Charak Samhita – Sutrasthana – Chapter 25 (Yajjahpurusiya Adhaya)
Abstract
The Yajjahpurushiya Adhyaya is the 25th chapter of the Sutra Sthana of the Charaka Samhita, one of the classical texts of Ayurveda. The chapter primarily discusses the causes of human suffering, the role of diet and lifestyle in maintaining health, and the factors responsible for the development of diseases. It presents a philosophical discussion on the origin of diseases and the importance of understanding their underlying causes. The chapter also highlights the significance of appropriate dietary habits, individual constitution, and the proper use of substances in the prevention and management of diseases. Through a dialogue-based approach, the text explores different perspectives on the factors that influence health and disease. The principles described in this chapter contribute to the Ayurvedic understanding of disease causation, clinical reasoning, and individualized treatment. The present review aims to explore the classical concepts explained in the Yajjahpurushiya Adhyaya and discuss their relevance to Ayurvedic principles of health promotion and disease prevention.
Introduction
Ayurveda is an ancient system of Indian medicine that emphasizes the maintenance of health, prevention of disease, and treatment of illness through a holistic approach. Among the important classical Ayurvedic texts, the Charaka Samhita holds a significant position because of its systematic explanation of fundamental medical principles, disease causation, diagnosis, and treatment. The text provides valuable insights into the relationship between the human body, the mind, diet, lifestyle, and the environment.The Yajjahpurushiya Adhyaya, the 25th chapter of the Sutra Sthana of the Charaka Samhita, is an important chapter for understanding the Ayurvedic approach to the origin and development of diseases. The chapter presents discussions among sages regarding the factors responsible for human suffering and the various causes that influence health and disease. It reflects the importance of examining the underlying reasons for illness rather than focusing solely on its clinical manifestations.A major aspect of this chapter is the exploration of factors associated with the production of disease and the role of appropriate dietary and lifestyle practices in maintaining physiological balance. Ayurveda considers that the effects of food, medicinal substances, environmental conditions, and individual habits may vary according to a person’s constitution and circumstances.
अथातो यज्जःपुरुषीयमध्यायं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
Symposium On Origin Of Purusha
The Objective Of Symposium
पुरा प्रत्यक्षधर्माणं भगवन्तं पुनर्वसुम्|
समेतानां महर्षीणां प्रादुरासीदियं कथा ||३||
आत्मेन्द्रियमनोर्थानां योऽयं पुरुषसञ्ज्ञकः|
राशिरस्यामयानां च प्रागुत्पत्तिविनिश्चये||४||
In ancient times, when the great sages assembled before the revered sage Punarvasu Atreya, who possessed direct knowledge of reality, the following discussion arose among them. The living individual, known as Purusha, is described as the aggregate of the self (Ātman), the senses (Indriya), the mind (Manas), and the objects of sensory perception (Artha). Understanding the nature of Purusha is essential for investigating the origin and development of diseases, as it provides a fundamental basis for comprehending the relationship between the individual and the processes of health and disease.
Query By Kashipati Vamaka
तदन्तरं काशिपतिर्वामको वाक्यमर्थवित् [१] | व्याजहारर्षिसमितिमुपसृत्याभिवाद्य च||५||
किन्नु भोः पुरुषो यज्जस्तज्जास्तस्यामयाः स्मृताः| न वेत्युक्ते नरेन्द्रेण प्रोवाचर्षीन् पुनर्वसुः||६||
सर्व एवामितज्ञानविज्ञानच्छिन्नसंशयाः| भवन्तश्छेत्तुमर्हन्ति काशिराजस्य संशयम्||७||
King Vāmaka of Kāśī, who was well versed in the meaning of the scriptures, then approached the assembly of sages((learned persons ), respectfully greeted them, and presented his question.
He asked, “revered sages, are diseases produced from the same source as the individual known as Puruṣa (origin of humans), or are they not?” When the king expressed this doubt, Punarvasu Atreya addressed the assembled sages, saying that all of them possessed extensive knowledge and wisdom and were free from doubts through their understanding and realization of the truth. Therefore, they were capable of resolving King Vāmaka’s uncertainty.
Maudgalya Parikshi’s Perspective On The Concept Of Atmaja Purusha (Theory Of The Soul)
पारीक्षिस्तत्परीक्ष्याग्रे मौद्गल्यो वाक्यमब्रवीत्|
आत्मजः पुरुषो रोगाश्चात्मजाः कारणं हि सः||८||
स चिनोत्युपभुङ्क्ते च कर्म कर्मफलानि च|
नह्यृते चेतनाधातोः प्रवृत्तिः सुखदुःखयोः||९||
Upon considering the matter, Maudgalya presented his view that the Puruṣa (living individual) and diseases are both associated with the Ātman (self), which he regarded as their underlying source. The self performs actions, accumulates their effects, and experiences the consequences of those actions. According to this perspective, neither purposeful activity nor the experience of pleasure and suffering is possible without the presence of the conscious principle (Chetanādhātu). These verses highlight the significance of consciousness in human activity, the experience of life, and the understanding of health and disease.
Sharaloma’s Perspective On Sattvaja Purusha (The Theory Of The Mind)
शरलोमा तु नेत्याह न ह्यात्माऽऽत्मानमात्मना|
योजयेद्व्याधिभिर्दुःखैर्दुःखद्वेषी कदाचन||१०||
रजस्तमोभ्यां तु मनः परीतं सत्त्वसञ्ज्ञकम्|
शरीरस्य समुत्पत्तौ विकाराणां च कारणम्||११||
Disagreeing with Maudgalya’s view, Śaraloma argued that the Ātman (self) cannot be considered the direct cause of its own suffering, as it naturally seeks to avoid pain and distress. He proposed that the mind (Manas), also referred to as Sattva, when dominated by Rajas and Tamas, contributes to the formation of the body and the development of its pathological conditions. Thus, his explanation emphasizes the role of mental factors and the influence of the three Guṇas in bodily development and the manifestation of disease.
Varyovida’s Perspective On Rasaja Purusha (The Theory Of Bodily Fluids)
वार्योविदस्तु नेत्याह न ह्येकं कारणं मनः |
नर्ते शरीराच्छारीररोगा न मनसः स्थितिः||१२||
रसजानि तु भूतानि व्याधयश्च पृथग्विधाः|
आपो हि रसवत्यस्ताः स्मृता निर्वृत्तिहेतवः||१३||
Vāryovida disagreed with Śaraloma, stating that the mind alone cannot be considered the cause of the body and diseases, as physical disorders require a body, and the mind cannot function independently of it. He further explained that living beings and various diseases arise from Rasa (fluid), which originates from water. Therefore, water is regarded as a fundamental source for the formation and sustenance of life.
Hiranyaksha’s View On Shad-Dhatuja Purusha (The Theory Of Six Fundamental Elements)
हिरण्याक्षस्तु नेत्याह न ह्यात्मा रसजः स्मृतः|
नातीन्द्रियं मनः सन्ति रोगाः शब्दादिजास्तथा||१४||
षड्धातुजस्तु पुरुषो रोगाः षड्धातुजास्तथा|
राशिः षड्धातुजो ह्येष साङ्ख्यैराद्यैः प्रकीर्तितः ||१५||
Hiraṇyākṣa rejected Vāryovida’s explanation, stating that the human being cannot be attributed solely to the self, bodily fluids, or the mind, as diseases may also develop through contact with sensory objects, such as sound. He explained that both the human being and diseases are associated with the six constituents (Ṣaḍdhātu), comprising the five great elements (Pañcamahābhūta) and the Ātman (self). According to the Sāṅkhya tradition, this combination is known as Rāśi Puruṣa.
Kaushika’s Perspective On Matrija-Pitrija Purusha (The Theory Of Parental Origin)
तथा ब्रुवाणं कुशिकमाह तन्नेति कौशिकः|
कस्मान्मातापितृभ्यां हि विना षड्धातुजो भवेत्||१६||
पुरुषः पुरुषाद्गौर्गोरश्वादश्वः प्रजायते|
पित्र्या मेहादयश्चोक्ता रोगास्तावत्र कारणम्||१७||
Kaushika disagreed with Hiraṇyākṣa’s explanation, arguing that the six elements alone cannot account for the formation of an individual without the contribution of both parents. He explained that living beings inherit their nature from their respective parents, as humans are born to humans, cows to cows, and horses to horses. He further noted that certain diseases, including Prameha), may be hereditary. Therefore, he considered the parents to be important sources of both human development and the predisposition to certain diseases.
Bhadrakapya’s Perspective On Karmaja Purusha (The Theory Of Past-Life Actions)
भद्रकाप्यस्तु नेत्याह नह्यन्धोऽन्धात् प्रजायते|
मातापित्रोरपि च ते प्रागुत्पत्तिर्न युज्यते||१८||
कर्मजस्तु मतो जन्तुः कर्मजास्तस्य चामयाः|
नह्यृते कर्मणो जन्म रोगाणां पुरुषस्य वा||१९||
Bhadrakāpya rejected the preceding explanation, stating that heredity alone cannot account for the origin of human beings and diseases, as children with blindness may be born to parents who have normal vision. He further argued that parents themselves could not have existed before the beginning of creation. Therefore,actions performed in previous lives, as an important factor influencing human birth and the development of diseases.
Bharadwaja’s Perspective On Svabhavaja Purusha (The Theory Of Natural Origin).
भरद्वाजस्तु नेत्याह कर्ता पूर्वं हि कर्मणः|
दृष्टं न चाकृतं कर्म यस्य स्यात् पुरुषः फलम्||२०||
भावहेतुः स्वभावस्तु व्याधीनां पुरुषस्य च|
खरद्रवचलोष्णत्वं तेजोन्तानां यथैव हि||२१||
Bharadvāja disagreed with Bhadrakāpya’s view, arguing that the individual must exist before performing any action, as no action can occur without an agent. Moreover, the consequences of actions cannot be experienced unless the actions have been performed.He also described Svabhāva (natural disposition) as a factor that determines the inherent nature and characteristics of both human beings and diseases.
To reinforce his statement ,he has given an example that the properties This may be understood through the inherent properties of the five elements, such as roughness (khara), fluidity (drava), mobility (chalatva) and heat (ushnatva) , which arise according to their natural constitution.
Kankayana’s Perspective On Prajapatija Purusha (The Theory Of Creation)
काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|
भवेत् स्वभावाद्भावानामसिद्धिः सिद्धिरेव वा||२२||
स्रष्टा त्वमितसङ्कल्पो ब्रह्मापत्यं प्रजापतिः|
चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||
Refuting the arguments of Bharadwaja, sage Kankayana said, “No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of animate and inanimate things with his infinite creative powers and will cause the happiness and misery of the world .
Bhikshu Atreya’s Perspective On Kalaja Purusha (The Theory Of Time)
तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|
प्रजाहितैषी सततं दुःखैर्युञ्ज्यादसाधुवत्||२४||
कालजस्त्वेव पुरुषः कालजास्तस्य चामयाः|
जगत् कालवशं सर्वं कालः सर्वत्र कारणम्||२५|
Bhikṣu Ātreya disagreed with the preceding view, explaining that Prajāpati, being concerned with the welfare of all living beings, would not deliberately subject his creations to suffering. He explained that Kāla (time) plays a significant role in the origin of both human life and disease, as it influences all processes in the universe.According to this perspective, time plays a fundamental role in the origin and development of life and disease.
Explanation And Decision By Punarvasu Atreya
तथर्षीणां विवदतामुवाचेदं पुनर्वसुः|
मैवं वोचत तत्त्वं हि दुष्प्रापं पक्षसंश्रयात्||२६||
वादान् सप्रतिवादान् हि वदन्तो निश्चितानिव|
पक्षान्तं नैव गच्छन्ति तिलपीडकवद्गतौ||२७||
मुक्त्वैवं वादसङ्घट्टमध्यात्ममनुचिन्त्यताम्|
नाविधूते तमःस्कन्धे ज्ञेये ज्ञानं प्रवर्तते||२८||
येषामेव हि भावानां सम्पत् सञ्जनयेन्नरम्|
तेषामेव विपद्व्याधीन्विविधान्समुदीरयेत्||२९||
Lord Punarvasu Atreya addressed the assembled sages, urging them to avoid disagreements arising from attachment to individual viewpoints, as such partial perspectives may hinder the understanding of truth. He explained that continuous arguments and counterarguments often fail to yield a definitive conclusion, resembling the repetitive motion of an oil press. He therefore encouraged the sages to set aside their disputes and reflect deeply on the fundamental principles of existence, emphasizing that true knowledge can emerge only when ignorance is dispelled. He further clarified that the same factors that promote health when functioning in harmony may contribute to the development of various diseases when their balance is disturbed.
Origin Of Disease
Second Query By Kashipati Vamaka
अथात्रेयस्य भगवतो वचनमनुनिशम्य पुनरेव वामकः काशिपतिरुवाच भगवन्तमात्रेयं-
भगवन्! सम्पन्निमित्तजस्य पुरुषस्यविपन्निमित्तजानां च रोगाणां किमभिवृद्धिकारणमिति||३०||
On hearing this statement by Lord Atreya, Kashipati Vamaka again asked, “Sir, what is the cause of the growth of human beings who are born with wholesome combinations and diseases ?
Reply By Atreya- Cause Of Growth Of Human Being And Diseases
तमुवाच भगवानात्रेयः
हिताहारोपयोग एक एव पुरुषवृद्धिकरो भवति, अहिताहारोपयोगः पुनर्व्याधिनिमित्तमिति [१] ||३१||
According to Lord Atreya, wholesome food supports the nourishment and well-being of an individual, while the intake of unwholesome food contributes to the development of diseases.
Wholesome And Unwholesome Things For Holistic Human Being
Query By Agnivesha
एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- कथमिह भगवन्!
हिताहितानामाहारजातानां लक्षणमनपवादमभिजानीमहे;हितसमाख्यातानामाहारजातानामहितसमाख्यातानां च मात्राकालक्रियाभूमिदेहदोषपुरुषावस्थान्तरेषुविपरीतकारित्वमुपलभामह इति||३२||
After hearing Lord Atreya’s explanation, Agnivesha sought clarification on how to differentiate wholesome foods from unwholesome ones. He pointed out that their effects may vary depending on several factors, including the quantity consumed, the timing of intake, the season, the method of preparation, the geographical region, an individual’s bodily constitution, the predominance of doshas, and age. Consequently, the same dietary substance may produce different effects under different circumstances.
Explanation By Atreya
तमुवाच भगवानात्रेयः- यदाहारजातमग्निवेश! समांश्चैव शरीरधातून् प्रकृतौ स्थापयति विषमांश्च समीकरोतीत्येतद्धितंविद्धि, विपरीतं त्वहितमिति; इत्येतद्धिताहितलक्षणमनपवादं भवति||३३||
Lord Punarvasu Atreya explained to Agnivesha that dietary substances which preserve the balance of the body’s dhatus and help correct any disturbances in their normal state are regarded as wholesome. In contrast, substances that disrupt this balance and promote bodily imbalances are classified as unwholesome. This distinction provides a fundamental basis for identifying wholesome and unwholesome dietary items.
Query Of Agnivesha
एवंवादिनं च भगवन्तमात्रेयमग्निवेश उवाच-
भगवन्! न त्वेतदेवमुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति||३४||
Agnivesha asked again,this type of general definition will not be comprehensible for all kinds of physicians
Explanation By Lord Atreya
तमुवाच भगवानात्रेयः-
येषां हि विदितमाहारतत्त्वमग्निवेश! गुणतो द्रव्यतः कर्मतः सर्वावयवशश्च मात्रादयो भावाः, तएतदेवमुपदिष्टं विज्ञातुमुत्सहन्ते|
यथा तु खल्वेतदुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति, तथैतदुपदेक्ष्यामो मात्रादीन् भावाननुदाहरन्तः; तेषां हिबहुविधविकल्पा भवन्ति|
आहारविधिविशेषांस्तु खलु लक्षणतश्चावयवतश्चानुव्याख्यास्यामः||३५||
Lord Atreya clarified to Agnivesha that a proper understanding of dietary principles requires knowledge of the science of dietetics, including the properties, composition, effects, and appropriate quantities of food substances. Physicians equipped with this knowledge can better interpret the principles explained in a comprehensive manner. He further stated that the specific quantities of dietary substances cannot be defined uniformly because they vary according to their preparation and individual characteristics. Therefore, the principles governing food selection and dietary practices would be discussed through suitable examples, with explanations provided in detail or in a concise manner wherever necessary.
The Classification Of Food
तद्यथा-
आहारत्वमाहारस्यैकविधमर्थाभेदात्; स पुनर्द्वियोनिः, स्थावरजङ्गमात्मकत्वात्; द्विविधप्रभावः,हिताहितोदर्कविशेषात्; चतुर्विधोपयोगः, पानाशनभक्ष्यलेह्योपयोगात्; षडास्वादः, रसभेदतः षड्विधत्वात्; विंशतिगुणः,गुरुलघुशीतोष्णस्निग्धरूक्षमन्दतीक्ष्णस्थिरसरमृदुकठिन- विशदपिच्छिलश्लक्ष्णखरसूक्ष्मस्थूलसान्द्रद्रवानुगमात्;अपरिसङ्ख्येयविकल्पः, द्रव्यसंयोगकरणबाहुल्यात्||३६||
The dietetic classification of food is as follows is
- Food may be classified in several ways according to its source, functional effects, mode of consumption, taste, and physical properties. Based on origin, dietary substances are divided into two groups: those derived from plants and those obtained from animals. In terms of their effects on the body, they may be categorized as beneficial or harmful. According to the mode of intake, food is classified into four categories: beverages, items that are eaten, foods that require chewing, and preparations consumed by licking.
- From the perspective of taste, food substances are grouped into six categories. Furthermore, based on their physical properties (gunas), they are described through twenty attributes: heavy and light, cold and hot, unctuous and dry, dull and sharp, stable and mobile, soft and hard, clear and slimy, smooth and rough, subtle and gross, and dense and liquid.
- Thus, food classification is not limited to a fixed number of categories. It encompasses numerous possibilities arising from variations in ingredients, combinations, preparation methods, and their inherent characteristics.
Two Main Classes Of Diet
तस्य खलु ये ये विकारावयवा भूयिष्ठमुपयुज्यन्ते, भूयिष्ठकल्पानां च मनुष्याणां प्रकृत्यैव हिततमाश्चाहिततमाश्च, तांस्तान्यथावदुपदेक्ष्यामः||३७||
Despite the wide variety of dietary substances, the discussion will focus on commonly consumed food items that are generally regarded as the most beneficial or harmful to human health under ordinary circumstances.
Wholesome(Beneficial) Food Articles
तद्यथा- लोहितशालयः शूकधान्यानां पथ्यतमत्वे श्रेष्ठतमा भवन्ति, मुद्गाः शमीधान्यानाम्, आन्तरिक्षमुदकानां, सैन्धवंलवणानां, जीवन्तीशाकं शाकानाम्, ऐणेयं मृगमांसानां, लावः पक्षिणां, गोधा बिलेशयानां, रोहितो मत्स्यानां, गव्यं सर्पिःसर्पिषां, गोक्षीरं क्षीराणां, तिलतैलं स्थावरजातानां स्नेहानां, वराहवसा आनूपमृगवसानां, चुलुकीवसा मत्स्यवसानां,पाकहंसवसा जलचरविहङ्गवसानां, कुक्कुटवसा विष्किरशकुनिवसानां, अजमेदः शाखादमेदसां, शृङ्गवेरं कन्दानां, मृद्वीकाफलानां, शर्करेक्षुविकाराणाम्, इति प्रकृत्यैव हिततमानामाहारविकाराणां प्राधान्यतो द्रव्याणि व्याख्यातानि भवन्ति||३८||
Ayurveda identifies specific foods as superior within their respective categories. These include red rice among cereals, green gram among pulses, rainwater among drinking water, rock salt among salts, Jivanti among leafy vegetables, antelope among animal meats, quail among bird meats, Rohita among fish, cow’s milk and ghee among dairy products, sesame oil among vegetable oils, ginger among roots, grapes among fruits, and sugar among sugarcane products. Various animal fats are also classified according to their sources. These foods are traditionally regarded as the most beneficial representatives of their respective groups.
Unwholesome (Harmful) Food Articles
अहिततमानप्युपदेक्ष्यामः-
यवकाः शूकधान्यानामपथ्यतमत्वेन प्रकृष्टतमा भवन्ति, माषाः शमीधान्यानां,वर्षानादेयमुदकानाम्, ऊषरं लवणानां, सर्षपशाकं शाकानां, गोमांसं मृगमांसानां, काणकपोतः पक्षिणां, भेको बिलेशयानां,चिलिचिमो मत्स्यानाम्, आविकं सर्पिः सर्पिषाम्, अविक्षीरं क्षीराणां, कुसुम्भस्नेहः स्थावरस्नेहानां, महिषवसाआनूपमृगवसानां, कुम्भीरवसा मत्स्यवसानां, काकमद्गुवसा जलचरविहङ्गवसानां, चटकवसा विष्किरशुकनिवसानां,हस्तिमेदः शाखादमेदसां, निकुचं फलानाम्, आलुकं कन्दानां, फाणितमिक्षुविकाराणाम्, इतिप्रकृत्यैवाहिततमानामाहारविकाराणां प्रकृष्टतमानि द्रव्याणि व्याख्यातानि भवन्ति; (इति) हिताहितावयवो व्याख्यातआहारविकाराणाम्||३९||
certain dietary substances are identified as the least wholesome within their respective categories. Wild barley is described as the least suitable among bristled cereals, black gram among pulses, and river water during the rainy season among drinking water. Ushara salt, mustard greens, and beef are similarly listed among the less desirable choices in their respective groups. Other examples include young pigeons among birds, frogs among burrowing animals, and Chilichima fish among aquatic foods.
The text also identifies sheep’s ghee and sheep’s milk as less wholesome within their respective dairy categories. Kusumbha (Carthamus tinctorius) oil is considered the least suitable among vegetable oils. Among animal fats, buffalo fat, gharial fat, waterbird fat, sparrow fat, and elephant fat are cited within their respective classifications. Nikucha fruit, Aluka tubers, and Phanita (a concentrated sugarcane preparation) are also included in this list.
Agrya Samgraha Presents A Compilation Of The Most Beneficial Foods, Substances, And Medicinal Drugs
अतो भूयः कर्मौषधानां च प्राधान्यतः सानुबन्धानि द्रव्याण्यनुव्याख्यास्यामः|
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 सर्वाहितानां, सर्वसन्न्यासःसुखानामिति||४०||
भवन्ति चात्र- अग्र्याणां शतमुद्दिष्टं यद्द्विपञ्चाशदुत्तरम्| अलमेतद्विकाराणां विघातायोपदिश्यते||४१
The foremost in their class, one hundred fifty-two varieties of the best drug, regimen, etc. have been explained as enumerated above. These are sufficient for guiding treatment of various diseases .
Food, Drug or Factor (Sanskrit Name) |
Best Quality or Traditional Use |
Food (Anna) |
Supports sustenance and maintenance of life (Vrittikara). |
Water (Udaka) |
Provides refreshment and a soothing effect (Ashwasakara). |
Wine (Sura) |
Traditionally described as relieving fatigue (Shramahara). |
Milk (Ksheera) |
Promotes vitality and supports life (Jivaniya). |
Meat (Mamsa) |
Promotes nourishment and tissue development (Brihmana). |
Meat broth (Mamsa Rasa) |
Nourishes, refreshes and replenishes the body (Tarpana). |
Salt (Lavana) |
Enhances the taste and palatability of food (Ruchikara). |
Sour substances (Amla Rasa) |
Improve palatability and are traditionally regarded as beneficial for the heart (Hridya). |
Chicken meat (Kukkuta Mamsa) |
Promotes physical strength (Balya). |
Crocodile semen (Nakra Retas) |
Traditionally classified as a virility-promoting substance (Vrishya). |
Honey (Madhu) |
Helps pacify Kapha and Pitta (Shleshma-Pitta Prashamana). |
Ghee (Ghrita) |
Helps balance Vata and Pitta (Vata-Pitta Prashamana). |
Sesame oil (Tila Taila) |
Traditionally used to relieve Vata and Kapha (Vata-Shleshma Prashamana). |
Therapeutic emesis (Vamana) |
Eliminates aggravated Kapha (Shleshmahara). |
Therapeutic purgation (Virechana) |
Eliminates aggravated Pitta (Pittahara). |
Medicated enema (Basti) |
Primarily addressed aggravated Vata (Vatahara). |
Sudation therapy (Sweda) |
Softens the body and reduces stiffness (Mardavakara). |
Physical exercise (Vyayama) |
Promotes firmness and stability (Sthairyakara). |
Alkaline substances (Kshara) |
Traditionally regards as potentially impairing male sexual function (Pumstvopaghata). |
Tinduka (Diospyros peregrina) |
Enhances the palatability of food preparations (Annadravya Ruchikara). |
Unripe wood apple (Kapittha) |
Traditionally regarded as unfavourable for the throat (Akanthya). |
Sheep’s ghee (Avika Sarpi) |
Considered unfavourable for cardiac well-being in classical Ayurvedic classification (Ahridya). |
Goat’s milk (Aja Ksheera) |
Traditionally associated with nourishment, support in wasting conditions and management of bleeding disorders (Raktapitta). |
Sheep’s milk (Avik Ksheera) |
May aggravate Kapha and Pitta (Shleshma-Pitta Janana). |
Buffalo’s milk (Mahishi Ksheera) |
Promotes sleep (Swapnajanana). |
Immature curd (Mandaka Dadhi) |
Increases heaviness and is associated with obstructive effects on bodily channels (Abhishyandaka). |
Gavedhuka grain (Gavedhuka Anna) |
Traditionally used for reducing excessive body mass (Karshaniya). |
Uddalaka grain (Uddalaka Anna) |
Reduces excessive unctuousness and promotes dryness (Virukshaniya). |
Sugarcane (Ikshu) |
Promotes urine production (Mutrajanana). |
Barley (Yava) |
Promotes stool formation (Purishajanana). |
Jambu fruit (Syzygium cumini) |
May aggravate Vata (Vatajanana). |
Shashkuli, a type of pastry |
Traditionally associated with aggravation of Kapha and Pitta . |
Horse gram (Kulattha) |
May aggravate acid-related digestive complaints (Amlapitta Janana). |
Black gram (Masha) |
May aggravate Kapha and Pitta (Shleshma-Pitta Janana). |
Madana fruit (Randia dumetorum) |
Used traditionally in therapeutic emesis and selected medicated enema procedures (Vamana-Asthapana-Anuvasana Upayogi). |
Trivrit (Operculina turpethum) |
Produces relatively comfortable purgation (Sukha Virechana). |
Aragvadha (Cassia fistula) |
Acts as a mild purgative (Mridu Virechana). |
Snuhi latex (Euphorbia neriifolia) |
Classified as a strong purgative agent (Tikshna Virechana). |
Apamarga (Achyranthes aspera) |
Used in cleansing therapies directed at the head (Shirovirechana). |
Vidanga (Embelia ribes) |
Traditionally used to combat intestinal worms and parasites (Krimighna). |
Shirisha (Albizia lebbeck) |
Classified as an antidotal substance for poisoning (Vishaghna). |
Khadira (Acacia catechu) |
Traditionally used in chronic skin disorders (Kushthaghna). |
Rasna (Pluchea lanceolata) |
Helps pacify Vata (Vatahara). |
Amalaki (Phyllanthus emblica) |
Supports rejuvenation and maintenance of youthfulness (Vayasthapana). |
Haritaki (Terminalia chebula) |
Regarded as an important wholesome substance (Pathya). |
Castor root (Eranda Mula) |
Traditionally used to support virility and pacify Vata (Vrishya-Vatahara). |
Long pepper root (Pippali Mula) |
Stimulates digestion, supports digestive processing and relieves abdominal distension (Deepaniya-Pachaniya-Anaha Prashamana). |
Chitraka root (Plumbago zeylanica) |
Promotes digestion and is traditionally used for rectal inflammation, piles and colicky pain (Deepaniya-Pachaniya-Gudashotha-Arsha-Shulahara). |
Pushkaramula (Inula racemosa) |
Traditionally used for hiccups, breathlessness, cough and pain in the sides of the chest (Hikka-Shwasa-Kasa-Parshvashulahara). |
Musta (Cyperus rotundus) |
Supports digestion and promotes bowel regulation (Sangrahika-Deepaniya-Pachaniya). |
Udichya (Pavonia odorata) |
Has cooling properties, supports digestion and is traditionally used for vomiting and diarrhoea (Nirvapana-Deepaniya-Pachaniya-Chhardi-Atisarahara). |
Katvanga (Shyonaka, as identified in some traditional listings) |
Traditionally supports digestive stimulation and bowel regulation (Sangrahika-Pachaniya-Deepaniya). |
Ananta (Hemidesmus indicus) |
Supports bowel regulation and is traditionally used in bleeding disorders (Sangrahika-Raktapitta Prashamana). |
Guduchi (Tinospora cordifolia) |
Traditionally used for bowel regulation, Vata pacification, digestive support and disorders involving Kapha and blood (Sangrahika-Vatahara-Deepaniya). |
Bilva (Aegle marmelos) |
Supports digestion and bowel regulation while pacifying Vata and Kapha (Sangrahika-Deepaniya-Vata-Kapha Prashamana). |
Ativisha (Aconitum heterophyllum) |
Supports digestion and bowel regulation and is traditionally described as balancing the doshas (Deepaniya-Pachaniya-Sangrahika-Sarvadoshahara). |
Stamens of Utpala, Kumuda and Padma |
Traditionally used for bowel regulation and the management of bleeding disorders (Sangrahika-Raktapitta Prashamana). |
Duralabha (Fagonia species) |
Helps pacify Pitta and Kapha (Pitta-Shleshma Prashamana). |
Priyangu (Callicarpa macrophylla) |
Traditionally used to manage excessive bleeding associated with Pitta (Shonita-Pittatiyoga Prashamana). |
Kutaja bark (Holarrhena species) |
Supports bowel regulation and reduces excessive secretions associated with Kapha, Pitta and blood-related disorders (Sangrahika-Upashoshana). |
Kashmarya fruit (Gmelina arborea) |
Traditionally used for bowel regulation and bleeding disorders (Rakta-Sangrahika-Raktapitta Prashamana). |
Prishniparni (Uraria picta) |
Supports bowel regulation, digestion, Vata pacification and virility (Sangrahika-Vatahara-Deepaniya-Vrishya). |
Vidarigandha |
Traditionally classified as an aphrodisiac and a substance that pacifies all three doshas (Vrishya-Sarvadoshahara). |
Bala (Sida cordifolia) |
Supports strength, bowel regulation and Vata pacification (Sangrahika-Balya-Vatahara). |
Gokshura (Tribulus terrestris) |
Traditionally used for difficult urination and Vata-related urinary complaints (Mutrakrichchhra-Anilahara). |
Hing resin (Ferula species) |
Stimulates digestion, supports the downward movement of Vata and helps pacify Vata and Kapha (Chedaniya-Deepaniya-Anulomika). |
Amlavetasa (Rheum emodi, as identified in some traditional listings) |
Promotes bowel evacuation, stimulates digestion and helps pacify Vata and Kapha (Bhedaniya-Deepaniya-Anulomika). |
Barley ash (Yavashuka) |
Promotes bowel evacuation, supports digestion and is traditionally used for piles (Sramsana-Pachana-Arshoghna). |
Regular consumption of buttermilk (Takrabhyasa) |
Traditionally used for Grahani disorders, swelling, piles and complications associated with improper oleation therapy. |
Regular consumption of meat broth from carnivorous animals (Kravyad Mamsa Rasa) |
Traditionally used in Grahani disorders, wasting conditions and piles. |
Regular consumption of milk and ghee (Ksheera-Ghrita Abhyasa) |
Classified among rejuvenating dietary practices (Rasayana). |
Regular intake of ghee mixed with roasted grain flour (Samaghrita-Saktu Prasha) |
Traditionally promotes virility and helps alleviate upward movement of Vata (Vrishya-Udavartahara). |
Regular oil gargling (Taila Gandusha) |
Traditionally promotes dental strength and improves taste perception (Dantabala-Ruchikara). |
Sandalwood paste (Chandana Lepa) |
Helps reduce unpleasant odour and soothe burning sensations (Durgandhahara-Daha Nirvapana). |
External application of Rasna and Aguru |
Traditionally applied to alleviate cold-related discomfort (Shitapanayana Pralepa). |
Lamajjaka and Ushira |
Traditionally applied to soothe burning sensations, skin complaints and excessive sweating (Daha-Tvakdosha-Swedapanayana). |
Massage and poultice using Kushta (Saussurea costus) |
Traditionally used to pacify Vata in massage and poultice preparations (Vatahara-Abhyanga-Upanaha). |
Madhuka or liquorice (Glycyrrhiza glabra) |
Traditionally associated with eye health, virility, hair care, voice, complexion and wound healing (Chakshushya-Vrishya-Keshya-Kanthya-Varnya-Ropaniya). |
Air (Vayu) |
Essential for respiration, vitality and the maintenance of consciousness (Pranasanjna Pradana). |
Heat or fire (Agni) |
Traditionally used to relieve Ama-related conditions, stiffness, coldness, pain and shivering (Ama-Stambha-Shita-Shula-Udvepana Prashamana). |
Water (Jala) |
Classified among substances that promote retention or stabilisation (Stambhana). |
Water cooled using a heated earthen clod |
Traditionally used to relieve excessive thirst and vomiting (Trishna-Chhardi Atiyoga Prashamana). |
Excessive food intake (Atimatrashana) |
Promotes improper digestion and Ama-related disturbances (Ama Pradosha Hetu). |
Eating according to digestive capacity (Yathagni Abhyavahara) |
Supports digestive activity (Agni Sandhukshana). |
Following individually suitable diet and activities (Yathasatmya) |
Encourages wholesome and appropriate lifestyle practices (Sevya). |
Eating at appropriate times (Kalabhojana) |
Supports health and well-being (Arogyakara). |
Satiety after eating (Trupti) |
Reflects satisfaction associated with food intake (Ahara Guna). |
Suppression of natural urges (Vegasandharana) |
Considered detrimental to health (Anarogyakara). |
Wine (Madya) |
Traditionally associated with mental cheerfulness (Saumanasyajanana). |
Excessive intoxication (Madyakshepa) |
Impairs intellect, mental stability and memory (Dhi-Dhriti-Smriti Hara). |
Heavy meals (Guru Bhojana) |
May result in difficult or improper digestion (Durvipaka). |
Eating once a day (Ekashana Bhojana) |
Traditionally associated with easier digestion when suitably practised (Sukha Parinama). |
Excessive sexual activity (Strishu Atiprasanga) |
Traditionally associated with tissue depletion and wasting (Shoshakara). |
Suppression of ejaculation (Shukravega Nigraha) |
Traditionally associated with impaired sexual function (Shandhyakara). |
Witnessing slaughter or violence (Paraghatana) |
May cause aversion to food (Annashraddhajanana). |
Fasting or abstaining from food (Anashana) |
Excessive practice may reduce longevity (Ayusho Hrasakara). |
Eating insufficient quantities (Pramitashana) |
May contribute to weight loss and emaciation (Karshaniya). |
Eating before the previous meal is digested (Ajirnadhyashana) |
Disturbs digestion and Grahani function (Grahani Dushana). |
Irregular eating patterns (Vishamashana) |
Disturbs digestive capacity (Agnivaishamyakara). |
Consuming incompatible foods (Viruddhaviryashana) |
Traditionally associated with the development of harmful disorders (Ninditavyadhi Janana). |
Calmness and self-restraint (Prashama) |
Promotes wholesome habits and well-being (Pathya). |
Excessive exertion (Ayasa) |
Considered unwholesome when it exceeds one’s capacity (Sarva-Apathya). |
Improper use of sensory experiences and activities (Mithyayoga) |
May contribute to disease development (Vyadhikara). |
Sexual intercourse during menstruation (Rajaswala Abhigamana) |
Classified as an unfavourable practice in the classical text (Alakshmimukha). |
Celibacy or regulated sexual conduct (Brahmacharya) |
Traditionally associated with longevity (Ayushya). |
Adultery (Paradara Abhigamana) |
Traditionally considered detrimental to longevity (Anayushya). |
Determination or mental resolve (Sankalpa) |
Associated with aphrodisiac effects in the classical classification (Vrishya). |
Mental distress or despondency (Daurmanasya) |
Traditionally considered unfavourable for sexual vitality (Avrishya). |
Undertaking tasks beyond one’s strength (Ayathabala Arambha) |
May threaten vital functions (Pranoparodhaka). |
Despair or loss of confidence (Vishada) |
May aggravate disease (Rogavardhana). |
Bathing (Snana) |
Relieves fatigue (Shramahara). |
Joy and cheerfulness (Harsha) |
Promotes delight and mental satisfaction (Prinana). |
Grief (Shoka) |
Traditionally associated with wasting and depletion (Shoshana). |
Nourishment (Pushti) |
Associated with promoting sleep (Swapnakara). |
Excessive sleep (Atiswapna) |
Promotes drowsiness and lethargy (Tandrakara). |
Withdrawal from excessive activity (Nivritti) |
Traditionally associated with nourishment and increased body mass (Pushtikara). |
Regular consumption of foods representing all six tastes (Sarvarasa Abhyasa) |
Supports strength (Balakara). |
Habitual consumption of food with only one taste (Ekarasa Abhyasa) |
May contribute to weakness (Daurbalyakara). |
Retained or obstructed foetal tissue (Garbhashalya) |
Classified among conditions requiring extraction (Aharya). |
Indigestion (Ajirna) |
Classified among conditions requiring elimination of the offending material when clinically indicated (Uddharya). |
Infants and children (Bala) |
Require gentle medicines and careful treatment (Mridu Bheshajya). |
Older adults (Vriddha) |
May require sustained or palliative care (Yapya). |
Pregnant women (Garbhini) |
Should avoid strong medicines, sexual intercourse and excessive physical exertion according to the classical guidance. |
Mental contentment (Saumanasya) |
Traditionally regarded as supportive of conception and pregnancy (Garbhadharana). |
Disease involving all three doshas (Sannipata) |
Considered difficult to treat (Dushchikitsya). |
Ama-related toxic or metabolic disturbance (Amavisha) |
Classified as a challenging condition requiring careful treatment. |
Fever (Jwara) |
Identified as a major disease category (Roganaam). |
Chronic skin disorders (Kushtha) |
Classified among long-standing diseases (Dirgharoga). |
Rajayakshma |
Represents a complex group of disease manifestations (Rogasamuha). |
Prameha |
Classify among conditions prone to persistence or recurrence (Anushangi). |
Leech therapy (Jalauka) |
Recognised as an alternative to sharp surgical instruments (Anushastra). |
Medicated enema (Basti) |
Recognised an important therapeutic procedure (Tantra). |
Himalayas (Himavan) |
Regarded as an important habitat for medicinal plants (Aushadhibhumi). |
Soma |
Classified among important medicinal plants or substances (Aushadhi). |
Arid regions (Marubhumi) |
Traditionally considered favourable for health (Arogya Desha). |
Marshy or wet regions (Anupa) |
Traditionally regarded as less favourable in certain health contexts (Ahita Desha). |
Following the physician’s instructions (Nirdeshakaritva) |
Considered a desirable patient quality (Atura Guna). |
Physician (Bhishak) |
An essential component of treatment (Chikitsanga). |
A person rejecting the accepted medical framework (Nastika) |
Listed among individuals to be avoided in the classical context (Varjya). |
Greed or excessive desire (Laulya) |
Creates difficulty and distress (Kleshakara). |
Failure to follow medical instructions (Anirdeshakaritva) |
Classified among unfavourable prognostic characteristics (Arishta). |
Hopefulness and perseverance (Anirveda) |
Considered a favourable quality supporting recovery (Vartalakshana). |
Assembly of physicians (Vaidya Samuha) |
Helps resolve doubts through professional discussion (Nihsanshaya). |
Practical therapeutic skill (Yoga) |
An important quality of a physician (Vaidya Guna). |
Applied knowledge (Vijnana) |
Essential for understanding medicines and their appropriate application (Aushadhi). |
Reasoning supported by authoritative texts (Shastra-Sahita Tarka) |
Supports sound clinical judgement and therapeutic success (Sadhana). |
Appropriate recognition of circumstances and timing (Sampratipatti) |
Helps apply knowledge of the proper time for treatment (Kalajnana Prayojana). |
Procrastination or failure to act (Adhyavasaya, as given in the supplied list) |
Contributes to delay and loss of appropriate treatment opportunities (Kalatipatti Hetu). |
Demonstrated practical experience (Drishtakarmata) |
Helps resolve uncertainty in clinical decisions (Nihsanshaya). |
Incompetence or lack of ability (Asamarthata) |
Creates apprehension and risk (Bhayakara). |
Discussion with knowledgeable practitioners (Tadvidya Sambhasha) |
Broadens understanding and strengthens intellect (Buddhivardhana). |
Teacher or preceptor (Acharya) |
Provides the foundation for acquiring authoritative knowledge (Shastradhigama Hetu). |
Ayurveda |
Revered in the classical tradition as a life-preserving and life-promoting science (Amrita). |
Wise and beneficial counsel (Sadvachana) |
Deserves to be followed and practised (Anushthaniya). |
Acceptance of harmful advice or erroneous teachings (Asadgrahana) |
Leads to undesirable consequences (Sarva-Ahita). |
Complete renunciation or relinquishment of attachments (Sarva Sannyasa) |
Traditionally associated with happiness (Sukha). |
Use In Therapeutics
समानकारिणो येऽर्थास्तेषां श्रेष्ठस्य लक्षणम्|
ज्यायस्त्वं कार्यकर्तृत्वे वरत्वं चाप्युदाहृतम्||४२||
वातपित्तकफानां च यद्यत् प्रशमने हितम्|
प्राधान्यतश्च निर्दिष्टं यद्व्याधिहरमुत्तमम्||४३||
एतन्निशम्य निपुणं चिकित्सां सम्प्रयोजयेत्|
The best among drugs and regimen having similar actions.The best effets and quality have been listed.The most effective medicines to pacify vata, pitta and kapha are described .A good physician should know all these before starting the chikitsa ( treatment) of the various diseases.
Pathya (Wholesome Regimen)
पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम्| यच्चाप्रियमपथ्यं च नियतं तन्न लक्षयेत्||४५||
मात्राकालक्रियाभूमिदेहदोषगुणान्तरम् | प्राप्य तत्तद्धि दृश्यन्ते ते ते भावास्तथा तथा||४६||
तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः| तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता||४७||
Pathya (wholesome food)is the one , the substance and regime which are Anapeta(harmless) to patha (doshas and tissue of the body which are moving in the channels and the substance and regimen )Dietary substances and daily activities that disturb bodily balance or cause mental discomfort are generally classified as unwholesome. However, their effects are not universal, as the same substance may produce different outcomes depending on the quantity consumed, timing, method of preparation, geographical environment, individual constitution, and the predominance of the doshas.
Physicians who desire siddhi (accomplishment) should consider swabhava(innate nature)and matra (quantity)etc before starting the treatment.
Agnivesha’s Query Regarding Asava (Self Generated Fermented Alcoholic Beverages)
तदात्रेयस्य भगवतो वचनमनुनिशम्य पुनरपि भगवन्तमात्रेयमग्निवेश उवाच-
यथोद्देशमभिनिर्दिष्टः केवलोऽयमर्थो भगवता श्रुतश्चास्माभिः|
आसवद्रव्याणामिदानीमनपवादं लक्षणमनतिसङ्क्षेपेणोपदिश्यमानं शुश्रूषामह इति||४८|
After understanding the preceding discussion, Agnivesha requested Lord Atreya to provide a comprehensive explanation of the ingredients used in the preparation of Asava (fermented alcoholic formulations), including their composition and essential components.
Atreya’s Explanation Of Asava, A Fermented Preparation That Naturally Produces Alcohol
तमुवाच भगवानात्रेयः-
धान्यफलमूलसारपुष्पकाण्डपत्रत्वचो भवन्त्यासवयोनयोऽग्निवेश! सङ्ग्रहेणाष्टौ शर्करानवमीकाः|
तास्वेव द्रव्यसंयोगकरणतोऽपरिसङ्ख्येयासु यथापथ्यतमानामासवानां चतुरशीतिं निबोध|
तद्यथा-
सुरासौवीरतुषोदकमैरेयमेदकधान्याम्लाः षड् धान्यासवा भवन्ति,मृद्वीकाखर्जूरकाश्मर्यधन्वनराजादनतृणशून्यपरूषकाभयामलकमृगलिण्डिकाजाम्बवकपित्थ-
कुवलबदरकर्कन्धुपीलुप्रियालपनसन्यग्रोधाश्वत्थप्लक्षकपीतनोदुम्बराजमोदशृङ्गाटकशाङ्खिनीफलासवाः षड्विंशतिर्भवन्ति,विदारिगन्धाश्वगन्धाकृष्णगन्धाशतावरीश्यामात्रिवृद्दन्तीद्रवन्तीबिल्वोरुबूकचित्रकमूलैरेकादश
मूलासवा भवन्ति,शालप्रियकाश्वकर्णचन्दनस्यन्दनखदिरकदरसप्तपर्णार्जुनासनारिमेदतिन्दुककिणिहीशमी-शुक्तिशिंशपाशिरीषवञ्जलधन्वनमधूकैः सारासवा
विंशतिर्भवन्ति,पद्मोत्पलनलिकुमुदसौगन्धिकपुण्डरीकशतपत्रमधूकप्रियङ्गुधातकीपुष्पैर्दशपुष्पासवा भवन्ति,इक्षुकाण्डेक्ष्विक्षुवालिकापुण्ड्रकचतुर्थाः काण्डासवा भवन्ति, पटोलताडकपत्रासवौ द्वौ
भवतः,तिल्वकलोध्रैलवालुकक्रमुकचतुर्थास्त्वगासवा भवन्ति, शर्करासव एक एवेति|
एवमेषामासवानां चतुरशीतिः परस्परेणासंसृष्टानामासवद्रव्याणामुपनिर्दिष्टा भवति|
एषामासवानामासुतत्वादासवसञ्ज्ञा|
द्रव्यसंयोगविभागविस्तारस्त्वेषां बहुविधकल्पः संस्कारश्च|
यथास्वं संयोगसंस्कारसंस्कृता ह्यासवाः स्वं कर्म कुर्वन्ति|
संयोगसंस्कारदेशकालमात्रादयश्च भावास्तेषां तेषामासवानां ते ते समुपदिश्यन्ते तत्तत्कार्यमभिसमीक्ष्येति||४९|
Lord Atreya informed Agnivesha that Asava formulations are derived from eight major sources: grains, fruits, roots, plant pith, flowers, stems, leaves, and bark, with sugar serving as an additional ingredient. Variations in the selection of ingredients and preparation techniques allow numerous formulations to be developed. The Charaka Samhita describes 84 varieties of these fermented preparations within its traditional Ayurvedic framework.
1. Dhanyasava (Grain-Based Preparations)
Six preparations are mentioned in this group: Sura, Sauvira, Tushodaka, Maireya, Medaka, and Dhanyamla. These formulations are associated with grain-based ingredients.
2. Phalasava (Fruit-Based Preparations)
This category comprises 26 fruit ingredients. Examples include Draksha (Vitis vinifera L.), Kharjura (Phoenix sylvestris Roxb.), Kashmarya (Gmelina arborea Roxb.), Abhaya or Haritaki (Terminalia chebula Retz.), Amalaka (Phyllanthus emblica L.), Bibhitaka (Terminalia bellirica Roxb.), Jambu (Syzygium cumini (L.) Skeels), Kapittha (Limonia acidissima L.), Badara (Ziziphus mauritiana Lam.), Pilu (Salvadora persica L.), Priyala (Buchanania lanzan Spreng.), Panasa (Artocarpus heterophyllus Lam.), Nyagrodha (Ficus benghalensis L.), Ashvattha (Ficus religiosa L.), Udumbara (Ficus racemosa L.), and Shringataka (Trapa spp.). Other ingredients include Dhanvana, Rajadana, Parushaka, Kuvala, Karkandhu, Plaksha, Kapitana, Ajmoda, and Shankhini.
3. Mulasava (Root-Based Preparations)
Eleven roots are described, including Vidarigandha (Desmodium gangeticum (L.) DC.), Ashvagandha (Withania somnifera (L.) Dunal), Shatavari (Asparagus racemosus Willd.), Shyama and Trivrit (associated with Operculina turpethum), Danti (Baliospermum montanum (Willd.) Müll.Arg.), Bilva (Aegle marmelos (L.) Corrêa), Eranda (Ricinus communis L.), and Chitraka (Plumbago zeylanica L.). Krishnagandha and Dravanti are also included,
4. Sarasava (Preparations From Plant Pith)
Twenty plants are listed for this category. Examples include Shala (Shorea robusta Gaertn.), Priyaka (Buchanania lanzan Spreng.), Chandana (Santalum album L.), Khadira (Senegalia catechu), Saptaparna (Alstonia scholaris (L.) R.Br.), Arjuna (Terminalia arjuna), Asana (Pterocarpus marsupium Roxb.), Shimshapa (Dalbergia sissoo Roxb. ex DC.), Shirisha (Albizia lebbeck (L.) Benth.), Dhanvana (Grewia tiliaefolia Vahl.), and Madhuka (Madhuca longifolia). Other named ingredients include Ashvakarna, Syandana, Kadara, Arimeda, Tinduka, Kinihi, Shami, Shukti, and Vanjula.
5. Pushpasava (Flower-Based Preparations)
Ten flowers are mentioned: Padma (Nelumbo nucifera Gaertn.), Utpala (Nymphaea spp.), Nalina, Kumuda (Nymphaea spp.), Sugandhika, Pundarika (Nymphaea lotus L.), Shatapatra, Madhuka (Madhuca longifolia), Priyangu (Callicarpa macrophylla Vahl.), and Dhataki (Woodfordia fruticosa (L.) Kurz).
6. Kandasava (Stem-Based Preparations)
The four ingredients are Ikshu (Saccharum officinarum L.), Kandekshu, Ikshuvallika, and Pundraka. These traditional names are associated with sugarcane varieties of plant.
7. Patrasava (Leaf-Based Preparations)
Patola (Trichosanthes cucumerina L.) and Padaka, identified in the supplied translation as palmyra palm (Borassus flabellifer L.), are mentioned in this category.
8. Tvagasava (Bark-Based Preparations)
The four ingredients are Tilvaka (Symplocos spp.), Lodhra (Symplocos racemosa Roxb.), Elavaluka (associated in some references with Prunus cerasus L.), and Karmuka, identified in the supplied source as Senegalia catechu.
9. Sharkarasava (Sugar-Based Preparation)
Sharkarasava is prepared using sugar as its principal ingredient.
Significance
These classifications describe the principal sources used in preparing the 84 varieties of Asava mentioned in the classical text. The characteristics of each preparation depend on its ingredients and preparation method. According to the Ayurvedic approach presented by Lord Atreya, the selection of a formulation also considers the individual’s constitution, doshic predominance, season, geographical location, and other relevant factors.
Beneficial Effects Of Asava
भवति चात्र-
मनःशरीराग्निबलप्रदानामस्वप्नशोकारुचिनाशनानाम्|
संहर्षणानां प्रवरासवानामशीतिरुक्ता चतुरुत्तरैषा||५०||
The eighty four types of asava (alcoholic preparations) have been enumerated .They are traditionally regarded as supportive of mental well-being, physical strength, and digestive capacity. The verse also states that these formulations help alleviate sleeplessness, grief, and loss of appetite while promoting a sense of happiness and mental exhilaration.
Summary
तत्र श्लोकः
शरीररोगप्रकृतौ मतानि तत्त्वेन चाहारविनिश्चयं च| उवाच यज्जःपुरुषादिकेऽस्मिन् मुनिस्तथाऽग्र्याणि वरासवांश्च||५१||
Here is the verse –
In this chapter titled Yajjah Purushiya (Origin of the Human Being),Various opinions regarding the origin of living beings and diseases ,origin of human beings and diseases with different thoughts on the topic.
