyadapekShate||52||
kartavyasya kriyA karma karma nAnyadapekShate||52||
</div></div>
The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
The causative factor in conjunction and disjunction is located in ''dravya'' and performance of the activities to be done (as intended by the doer) is ''karma'' (action). ''Karma'' does not depend on any other factor (to produce the activities). [52]
====The Objective of this Compendium ====
====The Objective of this Compendium ====
<div class="mw-collapsible mw-collapsed">
इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||
धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||
<div class="mw-collapsible-content">
ityuktaṁ kāraṇaṁ kāryaṁ dhātusāmyamihōcyatē|
ityuktaṁ kāraṇaṁ kāryaṁ dhātusāmyamihōcyatē|
dhAtusAmyakriyA coktA tantrasyAsya prayojanam||53||
dhAtusAmyakriyA coktA tantrasyAsya prayojanam||53||
</div></div>
Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]
Thus has been described the cause. Now the effect ''dhatusamya'' is discussed here because the objective of this compendium is achievement of ''dhatusamya'' (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]
====Three Types of Causes of Diseases ====
====Three Types of Causes of Diseases ====
<div class="mw-collapsible mw-collapsed">
कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||
द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||
<div class="mw-collapsible-content">
kālabuddhīndriyārthānāṁ yōgō mithyā na cāti ca|
kālabuddhīndriyārthānāṁ yōgō mithyā na cāti ca|
dvayAshrayANAM vyAdhInAM trividho hetusa~ggrahaH||54||
dvayAshrayANAM vyAdhInAM trividho hetusa~ggrahaH||54||
</div></div>
Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]
Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]
====Two Sites of Pleasure and Disease ====
====Two Sites of Pleasure and Disease ====
<div class="mw-collapsible mw-collapsed">
शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||
तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||
<div class="mw-collapsible-content">
śarīraṁ sattvasañjñaṁ ca vyādhīnāmāśrayō mataḥ|
śarīraṁ sattvasañjñaṁ ca vyādhīnāmāśrayō mataḥ|
tathA sukhAnAM, yogastu sukhAnAM kAraNaM samaH||55||
tathA sukhAnAM, yogastu sukhAnAM kAraNaM samaH||55||
</div></div>
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]
====The Nature of Soul ====
====The Nature of Soul ====
<div class="mw-collapsible mw-collapsed">
निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||
चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||
<div class="mw-collapsible-content">
nirvikāraḥ parastvātmā sattvabhūtaguṇēndriyaiḥ|
nirvikāraḥ parastvātmā sattvabhūtaguṇēndriyaiḥ|
caitanye kAraNaM nityo draShTA pashyati hi kriyAH||56||
caitanye kAraNaM nityo draShTA pashyati hi kriyAH||56||
</div></div>
The soul is unchangeable and ''para'' (superior to anything), is the cause of consciousness when in conjunction with mind, properties of ''bhutas'' and sense organs, is eternal and is the seer who witnesses all actions. [56]
The soul is unchangeable and ''para'' (superior to anything), is the cause of consciousness when in conjunction with mind, properties of ''bhutas'' and sense organs, is eternal and is the seer who witnesses all actions. [56]
====Three ''Sharira Dosha'' and two ''Manas Dosha'' ====
====Three ''Sharira Dosha'' and two ''Manas Dosha'' ====
<div class="mw-collapsible mw-collapsed">
वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||
मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||
<div class="mw-collapsible-content">
vāyuḥ pittaṁ kaphaścōktaḥ śārīrō dōṣasaṅgrahaḥ|
vāyuḥ pittaṁ kaphaścōktaḥ śārīrō dōṣasaṅgrahaḥ|
mAnasaH punaruddiShTo rajashca tama eva ca||57||
mAnasaH punaruddiShTo rajashca tama eva ca||57||
</div></div>
''Vayu, pitta'' and ''kapha'' are described as bodily ''doshas'', ''rajas'' and ''tamas'' are mentioned as the mental ones. [57]
''Vayu, pitta'' and ''kapha'' are described as bodily ''doshas'', ''rajas'' and ''tamas'' are mentioned as the mental ones. [57]
====Treatment of these ''doshas'' ====
====Treatment of these ''doshas'' ====
<div class="mw-collapsible mw-collapsed">
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||
मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||
<div class="mw-collapsible-content">
praśāmyatyauṣadhaiḥ pūrvō daivayuktivyapāśrayaiḥ|
praśāmyatyauṣadhaiḥ pūrvō daivayuktivyapāśrayaiḥ|
mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||
mAnaso j~jAnavij~jAnadhairyasmRutisamAdhibhiH||58||
</div></div>
The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]
The former ones (''sharira dosha'') are pacified by remedial measures of divine and rational qualities while the latter ones (''manas dosha'') can be treated with general and specific knowledge, temperance, memory and concentration. [58]
====Properties of ''doshas''====
====Properties of ''doshas''====
<div class="mw-collapsible mw-collapsed">
रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||
श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||
<div class="mw-collapsible-content">
rūkṣaḥ śītō laghuḥ sūkṣmaścalō'tha viśadaḥ kharaḥ|
rūkṣaḥ śītō laghuḥ sūkṣmaścalō'tha viśadaḥ kharaḥ|
shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||
shleShmaNaH prashamaM yAnti viparItaguNairguNAH||61||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''Vayu'' is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). ''Pitta'' is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. ''Kapha'' is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]
''Vayu'' is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs that have opposite properties (i.e., creamy or oily, heavy and thick in their property). ''Pitta'' is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs and food articles having opposite properties. ''Kapha'' is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs and food articles possessing opposite properties. [59-61]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
विपरीतगुणैर्देशमात्राकालोपपादितैः|
विपरीतगुणैर्देशमात्राकालोपपादितैः|
भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते||६३||
भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते||६३||
<div class="mw-collapsible-content">
viparītaguṇairdēśamātrākālōpapāditaiḥ|
viparītaguṇairdēśamātrākālōpapāditaiḥ|
bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||
bhUyashcAto yathAdravyaM guNakarmANi vakShyate||63||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in Ayurveda).
Curable disorders can be treated using drugs having opposite properties and administered with due consideration to place or location, dosage and time. Treatment of incurable diseases is not advised (in Ayurveda).
====''Rasa'' (taste sensations) ====
====''Rasa'' (taste sensations) ====
<div class="mw-collapsible mw-collapsed">
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||
निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||
<div class="mw-collapsible-content">
rasanārthō rasastasya dravyamāpaḥ kṣitistathā|
rasanārthō rasastasya dravyamāpaḥ kṣitistathā|
nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||64||
nirvRuttau ca visheShe ca pratyayAH khAdayastrayaH||64||
</div></div>
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
''Rasa'' is the object of ''rasana'' (gustatory sense organ). Its material substances are ''apa'' and ''prithvi''. In manifestation and differentiation of ''rasa'', the other three ''akasha'' etc. (''akasha, vayu'' and ''tejas'') are causative factors. [64]
<div class="mw-collapsible mw-collapsed">
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||
कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||
<div class="mw-collapsible-content">
svāduramlō'tha lavaṇaḥ kaṭukastikta ēva ca|
svāduramlō'tha lavaṇaḥ kaṭukastikta ēva ca|
kaShAyashceti ShaTko~ayaM rasAnAM sa~ggrahaH smRutaH||65||
kaShAyashceti ShaTko~ayaM rasAnAM sa~ggrahaH smRutaH||65||
</div></div>
Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]
Sweet, sour, salty, pungent, bitter and astringent – this is the group of six ''rasa'' (tastes). [65]
<div class="mw-collapsible mw-collapsed">
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||)
कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||)
<div class="mw-collapsible-content">
svādvamlalavaṇā vāyuṁ, kaṣāyasvādutiktakāḥ|
svādvamlalavaṇā vāyuṁ, kaṣāyasvādutiktakāḥ|
kaTutiktakaShAyAshca kopayanti samIraNam ||1||)
kaTutiktakaShAyAshca kopayanti samIraNam ||1||)
</div></div>
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
(Among these tastes) sweet, sour and salty overcome ''vayu'', astringent, sweet and bitter subdue ''pitta'' and astringent, pungent and bitter win over ''kapha''. [66]
====Classification of ''dravya'' based on ''prabhava'' ====
====Classification of ''dravya'' based on ''prabhava'' ====
<div class="mw-collapsible mw-collapsed">
किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||
स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||
<div class="mw-collapsible-content">
kiñciddōṣapraśamanaṁ kiñciddhātupradūṣaṇam|
kiñciddōṣapraśamanaṁ kiñciddhātupradūṣaṇam|
svasthavRuttau mataM ki~jcittrividhaM dravyamucyate||67||
svasthavRuttau mataM ki~jcittrividhaM dravyamucyate||67||
</div></div>
Drug is of three types- (based on ''prabhava'') (1) some (drugs) are pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
Drug is of three types- (based on ''prabhava'') (1) some (drugs) are pacifiers of ''doshas'', (2) some vitiate ''dhatus'' and (3) some are taken as (responsible for) maintaining normal health. [67]
====Classification of Matters according to Source ====
====Classification of Matters according to Source ====
<div class="mw-collapsible mw-collapsed">
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |
तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |
जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||
जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||
<div class="mw-collapsible-content">
tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam |
tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam |
ja~ggamebhyaH prayujyante keshA lomAni rocanAH||69||
ja~ggamebhyaH prayujyante keshA lomAni rocanAH||69||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.
According to the source of origin, the drugs are of three types viz. animal origin, plant origin and earth origin.
</div>
</div>
====Earth origin drugs ====
====Earth origin drugs ====
<div class="mw-collapsible mw-collapsed">
सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||
वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||
<div class="mw-collapsible-content">
suvarṇaṁ samalāḥ pañca lōhāḥ sasikatāḥ sudhā|
suvarṇaṁ samalāḥ pañca lōhāḥ sasikatāḥ sudhā|
vanaspatistathA vIrudvAnaspatyastathauShadhiH||71||
vanaspatistathA vIrudvAnaspatyastathauShadhiH||71||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.
Drugs obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their byproducts such as ''shilajatu'' (bitumen), sand, lime, red and yellow arsenic (''manahshila'' and ''hartala''), gems, salt, red ochre and antimony.
Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [70-71].
Plant origin drugs: Plant origin drugs are of four types viz. direct fruiters, creepers, flower based fruiters and herbs [70-71].
</div>
</div>
<div class="mw-collapsible mw-collapsed">
फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः||७२||
ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः||७२||
<div class="mw-collapsible-content">
phalairvanaspatiḥ puṣpairvānaspatyaḥ phalairapi|
phalairvanaspatiḥ puṣpairvānaspatyaḥ phalairapi|
oShadhyaH phalapAkAntAH pratAnairvIrudhaH smRutAH||72||
oShadhyaH phalapAkAntAH pratAnairvIrudhaH smRutAH||72||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The plants which bear fruit without visible flowers are known as ''vanaspati'' (Gymno-spermia). The plants bearing both flowers and fruits are known as ''vanaspatya'' (angio-spermia). The plants which die out after flowering are known as ''aushadha'' (annuals). The plants which creep or twine are known as ''virudha'' (creepers) [72]
The plants which bear fruit without visible flowers are known as ''vanaspati'' (Gymno-spermia). The plants bearing both flowers and fruits are known as ''vanaspatya'' (angio-spermia). The plants which die out after flowering are known as ''aushadha'' (annuals). The plants which creep or twine are known as ''virudha'' (creepers) [72]
</div>
</div>
====Plant’s parts used as drugs ====
====Plant’s parts used as drugs ====
<div class="mw-collapsible mw-collapsed">
मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः|७४|
पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः|७४|
<div class="mw-collapsible-content">
mūlatvaksāraniryāsanāla(ḍa)svarasapallavāḥ|
mūlatvaksāraniryāsanāla(ḍa)svarasapallavāḥ|
patrANi shu~ggAH kandAshca prarohAshcaudbhido gaNaH|74|
patrANi shu~ggAH kandAshca prarohAshcaudbhido gaNaH|74|
</div></div>
The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs [73-73.5]
====Miscellaneous classifications of the drugs ====
====Miscellaneous classifications of the drugs ====
<div class="mw-collapsible mw-collapsed">
मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||
मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||
य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||
य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||
<div class="mw-collapsible-content">
mūlinyaḥ ṣōḍaśaikōnā phalinyō viṁśatiḥ smr̥tāḥ||74||
mūlinyaḥ ṣōḍaśaikōnā phalinyō viṁśatiḥ smr̥tāḥ||74||
ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||
ya etAn vetti saMyoktuM vikAreShu sa vedavit||76||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].
Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs. Similarly, principal unctuous (''mahasneha'') substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (''shodhana''). The physician who knows how to use all these materials for curing the disease is the expert physician [74-76].
</div>
</div>
====Sixteen roots used for ''shodhana'' (purification):====
====Sixteen roots used for ''shodhana'' (purification):====
<div class="mw-collapsible mw-collapsed">
हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|
हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|
इत्युक्ता नामकर्मभ्यां मूलिन्यः...|८०|
इत्युक्ता नामकर्मभ्यां मूलिन्यः...|८०|
<div class="mw-collapsible-content">
hastidantī haimavatī śyāmā trivr̥dadhōguḍā|
hastidantī haimavatī śyāmā trivr̥dadhōguḍā|
ityuktA nAmakarmabhyAM mUlinyaH...|80|
ityuktA nAmakarmabhyAM mUlinyaH...|80|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The roots of 16 plants whose roots are used for shodhana are ''Hastidanti, Haimavati, Shyama, Trivrit, Adhoguda, Saptala, Shvetanama, Pratyakshreni, Gavakshi, Jyotishmati, Bimbi, Shanapushpi, Vishanika, Ajagandha, Dravanti'' and ''Kshirini''.
The roots of 16 plants whose roots are used for shodhana are ''Hastidanti, Haimavati, Shyama, Trivrit, Adhoguda, Saptala, Shvetanama, Pratyakshreni, Gavakshi, Jyotishmati, Bimbi, Shanapushpi, Vishanika, Ajagandha, Dravanti'' and ''Kshirini''.
</div>
</div>
====Fruits used for ''shodhana'' (purification therapy) ====
====Fruits used for ''shodhana'' (purification therapy) ====
<div class="mw-collapsible mw-collapsed">
...फलिनीः शृणु||८०||
...फलिनीः शृणु||८०||
नामकर्मभिरुक्तानि फलान्येकोनविंशतिः|८६|
नामकर्मभिरुक्तानि फलान्येकोनविंशतिः|८६|
<div class="mw-collapsible-content">
...phalinīḥ śr̥ṇu||80||
...phalinīḥ śr̥ṇu||80||
nAmakarmabhiruktAni phalAnyekonaviMshatiH|86|
nAmakarmabhiruktAni phalAnyekonaviMshatiH|86|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Fruits of the following 19 plants are used as drugs- ''Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana'', two types of ''Klitakam'' occurring in marshy and dry land (''anupam, sthalaja''), ''Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala'' and ''Kutaja''.
Fruits of the following 19 plants are used as drugs- ''Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana'', two types of ''Klitakam'' occurring in marshy and dry land (''anupam, sthalaja''), ''Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala'' and ''Kutaja''.
</div>
</div>
====Four major unctuous substances====
====Four major unctuous substances====
<div class="mw-collapsible mw-collapsed">
सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||
सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||
पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः|
पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः|
<div class="mw-collapsible-content">
sarpistailaṁ vasā majjā snēhō diṣṭaścaturvidhaḥ ||86||
sarpistailaṁ vasā majjā snēhō diṣṭaścaturvidhaḥ ||86||
pAnAbhya~jjanabastyarthaM nasyArthaM caiva yogataH|
pAnAbhya~jjanabastyarthaM nasyArthaM caiva yogataH|
</div></div>
Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (''nasya'') therapy [86].
Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances. These are used after preparing with other drugs for potion, inunction, medicated enema and errhine (''nasya'') therapy [86].
====General actions of unctuous substances ====
====General actions of unctuous substances ====
<div class="mw-collapsible mw-collapsed">
स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||
स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||
स्नेहा ह्येते च विहिता वातपित्तकफापहाः|८८|
स्नेहा ह्येते च विहिता वातपित्तकफापहाः|८८|
<div class="mw-collapsible-content">
snēhanā jīvanā varṇyā balōpacayavardhanāḥ||87||
snēhanā jīvanā varṇyā balōpacayavardhanāḥ||87||
snehA hyete ca vihitA vAtapittakaphApahAH|88|
snehA hyete ca vihitA vAtapittakaphApahAH|88|
</div></div>
The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in ''vata'', ''pitta'' and ''kapha'' [87-87.5]
====Five salts ====
====Five salts ====
<div class="mw-collapsible mw-collapsed">
सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||
सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||
स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च||८९||
स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च||८९||
<div class="mw-collapsible-content">
sauvarcalaṁ saindhavaṁ ca viḍamaudbhidamēva ca||88||
sauvarcalaṁ saindhavaṁ ca viḍamaudbhidamēva ca||88||
snigdhAnyuShNAni tIkShNAni dIpanIyatamAni ca||89||
snigdhAnyuShNAni tIkShNAni dIpanIyatamAni ca||89||
</div></div>
Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
Five principal salts are black/sochal salt (''sauvarchala''), rock salt (''saindhava''), ammonium chloride (''vid''), earth/efflorescence salt (''audbhid'') and sea salt (''samudra''). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants [88-89].
====Utility of salts ====
====Utility of salts ====
<div class="mw-collapsible mw-collapsed">
आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
उक्तानि लवणा(नि)...|९२|
उक्तानि लवणा(नि)...|९२|
<div class="mw-collapsible-content">
ālēpanārthē yujyantē snēhasvēdavidhau tathā|
ālēpanārthē yujyantē snēhasvēdavidhau tathā|
uktAni lavaNA(ni)...|92|
uktAni lavaNA(ni)...|92|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]
Salts are used for external applications (''alepa''), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of ''vata'', ''gulma'', colic and abdominal diseases. Thus, salts have been described [90-91.5]
</div>
</div>
====Eight important varieties of urine ====
====Eight important varieties of urine ====
<div class="mw-collapsible mw-collapsed">
... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||
... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||
हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च|
हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च|
<div class="mw-collapsible-content">
... nyū(ū)rdhvaṁ mūtrāṇyaṣṭau nibōdha mē||92||
... nyū(ū)rdhvaṁ mūtrāṇyaṣṭau nibōdha mē||92||
hastimUtramathoShTrasya hayasya ca kharasya ca|
hastimUtramathoShTrasya hayasya ca kharasya ca|
</div></div>
Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey [92-93]
====General properties and external uses of urine ====
====General properties and external uses of urine ====
<div class="mw-collapsible mw-collapsed">
उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||
उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||
मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च|
मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च|
<div class="mw-collapsible-content">
uṣṇaṁ tīkṣṇamathō'rūkṣaṁ kaṭukaṁ lavaṇānvitam||94||
uṣṇaṁ tīkṣṇamathō'rūkṣaṁ kaṭukaṁ lavaṇānvitam||94||
mUtramutsAdane yuktaM yuktamAlepaneShu ca|
mUtramutsAdane yuktaM yuktamAlepaneShu ca|
</div></div>
Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (''alepa'') [94].
====Internal uses of urine ====
====Internal uses of urine ====
<div class="mw-collapsible mw-collapsed">
युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||
युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||
तद्युक्तमुपनाहेषु परिषेके तथैव च|
तद्युक्तमुपनाहेषु परिषेके तथैव च|
<div class="mw-collapsible-content">
yuktamāsthāpanē mūtraṁ yuktaṁ cāpi virēcanē||95||
yuktamāsthāpanē mūtraṁ yuktaṁ cāpi virēcanē||95||
tadyuktamupanAheShu pariSheke tathaiva ca|
tadyuktamupanAheShu pariSheke tathaiva ca|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Urines are also used in the preparations of evacuator enema, purgatives, poultice (''upanaha'') and affusion (''parisheka'') as well as in antidote (''agada'') preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (''anaha''), generalized enlargement of abdomen (''udara roga''), ''gulma'', piles, dermatosis (''kushtha'') and leukoderma [95-96.5]
Urines are also used in the preparations of evacuator enema, purgatives, poultice (''upanaha'') and affusion (''parisheka'') as well as in antidote (''agada'') preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (''anaha''), generalized enlargement of abdomen (''udara roga''), ''gulma'', piles, dermatosis (''kushtha'') and leukoderma [95-96.5]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||
दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||
पाण्डुरोगोपसृष्टानामुत्तमं शर्म चोच्यते|
पाण्डुरोगोपसृष्टानामुत्तमं शर्म चोच्यते|
<div class="mw-collapsible-content">
dīpanīyaṁ viṣaghnaṁ ca krimighnaṁ cōpadiśyatē||97||
dīpanīyaṁ viṣaghnaṁ ca krimighnaṁ cōpadiśyatē||97||
pANDurogopasRuShTAnAmuttamaM sharma cocyate|
pANDurogopasRuShTAnAmuttamaM sharma cocyate|
</div></div>
Urines have been prescribed as digestive stimulants, antidotes to poison and as vermicides. They are excellent for the treatment of persons suffering from ''pandu'' (anemia) [97.5]
Urines have been prescribed as digestive stimulants, antidotes to poison and as vermicides. They are excellent for the treatment of persons suffering from ''pandu'' (anemia) [97.5]
<div class="mw-collapsible mw-collapsed">
श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||९८||
श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||९८||
सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते||९९||
सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते||९९||
<div class="mw-collapsible-content">
ślēṣmāṇaṁ śamayēt pītaṁ mārutaṁ cānulōmayēt||98||
ślēṣmāṇaṁ śamayēt pītaṁ mārutaṁ cānulōmayēt||98||
sAmAnyena mayoktastu pRuthaktvena pravakShyate||99||
sAmAnyena mayoktastu pRuthaktvena pravakShyate||99||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]
Oral intake of urine pacifies ''kapha'', regulates peristaltic movement of ''vata'' and evacuates morbid ''pitta'' through lower channels. General properties and actions of urine thus have been described. Now they will be described individually [98-99]
</div>
</div>
====Properties of urine of ewe and goat ====
====Properties of urine of ewe and goat ====
<div class="mw-collapsible mw-collapsed">
अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
आजं कषायमधुरं पथ्यं दोषान्निहन्ति च||१००||
आजं कषायमधुरं पथ्यं दोषान्निहन्ति च||१००||
<div class="mw-collapsible-content">
avimūtraṁ satiktaṁ syāt snigdhaṁ pittāvirōdhi ca|
avimūtraṁ satiktaṁ syāt snigdhaṁ pittāvirōdhi ca|
AjaM kaShAyamadhuraM pathyaM doShAnnihanti ca||100||
AjaM kaShAyamadhuraM pathyaM doShAnnihanti ca||100||
</div></div>
The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
The urine of ewe is slightly bitter, unctuous and not antagonistic to ''pitta''. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid ''dosha'' [100]
====Properties of cow’s urine ====
====Properties of cow’s urine ====
<div class="mw-collapsible mw-collapsed">
गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||
कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||
<div class="mw-collapsible-content">
gavyaṁ samadhuraṁ kiñciddōṣaghnaṁ krimikuṣṭhanut|
gavyaṁ samadhuraṁ kiñciddōṣaghnaṁ krimikuṣṭhanut|
kaNDUM ca shamayet pItaM samyagdoShodare hitam||101||
kaNDUM ca shamayet pItaM samyagdoShodare hitam||101||
</div></div>
The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (''kushtha'') and relieves pruritis. Its proper intake cures disorders of abdomen [101]
====Properties of urine of buffalo and elephant ====
====Properties of urine of buffalo and elephant ====
<div class="mw-collapsible mw-collapsed">
अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
प्रशस्तं बद्धविण्मूत्रविषश्लेष्मामयार्शसाम्|
प्रशस्तं बद्धविण्मूत्रविषश्लेष्मामयार्शसाम्|
<div class="mw-collapsible-content">
arśaḥśōphōdaraghnaṁ tu sakṣāraṁ māhiṣaṁ saram|
arśaḥśōphōdaraghnaṁ tu sakṣāraṁ māhiṣaṁ saram|
prashastaM baddhaviNmUtraviShashleShmAmayArshasAm|
prashastaM baddhaviNmUtraviShashleShmAmayArshasAm|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga''). The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha''). It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]
The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (''udara roga''). The urine of she-elephant is salty and provides relief in worms and dermatoses (''kushtha''). It is also useful in the treatment of retention of feces and urine, poisoning, ''kapha'' disorders and piles [102.5]
</div>
</div>
====Properties of urine of she-camel ====
====Properties of urine of she-camel ====
<div class="mw-collapsible mw-collapsed">
सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||
सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||
<div class="mw-collapsible-content">
satiktaṁ śvāsakāsaghnamarśōghnaṁ cauṣṭramucyatē||103||
satiktaṁ śvāsakāsaghnamarśōghnaṁ cauṣṭramucyatē||103||
satiktaM shvAsakAsaghnamarshoghnaM cauShTramucyate||103||
satiktaM shvAsakAsaghnamarshoghnaM cauShTramucyate||103||
</div></div>
The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles [103].
====Properties of urine of mare and she-donkey ====
====Properties of urine of mare and she-donkey ====
<div class="mw-collapsible mw-collapsed">
वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|
इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|
<div class="mw-collapsible-content">
vājināṁ tiktakaṭukaṁ kuṣṭhavraṇaviṣāpaham|
vājināṁ tiktakaṭukaṁ kuṣṭhavraṇaviṣāpaham|
itIhoktAni mUtrANi yathAsAmarthyayogataH|105|
itIhoktAni mUtrANi yathAsAmarthyayogataH|105|
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Urine of mare is bitter and pungent in taste and provides relief in dermatoses (''kushtha''), wounds and poisoning.
Urine of mare is bitter and pungent in taste and provides relief in dermatoses (''kushtha''), wounds and poisoning.
</div>
</div>
====Eight important varieties of milk ====
====Eight important varieties of milk ====
<div class="mw-collapsible mw-collapsed">
अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||
अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||
उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||
उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||
<div class="mw-collapsible-content">
ataḥ kṣīrāṇi vakṣyantē karma caiṣāṁ guṇāśca yē||105||
ataḥ kṣīrāṇi vakṣyantē karma caiṣāṁ guṇāśca yē||105||
uShTrINAmatha nAgInAM vaDavAyAH striyAstathA||106||
uShTrINAmatha nAgInAM vaDavAyAH striyAstathA||106||
</div></div>
Henceforth properties and actions of (eight types) milk are being described.
Henceforth properties and actions of (eight types) milk are being described.
====General properties and actions of milk====
====General properties and actions of milk====
<div class="mw-collapsible mw-collapsed">
प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||
तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||
<div class="mw-collapsible-content">
prāyaśō madhuraṁ snigdhaṁ śītaṁ stanyaṁ payō matam|
prāyaśō madhuraṁ snigdhaṁ śītaṁ stanyaṁ payō matam|
tRuShNAghnaM dIpanIyaM ca shreShThaM kShINakShateShu ca||109||
tRuShNAghnaM dIpanIyaM ca shreShThaM kShINakShateShu ca||109||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (''medhya'', which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the ''dosha'', quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer [107-109].
Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (''medhya'', which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the ''dosha'', quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer [107-109].
</div>
</div>
====General indications of milk ====
====General indications of milk ====
<div class="mw-collapsible mw-collapsed">
पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्||१११||
पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्||१११||
<div class="mw-collapsible-content">
pāṇḍurōgē'mlapittē ca śōṣē gulmē tathōdarē|
pāṇḍurōgē'mlapittē ca śōṣē gulmē tathōdarē|
purIShe grathite pathyaM vAtapittavikAriNAm||111||
purIShe grathite pathyaM vAtapittavikAriNAm||111||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Milk is indicated in ''pandu''(anemia), ''amlapitta'' (acid dyspepsia), consumption, ''gulma'' and ''udara roga'' (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of ''vata'' and ''pitta'' [110-111].
Milk is indicated in ''pandu''(anemia), ''amlapitta'' (acid dyspepsia), consumption, ''gulma'' and ''udara roga'' (generalized enlargement of abdomen), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of ''vata'' and ''pitta'' [110-111].
</div>
</div>
====Pharmaceutical uses of milk ====
====Pharmaceutical uses of milk ====
<div class="mw-collapsible mw-collapsed">
नस्यालेपावगाहेषु वमनास्थापनेषु च|
नस्यालेपावगाहेषु वमनास्थापनेषु च|
विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||
विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||
<div class="mw-collapsible-content">
nasyālēpāvagāhēṣu vamanāsthāpanēṣu ca|
nasyālēpāvagāhēṣu vamanāsthāpanēṣu ca|
virecane snehane ca payaH sarvatra yujyate||112||
virecane snehane ca payaH sarvatra yujyate||112||
</div></div>
Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies [112]
Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies [112]
<div class="mw-collapsible mw-collapsed">
यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|
यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|
अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः||११३||
अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः||११३||
<div class="mw-collapsible-content">
yathākramaṁ kṣīraguṇānēkaikasya pr̥thak pr̥thak|
yathākramaṁ kṣīraguṇānēkaikasya pr̥thak pr̥thak|
annapAnAdike~adhyAye bhUyo vakShyAmyasheShataH||113||
annapAnAdike~adhyAye bhUyo vakShyAmyasheShataH||113||
</div></div>
Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled [[Annapanavidhi Adhyaya]] [113].
Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled [[Annapanavidhi Adhyaya]] [113].
====Plants with latex ====
====Plants with latex ====
<div class="mw-collapsible mw-collapsed">
अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||
क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||
<div class="mw-collapsible-content">
athāparē trayō vr̥kṣāḥ pr̥thagyē phalamūlibhiḥ|
athāparē trayō vr̥kṣāḥ pr̥thagyē phalamūlibhiḥ|
kShIramarkasya vij~jeyaM vamane savirecane||115||
kShIramarkasya vij~jeyaM vamane savirecane||115||
</div></div>
Now other than fruiters and rooter, three plants whose latex is used will be described. These three plants are ''Snuhi'', ''Arka'' and ''Ashmantaka''.
Now other than fruiters and rooter, three plants whose latex is used will be described. These three plants are ''Snuhi'', ''Arka'' and ''Ashmantaka''.
''Ashmantaka'' is used for therapeutic emesis ; latex of ''Snuhi'' is used for purgation and latex of ''Arka'' is used both for emesis and purgation therapies [114-115]
''Ashmantaka'' is used for therapeutic emesis ; latex of ''Snuhi'' is used for purgation and latex of ''Arka'' is used both for emesis and purgation therapies [114-115]
====Three bark-plants used as drug ====
====Three bark-plants used as drug ====
<div class="mw-collapsible mw-collapsed">
इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः||११६||
पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः||११६||
<div class="mw-collapsible-content">
imāṁstrīnaparān vr̥kṣānāhuryēṣāṁ hitāstvacaḥ|
imāṁstrīnaparān vr̥kṣānāhuryēṣāṁ hitāstvacaḥ|
pUtIkaH kRuShNagandhA ca tilvakashca tathA taruH||116||
pUtIkaH kRuShNagandhA ca tilvakashca tathA taruH||116||
</div></div>
There are three more trees whose bark is used as drug.
There are three more trees whose bark is used as drug.
These are ''Putika'', ''Krishnagandha'' and ''Tilvaka'' [116]
These are ''Putika'', ''Krishnagandha'' and ''Tilvaka'' [116]
<div class="mw-collapsible mw-collapsed">
विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|
विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|
षड्वृक्षाञ्छोधनानेतानपि विद्याद्विचक्षणः||११८||
षड्वृक्षाञ्छोधनानेतानपि विद्याद्विचक्षणः||११८||
<div class="mw-collapsible-content">
virēcanē prayōktavyaḥ pūtīkastilvakastathā|
virēcanē prayōktavyaḥ pūtīkastilvakastathā|
ShaDvRukShA~jchodhanAnetAnapi vidyAdvicakShaNaH||118||
ShaDvRukShA~jchodhanAnetAnapi vidyAdvicakShaNaH||118||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The barks of ''Putika'' and ''Tilvaka'' are used for purgation therapy. Indications of bark of ''Krishnagandha'' are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (''alaji''). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].
The barks of ''Putika'' and ''Tilvaka'' are used for purgation therapy. Indications of bark of ''Krishnagandha'' are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (''alaji''). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions [117-118].
</div>
</div>
====Conclusion of descriptions of the plants ====
====Conclusion of descriptions of the plants ====
<div class="mw-collapsible mw-collapsed">
इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|
इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|
मूत्रं क्षीराणि वृक्षाश्च षड् ये दिष्टपयस्त्वचः||११९||
मूत्रं क्षीराणि वृक्षाश्च षड् ये दिष्टपयस्त्वचः||११९||
<div class="mw-collapsible-content">
ityuktāḥ phalamūlinyaḥ snēhāśca lavaṇāni ca|
ityuktāḥ phalamūlinyaḥ snēhāśca lavaṇāni ca|
mUtraM kShIrANi vRukShAshca ShaD ye diShTapayastvacaH||119||
mUtraM kShIrANi vRukShAshca ShaD ye diShTapayastvacaH||119||
</div></div>
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used [119]
Thus have been described the fruiters, rooters, unctuous substances, salts, urines, milks and the six plants whose latex and barks are used [119]
====Help for identification of plants ====
====Help for identification of plants ====
<div class="mw-collapsible mw-collapsed">
ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|
ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|
अविपाश्चैव गोपाश्च ये चान्ये वनवासिनः||१२०||
अविपाश्चैव गोपाश्च ये चान्ये वनवासिनः||१२०||
<div class="mw-collapsible-content">
ōṣadhīrnāmarūpābhyāṁ jānatē hyajapā vanē|
ōṣadhīrnāmarūpābhyāṁ jānatē hyajapā vanē|
avipAshcaiva gopAshca ye cAnye vanavAsinaH||120||
avipAshcaiva gopAshca ye cAnye vanavAsinaH||120||
</div></div>
Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]
Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants [120]
====Limitation of knowledge of names of plants only ====
====Limitation of knowledge of names of plants only ====
<div class="mw-collapsible mw-collapsed">
न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति||१२१||
ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति||१२१||
<div class="mw-collapsible-content">
na nāmajñānamātrēṇa rūpajñānēna vā punaḥ|
na nāmajñānamātrēṇa rūpajñānēna vā punaḥ|
oShadhInAM parAM prAptiM kashcidveditumarhati||121||
oShadhInAM parAM prAptiM kashcidveditumarhati||121||
</div></div>
Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of medicinal uses of the plants [121]
Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of medicinal uses of the plants [121]
====Importance of complete knowledge of therapeutic actions of plants ====
====Importance of complete knowledge of therapeutic actions of plants ====
<div class="mw-collapsible mw-collapsed">
योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|
योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|
किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्||१२२||
किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्||१२२||
<div class="mw-collapsible-content">
yōgavittvapyarūpajñastāsāṁ tattvaviducyatē|
yōgavittvapyarūpajñastāsāṁ tattvaviducyatē|
kiM punaryo vijAnIyAdoShadhIH sarvathA bhiShak||122||
kiM punaryo vijAnIyAdoShadhIH sarvathA bhiShak||122||
</div></div>
If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]
If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]
====Best physician ====
====Best physician ====
<div class="mw-collapsible mw-collapsed">
योगमासां तु यो विद्याद्देशकालोपपादितम्|
योगमासां तु यो विद्याद्देशकालोपपादितम्|
पुरुषं पुरुषं वीक्ष्य स ज्ञेयो भिषगुत्तमः||१२३||
पुरुषं पुरुषं वीक्ष्य स ज्ञेयो भिषगुत्तमः||१२३||
<div class="mw-collapsible-content">
yōgamāsāṁ tu yō vidyāddēśakālōpapāditam|
yōgamāsāṁ tu yō vidyāddēśakālōpapāditam|
puruShaM puruShaM vIkShya sa j~jeyo bhiShaguttamaH||123||
puruShaM puruShaM vIkShya sa j~jeyo bhiShaguttamaH||123||
</div></div>
He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
He is the best of physicians who knows the science of administration of drugs with due reference to country and season and who uses it only after examining each and every patient individually [123]
====Denouncing of quacks ====
====Denouncing of quacks ====
<div class="mw-collapsible mw-collapsed">
यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
तथौषधमविज्ञातं विज्ञातममृतं यथा||१२४||
तथौषधमविज्ञातं विज्ञातममृतं यथा||१२४||
<div class="mw-collapsible-content">
yathā viṣaṁ yathā śastraṁ yathā'gniraśaniryathā|
yathā viṣaṁ yathā śastraṁ yathā'gniraśaniryathā|
tathauShadhamavij~jAtaM vij~jAtamamRutaM yathA||124||
tathauShadhamavij~jAtaM vij~jAtamamRutaM yathA||124||
</div></div>
A drug that is understood perfectly can be used as an ambrosia. But the use of a drug that is not understood perfectly may work as poison, weapon, fire or a "bolt of thunder" [124]
A drug that is understood perfectly can be used as an ambrosia. But the use of a drug that is not understood perfectly may work as poison, weapon, fire or a "bolt of thunder" [124]
<div class="mw-collapsible mw-collapsed">
औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|
औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|
विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते||१२५||
विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते||१२५||
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auṣadhaṁ hyanabhijñātaṁ nāmarūpaguṇaistribhiḥ|
auṣadhaṁ hyanabhijñātaṁ nāmarūpaguṇaistribhiḥ|
vij~jAtaM cApi duryuktamanarthAyopapadyate||125||
vij~jAtaM cApi duryuktamanarthAyopapadyate||125||
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A drug whose name, form and properties are not known or a drug ,though known but not administered properly, spells disaster [125]
A drug whose name, form and properties are not known or a drug ,though known but not administered properly, spells disaster [125]
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योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|
योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|
भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्||१२६||
भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्||१२६||
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yōgādapi viṣaṁ tīkṣṇamuttamaṁ bhēṣajaṁ bhavēt|
yōgādapi viṣaṁ tīkṣṇamuttamaṁ bhēṣajaṁ bhavēt|
bheShajaM cApi duryuktaM tIkShNaM sampadyate viSham||126||
bheShajaM cApi duryuktaM tIkShNaM sampadyate viSham||126||
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Even a virulent poison can be converted into an excellent medicine when prepared and administered using the right methods. Conversely, even a good medicine may act as a potent poison if improperly administered [126].
Even a virulent poison can be converted into an excellent medicine when prepared and administered using the right methods. Conversely, even a good medicine may act as a potent poison if improperly administered [126].
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तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|
तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|
धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा||१२७||
धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा||१२७||
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tasmānna bhiṣajā yuktaṁ yuktibāhyēna bhēṣajam|
tasmānna bhiṣajā yuktaṁ yuktibāhyēna bhēṣajam|
dhImatA ki~jcidAdeyaM jIvitArogyakA~gkShiNA||127||
dhImatA ki~jcidAdeyaM jIvitArogyakA~gkShiNA||127||
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Therefore an intelligent man who desires health and long life should not take any medicine prescribed by a physician who is a complete stranger to the application of medicines [127]
Therefore an intelligent man who desires health and long life should not take any medicine prescribed by a physician who is a complete stranger to the application of medicines [127]
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कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|
कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|
सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्||१२८||
सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्||१२८||
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kuryānnipatitō mūrdhni saśēṣaṁ vāsavāśaniḥ|
kuryānnipatitō mūrdhni saśēṣaṁ vāsavāśaniḥ|
sasheShamAturaM kuryAnnatvaj~jamatamauShadham||128||
sasheShamAturaM kuryAnnatvaj~jamatamauShadham||128||
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One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician [128]
One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician [128]
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दुःखिताय शयानाय श्रद्दधानाय रोगिणे|
दुःखिताय शयानाय श्रद्दधानाय रोगिणे|
नरो नरकपाती स्यात्तस्य सम्भाषणादपि||१३०||
नरो नरकपाती स्यात्तस्य सम्भाषणादपि||१३०||
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duḥkhitāya śayānāya śraddadhānāya rōgiṇē|
duḥkhitāya śayānāya śraddadhānāya rōgiṇē|
naro narakapAtI syAttasya sambhAShaNAdapi||130||
naro narakapAtI syAttasya sambhAShaNAdapi||130||
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The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]
The vainglorious and charlatan person , the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell [130]
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==== Sinful deeds about exploitation of patient ====
==== Sinful deeds about exploitation of patient ====
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वरमाशीविषविषं क्वथितं ताम्रमेव वा|
वरमाशीविषविषं क्वथितं ताम्रमेव वा|
गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्||१३२||
गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्||१३२||
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varamāśīviṣaviṣaṁ kvathitaṁ tāmramēva vā|
varamāśīviṣaviṣaṁ kvathitaṁ tāmramēva vā|
gRuhItamannaM pAnaM vA vittaM vA rogapIDitAt||132||
gRuhItamannaM pAnaM vA vittaM vA rogapIDitAt||132||
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<div style="text-align:justify;">
It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid [131-132]
It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid [131-132]
====Quest to become good physician ====
====Quest to become good physician ====
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भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्||१३३||
परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्||१३३||
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bhiṣagbubhūṣurmatimānataḥ svaguṇasampadi|
bhiṣagbubhūṣurmatimānataḥ svaguṇasampadi|
paraM prayatnamAtiShThet prANadaH syAdyathA nRuNAm||133||
paraM prayatnamAtiShThet prANadaH syAdyathA nRuNAm||133||
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Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people [133]
Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people [133]
====Qualities of best drug and physician ====
====Qualities of best drug and physician ====
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तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्||१३४||
स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्||१३४||
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tadēva yuktaṁ bhaiṣajyaṁ yadārōgyāya kalpatē|
tadēva yuktaṁ bhaiṣajyaṁ yadārōgyāya kalpatē|
sa caiva bhiShajAM shreShTho rogebhyo yaH pramocayet||134||
sa caiva bhiShajAM shreShTho rogebhyo yaH pramocayet||134||
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The right medicine is that which restores the health and best physician is that who relieves patients from their diseases [134]
The right medicine is that which restores the health and best physician is that who relieves patients from their diseases [134]
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सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|
सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|
सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||
सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||
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samyakprayōgaṁ sarvēṣāṁ siddhirākhyāti karmaṇām|
samyakprayōgaṁ sarvēṣāṁ siddhirākhyāti karmaṇām|
siddhirAkhyAti sarvaishca guNairyuktaM bhiShaktamam||135||
siddhirAkhyAti sarvaishca guNairyuktaM bhiShaktamam||135||
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Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
Correct application of all therapeutic measures is reflected in success in treatment (''siddhi'') and the success in turn reflects that physician is endowed with all the qualities of a best physician [135]
====Summary ====
====Summary ====
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तत्र श्लोकाः-
तत्र श्लोकाः-
सर्वमेतत् समाख्यातं पूर्वाध्याये महर्षिणा||१४०||
सर्वमेतत् समाख्यातं पूर्वाध्याये महर्षिणा||१४०||
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tatra ślōkāḥ-
tatra ślōkāḥ-
sarvametat samAkhyAtaM pUrvAdhyAye maharShiNA||140||
sarvametat samAkhyAtaM pUrvAdhyAye maharShiNA||140||
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Here are the re-capitulatory verses
Here are the re-capitulatory verses
The denunciation of quacks, points indicating the qualities of best physician; all these have been described in brief in the first chapter by the great sages [140]
The denunciation of quacks, points indicating the qualities of best physician; all these have been described in brief in the first chapter by the great sages [140]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते सूत्रस्थाने दीर्घञ्जीवितीयो नाम प्रथमोऽध्यायः||१||
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते सूत्रस्थाने दीर्घञ्जीवितीयो नाम प्रथमोऽध्यायः||१||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē sūtrasthānē dīrghañjīvitīyō nāma prathamō'dhyāyaḥ||1||
</div></div>
Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).
Thus the first chapter entitled ‘The Quest for Longevity’ of the section of [[Sutra Sthana]] (general principles) of the treatise compiled by Agnivesha and revised by Charak is completed (1).