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→Physical constitution
taccānupapannaṁ, kasmāt kāraṇāt? samavātapittaślēṣmāṇaṁ hyarōgamicchanti bhiṣajaḥ, yataḥ prakr̥tiścārōgyam, ārōgyārthā ca bhēṣajapravr̥ttiḥ, sā cēṣṭarūpā, tasmāt santi samavātapittaślēṣmāṇaḥ; nakhalu santi vātaprakr̥tayaḥ pittaprakr̥tayaḥ ślēṣmaprakr̥tayō vā|
taccānupapannaṁ, kasmāt kāraṇāt? samavātapittaślēṣmāṇaṁ hyarōgamicchanti bhiṣajaḥ, yataḥ prakr̥tiścārōgyam, ārōgyārthā ca bhēṣajapravr̥ttiḥ, sā cēṣṭarūpā, tasmāt santi samavātapittaślēṣmāṇaḥ; nakhalu santi vātaprakr̥tayaḥ pittaprakr̥tayaḥ ślēṣmaprakr̥tayō vā|
tasya tasya kila dōṣasyādhikyāt sā sā dōṣaprakr̥tirucyatē manuṣyāṇāṁ, na ca vikr̥tēṣu dōṣēṣuprakr̥tisthatvamupapadyatē, tasmānnaitāḥ prakr̥tayaḥ santi; santi tu khalu vātalāḥ pittalāḥ ślēṣmalāśca,aprakr̥tisthāstu tē jñēyāḥ||13||
tasya tasya kila dōṣasyādhikyāt sā sā dōṣaprakr̥tirucyatē manuṣyāṇāṁ, na ca vikr̥tēṣu dōṣēṣuprakr̥tisthatvamupapadyatē, tasmānnaitāḥ prakr̥tayaḥ santi; santi tu khalu vātalāḥ pittalāḥ ślēṣmalāśca,aprakr̥tisthāstu tē jñēyāḥ||13||
tatra kecidAhuH- na samaVataPittashleShmANo jantavaH santi, viShamAhAropayogitvAnmanuShyANAM;tasmAcca
tatra kecidAhuH- na samaVataPittashleShmANo jantavaH santi, viShamAhAropayogitvAnmanuShyANAM;tasmAcca
VataprakRutayaH kecit,kecit PittaprakRutayaH, kecit punaH
VataprakRutayaH kecit,kecit PittaprakRutayaH, kecit punaH
santi VataprakRutayaH PittaprakRutayaH shleShmaprakRutayo vA|
santi VataprakRutayaH PittaprakRutayaH shleShmaprakRutayo vA|
tasya tasya kila DoshasyAdhikyAt sA sA doShaprakRutirucyate manuShyANAM, na ca vikRuteShu doSheShu prakRutisthatvamupapadyate,tasmAnnaitAH prakRutayaH santi; santi tu khalu VatalAH PittalAH shleShmalAshca, aprakRutisthAstu te j~jeyAH||13||
tasya tasya kila DoshasyAdhikyAt sA sA doShaprakRutirucyate manuShyANAM, na ca vikRuteShu doSheShu prakRutisthatvamupapadyate,tasmAnnaitAH prakRutayaH santi; santi tu khalu VatalAH PittalAH shleShmalAshca, aprakRutisthAstu te j~jeyAH||13||
Some scholars hold the view that living beings cannot have a balanced state of vata, pitta and kapha in their body because they are accustomed to the intake of diets which are seldom balanced. Therefore, according to them some individuals have vata prakriti (vatika constitution), some have pitta prakriti (pattika constitution) and the rest have kapha prakriti (shlaishmika constitution). This is not correct because physicians take an individual to be healthy only when vata, pitta and kapha in his body are in a state of equilibrium and health represents the natural state of the body. It is with a view to maintaining good health that all types of treatments are prescribed. That state of the body is the most cherished one. Therefore, there are individuals having the balanced state of vata, pitta and kapha in their body.
Some scholars hold the view that living beings cannot have a balanced state of vata, pitta and kapha in their body because they are accustomed to the intake of diets which are seldom balanced. Therefore, according to them some individuals have vata prakriti (vatika constitution), some have pitta prakriti (pattika constitution) and the rest have kapha prakriti (shlaishmika constitution). This is not correct because physicians take an individual to be healthy only when vata, pitta and kapha in his body are in a state of equilibrium and health represents the natural state of the body. It is with a view to maintaining good health that all types of treatments are prescribed. That state of the body is the most cherished one. Therefore, there are individuals having the balanced state of vata, pitta and kapha in their body.
The use of terms like vataprakriti, pittaprakriti and kaphaprakriti is not correct because in these types of constitutions, there is always a dominance of doshas in the bodies of individuals. Prakriti means a normal or natural state and there should not be any dominance of doshas in the bodies of such individuals. So such individuals as are having the dominance of one or the other doshas cannot be described to have the normal state of their body. Thus to use the correct term, they are vatala (having the dominance of vata), pittala (having the dominance of pitta) and shlesmala (having the dominance of kapha), and these do not indicate the normal state of their body. (13)
Management of persons having different types of physical constitution:
The use of terms like vataprakriti, pittaprakriti and kaphaprakriti is not correct because in these types of constitutions, there is always a dominance of doshas in the bodies of individuals. Prakriti means a normal or natural state and there should not be any dominance of doshas in the bodies of such individuals. So such individuals as are having the dominance of one or the other doshas cannot be described to have the normal state of their body. Thus to use the correct term, they are vatala (having the dominance of vata), pittala (having the dominance of pitta) and shlesmala (having the dominance of kapha), and these do not indicate the normal state of their body. [13]
==== Management of persons having different types of physical constitution ====
तेषां तु खलु चतुर्विधानां पुरुषाणां चत्वार्यनुप्रणिधानानि
तेषां तु खलु चतुर्विधानां पुरुषाणां चत्वार्यनुप्रणिधानानि
श्रेयस्कराणि भवन्ति| तत्र समसर्वधातूनां सर्वाकारसमम्, अधिकदोषाणां तु त्रयाणां यथास्वं दोषाधिक्यमभिसमीक्ष्य दोषप्रतिकूलयोगीनि त्रीण्यनु(न्न)प्रणिधानानि श्रेयस्कराणि भवन्ति यावदग्नेः समीभावात्, समे तु सममेव कार्यम्; एवं चेष्टा भेषजप्रयोगाश्चापरे| तान् विस्तरेणानुव्याख्यास्यामः||१४||
श्रेयस्कराणि भवन्ति| तत्र समसर्वधातूनां सर्वाकारसमम्, अधिकदोषाणां तु त्रयाणां यथास्वं दोषाधिक्यमभिसमीक्ष्य दोषप्रतिकूलयोगीनि त्रीण्यनु(न्न)प्रणिधानानि श्रेयस्कराणि भवन्ति यावदग्नेः समीभावात्, समे तु सममेव कार्यम्; एवं चेष्टा भेषजप्रयोगाश्चापरे| तान् विस्तरेणानुव्याख्यास्यामः||१४||
tēṣāṁ tu khalu caturvidhānāṁ puruṣāṇāṁ catvāryanupraṇidhānāni śrēyaskarāṇi bhavanti|
tēṣāṁ tu khalu caturvidhānāṁ puruṣāṇāṁ catvāryanupraṇidhānāni śrēyaskarāṇi bhavanti|
tatra samasarvadhātūnāṁ sarvākārasamam, adhikadōṣāṇāṁ tu trayāṇāṁ yathāsvaṁdōṣādhikyamabhisamīkṣya dōṣapratikūlayōgīni trīṇyanu(nna)praṇidhānāni śrēyaskarāṇi bhavanti yāvadagnēḥsamībhāvāt, samē tu samamēva kāryam; ēvaṁ cēṣṭā bhēṣajaprayōgāścāparē|
tatra samasarvadhātūnāṁ sarvākārasamam, adhikadōṣāṇāṁ tu trayāṇāṁ yathāsvaṁdōṣādhikyamabhisamīkṣya dōṣapratikūlayōgīni trīṇyanu(nna)praṇidhānāni śrēyaskarāṇi bhavanti yāvadagnēḥsamībhāvāt, samē tu samamēva kāryam; ēvaṁ cēṣṭā bhēṣajaprayōgāścāparē|
tān vistarēṇānuvyākhyāsyāmaḥ||14||
tān vistarēṇānuvyākhyāsyāmaḥ||14||
doShe pravRuddhe pratikUlatayA yogIni doShapratikUlayogIni| trINi VataPittashleShmapratikUlAni|same tviti samatAM gate vahnau, yathocitavidhAnena (VataprakRutyAdInAM) samamevAnupraNidhAnaM
doShe pravRuddhe pratikUlatayA yogIni doShapratikUlayogIni| trINi VataPittashleShmapratikUlAni|same tviti samatAM gate vahnau, yathocitavidhAnena (VataprakRutyAdInAM) samamevAnupraNidhAnaM
kartavyam|evamityanena prakAreNa ceShTAbheShajayorapi prayogA VatadInAM bhavanti; ye tu,evamityanena caturvidhenoktena prakAreNeti vadanti, te samaprakRutInAM ca samavyAyAmAdiceShTA bheShajaM
kartavyam|evamityanena prakAreNa ceShTAbheShajayorapi prayogA VatadInAM bhavanti; ye tu,evamityanena caturvidhenoktena prakAreNeti vadanti, te samaprakRutInAM ca samavyAyAmAdiceShTA bheShajaM
ca RutucaryAvidheyaM vamanAdikArakaM sUcyate~aneneti
ca RutucaryAvidheyaM vamanAdikArakaM sUcyate~aneneti
vyAkhyAnayanti||14||
vyAkhyAnayanti||14||
Four types of regimens are prescribed for the benefit of these four categories of individuals. For an individual having the balance state of all doshas, all the regimens to be adopted by him should be of balanced type. When there is predominance of doshas, depending upon the nature of the doshas involved, it is useful to adopt such three regimens as would be in contradiction with these three predominating doshas till there is normalcy of agni. It is only after the normalcy of the agni is attained, balanced regimens should be adopted. Similarly, various therapies and other regimens should be administered to these four categories of individuals. We shall now explain them in detail. (14)
Characteristic of constitutions and management of vata dominance:
Four types of regimens are prescribed for the benefit of these four categories of individuals. For an individual having the balance state of all doshas, all the regimens to be adopted by him should be of balanced type. When there is predominance of doshas, depending upon the nature of the doshas involved, it is useful to adopt such three regimens as would be in contradiction with these three predominating doshas till there is normalcy of agni. It is only after the normalcy of the agni is attained, balanced regimens should be adopted. Similarly, various therapies and other regimens should be administered to these four categories of individuals. We shall now explain them in detail. [14]
==== Characteristic of constitutions and management of vata dominance ====
त्रयस्तु पुरुषा भवन्त्यातुराः, ते त्वनातुरास्तन्त्रान्तरीयाणां भिषजाम्| तद्यथा- वातलः,पित्तलः, श्लेष्मलश्चेति| तेषामिदं विशेषविज्ञानं- वातलस्य वातनिमित्ताः, पित्तलस्य पित्तनिमित्ताः, श्लेष्मलस्य श्लेष्मनिमित्ता व्याधयः प्रायेण बलवन्तश्च भवन्ति||१५||
त्रयस्तु पुरुषा भवन्त्यातुराः, ते त्वनातुरास्तन्त्रान्तरीयाणां भिषजाम्| तद्यथा- वातलः,पित्तलः, श्लेष्मलश्चेति| तेषामिदं विशेषविज्ञानं- वातलस्य वातनिमित्ताः, पित्तलस्य पित्तनिमित्ताः, श्लेष्मलस्य श्लेष्मनिमित्ता व्याधयः प्रायेण बलवन्तश्च भवन्ति||१५||
तत्र वातलस्य वातप्रकोपणान्यासेवमानस्य क्षिप्रं वातः प्रकोपमापद्यते, न तथेतरौ दोषौ; स तस्य प्रकोपमापन्नो यथोक्तैर्विकारैः शरीरमुपतपति बलवर्णसुखायुषामुपघाताय| तस्यावजयनं- स्नेहस्वेदौ विधियुक्तौ, मृदूनि च संशोधनानि स्नेहोष्णमधुराम्ललवणयुक्तानि, तद्वदभ्यवहार्याणि, अभ्यङ्गोपनाहनोद्वेष्टनोन्मर्दनपरिषेकावगाहनसंवाहनावपीडनवित्रासनविस्मापनविस्मारणानि, सुरासवविधानं, स्नेहाश्चानेकयोनयो दीपनीयपाचनीयवातहरविरेचनीयोपहितास्तथा शतपाकाः
तत्र वातलस्य वातप्रकोपणान्यासेवमानस्य क्षिप्रं वातः प्रकोपमापद्यते, न तथेतरौ दोषौ; स तस्य प्रकोपमापन्नो यथोक्तैर्विकारैः शरीरमुपतपति बलवर्णसुखायुषामुपघाताय| तस्यावजयनं- स्नेहस्वेदौ विधियुक्तौ, मृदूनि च संशोधनानि स्नेहोष्णमधुराम्ललवणयुक्तानि, तद्वदभ्यवहार्याणि, अभ्यङ्गोपनाहनोद्वेष्टनोन्मर्दनपरिषेकावगाहनसंवाहनावपीडनवित्रासनविस्मापनविस्मारणानि, सुरासवविधानं, स्नेहाश्चानेकयोनयो दीपनीयपाचनीयवातहरविरेचनीयोपहितास्तथा शतपाकाः
सहस्रपाकाः सर्वशश्च प्रयोगार्थाः, बस्तयः, बस्तिनियमः सुखशीलता चेति||१६||
सहस्रपाकाः सर्वशश्च प्रयोगार्थाः, बस्तयः, बस्तिनियमः सुखशीलता चेति||१६||
trayastu puruṣā bhavantyāturāḥ, tē tvanāturāstantrāntarīyāṇāṁ bhiṣajām|
trayastu puruṣā bhavantyāturāḥ, tē tvanāturāstantrāntarīyāṇāṁ bhiṣajām|
tadyathā- vātalaḥ, pittalaḥ, ślēṣmalaścēti|
tadyathā- vātalaḥ, pittalaḥ, ślēṣmalaścēti|
tēṣāmidaṁ viśēṣavijñānaṁ- vātalasya vātanimittāḥ, pittalasya pittanimittāḥ, ślēṣmalasya ślēṣmanimittāvyādhayaḥ prāyēṇa balavantaśca bhavanti||15||
tēṣāmidaṁ viśēṣavijñānaṁ- vātalasya vātanimittāḥ, pittalasya pittanimittāḥ, ślēṣmalasya ślēṣmanimittāvyādhayaḥ prāyēṇa balavantaśca bhavanti||15||
tatra vātalasya vātaprakōpaṇānyāsēvamānasya [16] kṣipraṁ vātaḥ prakōpamāpadyatē, na tathētarau dōṣau; satasya prakōpamāpannō yathōktairvikāraiḥ śarīramupatapati balavarṇasukhāyuṣāmupaghātāya|
tatra vātalasya vātaprakōpaṇānyāsēvamānasya [16] kṣipraṁ vātaḥ prakōpamāpadyatē, na tathētarau dōṣau; satasya prakōpamāpannō yathōktairvikāraiḥ śarīramupatapati balavarṇasukhāyuṣāmupaghātāya|
tasyāvajayanaṁ- snēhasvēdau vidhiyuktau, mr̥dūni ca saṁśōdhanāni snēhōṣṇamadhurāmlalavaṇayuktāni,tadvadabhyavahāryāṇi,abhyaṅgōpanāhanōdvēṣṭanōnmardanapariṣēkāvagāhanasaṁvāhanāvapīḍanavitrāsanavismāpanavismāraṇāni,surāsavavidhānaṁ, snēhāścānēkayōnayō dīpanīyapācanīyavātaharavirēcanīyōpahitāstathā śatapākāḥsahasrapākāḥ sarvaśaśca prayōgārthāḥ, bastayaḥ, bastiniyamaḥ sukhaśīlatā cēti||16||
tasyāvajayanaṁ- snēhasvēdau vidhiyuktau, mr̥dūni ca saṁśōdhanāni snēhōṣṇamadhurāmlalavaṇayuktāni,tadvadabhyavahāryāṇi,abhyaṅgōpanāhanōdvēṣṭanōnmardanapariṣēkāvagāhanasaṁvāhanāvapīḍanavitrāsanavismāpanavismāraṇāni,surāsavavidhānaṁ, snēhāścānēkayōnayō dīpanīyapācanīyavātaharavirēcanīyōpahitāstathā śatapākāḥsahasrapākāḥ sarvaśaśca prayōgārthāḥ, bastayaḥ, bastiniyamaḥ sukhaśīlatā cēti||16||
Trayastu puruShA bhavantyAturAH,te tvanAturAstantrAntarIyANAM bhiShajAm|tadyathA-VatalaH,PittalaH,shleShmalashceti|teShAmidaM
Trayastu puruShA bhavantyAturAH,te tvanAturAstantrAntarIyANAM bhiShajAm|tadyathA-VatalaH,PittalaH,shleShmalashceti|teShAmidaM
visheShavij~jAnaM-Vatalasya VatanimittAH,Pittalasya PittanimittAH,
visheShavij~jAnaM-Vatalasya VatanimittAH,Pittalasya PittanimittAH,
5. Use of wine and asavas (fermented drinks)
5. Use of wine and asavas (fermented drinks)
6. Fats from different sources mixed with drugs having digestive, stimulant, carminative, vata alleviating and purgative properties- they may be boiled hundred and thousand times and be used for being administered in different ways, viz. internal use, massage, enema, etc., and
6. Fats from different sources mixed with drugs having digestive, stimulant, carminative, vata alleviating and purgative properties- they may be boiled hundred and thousand times and be used for being administered in different ways, viz. internal use, massage, enema, etc., and
7. Observance of enema regimens, its regulations and adopting comfort (in behaviour and lifestyle) (15-16)
7. Observance of enema regimens, its regulations and adopting comfort (in behaviour and lifestyle) [15-16]
Characteristics of pittala constitution and its management:
==== Characteristics of pittala constitution and its management ====
पित्तलस्यापि पित्तप्रकोपणान्यासेवमानस्य क्षिप्रं
पित्तलस्यापि पित्तप्रकोपणान्यासेवमानस्य क्षिप्रं
पित्तं प्रकोपमापद्यते, न तथेतरौ दोषौ; तदस्य प्रकोपमापन्नं यथोक्तैर्विकारैः शरीरमुपतपति
पित्तं प्रकोपमापद्यते, न तथेतरौ दोषौ; तदस्य प्रकोपमापन्नं यथोक्तैर्विकारैः शरीरमुपतपति
मुक्तामणिहारावलीनां च परमशिशिरवारिसंस्थितानां धारणमुरसा, क्षणे क्षणेऽग्र्यचन्दनप्रियङ्गुकालीयमृणालशीतवातवारिभिरुत्पलकुमुदकोकनदसौगन्धिकपद्मानुगतैश्च वारिभिरभिप्रोक्षणं, श्रुतिसुखमृदुमधुरमनोऽनुगानां
मुक्तामणिहारावलीनां च परमशिशिरवारिसंस्थितानां धारणमुरसा, क्षणे क्षणेऽग्र्यचन्दनप्रियङ्गुकालीयमृणालशीतवातवारिभिरुत्पलकुमुदकोकनदसौगन्धिकपद्मानुगतैश्च वारिभिरभिप्रोक्षणं, श्रुतिसुखमृदुमधुरमनोऽनुगानां
च गीतवादित्राणां श्रवणं, श्रवणं चाभ्युदयानां, सुहृद्भिः संयोगः, संयोगश्चेष्टाभिः स्त्रीभिः शीतोपहितांशुकस्रग्धारिणीभिः, निशाकरांशुशीतलप्रवातहर्म्यवासः, शैलान्तरपुलिनशिशिरसदनवसनव्यजनपवनसेवनं, रम्याणां चोपवनानां सुखशिशिरसुरभिमारुतोपहितानामुपसेवनं, सेवनं चपद्मोत्पलनलिनकुमुदसौगन्धिकपुण्डरीकशतपत्रहस्तानां , सौम्यानां च सर्वभावानामिति||१७||
च गीतवादित्राणां श्रवणं, श्रवणं चाभ्युदयानां, सुहृद्भिः संयोगः, संयोगश्चेष्टाभिः स्त्रीभिः शीतोपहितांशुकस्रग्धारिणीभिः, निशाकरांशुशीतलप्रवातहर्म्यवासः, शैलान्तरपुलिनशिशिरसदनवसनव्यजनपवनसेवनं, रम्याणां चोपवनानां सुखशिशिरसुरभिमारुतोपहितानामुपसेवनं, सेवनं चपद्मोत्पलनलिनकुमुदसौगन्धिकपुण्डरीकशतपत्रहस्तानां , सौम्यानां च सर्वभावानामिति||१७||
pittalasyāpi pittaprakōpaṇānyāsēvamānasya [17] kṣipraṁ pittaṁ prakōpamāpadyatē, na tathētarau dōṣau;tadasya prakōpamāpannaṁ yathōktairvikāraiḥ śarīramupatapati balavarṇasukhāyuṣāmupaghātāya|
pittalasyāpi pittaprakōpaṇānyāsēvamānasya [17] kṣipraṁ pittaṁ prakōpamāpadyatē, na tathētarau dōṣau;tadasya prakōpamāpannaṁ yathōktairvikāraiḥ śarīramupatapati balavarṇasukhāyuṣāmupaghātāya|
tasyāvajayanaṁ- sarpiṣpānaṁ, sarpiṣā ca snēhanam, adhaśca dōṣaharaṇaṁ, madhuratiktakaṣāyaśītānāṁcauṣadhābhyavahāryāṇāmupayōgaḥ, mr̥dumadhurasurabhiśītahr̥dyānāṁ gandhānāṁ cōpasēvā,muktāmaṇihārāvalīnāṁ ca paramaśiśiravārisaṁsthitānāṁ dhāraṇamurasā, kṣaṇēkṣaṇē'gryacandanapriyaṅgukālīyamr̥ṇālaśītavātavāribhirutpalakumudakōkanadasaugandhikapadmānugataiścavāribhirabhiprōkṣaṇaṁ, śrutisukhamr̥dumadhuramanō'nugānāṁ ca gītavāditrāṇāṁ śravaṇaṁ, śravaṇaṁcābhyudayānāṁ, suhr̥dbhiḥ saṁyōgaḥ, saṁyōgaścēṣṭābhiḥ strībhiḥ śītōpahitāṁśukasragdhāriṇībhiḥ,niśākarāṁśuśītalapravātaharmyavāsaḥ, śailāntarapulinaśiśirasadanavasanavyajanapavanasēvanaṁ,ramyāṇāṁ cōpavanānāṁ sukhaśiśirasurabhimārutōpahitānāmupasēvanaṁ, sēvanaṁ capadmōtpalanalinakumudasaugandhikapuṇḍarīkaśatapatrahastānāṁ [18] , saumyānāṁ casarvabhāvānāmiti||17||
tasyāvajayanaṁ- sarpiṣpānaṁ, sarpiṣā ca snēhanam, adhaśca dōṣaharaṇaṁ, madhuratiktakaṣāyaśītānāṁcauṣadhābhyavahāryāṇāmupayōgaḥ, mr̥dumadhurasurabhiśītahr̥dyānāṁ gandhānāṁ cōpasēvā,muktāmaṇihārāvalīnāṁ ca paramaśiśiravārisaṁsthitānāṁ dhāraṇamurasā, kṣaṇēkṣaṇē'gryacandanapriyaṅgukālīyamr̥ṇālaśītavātavāribhirutpalakumudakōkanadasaugandhikapadmānugataiścavāribhirabhiprōkṣaṇaṁ, śrutisukhamr̥dumadhuramanō'nugānāṁ ca gītavāditrāṇāṁ śravaṇaṁ, śravaṇaṁcābhyudayānāṁ, suhr̥dbhiḥ saṁyōgaḥ, saṁyōgaścēṣṭābhiḥ strībhiḥ śītōpahitāṁśukasragdhāriṇībhiḥ,niśākarāṁśuśītalapravātaharmyavāsaḥ, śailāntarapulinaśiśirasadanavasanavyajanapavanasēvanaṁ,ramyāṇāṁ cōpavanānāṁ sukhaśiśirasurabhimārutōpahitānāmupasēvanaṁ, sēvanaṁ capadmōtpalanalinakumudasaugandhikapuṇḍarīkaśatapatrahastānāṁ [18] , saumyānāṁ casarvabhāvānāmiti||17||
PittalasyApi PittaprakopaNAnyAsevamAnasya kShipraM PittaM
PittalasyApi PittaprakopaNAnyAsevamAnasya kShipraM PittaM
prakopamApadyate, na tathetarau doShau;tadasya prakopamApannaM
prakopamApadyate, na tathetarau doShau;tadasya prakopamApannaM
5. All lightening therapies along with herbal smoking;
5. All lightening therapies along with herbal smoking;
6. Use of warm apparel; and
6. Use of warm apparel; and
7. Giving up comforts of life with a view to enjoying happiness ultimately. (18)
7. Giving up comforts of life with a view to enjoying happiness ultimately. [18]
Characteristics of royal physician:
Characteristics of royal physician:
भवति चात्र- सर्वरोगविशेषज्ञः सर्वकार्यविशेषवित्| सर्वभेषजतत्त्वज्ञो राज्ञः प्राणपतिर्भवेदिति||१९||
भवति चात्र- सर्वरोगविशेषज्ञः सर्वकार्यविशेषवित्| सर्वभेषजतत्त्वज्ञो राज्ञः प्राणपतिर्भवेदिति||१९||