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{{#seo:

|title=Yajjah Purushiya Adhyaya

|title=Yajjah Purushiya Adhyaya

|titlemode=append

|titlemode=append

|keywords=Purusha (conscious beings – humans, souls, etc.), agrya samgraha (foremost collection/formulation/medication applicable), hitakara, ahitakara, wholesome, unwholesome, asava (alcoholic preparations)

|keywords=Purusha (conscious beings – humans, souls, etc.), agrya samgraha (foremost collection/formulation/medication applicable), hitakara, ahitakara, wholesome, unwholesome, asava (alcoholic preparations), Ayurveda, Indian system of medicine, charak samhita.

|description=Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life

|description=Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life

}}

}}

<big>'''Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life '''</big>

<big>'''Sutra Sthana Chapter 25. Origin of Human Beings and the best things for life '''</big>

{{Infobox

{{Infobox

|title =  Yajjah Purushiya Adhyaya

|title =  Yajjah Purushiya 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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This chapter discusses various theories (regarding the origin of ''Purusha'' as well as the diseases that afflict him) postulated by ten sages (or scholars) under the aegis of Lord Punarvasu Atreya – providing insights into the various aspects that influence the shaping of the being, and also the origin of the ailments or disorders that afflict it.  Kashipati Vamaka initiated the discussions with a query about the origin of human beings and disease, followed by Maudagalya Parikshi (on ''atma'' theory), Sharaloma (on ''sattva'' theory), Varyovida (on ''rasa'' theory), Hiranyaksha (on ''shad-dhatu'' theory), Kaushika (on ''mata-pitru'' theory), Bhadrakapya (on ''karma'' theory), Bharadwaja (on ''swabhava'' theory), Kankayana (on Prajapati theory), and Atreya Bhikshu (on ''kala'' theory). Lord Punarvasu Atreya concluded the discussions by stating that the same factors that are responsible for the origin and growth of human beings can cause diseases also. This chapter is closely associated with the third chapter of [[Sharira Sthana]] (''Khuddika garbhavakranti''), which provides additional insights into the origins of human beings.

This chapter discusses various theories (regarding the origin of [[Purusha]] as well as the diseases that afflict him) postulated by ten sages (or scholars) under the aegis of Lord Punarvasu Atreya – providing insights into the various aspects that influence the shaping of the being, and also the origin of the ailments or disorders that afflict it.  Kashipati Vamaka initiated the discussions with a query about the origin of human beings and disease, followed by Maudagalya Parikshi (on [[atma]] theory), Sharaloma (on ''sattva'' theory), Varyovida (on ''rasa'' theory), Hiranyaksha (on ''shad-dhatu'' theory), Kaushika (on ''mata-pitru'' theory), Bhadrakapya (on ''karma'' theory), Bharadwaja (on ''swabhava'' theory), Kankayana (on Prajapati theory), and Atreya Bhikshu (on ''kala'' theory). Lord Punarvasu Atreya concluded the discussions by stating that the same factors that are responsible for the origin and growth of human beings can cause diseases also. This chapter is closely associated with the third chapter of [[Sharira Sthana]] (''Khuddika garbhavakranti''), which provides additional insights into the origins of human beings.

Considering the health of human beings, dietary articles that are beneficial and harmful have been provided in this chapter with relevant examples. The first choices in medication, the best factors in various categories, and suggested lifestyle have been grouped into a category named ''agrya samgraha''. Also, Lord Atreya answers Agnivesha's query about ''asava'' (alcoholic preparations) with an elaborate explanation of eighty-four types of ''asava'', categorized by parts of herbs used in their preparation. Thus, this chapter provided an introduction to food and beverages that are beneficial to health.

Considering the health of human beings, dietary articles that are beneficial and harmful have been provided in this chapter with relevant examples. The first choices in medication, the best factors in various categories, and suggested lifestyle have been grouped into a category named ''agrya samgraha''. Also, Lord Atreya answers Agnivesha's query about ''asava'' (alcoholic preparations) with an elaborate explanation of eighty-four types of ''asava'', categorized by parts of herbs used in their preparation. Thus, this chapter provided an introduction to food and beverages that are beneficial to health.

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Now, I will explain the chapter on "Origin of Human Beings and the best things for life". Thus said Lord Atreya [1-2]

Now we shall expound the chapter "Yajjah Purushiya" (Origin of Human Beings and the best things for life). Thus said Lord Atreya [1-2]

=== Symposium on origin of [[purusha]] ===

=== Symposium on origin of [[purusha]] ===

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Long ago, the great sages (thinkers) assembled before Lord Punarvasu (Atreya), who had directly perceived and realized all knowledge. A discussion arose about the determination of the truth of the primal origin of ''Purusha'' (an aggregate of soul, senses, psyche and sense objects) and the origin of the diseases. [3-4]   

Long ago, the great sages (thinkers) assembled before Lord Punarvasu (Atreya), who had directly perceived and realized all knowledge. A discussion arose about the determination of the truth of the primal origin of [[Purusha]] (an aggregate of soul, senses, psyche and sense objects) and the origin of the diseases. [3-4]   

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In this reference, Lord Punarvasu addressing the sages said as follows- "You all sages are enlightened and have broad knowledge. Your doubts have been cleared by your unlimited knowledge of science. You are capable of resolving the doubts raised by the king of Kashi." [5-7]

In this reference, Lord Punarvasu addressing the sages said as follows- "You all sages are enlightened and have broad knowledge. Your doubts have been cleared by your unlimited knowledge of science. You are capable of resolving the doubts raised by the king of Kashi." [5-7]

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==== The opinion of Maudgalya Parikshi on ''Atmaja Purusha'' (spirit theory) ====

==== The opinion of Maudgalya Parikshi on [[Atma]]ja [[Purusha]] (spirit theory) ====

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Considering the query of Kashipati Vamaka, Maudgalya Parikshit formulated his answer first. He said “Human being is born of ''Atman'' (spirit) and like that all the diseases are born of ''atman''. The spirit is the source of all things. The ''atman'' acquires the actions and enjoys the merits of action as the fruit of actions. In the absence of this ''atman'', there is no activity either pleasurable or painful. [8-9]

Considering the query of Kashipati Vamaka, Maudgalya Parikshit formulated his answer first. He said “Human being is born of [[Atma]] (spirit) and like that all the diseases are born of [[atma]]. The spirit is the source of all things. The [[atma]] acquires the actions and enjoys the merits of action as the fruit of actions. In the absence of this [[atma]], there is no activity either pleasurable or painful. [8-9]

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==== The opinion of Sharaloma as ''Sattvaja Purusha'' (mind theory) ====

==== The opinion of Sharaloma as Sattvaja [[Purusha]] (mind theory) ====

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Intervening the opinion of Maudgalya, Sharaloma said, “No. This is not correct, because ''atman'' dislikes pain naturally and, therefore, would never repress itself with disease and other types of pain. The ''manas'' (mind), influenced by ''rajas'' and ''tamas'', which is also called ''sattva'', is the real cause of the origin of the body and its afflictions, both."[10-11]

Intervening the opinion of Maudgalya, Sharaloma said, “No. This is not correct, because [[atma]] dislikes pain naturally and, therefore, would never repress itself with disease and other types of pain. The [[manas]](mind), influenced by ''rajas'' and ''tamas'', which is also called ''sattva'', is the real cause of the origin of the body and its afflictions, both."[10-11]

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==== The opinion of Varyovida as ''Rasaja Purusha'' (fluid theory)====

==== The opinion of Varyovida as Rasaja [[Purusha]] (fluid theory)====

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==== The opinion of Hiranyaksha as ''Shad-dhatuja Purusha'' (six element theory)====

==== The opinion of Hiranyaksha as Shad-dhatuja [[Purusha]] (six element theory)====

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==== The opinion of Kaushika as ''Matrija-pitrija Purusha'' (parent theory) ====

==== The opinion of Kaushika as Matrija-pitrija [[Purusha]](parent theory) ====

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==== The opinion of Bhadrakapya as ''Karmaja Purusha'' (deeds in past life theory) ====

==== The opinion of Bhadrakapya as Karmaja [[Purusha]] (deeds in past life theory) ====

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==== The opinion of Bharadwaja as ''Svabhavaja Purusha'' (nature theory) ====

==== The opinion of Bharadwaja as Svabhavaja [[Purusha]] (nature theory) ====

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==== The opinion of Kankayana as ''Prajapatija Purusha'' (creator theory) ====

==== The opinion of Kankayana as Prajapatija [[Purusha]] (creator theory) ====

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Lord Atreya replied to him, “Ingesting wholesome food is the only cause of the nourishment of ''Purusha'', and unwholesome diet is the cause of diseases." [31]

Lord Atreya replied to him, “Ingesting wholesome food is the only cause of the nourishment of [[Purusha]], and unwholesome diet is the cause of diseases." [31]

=== Wholesome and unwholesome things for holistic human being ===

=== Wholesome and unwholesome things for holistic human being ===

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After listening to Lord Atreya, Agnivesha asked, “Sir, How shall we distinguish correctly between wholesome and unwholesome diets? Because, in practice, we find that the articles of diet that are described to be wholesome and unwholesome produce opposite results by variation of dose (quantity ), time (meal time, season), a method of preparation, location, constitution of the body, the predominant ''dosha'' and the age of an individual. [32].

After listening to Lord Atreya, Agnivesha asked, “Sir, How shall we distinguish correctly between wholesome and unwholesome diets? Because, in practice, we find that the articles of diet that are described to be wholesome and unwholesome produce opposite results by variation of dose (quantity ), time (meal time, season), a method of preparation, location, constitution of the body, the predominant [[dosha]] and the age of an individual. [32].

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Lord Punarvasu Atreya replied, “Oh Agnivesha! Those food articles that maintain an equilibrium state in body elements (''dhatus'') and help in eliminating abnormalities or disturbances in the path to equilibrium can be considered as wholesome food articles, while those that act in the opposite manner are considered unwholesome. This would be the most accurate description of wholesome and unwholesome food articles. [33]

Lord Punarvasu Atreya replied, “Oh Agnivesha! Those food articles that maintain an equilibrium state in body elements ([[dhatu]]) and help in eliminating abnormalities or disturbances in the path to equilibrium can be considered as wholesome food articles, while those that act in the opposite manner are considered unwholesome. This would be the most accurate description of wholesome and unwholesome food articles. [33]

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==== Query of Agnivesha ====

==== Query of Agnivesha ====

तद्यथा-  

तद्यथा-  

अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां (सुरा श्रमहराणां ), क्षीरं जीवनीयानां, मांसं बृंहणीयानां,रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो बल्यानां, [[नक्ररेतो वृष्याणां]], मधुश्लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां,बस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुकमनन्नद्रव्यरुचिकराणाम् ,)आमं कपित्थमकण्ठ्यानाम्, आविकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानाम्,अविक्षीरं श्लेष्मपित्तजननानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्,उद्दालकान्नं विरूक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शष्कुल्यः श्लेष्मपित्तजननानां,कुलत्था अम्लपित्तजननानां, माषाः श्लेष्मपित्तजननानां, मदनफलं वमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां,चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां,खदिरः कुष्ठघ्नानां, रास्ना वातहराणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां,पिप्पलीमूलं दीपनीयपाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीयपाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलंहिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं साङ्ग्राहिकदीपनीयपाचनीयानाम्, उदीच्यंनिर्वापणदीपनीयपाचनीयच्छर्द्यतीसारहराणां, कट्वङ्गं साङ्ग्राहिकपाचनीयदीपनीयानाम्, अनन्तासाङ्ग्राहिकरक्तपित्तप्रशमनानाम्, अमृता साङ्ग्राहिकवातहरदीपनीयश्लेष्मशोणितविबन्धप्रशमनानां, बिल्वंसाङ्ग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसाङ्ग्राहिकसर्वदोषहराणाम्,उत्पलकुमुदपद्मकिञ्जल्कः साङ्ग्राहिकरक्तपित्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुःशोणितपित्तातियोगप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसाङ्ग्राहिकोपशोषणानां, काश्मर्यफलंरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानां, पृश्निपर्णी साङ्ग्राहिकवातहरदीपनीयवृष्याणां, विदारिगन्धा वृष्यसर्वदोषहराणां, बलासाङ्ग्राहिकबल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां, हिङ्गुनिर्यासश्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्,अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातश्लेष्महराणां, यावशूकः स्रंसनीयपाचनीयार्शोघ्नानां, तक्राभ्यासोग्रहणीदोषशोफार्शोघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषार्शोघ्नानां, क्षीरघृताभ्यासो रसायनानां,समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं दुर्गन्धहरदाहनिर्वापणलेपनानां,रास्नागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्वेदापनयनप्रलेपनानां, कुष्ठंवातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्यकण्ठ्यवर्ण्यविरजनीयरोपणीयानां, वायुः प्राणसञ्ज्ञाप्रदानहेतूनाम्,अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृद्भृष्टलोष्ट्रनिर्वापितमुदकंतृष्णाच्छर्द्यतियोगप्रशमनानाम्, अतिमात्राशनमामप्रदोषहेतूनां, यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यंचेष्टाभ्यवहारौ सेव्यानां, कालभोजनमारोग्यकराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यंसौमनस्यजननानां, मद्याक्षेपो धीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां,स्त्रीष्वतिप्रसङ्गः शोषकराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातनमन्नाश्रद्धाजननानाम्, अनशनमायुषो ह्रासकराणां,प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनंनिन्दितव्याधिकराणां, प्रशमः पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां,ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणाम्, अयथाबलमारम्भःप्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां,पुष्टिःस्वप्नकराणाम्, अतिस्वप्नस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां,गर्भशल्यमाहार्याणाम्, अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धो याप्यानां, गर्भिणीतीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमो विषमचिकित्स्यानां  ,ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां,हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक्चिकित्साङ्गानां, नास्तिकोवर्ज्यानां, लौल्यं क्लेशकराणाम्, अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहोनिःसंशयकराणं, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, सम्प्रतिपत्तिः कालज्ञानप्रयोजनानाम्,अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम्, असमर्थता भयकराणां, तद्विद्यसम्भाषा बुद्धिवर्धनानाम्,आचार्यः शास्त्राधिगमहेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं [५] सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||

अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां (सुरा श्रमहराणां), क्षीरं जीवनीयानां, मांसं बृंहणीयानां,रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो बल्यानां, [[नक्ररेतो वृष्याणां]], मधुश्लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां,बस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुकमनन्नद्रव्यरुचिकराणाम् ,)आमं कपित्थमकण्ठ्यानाम्, आविकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानाम्,अविक्षीरं श्लेष्मपित्तजननानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्,उद्दालकान्नं विरूक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शष्कुल्यः श्लेष्मपित्तजननानां,कुलत्था अम्लपित्तजननानां, माषाः श्लेष्मपित्तजननानां, मदनफलं वमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां,चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां,खदिरः कुष्ठघ्नानां, रास्ना वातहराणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां,पिप्पलीमूलं दीपनीयपाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीयपाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलंहिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं साङ्ग्राहिकदीपनीयपाचनीयानाम्, उदीच्यंनिर्वापणदीपनीयपाचनीयच्छर्द्यतीसारहराणां, कट्वङ्गं साङ्ग्राहिकपाचनीयदीपनीयानाम्, अनन्तासाङ्ग्राहिकरक्तपित्तप्रशमनानाम्, अमृता साङ्ग्राहिकवातहरदीपनीयश्लेष्मशोणितविबन्धप्रशमनानां, बिल्वंसाङ्ग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसाङ्ग्राहिकसर्वदोषहराणाम्,उत्पलकुमुदपद्मकिञ्जल्कः साङ्ग्राहिकरक्तपित्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुःशोणितपित्तातियोगप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसाङ्ग्राहिकोपशोषणानां, काश्मर्यफलंरक्तसाङ्ग्राहिकरक्तपित्तप्रशमनानां, पृश्निपर्णी साङ्ग्राहिकवातहरदीपनीयवृष्याणां, विदारिगन्धा वृष्यसर्वदोषहराणां, बलासाङ्ग्राहिकबल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां, हिङ्गुनिर्यासश्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्,अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातश्लेष्महराणां, यावशूकः स्रंसनीयपाचनीयार्शोघ्नानां, तक्राभ्यासोग्रहणीदोषशोफार्शोघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषार्शोघ्नानां, क्षीरघृताभ्यासो रसायनानां,समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं दुर्गन्धहरदाहनिर्वापणलेपनानां,रास्नागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्वेदापनयनप्रलेपनानां, कुष्ठंवातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्यकण्ठ्यवर्ण्यविरजनीयरोपणीयानां, वायुः प्राणसञ्ज्ञाप्रदानहेतूनाम्,अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृद्भृष्टलोष्ट्रनिर्वापितमुदकंतृष्णाच्छर्द्यतियोगप्रशमनानाम्, अतिमात्राशनमामप्रदोषहेतूनां, यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यंचेष्टाभ्यवहारौ सेव्यानां, कालभोजनमारोग्यकराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यंसौमनस्यजननानां, मद्याक्षेपो धीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां,स्त्रीष्वतिप्रसङ्गः शोषकराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातनमन्नाश्रद्धाजननानाम्, अनशनमायुषो ह्रासकराणां,प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनंनिन्दितव्याधिकराणां, प्रशमः पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां,ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणाम्, अयथाबलमारम्भःप्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां,पुष्टिःस्वप्नकराणाम्, अतिस्वप्नस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां,गर्भशल्यमाहार्याणाम्, अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धो याप्यानां, गर्भिणीतीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमो विषमचिकित्स्यानां  ,ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां,हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक्चिकित्साङ्गानां, नास्तिकोवर्ज्यानां, लौल्यं क्लेशकराणाम्, अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहोनिःसंशयकराणं, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, सम्प्रतिपत्तिः कालज्ञानप्रयोजनानाम्,अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम्, असमर्थता भयकराणां, तद्विद्यसम्भाषा बुद्धिवर्धनानाम्,आचार्यः शास्त्राधिगमहेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||

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atō bhūyaḥ karmauṣadhānāṁ ca prādhānyataḥ sānubandhāni dravyāṇyanuvyākhyāsyāmaḥ|  

atō bhūyaḥ karmauṣadhānāṁ ca prādhānyataḥ sānubandhāni dravyāṇyanuvyākhyāsyāmaḥ|  

tadyathā- annaṁ vr̥ttikarāṇāṁ śrēṣṭham, udakamāśvāsakarāṇāṁ [1] (surā śramaharāṇāṁ [2] ), kṣīraṁjīvanīyānāṁ, māṁsaṁ br̥ṁhaṇīyānāṁ, rasastarpaṇīyānāṁ, lavaṇamannadravyarucikarāṇām, amlaṁhr̥dyānāṁ, kukkuṭō balyānāṁ, nakrarētō vr̥ṣyāṇāṁ, madhu ślēṣmapittapraśamanānāṁ,sarpirvātapittapraśamanānāṁ, tailaṁ vātaślēṣmapraśamanānāṁ, vamanaṁ ślēṣmaharāṇāṁ, virēcanaṁpittaharāṇāṁ, bastirvātaharāṇāṁ, svēdō mārdavakarāṇāṁ, vyāyāmaḥ sthairyakarāṇāṁ, kṣāraḥpuṁstvōpaghātināṁ, (tindukamanannadravyarucikarāṇām [3] ,) āmaṁ kapitthamakaṇṭhyānām, āvikaṁsarpirahr̥dyānām, ajākṣīraṁ śōṣaghnastanyasātmyaraktasāṅgrāhikaraktapittapraśamanānām, avikṣīraṁślēṣmapittajananānāṁ, mahiṣīkṣīraṁ svapnajananānāṁ, mandakaṁ dadhyabhiṣyandakarāṇāṁ,gavēdhukānnaṁ karśanīyānām, uddālakānnaṁ virūkṣaṇīyānām, ikṣurmūtrajananānāṁ, yavāḥpurīṣajananānāṁ, jāmbavaṁ vātajananānāṁ, śaṣkulyaḥ ślēṣmapittajananānāṁ, kulatthāamlapittajananānāṁ, māṣāḥ ślēṣmapittajananānāṁ, madanaphalaṁvamanāsthāpanānuvāsanōpayōgināṁ, trivr̥t sukhavirēcanānāṁ, caturaṅgulō mr̥duvirēcanānāṁ,snukpayastīkṣṇavirēcananāṁ, pratyakpuṣpā śirōvirēcanānāṁ, viḍaṅgaṁ krimighnānāṁ, śirīṣōviṣaghnānāṁ, khadiraḥ kuṣṭhaghnānāṁ, rāsnā vātaharāṇām, āmalakaṁ vayaḥsthāpanānāṁ, harītakīpathyānām, ēraṇḍamūlaṁ vr̥ṣyavātaharāṇāṁ, pippalīmūlaṁ dīpanīyapācanīyānāhapraśamanānāṁ,citrakamūlaṁ dīpanīyapācanīyagudaśōthārśaḥśūlaharāṇāṁ, puṣkaramūlaṁhikkāśvāsakāsapārśvaśūlaharāṇāṁ, mustaṁ sāṅgrāhikadīpanīyapācanīyānām, udīcyaṁnirvāpaṇadīpanīyapācanīyacchardyatīsāraharāṇāṁ, kaṭvaṅgaṁ sāṅgrāhikapācanīyadīpanīyānām, anantāsāṅgrāhikaraktapittapraśamanānām, amr̥tāsāṅgrāhikavātaharadīpanīyaślēṣmaśōṇitavibandhapraśamanānāṁ, bilvaṁsāṅgrāhikadīpanīyavātakaphapraśamanānām, ativiṣā dīpanīyapācanīyasāṅgrāhikasarvadōṣaharāṇām,utpalakumudapadmakiñjalkaḥ sāṅgrāhikaraktapittapraśamanānāṁ, durālabhā pittaślēṣmapraśamanānāṁ,gandhapriyaṅguḥ śōṇitapittātiyōgapraśamanānāṁ, kuṭajatvak ślēṣmapittaraktasāṅgrāhikōpaśōṣaṇānāṁ,kāśmaryaphalaṁ raktasāṅgrāhikaraktapittapraśamanānāṁ, pr̥śniparṇīsāṅgrāhikavātaharadīpanīyavr̥ṣyāṇāṁ, vidārigandhā vr̥ṣyasarvadōṣaharāṇāṁ, balāsāṅgrāhikabalyavātaharāṇāṁ, gōkṣurakō mūtrakr̥cchrānilaharāṇāṁ,hiṅguniryāsaśchēdanīyadīpanīyānulōmikavātakaphapraśamanānām, amlavētasōbhēdanīyadīpanīyānulōmikavātaślēṣmaharāṇāṁ, yāvaśūkaḥ sraṁsanīyapācanīyārśōghnānāṁ,takrābhyāsō grahaṇīdōṣaśōphārśōghr̥tavyāpatpraśamanānāṁ, kravyānmāṁsarasābhyāsōgrahaṇīdōṣaśōṣārśōghnānāṁ, kṣīraghr̥tābhyāsō rasāyanānāṁ, samaghr̥tasaktuprāśābhyāsōvr̥ṣyōdāvartaharāṇāṁ, tailagaṇḍūṣābhyāsō dantabalarucikarāṇāṁ, candanaṁdurgandhaharadāhanirvāpaṇalēpanānāṁ, rāsnāguruṇī śītāpanayanapralēpanānāṁ, lāmajjakōśīraṁdāhatvagdōṣasvēdāpanayanapralēpanānāṁ, kuṣṭhaṁ vātaharābhyaṅgōpanāhōpayōgināṁ, madhukaṁcakṣuṣyavr̥ṣyakēśyakaṇṭhyavarṇyavirajanīyarōpaṇīyānāṁ, vāyuḥ prāṇasañjñāpradānahētūnām,agnirāmastambhaśītaśūlōdvēpanapraśamanānāṁ, jalaṁ stambhanīyānāṁ,mr̥dbhr̥ṣṭalōṣṭranirvāpitamudakaṁ tr̥ṣṇācchardyatiyōgapraśamanānām,atimātrāśanamāmapradōṣahētūnāṁ, yathāgnyabhyavahārō'gnisandhukṣaṇānāṁ, yathāsātmyaṁcēṣṭābhyavahārau sēvyānāṁ, kālabhōjanamārōgyakarāṇāṁ, tr̥ptirāhāraguṇānāṁ,vēgasandhāraṇamanārōgyakarāṇāṁ, madyaṁ saumanasyajananānāṁ, madyākṣēpōdhīdhr̥tismr̥tiharāṇāṁ, gurubhōjanaṁ durvipākakarāṇām, ēkāśanabhōjanaṁ sukhapariṇāmakarāṇāṁ,strīṣvatiprasaṅgaḥ śōṣakarāṇāṁ, śukravēganigrahaḥ ṣāṇḍyakarāṇāṁ,parāghātanamannāśraddhājananānām, anaśanamāyuṣō hrāsakarāṇāṁ, pramitāśanaṁ karśanīyānām,ajīrṇādhyaśanaṁ grahaṇīdūṣaṇānāṁ, viṣamāśanamagnivaiṣamyakarāṇāṁ, viruddhavīryāśanaṁninditavyādhikarāṇāṁ, praśamaḥ pathyānāṁ, āyāsaḥ sarvāpathyānāṁ, mithyāyōgō vyādhikarāṇāṁ,rajasvalābhigamanamalakṣmīmukhānāṁ, brahmacaryamāyuṣyāṇāṁ,paradārābhigamanamanāyuṣyāṇāṁ, saṅkalpō vr̥ṣyāṇāṁ, daurmanasyamavr̥ṣyāṇām,ayathābalamārambhaḥ prāṇōparōdhināṁ, viṣādō rōgavardhanānāṁ, snānaṁ śramaharāṇāṁ, harṣaḥprīṇanānāṁ, śōkaḥ śōṣaṇānāṁ, nivr̥ttiḥ puṣṭikarāṇāṁ, puṣṭiḥsvapnakarāṇām, atisvapnastandrākarāṇāṁ,sarvarasābhyāsō balakarāṇām, ēkarasābhyāsō daurbalyakarāṇāṁ, garbhaśalyamāhāryāṇām,ajīrṇamuddhāryāṇāṁ, bālō mr̥dubhēṣajīyānāṁ, vr̥ddhō yāpyānāṁ, garbhiṇītīkṣṇauṣadhavyavāyavyāyāmavarjanīyānāṁ, saumanasyaṁ garbhadhāraṇānāṁ, sannipātōduścikitsyānām, āmō viṣamacikitsyānāṁ [4] , jvarō rōgāṇāṁ, kuṣṭhaṁ dīrgharōgāṇāṁ, rājayakṣmārōgasamūhānāṁ, pramēhō'nuṣaṅgiṇāṁ, jalaukasō'nuśastrāṇāṁ, bastistantrāṇāṁ,himavānauṣadhibhūmīnāṁ, sōma ōṣadhīnāṁ, marubhūmirārōgyadēśānām, anūpō'hitadēśānām,nirdēśakāritvamāturaguṇānāṁ, bhiṣak cikitsāṅgānāṁ, nāstikōvarjyānāṁ, laulyaṁ klēśakarāṇām,anirdēśakāritvamariṣṭānāṁ, anirvēdō vārtalakṣaṇānāṁ, vaidyasamūhō niḥsaṁśayakarāṇaṁ, yōgōvaidyaguṇānāṁ, vijñānamauṣadhīnāṁ, śāstrasahitastarkaḥ sādhanānāṁ, sampratipattiḥkālajñānaprayōjanānām, avyavasāyaḥ kālātipattihētūnāṁ, dr̥ṣṭakarmatā niḥsaṁśayakarāṇām,asamarthatā bhayakarāṇāṁ, tadvidyasambhāṣā buddhivardhanānām, ācāryaḥ śāstrādhigamahētūnām,āyurvēdō'mr̥tānāṁ, sadvacanamanuṣṭhēyānām, asadgrahaṇaṁ [5] sarvāhitānāṁ, sarvasannyāsaḥsukhānāmiti||40||

tadyathā- annaṁ vr̥ttikarāṇāṁ śrēṣṭham, udakamāśvāsakarāṇāṁ (surā śramaharāṇāṁ ), kṣīraṁjīvanīyānāṁ, māṁsaṁ br̥ṁhaṇīyānāṁ, rasastarpaṇīyānāṁ, lavaṇamannadravyarucikarāṇām, amlaṁhr̥dyānāṁ, kukkuṭō balyānāṁ, nakrarētō vr̥ṣyāṇāṁ, madhu ślēṣmapittapraśamanānāṁ,sarpirvātapittapraśamanānāṁ, tailaṁ vātaślēṣmapraśamanānāṁ, vamanaṁ ślēṣmaharāṇāṁ, virēcanaṁpittaharāṇāṁ, bastirvātaharāṇāṁ, svēdō mārdavakarāṇāṁ, vyāyāmaḥ sthairyakarāṇāṁ, kṣāraḥpuṁstvōpaghātināṁ, (tindukamanannadravyarucikarāṇām ,) āmaṁ kapitthamakaṇṭhyānām, āvikaṁsarpirahr̥dyānām, ajākṣīraṁ śōṣaghnastanyasātmyaraktasāṅgrāhikaraktapittapraśamanānām, avikṣīraṁślēṣmapittajananānāṁ, mahiṣīkṣīraṁ svapnajananānāṁ, mandakaṁ dadhyabhiṣyandakarāṇāṁ,gavēdhukānnaṁ karśanīyānām, uddālakānnaṁ virūkṣaṇīyānām, ikṣurmūtrajananānāṁ, yavāḥpurīṣajananānāṁ, jāmbavaṁ vātajananānāṁ, śaṣkulyaḥ ślēṣmapittajananānāṁ, kulatthāamlapittajananānāṁ, māṣāḥ ślēṣmapittajananānāṁ, madanaphalaṁvamanāsthāpanānuvāsanōpayōgināṁ, trivr̥t sukhavirēcanānāṁ, caturaṅgulō mr̥duvirēcanānāṁ,snukpayastīkṣṇavirēcananāṁ, pratyakpuṣpā śirōvirēcanānāṁ, viḍaṅgaṁ krimighnānāṁ, śirīṣōviṣaghnānāṁ, khadiraḥ kuṣṭhaghnānāṁ, rāsnā vātaharāṇām, āmalakaṁ vayaḥsthāpanānāṁ, harītakīpathyānām, ēraṇḍamūlaṁ vr̥ṣyavātaharāṇāṁ, pippalīmūlaṁ dīpanīyapācanīyānāhapraśamanānāṁ,citrakamūlaṁ dīpanīyapācanīyagudaśōthārśaḥśūlaharāṇāṁ, puṣkaramūlaṁhikkāśvāsakāsapārśvaśūlaharāṇāṁ, mustaṁ sāṅgrāhikadīpanīyapācanīyānām, udīcyaṁnirvāpaṇadīpanīyapācanīyacchardyatīsāraharāṇāṁ, kaṭvaṅgaṁ sāṅgrāhikapācanīyadīpanīyānām, anantāsāṅgrāhikaraktapittapraśamanānām, amr̥tāsāṅgrāhikavātaharadīpanīyaślēṣmaśōṇitavibandhapraśamanānāṁ, bilvaṁsāṅgrāhikadīpanīyavātakaphapraśamanānām, ativiṣā dīpanīyapācanīyasāṅgrāhikasarvadōṣaharāṇām,utpalakumudapadmakiñjalkaḥ sāṅgrāhikaraktapittapraśamanānāṁ, durālabhā pittaślēṣmapraśamanānāṁ,gandhapriyaṅguḥ śōṇitapittātiyōgapraśamanānāṁ, kuṭajatvak ślēṣmapittaraktasāṅgrāhikōpaśōṣaṇānāṁ,kāśmaryaphalaṁ raktasāṅgrāhikaraktapittapraśamanānāṁ, pr̥śniparṇīsāṅgrāhikavātaharadīpanīyavr̥ṣyāṇāṁ, vidārigandhā vr̥ṣyasarvadōṣaharāṇāṁ, balāsāṅgrāhikabalyavātaharāṇāṁ, gōkṣurakō mūtrakr̥cchrānilaharāṇāṁ,hiṅguniryāsaśchēdanīyadīpanīyānulōmikavātakaphapraśamanānām, amlavētasōbhēdanīyadīpanīyānulōmikavātaślēṣmaharāṇāṁ, yāvaśūkaḥ sraṁsanīyapācanīyārśōghnānāṁ,takrābhyāsō grahaṇīdōṣaśōphārśōghr̥tavyāpatpraśamanānāṁ, kravyānmāṁsarasābhyāsōgrahaṇīdōṣaśōṣārśōghnānāṁ, kṣīraghr̥tābhyāsō rasāyanānāṁ, samaghr̥tasaktuprāśābhyāsōvr̥ṣyōdāvartaharāṇāṁ, tailagaṇḍūṣābhyāsō dantabalarucikarāṇāṁ, candanaṁdurgandhaharadāhanirvāpaṇalēpanānāṁ, rāsnāguruṇī śītāpanayanapralēpanānāṁ, lāmajjakōśīraṁdāhatvagdōṣasvēdāpanayanapralēpanānāṁ, kuṣṭhaṁ vātaharābhyaṅgōpanāhōpayōgināṁ, madhukaṁcakṣuṣyavr̥ṣyakēśyakaṇṭhyavarṇyavirajanīyarōpaṇīyānāṁ, vāyuḥ prāṇasañjñāpradānahētūnām,agnirāmastambhaśītaśūlōdvēpanapraśamanānāṁ, jalaṁ stambhanīyānāṁ,mr̥dbhr̥ṣṭalōṣṭranirvāpitamudakaṁ tr̥ṣṇācchardyatiyōgapraśamanānām,atimātrāśanamāmapradōṣahētūnāṁ, yathāgnyabhyavahārō'gnisandhukṣaṇānāṁ, yathāsātmyaṁcēṣṭābhyavahārau sēvyānāṁ, kālabhōjanamārōgyakarāṇāṁ, tr̥ptirāhāraguṇānāṁ,vēgasandhāraṇamanārōgyakarāṇāṁ, madyaṁ saumanasyajananānāṁ, madyākṣēpōdhīdhr̥tismr̥tiharāṇāṁ, gurubhōjanaṁ durvipākakarāṇām, ēkāśanabhōjanaṁ sukhapariṇāmakarāṇāṁ,strīṣvatiprasaṅgaḥ śōṣakarāṇāṁ, śukravēganigrahaḥ ṣāṇḍyakarāṇāṁ,parāghātanamannāśraddhājananānām, anaśanamāyuṣō hrāsakarāṇāṁ, pramitāśanaṁ karśanīyānām,ajīrṇādhyaśanaṁ grahaṇīdūṣaṇānāṁ, viṣamāśanamagnivaiṣamyakarāṇāṁ, viruddhavīryāśanaṁninditavyādhikarāṇāṁ, praśamaḥ pathyānāṁ, āyāsaḥ sarvāpathyānāṁ, mithyāyōgō vyādhikarāṇāṁ,rajasvalābhigamanamalakṣmīmukhānāṁ, brahmacaryamāyuṣyāṇāṁ,paradārābhigamanamanāyuṣyāṇāṁ, saṅkalpō vr̥ṣyāṇāṁ, daurmanasyamavr̥ṣyāṇām,ayathābalamārambhaḥ prāṇōparōdhināṁ, viṣādō rōgavardhanānāṁ, snānaṁ śramaharāṇāṁ, harṣaḥprīṇanānāṁ, śōkaḥ śōṣaṇānāṁ, nivr̥ttiḥ puṣṭikarāṇāṁ, puṣṭiḥsvapnakarāṇām, atisvapnastandrākarāṇāṁ,sarvarasābhyāsō balakarāṇām, ēkarasābhyāsō daurbalyakarāṇāṁ, garbhaśalyamāhāryāṇām,ajīrṇamuddhāryāṇāṁ, bālō mr̥dubhēṣajīyānāṁ, vr̥ddhō yāpyānāṁ, garbhiṇītīkṣṇauṣadhavyavāyavyāyāmavarjanīyānāṁ, saumanasyaṁ garbhadhāraṇānāṁ, sannipātōduścikitsyānām, āmō viṣamacikitsyānāṁ , jvarō rōgāṇāṁ, kuṣṭhaṁ dīrgharōgāṇāṁ, rājayakṣmārōgasamūhānāṁ, pramēhō'nuṣaṅgiṇāṁ, jalaukasō'nuśastrāṇāṁ, bastistantrāṇāṁ,himavānauṣadhibhūmīnāṁ, sōma ōṣadhīnāṁ, marubhūmirārōgyadēśānām, anūpō'hitadēśānām,nirdēśakāritvamāturaguṇānāṁ, bhiṣak cikitsāṅgānāṁ, nāstikōvarjyānāṁ, laulyaṁ klēśakarāṇām,anirdēśakāritvamariṣṭānāṁ, anirvēdō vārtalakṣaṇānāṁ, vaidyasamūhō niḥsaṁśayakarāṇaṁ, yōgōvaidyaguṇānāṁ, vijñānamauṣadhīnāṁ, śāstrasahitastarkaḥ sādhanānāṁ, sampratipattiḥkālajñānaprayōjanānām, avyavasāyaḥ kālātipattihētūnāṁ, dr̥ṣṭakarmatā niḥsaṁśayakarāṇām,asamarthatā bhayakarāṇāṁ, tadvidyasambhāṣā buddhivardhanānām, ācāryaḥ śāstrādhigamahētūnām,āyurvēdō'mr̥tānāṁ, sadvacanamanuṣṭhēyānām, asadgrahaṇaṁ [5] sarvāhitānāṁ, sarvasannyāsaḥsukhānāmiti||40||

ato bhUyaH karmauShadhAnAM ca prAdhAnyataH sAnubandhAni dravyANyanuvyAkhyAsyAmaH|  

ato bhUyaH karmauShadhAnAM ca prAdhAnyataH sAnubandhAni dravyANyanuvyAkhyAsyAmaH|  

tadyathA-  

tadyathA-  

annaM vRuttikarANAM shreShTham, udakamAshvAsakarANAM [1] (surA shramaharANAM [2] ),kShIraM jIvanIyAnAM, mAMsaM bRuMhaNIyAnAM, rasastarpaNIyAnAM,lavaNamannadravyarucikarANAm, amlaM hRudyAnAM, kukkuTo balyAnAM, nakrareto vRuShyANAM,madhu shleShmapittaprashamanAnAM, sarpirvAtapittaprashamanAnAM, tailaMvAtashleShmaprashamanAnAM, vamanaM shleShmaharANAM, virecanaM pittaharANAM,bastirvAtaharANAM, svedo mArdavakarANAM, vyAyAmaH sthairyakarANAM, kShAraHpuMstvopaghAtinAM, (tindukamanannadravyarucikarANAm [3] ,) AmaM kapitthamakaNThyAnAm, AvikaMsarpirahRudyAnAm, ajAkShIraM shoShaghnastanyasAtmyaraktasA~ggrAhikaraktapittaprashamanAnAm,avikShIraM shleShmapittajananAnAM, mahiShIkShIraM svapnajananAnAM, mandakaMdadhyabhiShyandakarANAM, gavedhukAnnaM karshanIyAnAm, uddAlakAnnaM virUkShaNIyAnAm,ikShurmUtrajananAnAM, yavAH purIShajananAnAM, jAmbavaM vAtajananAnAM, shaShkulyaHshleShmapittajananAnAM, kulatthA amlapittajananAnAM, mAShAH shleShmapittajananAnAM,madanaphalaM vamanAsthApanAnuvAsanopayoginAM, trivRut sukhavirecanAnAM, catura~ggulomRuduvirecanAnAM, snukpayastIkShNavirecananAM, pratyakpuShpA shirovirecanAnAM, viDa~ggaMkrimighnAnAM, shirISho viShaghnAnAM, khadiraH kuShThaghnAnAM, rAsnA vAtaharANAm, AmalakaMvayaHsthApanAnAM, harItakI pathyAnAm, eraNDamUlaM vRuShyavAtaharANAM, pippalImUlaMdIpanIyapAcanIyAnAhaprashamanAnAM, citrakamUlaMdIpanIyapAcanIyagudashothArshaHshUlaharANAM, puShkaramUlaMhikkAshvAsakAsapArshvashUlaharANAM, mustaM sA~ggrAhikadIpanIyapAcanIyAnAm, udIcyaMnirvApaNadIpanIyapAcanIyacchardyatIsAraharANAM, kaTva~ggaM sA~ggrAhikapAcanIyadIpanIyAnAm,anantA sA~ggrAhikaraktapittaprashamanAnAm, amRutAsA~ggrAhikavAtaharadIpanIyashleShmashoNitavibandhaprashamanAnAM, bilvaMsA~ggrAhikadIpanIyavAtakaphaprashamanAnAm, ativiShAdIpanIyapAcanIyasA~ggrAhikasarvadoShaharANAm, utpalakumudapadmaki~jjalkaHsA~ggrAhikaraktapittaprashamanAnAM, durAlabhA pittashleShmaprashamanAnAM, gandhapriya~gguHshoNitapittAtiyogaprashamanAnAM, kuTajatvak shleShmapittaraktasA~ggrAhikopashoShaNAnAM,kAshmaryaphalaM raktasA~ggrAhikaraktapittaprashamanAnAM, pRushniparNIsA~ggrAhikavAtaharadIpanIyavRuShyANAM, vidArigandhA vRuShyasarvadoShaharANAM, balAsA~ggrAhikabalyavAtaharANAM, gokShurako mUtrakRucchrAnilaharANAM,hi~gguniryAsashchedanIyadIpanIyAnulomikavAtakaphaprashamanAnAm, amlavetasobhedanIyadIpanIyAnulomikavAtashleShmaharANAM, yAvashUkaH sraMsanIyapAcanIyArshoghnAnAM,takrAbhyAso grahaNIdoShashophArshoghRutavyApatprashamanAnAM, kravyAnmAMsarasAbhyAsograhaNIdoShashoShArshoghnAnAM, kShIraghRutAbhyAso rasAyanAnAM, samaghRutasaktuprAshAbhyAsovRuShyodAvartaharANAM, tailagaNDUShAbhyAso dantabalarucikarANAM, candanaMdurgandhaharadAhanirvApaNalepanAnAM, rAsnAguruNI shItApanayanapralepanAnAM, lAmajjakoshIraMdAhatvagdoShasvedApanayanapralepanAnAM, kuShThaM vAtaharAbhya~ggopanAhopayoginAM,madhukaM cakShuShyavRuShyakeshyakaNThyavarNyavirajanIyaropaNIyAnAM, vAyuHprANasa~jj~jApradAnahetUnAm, agnirAmastambhashItashUlodvepanaprashamanAnAM, jalaMstambhanIyAnAM, mRudbhRuShTaloShTranirvApitamudakaM tRuShNAcchardyatiyogaprashamanAnAm,atimAtrAshanamAmapradoShahetUnAM, yathAgnyabhyavahAro~agnisandhukShaNAnAM, yathAsAtmyaMceShTAbhyavahArau sevyAnAM, kAlabhojanamArogyakarANAM, tRuptirAhAraguNAnAM,vegasandhAraNamanArogyakarANAM, madyaM saumanasyajananAnAM, madyAkShepodhIdhRutismRutiharANAM, gurubhojanaM durvipAkakarANAm, ekAshanabhojanaMsukhapariNAmakarANAM, strIShvatiprasa~ggaH shoShakarANAM, shukraveganigrahaHShANDyakarANAM, parAghAtanamannAshraddhAjananAnAm, anashanamAyuSho hrAsakarANAM,pramitAshanaM karshanIyAnAm, ajIrNAdhyashanaM grahaNIdUShaNAnAM,viShamAshanamagnivaiShamyakarANAM, viruddhavIryAshanaM ninditavyAdhikarANAM, prashamaHpathyAnAM, AyAsaH sarvApathyAnAM, mithyAyogo vyAdhikarANAM,rajasvalAbhigamanamalakShmImukhAnAM, brahmacaryamAyuShyANAM,paradArAbhigamanamanAyuShyANAM, sa~gkalpo vRuShyANAM, daurmanasyamavRuShyANAm,ayathAbalamArambhaH prANoparodhinAM, viShAdo rogavardhanAnAM, snAnaM shramaharANAM,harShaH prINanAnAM, shokaH shoShaNAnAM, nivRuttiH puShTikarANAM, puShTiHsvapnakarANAm,atisvapnastandrAkarANAM, sarvarasAbhyAso balakarANAm, ekarasAbhyAso daurbalyakarANAM,garbhashalyamAhAryANAm, ajIrNamuddhAryANAM, bAlo mRudubheShajIyAnAM, vRuddho yApyAnAM,garbhiNI tIkShNauShadhavyavAyavyAyAmavarjanIyAnAM, saumanasyaM garbhadhAraNAnAM, sannipAtodushcikitsyAnAm, Amo viShamacikitsyAnAM [4] , jvaro rogANAM, kuShThaM dIrgharogANAM, rAjayakShmArogasamUhAnAM, prameho~anuSha~ggiNAM, jalaukaso~anushastrANAM, bastistantrANAM,himavAnauShadhibhUmInAM, soma oShadhInAM, marubhUmirArogyadeshAnAm, anUpo~ahitadeshAnAm,nirdeshakAritvamAturaguNAnAM, bhiShak cikitsA~ggAnAM, nAstikovarjyAnAM, laulyaM kleshakarANAm,anirdeshakAritvamariShTAnAM, anirvedo vArtalakShaNAnAM, vaidyasamUho niHsaMshayakarANaM, yogovaidyaguNAnAM, vij~jAnamauShadhInAM, shAstrasahitastarkaH sAdhanAnAM, sampratipattiHkAlaj~jAnaprayojanAnAm, avyavasAyaH kAlAtipattihetUnAM, dRuShTakarmatA niHsaMshayakarANAm,asamarthatA bhayakarANAM, tadvidyasambhAShA buddhivardhanAnAm, AcAryaHshAstrAdhigamahetUnAm, Ayurvedo~amRutAnAM, sadvacanamanuShTheyAnAm, asadgrahaNaM [5]sarvAhitAnAM, sarvasannyAsaH sukhAnAmiti||40||  

annaM vRuttikarANAM shreShTham, udakamAshvAsakarANAM (surA shramaharANAM ),kShIraM jIvanIyAnAM, mAMsaM bRuMhaNIyAnAM, rasastarpaNIyAnAM,lavaNamannadravyarucikarANAm, amlaM hRudyAnAM, kukkuTo balyAnAM, nakrareto vRuShyANAM,madhu shleShmapittaprashamanAnAM, sarpirvAtapittaprashamanAnAM, tailaMvAtashleShmaprashamanAnAM, vamanaM shleShmaharANAM, virecanaM pittaharANAM,bastirvAtaharANAM, svedo mArdavakarANAM, vyAyAmaH sthairyakarANAM, kShAraHpuMstvopaghAtinAM, (tindukamanannadravyarucikarANAm ,) AmaM kapitthamakaNThyAnAm, AvikaMsarpirahRudyAnAm, ajAkShIraM shoShaghnastanyasAtmyaraktasA~ggrAhikaraktapittaprashamanAnAm,avikShIraM shleShmapittajananAnAM, mahiShIkShIraM svapnajananAnAM, mandakaMdadhyabhiShyandakarANAM, gavedhukAnnaM karshanIyAnAm, uddAlakAnnaM virUkShaNIyAnAm,ikShurmUtrajananAnAM, yavAH purIShajananAnAM, jAmbavaM vAtajananAnAM, shaShkulyaHshleShmapittajananAnAM, kulatthA amlapittajananAnAM, mAShAH shleShmapittajananAnAM,madanaphalaM vamanAsthApanAnuvAsanopayoginAM, trivRut sukhavirecanAnAM, catura~ggulomRuduvirecanAnAM, snukpayastIkShNavirecananAM, pratyakpuShpA shirovirecanAnAM, viDa~ggaMkrimighnAnAM, shirISho viShaghnAnAM, khadiraH kuShThaghnAnAM, rAsnA vAtaharANAm, AmalakaMvayaHsthApanAnAM, harItakI pathyAnAm, eraNDamUlaM vRuShyavAtaharANAM, pippalImUlaMdIpanIyapAcanIyAnAhaprashamanAnAM, citrakamUlaMdIpanIyapAcanIyagudashothArshaHshUlaharANAM, puShkaramUlaMhikkAshvAsakAsapArshvashUlaharANAM, mustaM sA~ggrAhikadIpanIyapAcanIyAnAm, udIcyaMnirvApaNadIpanIyapAcanIyacchardyatIsAraharANAM, kaTva~ggaM sA~ggrAhikapAcanIyadIpanIyAnAm,anantA sA~ggrAhikaraktapittaprashamanAnAm, amRutAsA~ggrAhikavAtaharadIpanIyashleShmashoNitavibandhaprashamanAnAM, bilvaMsA~ggrAhikadIpanIyavAtakaphaprashamanAnAm, ativiShAdIpanIyapAcanIyasA~ggrAhikasarvadoShaharANAm, utpalakumudapadmaki~jjalkaHsA~ggrAhikaraktapittaprashamanAnAM, durAlabhA pittashleShmaprashamanAnAM, gandhapriya~gguHshoNitapittAtiyogaprashamanAnAM, kuTajatvak shleShmapittaraktasA~ggrAhikopashoShaNAnAM,kAshmaryaphalaM raktasA~ggrAhikaraktapittaprashamanAnAM, pRushniparNIsA~ggrAhikavAtaharadIpanIyavRuShyANAM, vidArigandhA vRuShyasarvadoShaharANAM, balAsA~ggrAhikabalyavAtaharANAM, gokShurako mUtrakRucchrAnilaharANAM,hi~gguniryAsashchedanIyadIpanIyAnulomikavAtakaphaprashamanAnAm, amlavetasobhedanIyadIpanIyAnulomikavAtashleShmaharANAM, yAvashUkaH sraMsanIyapAcanIyArshoghnAnAM,takrAbhyAso grahaNIdoShashophArshoghRutavyApatprashamanAnAM, kravyAnmAMsarasAbhyAsograhaNIdoShashoShArshoghnAnAM, kShIraghRutAbhyAso rasAyanAnAM, samaghRutasaktuprAshAbhyAsovRuShyodAvartaharANAM, tailagaNDUShAbhyAso dantabalarucikarANAM, candanaMdurgandhaharadAhanirvApaNalepanAnAM, rAsnAguruNI shItApanayanapralepanAnAM, lAmajjakoshIraMdAhatvagdoShasvedApanayanapralepanAnAM, kuShThaM vAtaharAbhya~ggopanAhopayoginAM,madhukaM cakShuShyavRuShyakeshyakaNThyavarNyavirajanIyaropaNIyAnAM, vAyuHprANasa~jj~jApradAnahetUnAm, agnirAmastambhashItashUlodvepanaprashamanAnAM, jalaMstambhanIyAnAM, mRudbhRuShTaloShTranirvApitamudakaM tRuShNAcchardyatiyogaprashamanAnAm,atimAtrAshanamAmapradoShahetUnAM, yathAgnyabhyavahAro~agnisandhukShaNAnAM, yathAsAtmyaMceShTAbhyavahArau sevyAnAM, kAlabhojanamArogyakarANAM, tRuptirAhAraguNAnAM,vegasandhAraNamanArogyakarANAM, madyaM saumanasyajananAnAM, madyAkShepodhIdhRutismRutiharANAM, gurubhojanaM durvipAkakarANAm, ekAshanabhojanaMsukhapariNAmakarANAM, strIShvatiprasa~ggaH shoShakarANAM, shukraveganigrahaHShANDyakarANAM, parAghAtanamannAshraddhAjananAnAm, anashanamAyuSho hrAsakarANAM,pramitAshanaM karshanIyAnAm, ajIrNAdhyashanaM grahaNIdUShaNAnAM,viShamAshanamagnivaiShamyakarANAM, viruddhavIryAshanaM ninditavyAdhikarANAM, prashamaHpathyAnAM, AyAsaH sarvApathyAnAM, mithyAyogo vyAdhikarANAM,rajasvalAbhigamanamalakShmImukhAnAM, brahmacaryamAyuShyANAM,paradArAbhigamanamanAyuShyANAM, sa~gkalpo vRuShyANAM, daurmanasyamavRuShyANAm,ayathAbalamArambhaH prANoparodhinAM, viShAdo rogavardhanAnAM, snAnaM shramaharANAM,harShaH prINanAnAM, shokaH shoShaNAnAM, nivRuttiH puShTikarANAM, puShTiHsvapnakarANAm,atisvapnastandrAkarANAM, sarvarasAbhyAso balakarANAm, ekarasAbhyAso daurbalyakarANAM,garbhashalyamAhAryANAm, ajIrNamuddhAryANAM, bAlo mRudubheShajIyAnAM, vRuddho yApyAnAM,garbhiNI tIkShNauShadhavyavAyavyAyAmavarjanIyAnAM, saumanasyaM garbhadhAraNAnAM, sannipAtodushcikitsyAnAm, Amo viShamacikitsyAnAM , jvaro rogANAM, kuShThaM dIrgharogANAM, rAjayakShmArogasamUhAnAM, prameho~anuSha~ggiNAM, jalaukaso~anushastrANAM, bastistantrANAM,himavAnauShadhibhUmInAM, soma oShadhInAM, marubhUmirArogyadeshAnAm, anUpo~ahitadeshAnAm,nirdeshakAritvamAturaguNAnAM, bhiShak cikitsA~ggAnAM, nAstikovarjyAnAM, laulyaM kleshakarANAm,anirdeshakAritvamariShTAnAM, anirvedo vArtalakShaNAnAM, vaidyasamUho niHsaMshayakarANaM, yogovaidyaguNAnAM, vij~jAnamauShadhInAM, shAstrasahitastarkaH sAdhanAnAM, sampratipattiHkAlaj~jAnaprayojanAnAm, avyavasAyaH kAlAtipattihetUnAM, dRuShTakarmatA niHsaMshayakarANAm,asamarthatA bhayakarANAM, tadvidyasambhAShA buddhivardhanAnAm, AcAryaHshAstrAdhigamahetUnAm, Ayurvedo~amRutAnAM, sadvacanamanuShTheyAnAm, asadgrahaNaM sarvAhitAnAM, sarvasannyAsaH sukhAnAmiti||40||  

</div></div>

</div></div>

| 10.[[Semen of crocodile (''nakraretasa'')]]|| Having aphrodisiac action/virility enhancers (''vrishya'')

| 10.[[Semen of crocodile (''nakraretasa'')]]|| Having aphrodisiac action/virility enhancers (''vrishya'')

|-

|-

| 11.Honey (''madhu'')|| Alleviating ''kapha'' and ''pitta'' (''shlesma pitta prashamana'')

| 11.Honey (''madhu'')|| Alleviating [[kapha]] and [[pitta]] (''shlesma [[pitta]] prashamana'')

|-

|-

| 12.Ghee (''ghrita'')|| Alleviating ''vata'' and ''pitta'' (''vata pitta prashamana'')  

| 12.Ghee (''ghrita'')|| Alleviating [[vata]] and [[pitta]] ([[vata]] [[pitta]] prashamana)  

|-

|-

| 13. Sesame oil ( ''tila taila'')|| Alleviating ''vata'' and ''kapha'' (''vata shleshmana prashamana'')  

| 13. Sesame oil ( ''tila taila'')|| Alleviating [[vata]] and [[kapha]] ([[vata]] shleshmana prashamana'')  

|-

|-

| 14. Emesis (''vamana'')|| Eliminating ''kapha'' (''shlesmahara'')

| 14. Emesis ([[vamana]])|| Eliminating [[kapha]] (''shlesmahara'')

|-

|-

| 15.Purgation (''virechana'')|| Eliminating ''pitta'' (''pittahara'')

| 15.Purgation ([[virechana]])|| Eliminating [[pitta]] (''pittahara'')

|-

|-

| 16.Enema (''basti'')|| Eliminating ''vata'' (''vatahara'')

| 16.Enema ([[basti]])|| Eliminating [[vata]](''vatahara'')

|-

|-

| 17.Fomentation/sudation (''sweda'')|| Bringing about smoothness in body/soften the body(''mardavakara'')

| 17.Fomentation/sudation (''sweda'')|| Bringing about smoothness in body/soften the body(''mardavakara'')

| 23.Goat milk (''ajaksheera'')|| Producing wholesome and galactogoque effect, and curing consumption, and ''raktapitta'' (A disease characterized by bleeding from different part of body)

| 23.Goat milk (''ajaksheera'')|| Producing wholesome and galactogoque effect, and curing consumption, and ''raktapitta'' (A disease characterized by bleeding from different part of body)

|-

|-

| 24.Sheep milk (''aviksheera'')|| Vitiating ''kapha'' and ''pitta'' (''shleshmana pitta janana'')

| 24.Sheep milk (''aviksheera'')|| Vitiating [[kapha]] and [[pitta]] (''shleshmana pitta janana'')

|-

|-

| 25.Buffalo milk (''mahishi ksheera'')|| Inducing sleep (''swapna janana'')  

| 25.Buffalo milk (''mahishi ksheera'')|| Inducing sleep (''swapna janana'')  

| 28.Food prepared of boiled ''uddalaka'' (Paspalum scrobiculatum)|| Drying/reduces unctuous element in body (''virukshaniya'')

| 28.Food prepared of boiled ''uddalaka'' (Paspalum scrobiculatum)|| Drying/reduces unctuous element in body (''virukshaniya'')

|-

|-

| 29.Sugarcane (''ikshu'')|| Produces diuresis / increases quantity of urine (''mutrajanana'')

| 29.Sugarcane (''ikshu'')|| Produces diuresis / increases quantity of urine ([[mutra]]janana)

|-

|-

| 30.Barley (''yava'')|| Increasing quantity of feces (''purishajanana'')

| 30.Barley (''yava'')|| Increasing quantity of feces ([[purisha]]janana)

|-

|-

| 31.''Jambu'' [Syzygium cumini skeels]|| Aggreviating ''vata'' (''vata janana'')  

| 31.''Jambu'' [Syzygium cumini skeels]|| Aggreviating [[vata]] ([[vata]] janana)  

|-

|-

| 32.''Shashkuli'' (type of pastry) (or oils)|| Provoke ''kapha'' and ''pitta'' (''shleshma pitta janana'')

| 32.''Shashkuli'' (type of pastry) (or oils)|| Provoke [[kapha]] and [[pitta]] (''shleshma [[pitta]] janana'')

|-

|-

| 33.''Kulattha'' (Dolichos biflorus Linn) or horse gram|| Causes ''amlapitta'' (acid dyspepsia)

| 33.''Kulattha'' (Dolichos biflorus Linn) or horse gram|| Causes ''amlapitta'' (acid dyspepsia)

|-

|-

| 34.''Masha'' (Phaseolous radiates Linn or black gram)|| Increase of ''kapha'' and ''pitta'' (shleshmana pitta janana)

| 34.''Masha'' (Phaseolous radiates Linn or black gram)|| Increase of [[kapha]] and [[pitta]](shleshmana [[pitta]] janana)

|-

|-

| 35.Fruit of ''madana'' [Randiadumetorun Lam.] or emetic Nut|| Used in emesis, and corrective and unctuous enema (''Vamana asthapanaanuvasanopayogi'')  

| 35.Fruit of ''madana'' [Randiadumetorun Lam.] or emetic Nut|| Used in emesis, and corrective and unctuous enema ([[Vamana]] asthapanaanuvasanopayogi'')  

|-

|-

| 36.''Trivrita'' [Operculina turpethum R.B.] or turpeth|| Causes easy purgation (''sukha virechana'')

| 36.''Trivrita'' [Operculina turpethum R.B.] or turpeth|| Causes easy purgation (sukha [[virechana]])

|-

|-

| 37.''Aragvadha'' [Cassia fistula Linn]|| Causes mild purgation (''mridu virechana'')  

| 37.''Aragvadha'' [Cassia fistula Linn]|| Causes mild purgation (mridu [[virechana]])  

|-

|-

| 38.Milk of ''Snuhi'' [Euphorbia nerifolia Linn.] thorny milk hedge plant|| Causing strong purgations (''tikshna virechana'')

| 38.Milk of ''Snuhi'' [Euphorbia nerifolia Linn.] thorny milk hedge plant|| Causing strong purgations (tikshna [[virechana]])

|-

|-

| 39.''Apamarga'' [Achyranthes aspera Linn.] Rough chaff|| Eliminating doshas from head/these are errhines (''shiro virechana'')

| 39.''Apamarga'' [Achyranthes aspera Linn.] Rough chaff|| Eliminating doshas from head/these are errhines (shiro [[virechana]])

|-

|-

| 40.''Vidanga'' [Embelia ribes Bur M.F.]|| Killing parasites/among all Anthelmintics (''krimighna'')

| 40.''Vidanga'' [Embelia ribes Bur M.F.]|| Killing parasites/among all Anthelmintics (''krimighna'')

| 42.''Khadira'' [Acacia catechu Willd.]|| Curing obstinate skin desease including leprosy/dermic remedics (''kushtaghna'')

| 42.''Khadira'' [Acacia catechu Willd.]|| Curing obstinate skin desease including leprosy/dermic remedics (''kushtaghna'')

|-

|-

| 43.''Rasna'' [Pluchea lanceolata Oliver and Hiern]|| Alleviating ''vata'' (''vatahara'')

| 43.''Rasna'' [Pluchea lanceolata Oliver and Hiern]|| Alleviating [[vata]] ([[vata]]hara)

|-

|-

| 44.''Amalaka'' [Emblica offiinalis Gaern] or Emblic Myrobalan|| Anti–ageing / causing rejuventation (''vaya sthapana'')  

| 44.''Amalaka'' [Emblica offiinalis Gaern] or Emblic Myrobalan|| Anti–ageing / causing rejuventation (''vaya sthapana'')  

| 45.''Haritaki'' [Terminalia Chebula] or Chebulic Myrobalan|| Producing wholesome effect (''pathya'')

| 45.''Haritaki'' [Terminalia Chebula] or Chebulic Myrobalan|| Producing wholesome effect (''pathya'')

|-

|-

| 46.Root of ''Eranda'' [Ricinus communis Linn] or castor oil|| Increasing virility and alleviating ''vata'' (''vrishya vatahara'')

| 46.Root of ''Eranda'' [Ricinus communis Linn] or castor oil|| Increasing virility and alleviating [[vata]] (''vrishya vatahara'')

|-

|-

| 47.Root of ''pippali'' [Piper longum Linn] or long pepper|| Digestive stimulant, carminative, relieves abdominal distension  (''Deepaniya pachaniya anahprasamana'')  

| 47.Root of ''pippali'' [Piper longum Linn] or long pepper|| Digestive stimulant, carminative, relieves abdominal distension  (''Deepaniya pachaniya anahprasamana'')  

| 53.''Ananta'' [Hemidesmus indicus R.B.] or Indian sarsaparilla|| Causing astringent, curing ''raktapitta''/ (''Sangrahika raktapitta prashama'')

| 53.''Ananta'' [Hemidesmus indicus R.B.] or Indian sarsaparilla|| Causing astringent, curing ''raktapitta''/ (''Sangrahika raktapitta prashama'')

|-

|-

| 54.''Guduchi'' [Tinospora Cordifolia miers] or ''amrita'' || Act as astringent, curative of ''vata'', promotes digestion, curative of vitiation of ''kapha'' and blood (''sangrahika vataharadipaniya shleshma shonita vibandha prashamana'').

| 54.''Guduchi'' [Tinospora Cordifolia miers] or ''amrita'' || Act as astringent, curative of [[vata]], promotes digestion, curative of vitiation of [[kapha]] and blood (''sangrahika vataharadipaniya shleshma shonita vibandha prashamana'').

|-

|-

| 55.''Bilva'' [Aegle Marmelos Corr] or bael|| Causing astringent effect, promote digestion, alleviating ''vata'' and ''kapha'' (''sangrahika dipaniya vata kapha prashamana'')

| 55.''Bilva'' [Aegle Marmelos Corr] or bael|| Causing astringent effect, promote digestion, alleviating [[vata]] and [[kapha]] (''sangrahika dipaniya vata kapha prashamana'')

|-

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| 56.''Ativisha'' (Aconitum Heterophylum wall] or atips|| Causing astringent effect, promote digestion, carmination and alleviating all the ''doshas'' or curative of all the disorders. (''dipaniya pachaniya sangrahika sarvadoshaharanam'')

| 56.''Ativisha'' (Aconitum Heterophylum wall] or atips|| Causing astringent effect, promote digestion, carmination and alleviating all the [[dosha]] or curative of all the disorders. (''dipaniya pachaniya sangrahika sarvadoshaharanam'')

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| 57.Pollens of ''utpala'' [Nymphaca alba Linn.], ''kumuda'' (a variety of ''utpala'') and ''padma'' [Nelumbo nucifera gaertn.] or pollen of blue and white water lilies|| Astringent effect, alleviating ''raktapitta'' (''sangrahika raktapitta prashamana'').

| 57.Pollens of ''utpala'' [Nymphaca alba Linn.], ''kumuda'' (a variety of ''utpala'') and ''padma'' [Nelumbo nucifera gaertn.] or pollen of blue and white water lilies|| Astringent effect, alleviating ''raktapitta'' (''sangrahika raktapitta prashamana'').

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| 58.''Duralabha'' [Fagonia Cretica Linn.] or cretsn prickly clover|| Curative of ''pitta'' and ''kapha'' (''pitta shleshma prashamana'')

| 58.''Duralabha'' [Fagonia Cretica Linn.] or cretsn prickly clover|| Curative of [[pitta]] and [[kapha]] ([[pitta]] shleshma prashamana)

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| 59.''Priyangu'' [Callicarpa macrophylla Vahi.] or the perfumed cherry|| Alleviate the plethoric condition of blood and ''pitta'' (''shonita pittatiyoga prashamana'')

| 59.''Priyangu'' [Callicarpa macrophylla Vahi.] or the perfumed cherry|| Alleviate the plethoric condition of blood and [[pitta]] (''shonita pittatiyoga prashamana'')

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| 60.Bark of ''kutaja'' [Holarrhena antidyscenterica wall.] or ''kurchi'' bark|| Among astringent and dessicant of ''kapha, pitta'' and the blood (''shlesma pitta raktasangrahikopsosananam'').

| 60.Bark of ''kutaja'' [Holarrhena antidyscenterica wall.] or ''kurchi'' bark|| Among astringent and dessicant of [[kapha]], [[pitta]] and the blood (''shlesma [[pitta]] raktasangrahikopsosananam'').

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| 61.Fruit of ''kashmari'' (Gmelina arboria) or fruit of white teak|| Causing haemostasis and curing ''raktapitta'' (''Rakta sangrahika raktapitta prashamana'')

| 61.Fruit of ''kashmari'' (Gmelina arboria) or fruit of white teak|| Causing haemostasis and curing ''raktapitta'' (''Rakta sangrahika raktapitta prashamana'')

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| 62.''Prishniparni'' (Uraria picta Desv.) or painted leaved uraria|| Causing astringent effect, alleviating ''vata'' and promoting digestion and virility (aphrodisiac) (''sangrahika vatahara dipaniya vrishyanam'')

| 62.''Prishniparni'' (Uraria picta Desv.) or painted leaved uraria|| Causing astringent effect, alleviating [[vata]] and promoting digestion and virility (aphrodisiac) (''sangrahika vatahara dipaniya vrishyanam'')

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| 63.''Shalaparni'' (Desmodium gangetium D.C.) or tick trefoil or ''vidarigandha''|| Aphrodisiac effect and alleviating all the ''doshas''. (''Vrishya sarvadoshaharanam'')  

| 63.''Shalaparni'' (Desmodium gangetium D.C.) or tick trefoil or ''vidarigandha''|| Aphrodisiac effect and alleviating all the [[dosha]]. (''Vrishya sarvadoshaharanam'')  

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| 64.''Bala'' (Sida Cordifolia Linn.) or the heart leaved sida|| Having astringent effect, promoting strength, curative of ''vata'' (''sangrahikopshoshananam'').

| 64.''Bala'' (Sida Cordifolia Linn.) or the heart leaved sida|| Having astringent effect, promoting strength, curative of [[vata]] (''sangrahikopshoshananam'').

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| 65.''Gokshura'' (Tribulus terrestris Linn.) or the small calatrops|| Curing dysuria &''vata'' (''mutrakrichchra anilahara'')

| 65.''Gokshura'' (Tribulus terrestris Linn.) or the small calatrops|| Curing dysuria & [[vata]] (''mutrakrichchra anilahara'')

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| 66.Extract of ''hingu'' (Ferula narthex Boiss) or asafetida|| Causing excision or split up the morbid humours, digestive stimulant corrective of perislalsis or downword movement of ''vata''. Alleviates of vata and kapha (chedaniya dipaniya anulomika vata kapha prashamananam)

| 66.Extract of ''hingu'' (Ferula narthex Boiss) or asafetida|| Causing excision or split up the morbid humours, digestive stimulant corrective of perislalsis or downword movement of [[vata]]. Alleviates of [[vata]] and [[kapha]] (chedaniya dipaniya anulomika [[vata]] [[kapha]] prashamananam)

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| 67. Amlavetasa (Rheum emodi wall.)|| Causing purgation (laxatives) digestive stimulant, corrective of peristalsis and curative of vata and kapha (bhedaniya dipaniya anulomika vata shleshman haranam).

| 67. Amlavetasa (Rheum emodi wall.)|| Causing purgation (laxatives) digestive stimulant, corrective of peristalsis and curative of [[vata]] and [[kapha]] (bhedaniya dipaniya anulomika [[vata]] shleshman haranam).

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| 68. Yavasukah (barley ash)|| Having laxative effect causing carmination, curing piles, (stramsana pachana arshoghna)

| 68. Yavasukah (barley ash)|| Having laxative effect causing carmination, curing piles, (stramsana pachana arshoghna)

| 76. Lamajjaka or geranium grass (Cymbopogon Jivarancusa Schult) and ushira (Vetiveria Zizanioides Nash.) or cus-cus|| Cures burning sensation skin deseases and sweating (daha tvaga dosha swedapanayan).

| 76. Lamajjaka or geranium grass (Cymbopogon Jivarancusa Schult) and ushira (Vetiveria Zizanioides Nash.) or cus-cus|| Cures burning sensation skin deseases and sweating (daha tvaga dosha swedapanayan).

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| 77.Massage and poultice of kushtha (Saussurea lappa C.B. Clarke)|| Alleviating vata (Vatahara) and useful in unctions and poultices (vatahara abhyangopanahopayoginan)

| 77.Massage and poultice of kushtha (Saussurea lappa C.B. Clarke)|| Alleviating [[vata]] ([[Vata]]hara) and useful in unctions and poultices (vatahara abhyangopanahopayoginan)

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| 78.Madhuka (Glycyrrhiza glabra Linn.] or liquorice|| Beneficial for eye, virility, the hair, throat, completion and promote pigmentation and Healing (cakshushya vrishya keshya kanthya varnya viranjaniya)

| 78.Madhuka (Glycyrrhiza glabra Linn.] or liquorice|| Beneficial for eye, virility, the hair, throat, completion and promote pigmentation and Healing (cakshushya vrishya keshya kanthya varnya viranjaniya)

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| 79.Fresh air (vayu)|| Restores animation and consciousness (or gives life) (pranasajna pradana hetunam)

| 79.Fresh air ([[vayu]])|| Restores animation and consciousness (or gives life) (pranasajna pradana hetunam)

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| 80.Heat (agni)|| Curative of ama disorder (or curing indigestion), stiffness, chill, colic pain and shivering (ama stambha shita shulodvepana prashamana)

| 80.Heat ([[agni]])|| Curative of ama disorder (or curing indigestion), stiffness, chill, colic pain and shivering (ama stambha shita shulodvepana prashamana)

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| 81.Water (jala)|| Produces astringent effect (stambhaniyanam)

| 81.Water ([[jala]])|| Produces astringent effect (stambhaniyanam)

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| 82.Water with a hot clod of earth plunged therein (Mrud bhrushta loshtra nirvapit udaka)|| Alleviates acute attack of thirst and vomiting (trishna chhardi atiyoga prashaman)  

| 82.Water with a hot clod of earth plunged therein (Mrud bhrushta loshtra nirvapit udaka)|| Alleviates acute attack of thirst and vomiting (trishna chhardi atiyoga prashaman)  

| 124.Happiness or cheerful spirit (saumanasya) || Helping retention of conception (garbhadharanam).

| 124.Happiness or cheerful spirit (saumanasya) || Helping retention of conception (garbhadharanam).

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| 125.Disease due to vitiation of all the three doshas (sannipata)|| Causing difficulty in cure (dushchikitsya)

| 125.Disease due to vitiation of all the three [[dosha]] (sannipata)|| Causing difficulty in cure (dushchikitsya)

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| 126.Poisining due to amavisham (Product of improper Metabolism) and digestion || Causing incurable disease or irremediable (achikitsya)

| 126.Poisining due to amavisham (Product of improper Metabolism) and digestion || Causing incurable disease or irremediable (achikitsya)

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| 127.Fever (jwara)|| Important disease (roganam)

| 127.Fever ([[jwara]])|| Important disease (roganam)

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| 128.Kushtha or dermatosis (Obstinate skin disease including leprosy (kushtha)|| Among chronic disease (dirgharoganam)

| 128.Kushtha or dermatosis (Obstinate skin disease including leprosy (kushtha)|| Among chronic disease (dirgharoganam)

| 131.Leech (jalauka)|| Auxilliary surgical devices (anushastranam)  

| 131.Leech (jalauka)|| Auxilliary surgical devices (anushastranam)  

|-

|-

| 132.Enema (basti)|| Among those requiring practical technique or elimination therapies(tantranama)

| 132.Enema ([[basti]])|| Among those requiring practical technique or elimination therapies(tantranama)

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| 133.The Himalayas (Himvanaushadhi)|| Habitats of medicinal plant (bhuminam)

| 133.The Himalayas (Himvanaushadhi)|| Habitats of medicinal plant (bhuminam)

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Thus,this chapter provided a detailed list of dietary preparations and therapies having superior qualities that keep a person healthy. The most effective medicines to pacify ''vata, pitta'' and ''kapha'' are described. A skillful physician should prescribe the right dietary regimen and therapy after gaining a thorough understanding of the qualities of these articles. Only then does he attain his ''dharma'' (duties) and ''kama'' (all desires) [42-44]

Thus,this chapter provided a detailed list of dietary preparations and therapies having superior qualities that keep a person healthy. The most effective medicines to pacify [[vata]], [[pitta]] and [[kapha]] are described. A skillful physician should prescribe the right dietary regimen and therapy after gaining a thorough understanding of the qualities of these articles. Only then does he attain his dharma(duties) and kama(all desires) [42-44]

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The dietary articles and activities that do not adversely affect the body systems and are liked by the mind are regarded as ''pathya'' (wholesome). Likewise, dietary articles and activities that adversely affect the body system and are disliked by the mind are regarded as unwholesome. This is, however, not a cardinal rule, and food articles and drugs do have a variety of effects depending on the dosage, time, mode of preparation, geographical location, the body constitution of the patient, and ''doshas''.

The dietary articles and activities that do not adversely affect the body systems and are liked by the mind are regarded as ''pathya'' (wholesome). Likewise, dietary articles and activities that adversely affect the body system and are disliked by the mind are regarded as unwholesome. This is, however, not a cardinal rule, and food articles and drugs do have a variety of effects depending on the dosage, time, mode of preparation, geographical location, the body constitution of the patient, and [[dosha]].

Hence, the physician who desires success in treatment shall consider effects of the natural properties of drugs and dietary articles, as well as the usage patterns associated with such articles. [45-47].

Hence, the physician who desires success in treatment shall consider effects of the natural properties of drugs and dietary articles, as well as the usage patterns associated with such articles. [45-47].

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=== Agnivesha’s query regarding ''asava'' (self generated fermented alcoholic beverages) ===

=== Agnivesha’s query regarding ''asava'' (self generated fermented alcoholic beverages) ===

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== Tattva Vimarsha (Fundamental Principles) ==

== Tattva Vimarsha (Fundamental Principles) ==

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*Multiple factors like ''atman'' (spirit), ''mana'' (mind), ''rasa'' (fluid), ''shad dhatu'' (six elements), ''matru-pitru'' (parents), ''karma'' (past deeds), ''swabhava'' (nature), ''prajapati'' (Creator), and ''kala'' (time) have been considered as the source of creation of the ''purusha'' (human beings). The same factors are considered responsible for origin of diseases.  

*Multiple factors like [[atma]] (spirit), [[manas]] (mind), ''rasa'' (fluid), ''shad dhatu'' (six elements), ''matru-pitru'' (parents), ''karma'' (past deeds), ''swabhava'' (nature), ''prajapati'' (Creator), and ''kala'' (time) have been considered as the source of creation of the ''purusha'' (human beings). The same factors are considered responsible for origin of diseases.  

*In order to sustain health, one shall follow a wholesome diet and restrain from following unwholesome diets and activities.

*In order to sustain health, one shall follow a wholesome diet and restrain from following unwholesome diets and activities.

*The best things shall be used as first choice in various respective conditions (''samgraha'').  

*The best things shall be used as first choice in various respective conditions (''samgraha'').  

*Those food articles that help maintain a state of equilibrium among body elements (''dhatus'') and also help in eliminating imbalances that could occur due to abnormalities are considered to be wholesome food articles, while those articles that act in an opposite manner are unwholesome articles.

*Those food articles that help maintain a state of equilibrium among body elements ([[dhatu]]) and also help in eliminating imbalances that could occur due to abnormalities are considered to be wholesome food articles, while those articles that act in an opposite manner are unwholesome articles.

*Classification of food articles could be done by their suitability for consumption, source (vegetarian or non-vegetarian), effects on body (wholesome or unwholesome), mode of consumption (to eat, to drink, to chew or to lick), six tastes and twenty (''gunas'') qualities. There could be innumerable combinations.

*Classification of food articles could be done by their suitability for consumption, source (vegetarian or non-vegetarian), effects on body (wholesome or unwholesome), mode of consumption (to eat, to drink, to chew or to lick), six tastes and twenty ([[guna]]) qualities. There could be innumerable combinations.

*Dietary preparations and drugs that do not affect the body system adversely, and those that are liked by the mind are considered ''pathya'' (wholesome). Likewise, those that adversely affect the body system and are disliked by the mind are considered ''apathya'' (unwholesome).  

*Dietary preparations and drugs that do not affect the body system adversely, and those that are liked by the mind are considered ''pathya'' (wholesome). Likewise, those that adversely affect the body system and are disliked by the mind are considered ''apathya'' (unwholesome).  

*Drugs and food articles are also considered wholesome or unwholesome depending upon the dose (measure), time, mode of preparation, habitat of the drugs or food articles, body constitution, and ''dosha''.  

*Drugs and food articles are also considered wholesome or unwholesome depending upon the dose (measure), time, mode of preparation, habitat of the drugs or food articles, body constitution, and [[dosha]].  

*''Asava'' (alcoholic preparation, wine) are prepared by the process of fermentation. Combinations possible for preparing ''asava'' are unlimited.  

*''Asava'' (alcoholic preparation, wine) are prepared by the process of fermentation. Combinations possible for preparing ''asava'' are unlimited.  

*Of the innumerable combinations of food articles and beverages, 152 forms of eatables and therapies, and 84 forms of alcoholic beverages are known to be wholesome. As per Lord Atreya, wholesome foods are the key source of creation of the ''purusha'', and unwholesome food of diseases.

*Of the innumerable combinations of food articles and beverages, 152 forms of eatables and therapies, and 84 forms of alcoholic beverages are known to be wholesome. As per Lord Atreya, wholesome foods are the key source of creation of the ''purusha'', and unwholesome food of diseases.

*Food and physical regimen that are beneficial to the body and mind are called ''pathya'' and those that are harmful are called ''apathya''.

*Food and physical regimen that are beneficial to the body and mind are called ''pathya'' and those that are harmful are called ''apathya''.

*A food or beverage’s therapeutic properties also depend upon quantity, season, way of preparation, soil, place and ''dosha''.

*A food or beverage’s therapeutic properties also depend upon quantity, season, way of preparation, soil, place and [[dosha]].

*84 types of ''asava'' (fermented products), contain probiotics and have effect on body, mind and digestive power are listed indicating gut brain relationship. They help in regulation of sleep, appetite and mental activity.

*84 types of ''asava'' (fermented products), contain probiotics and have effect on body, mind and digestive power are listed indicating gut brain relationship. They help in regulation of sleep, appetite and mental activity.

=== Further research  area ===

=== Further research  area ===

It is required here that some researches on scientific ground to support the views and concepts of this chapter, which is very unique and practical.

It is required here that some researches on scientific ground to support the views and concepts of this chapter, which is very unique and practical.

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