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Line 32: − + − − − − The last chapter of [[Siddhi Sthana]], [[Uttar Basti Siddhi]] emphasizes upon the following: − #Diet regimen known as ''samsarjana krama'', to be followed after ''samshodhana'' (purification) therapy, in order to achieve normal health by enhancing appetite. Eight impediments occur if the prescribed precautions are not taken after undergoing a purification therapy. Their treatment is described. − #Understanding the twenty nine ''yapana bastis'' (a type of therapeutic enema) that are suitable for all persons in all seasons, as well as their ingredients, methods of preparation and benefits. − #Steps for compiling a treatise that is understandable by most readers by using thirty six ''tantra yuktis'' (canons of exposition or tricks to understand treatise). Their importance and application is described in some detail in this chapter. − − '''Keywords''': ''Ashta Maha Dosha'', eight impediments, ''Yapana basti'', therapeutic enema, ''Tantra Yukti'', tricks to understand the text. − === Introduction === − + + + Line 45:
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Line 384: − तथाबलातिबलाविदारीशालिपर्णीपृश्निपर्णीबृहतीकण्टकारिकादर्भमूलपरूषककाश्मर्यबिल्वफलयवसिद्धेनपयसामधुकमदनकल्कितेनमधुघृतसौवर्चलयुक्तेनकासज्वरगुल्मप्लीहार्दितस्त्रीमद्यक्लिष्टानांसद्योबलजननोरसायनश्च(५)|+ + + − चजलद्रोणसिद्धंनिरूहप्रमाणावशेषंकषायंपूतंमधुकमदनशतपुष्पाकुष्ठपिप्पलीवचावत्सकफलरसाञ्जनप्रियङ्गुयवानीकल्किकृतंगुडघृततैलक्षौद्रक्षीरमांसरसाम्लकाञ्जिकसैन्धवयुक्तंसुखोष्णंबस्तिंदद्याच्छुक्रमूत्रवर्चःसङ्गेऽनिलजेगुल्महृद्रोगाध्मानब्रध्नपार्श्वपृष्ठकटीग्रहसञ्ज्ञानाशबलक्षयेषुच(६)|+ + + Line 371:
Line 409: + − mustōśīrabalāragvadharāsnāmañjiṣṭhākaṭurōhiṇītrāyamāṇāpunarnavābibhītakaguḍūcīsthirādipañcamūlānipalikānikhaṇḍaśaḥklr̥ptānyaṣṭaucamadanaphalā+ − niprakṣālyajalāḍhakēparikvāthyapādaśēṣōrasaḥkṣīradviprasthasaṁyuktaḥpunaḥśr̥taḥkṣīrāvaśēṣaḥpādajāṅgalarasastulyamadhughr̥taḥśatakusumāmadhukak+ − uṭajaphalarasāñjanapriyaṅgukalkīkr̥taḥsasaindhavaḥsukhōṣṇōbastiḥśukramāṁsabalajananaḥkṣatakṣīṇakāsagulmaśūlaviṣamajvarabradhna(vardhma)+ + + + + + + Line 384:
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Line 930: + − sahacarapalaśatamudakadrōṇacatuṣṭyēpaktvādrōṇaśēṣērasēsupūtēvidārīkṣurasaprasthābhyāmaṣṭaguṇakṣīraṁghr̥tatailaprasthaṁbalāmadhukamadhūkacandanamadhūlikāsārivāmēdāmahāmēdākākōlikṣīrakākōlīpayasyāgurumañjiṣṭhāvyāghranakha-śaṭīsahacarasahasravīryāvarāṅgalōdhrāṇāmakṣamātrairdviguṇaśarkaraiḥkalkaiḥsādhayēt|+ + − + − sahacarapalashatamudakadroNacatuShTyepaktvAdroNasheSherasesupUtevidArIkShurasaprasthAbhyAmaShTaguNakShIraMghRutatailaprasthaMbalAmadhukamadhUkacandanamadhUlikAsArivAmedAmahAmedAkAkolikShIrakAkolIpayasyAguruma~jjiShThAvyAghranakha-shaTIsahacarasahasravIryAvarA~ggalodhrANAmakShamAtrairdviguNasharkaraiHkalkaiHsAdhayet|+ + − + + Line 873:
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Line 1,063: + + + + + + − + − Basti preparations with egg - 3 − With the meat of karkata etc.- 10 − With the meat of mrigas-- 17 − With the meat of viskiras-- 19 − With the meat ofanupas— 9 − With the meat of bhusayas— 14 − With the meat of prashas— 29 − With the meat of pratuds— 30 − With the meat of ambuchar- 27 − With the meat of matasya -- 9 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Line 996:
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Line 1,588: − + − + + + + + + + + + + + + − + + + + + + + + + − + − • Purification therapies evacuate excess accumulated wastes from body leading to transient disturbance in homeostasis. Therefore utmost care of patient should be taken after purification therapies. + − • The patient shall follow prescribed rules of diet and lifestyle for regaining positive health after purification. − • If the rules are not followed properly, it leads to vitiation of vata dosha resulting in various vata related disorders. − • These disorders are treated with yapana basti i.e. medicated enema that sustain health. − • The treatise shall be learnt and understood by applying techniques called tantrayukti (canons of exposition/tricks for understanding treatise). − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − -The term ‘Siddhi’means accomplishment with perfection in the administration of therapies for the treatment of diseases. − Ahara (diet) is predominantly endowed with six rasas (taste) and they act through their properties by contradicting each other, resulting in equilibrium. Thus the patient should be given diet having mutually contradictory tastes, and mutually contradictory properties like unctuousness and ununctuousness alternatively till equilibrium is attained. Because the state of complete health as stated by Sushruta ie the the equilibrium state of dosha, dhatu, agni, mala causing pleasant state of soul, senses and mind. Samadosha samagnishcha samdhatu malkriyah--–Prasnnatmen driyamanah (Su. Su. 15/8). − The ashta mahadosha mentioned in this chapter are all held responsible for the vitiation of doshas mainly the vata, causing various disorders. Initiation of speech is the action of vata (udana vayu) so uchha bhashya (loudness) ati-bhashya (excessive speaking), jolting, constant sitting etc. cause various disorders. Thus it advisable as precautionary measure to avoid strain due to these activities, that one should speak slowely and less to prevent the disorders caused by the same. (13-14) − Measures in terms of diet and life style having pacifying properties specially, vata along with pitta and kapha are helpful in managing the eight impediments. − After the purification therapy, the patient becomes physically and mentally weak so the experienced physician advises the patient to gradually progress diet from lighter to heavier. Starting with peya (thin gruel) and ending with mamsa rasa (meat-soup) for the stimulation of agni (power of digestion and metabolism). In view of some scholars, this protocol of specific dietetery regimen is necessary after vamana (emesis) and virechana (purgation) therapy only and not in niruha and shiro-virechana. − . − Yapana basti-- Yapana basti means medicated preparation which can be used all the time for basti and they promote longevity, preserve health and cure of diseases too. − There are 216 bastis mentioned in this chapter for the maintenance of health and cure of disease, having various ingredients. Some of the ingredients are not available now or difficult to get but seems to be very effective, as referred in the literature and experienced by various scholars. These bastis are effective for the maintenance of health and cure of disease as it pacifies vata and considered as half treatment of any disease. It serves the purpose of virechana also as described by many scholars and it requires extensive clinical experience in this field. This uttara basti is very effective in gynaecology disorders. It acts in the pelvic region /lower part of umbilical region due to that the apana vayu is pacified by the same. − It is also very effective in vatashthila (Benign Prostatic Hypertrophy). Various studies have been conducted in the Department of shalya tantra of IMS BHU in BPH cases. The basti was prepared with different kwath and oily preparations like dashmool kwath and narayana tail(oil)etc. After the application of this procedure, the signs and symptons like pain & swelling, urgency, dysurea, burning micturation were reduced to great extent and the size of prostate reduced. Those patients who required surgery, the bleeding during and after operation was less and removal of prostate was easier in comparison to the control group. The probable mechanism of action is increased permeability of cells, which results in exchange of materials between intra and extracellular space. Dashmula kwatha (decoction) and narayan tail are good for pacification of vata. These remedies help to clean the urethral passage, decrease inflammation, edema and residual urine, relieving signs and symptons of BPH. [1] − So there are many benefits achieved by application of uttara basti in BPH and gynaecological disorders as well as pelvic region diseases. − Tantra Yukti − Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since Ayurveda is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action Thus after worshing Lord Siva, these medicated preparations are used, while chanting Vedie mantras and blowing conch-shell accompanied with the beating sound of pataha (hand-drum) as well as bheri (kettle drum). This helps to attain the real goal of life, tri-varga or the three basic desires of human life such as dharma (performance of duties), artha (satisfaction of senses with their objects / acquirement of wealth) and kama (fulfillment of desires) − After the detailed discreption of yapan basti and their extended form, thirty six Tantra Yuktis are mentioned in very brief. Thirty two tantra yuktis are described in uttar tantra of Sushrat samhita. The commentator of Charaka Samhita Bhattar Harisha Chandra has described forty Tantra Yuktis. So there is difference in number due to difference in opinion. − The word Tantra Yukti is formed by two words, tantra and yukti. Tantra means shastra(treatise) like Ayurveda. The word yukti means planning. So the word tantra yukti means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc. A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7). − There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita. − 1-Vakya yojana- Planing of construction/formation of sentences in scientific way logically so that the meaning should be clear. − 2-Arthayojana- The way of compilation of any treatise to make the meaning of words clear, or the specific meaning of the words. − The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in Charaka Samhita. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of Ayurveda. Charaka has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others. − In the present scenario, the available editions of Charaka Samhita contain eight Sthanas only. Charaka Samhita does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of Siddhi Sthana Charaka has mentioned about Uttara Tantra of Charaka Samhita. So it is essential to emphasize on this issue, which was not explained in length by commentators of Charaka Samhita . Many controversies raised on the existence and recognition of uttara-tantra of Charaka Samhita. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of Chraka Samhita. After a thorough study and scanning of available literature, it is concluded that Charaka uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of Charaka Samhita. Furthermore, there is a need to discuss about existence of uttara tantra of Charaka Samhita by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2] − Tantrayukti (Canons of exposition of texts): − Meemansa (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated. Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti. − Charaka samhita Siddhi sthana 12th chapter with commentaries − Sushruta samhita Uttara tantra 65th chapter with commentaries − Ashtanga sangraha Uttara tantra 50th chapter with commentaries − Tantrayukti Vichara by Neelamegha Vaidya − Kautileeya Arthashastra 15 − Other allied Shastras like Nyaya, Meemansa, Vyakarana etc. − Tantrayukti are important because of following benefits- − शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of Ayurveda. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful. − प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si..12/46, Su.U.65/7) Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight, with Tantrayukti, the meaning of Ayurvedic texts is elaborated. − प्रकाशनम्- प्रदीपो वेश्मनो। (Ch.Si. 12/46, Su.U. 65/7) Prakashanam Padeepo Veshmano: Just like a light removes darkness in the house, with Tantrayukti, meaning of difficult topics becomes lucid. − अनुक्तार्थज्ञानम्। (Su.U..65/6) Anuktartha Jnanartham: Tantrayukti enables to understand even the unsaid hidden meanings. − आशु अन्यशास्त्रप्रबोधनम्। (Ch.Si.12/47) Aashu anyashatraprabodhanam: By knowing Tantrayukti, not only Ayurveda, but one becomes capable of understanding other allied sciences also. − स्ववाक्यसिद्ध्यर्थम्। (Su.U..65/5) Swavakya siddhyartham:The meanings drawn with help of Tantrayukti, justifies ones statements in a scientific discourse. − असद्वादिवाक्यप्रतिषेधनम्। (Su.U. 65/5) Asadvadi Vakya patishedham: In a scientific discourse, statements of those who are misinterpreting texts, can be refuted with the help of Tantrayukti. − Thirty Six Tantrayukti : − 1. Adhikarana (Topic of discourse): − Adhikarana is the topic of discourse. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of Vimanasthana.+ − + − 2. Yoga (Arrangement): − Various terms placed at different places are arranged to draw appropriate meaning. E.g .Five step methodology --i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo. − 3. Hetvartha (Extension of concepts): − It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charaka Su.12/5, a concept is explained, that continuous use of food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana. − 4. Padartha (Import of words): − It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning here, is according to the context. The individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in Su.16. Svabhava- Uparama-Vada all these words are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed. − 5. Pradesha (Partial adumbration): − When the information on a particular subject is vast, it’s not possible to provide all the details. In such conditions, small part is described in such a way, that it acts as an example for readers, to guide about further details which can’t be furnished. E.g. after providing guidelines about preparation of medicinal formulations in Ch.Su.4.,Ch.Ka.12 etc. places, 600 formulations are described in Kalpasthana. It is explained that these provide guidelines. If one understands these guidelines, one can prepare millions of such formulations. − 6. Uddesha (Concise statement): − Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (shalya), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like Ch.Su.1.24 mentions that Lord Indra explained Ayurveda to Sage Bharadvaja with trifold methodology i.e. Hetu (Causes), Linga (symptoms and signs) and Aushadha (treatment modalities). This is further described in the whole text, in relation to health and diseases. E.g. causes of (factors leading to) health, and causes of diseases, and so on. − 7. Nirdesha (Amplification):+ − It is the method of describing thing in detail. E.g. In Sutrasthana 1st chapter three Doshas pertaining to the body are mentioned as Vayu, Pitta and Kapha. This is like Uddesha. Now further details about these Doshas like their properties, their functions, causes for their vitiation and treatment for them are described further in the Sutrasthana 1st chapter and also in Su.12, 20, Vimanasthana 6th chapter etc. this is Nirdesha.+ − 8. Vakyashesha (Supply of ellipsis):+ − It consists in supplying an idea suggested by the context, but not expressly mentioned. Here authors of ancient texts(Samhita), don’t mention certain words in a statement, to keep the text concise. However such words can be easily understood, and are necessary for drawing correct meaning of the statement. E.g. Ch.Su.16.28 states that for utpatti (formation, manifestation) of objects causative factors (are necessary), but not for their nirodha (cessation, annihilation). In this statement, the words in the bracket-‘are necessary’ – are not directly mentioned, but can be understood and are necessary. + − 9. Prayojana (Purpose):+ − It is the purpose for which a description is given or for which a doer initiates his actions. E.g. to produce dhatusamya (balanced state of all body constituents) is mentioned as the prayojana (purpose for promulgation) of Ayurveda.+ − 10. Upadesha (Authoritative instruction): − It is the method of giving general instruction. These are important guidelines by the ancient sages, which are otherwise difficult to understand for a layman. It explains what exactly should be done in a given condition, while treating a patient, or for maintenance and promotion of health. It explains what to do, how to do and in which order to be done. E.g. Ch.Su.13.99 explains that swedana should be always preceded by snehana. Such advice comes from vast knowledge, experience and wisdom of the sages. Thus this is practically very important. − 11. Apadesha ( Adducement of reason): − It is the method of showing the reasons of things. After stating a certain fact, here reasoning is provided. E.g. Ch.Vi.3rd chapter, while describing epidemics, it is stated that factors like wind, water and the land are gradually more and more influential. The reasoning is further provided, that these factors are more and more difficult to avoid. Somehow a person can hide at the residence to avoid exposure to polluted abnormal wind, but avoiding water will be even more difficult, because although polluted, the water sources may be finite and limited. − 12. Atidesha (Indication): − Is that of anticipating a future event from a present indication or prognostication. Thus, from the fact of increasing and uprising of vata in a man’s system may predict that he will have specific bowel disease(udavarta). − 13. Arthapatti (Implication): − It is that which is understood, by implication, though not directly mentioned, is called arthapatti. E.g. it is advised that eating curds during night should be avoided. By implication of this, it is understood that eating curds in daytime won’t harm health. − 14. Nirnaya (Decision): − Is the decision taken after a scientific discussion, taking into consideration both sides of the arguments. E.g. in the Ch.Su.10th chapter, there is a discussion between Lord Atreya and the sage Maitreya over the significance of the quadruple (consisting of the physician, attendants and nursing staff, medicines and the patient. The argument of Maitreya, that these four factors don’t have any significant role in the disease cure, is refuted by Lord Atreya and their role is proven. The concluding statement of Lord Atreya, that these four factors when endowed with good qualities, are significant for the treatment, is called as Nirnaya. − 15. Prasanga (Restatement): − It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g. As per Charakasamhita, only sama prakriti (balanced state of all three doshas) is Prakriti, and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described. − 16. Ekanta (Categorical statement): − It allows of affirming a specific action of things unexceptionably e.g. Madanaphala fruit induces vomiting i.e. under all circumstances. Here there is no scope for difference of opinion and arguments; as such things are true in any circumstances. − 17. Anekanta (Compromising statement): − It is the virtue of which one understands that different opinions prevail on a particular subject. E.g. in Ch.Su.25.1-25, various opinions about the principles from Purusha (living being or a human being) is originated are quoted. None of them is absolutely wrong. But none of these factors are capable of originating Purusha, alone or independently. So none of these opinions, can be accepted as complete truth. Therefore in verse number 26-29, Lord Atreya concluded, that a Purusha originates from all these factors, collectively. If one would adhere to unilateral view, he wouldn’t be able to know the complete truth ever. This is called as Anekanta. − 18. Apavarga (Exception): − It consists in allowing exceptions to general directions. E.g. in Ch.Su.8.20. As a general rule, stale food should not be used, it’s not healthy. But fruits, dried meat, dried vegetables etc. are the exceptions to this general rule. − 19. Viparyaya (Assertion to contrary): − It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it. − 20. Purvapaksha (Objection): − This is the objection raised on a statement. E.g.in Ch.Sha.1.6 , Agnivesha asked Lord Atreya, that if Atma (the soul) is said to be devoid of actions, then how at the same time it is considered as responsible for all the actions? Such questions are asked to initiate a debate, which will ultimately help to understand the scientific truth. − 21. Vidhana (Right interpretation): − It is that by virtue of which one understands that, when certain descriptions follow certain enumeration, the former are to be taken in the order in which the later are related. Here certain concepts in the texts are elaborated, in the subsequent description in the text itself. E.g. in Ch.Su.7.42-43, first it is mentioned that the channels for elimination of mala (waste products)are affected by abnormally increased or decreased malas. Just after that we find further explanation, that such increase or decrease in the malas can be inferred by observing hampered elimination or excessive elimination from these channels, through external orifices. − 22. Anumata (Acceptance of other interpretations): − By virtue of Anumata, it is to be understood that, when the opinion of other authorities is referred to and not contradicted, it is signified that it is approved. The authors of the texts give their own interpretations and opinions. But sometimes important opinions of others are also quoted. Some of these opinions of others are refuted. But some are not refuted. Here it means that as per the authors of texts, this is not the best interpretation. But it’s not an interpretation which can be totally rejected also. It has got some valid point. Such opinions are not found refuted, indicating that they are acceptable. E.g. in Ch.Chi.14.33, opinions of other authorities, regarding treatment of hemorrhoids are quoted. But further Lord Atreya has given his own opinion. Although opinion of other authorities, that hemorrhoids can be treated with surgery etc. is also not refuted. In other words, it is accepted, that these also can be the ways of treatment. − 23. Vyakhyana (Elaboration): − The method of elaborate description is called vyakhyanam. Certain topics are elaborately described by the author himself. E.g. in Ch.Sha.1.17 mentions about Purusha(living being, human being) composed of conglomeration of 24 principles. Further from 18th to 42nd verse, details about the same concept are provided. − 24. Samshaya (Doubt): − It allows a way of statement which may create doubt & confusion in the mind of the reader. Creating this doubt is necessary for clarity. Many times both ways of interpretation also may be correct. E.g. In Ch.Su.11.6 It is mentioned that as per some authorities, the parents are the cause of birth, while as per others, svabhava (nature) is the cause and so on. After raising these doubts, the answers are given, which brings clarity in understanding. − 25. Ateetavekshana (Retrospective reference): − It permits alluding to things described before. Certain concepts or information mentioned in the initial sections or chapters of the text, are to be applied in the next chapters or sections, for proper understanding. E.g. Concepts from all other sections described in prior sections, are to be applied in Chikitsasthana, while understanding the treatments. E.g. in Ch.Chi.3.269, it is said that specific types of Sveda (sudation), mentioned in Sutrasthana 14th chapter are to be used here. Since they are already described in Sutrasthana, here it isn’t necessary to repeat the description, rather one can go to the previous reference. − 26. Anagataveksha (Prospective reference): − It allows to leave certain things for future description and elaboration. Certain concepts or information is supposed to be described in later sections or chapters. But in that particular context, it is mentioned that one can refer later chapters or section. E.g. in Ch.Ni.1.36, although the chapter deals with the diagnosis part of jwara (fever), the treatments are also hinted in brief. In order to understand them, one has to refer the chapter 3 of Chikitsasthana. − 27. Svasanjnya (Technical nomenclature): − The method of using words in a sense different from what they have in other literatures i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. jentaka or holaka are some unique words, hardly found in literature, but in Charakasamhita, they are used as specific types of sweda (sudation). Whereas samsarga or sannipata may be used in literature with a different sense, but in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word dhatu may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body. − 28. Uhya (Deduction): − Is the by which things which are apparent from the context can be understood. Texts provide guidelines, but while treating the patient, the vaidya(physician) ultimately has to take the decision. A vaidya has to apply the guidelines given in the text for the patient, who is under his treatment. So a vaidya has to use his own intelligence and wisdom. The texts have advised a vaidya to use his own wisdom at many places. E.g. while describing the medicines which can be used for basti, it is said at Ch.Vi.8.149, that a vaidya can exclude the medicines not suitable for a particular patient, and he may add similar medicines which are appropriate for the patient, but not mentioned in the text. − 29. Samucchaya (Specification): − It means the taking of two or more things together as having equal value. In certain sentences from the texts multiple words are used, while highlighting and giving stress on each word. This type of method is called as samucchaya. E.g. in Ch.I.1.3, the important points to be discussed in Indriyasthana are enlisted. Here each word is written as vanashcha, svarashcha etc. By adding ‘Cha’, each word is specified. This is to denote that each of these topics is equally important. − 30. Nidarshana (Illustration): − It allows to describe anything after the analogy of other things. Here simple examples are given, which everyone can understand. These examples are taken from the things, which are well known to the society, therefore even a fool can understand. E.g. in Ch.Sha.1.43-44, it is said that Atma (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate, so they are not capable of doing anything on their own. Those who do not accept existence of Atma, will have to say that the clay, the rod, the wheel, all come together in absence of a potter to produce a pot. Such examples are known as Nidarshana. − 31. Nirvachana (Scientific illustrations/ Definition): − A scientific illustration or definition is called Nirvachana. Here such examples are given which can be understood only by the experts of that field. E.g. in Ch.Su.16.32, Svabhavoparamavada is described. According to it for production and manifestation of objects, specific causative factors are required, but for their destruction or annihilation their nature itself is the cause, so no other cause is required. Every object which is produced, gets destroyed, it is the nature of the objects. To explain this, it is said that no other cause except their nature can be found, for destruction of objects. Kala (time) is continuous, and there is no cause for elapse of time except time itself. Similarly for destruction and annihilation of objects their nature itself is the cause and no other cause can be found out. Such type of examples are called as Nirvachana. − 32. Niyoga (Injunction): − It means the direction. The sages like lord Atreya, have given certain directions. These directions are based on their deep knowledge, vast experience and their enlightened state. Therefore, these directions must be followed. Such directions are called as Niyoga. A student may also understand significance of such directions, as his studies progress. E.g. in Ch.Su.14.46, under jjentaka sweda, it is advised to the patient that even if he sweats profusely or feels giddiness, then also he shouldn’t leave the jentaka house. − 33. Vikalpana (Option): − It is method of giving alternative or optional direction. Certain options are given and any appropriate options from them may be selected. E.g. in Ch.Chi.6.46, for patients of Prameha (diabetes) water processed with heartwood of medicinal plants like asana is advised. But optionally water processed with kusha grass also can be used. − − In a scientific discussion, opinions of each other are refuted, with scientific reasoning. E.g. in Ch.Su.25, the opinion of Parikshi Maudgalya, that Purusha (living being or human being) is made up of Atma (soul), is further refuted by Sharaloma, who proposed that Purusha is produced from mana(mind). Further his opinion is also refuted. This type of methodology is called as pratyutsara. − 35. Uddhara (Re-affirmation): − When in a scientific discussion, not only opinion of others is refuted, but own opinion is supported with scientific reasoning, then it is called as uddhara. E.g. in Ch.Su.25th chapter, with regards to origin of a Purusha, various experts not only refuted opinions of others, but also have substantiated their own opinions. Like Parikshi Maudgalya supported his opinion that Atma (soul) is responsible for the origin of a Purusha. He said that since Atma alone is animate, and other factors are inanimate, it is responsible for all the actions. Since it is responsible for all the actions, it will also take responsibility for the fruits of those actions, for which, it takes birth. Thus it is responsible for the origin of a Purusha. − 36. Sambhava (Possibility): − The substratum or base for origin of anything, is called sambhava. E.g. for the disease vyanga (freckles), face is the site of origin. − − In the last, the importance of Charaka Samhita is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesa tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form. − 1. Servesh Kumar, Lakshman Singh, Role of Uttara Basti as PoorvaKarma in the Management of BPH, MD Thesis-June2001+ − 2. Richa Vishvkarma, P.K. Goswami, reviw article published in AYU, Vol 34/ Jan-March 2013issue1/17-20+ − + − 1.Vaman shivram Apte. The practical Sanskrit-english dictionary,4 revised and enlargeded. Delhi; Motilal Banrsidass publishers private limited;1985+ − 2.SABDA-SAGARA by Pandit-Kulpati jibananda Vidyasagar; Chaukhamba Sanskrit Series office Varanasi,+ − 3. Kanjiv Locha, Dictionary of Ayurveda, Chaukhamba Sanskrit Bhwan Series 55 office Varanasi, UP,2nd Edition,2009+ − 4.Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,Uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma, 5th edition,vol.4 varanasi; Chaukhamba orientalia,Varanasi,2003+ − 5.Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya English translated by Sharma R.K. and Bhagwan Dash vol.4 chaukhamba Sanskrit series office:Varanasi,2003+ − 6.Agnivesha, Charaka, Dridhbala,Charaka Samhita, siddhi sthana,uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma,,vol.4 varanasi; chaukhamba orientalia,Varanasi,2009+ − 7.Agnivesha, Charaka, Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi,Gujarati English translated jaikrishnadas Ayurveda series vol.4,Reprint chaukhamba orientalia,Varanasi,2008+ − 8.Agnivesha, Charaka,Dridhbala,Charaka Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi translated by Sri.Satyanarayana Shastri,Pandit Kashinath Shastri,Dr.Gorakhanath Chaturvedi 2006 Reprint chaukhamba Bharti Akadami Varanasi 2009+ − 9.Kaviraj Atrideva Gupta, Astanga Hridaya,Vidyotini Tika,Uttara tantra Chap.25;Reprint 2005, chaukhamba Sanskrit Sansthan,Varanasi+ + + − + − 1.Vaman(vaman;वमन)-Emesis or Induced vomitting − 2. Durbalaṁ(durbala;कृश)- weak − 3. kr̥śam(kRusham ; कृशम)-Emaciated − 4. agnisandhukṣaṇ(agnisandhukShaN; अग्निसन्धुक्षण)- For the enhancement of Agni ( power of digestion and metabolism) − 5. uccairbhāṣyaṁ(uccairbhAShyaM; उच्चैर्भाष्यं)- loudlly speaking − 6. divāsvapna(divAsvapna; दिवास्वप्नं)-sleeping during day time − 7. avicaṅkramaṇ (avica~gkramaN; ; अविचङ्क्रमण)-excessive walking − 8. atiāsanē(AtiAsane; असने)-excessive /continous sitting − 9. aṅgamar(a~ggamard; अङ्गमर्द)- malaise − 10. vyavāy(vyavAy;व्यवाय)- sexual intercourse − 11svarabhēd(svarabhed;स्वरभेद.)-hoarseness of voice − 12. mūtrakr̥cch(mUtrakRucchमूत्रकृच्छ्र)- dysuria − 13 udāvarta(udAvarta; उदावर्त)- diseases caused due to upward movement of vata in abdomen − 14.vātasaktamūtravarca (vAtasaktamUtravarca; वातसक्तमूत्रवर्च )-retention of urine, stool and semen − 15. ānūpa(AnUpaअIनूप)- animals living on marshy land) − 16.Bilēśayā(bileshay;बिलेशया)-animals living in the burrows in earth) 17prayōjana(prayojana;प्रयोजन)-aim/object − 18.Yōga(yoga;योग)- rational combination − 19. arthaḥpadasya;(arthaHpadasya अर्थःपदस्य)- Implication or import of words − 20.ōddēś(oddesh; उद्देश )-Concise stateme − 21. Vidhān(vidhAn; विधान.)-Correct interpretation) − 22. vikalpana( vikalpana; विकल्पन)- Option − 23. upadēś(upadesh; उपदेश )-Authoritative instruction − 24 prabōdhana (prabodhana; प्रबोधन प्रकाशा)-knowledge − 25.prakāś (prakAsh; प्रकाश)-Making clear − 26. tantrayuktibhiḥ (tantrayuktibhiH; तन्त्रयुक्ति )-Canons of exposition)
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{{#seo:
|title=Uttar Basti Siddhi
|titlemode=append
|keywords=Ashta Maha Dosha, eight impediments, Yapana basti, therapeutic enema, Tantra Yukti, tricks to understand the text
|description=Siddhi Sthana Chapter 12. Standard administration of best effective basti (therapeutic enema)
}}
<big>'''[[Siddhi Sthana]] Chapter 12. Standard administration of best effective ''basti'' (therapeutic enema)'''</big>
<big>'''Abstract </big>'''
The last chapter of [[Siddhi Sthana]], [[Uttar Basti Siddhi]] emphasizes upon the following:
#Diet regimen known as ''samsarjana krama'', to be followed after ''samshodhana'' (purification) therapy, in order to achieve normal health by enhancing appetite. Eight impediments occur if the prescribed precautions are not taken after undergoing a purification therapy. Their treatment is described.
#Understanding the twenty nine ''yapana bastis'' (a type of therapeutic enema) that are suitable for all persons in all seasons, as well as their ingredients, methods of preparation and benefits.
#Steps for compiling a treatise that is understandable by most readers by using thirty six ''tantra yuktis'' (canons of exposition or tricks to understand treatise). Their importance and application is described in some detail in this chapter.
'''Keywords''': ''Ashta Maha Dosha'', eight impediments, ''Yapana basti'', therapeutic enema, ''Tantra Yukti'', tricks to understand the text.
{{Infobox
{{Infobox
|title = Uttar Basti Siddhi
|title = Uttar Basti Siddhi
}}
}}
==[[Siddhi Sthana]] Chapter 12, Uttar Basti Siddhi (Chapter on Successful administration of best enema therapy) ==
=== Introduction ===
=== Abstract ===
The ''Samshodhana'' therapy is practiced in different form for the elimination of ''doshas'' from different routes. This last section consists of 12 chapters dealing with different procedures like ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) and ''basti'' (therapeutic enema), etc. for the purification of body. In the entire section, the [[Panchakarma]] therapy regarding its different aspects like methods of preparation used for different procedures, administration, indications, contraindications and complications are described in detail. ''Samshodhana'' (purification) therapy is also used in the healthy state to maintain the health and prevent disease.
The ''Samshodhana'' therapy is practiced in different form for the elimination of ''doshas'' from different routes. This last section consists of 12 chapters dealing with different procedures like ''vamana'' (therapeutic emesis), ''virechana'' (therapeutic purgation) and ''basti'' (therapeutic enema), etc. for the purification of body. In the entire section, the [[Panchakarma]] therapy regarding its different aspects like methods of preparation used for different procedures, administration, indications, contraindications and complications are described in detail. ''Samshodhana'' (purification) therapy is also used in the healthy state to maintain the health and prevent disease.
The chapter mainly deals with the precautionary measures practiced after [[Panchakarma]] therapy and therapeutic enemas that are good for all persons in all seasons. After [[Panchakarma]] therapy the patient needs special care in terms of diet and life style, in order to achieve positive health after purification. The eight impediments occur after therapy if, patient speaks loud, has jolting, excessive sitting, unwholesome diet and day time sleep etc. These are prohibited after [[Panchakarma]] therapy because they vitiate ''doshas''. These types of improper diet and lifestyle factors vitiate ''vata'' leading to various disorders. ''Basti'' (therapeutic enema) is considered an excellent method for the pacification of ''vata'' and treatment of various ''vata'' dominant disorders. Two hundred and sixteen enemas that are useful for all persons and can be taken in all seasons are described in this chapter.
The chapter mainly deals with the precautionary measures practiced after [[Panchakarma]] therapy and therapeutic enemas that are good for all persons in all seasons. After [[Panchakarma]] therapy the patient needs special care in terms of diet and life style, in order to achieve positive health after purification. The eight impediments occur after therapy if, patient speaks loud, has jolting, excessive sitting, unwholesome diet and day time sleep etc. These are prohibited after [[Panchakarma]] therapy because they vitiate ''doshas''. These types of improper diet and lifestyle factors vitiate ''vata'' leading to various disorders. ''Basti'' (therapeutic enema) is considered an excellent method for the pacification of ''vata'' and treatment of various ''vata'' dominant disorders. Two hundred and sixteen enemas that are useful for all persons and can be taken in all seasons are described in this chapter.
In this concluding chapter, thirty six tricks named ''tantra yukti'' to understand text better are enlisted. These indicate the technical aspect of writing a large text avoiding repetitions, useful cross linkage of texts, remembering the references given earlier and later in the text. These are useful as learning techniques of ancient text. The chapter concludes with brief description about overall attributes of [[Charaka Samhita]] and its constitution.
In this concluding chapter, thirty six tricks named ''tantra yukti'' to understand text better are enlisted. These indicate the technical aspect of writing a large text avoiding repetitions, useful cross linkage of texts, remembering the references given earlier and later in the text. These are useful as learning techniques of ancient text. The chapter concludes with brief description about overall attributes of [[Charak Samhita]] and its constitution.
===Sanskrit text, Transliteration and English Translation===
===Sanskrit text, Transliteration and English Translation===
<div class="mw-collapsible mw-collapsed">
अथातउत्तरबस्तिसिद्धिंव्याख्यास्यामः||१||
अथातउत्तरबस्तिसिद्धिंव्याख्यास्यामः||१||
इतिहस्माहभगवानात्रेयः||२||
इतिहस्माहभगवानात्रेयः||२||
<div class="mw-collapsible-content">
athātauttarabastisiddhiṁvyākhyāsyāmaḥ||1||
athātauttarabastisiddhiṁvyākhyāsyāmaḥ||1||
itihasmAhabhagavAnAtreyaH||2||
itihasmAhabhagavAnAtreyaH||2||
</div></div>
Now I will describe the chapter dealing with the successful application of ''uttara basti'' (medicated preparation for enema). Thus said Lord Atreya. [1-2]
Now I will describe the chapter dealing with the successful application of ''uttara basti'' (medicated preparation for enema). Thus said Lord Atreya. [1-2]
==== Patient’s care after purification therapy ====
==== Patient’s care after purification therapy ====
<div class="mw-collapsible mw-collapsed">
अथस्वल्वातुरंवैद्यःसंशुद्धंवमनादिभिः|
अथस्वल्वातुरंवैद्यःसंशुद्धंवमनादिभिः|<br />
दुर्बलंकृशमल्पाग्निंमुक्तसन्धानबन्धनम्||३||
दुर्बलंकृशमल्पाग्निंमुक्तसन्धानबन्धनम्||३||<br />
निर्हृतानिलविण्मूत्रकफपित्तंकृशाशयम्|
निर्हृतानिलविण्मूत्रकफपित्तंकृशाशयम्|<br />
शून्यदेहंप्रतीकारासहिष्णुंपरिपालयेत्||४||
शून्यदेहंप्रतीकारासहिष्णुंपरिपालयेत्||४||<br />
यथाऽण्डंतरुणंपूर्णंतैलपात्रंयथैव[१]च|
यथाऽण्डंतरुणंपूर्णंतैलपात्रंयथैव[१]च|<br />
गोपालइवदण्डीगाःसर्वस्मादपचारतः||५||
गोपालइवदण्डीगाःसर्वस्मादपचारतः||५||<br />
<div class="mw-collapsible-content">
athasvalvāturaṁvaidyaḥsaṁśuddhaṁvamanādibhiḥ|
athasvalvāturaṁvaidyaḥsaṁśuddhaṁvamanādibhiḥ|<br />
durbalaṁkr̥śamalpāgniṁmuktasandhānabandhanam||3||
durbalaṁkr̥śamalpāgniṁmuktasandhānabandhanam||3||<br />
nirhr̥tānilaviṇmūtrakaphapittaṁkr̥śāśayam|
nirhr̥tānilaviṇmūtrakaphapittaṁkr̥śāśayam|<br />
śūnyadēhaṁpratīkārāsahiṣṇuṁparipālayēt||4||
śūnyadēhaṁpratīkārāsahiṣṇuṁparipālayēt||4||<br />
yathā'ṇḍaṁtaruṇaṁpūrṇaṁtailapātraṁyathaiva[1]ca|
yathā'ṇḍaṁtaruṇaṁpūrṇaṁtailapātraṁyathaiva[1]ca|<br />
gōpālaivadaṇḍīgāḥsarvasmādapacāratḥ||5||
gōpālaivadaṇḍīgāḥsarvasmādapacāratḥ||5||<br />
athasvalvAturaMvaidyaHsaMshuddhaMvamanAdibhiH|
athasvalvAturaMvaidyaHsaMshuddhaMvamanAdibhiH|<br />
durbalaMkRushamalpAgniMmuktasandhAnabandhanam||3||
durbalaMkRushamalpAgniMmuktasandhAnabandhanam||3||<br />
nirhRutAnilaviNmUtrakaphapittaMkRushAshayam|
nirhRutAnilaviNmUtrakaphapittaMkRushAshayam|<br />
shUnyadehaMpratIkArAsahiShNuMparipAlayet||4||
shUnyadehaMpratIkArAsahiShNuMparipAlayet||4||<br />
yathA~aNDaMtaruNaMpUrNaMtailapAtraMyathaiva[1]ca|
yathA~aNDaMtaruNaMpUrNaMtailapAtraMyathaiva[1]ca|<br />
gopAlaivadaNDIgAHsarvasmAdapacAratH||5||
gopAlaivadaNDIgAHsarvasmAdapacAratH||5||<br />
</div></div>
A person, after purification therapies like ''vamana'' and ''virechana'', becomes ''durbala''(weak), ''krisha''(emaciated), has ''alpagni'' (decreased digestive power), ''mukta sandhanabandhan'' (the joints of body become loose), whose ''vata'' (flatus), ''mala'' (stool), ''mutra'' (urine), ''kapha'' and ''pitta'' (body ''doshas'') have been evacuated, visceras, gastro-intestinal tract, urinary and gall bladder and other organ feel like empty. The body becomes free from vitiated ''dosha'' (body humor), ''dhatu'' (tissues) and ''malas'' (wastes). Not able to tolerate any type of therapeutic measures due to excessive weakness, the patient should be protected like "a freshly hatched egg", like a brimful pot of oil or like cattle that are protected by a cowherd with a stick in his hand. The physician should carefully protect the patient from the unwholesome effects of diet and lifestyle, etc. [3-5]
A person, after purification therapies like ''vamana'' and ''virechana'', becomes ''durbala''(weak), ''krisha''(emaciated), has ''alpagni'' (decreased digestive power), ''mukta sandhanabandhan'' (the joints of body become loose), whose ''vata'' (flatus), ''mala'' (stool), ''mutra'' (urine), ''kapha'' and ''pitta'' (body ''doshas'') have been evacuated, visceras, gastro-intestinal tract, urinary and gall bladder and other organ feel like empty. The body becomes free from vitiated ''dosha'' (body humor), ''dhatu'' (tissues) and ''malas'' (wastes). Not able to tolerate any type of therapeutic measures due to excessive weakness, the patient should be protected like "a freshly hatched egg", like a brimful pot of oil or like cattle that are protected by a cowherd with a stick in his hand. The physician should carefully protect the patient from the unwholesome effects of diet and lifestyle, etc. [3-5]
==== Sequence and diet regimen ====
==== Sequence and diet regimen ====
<div class="mw-collapsible mw-collapsed">
अग्निसन्धुक्षणार्थंतुपूर्वंपेयादिनाभिषक्|
अग्निसन्धुक्षणार्थंतुपूर्वंपेयादिनाभिषक्|<br />
रसोत्तरेणोपचरेत्क्रमेणक्रमकोविदः||६||
रसोत्तरेणोपचरेत्क्रमेणक्रमकोविदः||६||<br />
स्निग्धाम्लस्वादुहृद्यानिततोऽम्ललवणौरसौ|
स्निग्धाम्लस्वादुहृद्यानिततोऽम्ललवणौरसौ|<br />
स्वादुतिक्तौततोभूयःकषायकटुकौततः||७||
स्वादुतिक्तौततोभूयःकषायकटुकौततः||७||<br />
अन्योऽन्यप्रत्यनीकानांरसानांस्निग्धरूक्षयोः|
अन्योऽन्यप्रत्यनीकानांरसानांस्निग्धरूक्षयोः|<br />
व्यत्यासादुपयोगेनप्रकृतिंगमयेद्भिषक्||८||
व्यत्यासादुपयोगेनप्रकृतिंगमयेद्भिषक्||८||<br />
<div class="mw-collapsible-content">
agnisandhukṣaṇārthaṁtupūrvaṁpēyādinābhiṣak|
agnisandhukṣaṇārthaṁtupūrvaṁpēyādinābhiṣak|<br />
rasōttarēṇōpacarētkramēṇakramakōvidaḥ||6||
rasōttarēṇōpacarētkramēṇakramakōvidaḥ||6||<br />
snigdhāmlasvāduhr̥dyānitatō'mlalavaṇaurasau|
snigdhāmlasvāduhr̥dyānitatō'mlalavaṇaurasau|<br />
svādutiktautatōbhūyaḥkaṣāyakaṭukautataḥ||7||
svādutiktautatōbhūyaḥkaṣāyakaṭukautataḥ||7||<br />
anyō'nyapratyanīkānāṁrasānāṁsnigdharūkṣayōḥ|
anyō'nyapratyanīkānāṁrasānāṁsnigdharūkṣayōḥ|<br />
vyatyāsādupayōgēnaprakr̥tiṁgamayēdbhiṣak||8||
vyatyāsādupayōgēnaprakr̥tiṁgamayēdbhiṣak||8||<br />
agnisandhukShaNArthaMtupUrvaMpeyAdinAbhiShak|
agnisandhukShaNArthaMtupUrvaMpeyAdinAbhiShak|<br />
rasottareNopacaretkrameNakramakovidaH||6||
rasottareNopacaretkrameNakramakovidaH||6||<br />
snigdhAmlasvAduhRudyAnitato~amlalavaNaurasau|
snigdhAmlasvAduhRudyAnitato~amlalavaNaurasau|<br />
svAdutiktautatobhUyaHkaShAyakaTukautataH||7||
svAdutiktautatobhUyaHkaShAyakaTukautataH||7||<br />
anyo~anyapratyanIkAnAMrasAnAMsnigdharUkShayoH|
anyo~anyapratyanIkAnAMrasAnAMsnigdharUkShayoH|<br />
vyatyAsAdupayogenaprakRutiMgamayedbhiShak||8||
vyatyAsAdupayogenaprakRutiMgamayedbhiShak||8||<br />
</div></div>
For the enhancement of ''agni'' (power of digestion and metabolism), the physician should advise the patient to consume a ''peya'' (thin gruel) and certain dietary preparations (as described earlier in [[Sutra Sthana]]) after ''vamana'' and ''virechana'', followed by ''mamsa rasa'' (meat soup), for the protection of his health. The patient should be given ''snigdha'' (unctous), ''amla'' (sour), ''swadu'' (sweet) and ''hridya'' (pleasing) food. A sequence of ''rasas'' (taste) with sour and salty tastes should be given first, then the food having ''swadu'' (sweet) and ''tikta'' (bitter) taste and lastly the food articles having astringent and pungent tastes should be given.[6-8]
For the enhancement of ''agni'' (power of digestion and metabolism), the physician should advise the patient to consume a ''peya'' (thin gruel) and certain dietary preparations (as described earlier in [[Sutra Sthana]]) after ''vamana'' and ''virechana'', followed by ''mamsa rasa'' (meat soup), for the protection of his health. The patient should be given ''snigdha'' (unctous), ''amla'' (sour), ''swadu'' (sweet) and ''hridya'' (pleasing) food. A sequence of ''rasas'' (taste) with sour and salty tastes should be given first, then the food having ''swadu'' (sweet) and ''tikta'' (bitter) taste and lastly the food articles having astringent and pungent tastes should be given.[6-8]
==== Natural state of health after purification ====
==== Natural state of health after purification ====
<div class="mw-collapsible mw-collapsed">
सर्वक्षमोह्यसंसर्गोरतियुक्तःस्थिरेन्द्रियः|
सर्वक्षमोह्यसंसर्गोरतियुक्तःस्थिरेन्द्रियः|<br />
बलवान्सत्त्वसम्पन्नोविज्ञेयःप्रकृतिंगतः||९||
बलवान्सत्त्वसम्पन्नोविज्ञेयःप्रकृतिंगतः||९||<br />
<div class="mw-collapsible-content">
sarvakṣamōhyasaṁsargōratiyuktaḥsthirēndriyaḥ|
sarvakṣamōhyasaṁsargōratiyuktaḥsthirēndriyaḥ|<br />
balavānsattvasampannōvijñēyaḥprakr̥tiṁgataḥ||9||
balavānsattvasampannōvijñēyaḥprakr̥tiṁgataḥ||9||<br />
sarvakShamohyasaMsargoratiyuktaHsthirendriyaH|
sarvakShamohyasaMsargoratiyuktaHsthirendriyaH|<br />
balavAnsattvasampannovij~jeyaHprakRutiMgataH||9||
balavAnsattvasampannovij~jeyaHprakRutiMgataH||9||<br />
</div></div>
A patient is considered to be in a ''prakritik'' (natural) state of health if he exhibits characteristics such as ''sarvaksham'' (ability to tolerate (and adapt to) various types of diets and lifestyle), ''asamsarga'' (ability to manage natural urges), ''ratiyukta'' (endowed with a zest for life, i.e., is motivated to live), ''sthirendriya'' (has stable (not excited) senses), ''balwaan'' (strength of body and mind) and ''satvasampanna'' (endowed with strong will power).[9]
A patient is considered to be in a ''prakritik'' (natural) state of health if he exhibits characteristics such as ''sarvaksham'' (ability to tolerate (and adapt to) various types of diets and lifestyle), ''asamsarga'' (ability to manage natural urges), ''ratiyukta'' (endowed with a zest for life, i.e., is motivated to live), ''sthirendriya'' (has stable (not excited) senses), ''balwaan'' (strength of body and mind) and ''satvasampanna'' (endowed with strong will power).[9]
==== Eight impediments ====
==== Eight impediments ====
<div class="mw-collapsible mw-collapsed">
एतांप्रकृतिमप्राप्तःसर्ववर्ज्यानिवर्जयेत्|
एतांप्रकृतिमप्राप्तःसर्ववर्ज्यानिवर्जयेत्|<br />
महादोषकराण्यष्टाविमानितुविशेषतः||१०||
महादोषकराण्यष्टाविमानितुविशेषतः||१०||<br />
उच्चैर्भाष्यंरथक्षोभमविचङ्क्रमणासने|
उच्चैर्भाष्यंरथक्षोभमविचङ्क्रमणासने|<br />
अजीर्णाहितभोज्येचदिवास्वप्नंसमैथुनम्||११||
अजीर्णाहितभोज्येचदिवास्वप्नंसमैथुनम्||११||<br />
तज्जादेहोर्ध्वसर्वाधोमध्यपीडामदोषजाः|
तज्जादेहोर्ध्वसर्वाधोमध्यपीडामदोषजाः|<br />
श्लेष्मजाःक्षयजाश्चैवव्याध्यःस्युर्यथाक्रमम्||१२||
श्लेष्मजाःक्षयजाश्चैवव्याध्यःस्युर्यथाक्रमम्||१२||<br />
<div class="mw-collapsible-content">
ētāṁprakr̥timaprāptaḥsarvavarjyānivarjayēt|
ētāṁprakr̥timaprāptaḥsarvavarjyānivarjayēt|<br />
mahādōṣakarāṇyaṣṭāvimānituviśēṣataḥ||10||
mahādōṣakarāṇyaṣṭāvimānituviśēṣataḥ||10||<br />
uccairbhāṣyaṁrathakṣōbhamavicaṅkramaṇāsanē|
uccairbhāṣyaṁrathakṣōbhamavicaṅkramaṇāsanē|<br />
ajīrṇāhitabhōjyēcadivāsvapnaṁsamaithunam||11||
ajīrṇāhitabhōjyēcadivāsvapnaṁsamaithunam||11||<br />
tajjādēhōrdhvasarvādhōmadhyapīḍāmadōṣajāḥ|
tajjādēhōrdhvasarvādhōmadhyapīḍāmadōṣajāḥ|<br />
ślēṣmajāḥkṣayajāścaivavyādhyaḥsyuryathākramam||12||
ślēṣmajāḥkṣayajāścaivavyādhyaḥsyuryathākramam||12||<br />
etAMprakRutimaprAptaHsarvavarjyAnivarjayet|
etAMprakRutimaprAptaHsarvavarjyAnivarjayet|<br />
mahAdoShakarANyaShTAvimAnituvisheShataH||10||
mahAdoShakarANyaShTAvimAnituvisheShataH||10||<br />
uccairbhAShyaMrathakShobhamavica~gkramaNAsane|
uccairbhAShyaMrathakShobhamavica~gkramaNAsane|<br />
ajIrNAhitabhojyecadivAsvapnaMsamaithunam||11||
ajIrNAhitabhojyecadivAsvapnaMsamaithunam||11||<br />
tajjAdehordhvasarvAdhomadhyapIDAmadoShajAH|
tajjAdehordhvasarvAdhomadhyapIDAmadoShajAH|<br />
shleShmajAHkShayajAshcaivavyAdhyaHsyuryathAkramam||12||
shleShmajAHkShayajAshcaivavyAdhyaHsyuryathAkramam||12||<br />
</div></div>
Until the normal state of health is restored as mentioned above, the patient should avoid all the prohibited activities during that period. He should avoid the following eight dietary and lifestyle activities in particular which are considered very harmful:
Until the normal state of health is restored as mentioned above, the patient should avoid all the prohibited activities during that period. He should avoid the following eight dietary and lifestyle activities in particular which are considered very harmful:
#''Diva-svapna'' (sleeping during day time): This gives rise to diseases due to vitiated ''kapha dosha''
#''Diva-svapna'' (sleeping during day time): This gives rise to diseases due to vitiated ''kapha dosha''
#''Maithuna'' (sexual intercourse): This cause diseases due to ''dhatu kshaya'' ( wasting/decay of body tissue )
#''Maithuna'' (sexual intercourse): This cause diseases due to ''dhatu kshaya'' ( wasting/decay of body tissue )
<div class="mw-collapsible mw-collapsed">
तेषांविस्तरतोलिङ्गमेकैकस्यचभेषजम्|
तेषांविस्तरतोलिङ्गमेकैकस्यचभेषजम्|<br />
यथावत्सम्प्रवक्ष्यामिसिद्धान्बस्तींश्चयापनान्||१३||
यथावत्सम्प्रवक्ष्यामिसिद्धान्बस्तींश्चयापनान्||१३||<br />
तत्रोच्चैर्भाष्यातिभाष्याभ्यांशिरस्तापशङ्खकर्णनिस्तोदश्रोत्रोपरोधमुखतालुकण्ठशोषतैमिर्यपिपासाज्वरतमक-हनुग्रहमन्यास्तम्भनिष्ठीवनोरःपार्श्वशूलस्वरभेदहिक्काश्वासादयःस्युः(१)|
तत्रोच्चैर्भाष्यातिभाष्याभ्यांशिरस्तापशङ्खकर्णनिस्तोदश्रोत्रोपरोधमुखतालुकण्ठशोषतैमिर्यपिपासाज्वरतमक-हनुग्रहमन्यास्तम्भनिष्ठीवनोरःपार्श्वशूलस्वरभेदहिक्काश्वासादयःस्युः(१)|
इत्येवमेभिरष्टभिरपचारैरेतेप्रादुर्भवन्त्युपद्रवाः||१४||
इत्येवमेभिरष्टभिरपचारैरेतेप्रादुर्भवन्त्युपद्रवाः||१४||
<div class="mw-collapsible-content">
tēṣāṁvistaratōliṅgamēkaikasyacabhēṣajam|
tēṣāṁvistaratōliṅgamēkaikasyacabhēṣajam|<br />
yathāvatsampravakṣyāmisiddhānbastīṁścayāpanān||13||
yathāvatsampravakṣyāmisiddhānbastīṁścayāpanān||13||<br />
tatrōccairbhāṣyātibhāṣyābhyāṁśirastāpaśaṅkhakarṇanistōdaśrōtrōparōdhamukhatālukaṇṭhaśōṣataimiryapipāsājvaratamaka-hanugrahamanyāstambhaniṣṭhīvanōraḥpārśvaśūlasvarabhēdahikkāśvāsādayaḥ syuḥ(1)|
tatrōccairbhāṣyātibhāṣyābhyāṁśirastāpaśaṅkhakarṇanistōdaśrōtrōparōdhamukhatālukaṇṭhaśōṣataimiryapipāsājvaratamaka-hanugrahamanyāstambhaniṣṭhīvanōraḥpārśvaśūlasvarabhēdahikkāśvāsādayaḥ syuḥ(1)|
ityēvamēbhiraṣṭabhirapacārairētēprādurbhavantyupadravāḥ||14||
ityēvamēbhiraṣṭabhirapacārairētēprādurbhavantyupadravāḥ||14||
teShAMvistaratoli~ggamekaikasyacabheShajam|
teShAMvistaratoli~ggamekaikasyacabheShajam|<br />
yathAvatsampravakShyAmisiddhAnbastIMshcayApanAn||13||
yathAvatsampravakShyAmisiddhAnbastIMshcayApanAn||13||<br />
tatroccairbhAShyAtibhAShyAbhyAMshirastApasha~gkhakarNanistodashrotroparodhamukhatAlukaNThashoShataimiryapipAsAjvaratamaka-hanugrahamanyAstambhaniShThIvanoraHpArshvashUlasvarabhedahikkAshvAsAdayaH syuH(1)|
tatroccairbhAShyAtibhAShyAbhyAMshirastApasha~gkhakarNanistodashrotroparodhamukhatAlukaNThashoShataimiryapipAsAjvaratamaka-hanugrahamanyAstambhaniShThIvanoraHpArshvashUlasvarabhedahikkAshvAsAdayaH syuH(1)|
ityevamebhiraShTabhirapacAraireteprAdurbhavantyupadravAH||14||
ityevamebhiraShTabhirapacAraireteprAdurbhavantyupadravAH||14||
</div></div>
The description of eight type of Impediments:
The description of eight type of Impediments:
==== Treatment of these impediments ====
==== Treatment of these impediments ====
<div class="mw-collapsible mw-collapsed">
तेषांसिद्धिः-तत्रोच्चैर्भाष्यातिभाष्यजानामभ्यङ्गस्वेदोपनाहधूमनस्योपरिभक्तस्नेहपानरसक्षीरादिर्वातहरःसर्वोविधिर्मौनंच(१)|
तेषांसिद्धिः-तत्रोच्चैर्भाष्यातिभाष्यजानामभ्यङ्गस्वेदोपनाहधूमनस्योपरिभक्तस्नेहपानरसक्षीरादिर्वातहरःसर्वोविधिर्मौनंच(१)|
मैथुनजानांजीवनीयसिद्धयोःक्षीरसर्पिषोरुपयोगः,तथावातहराःस्वेदाभ्यङ्गोपनाहावृष्याश्चाहाराःस्नेहाःस्नेहविधयोयापनाबस्तयोऽनुवासनंच;
मैथुनजानांजीवनीयसिद्धयोःक्षीरसर्पिषोरुपयोगः,तथावातहराःस्वेदाभ्यङ्गोपनाहावृष्याश्चाहाराःस्नेहाःस्नेहविधयोयापनाबस्तयोऽनुवासनंच;
मूत्रवैकृतबस्तिशूलेषुचोत्तरबस्तिर्विदारीगन्धादिगणजीवनीयक्षीरसंसिद्धंतैलंस्यात्||१५||
मूत्रवैकृतबस्तिशूलेषुचोत्तरबस्तिर्विदारीगन्धादिगणजीवनीयक्षीरसंसिद्धंतैलंस्यात्||१५||
<div class="mw-collapsible-content">
tēṣāṁsiddhiḥ-tatrōccairbhāṣyātibhāṣyajānāmabhyaṅgasvēdōpanāhadhūmanasyōparibhaktasnēhapānarasakṣīrādirvātaharaḥsarvōvidhirmaunaṁca(1)|
tēṣāṁsiddhiḥ-tatrōccairbhāṣyātibhāṣyajānāmabhyaṅgasvēdōpanāhadhūmanasyōparibhaktasnēhapānarasakṣīrādirvātaharaḥsarvōvidhirmaunaṁca(1)|
divāsvapnajānāṁdhūmapānalaṅghanavamanaśirōvirēcanavyāyāmarūkṣāśanāriṣṭadīpanīyauṣadhōpayōgaḥpragharṣaṇōnmardanapariṣēcanādiścaślēṣmaharaḥsarvōvidhiḥ(5)|
divāsvapnajānāṁdhūmapānalaṅghanavamanaśirōvirēcanavyāyāmarūkṣāśanāriṣṭadīpanīyauṣadhōpayōgaḥpragharṣaṇōnmardanapariṣēcanādiścaślēṣmaharaḥsarvōvidhiḥ(5)|
maithunajānāṁjīvanīyasiddhayōḥkṣīrasarpiṣōrupayōgaḥ,tathāvātaharāḥsvēdābhyaṅgōpanāhāvr̥ṣyāścāhārāḥsnēhāḥsnēhavidhayōyāpanābastayō'nuvāsanaṁca;mūtravaikr̥tabastiśūlēṣucōttarabastirvidārīgandhādigaṇajīvanīyakṣīrasaṁsiddhaṁtailaṁsyāt||15||
maithunajānāṁjīvanīyasiddhayōḥkṣīrasarpiṣōrupayōgaḥ,tathāvātaharāḥsvēdābhyaṅgōpanāhāvr̥ṣyāścāhārāḥsnēhāḥ-
snēhavidhayōyāpanābastayō'nuvāsanaṁca;mūtravaikr̥tabastiśūlēṣucōttarabastirvidārīgandhādigaṇajīvanīyakṣīrasaṁsiddhaṁtailaṁsyāt||15||
teShAMsiddhiH-tatroccairbhAShyAtibhAShyajAnAmabhya~ggasvedopanAhadhUmanasyoparibhaktasnehapAnarasakShIrAdirvAtaharaHsarvovidhirmaunaMca(1)|
teShAMsiddhiH-tatroccairbhAShyAtibhAShyajAnAmabhya~ggasvedopanAhadhUmanasyoparibhaktasnehapAnarasakShIrAdirvAtaharaHsarvovidhirmaunaMca(1)|
divAsvapnajAnAMdhUmapAnala~gghanavamanashirovirecanavyAyAmarUkShAshanAriShTadIpanIyauShadhopayogaHpragharShaNonmardanapariShecanAdishcashleShmaharaHsarvovidhiH(5)|
divAsvapnajAnAMdhUmapAnala~gghanavamanashirovirecanavyAyAmarUkShAshanAriShTadIpanIyauShadhopayogaHpragharShaNonmardanapariShecanAdishcashleShmaharaHsarvovidhiH(5)|
maithunajAnAMjIvanIyasiddhayoHkShIrasarpiShorupayogaH,tathAvAtaharAHsvedAbhya~ggopanAhAvRuShyAshcAhArAHsnehAHsnehavidhayoyApanAbastayo~anuvAsanaMca;mUtravaikRutabastishUleShucottarabastirvidArIgandhAdigaNajIvanIyakShIrasaMsiddhaMtailaMsyAt||15||
maithunajAnAMjIvanIyasiddhayoHkShIrasarpiShorupayogaH,tathAvAtaharAHsvedAbhya~ggopanAhAvRuShyAsh-
cAhArAHsnehAHsnehavidhayoyApanAbastayo~anuvAsanaMca;mUtravaikRutabastishUleShucottarabastirvidArIgandhAdigaNajIvanIyakShIrasaMsiddhaMtailaMsyAt||15||
</div></div>
The treatment of eight type of Impediments-
The treatment of eight type of Impediments-
==== ''Yapana basti'' ====
==== ''Yapana basti'' ====
<div class="mw-collapsible mw-collapsed">
यापनाश्चबस्तयःसर्वकालंदेयाः;तानुपदेक्ष्यामः
यापनाश्चबस्तयःसर्वकालंदेयाः;तानुपदेक्ष्यामः
तथाबृहतीकण्टकारीशतावरीच्छिन्नरुहाशृतेनपयसामधुकमदनपिप्पलीकल्कितेनपूर्ववद्वस्तिः(४)|
तथाबृहतीकण्टकारीशतावरीच्छिन्नरुहाशृतेनपयसामधुकमदनपिप्पलीकल्कितेनपूर्ववद्वस्तिः(४)|
तथाबलातिबलाविदारीशालिपर्णीपृश्निपर्णीबृहतीकण्टकारिकादर्भमूलपरूषककाश्मर्यबिल्वफलयवसिद्धेनपयसामधुक-
मदनकल्कितेनमधुघृतसौवर्चलयुक्तेनकासज्वरगुल्मप्लीहार्दितस्त्रीमद्यक्लिष्टानांसद्योबलजननोरसायनश्च(५)|
बलातिबलारास्नारग्वधमदनबिल्वगुडूचीपुनर्नवैरण्डाश्वगन्धासहचरपलाशदेवदारुद्विपञ्चमूलानि[३]पलिकानियवकोलकुलत्थद्विप्रसृतंशुष्कमूलकानां[४]
बलातिबलारास्नारग्वधमदनबिल्वगुडूचीपुनर्नवैरण्डाश्वगन्धासहचरपलाशदेवदारुद्विपञ्चमूलानि[३]पलिकानियवकोलकुलत्थद्विप्रसृतंशुष्कमूलकानां[४]
चजलद्रोणसिद्धंनिरूहप्रमाणावशेषंकषायंपूतंमधुकमदनशतपुष्पाकुष्ठपिप्पलीवचावत्सकफलरसाञ्जनप्रियङ्गुयवानीकल्किकृतंगुडघृत
तैलक्षौद्रक्षीरमांसरसाम्लकाञ्जिकसैन्धवयुक्तंसुखोष्णंबस्तिंदद्याच्छुक्रमूत्रवर्चःसङ्गेऽनिलजेगुल्महृद्रोगाध्मानब्रध्नपार्श्वपृष्ठकटीग्रहसञ्ज्ञानाशबलक्षयेषुच(६)|
हपुषार्धकुडवोद्विगुणार्धक्षुण्णयवःक्षीरोदकसिद्धःक्षीरशेषोमधुघृततैललवणयुक्तःसर्वाङ्गविसृतवातरक्तसक्तविण्मूत्रस्त्रीखेदितहितोवातहरोबुद्धिमेधाग्निबलजननश्च(७)|
हपुषार्धकुडवोद्विगुणार्धक्षुण्णयवःक्षीरोदकसिद्धःक्षीरशेषोमधुघृततैललवणयुक्तःसर्वाङ्गविसृतवातरक्तसक्तविण्मूत्रस्त्रीखेदितहितोवातहरोबुद्धिमेधाग्निबलजननश्च(७)|
कल्पश्चैषशिखिगोनर्दहंससारसाण्डरसेषुस्यात्||१७||
कल्पश्चैषशिखिगोनर्दहंससारसाण्डरसेषुस्यात्||१७||
<div class="mw-collapsible-content">
yāpanāścabastayaḥsarvakālaṁdēyāḥ;tānupadēkṣyāmaḥ
yāpanāścabastayaḥsarvakālaṁdēyāḥ;tānupadēkṣyāmaḥ
mustōśīrabalāragvadharāsnāmañjiṣṭhākaṭurōhiṇītrāyamāṇāpunarnavābibhītakaguḍūcīsthirādipañca-
mūlānipalikānikhaṇḍaśaḥklr̥ptānyaṣṭaucamadanaphalā
niprakṣālyajalāḍhakēparikvāthyapādaśēṣōrasaḥkṣīradviprasthasaṁyuktaḥpunaḥśr̥taḥkṣīrāvaśēṣaḥpāda-
jāṅgalarasastulyamadhughr̥taḥśatakusumāmadhukak
uṭajaphalarasāñjanapriyaṅgukalkīkr̥taḥsasaindhavaḥsukhōṣṇōbastiḥśukramāṁsabalajananaḥkṣatakṣīṇakā-
sagulmaśūlaviṣamajvarabradhna(vardhma)
-kuṇḍalōdāvartakukṣiśūlamūtrakr̥cchrāsr̥grajōvisarpapravāhikāśirōrujā-
-kuṇḍalōdāvartakukṣiśūlamūtrakr̥cchrāsr̥grajōvisarpapravāhikāśirōrujā-
jānūrujaṅghābastigrahāśmaryunmādārśaḥpramēhādhmānavātaraktapittaślēṣmavyādhiharaḥsadyōbalajananōrasāyanaścēti(1)|
jānūrujaṅghābastigrahāśmaryunmādārśaḥpramēhādhmānavātaraktapittaślēṣmavyādhiharaḥsadyōbalajananōrasāyanaścēti(1)|
ēraṇḍamūlapalāśātṣaṭpalaṁśāliparṇīpr̥śniparṇībr̥hatīkaṇṭakārikāgōkṣurakōrāsnā'śvagandhāguḍūcīvarṣābhūrāragvadhōdēvadārvitipalikānikhaṇḍaśaḥklr̥
ēraṇḍamūlapalāśātṣaṭpalaṁśāliparṇīpr̥śniparṇībr̥hatīkaṇṭakārikāgōkṣurakōrāsnā'śvagandhāguḍūcīvar-
ṣābhūrāragvadhōdēvadārvitipalikānikhaṇḍaśaḥklr̥
ptāniphalānicāṣṭauprakṣālyajalāḍhakēkṣīrapādēpacēt|
ptāniphalānicāṣṭauprakṣālyajalāḍhakēkṣīrapādēpacēt|
tathābr̥hatīkaṇṭakārīśatāvarīcchinnaruhāśr̥tēnapayasāmadhukamadanapippalīkalkitēnapūrvavadvastiḥ(4)|
tathābr̥hatīkaṇṭakārīśatāvarīcchinnaruhāśr̥tēnapayasāmadhukamadanapippalīkalkitēnapūrvavadvastiḥ(4)|
tathābalātibalāvidārīśāliparṇīpr̥śniparṇībr̥hatīkaṇṭakārikādarbhamūlaparūṣakakā-
śmaryabilvaphalayavasiddhēnapayasāmadhukamadanakalkitēnamadhugh
r̥tasauvarcalayuktēnakāsajvaragulmaplīhārditastrīmadyakliṣṭānāṁsadyōbalajananōrasāyanaśca(5)|
r̥tasauvarcalayuktēnakāsajvaragulmaplīhārditastrīmadyakliṣṭānāṁsadyōbalajananōrasāyanaśca(5)|
palikāniyavakōlakulatthadviprasr̥taṁśuṣkamūlakānāṁ[4]
palikāniyavakōlakulatthadviprasr̥taṁśuṣkamūlakānāṁ[4]
cajaladrōṇasiddhaṁnirūhapramāṇāvaśēṣaṁkaṣāyaṁpūtaṁmadhukamadanaśatapuṣpā-
kuṣṭhapippalīvacāvatsakaphalarasāñjanapriyaṅguyavānīkalkikr̥taṁguḍagh
r̥tatailakṣaudrakṣīramāṁsarasāmlakāñjikasaindhavayuktaṁsukhōṣṇaṁbastiṁdadyācchukramūtra-
varcaḥsaṅgē'nilajēgulmahr̥drōgādhmānabradhnapārśvapr̥ṣṭh
akaṭīgrahasañjñānāśabalakṣayēṣuca(6)|
akaṭīgrahasañjñānāśabalakṣayēṣuca(6)|
hapuṣārdhakuḍavōdviguṇārdhakṣuṇṇayavaḥkṣīrōdakasiddhaḥkṣīraśēṣōmadhughr̥tatailala-
vaṇayuktaḥsarvāṅgavisr̥tavātaraktasaktaviṇmūtrastrīkhēditahit
ōvātaharōbuddhimēdhāgnibalajananaśca(7)|
ōvātaharōbuddhimēdhāgnibalajananaśca(7)|
hrasvapañcamūlīkaṣāyaḥkṣīrōdakasiddhaḥpippalīmadhukamadanakalkīkr̥taḥsaguḍaghr̥tatailalavaṇaḥkṣīṇaviṣamajvarakarśitasyabastiḥ(8)|
hrasvapañcamūlīkaṣāyaḥkṣīrōdakasiddhaḥpippalīmadhukamadanakalkīkr̥taḥsaguḍaghr̥tatailalavaṇaḥkṣīṇaviṣamajvarakarśitasyabastiḥ(8)|
balātibalāpāmārgātmaguptāṣṭapalārdhakṣuṇṇayavāñjalikaṣāyaḥsaguḍaghr̥tatailalavaṇa-
yuktaḥpūrvavadbastiḥsthaviradurbalakṣīṇaśukrarudhirāṇāṁpathy
atamaḥ(9)|
atamaḥ(9)|
kalpashcaiShashikhigonardahaMsasArasANDaraseShusyAt||17||
kalpashcaiShashikhigonardahaMsasArasANDaraseShusyAt||17||
</div></div>
''Yapana Basti-Yapana basti'' can be administered at any time. (These are called ''yapana-basti'' because they prolong the span of life).
''Yapana Basti-Yapana basti'' can be administered at any time. (These are called ''yapana-basti'' because they prolong the span of life).
In addition to ''sthiradi basti'', the ''basti'' is prepared like the soup of hen’s egg, the soup of ''sikkhi'' eggs (pea-hen) , ''gonarda'' (crane) or ''hamsa'' (swan).[16-17]
In addition to ''sthiradi basti'', the ''basti'' is prepared like the soup of hen’s egg, the soup of ''sikkhi'' eggs (pea-hen) , ''gonarda'' (crane) or ''hamsa'' (swan).[16-17]
<div class="mw-collapsible mw-collapsed">
सतित्तिरिःसमयूरःसराजहंसःपञ्चमूलीपयःसिद्धःशतपुष्पामधुकरास्नाकुटजमदनफलपिप्पलीकल्कोघृततैलगुडसैन्धवयुक्तोबस्तिर्बलवर्णशुक्रजननोरसायनश्च(१)|
सतित्तिरिःसमयूरःसराजहंसःपञ्चमूलीपयःसिद्धःशतपुष्पामधुकरास्नाकुटजमदनफलपिप्पलीकल्कोघृततैलगुडसैन्धवयुक्तोबस्तिर्बलवर्णशुक्रजननोरसायनश्च(१)|
द्विपञ्चमूलत्रिफलाबिल्वमदनफलकषायोगोमूत्रसिद्धःकुटजमदनफलमुस्तपाठाकल्कितःसैन्धवयावशूकक्षौद्रतैलयुक्तोबस्तिःश्लेष्मव्याधिबस्त्याटोपवातशुक्रसङ्गपाण्डुरोगाजीर्णविसूचिकालसकेषु[५]देयइति||१८||
द्विपञ्चमूलत्रिफलाबिल्वमदनफलकषायोगोमूत्रसिद्धःकुटजमदनफलमुस्तपाठाकल्कितःसैन्धवयावशूकक्षौद्रतैलयुक्तोबस्तिःश्लेष्मव्याधिबस्त्याटोपवातशुक्रसङ्गपाण्डुरोगाजीर्णविसूचिकालसकेषु[५]देयइति||१८||
<div class="mw-collapsible-content">
satittiriḥsamayūraḥsarājahaṁsaḥ[1]
satittiriḥsamayūraḥsarājahaṁsaḥ[1]
dvipa~jcamUlatriphalAbilvamadanaphalakaShAyogomUtrasiddhaHkuTajamadanaphalamustapAThAkalkitaHsaindhavayAvashUkakShaudratailayuktobastiHshleShmavyAdhibastyATopavAtashukrasa~ggapANDurogAjIrNavisUcikAlasakeShu[5]deyaiti||18||
dvipa~jcamUlatriphalAbilvamadanaphalakaShAyogomUtrasiddhaHkuTajamadanaphalamustapAThAkalkitaHsaindhavayAvashUkakShaudratailayuktobastiHshleShmavyAdhibastyATopavAtashukrasa~ggapANDurogAjIrNavisUcikAlasakeShu[5]deyaiti||18||
</div></div>
===== ''Tittiradya yapana basti''=====
===== ''Tittiradya yapana basti''=====
[ Note: These ''basti'' preparations are 115 in number as -
[ Note: These ''basti'' preparations are 115 in number as -
#Twenty ''basti'' preparations containing birds belonging to ''viskira''-group (gallinaceous birds), ''lava'', (group-1) and ''vartaka'' (group-2) etc. as described in [[Charaka Samhita]] [[Sutra Sthana]] chapter 27 (Ch.Su. 27/47-49).
#Twenty ''basti'' preparations containing birds belonging to ''viskira''-group (gallinaceous birds), ''lava'', (group-1) and ''vartaka'' (group-2) etc. as described in [[Charak Samhita]] [[Sutra Sthana]] chapter 27 (Ch.Su. 27/47-49).
#Thirty ''basti'' preparations containing the meat of birds belonging to ''pratuda''-group (pecker birds) as described in the same chapter (Ch.Su. 27/50-52)
#Thirty ''basti'' preparations containing the meat of birds belonging to ''pratuda''-group (pecker birds) as described in the same chapter (Ch.Su. 27/50-52)
#Twenty nine ''basti'' preparations containing the meat of animals and birds of ''prasaha'' group (those who eat food by snatching) are described in the same context (Ch.Su. 27/35-37).
#Twenty nine ''basti'' preparations containing the meat of animals and birds of ''prasaha'' group (those who eat food by snatching) are described in the same context (Ch.Su. 27/35-37).
The ''bastis'' prepared by these birds and animals are 59 in number as:
The ''bastis'' prepared by these birds and animals are 59 in number as:
#Seventeen by the meat of ''mrigas'' (antelopes) as mentioned in [[Charaka Samhita]] [[Sutra Sthana]] chapter27 (Ch.Su.27 / 45-46).
#Seventeen by the meat of ''mrigas'' (antelopes) as mentioned in [[Charak Samhita]] [[Sutra Sthana]] chapter27 (Ch.Su.27 / 45-46).
#Nineteen ''bastis'' are prepared with the meat of ''viskiras pakshis'' (gallinaceous birds) mentioned in the same context (Ch.Su. 27/ 47-49). 21 birds are described there but here only 19 are mentioned excluding the ''mayura'' (peacock) and ''kukkuta'' (domestic fowl) because use of their meat is already mentioned in the ''basti'' no. 20.
#Nineteen ''bastis'' are prepared with the meat of ''viskiras pakshis'' (gallinaceous birds) mentioned in the same context (Ch.Su. 27/ 47-49). 21 birds are described there but here only 19 are mentioned excluding the ''mayura'' (peacock) and ''kukkuta'' (domestic fowl) because use of their meat is already mentioned in the ''basti'' no. 20.
#Nine ''bastis'' are prepaired with the meat of ''anupas desha pakshis'' (animals living on marshy land) (Ch. Su. 27/39)
#Nine ''bastis'' are prepaired with the meat of ''anupas desha pakshis'' (animals living on marshy land) (Ch. Su. 27/39)
Both types of ''panchamula'' (''laghu'' and ''brihata'') ie roots of ''bilva, shyonaka, gambhari, patala, ganikarika, shalaparni, prishniparni, brhati, kantakari'' and ''goksura''), ''triphala'' (''haritaki, bibhitaka'' and ''amalaki''), ''bilva'' fruit and ''madanaphala'' is boiled by adding cow’s urine. To this ''kwatha'' (decoction), the ''kalka'' (paste) of ''kutaja, madana-phala, musta'' and ''patha'' should be added. After adding rock-salt, ''yava-ksara'' (alkali prepared of barley), honey and oil, this preparation should be used for ''basti''. This ''basti'' should be used for the treatment of diseases caused by ''kapha, bastyatopa'' (flatulence in the urinary bladder region), ''vata shukra sanga'' (retention of flatus and semen), ''pandu'' (anemia), ''ajeerna'' (indigestion), ''visuchika'' (choleric diarrhea) and ''alasaka'' (intestinal obstruction).
Both types of ''panchamula'' (''laghu'' and ''brihata'') ie roots of ''bilva, shyonaka, gambhari, patala, ganikarika, shalaparni, prishniparni, brhati, kantakari'' and ''goksura''), ''triphala'' (''haritaki, bibhitaka'' and ''amalaki''), ''bilva'' fruit and ''madanaphala'' is boiled by adding cow’s urine. To this ''kwatha'' (decoction), the ''kalka'' (paste) of ''kutaja, madana-phala, musta'' and ''patha'' should be added. After adding rock-salt, ''yava-ksara'' (alkali prepared of barley), honey and oil, this preparation should be used for ''basti''. This ''basti'' should be used for the treatment of diseases caused by ''kapha, bastyatopa'' (flatulence in the urinary bladder region), ''vata shukra sanga'' (retention of flatus and semen), ''pandu'' (anemia), ''ajeerna'' (indigestion), ''visuchika'' (choleric diarrhea) and ''alasaka'' (intestinal obstruction).
<div class="mw-collapsible mw-collapsed">
अतऊर्ध्वंवृष्यतमान्स्नेहान्वक्ष्यामः|
अतऊर्ध्वंवृष्यतमान्स्नेहान्वक्ष्यामः|
शतावरीगुडूचीक्षुविदार्यामलकद्राक्षाखर्जूराणांयन्त्रपीडितानांरसप्रस्थंपृथगेकैकंतद्वद्घृततैलगोमहिष्यजाक्षीराणांद्वौद्वौदद्यात्,जीवकर्षभकमेदामहामेदात्वक्क्षीरीशृङ्गाटकमधूलिकामधुकोच्चटापिप्पलीपुष्करबीजनीलोत्पलकदम्बपुष्प-पुण्डरीककेशरकल्कान्पृषततरक्षुमांसकुक्कुटचटकचकोरमत्ताक्षबर्हिजीवञ्जीवकुलिङ्गहंसाण्डरसवसामज्जादेश्चप्रस्थंदत्त्वासाधयेत्|
शतावरीगुडूचीक्षुविदार्यामलकद्राक्षाखर्जूराणांयन्त्रपीडितानांरसप्रस्थंपृथगेकैकंतद्वद्घृततैलगोमहिष्यजाक्षीराणांद्वौद्वौदद्यात्,जीवकर्षभकमेदामहामेदात्वक्क्षीरीशृङ्गाटकमधूलिकामधुकोच्चटापिप्पलीपुष्करबीज
नीलोत्पलकदम्बपुष्प-पुण्डरीककेशरकल्कान्पृषततरक्षुमांसकुक्कुटचटकचकोरमत्ताक्षबर्हिजीवञ्जीवकुलिङ्गहंसाण्डरसवसामज्जादेश्चप्रस्थंदत्त्वासाधयेत्|
ब्रह्मघोषशङ्खपटहभेरीनिनादैःसिद्धंसितच्छत्रकृतच्छायंगजस्कन्धमारोपयेद्भगवन्तंवृषध्वजमभिपूज्य,तंस्नेहंत्रिभागमाक्षिकंमङ्गलाशीःस्तुतिदेवतार्चनैर्बस्तिंगमयेत्|
ब्रह्मघोषशङ्खपटहभेरीनिनादैःसिद्धंसितच्छत्रकृतच्छायंगजस्कन्धमारोपयेद्भगवन्तंवृषध्वजमभिपूज्य,तंस्नेहंत्रिभागमाक्षिकंमङ्गलाशीःस्तुतिदेवतार्चनैर्बस्तिंगमयेत्|
नृणांस्त्रीविहारिणांनष्टरेतसांक्षतक्षीणविषमज्वरार्तानांव्यापन्नयोनीनांवन्ध्यानांरक्तगुल्मिनीनां[१]मृतापत्यानामनार्तवानांचस्त्रीणांक्षीणमांसरुधिराणांपथ्यतमंरसायनमुत्तमंवलीपलितनाशनंविद्यात्(१)|१९|
नृणांस्त्रीविहारिणांनष्टरेतसांक्षतक्षीणविषमज्वरार्तानांव्यापन्नयोनीनांवन्ध्यानांरक्तगुल्मिनीनां[१]मृतापत्यानामनार्तवानांचस्त्रीणांक्षीणमांसरुधिराणांपथ्यतमंरसायनमुत्तमंवलीपलितनाशनंविद्यात्(१)|१९|
<div class="mw-collapsible-content">
ataūrdhvaṁvr̥ṣyatamānsnēhānvakṣyāmaḥ|
ataūrdhvaṁvr̥ṣyatamānsnēhānvakṣyāmaḥ|
śatāvarīguḍūcīkṣuvidāryāmalakadrākṣākharjūrāṇāṁyantrapīḍitānāṁrasaprasthaṁpr̥thagēkaikaṁtadvadghr̥tatailagōmahiṣyajākṣīrāṇāṁdvaudvaudadyāt,jīvakarṣabhakamēdāmahāmēdātvakkṣīrīśr̥ṅgāṭakamadhūlikāmadhukōccaṭāpippalīpuṣkarabījanīlōtpalakadambapuṣpa-puṇḍarīkakēśarakalkānpr̥ṣatatarakṣumāṁsakukkuṭacaṭakacakōramattākṣabarhijīvañjīvakuliṅgahaṁsāṇḍarasavasāmajjādēścaprasthaṁdattvāsādhayēt|
śatāvarīguḍūcīkṣuvidāryāmalakadrākṣākharjūrāṇāṁyantrapīḍitānāṁrasaprasthaṁpr̥thagēkaikaṁtadvadghr̥tatailagōmahiṣyajākṣīrāṇāṁdvaudvaudadyāt,
brahmaghōṣaśaṅkhapaṭahabhērīninādaiḥsiddhaṁsitacchatrakr̥tacchāyaṁgajaskandhamārōpayēdbhagavantaṁvr̥ṣadhvajamabhipūjya,taṁsnēhaṁtribhāgamākṣikaṁmaṅgalāśīḥstutidēvatārcanairbastiṁgamayēt|
jīvakarṣabhakamēdāmahāmēdātvakkṣīrīśr̥ṅgāṭakamadhūlikāmadhukōccaṭāpippalīpuṣkarabījanīlōtpalakadambapuṣpa-puṇḍarīkakēśarakalkānpr̥ṣatatarakṣumāṁsakukkuṭacaṭakacakōramattākṣabarhijīvañjīvakuliṅgahaṁsāṇḍarasavasāmajjādēścaprasthaṁdattvāsādhayēt|
nr̥ṇāṁstrīvihāriṇāṁnaṣṭarētasāṁkṣatakṣīṇaviṣamajvarārtānāṁvyāpannayōnīnāṁvandhyānāṁraktagulminīnāṁ[1]mr̥tāpatyānāmanārtavānāṁcastrīṇāṁkṣīṇamāṁsarudhirāṇāṁpathyatamaṁrasāyanamuttamaṁvalīpalitanāśanaṁvidyāt(1)|19|
brahmaghōṣaśaṅkhapaṭahabhērīninādaiḥsiddhaṁsitacchatrakr̥tacchāyaṁgajaskandhamārōpayēdbhagavantaṁvr̥ṣadhvajamabhipūjya,
taṁsnēhaṁtribhāgamākṣikaṁmaṅgalāśīḥstutidēvatārcanairbastiṁgamayēt|
nr̥ṇāṁstrīvihāriṇāṁnaṣṭarētasāṁkṣatakṣīṇaviṣamajvarārtānāṁvyāpannayōnīnāṁvandhyānāṁraktagulminīnāṁ[1]
mr̥tāpatyānāmanārtavānāṁcastrīṇāṁkṣīṇamāṁsarudhirāṇāṁpathyatamaṁrasāyanamuttamaṁvalīpalitanāśanaṁvidyāt(1)|19|
ataUrdhvaMvRuShyatamAnsnehAnvakShyAmaH|
ataUrdhvaMvRuShyatamAnsnehAnvakShyAmaH|
shatAvarIguDUcIkShuvidAryAmalakadrAkShAkharjUrANAMyantrapIDitAnAMrasaprasthaMpRuthagekaikaMtadvadghRutatailagomahiShyajAkShIrANAMdvaudvaudadyAt,jIvakarShabhakamedAmahAmedAtvakkShIrIshRu~ggATakamadhUlikAmadhukoccaTApippalIpuShkarabIjanIlotpalakadambapuShpa-puNDarIkakesharakalkAnpRuShatatarakShumAMsakukkuTacaTakacakoramattAkShabarhijIva~jjIvakuli~ggahaMsANDarasavasAmajjAdeshcaprasthaMdattvAsAdhayet|
shatAvarIguDUcIkShuvidAryAmalakadrAkShAkharjUrANAMyantrapIDitAnAMrasaprasthaMpRuthagekaikaMtadvadghRutatailagomahiShyajAkShIrANAMdvaudvaudadyAt,
brahmaghoShasha~gkhapaTahabherIninAdaiHsiddhaMsitacchatrakRutacchAyaMgajaskandhamAropayedbhagavantaMvRuShadhvajamabhipUjya,taMsnehaMtribhAgamAkShikaMma~ggalAshIHstutidevatArcanairbastiMgamayet|
jIvakarShabhakamedAmahAmedAtvakkShIrIshRu~ggATakamadhUlikAmadhukoccaTApippalIpuShkarabIjanIlotpalakadambapuShpa-puNDarIkakesharakalkAnpRuShatatarakShumAMsakukkuTacaTakacakoramattAkShabarhijIva~jjIvakuli~ggahaMsANDarasavasAmajjAdeshcaprasthaMdattvAsAdhayet|
nRuNAMstrIvihAriNAMnaShTaretasAMkShatakShINaviShamajvarArtAnAMvyApannayonInAMvandhyAnAMraktagulminInAM[1]mRutApatyAnAmanArtavAnAMcastrINAMkShINamAMsarudhirANAMpathyatamaMrasAyanamuttamaMvalIpalitanAshanaMvidyAt(1)|19|
brahmaghoShasha~gkhapaTahabherIninAdaiHsiddhaMsitacchatrakRutacchAyaMgajaskandhamAropayedbhagavantaMvRuShadhvajamabhipUjya,
taMsnehaMtribhAgamAkShikaMma~ggalAshIHstutidevatArcanairbastiMgamayet|
nRuNAMstrIvihAriNAMnaShTaretasAMkShatakShINaviShamajvarArtAnAMvyApannayonInAMvandhyAnAMraktagulminInAM[1]
mRutApatyAnAmanArtavAnAMcastrINAMkShINamAMsarudhirANAMpathyatamaMrasAyanamuttamaMvalIpalitanAshanaMvidyAt(1)|19|
</div></div>
==== ''Sneha Basti'' ====
==== ''Sneha Basti'' ====
This ''basti'' is beneficial for a person indulging in excessive sex, suffering from ''nashtretas'' (loss of semen), suffering from ''kshata-kshina'' (phthisis) and ''vishamajwara'' (chronic/irregular fever), female suffering from ''yoni vyapada'' (gynecological disorders), ''bandhyatva'' (sterility) and ''raktagulma'' (uterine tumor), whose offspring succumb to death before or after delivery, suffering from anartava (amenorrhoea) and a person suffering from ksheen mamsa rudhira(diminished muscular tissue and blood). It acts as an excellent ''rasayana'' (rejuvenation therapy) and also cures ''vali'' (wrinkles of skin) and ''palita'' (graying of hair).[19/1]
This ''basti'' is beneficial for a person indulging in excessive sex, suffering from ''nashtretas'' (loss of semen), suffering from ''kshata-kshina'' (phthisis) and ''vishamajwara'' (chronic/irregular fever), female suffering from ''yoni vyapada'' (gynecological disorders), ''bandhyatva'' (sterility) and ''raktagulma'' (uterine tumor), whose offspring succumb to death before or after delivery, suffering from anartava (amenorrhoea) and a person suffering from ksheen mamsa rudhira(diminished muscular tissue and blood). It acts as an excellent ''rasayana'' (rejuvenation therapy) and also cures ''vali'' (wrinkles of skin) and ''palita'' (graying of hair).[19/1]
<div class="mw-collapsible mw-collapsed">
बलागोक्षुरकरास्नाश्वगन्धाशतावरीसहचराणांशतंशतमापोथ्यजलद्रोणशतेप्रसाध्यं,तस्मिन्जलद्रोणावशेषेरसेवस्त्रपूतेविदार्यामलकस्वरसयोर्बस्तमहिषवराहवृषकुक्कुटबर्हिहंसकारण्डवसारसाण्डरसानांघृततैलयोश्चैकैकंप्रस्थमष्टौप्रस्थान्क्षीरस्यदत्त्वाचन्दनमधुकमधूलिकात्वक्क्षीरीबिसमृणालनीलोत्पलपटोलात्मगुप्तान्नपाकितालमस्तकखर्जूरमृद्वीकातामलकी-कण्टकारीजीवकर्षभकक्षुद्रसहामहासहाशतावरीमेदापिप्पलीह्रीबेरत्वक्पत्रकल्कांश्चदत्त्वासाधयेत्|
बलागोक्षुरकरास्नाश्वगन्धाशतावरीसहचराणांशतंशतमापोथ्यजलद्रोणशतेप्रसाध्यं,तस्मिन्जलद्रोणावशेषेरसेवस्त्रपूतेविदार्यामलकस्वरसयोर्बस्तमहिषवराहवृषकुक्कुटबर्हिहंसकारण्डवसारसाण्डरसानांघृततैलयोश्चैकैकंप्रस्थमष्टौप्रस्थान्क्षीरस्यदत्त्वाचन्दनमधुकमधूलिकात्वक्क्षीरीबिसमृणालनीलोत्पलपटोलात्मगुप्तान्नपाकितालमस्तकखर्जूरमृद्वीकातामलकी-कण्टकारीजीवकर्षभकक्षुद्रसहामहासहाशतावरीमेदापिप्पलीह्रीबेरत्वक्पत्रकल्कांश्चदत्त्वासाधयेत्|
तेनस्त्रीशतंगच्छेत्;नचात्रास्तेविहाराहारयन्त्रणाकाचित्|
तेनस्त्रीशतंगच्छेत्;नचात्रास्तेविहाराहारयन्त्रणाकाचित्|
एषवृष्योबल्योबृंहणआयुष्योवलीपलितनुत्क्षतक्षीणनष्टशुक्रविषमज्वरार्तानांव्यापन्नयोनीनांचपथ्यतमः(२)|
एषवृष्योबल्योबृंहणआयुष्योवलीपलितनुत्क्षतक्षीणनष्टशुक्रविषमज्वरार्तानांव्यापन्नयोनीनांचपथ्यतमः(२)|
<div class="mw-collapsible-content">
balāgōkṣurakarāsnāśvagandhāśatāvarīsahacarāṇāṁśataṁśatamāpōthyajaladrōṇaśatēprasādhyaṁ,tasminjaladrōṇāvaśēṣērasēvastrapūtēvidāryāmalakasvarasayōrbastamahiṣavarāhavr̥ṣakukkuṭabarhihaṁsakāraṇḍavasārasāṇḍarasānāṁghr̥tatailayōścaikaikaṁprasthamaṣṭauprasthānkṣīrasyadattvācandanamadhukamadhūlikātvakkṣīrībisamr̥ṇālanīlōtpalapaṭōlātmaguptānnapākitālamastakakharjūramr̥dvīkātāmalakī-kaṇṭakārījīvakarṣabhakakṣudrasahāmahāsahāśatāvarīmēdāpippalīhrībēratvakpatrakalkāṁścadattvāsādhayēt|
balāgōkṣurakarāsnāśvagandhāśatāvarīsahacarāṇāṁśataṁśatamāpōthyajaladrōṇaśatēprasādhyaṁ,tasminjaladrōṇāvaśēṣērasēvastrapūtēvidāryāmalakasvarasayōrbastamahiṣavarāhavr̥ṣakukkuṭabarhihaṁsakāraṇḍavasārasāṇḍarasānāṁghr̥tatailayōścaikaikaṁprasthamaṣṭauprasthānkṣīrasyadattvācandanamadhukamadhūlikātvakkṣīrībisamr̥ṇālanīlōtpalapaṭōlātmaguptānnapākitālamastakakharjūramr̥dvīkātāmalakī-kaṇṭakārījīvakarṣabhakakṣudrasahāmahāsahāśatāvarīmēdāpippalīhrībēratvakpatrakalkāṁścadattvāsādhayēt|
tenastrIshataMgacchet;nacAtrAstevihArAhArayantraNAkAcit|
tenastrIshataMgacchet;nacAtrAstevihArAhArayantraNAkAcit|
eShavRuShyobalyobRuMhaNaAyuShyovalIpalitanutkShatakShINanaShTashukraviShamajvarArtAnAMvyApannayonInAMcapathyatamaH(2)|19|
eShavRuShyobalyobRuMhaNaAyuShyovalIpalitanutkShatakShINanaShTashukraviShamajvarArtAnAMvyApannayonInAMcapathyatamaH(2)|19|
</div></div>
===== ''Baladi Sneha Basti'' =====
===== ''Baladi Sneha Basti'' =====
With the chanting of ''vedic mantras'' and such other rituals described earlier ''basti'' should be given with this preparation.
With the chanting of ''vedic mantras'' and such other rituals described earlier ''basti'' should be given with this preparation.
After having this ''basti'' a person becomes sexually active. This ''basti'' does not involve any restriction of diet or regimen. It promotes virility, strength, corpulence and longevity. It cures ''vali'' (wrinkles) on the skin and ''palita'' (graying of hair). It is exceedingly wholesome for patients suffering from phthisis, loss of semen, ''vishama-jwara'' (irregular fever) and female disorders.19(2)
After having this ''basti'' a person becomes sexually active. This ''basti'' does not involve any restriction of diet or regimen. It promotes virility, strength, corpulence and longevity. It cures ''vali'' (wrinkles) on the skin and ''palita'' (graying of hair). It is exceedingly wholesome for patients suffering from phthisis, loss of semen, ''vishama-jwara'' (irregular fever) and female disorders.19(2)
<div class="mw-collapsible mw-collapsed">
सहचरपलशतमुदकद्रोणचतुष्ट्येपक्त्वाद्रोणशेषेरसेसुपूतेविदारीक्षुरसप्रस्थाभ्यामष्टगुणक्षीरंघृततैलप्रस्थंबलामधुकमधूकचन्दनमधूलिकासारिवामेदामहामेदाकाकोलिक्षीरकाकोलीपयस्यागुरुमञ्जिष्ठाव्याघ्रनख-शटीसहचरसहस्रवीर्यावराङ्गलोध्राणामक्षमात्रैर्द्विगुणशर्करैःकल्कैःसाधयेत्|
सहचरपलशतमुदकद्रोणचतुष्ट्येपक्त्वाद्रोणशेषेरसेसुपूतेविदारीक्षुरसप्रस्थाभ्यामष्टगुणक्षीरंघृततैलप्रस्थंबलामधुकमधूकचन्दनमधूलिकासारिवामेदामहामेदाकाकोलिक्षीरकाकोलीपयस्यागुरुमञ्जिष्ठाव्याघ्रनख-शटीसहचरसहस्रवीर्यावराङ्गलोध्राणामक्षमात्रैर्द्विगुणशर्करैःकल्कैःसाधयेत्|
इत्येतेरसायनाःस्नेहबस्तयःसतिविभवेशतपाकाःसहस्रपाकावाकार्यावीर्यबलाधानार्थमिति||१९||
इत्येतेरसायनाःस्नेहबस्तयःसतिविभवेशतपाकाःसहस्रपाकावाकार्यावीर्यबलाधानार्थमिति||१९||
<div class="mw-collapsible-content">
sahacarapalaśatamudakadrōṇacatuṣṭyēpaktvādrōṇaśēṣērasēsupūtēvidārīkṣurasaprasthābhyāmaṣṭaguṇakṣīraṁghr̥tatailaprasthaṁbalā
madhukamadhūkacandanamadhūlikāsārivāmēdāmahāmēdākākōlikṣīrakākōlīpayasyāgurumañjiṣṭhāvyāghranakha-śaṭīsahacarasahasravīryāvarāṅgalōdhrāṇāmakṣamātrairdviguṇaśarkaraiḥkalkaiḥsādhayēt|
bahmaghōṣādināvidhināsiddhaṁbastiṁdadyāt|
bahmaghōṣādināvidhināsiddhaṁbastiṁdadyāt|
ēṣasarvarōgaharōrasāyanōlalitānāṁśrēṣṭhō'ntaḥpuracāriṇīnāṁkṣatakṣayavātapittavēdanāśvāsakāsaharastribhāgamākṣikōvalīpalitanudvarṇarūpabalamāṁsaśukravardhanaḥ(3)|
ēṣasarvarōgaharōrasāyanōlalitānāṁśrēṣṭhō'ntaḥpuracāriṇīnāṁkṣatakṣayavātapittavēdanāśvāsa-kāsaharastribhāgamākṣikōvalīpalitanudvarṇarūpabalamāṁsaśukravardhanaḥ(3)|
ityētērasāyanāḥsnēhabastayaḥsativibhavēśatapākāḥsahasrapākāvākāryāvīryabalādhānārthamiti||19||
ityētērasāyanāḥsnēhabastayaḥsativibhavēśatapākāḥsahasrapākāvākāryāvīryabalādhānārthamiti||19||
sahacarapalashatamudakadroNacatuShTyepaktvAdroNasheSherasesupUtevidArIkShurasaprasthAbhyAmaShTaguNakShIraMghRutatailaprasthaMbalA
madhukamadhUkacandanamadhUlikAsArivAmedAmahAmedAkAkolikShIrakAkolIpayasyAguruma~jjiShThAvyAghranakha-shaTIsahacarasahasravIryAvarA~ggalodhrANAmakShamAtrairdviguNasharkaraiHkalkaiHsAdhayet|
bahmaghoShAdinAvidhinAsiddhaMbastiMdadyAt|
bahmaghoShAdinAvidhinAsiddhaMbastiMdadyAt|
eShasarvarogaharorasAyanolalitAnAMshreShTho~antaHpuracAriNInAMkShatakShayavAtapittavedanAshvAsakAsaharastribhAgamAkShikovalIpalitanudvarNarUpabalamAMsashukravardhanaH(3)|
eShasarvarogaharorasAyanolalitAnAMshreShTho~antaHpuracAriNInAMkShatakShayavAtapittavedanAshvAsa-kAsaharastribhAgamAkShikovalIpalitanudvarNarUpabalamAMsashukravardhanaH(3)|
ityeterasAyanAHsnehabastayaHsativibhaveshatapAkAHsahasrapAkAvAkAryAvIryabalAdhAnArthamiti 3||19||
ityeterasAyanAHsnehabastayaHsativibhaveshatapAkAHsahasrapAkAvAkAryAvIryabalAdhAnArthamiti 3||19||
</div></div>
===== ''Sahacharadya sneha basti'' =====
===== ''Sahacharadya sneha basti'' =====
If these above mentioned ''rasayana sneha bastis'' are concentrated by ''shatpaka sahasra paka'' (by cooking hundred or thousands times) their potency and strength increases with improved benefits (19)
If these above mentioned ''rasayana sneha bastis'' are concentrated by ''shatpaka sahasra paka'' (by cooking hundred or thousands times) their potency and strength increases with improved benefits (19)
<div class="mw-collapsible mw-collapsed">
भवन्तिचात्र-
भवन्तिचात्र- <br />
इत्येतेबस्तयःस्नेहाश्चोक्तायापनसञ्ज्ञिताः|
इत्येतेबस्तयःस्नेहाश्चोक्तायापनसञ्ज्ञिताः|<br />
स्वस्थानामातुराणांचवृद्धानांचाविरोधिनाः||२०||
स्वस्थानामातुराणांचवृद्धानांचाविरोधिनाः||२०||<br />
अतिव्यवायशीलानांशुक्रमांसबलप्रदाः|
अतिव्यवायशीलानांशुक्रमांसबलप्रदाः|<br />
सर्वरोगप्रशमनाःसर्वेष्वृतुषुयौगिकाः||२१||
सर्वरोगप्रशमनाःसर्वेष्वृतुषुयौगिकाः||२१||<br />
नारीणामप्रजातानांनराणांचाप्यपत्यदाः|
नारीणामप्रजातानांनराणांचाप्यपत्यदाः|<br />
उभयार्थकरादृष्टाःस्नेहबस्तिनिरूहयोः||२२||
उभयार्थकरादृष्टाःस्नेहबस्तिनिरूहयोः||२२||<br />
<div class="mw-collapsible-content">
bhavanticātra-
bhavanticātra- <br />
ityētēbastayaḥsnēhāścōktāyāpanasañjñitāḥ|
ityētēbastayaḥsnēhāścōktāyāpanasañjñitāḥ|<br />
svasthānāmāturāṇāṁcavr̥ddhānāṁcāvirōdhināḥ||20||
svasthānāmāturāṇāṁcavr̥ddhānāṁcāvirōdhināḥ||20||<br />
ativyavāyaśīlānāṁśukramāṁsabalapradāḥ|
ativyavāyaśīlānāṁśukramāṁsabalapradāḥ|<br />
sarvarōgapraśamanāḥsarvēṣvr̥tuṣuyaugikāḥ||21||
sarvarōgapraśamanāḥsarvēṣvr̥tuṣuyaugikāḥ||21||<br />
nārīṇāmaprajātānāṁnarāṇāṁcāpyapatyadāḥ|
nārīṇāmaprajātānāṁnarāṇāṁcāpyapatyadāḥ|<br />
ubhayārthakarādr̥ṣṭāḥsnēhabastinirūhayōḥ||22||
ubhayārthakarādr̥ṣṭāḥsnēhabastinirūhayōḥ||22||<br />
bhavanticAtra-
bhavanticAtra- <br />
ityetebastayaHsnehAshcoktAyApanasa~jj~jitAH|
ityetebastayaHsnehAshcoktAyApanasa~jj~jitAH| <br />
svasthAnAmAturANAMcavRuddhAnAMcAvirodhinAH||20||
svasthAnAmAturANAMcavRuddhAnAMcAvirodhinAH||20|| <br />
ativyavAyashIlAnAMshukramAMsabalapradAH|
ativyavAyashIlAnAMshukramAMsabalapradAH| <br />
sarvarogaprashamanAHsarveShvRutuShuyaugikAH||21||
sarvarogaprashamanAHsarveShvRutuShuyaugikAH||21|| <br />
nArINAmaprajAtAnAMnarANAMcApyapatyadAH|
nArINAmaprajAtAnAMnarANAMcApyapatyadAH| <br />
ubhayArthakarAdRuShTAHsnehabastinirUhayoH||22||
ubhayArthakarAdRuShTAHsnehabastinirUhayoH||22|| <br />
</div></div>
The benefits of ''yapana sneha'' and ''niruha basti'':
The benefits of ''yapana sneha'' and ''niruha basti'':
The above mentioned oleating ''basti'' preparations are called ''yapana basti''. These are ''avirodhi'' (not contraindicated) either for healthy persons, patients or for old persons also. They promote ''shukra'' and ''mamsa'' (semen and muscular tissue) of a person, indulging in excessive sex. They cure all diseases, and can be administered in all seasons. They help the sterile women and men to conceive and have the progeny. Both, ''sneha'' and ''niruha basti'' (medicated enema with and without oil) give ''ishta'' (desired) results. These ''yapana bastis'' serve both the purposes i.e. ''snehana'' (oleation) and ''shodhana'' (elimination of vitiated ''doshas'') from the body.[20-22]
The above mentioned oleating ''basti'' preparations are called ''yapana basti''. These are ''avirodhi'' (not contraindicated) either for healthy persons, patients or for old persons also. They promote ''shukra'' and ''mamsa'' (semen and muscular tissue) of a person, indulging in excessive sex. They cure all diseases, and can be administered in all seasons. They help the sterile women and men to conceive and have the progeny. Both, ''sneha'' and ''niruha basti'' (medicated enema with and without oil) give ''ishta'' (desired) results. These ''yapana bastis'' serve both the purposes i.e. ''snehana'' (oleation) and ''shodhana'' (elimination of vitiated ''doshas'') from the body.[20-22]
<div class="mw-collapsible mw-collapsed">
व्यायामोमैथुनंमद्यंमधूनिशिशिराम्बुच|
व्यायामोमैथुनंमद्यंमधूनिशिशिराम्बुच|
सम्भोजनंरथक्षोभोबस्तिष्वेतेषुगर्हितम्||२३||
सम्भोजनंरथक्षोभोबस्तिष्वेतेषुगर्हितम्||२३||
<div class="mw-collapsible-content">
vyāyāmōmaithunaṁmadyaṁmadhūniśiśirāmbuca|
vyāyāmōmaithunaṁmadyaṁmadhūniśiśirāmbuca|
sambhōjanaṁrathakṣōbhōbastiṣvētēṣugarhitam||23||
sambhōjanaṁrathakṣōbhōbastiṣvētēṣugarhitam||23||
vyAyAmomaithunaMmadyaMmadhUnishishirAmbuca|
vyAyAmomaithunaMmadyaMmadhUnishishirAmbuca|
sambhojanaMrathakShobhobastiShveteShugarhitam||23||
sambhojanaMrathakShobhobastiShveteShugarhitam||23||
</div></div>
Apathya(Contraindications) during the course of ''Yapana Bastis'':
Apathya(Contraindications) during the course of ''Yapana Bastis'':
During the course of above mentioned ''yapana bastis'', the patient should avoid ''vyayama'' (exercise), ''maithuna'' (sexual intercourse), intake of ''madya'' and ''madhu'' (alcohol and honey), ''shishirambu'' (cold water), taking of full meal and jolting by conveyances. (23)
During the course of above mentioned ''yapana bastis'', the patient should avoid ''vyayama'' (exercise), ''maithuna'' (sexual intercourse), intake of ''madya'' and ''madhu'' (alcohol and honey), ''shishirambu'' (cold water), taking of full meal and jolting by conveyances. (23)
<div class="mw-collapsible mw-collapsed">
तत्रश्लोकाः[१]-
तत्रश्लोकाः[१]-
शिखिगोनर्दहंसाण्डैर्दक्षवद्बस्तयस्त्रयः|
शिखिगोनर्दहंसाण्डैर्दक्षवद्बस्तयस्त्रयः|
विंशतिर्विष्किरैस्त्रिंशत्प्रतुदैःप्रसहैर्नव||२४||
विंशतिर्विष्किरैस्त्रिंशत्प्रतुदैःप्रसहैर्नव||२४||
विंशतिश्चतथासप्तविंशतिश्चाम्बुचारिभिः|
विंशतिश्चतथासप्तविंशतिश्चाम्बुचारिभिः|
नवमत्स्यादिभिश्चैवशिखिकल्पेनबस्तयः||२५||
नवमत्स्यादिभिश्चैवशिखिकल्पेनबस्तयः||२५||
दशकर्कटकाद्यैश्चकूर्मकल्केनबस्तयः|
दशकर्कटकाद्यैश्चकूर्मकल्केनबस्तयः|
मृगैःसप्तदशैकोनविंशतिर्विष्किरैर्दश[२]||२६||
मृगैःसप्तदशैकोनविंशतिर्विष्किरैर्दश[२]||२६||
आनूपैर्दक्षशिखिवद्भूशयैश्चचतुर्दश|
आनूपैर्दक्षशिखिवद्भूशयैश्चचतुर्दश|
एकोनत्रिंशदित्येतेसहस्नेहैःसमासतः||२७||
एकोनत्रिंशदित्येतेसहस्नेहैःसमासतः||२७||
प्रोक्ताविस्तरशोभिन्नाद्वेशतेषोडशोत्तरे|
प्रोक्ताविस्तरशोभिन्नाद्वेशतेषोडशोत्तरे|
एतेमाक्षिकसंयुक्ताःकुर्वन्त्यतिवृषं[३]नरम्||२८||
एतेमाक्षिकसंयुक्ताःकुर्वन्त्यतिवृषं[३]नरम्||२८||
नातियोगंनवाऽयोगंस्तम्भितास्तेचकुर्वते||
नातियोगंनवाऽयोगंस्तम्भितास्तेचकुर्वते||
<div class="mw-collapsible-content">
tatraślōkāḥ[1]-
tatraślōkāḥ[1]-
śikhigōnardahaṁsāṇḍairdakṣavadbastayastrayaḥ|
śikhigōnardahaṁsāṇḍairdakṣavadbastayastrayaḥ|
viṁśatirviṣkiraistriṁśatpratudaiḥprasahairnava||24||
viṁśatirviṣkiraistriṁśatpratudaiḥprasahairnava||24||
viṁśatiścatathāsaptaviṁśatiścāmbucāribhiḥ|
viṁśatiścatathāsaptaviṁśatiścāmbucāribhiḥ|
navamatsyādibhiścaivaśikhikalpēnabastayaḥ||25||
navamatsyādibhiścaivaśikhikalpēnabastayaḥ||25||
daśakarkaṭakādyaiścakūrmakalkēnabastayaḥ|
daśakarkaṭakādyaiścakūrmakalkēnabastayaḥ|
mr̥gaiḥsaptadaśaikōnaviṁśatirviṣkirairdaśa[2]||26||
mr̥gaiḥsaptadaśaikōnaviṁśatirviṣkirairdaśa[2]||26||
ānūpairdakṣaśikhivadbhūśayaiścacaturdaśa|
ānūpairdakṣaśikhivadbhūśayaiścacaturdaśa|
ēkōnatriṁśadityētēsahasnēhaiḥsamāsataḥ||27||
ēkōnatriṁśadityētēsahasnēhaiḥsamāsataḥ||27||
prōktāvistaraśōbhinnādvēśatēṣōḍaśōttarē|
prōktāvistaraśōbhinnādvēśatēṣōḍaśōttarē|
ētēmākṣikasaṁyuktāḥkurvantyativr̥ṣaṁ[3]naram||28||
ētēmākṣikasaṁyuktāḥkurvantyativr̥ṣaṁ[3]naram||28||
shikhigonardahaMsANDairdakShavadbastayastrayaH|
shikhigonardahaMsANDairdakShavadbastayastrayaH|
viMshatirviShkiraistriMshatpratudaiH prasahairnava||24||
viMshatirviShkiraistriMshatpratudaiH prasahairnava||24||
viMshatishca tathA saptaviMshatishcAmbucAribhiH|
viMshatishca tathA saptaviMshatishcAmbucAribhiH|
nava matsyAdibhishcaiva shikhikalpena bastayaH||25||
nava matsyAdibhishcaiva shikhikalpena bastayaH||25||
dasha karkaTakAdyaishca kUrmakalkena bastayaH|
dasha karkaTakAdyaishca kUrmakalkena bastayaH|
mRugaiH saptadashaikonaviMshatirviShkirairdasha [2] ||26||
mRugaiH saptadashaikonaviMshatirviShkirairdasha [2] ||26||
AnUpairdakShashikhivadbhUshayaishca caturdasha|
AnUpairdakShashikhivadbhUshayaishca caturdasha|
ekonatriMshadityete saha snehaiH samAsataH||27||
ekonatriMshadityete saha snehaiH samAsataH||27||
proktA vistarasho bhinnA dve shate ShoDashottare|
proktA vistarasho bhinnA dve shate ShoDashottare|
ete mAkShikasaMyuktAH kurvantyativRuShaM [3] naram||28||
ete mAkShikasaMyuktAH kurvantyativRuShaM [3] naram||28||
nAtiyogaM na vA~ayogaM stambhitAste ca kurvate|29|
nAtiyogaM na vA~ayogaM stambhitAste ca kurvate|29|
</div></div>
Summary of Basti preparations-
Summary of ''basti'' preparations:
{|class = "wikitable"
|-
|''Basti'' preparations with egg
|3
|-
|With the meat of ''karkata'' etc.
|10
|-
|With the meat of ''mrigas''
|17
|-
|With the meat of ''viskiras''
|19
|-
|With the meat of ''anupas''
|9
|-
|With the meat of ''bhusayas''
|14
|-
|With the meat of ''prashas''
|29
|-
|With the meat of ''pratuds''
|30
|-
|With the meat of ''ambuchar''
|27
|-
|With the meat of ''matasya''
|9
|}
Thus, when classified in detail, the 29 original and 187 extended, total 216 ''basti'' preparations.
Thus, when classified in detail, the 29 original and 187 extended, total 216 ''basti'' preparations.
Use of the above mentioned enema-recipes by adding honey makes a person exceedingly virile. When fortified (with honey), they do not allow any over-action (''atiyoga'') or under-action (''ayoga'').[24-28]
Use of the above mentioned enema-recipes by adding honey makes a person exceedingly virile. When fortified (with honey), they do not allow any over-action (''atiyoga'') or under-action (''ayoga'').[24-28]
<div class="mw-collapsible mw-collapsed">
मृदुत्वान्ननिवर्तन्तेयस्यत्वेतेप्रयोजिताः||२९||
मृदुत्वान्ननिवर्तन्तेयस्यत्वेतेप्रयोजिताः||२९||
समूत्रैर्बस्तिभिस्तीक्ष्णैरास्थाप्यःक्षिप्रमेवसः||
समूत्रैर्बस्तिभिस्तीक्ष्णैरास्थाप्यःक्षिप्रमेवसः||
<div class="mw-collapsible-content">
mr̥dutvānnanivartantēyasyatvētēprayōjitāḥ||29||
mr̥dutvānnanivartantēyasyatvētēprayōjitāḥ||29||
samūtrairbastibhistīkṣṇairāsthāpyaḥkṣipramēvasaḥ||
samūtrairbastibhistīkṣṇairāsthāpyaḥkṣipramēvasaḥ||
mRudutvAnnanivartanteyasyatveteprayojitAH||29||
mRudutvAnnanivartanteyasyatveteprayojitAH||29||
samUtrairbastibhistIkShNairAsthApyaHkShipramevasaH||
samUtrairbastibhistIkShNairAsthApyaHkShipramevasaH||
</div></div>
==== Management of non eliminated ''basti'' ====
==== Management of non eliminated ''basti'' ====
There are some ''bastis'' which are not eliminated because of their soft nature, so to treat this complication the ''asthapana-basti'' prepared by cow’s urine and other ingredients having ''teekshna'' (irritant nature) should be given immediately.[29]
There are some ''bastis'' which are not eliminated because of their soft nature, so to treat this complication the ''asthapana-basti'' prepared by cow’s urine and other ingredients having ''teekshna'' (irritant nature) should be given immediately.[29]
<div class="mw-collapsible mw-collapsed">
शोफाग्निनाशपाण्डुत्वशूलार्शःपरिकर्तिकाः||३०||
शोफाग्निनाशपाण्डुत्वशूलार्शःपरिकर्तिकाः||३०||
स्युर्ज्वरश्चातिसारश्चयापनात्यर्थसेवनात्||
स्युर्ज्वरश्चातिसारश्चयापनात्यर्थसेवनात्||
<div class="mw-collapsible-content">
śōphāgnināśapāṇḍutvaśūlārśaḥparikartikāḥ||30||
śōphāgnināśapāṇḍutvaśūlārśaḥparikartikāḥ||30||
syurjvaraścātisāraścayāpanātyarthasēvanāt||
syurjvaraścātisāraścayāpanātyarthasēvanāt||
shophAgninAshapANDutvashUlArshaHparikartikAH||30||
shophAgninAshapANDutvashUlArshaHparikartikAH||30||
syurjvarashcAtisArashcayApanAtyarthasevanAt||
syurjvarashcAtisArashcayApanAtyarthasevanAt||
</div></div>
==== Disorders of excessive use of ''yapana-bastis'' ====
==== Disorders of excessive use of ''yapana-bastis'' ====
The excessive use of ''yapana-basti'' results in ''shopha'' (edema), ''agni-nasha'' (loss of the power of digestion and metabolism), ''pandu'' (anemia), ''shula'' (pain), ''arsha'' (piles), ''pari-kartika'' (sawing pain), ''jwara'' (fever) and ''atisara'' (diarrhea).[30]
The excessive use of ''yapana-basti'' results in ''shopha'' (edema), ''agni-nasha'' (loss of the power of digestion and metabolism), ''pandu'' (anemia), ''shula'' (pain), ''arsha'' (piles), ''pari-kartika'' (sawing pain), ''jwara'' (fever) and ''atisara'' (diarrhea).[30]
<div class="mw-collapsible mw-collapsed">
अरिष्टक्षीरसीध्वाद्यातत्रेष्टादीपनीक्रिया||३१||
अरिष्टक्षीरसीध्वाद्यातत्रेष्टादीपनीक्रिया||३१||
युक्त्यातस्मान्निषेवेतयापनान्नप्रसङ्गतः|
युक्त्यातस्मान्निषेवेतयापनान्नप्रसङ्गतः|
इत्युच्चैर्भाष्यपूर्वाणांव्यापदःसचिकित्सिताः||३२||
इत्युच्चैर्भाष्यपूर्वाणांव्यापदःसचिकित्सिताः||३२||
विस्तरेणपृथक्प्रोक्तास्तेभ्योरक्षेन्नरंसदा||
विस्तरेणपृथक्प्रोक्तास्तेभ्योरक्षेन्नरंसदा||
<div class="mw-collapsible-content">
ariṣṭakṣīrasīdhvādyātatrēṣṭādīpanīkriyā||31||
ariṣṭakṣīrasīdhvādyātatrēṣṭādīpanīkriyā||31||
yuktyātasmānniṣēvētayāpanānnaprasaṅgataḥ|
yuktyātasmānniṣēvētayāpanānnaprasaṅgataḥ|
ityuccairbhāṣyapūrvāṇāṁvyāpadaḥsacikitsitāḥ||32||
ityuccairbhāṣyapūrvāṇāṁvyāpadaḥsacikitsitāḥ||32||
vistarēṇapr̥thakprōktāstēbhyōrakṣēnnaraṁsadā||
vistarēṇapr̥thakprōktāstēbhyōrakṣēnnaraṁsadā||
ShTakShIrasIdhvAdyAtatreShTAdIpanIkriyA||31||
ShTakShIrasIdhvAdyAtatreShTAdIpanIkriyA||31||
yuktyAtasmAnniShevetayApanAnnaprasa~ggataH|
yuktyAtasmAnniShevetayApanAnnaprasa~ggataH|
ityuccairbhAShyapUrvANAMvyApadaHsacikitsitAH||32||
ityuccairbhAShyapUrvANAMvyApadaHsacikitsitAH||32||
vistareNapRuthakproktAstebhyorakShennaraMsadA||
vistareNapRuthakproktAstebhyorakShennaraMsadA||
</div></div>
==== Treatment of ''yapana basti vyapada'' (complications) ====
==== Treatment of ''yapana basti vyapada'' (complications) ====
The disorders caused due to various impediments like loudly speaking etc. and their treatment has been described in detail. Thus the patient should be protected from these all. [32]
The disorders caused due to various impediments like loudly speaking etc. and their treatment has been described in detail. Thus the patient should be protected from these all. [32]
<div class="mw-collapsible mw-collapsed">
कर्मणांवमनादिनामसम्यक्करणापदाम्||३३||
कर्मणांवमनादिनामसम्यक्करणापदाम्||३३||
यत्रोक्तंसाधनंस्थानेसिद्धिस्थानंतदुच्यते||
यत्रोक्तंसाधनंस्थानेसिद्धिस्थानंतदुच्यते||
<div class="mw-collapsible-content">
karmaṇāṁvamanādināmasamyakkaraṇāpadām||33||
karmaṇāṁvamanādināmasamyakkaraṇāpadām||33||
yatrōktaṁsādhanaṁsthānēsiddhisthānaṁtaducyatē||
yatrōktaṁsādhanaṁsthānēsiddhisthānaṁtaducyatē||
karmaNAMvamanAdinAmasamyakkaraNApadAm||33|
karmaNAMvamanAdinAmasamyakkaraNApadAm||33||
yatroktaMsAdhanaMsthAnesiddhisthAnaMtaducyate||
yatroktaMsAdhanaMsthAnesiddhisthAnaMtaducyate||
</div></div>
The ''nirukti'' (derivation) of [[Siddhi Sthana]]: The section (''sthana'') in which the successful (''siddhi'') administration of purification therapy (emesis, purgation etc.), their complications arising due to various reasons, and management of the same is described is called as [[Siddhi Sthana]].[331/2]
The ''nirukti'' (derivation) of [[Siddhi Sthana]]: The section (''sthana'') in which the successful (''siddhi'') administration of purification therapy (emesis, purgation etc.), their complications arising due to various reasons, and management of the same is described is called as [[Siddhi Sthana]].[331/2]
<div class="mw-collapsible mw-collapsed">
इत्यध्यायशतंविंशमात्रेयमुनिवाङ्मयम्||३४||
इत्यध्यायशतंविंशमात्रेयमुनिवाङ्मयम्||३४||
हितार्थंप्राणिनांप्रोक्तमग्निवेशेनधीमता||
हितार्थंप्राणिनांप्रोक्तमग्निवेशेनधीमता||
<div class="mw-collapsible-content">
ityadhyāyaśataṁviṁśamātrēyamunivāṅmayam||34||
ityadhyāyaśataṁviṁśamātrēyamunivāṅmayam||34||
hitārthaṁprāṇināṁprōktamagnivēśēnadhīmatā||
hitārthaṁprāṇināṁprōktamagnivēśēnadhīmatā||
ityadhyAyashataMviMshamAtreyamunivA~gmayam||34||
ityadhyAyashataMviMshamAtreyamunivA~gmayam||34||
hitArthaMprANinAMproktamagniveshenadhImatA||
hitArthaMprANinAMproktamagniveshenadhImatA||
</div></div>
==== Number of Chapters in Agnivesha Samhita ====
==== Number of Chapters in Agnivesha Samhita ====
The wise Agnivesha, has compiled the entire literature of his guru’s statements, the sage Atreya in this treatise in one hundred and twenty chapters for the welfare of all the living beings. [34-341/2]
The wise Agnivesha, has compiled the entire literature of his guru’s statements, the sage Atreya in this treatise in one hundred and twenty chapters for the welfare of all the living beings. [34-341/2]
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दीर्घमायुर्यशःस्वास्थ्यं[१]त्रिवर्गंचापिपुष्कलम्||३५||
दीर्घमायुर्यशःस्वास्थ्यं[१]त्रिवर्गंचापिपुष्कलम्||३५||
सिद्धिंचानुत्तमांलोकेप्राप्नोतिविधिनापठन्||
सिद्धिंचानुत्तमांलोकेप्राप्नोतिविधिनापठन्||
<div class="mw-collapsible-content">
dīrghamāyuryaśaḥsvāsthyaṁ[1]trivargaṁcāpipuṣkalam||35||
dīrghamāyuryaśaḥsvāsthyaṁ[1]trivargaṁcāpipuṣkalam||35||
siddhiMcAnuttamAMlokeprApnotividhinApaThan||
siddhiMcAnuttamAMlokeprApnotividhinApaThan||
</div></div>
==== Benefits of studying the [[Charaka Samhita]] ====
==== Benefits of studying the [[Charak Samhita]] ====
By the ''vidhina pathan'' (systematic study) of this treatise ([[Charaka Samhita]]) a person achieves ''deerghayu'' (longevity), ''yasha'' (fame), ''swasthya'' (health), ''trivarga'' (''dharma, artha'' and ''kama'' /the three basic desires of life) and ''pushkala'' (''moksha'' / salvation) as well as ''siddhi'' (professional accomplishment) also in this world.[35-36]
By the ''vidhina pathan'' (systematic study) of this treatise ([[Charak Samhita]]) a person achieves ''deerghayu'' (longevity), ''yasha'' (fame), ''swasthya'' (health), ''trivarga'' (''dharma, artha'' and ''kama'' /the three basic desires of life) and ''pushkala'' (''moksha'' / salvation) as well as ''siddhi'' (professional accomplishment) also in this world.[35-36]
<div class="mw-collapsible mw-collapsed">
विस्तारयतिलेशोक्तंसङ्क्षिपत्यतिविस्तरम्||३६||
विस्तारयतिलेशोक्तंसङ्क्षिपत्यतिविस्तरम्||३६||
संस्कर्ताकुरुतेतन्त्रंपुराणंचपुनर्नवम्|
संस्कर्ताकुरुतेतन्त्रंपुराणंचपुनर्नवम्|
अतस्तन्त्रोत्तममिदंचरकेणातिबुद्धिना||३७||
अतस्तन्त्रोत्तममिदंचरकेणातिबुद्धिना||३७||
संस्कृतंतत्त्वसम्पूर्णंत्रिभागेनोपलक्ष्यते|
संस्कृतंतत्त्वसम्पूर्णंत्रिभागेनोपलक्ष्यते|
तच्छङ्करंभूतपतिंसम्प्रसाद्यसमापयत्||३८||
तच्छङ्करंभूतपतिंसम्प्रसाद्यसमापयत्||३८||
अखण्डार्थंदृढबलोजातःपञ्चनदेपुरे|
अखण्डार्थंदृढबलोजातःपञ्चनदेपुरे|
कृत्वाबहुभ्यस्तन्त्रेभ्योविशेषोञ्छशिलोच्चयम्||३९||
कृत्वाबहुभ्यस्तन्त्रेभ्योविशेषोञ्छशिलोच्चयम्||३९||
सप्तदशौषधाध्यायसिद्धिकल्पैरपूरयत्|
सप्तदशौषधाध्यायसिद्धिकल्पैरपूरयत्|
इदमन्यूनशब्दार्थंतन्त्रदोषविवर्जितम्||४०||
इदमन्यूनशब्दार्थंतन्त्रदोषविवर्जितम्||४०||
षड्विंशताविचित्राभिर्भूषितंतन्त्रयुक्तिभिः||
षड्विंशताविचित्राभिर्भूषितंतन्त्रयुक्तिभिः||
<div class="mw-collapsible-content">
vistārayatilēśōktaṁsaṅkṣipatyativistaram||36||
vistārayatilēśōktaṁsaṅkṣipatyativistaram||36||
saṁskartākurutētantraṁpurāṇaṁcapunarnavam|
saṁskartākurutētantraṁpurāṇaṁcapunarnavam|
atastantrōttamamidaṁcarakēṇātibuddhinā||37||
atastantrōttamamidaṁcarakēṇātibuddhinā||37||
saṁskr̥taṁtattvasampūrṇaṁtribhāgēnōpalakṣyatē|
saṁskr̥taṁtattvasampūrṇaṁtribhāgēnōpalakṣyatē|
tacchaṅkaraṁbhūtapatiṁsamprasādyasamāpayat||38||
tacchaṅkaraṁbhūtapatiṁsamprasādyasamāpayat||38||
akhaṇḍārthaṁdr̥ḍhabalōjātaḥpañcanadēpurē|
akhaṇḍārthaṁdr̥ḍhabalōjātaḥpañcanadēpurē|
kr̥tvābahubhyastantrēbhyōviśēṣōñchaśilōccayam||39||
kr̥tvābahubhyastantrēbhyōviśēṣōñchaśilōccayam||39||
saptadaśauṣadhādhyāyasiddhikalpairapūrayat|
saptadaśauṣadhādhyāyasiddhikalpairapūrayat|
idamanyūnaśabdārthaṁtantradōṣavivarjitam||40||
idamanyūnaśabdārthaṁtantradōṣavivarjitam||40||
saMskartAkurutetantraMpurANaMcapunarnavam|
saMskartAkurutetantraMpurANaMcapunarnavam|
atastantrottamamidaMcarakeNAtibuddhinA||37||
atastantrottamamidaMcarakeNAtibuddhinA||37||
saMskRutaMtattvasampUrNaMtribhAgenopalakShyate|
saMskRutaMtattvasampUrNaMtribhAgenopalakShyate|
taccha~gkaraMbhUtapatiMsamprasAdyasamApayat||38||
taccha~gkaraMbhUtapatiMsamprasAdyasamApayat||38||
akhaNDArthaMdRuDhabalojAtaHpa~jcanadepure|
akhaNDArthaMdRuDhabalojAtaHpa~jcanadepure|
kRutvAbahubhyastantrebhyovisheSho~jchashiloccayam||39||
kRutvAbahubhyastantrebhyovisheSho~jchashiloccayam||39||
saptadashauShadhAdhyAyasiddhikalpairapUrayat|
saptadashauShadhAdhyAyasiddhikalpairapUrayat|
idamanyUnashabdArthaMtantradoShavivarjitam||40||
idamanyUnashabdArthaMtantradoShavivarjitam||40||
ShaDviMshatAvicitrAbhirbhUShitaMtantrayuktibhiH||
ShaDviMshatAvicitrAbhirbhUShitaMtantrayuktibhiH||
</div></div>
==== The function of ''pratisamskarta'' (redactor) ====
==== The function of ''pratisamskarta'' (redactor) ====
A redactor expands the concise statements and the expanded statements into concised ones along with the addition of new thoughts in the old work, and puts it in new (revised) form.
A redactor expands the concise statements and the expanded statements into concised ones along with the addition of new thoughts in the old work, and puts it in new (revised) form.
Therefore, Charaka, having the excellent intelect and wisdom redacted this illustrious treatise, which was lacking as one-third of its present form. This incomplete or missing text was completed by Dridhabala, the resident of Panchanadpur, by adding 17 chapters of [[Chikitsa Sthana]], 12 chapters in [[Kalpa Sthana]] and [[Siddhi Sthana]] each. Total 41 chapters were added by Dridhabala. He collected the subject matter from different sources like picking up the grains, the completed the text in excellent form which is available today. Hence this text is not deficient in shabda (words) their meanings and free from textual blemishes. It is ''vichitrabhibhushitam'' (decorated/endowed/embellished) with thirty six ''tantrayuktis'' (canons of exposition). [36-40]
Therefore, Charak, having the excellent intelect and wisdom redacted this illustrious treatise, which was lacking as one-third of its present form. This incomplete or missing text was completed by Dridhabala, the resident of Panchanadpur, by adding 17 chapters of [[Chikitsa Sthana]], 12 chapters in [[Kalpa Sthana]] and [[Siddhi Sthana]] each. Total 41 chapters were added by Dridhabala. He collected the subject matter from different sources like picking up the grains, the completed the text in excellent form which is available today. Hence this text is not deficient in shabda (words) their meanings and free from textual blemishes. It is ''vichitrabhibhushitam'' (decorated/endowed/embellished) with thirty six ''tantrayuktis'' (canons of exposition). [36-40]
==== ''Tantrayukti'' (canons of exposition/tricks to understand text) ====
==== [[Tantrayukti]] (canons of exposition/tricks to understand text) ====
<div class="mw-collapsible mw-collapsed">
तत्राधिकरणंयोगोहेत्वर्थोऽर्थःपदस्यच||४१||
तत्राधिकरणंयोगोहेत्वर्थोऽर्थःपदस्यच||४१||
प्रदेशोद्देशनिर्देशवाक्यशेषाःप्रयोजनम्|
प्रदेशोद्देशनिर्देशवाक्यशेषाःप्रयोजनम्|
उपदेशापदेशातिदेशार्थापत्तिनिर्णयाः||४२||
उपदेशापदेशातिदेशार्थापत्तिनिर्णयाः||४२||
प्रसङ्गैकान्तनैकान्ताःसापवर्गोविपर्ययः|
प्रसङ्गैकान्तनैकान्ताःसापवर्गोविपर्ययः|
पूर्वपक्षविधानानुमतव्याख्यानसंशयाः||४३||
पूर्वपक्षविधानानुमतव्याख्यानसंशयाः||४३||
अतीतानागतावेक्षास्वसञ्ज्ञोह्यसमुच्चयाः|
अतीतानागतावेक्षास्वसञ्ज्ञोह्यसमुच्चयाः|
निदर्शनंनिर्वचनंसन्नियोगोविकल्पनम्||४४||
निदर्शनंनिर्वचनंसन्नियोगोविकल्पनम्||४४||
प्रत्युत्सारस्तथोद्धारःसम्भवस्तन्त्रयुक्तयः||
प्रत्युत्सारस्तथोद्धारःसम्भवस्तन्त्रयुक्तयः||
<div class="mw-collapsible-content">
tatrādhikaraṇaṁyōgōhētvarthō'rthaḥpadasyaca||41||
tatrādhikaraṇaṁyōgōhētvarthō'rthaḥpadasyaca||41||
pradēśōddēśanirdēśavākyaśēṣāḥprayōjanam|
pradēśōddēśanirdēśavākyaśēṣāḥprayōjanam|
upadēśāpadēśātidēśārthāpattinirṇayāḥ||42||
upadēśāpadēśātidēśārthāpattinirṇayāḥ||42||
prasaṅgaikāntanaikāntāḥsāpavargōviparyayaḥ|
prasaṅgaikāntanaikāntāḥsāpavargōviparyayaḥ|
pūrvapakṣavidhānānumatavyākhyānasaṁśayāḥ||43||
pūrvapakṣavidhānānumatavyākhyānasaṁśayāḥ||43||
atītānāgatāvēkṣāsvasañjñōhyasamuccayāḥ|
atītānāgatāvēkṣāsvasañjñōhyasamuccayāḥ|
nidarśanaṁnirvacanaṁsanniyōgōvikalpanam||44||
nidarśanaṁnirvacanaṁsanniyōgōvikalpanam||44||
pratyutsārastathōddhāraḥsambhavastantrayuktayaḥ|
pratyutsārastathōddhāraḥsambhavastantrayuktayaḥ|
tatrAdhikaraNaMyogohetvartho~arthaHpadasyaca||41||
tatrAdhikaraNaMyogohetvartho~arthaHpadasyaca||41||
pradeshoddeshanirdeshavAkyasheShAHprayojanam|
pradeshoddeshanirdeshavAkyasheShAHprayojanam|
upadeshApadeshAtideshArthApattinirNayAH||42||
upadeshApadeshAtideshArthApattinirNayAH||42||
prasa~ggaikAntanaikAntAHsApavargoviparyayaH|
prasa~ggaikAntanaikAntAHsApavargoviparyayaH|
pUrvapakShavidhAnAnumatavyAkhyAnasaMshayAH||43||
pUrvapakShavidhAnAnumatavyAkhyAnasaMshayAH||43||
atItAnAgatAvekShAsvasa~jj~johyasamuccayAH|
atItAnAgatAvekShAsvasa~jj~johyasamuccayAH|
nidarshanaMnirvacanaMsanniyogovikalpanam||44||
nidarshanaMnirvacanaMsanniyogovikalpanam||44||
pratyutsArastathoddhAraHsambhavastantrayuktayaH||
pratyutsArastathoddhAraHsambhavastantrayuktayaH||
</div></div>
===== Number of ''tantra yuktis'' (36 Canons of exposition) =====
===== Number of ''tantra yuktis'' (36 Canons of exposition) =====
#''Uddhara'' (re-affirmation),
#''Uddhara'' (re-affirmation),
#''Sambhava'' (possibility). [41-44]
#''Sambhava'' (possibility). [41-44]
<div class="mw-collapsible mw-collapsed">
तन्त्रेसमासव्यासोक्तेभवन्त्येताहिकृत्स्नशः||४५||
तन्त्रेसमासव्यासोक्तेभवन्त्येताहिकृत्स्नशः||४५||
एकदेशेनदृश्यन्तेसमासाभिहितेतथा||
एकदेशेनदृश्यन्तेसमासाभिहितेतथा||
<div class="mw-collapsible-content">
tantrēsamāsavyāsōktēbhavantyētāhikr̥tsnaśaḥ||45||
tantrēsamāsavyāsōktēbhavantyētāhikr̥tsnaśaḥ||45||
ēkadēśēnadr̥śyantēsamāsābhihitētathā||
ēkadēśēnadr̥śyantēsamāsābhihitētathā||
tantresamAsavyAsoktebhavantyetAhikRutsnashaH||45||
tantresamAsavyAsoktebhavantyetAhikRutsnashaH||45||
ekadeshenadRushyantesamAsAbhihitetathA||
ekadeshenadRushyantesamAsAbhihitetathA||
</div></div>
These ''tantrayuktis'' are found in concise/aphoristic or extended/expository form in all text to make the subject clear and understandable but where the text itself is composed inconcise/aphoristic form, they are adopted partially only. [45]
These ''tantrayuktis'' are found in concise/aphoristic or extended/expository form in all text to make the subject clear and understandable but where the text itself is composed inconcise/aphoristic form, they are adopted partially only. [45]
<div class="mw-collapsible mw-collapsed">
यथाऽम्बुजवनस्यार्कःप्रदीपोवेश्मनोयथा||४६||
यथाऽम्बुजवनस्यार्कःप्रदीपोवेश्मनोयथा||४६||
प्रबोधनप्रकाशार्थास्तथातन्त्रस्ययुक्तयः||
प्रबोधनप्रकाशार्थास्तथातन्त्रस्ययुक्तयः||
<div class="mw-collapsible-content">
yathā'mbujavanasyārkaḥpradīpōvēśmanōyathā||46||
yathā'mbujavanasyārkaḥpradīpōvēśmanōyathā||46||
prabōdhanaprakāśārthāstathātantrasyayuktayaḥ||
prabōdhanaprakāśārthāstathātantrasyayuktayaḥ||
yathA~ambujavanasyArkaHpradIpoveshmanoyathA||46||
yathA~ambujavanasyArkaHpradIpoveshmanoyathA||46||
prabodhanaprakAshArthAstathAtantrasyayuktayaH||
prabodhanaprakAshArthAstathAtantrasyayuktayaH||
</div></div>
=====Importance of ''tantrayuktis'' =====
=====Importance of ''tantrayuktis'' =====
As the Lotus blossom in ponds in the presence of Sun light, the dark house enlightened by the lamp, in the same way these ''tantrayuktis'' help to understand the treatise in holistic way i.e. ''prabodhan'' (knowledge) and ''prakashan'' (making clear).[46]
As the Lotus blossom in ponds in the presence of Sun light, the dark house enlightened by the lamp, in the same way these ''tantrayuktis'' help to understand the treatise in holistic way i.e. ''prabodhan'' (knowledge) and ''prakashan'' (making clear).[46]
<div class="mw-collapsible mw-collapsed">
एकस्मिन्नपियस्येहशास्त्रेलब्धास्पदामतिः||४७||
एकस्मिन्नपियस्येहशास्त्रेलब्धास्पदामतिः||४७||
सशास्त्रमन्यदप्याशुयुक्तिज्ञत्वात्प्रबुध्यते|
सशास्त्रमन्यदप्याशुयुक्तिज्ञत्वात्प्रबुध्यते|
अधीयानोऽपिशास्त्राणितन्त्रयुक्त्याविनाभिषक्|
अधीयानोऽपिशास्त्राणितन्त्रयुक्त्याविनाभिषक्|
नाधिगच्छतिशास्त्रार्थानर्थान्भाग्यक्षयेयथा||४८||
नाधिगच्छतिशास्त्रार्थानर्थान्भाग्यक्षयेयथा||४८||
<div class="mw-collapsible-content">
ēkasminnapiyasyēhaśāstrēlabdhāspadāmatiḥ||47||
ēkasminnapiyasyēhaśāstrēlabdhāspadāmatiḥ||47||
saśāstramanyadapyāśuyuktijñatvātprabudhyatē|
saśāstramanyadapyāśuyuktijñatvātprabudhyatē|
adhīyānō'piśāstrāṇitantrayuktyāvinābhiṣak|
adhīyānō'piśāstrāṇitantrayuktyāvinābhiṣak|
nādhigacchatiśāstrārthānarthānbhāgyakṣayēyathā||48||
nādhigacchatiśāstrārthānarthānbhāgyakṣayēyathā||48||
sashAstramanyadapyAshuyuktij~jatvAtprabudhyate|
sashAstramanyadapyAshuyuktij~jatvAtprabudhyate|
adhIyAno~apishAstrANitantrayuktyA[1]vinAbhiShak|
adhIyAno~apishAstrANitantrayuktyA[1]vinAbhiShak|
nAdhigacchatishAstrArthAnarthAnbhAgyakShayeyathA||48||
nAdhigacchatishAstrArthAnarthAnbhAgyakShayeyathA||48||
</div></div>
===== The Application of ''tantrayuktis'' =====
===== The Application of ''tantrayuktis'' =====
The person who is having the knowledge of one subject along with these ''tantrayuktis'', can understand the other subject also with the help of them. But one who is not conversant with ''tantrayuktis'' can not understand his own texts as well the others too at any cost, same as a person fails to get wealth in spite of all efforts when his fortune does not favors him. [47-48]
The person who is having the knowledge of one subject along with these ''tantrayuktis'', can understand the other subject also with the help of them. But one who is not conversant with ''tantrayuktis'' can not understand his own texts as well the others too at any cost, same as a person fails to get wealth in spite of all efforts when his fortune does not favors him. [47-48]
<div class="mw-collapsible mw-collapsed">
दुर्गृहीतंक्षिणोत्येवशास्त्रंशस्त्रमिवाबुधम्|
दुर्गृहीतंक्षिणोत्येवशास्त्रंशस्त्रमिवाबुधम्|
सुगृहीतंतदेवज्ञंशास्त्रंशस्त्रंचरक्षति||४९||
सुगृहीतंतदेवज्ञंशास्त्रंशस्त्रंचरक्षति||४९||
(तस्मादेताःप्रवक्ष्यन्तेविस्तरेणोत्तरेपुनः|
(तस्मादेताःप्रवक्ष्यन्तेविस्तरेणोत्तरेपुनः|
तत्त्वज्ञानार्थमस्यैवतन्त्रस्यगुणदोषतः)||५०||
तत्त्वज्ञानार्थमस्यैवतन्त्रस्यगुणदोषतः)||५०||
<div class="mw-collapsible-content">
durgr̥hītaṁkṣiṇōtyēvaśāstraṁśastramivābudham|
durgr̥hītaṁkṣiṇōtyēvaśāstraṁśastramivābudham|
sugr̥hītaṁtadēvajñaṁśāstraṁśastraṁcarakṣati||49||
sugr̥hītaṁtadēvajñaṁśāstraṁśastraṁcarakṣati||49||
(tasmādētāḥpravakṣyantēvistarēṇōttarēpunaḥ|
(tasmādētāḥpravakṣyantēvistarēṇōttarēpunaḥ|
tattvajñānārthamasyaivatantrasyaguṇadōṣataḥ)||50||
tattvajñānārthamasyaivatantrasyaguṇadōṣataḥ)||50||
durgRuhItaMkShiNotyevashAstraMshastramivAbudham|
durgRuhItaMkShiNotyevashAstraMshastramivAbudham|
sugRuhItaMtadevaj~jaMshAstraMshastraMcarakShati||49||
sugRuhItaMtadevaj~jaMshAstraMshastraMcarakShati||49||
(tasmAdetAHpravakShyantevistareNottarepunaH|
(tasmAdetAHpravakShyantevistareNottarepunaH|
tattvaj~jAnArthamasyaivatantrasyaguNadoShataH)||50||
tattvaj~jAnArthamasyaivatantrasyaguNadoShataH)||50||
</div></div>
==== Merits and demerits regarding the text ====
==== Merits and demerits regarding the text ====
If a person does not know how to handle a weapon, he destroys himself by using the same. Similarly, the text/subject which is not understood well or properly, will destroy the person by practicing the same. On the other hand, as the weapon in the hands of wise protect him in trouble, in the same way the well understood text/treatise protect the physician in terms of his name fame and wealth too. [49]
If a person does not know how to handle a weapon, he destroys himself by using the same. Similarly, the text/subject which is not understood well or properly, will destroy the person by practicing the same. On the other hand, as the weapon in the hands of wise protect him in trouble, in the same way the well understood text/treatise protect the physician in terms of his name fame and wealth too. [49]
It is also said that the ''tantrayuktis'' will be described in detail again from critical analysis point of view, for understanding the good and bad qualities of this treatise ([[Charaka Samhita]]) in ''uttar-tantra''. [50]
It is also said that the ''tantrayuktis'' will be described in detail again from critical analysis point of view, for understanding the good and bad qualities of this treatise ([[Charak Samhita]]) in ''uttar-tantra''. [50]
(Note: One thing which is important to mention here that this is a controversial statement given here because the present [[Charaka Samhita]] which is available todays, does not have any extension like ''uttar tantra''. So it requires further study and exploration of this subject matter.)
(Note: One thing which is important to mention here that this is a controversial statement given here because the present [[Charak Samhita]] which is available today, does not have any extension like ''uttar tantra''. So it requires further study and exploration of this subject matter.)
<div class="mw-collapsible mw-collapsed">
इदमखिलमधीत्यसम्यगर्थान्विमृशतियोऽविमनाःप्रयोगनित्यः|
इदमखिलमधीत्यसम्यगर्थान्विमृशतियोऽविमनाःप्रयोगनित्यः|
समनुजसुखजीवितप्रदाताभवतिधृतिस्मृतिबुद्धिधर्मवृद्धः||५१||
समनुजसुखजीवितप्रदाताभवतिधृतिस्मृतिबुद्धिधर्मवृद्धः||५१||
<div class="mw-collapsible-content">
idamakhilamadhītyasamyagarthānvimr̥śatiyō'vimanāḥprayōganityaḥ|
idamakhilamadhītyasamyagarthānvimr̥śatiyō'vimanāḥprayōganityaḥ|
samanujasukhajīvitapradātābhavatidhr̥tismr̥tibuddhidharmavr̥ddhaḥ||51||
samanujasukhajīvitapradātābhavatidhr̥tismr̥tibuddhidharmavr̥ddhaḥ||51||
idamakhilamadhItyasamyagarthAnvimRushatiyo~avimanAHprayoganityaH|
idamakhilamadhItyasamyagarthAnvimRushatiyo~avimanAHprayoganityaH|
samanujasukhajIvitapradAtAbhavatidhRutismRutibuddhidharmavRuddhaH||51||
samanujasukhajIvitapradAtAbhavatidhRutismRutibuddhidharmavRuddhaH||51||
</div></div>
==== Benefits of studying the [[Charaka Samhita]] ====
==== Benefits of studying the [[Charak Samhita]] ====
The physician, who studies this text with concentrated mind and try to understand the same by critical and analytical way as well as apply those ''yogas''/formulas/prescriptions in his practice which are mentioned in this text, attains the patience, memory, knowledge and righteousness. He becomes the bestower of happiness and long life to the human beings. [51]
The physician, who studies this text with concentrated mind and try to understand the same by critical and analytical way as well as apply those ''yogas''/formulas/prescriptions in his practice which are mentioned in this text, attains the patience, memory, knowledge and righteousness. He becomes the bestower of happiness and long life to the human beings. [51]
<div class="mw-collapsible mw-collapsed">
(यस्यद्वादशसाहस्रीहृदितिष्ठतिसंहिता|
(यस्यद्वादशसाहस्रीहृदितिष्ठतिसंहिता|
सोऽर्थज्ञःसविचारज्ञश्चिकित्साकुशलश्चसः||५२||
सोऽर्थज्ञःसविचारज्ञश्चिकित्साकुशलश्चसः||५२||
रोगांस्तेषांचिकित्सांचसकिमर्थंनबुध्यते|
रोगांस्तेषांचिकित्सांचसकिमर्थंनबुध्यते|
चिकित्सावह्निवेशस्यसुस्थातुरहितंप्रति||५३||
चिकित्सावह्निवेशस्यसुस्थातुरहितंप्रति||५३||
यदिहास्तितदन्यत्रयन्नेहास्तिनतत्क्वचित्|
यदिहास्तितदन्यत्रयन्नेहास्तिनतत्क्वचित्|
अग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृते||५४||
अग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृते||५४||
सिद्धिस्थानेऽष्टमेप्राप्तेतस्मिन्दृढबलेनतु|
सिद्धिस्थानेऽष्टमेप्राप्तेतस्मिन्दृढबलेनतु|
सिद्धिस्थानंस्वसिद्ध्यर्थंसमासेनसमापितम्)||५५||
सिद्धिस्थानंस्वसिद्ध्यर्थंसमासेनसमापितम्)||५५||
<div class="mw-collapsible-content">
(yasyadvādaśasāhasrīhr̥ditiṣṭhatisaṁhitā|
(yasyadvādaśasāhasrīhr̥ditiṣṭhatisaṁhitā|
sō'rthajñaḥsavicārajñaścikitsākuśalaścasaḥ||52||
sō'rthajñaḥsavicārajñaścikitsākuśalaścasaḥ||52||
rōgāṁstēṣāṁcikitsāṁcasakimarthaṁnabudhyatē|
rōgāṁstēṣāṁcikitsāṁcasakimarthaṁnabudhyatē|
cikitsāvahnivēśasyasusthāturahitaṁprati||53||
cikitsāvahnivēśasyasusthāturahitaṁprati||53||
yadihāstitadanyatrayannēhāstinatatkvacit|
yadihāstitadanyatrayannēhāstinatatkvacit|
agnivēśakr̥tētantrēcarakapratisaṁskr̥tē||54||
agnivēśakr̥tētantrēcarakapratisaṁskr̥tē||54||
siddhisthānē'ṣṭamēprāptētasmindr̥ḍhabalēnatu|
siddhisthānē'ṣṭamēprāptētasmindr̥ḍhabalēnatu|
siddhisthānaṁsvasiddhyarthaṁsamāsēnasamāpitam)||55||
siddhisthānaṁsvasiddhyarthaṁsamāsēnasamāpitam)||55||
(yasyadvAdashasAhasrIhRuditiShThatisaMhitA|
(yasyadvAdashasAhasrIhRuditiShThatisaMhitA|
so~arthaj~jaHsavicAraj~jashcikitsAkushalashcasaH||52||
so~arthaj~jaHsavicAraj~jashcikitsAkushalashcasaH||52||
rogAMsteShAMcikitsAMcasakimarthaMnabudhyate|
rogAMsteShAMcikitsAMcasakimarthaMnabudhyate|
cikitsAvahniveshasyasusthAturahitaMprati||53||
cikitsAvahniveshasyasusthAturahitaMprati||53||
yadihAstitadanyatrayannehAstinatatkvacit|
yadihAstitadanyatrayannehAstinatatkvacit|
agniveshakRutetantrecarakapratisaMskRute||54||
agniveshakRutetantrecarakapratisaMskRute||54||
siddhisthAne~aShTameprAptetasmindRuDhabalenatu|
siddhisthAne~aShTameprAptetasmindRuDhabalenatu|
siddhisthAnaMsvasiddhyarthaMsamAsenasamApitam)||55||
siddhisthAnaMsvasiddhyarthaMsamAsenasamApitam)||55||
</div></div>
The person who know this text of twelve thousand verses and paragraph by heart, he is the knower of meanings and thinker of this treatise as well as an efficient physician.
The person who know this text of twelve thousand verses and paragraph by heart, he is the knower of meanings and thinker of this treatise as well as an efficient physician.
The therapeutic measures described in this text of Agnivesha are useful both for healthy persons and the patients too.
The therapeutic measures described in this text of Agnivesha are useful both for healthy persons and the patients too.
What so ever knowledge of medicine is available in this treatise is also present in other text of Ayurveda, and what so ever knowledge is not available here can not be found any text of Ayurveda. This indicates the greatness of [[Charaka Samhita]].
What so ever knowledge of medicine is available in this treatise is also present in other text of [[Ayurveda]], and what so ever knowledge is not available here can not be found any text of [[Ayurveda]]. This indicates the greatness of [[Charak Samhita]].
The text of Agnivesha as redacted by Charaka is supplemented by Dridhabala .[52-55]
The text of Agnivesha as redacted by Charak is supplemented by Dridhabala .[52-55]
<div class="mw-collapsible mw-collapsed">
इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेऽप्राप्तेदृढबलसम्पूरित
इत्यग्निवेशकृतेतन्त्रेचरकप्रतिसंस्कृतेऽप्राप्तेदृढबलसम्पूरित
सिद्धिस्थानेउत्तरबस्तिसिद्धिर्नामद्वादशोऽध्यायः||१२||
सिद्धिस्थानेउत्तरबस्तिसिद्धिर्नामद्वादशोऽध्यायः||१२||
इतिचरकसंहितायांअष्टमंसिद्धिस्थानंसम्पूर्णम्|
इतिचरकसंहितायांअष्टमंसिद्धिस्थानंसम्पूर्णम्|
समाप्तेयंचरकसंहिता|
समाप्तेयंचरकसंहिता|
<div class="mw-collapsible-content">
ityagnivēśakr̥tētantrēcarakapratisaṁskr̥tē'prāptēdr̥ḍhabalasampūritē
ityagnivēśakr̥tētantrēcarakapratisaṁskr̥tē'prāptēdr̥ḍhabalasampūritē
siddhisthānēuttarabastisiddhirnāmadvādaśō'dhyāyaḥ||12||
siddhisthānēuttarabastisiddhirnāmadvādaśō'dhyāyaḥ||12||
iticarakasaṁhitāyāṁaṣṭamaṁsiddhisthānaṁsampūrṇam|
iticarakasaṁhitāyāṁaṣṭamaṁsiddhisthānaṁsampūrṇam|
samāptēyaṁcarakasaṁhitā|
samāptēyaṁcarakasaṁhitā|
ityagniveshakRutetantrecarakapratisaMskRute~aprAptedRuDhabalasampUrite
ityagniveshakRutetantrecarakapratisaMskRute~aprAptedRuDhabalasampUrite
siddhisthAneuttarabastisiddhirnAmadvAdasho~adhyAyaH||12||
siddhisthAneuttarabastisiddhirnAmadvAdasho~adhyAyaH||12||
iticarakasaMhitAyAMaShTamaMsiddhisthAnaMsampUrNam|
iticarakasaMhitAyAMaShTamaMsiddhisthAnaMsampUrNam|
samApteyaMcarakasaMhitA|
samApteyaMcarakasaMhitA|
</div></div>
==== End of [[Uttar Basti Siddhi]] ''adhyaya''(chapter) ====
==== End of [[Uttar Basti Siddhi]] ''adhyaya''(chapter) ====
Thus here in this ''Tantra'' (treatise) which was expounded by Agnivesha, redacted by Charaka and supplemented by Dridhbala, it is the end of this 12th chapter, [[Uttar Basti Siddhi]], the last section of [[Siddhi Sthana]] of [[Charaka Samhita]].[12]
Thus here in this ''Tantra'' (treatise) which was expounded by Agnivesha, redacted by Charak and supplemented by Dridhbala, it is the end of this 12th chapter, [[Uttar Basti Siddhi]], the last section of [[Siddhi Sthana]] of [[Charak Samhita]].[12]
=== ''Tattva Vimarsha'' / Fundamental Principles===
*Purification therapies evacuate excess accumulated wastes from body leading to transient disturbance in homeostasis. Therefore utmost care of patient should be taken after purification therapies.
*The patient shall follow prescribed rules of diet and lifestyle for regaining positive health after purification.
*If the rules are not followed properly, it leads to vitiation of ''vata dosha'' resulting in various ''vata'' related disorders.
*These disorders are treated with ''yapana basti'' i.e. medicated enema that sustain health.
*The treatise shall be learnt and understood by applying techniques called ''tantrayukti'' (canons of exposition/tricks for understanding treatise).
=== ''Tattva Vimarsha'' ===
=== ''Vidhi Vimarsha'' / Applied Inferences===
The term ''siddhi'' means accomplishment with perfection in the administration of therapies for the treatment of diseases.
=== ''Vidhi Vimarsha'' ===
''Ahara'' (diet) is predominantly endowed with six ''rasas'' (taste) and they act through their properties by contradicting each other, resulting in equilibrium. Thus the patient should be given diet having mutually contradictory tastes, and mutually contradictory properties like unctuousness and ununctuousness alternatively till equilibrium is attained. Because the state of complete health as stated by Sushruta ie the the equilibrium state of ''dosha, dhatu, agni, mala'' causing pleasant state of soul, senses and mind. ''Samadosha samagnishcha samdhatu malkriyah''--–''Prasnnatmen driyamanah'' (Su. Su. 15/8).
The ''ashta mahadosha'' mentioned in this chapter are all held responsible for the vitiation of ''doshas'' mainly the ''vata'', causing various disorders. Initiation of speech is the action of ''vata'' (''udana vayu'') so ''uchha bhashya'' (loudness) ''ati-bhashya'' (excessive speaking), jolting, constant sitting etc. cause various disorders. Thus it advisable as precautionary measure to avoid strain due to these activities, that one should speak slowly and less to prevent the disorders caused by the same. (13-14)
Measures in terms of diet and life style having pacifying properties specially, ''vata'' along with ''pitta'' and ''kapha'' are helpful in managing the eight impediments.
After the purification therapy, the patient becomes physically and mentally weak so the experienced physician advises the patient to gradually progress diet from lighter to heavier. Starting with ''peya'' (thin gruel) and ending with ''mamsa rasa'' (meat-soup) for the stimulation of ''agni'' (power of digestion and metabolism). In view of some scholars, this protocol of specific dietary regimen is necessary after ''vamana'' (emesis) and ''virechana'' (purgation) therapy only and not in ''niruha'' and ''shiro-virechana''.
''Yapana basti''- ''Yapana basti'' means medicated preparation which can be used all the time for ''basti'' and they promote longevity, preserve health and cure of diseases too.
There are 216 ''bastis'' mentioned in this chapter for the maintenance of health and cure of disease, having various ingredients. Some of the ingredients are not available now or difficult to get but seems to be very effective, as referred in the literature and experienced by various scholars. These ''bastis'' are effective for the maintenance of health and cure of disease as it pacifies ''vata'' and considered as half treatment of any disease. It serves the purpose of ''virechana'' also as described by many scholars and it requires extensive clinical experience in this field. This ''uttara basti'' is very effective in gynecology disorders. It acts in the pelvic region /lower part of umbilical region due to that the ''apana vayu'' is pacified by the same.
It is also very effective in ''vatashthila'' (Benign Prostatic Hypertrophy). Various studies have been conducted in the Department of ''shalya tantra'' of IMS BHU in BPH cases. The ''basti'' was prepared with different ''kwatha'' and oily preparations like ''dashamoola kwatha'' and ''narayana taila''(oil)etc. After the application of this procedure, the signs and symptons like pain & swelling, urgency, dysurea, burning micturation were reduced to great extent and the size of prostate reduced. Those patients who required surgery, the bleeding during and after operation was less and removal of prostate was easier in comparison to the control group. The probable mechanism of action is increased permeability of cells, which results in exchange of materials between intra and extracellular space. ''Dashmula kwatha'' (decoction) and narayan tail are good for pacification of ''vata''. These remedies help to clean the urethral passage, decrease inflammation, edema and residual urine, relieving signs and symptoms of BPH. [1]
So there are many benefits achieved by application of ''uttara basti'' in BPH and gynecological disorders as well as pelvic region diseases.
==== [[Tantrayukti]] ====
Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since [[Ayurveda]] is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action. Thus after worshiping Lord Shiva, these medicated preparations are used, while chanting Vedic mantras and blowing conch-shell accompanied with the beating sound of ''pataha'' (hand-drum) as well as ''bheri'' (kettle drum). This helps to attain the real goal of life, ''tri-varga'' or the three basic desires of human life such as ''dharma'' (performance of duties), ''artha'' (satisfaction of senses with their objects / acquirement of wealth) and ''kama'' (fulfillment of desires).
After the detailed description of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.
Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushruta samhita. The commentator of [[Charak Samhita]], Bhattar Harishchandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.
The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like [[Ayurveda]].
The word ''yukti'' means rational planning. So the word ''tantra yukti'' means the rational planning of compilation of treatise and treatment in scientific way. In the etiology, clinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc. A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charak Samhita (8/ 7).
There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:
#Vakya yojana- Planing of construction/formation of sentences in scientific way logically so that the meaning should be clear.
#Arthayojana- The way of compilation of any treatise to make the meaning of words clear, or the specific meaning of the words.
The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in [[Charak Samhita]]. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of [[Ayurveda]]. Charak has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others.
At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-
At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-
==== Concluding [[Charak Samhita]] ====
In a Adhyaya(chapter), there may be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsasthana 8th chapter, Under Rajayakshma Chikitsa, there are multiple adhikarana. Sitopaladi choorna is used in kasa adhikara, while talisadi choorna is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations.
In the last, the importance of [[Charak Samhita]] is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesha, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Charaka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesha tantra which is redacted by Charaka, one-third of it was not available at the time of Dridhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.
====Uttara Tantra====
Ahe available editions of [[Charak Samhita]] contain eight parts only. The other contemporary texts like Sushruta Samhita and Samhitas of Vagbhata have a separate additional section of Uttara-Tantra. The twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue and search the possibility of a section that has been perished in due course of time. Many controversies are raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by more detailed study and scanning of literature of [[Ayurveda]] and allied literature.<ref>Vishwakarma R, Goswami PK. A review through Charaka Uttara-Tantra. AYU [serial online] 2013 [cited 2019 Jun 11];34:17-20. Available from: http://www.ayujournal.org/text.asp?2013/34/1/17/115438</ref>
=== Related pages ===
*[[Tantrayukti]]
34. Pratutsara (Rebuttal):
Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.
=== References ===
=== References ===
#Sarvesh Kumar, Lakshman Singh, Role of Uttara Basti as PoorvaKarma in the Management of BPH, MD Thesis-June2001
#Richa Vishvkarma, P.K. Goswami, review article published in AYU, Vol 34/ Jan-March 2013issue1/17-20
Bibliography:
=== Bibliography ===
#Vaman shivram Apte. The practical Sanskrit-english dictionary,4 revised and enlargeded. Delhi; Motilal Banrsidass publishers private limited;1985
#SABDA-SAGARA by Pandit-Kulpati jibananda Vidyasagar; Chaukhamba Sanskrit Series office Varanasi,
#Kanjiv Locha, Dictionary of [[Ayurveda]], Chaukhamba Sanskrit Bhwan Series 55 office Varanasi, UP,2nd Edition,2009
#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,Uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma, 5th edition,vol.4 varanasi; Chaukhamba orientalia,Varanasi,2003
#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya English translated by Sharma R.K. and Bhagwan Dash vol.4 chaukhamba Sanskrit series office:Varanasi,2003
#Agnivesha, Charak, Dridhbala,Charak Samhita, siddhi sthana,uttarbastisiddhi naam Adhyaya edited and translated in English by Prof. P.V.sharma,,vol.4 varanasi; chaukhamba orientalia,Varanasi,2009
#Agnivesha, Charak, Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi,Gujarati English translated jaikrishnadas [[Ayurveda]] series vol.4,Reprint chaukhamba orientalia,Varanasi,2008
#Agnivesha, Charak,Dridhbala,Charak Samhita, Siddhi Sthana,uttarbastisiddhi naam Adhyaya Hindi translated by Sri.Satyanarayana Shastri,Pandit Kashinath Shastri,Dr.Gorakhanath Chaturvedi 2006 Reprint chaukhamba Bharti Akadami Varanasi 2009
#Kaviraj Atrideva Gupta, Astanga Hridaya,Vidyotini Tika,Uttara tantra Chap.25;Reprint 2005, chaukhamba Sanskrit Sansthan,Varanasi
=== Glossary ===
===References===
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