Changes

As explained already in the first chapter of Siddhi sthana, the mentioning of peyaadikrama here again, is only to reinforce its importance in the practice of shodhana karma. However, Cakrapaani, in his commentary reminds the fact that, after vasti, peyadi is not mentioned because the status of agni after vasti is not hampered as much as in virechana  and vamana. Cakrapani intelligently compare the context wherein it is mentioned that shodhanakriya improves / kindles agni. He says it is as mentioned in Sidhi 1/17,22. He says the agni is kindled when compared to the earlier status of agni before shodhana.

As explained already in the first chapter of Siddhi sthana, the mentioning of peyaadikrama here again, is only to reinforce its importance in the practice of shodhana karma. However, Cakrapaani, in his commentary reminds the fact that, after vasti, peyadi is not mentioned because the status of agni after vasti is not hampered as much as in virechana  and vamana. Cakrapani intelligently compare the context wherein it is mentioned that shodhanakriya improves / kindles agni. He says it is as mentioned in Sidhi 1/17,22. He says the agni is kindled when compared to the earlier status of agni before shodhana.

Verse 26,27,28:

==== Verse 26,27,28 ====

 

We can see jeerna-oushadha lakshana exhibits all types of jeerna-aaharaa lakshana too. Signs of residual drug indicate lakshana of aama. In the next sloka, he warns of inappropriate medicine, which is unseasonal, untimely collected, stored for long period, improperly processed etc. This sloka sequentially expresses the idea that if there are signs of residual drug, the factors considered here may be reasoned upon.

We can see jeerna-oushadha lakshana exhibits all types of jeerna-aaharaa lakshana too. Signs of residual drug indicate lakshana of aama. In the next sloka, he warns of inappropriate medicine, which is unseasonal, untimely collected, stored for long period, improperly processed etc. This sloka sequentially expresses the idea that if there are signs of residual drug, the factors considered here may be reasoned upon.

Verse 29,30:

==== Verse 29,30 ====

 

The 10 sets of vyaapath are explained either as ayoga or atiyoga, because ultimately drug can act broadly only in these contexts. Very intelligently aachaarya says, this can happen because of defect in preshya (attendent), bhaishajya (drug), vaidya (physician) and atura (patient). These are also the chatushpaada mentioned in Ayurveda. (A.H.Su.1/27). In the above context, we can see the change in the order. The attendant comes in first, then drug, then the physician and then only the patient. Probably the clinical observation of aacharya might have lead him to this conclusion, but most of the time, it is the attendant who becomes responsible, because of ill-equipped expertise, then comes the drug. However, the position of rogi is the last one, because the vaidya must have the capability to correct even the rogi.

The 10 sets of vyaapath are explained either as ayoga or atiyoga, because ultimately drug can act broadly only in these contexts. Very intelligently aachaarya says, this can happen because of defect in preshya (attendent), bhaishajya (drug), vaidya (physician) and atura (patient). These are also the chatushpaada mentioned in Ayurveda. (A.H.Su.1/27). In the above context, we can see the change in the order. The attendant comes in first, then drug, then the physician and then only the patient. Probably the clinical observation of aacharya might have lead him to this conclusion, but most of the time, it is the attendant who becomes responsible, because of ill-equipped expertise, then comes the drug. However, the position of rogi is the last one, because the vaidya must have the capability to correct even the rogi.

Verse 31:

==== Verse 31 ====

 

Any procedure can have the outcome only in three ways, which is explained here. Hence, the procedure has to be analysed within the frame of these three outcomes.  

Any procedure can have the outcome only in three ways, which is explained here. Hence, the procedure has to be analysed within the frame of these three outcomes.  

Verse 32,33,34:

==== Verse 32,33,34 ====

 

When virechana  dravya with the said qualities causes vamana, two conditions mentioned here are shleshmotklishta avastha and ajeerna avastha. In both cases, there is always a tendency for vamana which is of course not the classical shodhana but just to let out the things because the body could not assimiliate the virechana  aushadha intended to cause virechana. Now similarly, when the patient who is hungry with less kapha and has the potent drug for vamana will lead to virechana . The reason being the digestion of oushadha by the agni. It is very well told that the virechana  oushadha can act only in paripakwa avastha and vamana in avipaakwa avastha.

When virechana  dravya with the said qualities causes vamana, two conditions mentioned here are shleshmotklishta avastha and ajeerna avastha. In both cases, there is always a tendency for vamana which is of course not the classical shodhana but just to let out the things because the body could not assimiliate the virechana  aushadha intended to cause virechana. Now similarly, when the patient who is hungry with less kapha and has the potent drug for vamana will lead to virechana . The reason being the digestion of oushadha by the agni. It is very well told that the virechana  oushadha can act only in paripakwa avastha and vamana in avipaakwa avastha.

Verse 35,36,37:

==== Verse 35,36,37 ====

 

Finally the status of koshtha and strength of the patient decides which kind of medicine has to be given in case of ayoga. The mentioning of avoiding repeated dose if the patient is not suitable also gains clinical relevance. Aacharya warns in the context that such usage inappropriately can even lead to death.  

Finally the status of koshtha and strength of the patient decides which kind of medicine has to be given in case of ayoga. The mentioning of avoiding repeated dose if the patient is not suitable also gains clinical relevance. Aacharya warns in the context that such usage inappropriately can even lead to death.  

Verse 38,39:

==== Verse 38,39 ====

 

Before going for specific vyaapath, the general presentation of ayoga is explained. Here also, the aspect touching the preparation of the individual, quality of medicine is touched upon. The medicine that is stored for a long time is used in an improperly oleated and sudated individual will not be able to move out the morbid doshaas properly. Here we can see mostly the vaata kopa lakshanaas, like the pindikodweshtana, tamaso darshanam etc. Kapha-pitta dushti lakshana like kandu is also seen.

Before going for specific vyaapath, the general presentation of ayoga is explained. Here also, the aspect touching the preparation of the individual, quality of medicine is touched upon. The medicine that is stored for a long time is used in an improperly oleated and sudated individual will not be able to move out the morbid doshaas properly. Here we can see mostly the vaata kopa lakshanaas, like the pindikodweshtana, tamaso darshanam etc. Kapha-pitta dushti lakshana like kandu is also seen.

Usually in clinical practice, this is encountered commonly, when the snehapaana is compromised for various reasons without attaining proper samyak lakshana, medicines with low quality or long stored ones is also seen to play its role.  

Usually in clinical practice, this is encountered commonly, when the snehapaana is compromised for various reasons without attaining proper samyak lakshana, medicines with low quality or long stored ones is also seen to play its role.  

Verse 40,41:

==== Verse 40,41 ====

 

These verses explain the possibility of ayoga even after proper sneha sweda. The relevance of agni and quality of medicine are reinforced here.

These verses explain the possibility of ayoga even after proper sneha sweda. The relevance of agni and quality of medicine are reinforced here.

Verse 42,43,44:

==== Verse 42,43,44 ====

 

The treatment mentioned here is again reversing the dosha dushti using various kriya krama. The role of niruuha basti here relates to the context where in durvirechyaa, due to ruuksha bahvaanila krrura koshta are advised to undergo niruuha first.

The treatment mentioned here is again reversing the dosha dushti using various kriya krama. The role of niruuha basti here relates to the context where in durvirechyaa, due to ruuksha bahvaanila krrura koshta are advised to undergo niruuha first.

Verse 44-48:

==== Verse 44-48 ====

 

Cakrapaani in the context comments that this indicates atiyoga of virechana  only since seeing of vata, pitta, kapha is mentioned and on administering medicine in patient who is hungry and with mrdu koshtha is mentioned. He also adds that the context can also be interpreted as atiyoga of vamana by using the ati-teekshna dravya and ati-yoga of virechana  if medicine is used in a hungry patient with mrdu koshta. He says, the order of vata, pitta and kapha should be changed and applied to the context logically.

Cakrapaani in the context comments that this indicates atiyoga of virechana  only since seeing of vata, pitta, kapha is mentioned and on administering medicine in patient who is hungry and with mrdu koshtha is mentioned. He also adds that the context can also be interpreted as atiyoga of vamana by using the ati-teekshna dravya and ati-yoga of virechana  if medicine is used in a hungry patient with mrdu koshta. He says, the order of vata, pitta and kapha should be changed and applied to the context logically.

The signs and symptoms presented here points to many emergency contexts. The practice of going for vamana in case of ati-yoga of virechana  and vice-versa is not done widely. However, the use of parisheka, avagaaha and managing with internal medicines are done more. Vilwadi gutika, sidhamakara dhwaja, dhanwantaram gutika, kalashakadi kashaya etc are the commonly used ones.

The signs and symptoms presented here points to many emergency contexts. The practice of going for vamana in case of ati-yoga of virechana  and vice-versa is not done widely. However, the use of parisheka, avagaaha and managing with internal medicines are done more. Vilwadi gutika, sidhamakara dhwaja, dhanwantaram gutika, kalashakadi kashaya etc are the commonly used ones.

Verse 49-51:

==== Verse 49-51 ====

 

The treatment for atiyoga of vamana and virechana  is mentioned separately. For virechana, the effect of internal medicines is told. The use of milk which itself is rechana in nature is used while processing with drugs of opposite guna. Picha basti and anuvasana basti with madhura gana dravya will definitely be sthambhana in action.

The treatment for atiyoga of vamana and virechana  is mentioned separately. For virechana, the effect of internal medicines is told. The use of milk which itself is rechana in nature is used while processing with drugs of opposite guna. Picha basti and anuvasana basti with madhura gana dravya will definitely be sthambhana in action.