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|title=Vividhashitapitiya Adhyaya

|title=Vividhashitapitiya Adhyaya

|titlemode=append

|titlemode=append

|keywords=Food, digestion, eatable, drinks, disorders of various systems, treatment, movement of dosha, koshtha, shakha,ayurveda, charak samhita

|keywords=Food, digestion, eatable, drinks, disorders of various systems, treatment, movement of dosha, koshtha, shakha,Ayurveda, Indian system of medicine, charak samhita.

|description=Sutra Sthana Chapter 28. Sequential effects of food and beverages

|description=Sutra Sthana Chapter 28. Sequential effects of food and beverages

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}}

<big>'''Sutra Sthana Chapter 28. Sequential effects of food and beverages'''</big>

<big>'''Sutra Sthana Chapter 28. Sequential effects of food and beverages'''</big>

{{Infobox

{{Infobox

|title =  Vividhashitapitiya Adhyaya

|title =  Vividhashitapitiya Adhyaya

|label5 = Other Sections

|label5 = Other Sections

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|data5 = [[Nidana Sthana]], [[Vimana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

}}

}}

== Introduction ==

== Introduction ==

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Now we shall expound the chapter dealing with "Different types of food and drinks." Thus, said Lord Atreya. [1]

Now we shall expound the chapter "Vividhashitapitiya" (Sequential effects of food and beverages). Thus said Lord Atreya. [1]

=== Digestion process and its effects ===

=== Digestion process and its effects ===

The food gets transformed into two forms i.e. ''prasada'' or essence form (''ahara rasa'') and ''kitta'' (the waste form).  

The food gets transformed into two forms i.e. ''prasada'' or essence form (''ahara rasa'') and ''kitta'' (the waste form).  

The ''kitta'' part nourishes the mala or excretory products like sweat, urine, stool, ''vata, pitta, kapha,'' excreta of the ear, nose, mouth, hair follicle, genital organs, hair, beard, body hair, nails, etc.  

The ''kitta'' part nourishes mala or excretory products like sweat, urine, stool, vata, pitta, kapha, excreta of the ear, nose, mouth, hair follicle, excreta of genital organs, scalp hair, beard, body hair, nails, etc.  

The essence part or ''ahara rasa'' nourishes ''rasa'' (body fluids), ''rakta'' (blood), ''mamsa'' (flesh), ''medas'' (fat), ''asthi'' (bone), ''majja'' (bone marrow), ''shukra'' (reproductive elements like semen and ovum), ''ojas'' (essence of the seven fundamental tissue elements, or the ''sapta dhatus''), basic components of five sense organs, joints, ligaments, tendons and mucilage part in the body.  

The essence part or ''ahara rasa'' nourishes body components ([[dhatu]]) like [[rasa dhatu]] (body fluids), [[rakta dhatu]] (blood), [[mamsa dhatu]] (flesh), [[meda dhatu]] (fat), [[asthi dhatu]] (bone), [[majja dhatu]] (bone marrow), [[shukra dhatu]] (reproductive elements like semen and ovum), [[oja]] (essence of the seven fundamental tissue elements), basic components of five sense organs, joints, ligaments, tendons and mucilage part in the body.  

All the ''malas'' (wastes) and ''dhatu'' (tissue elements) of the body are nourished by the waste part of food and essence of food or ''ahara rasa'' respectively.  

All the [[mala]] (wastes) and [[dhatu]] (tissue elements) of the body are nourished by the waste part of food and essence of food or ''ahara rasa'' respectively.  

The ''rasadi dhatus'' and ''malas'' or waste products are nourished so that the quality is maintained according to the size and age of the body.  

The ''rasadi dhatus'' and ''malas'' or waste products are nourished so that the quality is maintained according to the size and age of the body.  

तमुवाच भगवानात्रेयः- न हिताहारोपयोगिनामग्निवेश! तन्निमित्ता व्याधयो जायन्ते, न च केवलं हिताहारोपयोगादेवसर्वव्याधिभयमतिक्रान्तं भवति, सन्ति ह्यृतेऽप्यहिताहारोपयोगादन्या रोगप्रकृतयः, तद्यथा- कालविपर्ययः, प्रज्ञापराधः,शब्दस्पर्शरूपरसगन्धाश्चासात्म्या इति|  

तमुवाच भगवानात्रेयः- न हिताहारोपयोगिनामग्निवेश! तन्निमित्ता व्याधयो जायन्ते, न च केवलं हिताहारोपयोगादेवसर्वव्याधिभयमतिक्रान्तं भवति, सन्ति ह्यृतेऽप्यहिताहारोपयोगादन्या रोगप्रकृतयः, तद्यथा- कालविपर्ययः, प्रज्ञापराधः,शब्दस्पर्शरूपरसगन्धाश्चासात्म्या इति|  

ताश्च रोगप्रकृतयो रसान् सम्यगुपयुञ्जानमपि पुरुषमशुभेनोपपादयन्ति; तस्माद्धिताहारोपयोगिनोऽपि दृश्यन्तेव्याधिमन्तः|  

 

ताश्च रोगप्रकृतयो रसान् सम्यगुपयुञ्जानमपि पुरुषमशुभेनोपपादयन्ति; तस्माद्धिताहारोपयोगिनोऽपि दृश्यन्तेव्याधिमन्तः|

अहिताहारोपयोगिनां पुनः कारणतो  न सद्यो दोषवान् भवत्यपचारः|  

अहिताहारोपयोगिनां पुनः कारणतो  न सद्यो दोषवान् भवत्यपचारः|  

न हि सर्वाण्यपथ्यानि तुल्यदोषाणि, न च सर्वे दोषास्तुल्यबलाः, न च सर्वाणि शरीराणि व्याधिक्षमत्वे समर्थानि भवन्ति|  

न हि सर्वाण्यपथ्यानि तुल्यदोषाणि, न च सर्वे दोषास्तुल्यबलाः, न च सर्वाणि शरीराणि व्याधिक्षमत्वे समर्थानि भवन्ति|  

तदेव ह्यपथ्यं देशकालसंयोगवीर्यप्रमाणातियोगाद्भूयस्तरमपथ्यं सम्पद्यते|  

तदेव ह्यपथ्यं देशकालसंयोगवीर्यप्रमाणातियोगाद्भूयस्तरमपथ्यं सम्पद्यते|  

स एव दोषः संसृष्टयोनिर्विरुद्धोपक्रमो गम्भीरानुगतश्चिरस्थितः प्राणायतनसमुत्थो मर्मोपघाती कष्टतमः क्षिप्रकारितमश्चसम्पद्यते|  

स एव दोषः संसृष्टयोनिर्विरुद्धोपक्रमो गम्भीरानुगतश्चिरस्थितः प्राणायतनसमुत्थो मर्मोपघाती कष्टतमः क्षिप्रकारितमश्चसम्पद्यते|  

शरीराणि चातिस्थूलान्यतिकृशान्यनिविष्टमांसशोणितास्थीनि दुर्बलान्यसात्म्याहारोपचितान्यल्पाहाराण्यल्पसत्त्वानि चभवन्त्यव्याधिसहानि, विपरीतानि पुनर्व्याधिसहानि|  

शरीराणि चातिस्थूलान्यतिकृशान्यनिविष्टमांसशोणितास्थीनि दुर्बलान्यसात्म्याहारोपचितान्यल्पाहाराण्यल्पसत्त्वानि चभवन्त्यव्याधिसहानि, विपरीतानि पुनर्व्याधिसहानि|  

एभ्यश्चैवापथ्याहारदोषशरीरविशेषेभ्यो व्याधयो मृदवो दारुणाः क्षिप्रसमुत्थाश्चिरकारिणश्च भवन्ति|  

एभ्यश्चैवापथ्याहारदोषशरीरविशेषेभ्यो व्याधयो मृदवो दारुणाः क्षिप्रसमुत्थाश्चिरकारिणश्च भवन्ति|  

त एव वातपित्तश्लेष्माणः स्थानविशेषे प्रकुपिता व्याधिविशेषानभिनिर्वर्तयन्त्यग्निवेश!||७||  

त एव वातपित्तश्लेष्माणः स्थानविशेषे प्रकुपिता व्याधिविशेषानभिनिर्वर्तयन्त्यग्निवेश!||७||  

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Lord Atreya replied, "An individual consuming wholesome food will not get afflicted with disease due to the food. Intake of wholesome food alone is not the causative factor for a disease or can it prevent diseases. Apart from unwholesome food, there are many other etiological factors that lead to a disease, such as changes in season, intellectual errors, unwholesome contacts, excessive, wrong and overutilization of senses of sound, touch, vision, taste and smell. These etiological factors can cause diseases in an individual despite wholesome intake of ''rasa'' and diet. Hence, an individual taking wholesome food has also been observed to have taken ill. Similarly, consuming unwholesome diet does not immediately produce untoward effects. All unwholesome food articles are not equally harmful, all the ''doshas'' are not of equal strength, and all the bodies are not capable of preventing disease. Unwholesome food can be more harmful depending upon the habitat, season, combination, potency, and intake in excessive quantity. The ''doshas'' become acute and extremely difficult to manage when they get associated with multiple factors, treated with wrong therapies, become deep rooted, chronic, get vitiated in one of the ten seats of ''prana'', and when they afflict vital centers within the body known as ''marma''. Individuals, who are excessively obese, emaciated, whose muscles, blood, bones are depleted, who are very weak physically, who are habituated to consuming unwholesome food, who take in inadequate quantities of food, and who have very weak mind cannot withstand diseases. Contrary to this, individuals having opposite qualities to the ones mentioned above are capable of resisting diseases. Thus, unwholesome diet, ''doshas'', and body constitution factors produce diseases of mild, severe, acute and chronic nature. [7]

Lord Atreya replied:

 

An individual consuming wholesome food will not get afflicted with disease due to the food. Intake of wholesome food alone is not the causative factor for a disease or can prevent diseases. Apart from unwholesome food, there are many other etiological factors that lead to a disease, such as changes in season, intellectual errors, unwholesome contacts, excessive, wrong and over-utilization of senses of sound, touch, vision, taste and smell.  

 

These etiological factors can cause diseases in an individual despite wholesome intake of tastes ([[rasa]]) and diet. Hence, an individual taking wholesome food has also been observed to have taken ill.  

 

Similarly, consuming unwholesome diet does not immediately produce untoward effects. All unwholesome food articles are not equally harmful, all the [[dosha]] are not of equal strength, and all the bodies are not capable of preventing disease.  

 

Unwholesome food can be more harmful depending upon the habitat, season, combination, potency, and intake in excessive quantity.  

 

The [[dosha]] become acute and extremely difficult to manage when they get associated with multiple factors, treated with wrong therapies, become deep rooted, chronic, get vitiated in one of the ten seats of ''prana'', and when they afflict vital centers within the body known as ''marma''.  

 

Individuals, who are excessively obese, emaciated, whose muscles, blood, bones are depleted, who are physically very weak, who are habituated to consuming unwholesome food, who take in inadequate quantities of food, and who have very weak mind cannot withstand diseases. Contrary to this, individuals having opposite qualities to the ones mentioned above are capable of resisting diseases. Thus, unwholesome diet, [[dosha]], and body constitution factors produce diseases of mild, severe, acute and chronic nature. [7]

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The origin of life-  and diseases - is food. Wholesome and unwholesome food articles are responsible for happiness and sorrow respectively. The body that can sustain and not sustain the diseases of body and mind, various diseases of individual ''dhatu'', and their treatment, the mode of movement of ''doshas'' from alimentary tract (''koshtha'') to periphery, i.e, ''rakta'' etc. ''dhatus'' and skin (''shakha'') and vice versa, features of intelligent and ignorant individuals, wholesome regimens for healthy and patients are highlighted in [[Vividhashitapitiya Adhyaya]]. [45-48]

The origin of life-  and diseases - is food. Wholesome and unwholesome food articles are responsible for happiness and sorrow respectively. Food decides whether the body can or can not sustain the diseases of body and mind. Various diseases of each [[dhatu]], and their treatment, the mode of movement of [[dosha]] from alimentary tract ([[koshtha]]) to periphery, i.e, [[rakta dhatu]] etc. [[dhatus]] and skin ([[shakha]]) and vice versa, features of intelligent and ignorant individuals, wholesome regimens for healthy and patients are highlighted in [[Vividhashitapitiya Adhyaya]]. [45-48]

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*If ''dhatavagni, dhatvahi strotas'' and ''dhatuposhakrasavahi vyana vayu'' (enzymes for tissue metabolism, specific channels, and specific nutrient transporters) are normal, then normal tissues are created. All tissues, throughout life, continuously help in the nourishment of other tissues.

*If ''dhatavagni, dhatvahi strotas'' and ''dhatuposhakrasavahi vyana vayu'' (enzymes for tissue metabolism, specific channels, and specific nutrient transporters) are normal, then normal tissues are created. All tissues, throughout life, continuously help in the nourishment of other tissues.

*The metabolic process of ''ahara rasa'' (the end product of digestion) results in the formation of nourishing and waste products.

*The metabolic process of ''ahara rasa'' (the end product of digestion) results in the formation of nourishing and waste products.

*The body is formed from food, and even diseases also originate from food. Wholesome and unwholesome foods are responsible for happiness and unhappiness respectively (Ch. Su. 28/45).

*The body is formed from food, and even diseases also originate from food. Wholesome and unwholesome foods are responsible for happiness and unhappiness respectively. [Cha.Sa.[[Sutra Sthana]] 28/45]

*Apart from unwholesome food, many other etiological factors for disease production are present, like a change of season, intellectual errors, unwholesome contacts (excessive, wrong and over-utilization) of senses of sound, touch, vision, taste and smell (Ch. Su. 28/7).

*Apart from unwholesome food, many other etiological factors for disease production are present, like a change of season, intellectual errors, unwholesome contacts (excessive, wrong and over-utilization) of senses of sound, touch, vision, taste and smell. [Cha.Sa.[[Sutra Sthana]] 28/7]

*All unwholesome food articles are not equally harmful, all the ''doshas'' are not of equal strength, and all the bodies are not capable of preventing disease (Ch. Su. 28/7).

*All unwholesome food articles are not equally harmful, all the ''doshas'' are not of equal strength, and all the bodies are not capable of preventing disease. [Cha.Sa.[[Sutra Sthana 28/7]

*The doshas become acute and extremely difficult to manage when they get associated with multiple factors, get further aggravated or complicated when treated with a mutually contradictory therapy, become deep rooted, chronic, get vitiated in one of the ten seats of ''prana'', and afflict vital centers of the body known as ''marma'' (Ch. Su. 28/7).

*The doshas become acute and extremely difficult to manage when they get associated with multiple factors, get further aggravated or complicated when treated with a mutually contradictory therapy, become deep rooted, chronic, get vitiated in one of the ten seats of ''prana'', and afflict vital centers of the body known as ''marma''. [Cha.Sa.[[Sutra Sthana]] 28/7]

*Individuals, who are excessively obese, emaciated, whose muscles, blood and bone are depleted, who are very weak physically, who are habituated to unwholesome food, who consume inadequate quantities of food, and who possess weak mind cannot withstand diseases (Ch. Su. 28/7).

*Individuals, who are excessively obese, emaciated, whose muscles, blood and bone are depleted, who are very weak physically, who are habituated to unwholesome food, who consume inadequate quantities of food, and who possess weak mind cannot withstand diseases. [Cha.Sa.[[Sutra Sthana]] 28/7]

*The specific diseases (''dhatu pradoshaja vikara'') are caused due to an interplay between ''dosha'' and ''dushya'' and manifest as systemic disorders. (Ch. Su. 28/8).

*The specific diseases (''dhatu pradoshaja vikara'') are caused due to an interplay between ''dosha'' and ''dushya'' and manifest as systemic disorders. [Cha.Sa.[[Sutra Sthana]] 28/8]

*All living beings strive to attain the goal of happiness and follow the right and the wrong path depending on their awareness and ignorance (Ch. Su. 28/35).

*All living beings strive to attain the goal of happiness and follow the right and the wrong path depending on their awareness and ignorance. [Cha.Sa.[[Sutra Sthana]] 28/35]

*Multiple factors are responsible for health and disease – a healthy person can contract a disease despite following a very healthy lifestyle.

*Multiple factors are responsible for health and disease – a healthy person can contract a disease despite following a very healthy lifestyle.

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=== ''Kshira Dadhi Nyaya'' (milk-curd transformation phenomena/ analogy) ===

=== ''Kshira Dadhi Nyaya'' (milk-curd transformation phenomena/ analogy) ===

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*The formation of ''dhatu'' involves the transformation of ''rasa'' into ''rakta, rakta'' into ''mamsa'', etc., in the presence of respective ''dhatvagni'' in a similar manner as milk gets converted into curd, curds into butter and butter into ghee. According to Acharya Harita, within seven days ''rasa'' gets transformed into ''shukra''. Even though this theory appears to be hypothetical, recent modern research has shown that this kind of transformation is possible. A team of Japanese and American scientists has managed to convert human skin cells into formed embryos by bathing them in weak citric acid for a duration of 30 minutes<ref> IndependentScience (Home page from website), Steve Connor, Sunday 9 February 2014, available fromhttp://www.independent.co.uk/news/science/exclusive-the-miracle-cure--scientists-turn-human-skin-into-stem-cells-9117102.html (downloaded 09.02.2014) </ref>. Researchers at Stanford University transformed skin fibroblast cells from mice into working neurons by inserting genes that encode transcription factors<ref> A world Report, US News, (Home page from website), By Tina Hesman Saey, Science News, available fromhttp://www.usnews.com/science/articles/2010/02/01/skin-cells-transformed-directly-into-neurons/comments </ref>. Researchers at Wake Forest University School of Medicine have successfully isolated stem cells from human skin, expanded them in the laboratory and coaxed them into becoming fat, muscle and bone cells<ref> Science daily, June 24, 2005, Source:Wake Forest University Baptist Medical Center, WINSTON-SALEM, N.C, available from

*The formation of ''dhatu'' involves the transformation of ''rasa'' into ''rakta, rakta'' into ''mamsa'', etc., in the presence of respective ''dhatvagni'' in a similar manner as milk gets converted into curd, curds into butter and butter into ghee. According to Acharya Harita, within seven days ''rasa'' gets transformed into ''shukra''. Even though this theory appears to be hypothetical, recent modern research has shown that this kind of transformation is possible. A team of Japanese and American scientists has managed to convert human skin cells into formed embryos by bathing them in weak citric acid for a duration of 30 minutes<ref> IndependentScience [Home page from website], Steve Connor, Sunday 9 February 2014, available fromhttp://www.independent.co.uk/news/science/exclusive-the-miracle-cure--scientists-turn-human-skin-into-stem-cells-9117102.html [downloaded 09.02.2014] </ref>. Researchers at Stanford University transformed skin fibroblast cells from mice into working neurons by inserting genes that encode transcription factors<ref> A world Report, US News, [Home page from website], By Tina Hesman Saey, Science News, available fromhttp://www.usnews.com/science/articles/2010/02/01/skin-cells-transformed-directly-into-neurons/comments </ref>. Researchers at Wake Forest University School of Medicine have successfully isolated stem cells from human skin, expanded them in the laboratory and coaxed them into becoming fat, muscle and bone cells<ref> Science daily, June 24, 2005, Source:Wake Forest University Baptist Medical Center, WINSTON-SALEM, N.C, available from

http://www.sciencedaily.com/releases/2005/06/050623000101.htm </ref> . More recently, scientists have successfully made immature sperm cells from human bone marrow samples. Therefore, the formation of ''shukra'' from ''majja'' is proved by these scientific evidence<ref> Some Physiological Issues related to ‘Medo Dhatu’ with special reference to Obesity, Blog post of Dr. Kishor Patwardhan available at: http://kishorpatwardhan.blogspot.in/2008/02/some-physiological-issues-related-to.html(Date last accessed: 20-03-2016) </ref> .

http://www.sciencedaily.com/releases/2005/06/050623000101.htm </ref> . More recently, scientists have successfully made immature sperm cells from human bone marrow samples. Therefore, the formation of ''shukra'' from ''majja'' is proved by these scientific evidence<ref> Some Physiological Issues related to ‘Medo Dhatu’ with special reference to Obesity, Blog post of Dr. Kishor Patwardhan available at: http://kishorpatwardhan.blogspot.in/2008/02/some-physiological-issues-related-to.html[Date last accessed: 20-03-2016] </ref> .

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=== ''Kedari Kulya Nyaya'' (vascular network) ===

=== ''Kedari Kulya Nyaya'' (vascular network) ===

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*According to ''Kedari Kulya Nyaya'' innumerable microvascular channels transport nourishment to their respective sites in ''dhatus'' (tissues) in the body. The cells and tissues are bathed with nutrient plasma. But mere tissue perfusion is not enough to complete the process of nourishment. It needs the complementary play of two subsequent ''nyayas''. (Ch. Su 28/4), (Ch Chi 15/36)

*According to ''Kedari Kulya Nyaya'' innumerable microvascular channels transport nourishment to their respective sites in ''dhatus'' [tissues] in the body. The cells and tissues are bathed with nutrient plasma. But mere tissue perfusion is not enough to complete the process of nourishment. It needs the complementary play of two subsequent ''nyayas''. [Cha.Sa.Sutra Sthana 28/4], [Cha.Sa.Chikitsa Sthana 15/36]

*Per modern science, vesicles transport nutrients to the target organs and get controlled by a set of genes (discovered by Randy Schekman). Further, James Rothman found out that protein machinery allows vesicles to fuse with their targets and permits transfer of nutrients to their target tissue. Thomas Sudhof revealed how signals instruct vesicles to release their cargo with precision. Through their discoveries, Rothman, Schekman and Sudhof have revealed the exquisitely precise control system for the transport and delivery of cellular cargo. Disturbances in this system have deleterious effects and contribute to conditions such as neurological diseases, diabetes, and immunological disorders.

*Per modern science, vesicles transport nutrients to the target organs and get controlled by a set of genes [discovered by Randy Schekman]. Further, James Rothman found out that protein machinery allows vesicles to fuse with their targets and permits transfer of nutrients to their target tissue. Thomas Sudhof revealed how signals instruct vesicles to release their cargo with precision. Through their discoveries, Rothman, Schekman and Sudhof have revealed the exquisitely precise control system for the transport and delivery of cellular cargo. Disturbances in this system have deleterious effects and contribute to conditions such as neurological diseases, diabetes, and immunological disorders.

*According to ''Khale Kapota Nyaya'' (distribution system), nutrients get directly absorbed by tissues selectively just as pigeons eat the grain of their choice. As per modern research, nutrients are transported to target tissues using vesicles and plasma binding/ transporter proteins when vesicles fuse with target membranes. Cells in those tissues have different organelles that produce various molecules like hormones, neurotransmitters, cytokines and enzymes etc. having specific functions that trigger at the right time and the target site.   

 

 

*According to ''Khale Kapota Nyaya'' [distribution system], nutrients get directly absorbed by tissues selectively just as pigeons eat the grain of their choice. As per modern research, nutrients are transported to target tissues using vesicles and plasma binding/ transporter proteins when vesicles fuse with target membranes. Cells in those tissues have different organelles that produce various molecules like hormones, neurotransmitters, cytokines and enzymes etc. having specific functions that trigger at the right time and the target site.   

 

 

*''Rakta vibaddhamargatvan mamsa sinna prapadyate''.: If a channel is obstructed, the sequential transformation of tissue is impaired.

*''Rakta vibaddhamargatvan mamsa sinna prapadyate''.: If a channel is obstructed, the sequential transformation of tissue is impaired.

*''Langhana'' (reducing therapy) is the line of treatment for all the ''rasaja'' (body fluids) disorders (Ch. Su. 28/25).  

*''Langhana'' (reducing therapy) is the line of treatment for all the ''rasaja'' [body fluids] disorders [Cha.Sa.[[Sutra Sthana]] 28/25].  

*Treatment of ''raktaja'' (blood) disorders is mentioned in [[Vidhishonitiya Adhyaya]] ([[Charak Samhita]] [[Sutra Sthana]] 24th chapter). The treatment for ''raktaja vikara'' should be planned as per ''raktapitta'', along with ''virechana, upavasa'' and ''raktamokshana'' (purgation, fasting, and bloodletting) (Ref. Cha. Su. 24/18). (Ch. Su. 28/25)

*Treatment of ''raktaja'' [blood] disorders is mentioned in [[Vidhishonitiya Adhyaya]] [Cha.Sa.[[Sutra Sthana]] 24]. The treatment for ''raktaja vikara'' should be planned as per ''raktapitta'', along with ''virechana, upavasa'' and ''raktamokshana'' [purgation, fasting, and bloodletting]  [Cha.Sa.[[Sutra Sthana]] 24/18], [Cha.Sa [[Sutra Sthana]] 28/25]

*The ''mamsaja'' disorders should be treated with purification, surgery, usage of alkali and ''agnikarma'' (cauterization) (Ch. Su. 28/26).

*The ''mamsaja'' disorders should be treated with purification, surgery, usage of alkali and ''agnikarma'' [cauterization]. [Cha.Sa [[Sutra Sthana]]28/26]

*The treatment of ''medoja'' disorders is mentioned in [[Ashtauninditiya Adhyaya]] ([[Charak Samhita]], [[Sutra Sthana]] 21st chapter).

*The treatment of ''medoja'' disorders is mentioned in [[Ashtauninditiya Adhyaya]]. [Cha.Sa.[[Sutra Sthana]] 21]

 

*''Guru Chatarpanam Dadhyat Sthulanam Karshanam Prati'' diet modification, exercise, purification, and drugs. [Cha.Sa [[Sutra Sthana]] 21/20] [Cha.Sa [[Sutra Sthana]] 28/26]

''Guru Chatarpanam Dadhyat Sthulanam Karshanam Prati'' diet modification, exercise, purification, and drugs (Cha Su 21/20 (Ch. Su. 28/26):

*''Asthigata'' disorders should be treated with [[Panchakarma]], especially ''basti'' (enema) prepared from bitter drugs, milk and ghee should be administered. [Cha.Sa [[Sutra Sthana]] 28/27]

*''Majja'' and ''shukragata'' disorders should be treated with food and drugs having a sweet and bitter taste. Coitus, exercise and timely purification as required should be engaged in [Cha.Sa [[Sutra Sthana]] 28/28].

*The treatment of disorders of sense organs is mentioned in [[Trimarmiya Chikitsa]] , [Cha.Sa.[[Chikitsa Sthana]] 26] [Cha.Sa [[Sutra Sthana]] 28/29].

*''Majja'' and ''shukragata'' disorders should be treated with food and drugs having a sweet and bitter taste. Coitus, exercise and timely purification as required should be engaged in (Ch. Su. 28/28).  

Cha. = Charak, Sa. = Samhita  

*The treatment of disorders of sense organs is mentioned in [[Trimarmiya Chikitsa]] ([[Charak Samhita]], [[Chikitsa Sthana]], 26th chapter) (Ch. Su. 28/29).  

*The treatment of disorders of ligaments, blood vessels, and tendons is mentioned in [[Vatavyadhi Chikitsa]] ([[Charak Samhita]], [[Chikitsa Sthana]], 28th chapter) (Ch. Su. 28/30).

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[[Sroto Vimana]]

[[Sroto Vimana]]

==References==

==References==