पञ्चविंशोऽध्यायः
अथातो यजः पुरुपीयमध्यायं व्याख्यास्यामः ॥ १ ॥ इति ह स्माह भगवानात्रेयः ॥ २ ॥
We shall now expound the chapter on “the Origin of Man and His Diseases”.
Thus, said Lord Atreya. [ 1-2 ]
In the quadrate on “Interrelationship of Diseases and Drugs”, the six tharapies, viz., langhana ( lightening ), Brimhana (nourshing ), ruksana ( drying ), snehana ( oleating ), svetana (fomenting ) and stambhana (astringent) are described. These therapies can produce the desired effect ( i. e. the cure of diseases ) only when proper diets and drinks are used. So the present quadrate on diets and drinks is initiated. The chapter on the origin of man and his diseases dealing with the qualities of diets and drinks in brief is being expounded first. There too, the present chapter describing the origin of man and his diseases is specially initiated with a view to determining the qualities of diets and ascertaining the causative factors of diseases for which the six therapies, ( lightening etc. ) have been described in the preceding quadrate.
पुरा प्रत्यक्षधर्माणं समेतानां महर्षीणां आत्मेन्द्रियमनोर्थानां राशिरस्यामयानां भगवन्तं पुनर्वसुम् । प्रादुरासीदियं कथा ॥ ३ ॥
योऽयं पुरुषसंज्ञकः । च प्रागुत्पत्तिविनिश्चये ॥ ४ ॥
Once upon a time sages assembled together before Lord Punarvasu who had the direct realisation of the virtuous qualities. There, a discussion on the determination of the origin of man-an aggregate of soul, senses, mind and objects and his diseases, was initiated. [ 3-4 ]
Kasiraja’s doubt :
तदन्तरं व ॥ ५ ॥ काशिपतिर्वामको वाक्यमर्थवित् । व्याजहारर्षिसमितिमुपसृत्याभिवाद्य किन्नुभोः पुरुषो यज्जस्तजास्तस्यामयाः स्मृताः । न वेत्युक्ते नरेन्द्रेण प्रोवाचर्षीन पुनर्वसुः ॥ ६॥ सर्व पवामितज्ञानविज्ञानच्छिन्नसंशयाः । भवन्तरछेत्तुमर्हन्ति काशिराजस्य संशयम् ॥ ७ ॥
Thereafter, Vamaka, the king of Kasi, who was well versed in the science of medicine approached the assembly of sages with respect and asked the following question: Do the diseases also originate from the same source as man or not ? At this, Lord Punarvasu directed the sages as follows: “You are all enlightened, with your doubts fully cleared by vertue of your unlimited knowledge and skill. You are capable of clarifying the point raised by the King of Kasi. [ 5-7 ] Another reading of the second line of the verse No. 7
Atmaja school of Pariksi Maudgalya:
“भवन्तोऽर्हन्ति न रछेत्तुं काशिराजे व संशयम् ।” पारीक्षिस्तत्परीक्ष्याञे मौद्गल्यो वाक्यमब्रवीत् । आत्मजः पुरुषो रोगाश्चात्मजाः कारणं हि सः ॥ ८ ॥ स चिनोत्युपभुङ्गे च कर्म कर्मफलानि च । नहाते चेतनाधातोः प्रवृत्तिः सुखदुःखयोः ॥ ९ ॥
Pariksi, a descendant of Mudgala, having examined it said, “the living being originates from the soul and so the diseases also originate from the soul; thus it is the soul which is the root cause of living beings and their diseases. The soul alone collects and enjoys the actions and their results respectively. Happiness { that is freedom from diseases ) and miseries ( that is affliction with diseases ) can never occur without the soul. [ 8-9 ]
The following questions are answered in this verse : 1. What is the origin of living beings and diseases ? 2. Is the origin of both of them the same ?
How to ascertain that the origin of living beings and their diseases is the same? It is the soul which is responsible for collecting all actions which in their turn cause diseases or otherwise.
Sattva and Rasa Schools
शरलोमा तु नैत्याह न ह्यात्माऽऽत्मानमात्मना । योजयेद्व्याधिभिदुःखैर्दुःखद्वेषी कदाचन ॥ १० ॥ रजस्तमोभ्यां तु मनः परीतं सत्त्वसंज्ञकम् । शरीरस्य समुत्पत्तौ विकाराणां च कारणम् ॥ ११ ॥ वायविदस्तु नेत्याह न ह्येकं कारणं मनः । नर्ते शरीराच्छारीररोगा न मनसः स्थितिः ॥ १२ ॥ रसजानि तु भूतानि व्याधयश्च पृथग्विधाः । आपो हि रसवत्यस्ताः स्मृता निर्वृत्तिहेतवः ॥ १३ ॥
Saraloman on the other hand was of the view that the soul which is by nature averse to all miseries cannot by himself be responsible for bringing about diseases or other miseries. It is the mind (sattva) covered with rajas and tamas which causes the body (of the living being) as well as its diseases.
Varyovida did not agree with Saraloman and said, “The mind alone cannot be the cause. Neither the physical diseases nor mind itself can exist without the body.
Living beings and their various diseases are in fact caused by the rasa (product of nutrition after digestion ). As water abounds in rasadhatu, it is the ultimate cause of living beings as well as their diseases [10-13]
According to Saraloman, the mind covered with rajas and tamas (not otherwise) alone is the root cause of living beings as well as their diseases. Varyovida, however, is of the view that even the mind cannot exist without the body, let alone the diseases.
Six Dhatu School
हिरण्याक्षस्तु नेत्याह न ह्यात्मा रसजः स्मृतः । नातीन्द्रियं मनः सन्ति रोगाः शब्दादिजास्तथा ॥ १४ ॥
षट्धातुजस्तु पुरुषो रोगाः षटूधातुजास्तथा । राशि: षड्धातुजो ह्येष सांख्यैराद्यैः प्रकीर्तितः ॥ १५ ॥
Hiranyaksa was not in favour of accepting rasa (product of nutrition after digestion) as the origin of soul. He was of the view that as neither Atman (soul) nor the mind is perceptible, none of them can be said to originate from rasa. Similarly all diseases cannot originate from the rasa. There are diseases which are caused by unfavourable sound etc. So Hiranyaksa concluded that living beings as well as their diseases originate from six dhatus. According to the Samkhya system of philosophy, the six dhatus consist of Atman and five bhutas ( prthvi, ap, tejas, vayu and akasa). [14-15]
Mata Pita School
तथा ब्रुवाणं कुशिकमाह तन्नेति कौशिकः । कस्मान्मातापितृभ्यां हि विना पड़धातुजो भवेत् ॥ १६ ॥
पुरुषः पुरुषाद्वौगौरश्वादश्वः प्रजायते । पित्र्या मेहादयश्चोक्ता रोगास्तावत्र कारणम् ॥ १७ ॥
Kausika did not agree with the above view of Hiranyaksa. How could the living beings be born simply out of the six dhatus without reference to their parents. A human being is born out of another human being; a cow out of a cow; a horse out of a horse. It is a well known fact that diseases like prameha or obstinate urinary disorders including diabetes mellitus, kustha or obstinate skin diseases including leprosy and piles are hereditary in nature. Thus, according to Kausika, the parents represent the root cause of living beings as well as diseases. [16-17]
Karman School :
भद्रकाप्यस्तु नेत्याय नान्धोऽन्धात् प्रजायते । मातापित्रोरपि च ते प्रागुत्पत्तिर्न युज्यते ॥ १८ ॥
कर्मजस्तु मतो जन्तुः कर्मजास्तस्य चामयाः । नघृते कर्मणो जन्म रोगाणां पुरुषस्य वा ॥ १९ ॥
Disagreeing with the above view, Bhadrakapya said, “It is not that the progeny of blind parents is invariably blind. Moreover, if Kausika’s view regarding parental origination of living beings and diseases is accepted, how could the parents themselves be born at the primordial stage? So the living beings as well as their diseases originate from karman ( the past action). For, neither living beings nor diseases can be born without karman. [ 18–19 ]
Bharadwaja’s school of Nature :
भरद्वाजस्तु नेत्याह कर्ता पूर्व हि दृष्टं न चाकृतं कर्म यस्य स्यात् पुरुषः भावहेतुः स्वभावस्तु व्याधीनां पुरुषस्य च । खरद्रवचलोष्णत्वं तेजोन्तानां यथैव हि ॥ २१ ॥ कर्मणः । फलम् ॥ २० ॥ Bharadvaja refuted the arguments put forth by Bhadrakapya and observed, “The karman always presupposes the existence of an agent. There is no evidence to show that an action even if not performed can result in the form of the creation of a living being.” So Bharadvaja concluded, svabhava ( nature ) is the root cause of the existence of living beings as well as diseases. For example, it is by nature that prthvi, ap, tajas and vayu have roughness, liquidity, heat and mobility respectively. [ 20-21 ] Prajapati and Kala :
काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत् । भवेत् स्वभावाद्भावानामसिद्धिः सिद्धिरेव वा ॥ २२ ॥
स्रष्टा त्वमितसङ्कल्पो ब्रह्मापत्यं प्रजापतिः । चेतनाचेतनस्यास्य जगतः सुखदुःखयोः ॥ २३ ॥
तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः । प्रजाहितैषी सततं दुःखैर्युञ्ज्यादसाधुवत् ॥ २४ ॥
कालजस्त्वेव पुरुषः कालजास्तस्य चामयाः । जगत् कालवशं सर्व कालः सर्वत्र कारणम् ॥ २५ ॥
Disagreeing with Bharadvaja, Kankayana said that if Svabhava (nature ) is taken to be the root cause of living beings it would mean that indvidual efforts (e. g. performance of rituals, cultivation, study etc., ) are altogether useless. Accomplishment or otherwise of an object would then depend not on individual action but on svabhava ( nature ) itself. So he concluded that prajapati, the son of Brahma with his infinite creative powers will represent the origin of the happiness and misery of the world-sentient as well as insentient.
Bhiksu Atreya, refuting the above view said that interested in the well being of the entire creation as he is, prajapati cannot afford to bring about miseries for his subjects like any other cruel human being. So Bhiksu Atreya concluded that living beings as well as their diseases are caused by kala (time)-the whole universe is conditioned by kala and kala is the causative factor for all. [ 22-25]
Punarvasu Atreya’s conclusion :
तथर्षीणां विवदतामुवाचेदं पुनर्वसुः । मैवं वोचत तत्त्वं हि दुष्प्रापं पक्षसंश्रयात् ॥ २६ ॥ वादान् सप्रतिवादान् हि वदन्तो निश्चितानिव । पक्षान्तं नैव गच्छन्ति तिलपीडकवद्वतौ ॥ २७ ॥ मुक्त्वैवं वादसवट्टमध्यात्ममनुचिन्त्यताम् । नाविधूते तमःस्कन्धे ज्ञेये ज्ञानं प्रवर्तते ॥ २८ ॥ येषामेव हि भावानां संपत् संजनयेन्नरम् । तेषामेव विपद्व्याधीन्विविधान्समुदीरयेत् ॥ २९ ॥
During the course of this controversial discussion of the sages, Lord Punarvasu observed, “Please to not enter into such a controversy; it is difficult to arrive at the truth by taking sides with its partial aspects. Those who consider the varying controversial aspects of the truth as established facts, go on moving around (unnecessary arguments) without reaching the goal like a person sitting on the oil press (who goes on moving all along without a pause). So you should get rid of the riddle of arguments and try to pursue the real truth. One cannot attain real knowledge without shunning one’s bias for the partial aspects of the truth.
The very same factors, which, in the state of their wholesome combination, are responsible for the creation of living beings, in the state of their unwholesome combination are responsible for the various diseases. [26-29]
The discussion of the sages assembled in the seminar took into account only the partial aspects of the problem and as such they did not find favour, with Lord Punarvasu. He compared the enthusiasts entering into such controversial issues with a person sitting on an oil press who even though goes on moving around does not come to any fixed point.
Enhancing causes
अथात्रेयस्य भगवतो वचनमनुनिशस्य पुनरेव वामकः काशिपतिरुवाच भगवन्तमात्रेयं – भगवन् ! संपन्निमित्तजस्य पुरुषस्य विपिन्नमित्तजानां च रोगाणां किमभिवृद्धिकारणमिति ॥ ३० ॥ तमुवाच भगवानात्रेयः – हिताहारोपयोग एकएव पुरुषवृद्धिकरो भवति, अहिताहारोपयोगः पुनर्व्याधिनिमित्तमिति ॥ ३१ ॥ एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच – कथमयि भगवन् ! हिताहितानामाहारजातानां लक्षण मनपवादम भिजानी महे; हितसमाख्याताना माहारजातानामहितसमाख्यातानां च मात्राकालक्रियाभूमिदेहदोषपुरुषावस्थान्तरेषु विपरीतकारित्वमुपलभामह इति ॥ ३२ ॥
After having listened to Lord Punarvasu, Vamaka, the king of Kasi enquired, “Oh ! Lord, what are these factors whose wholesome and unwholesome combinations are responsible for the growth of living beings and their diseases.
Lord Atreya said, “wholesome food is one of the causes for the growth of living beings and unwholesome food for the growth of diseases.”
Agnivesa then asked, “How shall we correctly distinguish between wholesome and unwholesome food? In actual practice we find that the so called wholesome and unwholesome food articles bring about opposite effects, depending upon the variations in dose, time, method of preparation, habitat, constitution of the body, disease and the age of the individual. [30-32 ]
The wholesome and, unwholesome food articles are the causative factors par excellence for the growth of living beings and their diseases respectively. This however does not exculde the possibility of the existence of other factors like regime including sleep and sounds etc., for this purpose.
Agnivasa questions the absolute wholesomeness or otherwise of food articles. Even if a given food article is stated to be wholesome, in actual practice it is not always so. For example, red variety of sali rice (Oryza sativa Linn.) is regarded as a wholesome food article but if taken in smaller or larger quantity, it becomes unwholesome. Because of its lightness, it is not wholesome, if taken in winter by an individual having strong digestive power. So the time factor plays an important role in determining the wholesomeness of the food. So is the case with the method of preparation. The sall rice, if not well cooked or if not well strained, becomes unwholesome because of the defective method of preparation. The same sali rise, if grown in a marshy land is unwholesome. For fatty persons, it is also unwholesome, because, for them heavy but non-nutritious food should be prescribed-cf. Sutra 21:20. In the event of the predominance of vata or in the case of diseases due to the vitiation of vata, the intake of sali rice is not prescribed. Similarly, in the case of a living being, food articles having bitter taste are wholesome during childhood because of the predominance of kapha in that age but the same are unwholesome in old age when vota is predominant.
It is not difficult to cite examples showing the wholesomeness of the so called unwholesome food articles, depending on the variations in dose etc.
Sama and Visama diets
तमुवाच भगवानात्रेयः- यदाहारजातमग्निवेश ! समांश्चैव शरीरधातून प्रकृतौ स्थापयति विषमांश्च समीकरोतीत्येतद्धितं विद्धि, विपरीतं त्वहितमिति; इत्येतद्धिताहितलक्षणमनपवादं भवति ॥ ३३ ॥ एवंवादिनं च भगवन्तमात्रेयमग्निवेश उवाच – भगवन् ! न त्वेतदेवमुपदिष्टं भूयिष्ठकल्पाः सर्वंभिषजो विज्ञास्यन्ति ॥ ३४ ॥
Lord Punarvasu replied, “The food articles which maintain the equilibrium of bodily dhatus and help in eliminating the disturbance of their equilibrium are to be regared as wholesome; otherwise they are unwholesome. These are the most accurate definitions of wholesome and unwholesome food articles.”
Agnivesa asked again, “This type of general definition will not be comprehensible by all kinds of physicians.” [ 33-34] Agnivesa is again not satisfied with the explanation given by Lord Punarvasu with regard to wholesomeness and unwholesomeness of food articles: The above definition, no doubt, brings to light the distinctive features of wholesome and unwholesome food articles but it does not specify the variation in doshage etc., leading to the wholesomeness or unwholesomeness of given food articles (for example suli rice etc.,), and in the absence of such specifications it would not be possible for all physicians to ascertain the wholesomeness or otherwise of different types of food.
Multiplicity of dietetic factors
तमुवाच भगवानात्रेयः- येषां हिं विदितमाहारतत्वमग्निवेश ! गुणतो द्रव्यतः कर्मतः सर्वावयवशश्च मात्रादयो भावाः, त एतदेवमुपदिष्टं विज्ञातु मुत्सहन्ते । यथा तु खल्वेतदुपदिष्टं भूयिष्ठकल्पाः सर्वभिषजो विज्ञास्यन्ति, तथैतदुपदेक्ष्यामो मात्रादीन भावानुदाहरन्तः; तेषां हि बहुविधविकल्पा भवन्ति । आहारविधिविशेषांस्तु खलु लक्षणतश्चावयवतश्चानुव्याख्यास्यामः ॥ ३५ ॥
Lord Punarvasu replied, “Such of the physicians as are conversant with the food articles themselves (draiya) their properties, action, doshage etc., in all respects will find no dfficulty in ascertaining the wholesomeness or otherwise of a given food article. With a view to guarding the physicians of all categories, we shall explain the various specifications of food articles. It is however not possible to enumerate the doshage etc., of these food articles as their variations are too many to be specified. As to the dietetic variations, they will be explained in general and specific terms. [ 35 ]
The properties of food articles include heaviness, lightness etc. Food articles themselves (dravya ) relate to their composition in terms of mahabhutas. For example, some food articles are dominated by apmhabhuta, some by agnimahabhuta etc. This might also relate to varieties of food articles like sali rice. Action of food articles implies their pharmacological and therapeutic effects on a human body. For example, certain food articles are nourishing and some others are invigorating. The other aspects of food articles relate to their rasa (taste), virya ( potentiality), vipaka (taste of the food after the process of metabolism) and prabhuva (specific action).
All physicians are not alike-some enlightened, some mediocre and some are ignorant. The specifications of food articles to be explained subsequently will be useful for the mediocre and ignorant types of physicians. For the enlightened ones, they will serve as guide lines and enable them to ascertain the wholesomeness or otherwise of even food articles not mentioned.
Origin of deitetic materials
तद्यथा— आहारत्वमाहारस्यैकविधमर्थाभेदात् स पुनर्द्वियोनिः, स्थावरजङ्गमात्मकत्वात् ; द्विविध-प्रभावः, हिताहितोदर्कविशेषात्ः चतुर्विधोपयोगः, पाना शनभक्ष्यलेह्योपयोगात्; षडास्वादः, रसभेदतः षड्विधत्वात् विंशतिगुणः, गुरुलघुशीतोष्णस्निग्धरूक्ष मन्दतीक्ष्णस्थिर सरमृदुकठिनविशदपिच्छिलश्लक्ष्णखरअपरिसंख्येयविकल्पः, द्रव्यसंयोगकरणबाहुसूक्ष्मस्थूलसान्द्रद्रवानुगमात्; ल्यात् ॥ ३६ ॥
Defined in general From the stand point of the source, food articles are of two types, viz., vegetable products and animal products. From the point of view of specific ation, food articles can again be classified into two viz., some with ultimate wholesome effect and some others, otherwise. They can be taken in four ways vi… as drinks, as eatables, as chewables and as lickables ( linctus ). Their tastes are six, depending upon the effect of the food article on the tongue ( taste buds ). Their qualities are twenty ; viz., heaviness, lightness, cold, hot, unctuousness, dryness dullness, sharpness, stability, fluidity, softness, hardness, non-sliminess, sliminess, smoothness, roughness, subtleness, grossness, solidity and liquidity. Such variations are innumerable, depending upon the combination and preparation of food articles. [36] The qualities like paratva predominance etc., to be explained later terms, food includes all edible substances. (Sutra 26:29-30) are not included here inasmuch as they do not serve any useful purpose in determining the wholesomeness or otherwise of food articles. Samyoga ( combination ) and karana (method of preparation of food articles) are the two qualities belonging to this category; they have their utility in this connection. They are included here by implication.
तस्य खलु ये ये विकारावयवा भूयिष्ठमुपयुज्यन्ते, भूयिष्ठकल्पानां च मनुष्याणां प्रकृत्यैव हिततमाश्चाहिततमाश्च, तांस्तान् यथावदुपदेश्यामः ॥ ३७ ॥
Such of the preparations of food articles as are mostly used and as are by nature the most wholesome or unwholesome to the majority of human beings are now being properly explained. [ 37 ]
Most wholesome dietetic articles for Health according to Ayurveda
तद्यथा-लोहितशालय; शूकधान्यानां पथ्यतमत्वे श्रेष्ठतमा भवन्ति, मुद्राः शमीधान्यानाम्, आन्तरिक्षमुदकानां, सैन्धवं लवणानां, जीवन्तीशाकं शाकानाम्, ऐणेयं मृगमांसानां, लावः पक्षिणां, गोधा विलेशयानां, रोहितो मत्स्यानां, गव्यं सर्पिः सर्पिषां, गोक्षीरं क्षीराणां, तिलतैलं स्थावरजातानां स्नेहानां, वराहवसा आनूपमृगवसानां, चुलुकीवसा मत्स्यवसानां, पाकहंसवसा जलचरविहङ्गवसानां, कुक्कुटवसा विष्किरशकुनिवसानां, अजमेदः शाखादमेदसां, शृङ्गवेरं कन्दानां, मृद्धीका फलानां, शर्करेक्षुविकाराणाम्, इति प्रकृत्यैव हिततमानामाहारविकाराणां प्राधान्यतो द्रव्याणि व्याख्यातानि भवन्ति ॥ ३८ ॥
The following are the important food articles and their preparations which are by nature wholesome par-excellence: Best among the wholesome ones is
1. Paddy having bristles – red Sali rice (Oryza sativa Linn.)
2. Pulses – Mudga (Phaseolus mungo Linn.)
3. Various types of drinking water – rainwater collected before falling on the ground.
4. Salts – saindhava (rock salt)
5. Pot herbs – jivanti (Leptadenia reticulata)
6. (Meat of) animals – ena
7. (Meat of) birds – lava (Common quail)
8. (Meat of) animals iiving in holes – godha (inguina)
9. Fish – rohita
10. Ghee – cow ghee
11. Milk – cow milk
12. Vegetable fats – til oil
13. Fats of marshy animals – lard
14. Fish fat – fat of culuki (Gangatic dolphin)
15. Fats of aquatic brids – fat of pakahamsa (white swan)
16. Fats of gallinaceous types of birds – fat of hen
17. Fats of branch eating animals – fat of goat
18. Rhizomes and roots – ginger
19. Fruits – grapes
20. Preparations of sugar cane – sarkara (sugar). [38]
” The use of tamap’ pratyaya in ‘sresthatama’ indicating the superlative degree shows that the specific food articles like red sali rice are the best available ones among the food articles belonging to that class. Alternately the superlative degree may be taken to be silent in this context as it is in the expressions like “युधिष्ठिरः श्रेष्ठतमः कुरूणाम्” (Yudhisthira is excellent among Kurus). Among the leafy vegetables kakamachi (Solanum nigurm Linn.) is known to be an elixir and a corrective for the vitiation of all the three doshas. But from the point of view of the regime for living beings possessing a normal health, jivanti serves as the best food article among the leafy vegetables. Again kakamachi (Solanum nigrum Linn.) cannot be accepted as an excellent leafy vegetable because if it is stale, it may cause death.
Meat of godhu (inguana) and rohita fish cause the vitiation of kapha and pitta. Still they constitute food articles par excellence among the animals that live in holes and water respectively. Drugs are of three types-some serve as corrective for the vitiation of doshas, some cause vitiation of doshas and some others .help in the maintenance of positive health ( Sutra 1 : 67 ). So even if a food article is liable to vitiate doshas, it may still serve as a wholesome food article, depending on the seasonal propriety. The wholesomeness of food articles in relation to living being possessing normal health is a separate property in itself, irrespective of the fact that the given food article alleviates or vitiates the doshas.
Most unwholesome articles
अहिततमानप्युपदेक्ष्यामः- यवकाः शूकधान्यानामपथ्यतमत्वेन प्रकृष्टतमा भवन्ति, माषाः शमीधान्यानां, वर्षानादेयमुदकानाम्, ऊपरं लवणानां, सर्वपशाकं शाकानां, गोमांसं मृगमांसानां, काणकपोतः पक्षिणां, भेको विलेशयानां, चिलि चिमो मत्स्यानाम्, अविकं सर्पिः सर्पिषाम्, अविक्षीरं क्षीराणां, कुसुम्भस्नेहः स्थावरस्नेहानां, महिषवसा आनूपमृगवसानां, कुम्भीरवसा मत्स्यवसानां, काकमहुवसा जलचरविहवसानां चटकवसा विष्किरशकुनिवसानां, हस्तिमेदः शाखादमेदसां, निकुचं फलानाम्, आलुकं कन्दानां, फाणितमिक्षुविकाराणाम्, इति प्रकृत्यैवाहिततमानामाहारविकाराणां प्रकृष्टतमानि द्रव्याणि व्याख्यातानि भवन्ति; (इति) हिताहितावयवो व्याख्यात आहारविकाराणाम् ॥ ३९ ॥
We shall now explain the most unwholesome ones :
Categories
1. Paddy having bristles – yavaka ( a variety of Hordeum vulgare Linn. )
2. Pulses – masa (Phaseolus radiatus Linn . )
3. Various types of drinking water – river water in rainy season.
4. Salts – usara (salt collected / prepared from saline soil)
5. Pot herbs – mustard
6. ( Meat of ) animals – beef
7. ( Meat of ) brids – young dove
8. ( Meat of ) animals living in holes – frog
9. Fish – cilicima
10. ghee of sheep
11. milk – sheep milk
12. Vegetable fats – oil from kusumbha (Canthamus tinctorius Linn. )
13. Fats of marshy animals -fat of buffalo
14. Fats of aquatic animals – fat of kumbhira ( crocodile ), Fat of kakamadgu ( water foul )
16. Fats of gallinaceous types of brids – fat of chataka (Sparrow)
17. Fats of branch eating animals – fat of elephant
18. Fruits – nikuca (Atrocarpus nikucha Roxb.)
19. Rhizomes and roots – aluka
20. Preparations of sugar cane – phanita ( treacle )
Thus the wholesomeness and unwholesomeness of food articles have been explained. [ 39 ]
Most important drugs, actions, factors
अतो भूयः कर्मोषधानां च प्राधान्यतः सानुबन्धानि द्रव्याण्यनुव्याख्यास्यामः । तद्यथा-अन्नं वृत्तिकराणां श्रेष्ठम्, उदकमाश्वासकराणां ( सुरा श्रमहराणां), क्षीरं जीवनीयानां, मांसं बृंहणीयानां, रसस्तर्पणीयानां, लवणमन्नद्रव्यरुचिकराणाम्, अम्लं हृद्यानां, कुक्कुटो यल्यानां, नकरेतो वृष्याणां, मधु लेष्मपित्तप्रशमनानां, सर्पिर्वातपित्तप्रशमनानां, तैलं वातश्लेष्मप्रशमनानां, वमनं श्लेष्महराणां, विरेचनं पित्तहराणां, वस्तिर्वातहराणां, स्वेदो मार्दवकराणां, व्यायामः स्थैर्यकराणां, क्षारः पुंस्त्वोपघातिनां, (तिन्दुक मनन्नद्रव्यरुचिकराणाम्,) आमं कपित्थमकण्ठ्यनाम् आधिकं सर्पिरहृद्यानाम्, अजाक्षीरं शोषघ्नस्तन्यसात्म्यरक्तसां ग्रहिकरक्तपित्तप्रशमनानाम्, अविक्षीरं लेष्मपित्तजनानां, महिषीक्षीरं स्वप्नजननानां, मन्दकं दध्यभिष्यन्दकराणां, गवेधुकान्नं कर्शनीयानाम्, उद्दालकान्नं विरुक्षणीयानाम्, इक्षुर्मूत्रजननानां, यवाः पुरीषजननानां, जाम्बवं वातजननानां, शकुल्यः श्लेष्मपित्तजननानां, कुलत्था अम्लपित्तजननानां, माषा: श्लेष्मपित्तजननानां, मदनफलं चमनास्थापनानुवासनोपयोगिनां, त्रिवृत् सुखविरेचनानां, चतुरङ्गुलो मृदुविरेचनानां, स्नुक्पयस्तीक्ष्णविरेचननां, प्रत्यक्पुष्पा शिरोविरेचनानां, विडङ्गं क्रिमिघ्नानां, शिरीषो विषघ्नानां, खदिरः कुष्ठघ्नानां, रास्ना वातह”
1. Chakrapani seems to favour the reading “मूलकं कन्दानाम्” cf. Chakrapani’s commentary on Sutra 27 : 168. If this reading is to be adopted, radish is to be regarded as the most unwholesome one among roots.
राणाम्, आमलकं वयःस्थापनानां, हरीतकी पथ्यानाम्, एरण्डमूलं वृष्यवातहराणां, पिप्पलीमूलं दीपनीय पाचनीयानाहप्रशमनानां, चित्रकमूलं दीपनीय पाचनीयगुदशोथार्शःशूलहराणां, पुष्करमूलं हिक्काश्वासकासपार्श्वशूलहराणां, मुस्तं सांग्राहिकदीपनीयपाचनीयानाम्, उदीच्यं निर्वापणदीपनीयपाचनीयच्छर्घतीसारहराणां, कङ्गं सांग्राहिकपाचनीयदीपनीयानाम्, अनन्ता सांग्राहिकरक्तपित्तप्रशमनानाम्, अमृता सांग्राहिकवातहरदीपनीयलेष्मशोणितविबन्धप्रामनानां, बिल्वं सांग्राहिकदीपनीयवातकफप्रशमनानाम्, अतिविषा दीपनीयपाचनीयसांग्राहिकसर्वदोषहराणाम् उत्पलकुमुदपद्मकिञ्जल्कः सांध्राहिकरक्तपि त्तप्रशमनानां, दुरालभा पित्तश्लेष्मप्रशमनानां, गन्धप्रियङ्गुः शोणितपित्तलेष्मप्रशमनानां, कुटजत्वक् श्लेष्मपित्तरक्तसांग्राहिकोपशोषणानां, काइमर्यफलं रक्तसांप्राधिकरक्तपित्तप्रशमनानां, पृश्चिपर्णी सांग्राहिकवातहरदीपनीय वृष्याणां, विदारिगन्धा वृष्यंसर्वदोषहराणां, वला सांग्राहिकवल्यवातहराणां, गोक्षुरको मूत्रकृच्छ्रानिलहराणां हिङ्गुनिर्यास श्छेदनीयदीपनीयानुलोमिकवातकफप्रशमनानाम्, अम्लवेतसो भेदनीयदीपनीयानुलोमिकवातम्लेष्महराणां, यावशूकः स्रंसनीय पाचनीयाशघ्नानां, तक्राभ्यासो ग्रहणीदोषशोफाशंघृतव्यापत्प्रशमनानां, क्रव्यान्मांसरसाभ्यासो ग्रहणीदोषशोषाशघ्नानां, क्षीरघृताभ्यासो रसायनानां, समघृतसक्तुप्राशाभ्यासो वृष्योदावर्तहराणां, तैलगण्डूषाभ्यासो दन्तबलरुचिकराणां, चन्दनं, दुर्गन्धहरदाह निर्वापणलेपनानां, राखागुरुणी शीतापनयनप्रलेपनानां, लामज्जकोशीरं दाहत्वग्दोषस्थेदा पनयन प्रलेपनानां, कुष्ठं वातहराभ्यङ्गोपनाहोपयोगिनां, मधुकं चक्षुष्यवृष्यकेश्य कण्ट्यवर्ण्यविरजनोयरोपणीयानां, वायुः प्राणसंशाप्रदानहेतूनाम्, अग्निरामस्तभ्भशीतशूलोद्वेपनप्रशमनानां, जलं स्तम्भनीयानां, मृभृष्टलोष्ट्रनिर्वापितमुदकं तृष्णाच्छर्घतियोगप्रशमनानाम् अतिमात्राशनमाम् प्रदोषहेतूनां सेव्यानां, कालभोजनमारोग्य कराणां, तृप्तिराहारगुणानां, वेगसन्धारणमनारोग्यकराणां, मद्यं सौमनस्यजननानां मद्याक्षेपोधीधृतिस्मृतिहराणां, गुरुभोजनं दुर्विपाककराणाम्, एकाशनभोजनं सुखपरिणामकराणां, स्त्रीष्वतिप्रसङ्गः शोष कराणां, शुक्रवेगनिग्रहः षाण्ड्यकराणां, पराघातन मन्नाश्रद्धाजननानाम्, अनशनमायुषोहासकराणां, प्रमिताशनं कर्शनीयानाम्, अजीर्णाध्यशनं ग्रहणीदूषणानां, विषमाशनमग्निवैषम्यकराणां, विरुद्धवीर्याशनं निन्दितव्याधिकराणां, प्रशमः – पथ्यानां, आयासः सर्वापथ्यानां, मिथ्यायोगो व्याधिकराणां, रजस्वलाभिगमनमलक्ष्मीमुखानां, ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, सङ्कल्पो वृष्याणां, दौर्मनस्यमवृष्याणां, अयथावलमारम्भः प्राणोपरोधिनां, विषादो रोगवर्धनानां, स्नानं श्रमहराणां, हर्षः प्रीणनानां, शोकः शोषणानां, निवृत्तिः पुष्टिकराणां, पुष्टिः स्वप्नकराणाम्, अतिस्वमस्तन्द्राकराणां, सर्वरसाभ्यासो बलकराणाम्, एकरसाभ्यासो दौर्बल्यकराणां, गर्भशल्यमाहार्याणाम्, यथानयभ्यवहारोऽग्निसन्धुक्षणानां, यथासात्म्यं चेष्टाभ्यवहारौ ,अजीर्णमुद्धार्याणां, बालो मृदुभेषजीयानां, वृद्धोयाप्यानां, गर्भिणी तीक्ष्णौषधव्यवायव्यायामवर्जनीयानां, सौमनस्यं गर्भधारणानां, सन्निपातो दुश्चिकित्स्यानाम्, आमविषमचिकित्स्यानां, ज्वरो रोगाणां, कुष्ठं दीर्घरोगाणां, राजयक्ष्मा रोगसमूहानां, प्रमेहोऽनुषङ्गिणां, जलौकसोऽनुशस्त्राणां, बस्तिस्तन्त्राणां, हिमवानौषधिभूमीनां, सोम ओषधीनां, मरुभूमिरारोग्यदेशानाम्, अनूपोऽहितदेशानाम्, निर्देशकारित्वमातुरगुणानां, भिषक चिकित्साङ्गानां, नास्तिको वर्ज्यानां, लौल्यं क्लेशकराणाम् अनिर्देशकारित्वमरिष्टानां, अनिर्वेदो वार्तलक्षणानां, वैद्यसमूहो निःसंशयकराणां, योगो वैद्यगुणानां, विज्ञानमौषधीनां, शास्त्रसहितस्तर्कः साधनानां, संप्रतिपत्तिः कालशान प्रयोजनानाम् अव्यवसायः कालातिपत्तिहेतूनां, दृष्टकर्मता निःसंशयकराणाम् असमर्थता भयकराणां, तद्विद्यसंभाषा बुद्धिवर्धनानाम्, आचार्यः शास्त्राधिगम हेतूनाम्, आयुर्वेदोऽमृतानां, सद्वचनमनुष्ठेयानाम्, असद्ग्रहणं सर्वाहितानां, सर्वसन्न्यासः सुखानामिति ॥ ४० ॥ ,
We shall describe some more drugs, factors and diets that are important from the point of view of their utilities and actions ( They are as follows ).
Anna or food – sustenance of life
Water – production of soothing effects
Wine – dispelling fatigue
Milk – invigorating.
Meat – nourishing
Meat soup – refreshing
Salt – bringing about deliciousness in food
Sour things – having good taste
Meat of cock – strength promoting
Semen of crocodile – having aphrodisiac action
Honey – alleviating kapha and pitta
Ghee – alleviating vata and pitta
Sesamum oil – alleviating vata and kapha
Emesis – eliminating kapha
Purgation – eliminating pitta
Enema (both anuvasana and asthapana types) – eliminating vata
Fomentation – bringing about tenderness in the body.
Exercise – bringing about firmness
Alkalies – causing impotency.
Tinduka (Diospyros peregrina Gurke) – bringing about deliciousness in nondietetic food articles.
21. Unripe kapittha (Feronia limonia Swingle) – producing harmful effect on throat.
22. Ghee of sheep milk – producing bad effect on heart.
23. Goat milk – producing wholesome and galactogogue effect, and curing consumption, and raktapitta (a disease characterised by bleeding from different parts of the body.
24. Sheep milk – vitiating kapha and pitta.
25. Buffalo milk – inducing sleep.
26. In complete formation of curd – obstructing channels of circulation.
27. Food prepared of gavedhuka (Triticum aestivum Linn.)
28. Food prepared of uddalaka (?) – drying.
emaciating.
29. Sugar cane – producing diuretic effect
30. Barley – increasing the quantity of faeces.
31. Jumbu (Syzygium cumini Skeels) aggravating vata.
32. Saskuli type of pastry – aggrevationg pitta and kapha
33. Kulattha (Dolichos – biflorus Linn.) – Causing Amlapitta
34. Masa (Phaseolus radiatus Linn.) Aggravating Kapha and Pitta.
35. Fruit of madana (Randia dumetorum Lam.) – for being used in emesis, asthapana and anuvasana types of enema.
36. Trivrit (Operculina turpethum R. B.) – causing easy purgation.
37. Aragvadha (Cassia fistula Linn.) – causing mild purgation.
38. Milk of snuhi (Euphorbia nerifolia Linn.) – causing strong purgation.
39. Apamarga (Achyranthes aspera Linn.) eliminating doshas from the head.
40. Vidanga (Embelia ribes Burm. f.) – killing parasites.
41. Sirisa (Albizzia lebbeck Benth.) – producing anti-toxic effects.
42. Khadira (Acacia catachu Willd.) – curing obstinate skin diseases including leprosy.
43. Rasna (Pluchea lanceolata Oliver and Hiern) – alleviating vata (diseases due to the vitiation of vata.)
44. Amalaka (Emblica officinalis Gaertn.) – causing rejuvenation.
45. Haritaki (Terminalia chebula Linn.) – producing wholesome effect.
46. Root of eranda (communis Linn.) – increasing virility and alleviating vata.
47. Root of pippali (Piper longum Linn.) – promoting digestion, carmination and relieving constipation.
48. Root of chitraka (Plumbago zeylanica Linn.) – promoting digestion, carmination and curing piles and colic pain.
49. Puskaramula (Inula racemosa Hook. f. ) – curing hiccup, dysphonia, cough and pain in the chest.
50. Musta (Cyperus rotundus Linn.) – causing astringent effect, promoting digestion and carmination.
51. Udicya (Pavonia odorata willd.) – producing cooling effect, promoting digestion and carmination and curing vomiting and diarrhoea.
52. Syonaka (Oroxylum indicum Vent.) – causing astringent effect, promoting digestion and carmination.
53. Ananta (Hemidesmus indicus R. B.) – causing astringent effect and curing raktapitta (a disease characterized by bleeding from different parts of the body).
54. Guduchi (Tinospora cordifolia Miers). – causing astringent effect, promoting digestion and alleviating vata and kapha, constipation and raktapitta (a disease characterized by bleeding from different parts of the body).
55. Bilva (Aegle marmelos Corr.) – causing astringent effect, promoting digestion and alleviates vata and kapha
56. Ativisa (Aconitum heterophylum Wall ) – causing astringent effect, promoting digestion, carmination and alleviating all the doshas.
57. Pollens of utpala (Nymphaea alba Linn.) kumuda ( a variety of utpala) and padma (Nelumbo nucifera Gaertn. ) :- causing astringent effect, and alleviating raktapitta (a disease characterized by bleeding from different parts of the body).
58. Duralabha (Fagonia cretica Linn.) – alleviating kapha and pitta.
59. Priyangu (Callicarpa macrophylla Vahl.) – alleviating acute attacks of raktapitta (a disease characterized by bleeding from different parts of the body ).
60. Bark of kutaja (Holarrhena antidysenterica Wall.) – causing astringent effect and alleviating kapha, pitta and rakta.
61. Fruit of kasmarya (Gmelina arborea Linn.) – causing haemostasis and curing raktapitta (a disease characterized by bleeding from different parts of the body).
62. Prsniparni (Uraria picta Desv.) – causing astringent effect, alleviating vata and promoting digestion and virility.
63. Salaparni (Desmodium gangenticum DC. ) – having aphrodisiac effect and alleviating all doshas.
64. Bala (Sida cordifolia Linn.) – having astringent effect, promoting strength and alleviating vata.
65. Gokshura (Tribulus terrestris Linn.) – curing dysuria and vitiation of vata.
66. Extract of hingu (Ferula narthex Boiss.) – causing excision, promoting the power of digestion, downward movement of wind and alleviating vata and kapha.
67. Amlavetasa (Rheum emodi Wall.) – causing purgation, promoting the power of digestion, downward movement of wind and alleviating vata and kapha.
68. Barley ash – having laxative effect, causing carmination and curing piles.
69. Habitual use of buttermilk. – curing grahani (sprue), oedema, piles and complications due to improper administration of ghee (oleation therapy).
70. Habitual use of meat soup of carnivorous animals. – curing grahani (sprue ), consumption and piles.
71. Habitual use of milk and ghee – causing rejuvenation.
72. Habitual use of ghee and roasted corn flour in equal quantity – promoting virility and curing misperistalsis.
73. Habitul gargling with til oil – promoting taste in food and strength of teeth.
74. Application of sandalwood paste – removing foul odour and burning sensation of the body.
75. Application of rasna (Pluchia lanceolata Oliver and Hiern) and aguru (Aquilaria agalocha Roxb.) in ointment from – removing coldness.
76. Lamajjaka (Cymbopogon jwarancusa Schult.) and usira (Vetiveria zizanioides Nash. – curing burning sensation, skin diseases and sweating.
77. Massage and poultice of kustha (Saussurea lappa C. B. Clarke.) – alleviating vata.
78. Madhuka (Glycyrrhiza glabra Linn.) – causing good eye-sight, virility, good hair, good voice, complexion, pigmentation and healing.
79. (Fresh) air – giving life and consciousness.
80. Heat – curing indigestion, stiffness, cold, colic pain and shivering.
81. Water – producing astringent effect.
82. Water with a hot clod of earth plunged there in – alleviating acute attacks of thirst and vomiting.
83. Intake of food in excessive quantity – causing serious type of indigestion.
84. Intake of food according to the power of digestion – promoting digestion.
85. Wholesome diets and regime – worth adopting regime.
86. Intake of food in time – healthy practices.
87. Contentment – qualities of food.
88. Suppression of natural urges – unhealthy practices.
89. Wine – exhilerating.
90. Intoxication due to excessive drinking – causing loss of intelligence, patience and memory.
91. Heavy food – causing indigestion.
92. Intake of food only once (in twenty four hours) – bringing about happiness.
93. Excessive indulgence in sexual act. causing consumption.
94. Suppression of the urge of seminal ejaculation – causing impotency.
95. Slaughtering place 96. Fasting
97. Intake of food in reduced quantity – causing aversion for food.
reducing longevity. causing emaciation.
98. Intake of food before the digestion of the previous meal – causing vitiation of grahani (small intestine including duodenum)
99. Intake of irregular meals – causing irregularity in digestive power.
100. Intake of food having mutually contradictory properties – producing wretched diseases like obstinate skin diseases including leprosy and leucoderma.
101. Tranquility – healthy regime.
102. Exertion – unhealthy regime.
103. Improper utilisation (of the objects of senses ) – causing diseases in general.
104. Sexual act with a woman during her menstrual period – inauspicious habits.
105. Celibacy – resulting in longevity.
106. Adultery – reducing longevity.
107. Determination – aphrodisiacs.
108. Unhappiness – causing loss of virility.
109. Strenuous efforts exceeding the limits of one’s own capacity – shortening the span of life.
110. Grief – causing aggravation of diseases.
111. Bath – removing fatigue.
112. Cheerfulness – delighting.
113. Worry – emaciating.
114. Nourishment – causing good sleep.
115. Detachment – nourishing.
116. Excessive sleep – causing drowsiness.
117. Regular intake of diet of all tastes – promoting strength.
118. Regular intake of food having only one taste – causing weekness.
119. Dead or obstructing foetus – requiring immediate and careful romoval.
120. Indigestion – requiring prevention.
121. Child – requiring mild drugs.
122. Old person -requiring palliative treatment.
123. Pregnant woman – requiring abstinence from the intake of strong medicines, resorting to sexual act and physical exercise.
124. Happiness – helping retention of conception.
125. Diseases due to the vitiation of all the three doshas – causing difficulty in cure.
126. Poisoning due to ama (product of improper digestion and metabolism) – causing incrable disease.
127. Fever – important diseases
128. Kustha (obstinate skin diseases including leprosy) – chronic diseases.
129. Rajayaksma (tuberculosis) – combination of diseases.
130. Prameha (obstinate urinary disorders including diabetes mellitus) – relapsing diseases
131. Leech – auxiliary surgical devices.
132. Enema – elimination therapies.
133. The Himalayas – habitats of medicinal plants
134. Soma (?) – drugs.
135. Desert – healthy places.
136. Marshy land – unhealthy places.
137. Compliance with the instructions of the physician – qualities of patients.
138. Physician – aspects of treatment.
139. An atheist – requiring boycott.
140. Greed – troublesome practices.
141. Disobedience to the instructions of the physician – bad prognostic signs.
142. Self confidence – signs of recovery.
143. An assemblage of physicians – eradicating doubts (with regard to the line of treatment etc.)
144. Sense of propriety – qualities of physicians.
145. Proper understanding – therapeutic devices.
146. Reasoning based on scriptures – devices for success.
147. Presence of mind – timely grasp of the situation.
148. Inaction – waste of time.
149. Practical experience – eradicating doubts
150. Incapability – terrifying factors.
151. Clinical seminars – increasing wisdom.
152. Preceptor – providing scriptural knowledge.
153. Knowledge of Ayurveda (science of life) – bringing about immortality.
154. Words of noble persons – requiring to be complied with.
155. Words of wicked – leading to harmful results.
156. An absolute detachment from actions – giving happiness.
It is not that all the wholesome and unwholesome items of diet and drugs, listed above, are the most important ones; they in fact represent only some of the most important ones.
The list of wholesome and unwholesome food articles, drugs and regimen mentioned above should not be taken as a comprehensive one; this list in fact represents only some of the most important drugs etc. The list also includes the therapeutic utility of the respective drugs etc.material as well as non-material and wholesome as well as unwholesome.
Among those that alleviate kapha and pitta, honey and duralabha (Fagonia cretica Linn.) are stated to be the best-honey as a liquid drug and durulabhu as a non-liquid drug.
Basti (enema) includes both asthapana and anuvasana types of enema. Among the factors that vitiate pitta and kapha, sheep milk, masa (Phaseolus radiatus Linn.) and saskuli type of pastry have been enumerated as most important-sheep milk as a drink, masa (Phaseolus radiatus Linn.) as an eatable, and saskuli type of pastry as a chewable. Similarly the predominance of the respective drugs is to be ascertained in relation to the class or sub-class to which it belongs.
Water has been stated to be the best among the soothing as well as astringent factors separately. This separate mention of water implies that water is the most effective common soothing as well as astringent factor jointly and separately. Wherever several properties of a given drug are enumerated simultaneously it is to be understood that the concerned drug is the most effective one only when there is a complex situation, necessitating the effect of the combined properties of the drug. The example of water as cited above represents a contrast to this combined effect of some of the drugs like root of pippali etc.
Taking meals only once in twenty four hours is no doubt the most desirable regimen for the maintenance of good health. But it does not mean that taking meals more than once in twenty four hours is prohibited. Even if one takes two square meals, it does not affect digestion, sleep etc. and as such is equally conducive to the maintenance of good health and happiness.
Taking meals in a slaughter-house is not desirable because the sight of animals being slaughtered might create repugnance resulting in the aversion for food.
Continued intake of food having only one taste would no doubt cause emaciation but it has its exceptions as well. For example, continuous intake of ghee is regarded as the best elixir.
भवन्ति चात्रअग्र्याणां शतमुद्दिष्टं यद्विपञ्चाशदुत्तरम् । अलमेतद्विकाराणां विघातायोपदिश्यते ॥ ४१ ॥
Thus it is said :-
The one hundred and fifty two varieties of best drugs and regimen have been explained. (Actually one hundred and fifty six varieties are described-three of them appear to be interpolations). They are sufficient for giving guidance to a physician in connection with the treatment of various diseases. [ 41 ]
The best varieties enumerated above include even diseases like fever and prameha (obstinate urinary disorder including diabetes mellitus) which are by nature exceedingly troublesome. They have been stated here in order to guide the physician in connection with the treatment of diseases. Knowledge of such diseases is indeed useful for their treatment.
The usefulness of the knowledge of the best varieties of drugs and regimen with regard to the elimination of diseases is no doubt very important. It does not however, mean that all the other prescriptions about the treatment of various diseases are unnecessary.
Here elimination of diseases includes the administration of requisite therapies in respect of the manifested diseases and for the maintenance of normal health by the prevention of diseases.
समानकारिणो येऽर्थास्तेषां श्रेष्ठस्य लक्षणम् । ज्यायस्त्वं कार्यकर्तृत्वे वरत्वं चाप्युदाहृतम् ॥ ४२ ॥ वातपित्तकफानां च यद्यत् प्रशमने हितम् । प्राधान्यतश्च निर्दिष्टं एतन्निशम्य निपुणं चिकित्सां यद्व्याधिहरमुत्तमम् ॥ ४३ ॥ संप्रयोजयेत् । एवं कुर्वन् सदा वैद्यो धर्मकामौ समनुते ॥ ४४ ॥
The best among drugs and regimen having similar actions, the best effects and qualities of theirs have been enumerated. The drugs and regimen useful for alleviating diseases caused by vata, pitta and kapha, and the best useful ones among them have been indicated here. A good physician should know all this before starting the treatment of the various diseases. It is only if he does so, he can enjoy happiness in this world and the world beyond. [ 42–44 ]
The term ‘jyayastva’ in verse forty two refers to such of the drugs and regime which excel in their unwholesome qualities, as for example yavaka etc., excel among unwholesome food articles. The term ‘srestha’ on the other hand refers to the excellence of drugs and regime in respect of their wholesome qualities; e.g. red variety of sali rice among the wholesome ones. Another reading of ‘varatva’ in verse number forty two is ‘avaratva’. According to this reading the above list also includes some of the most undesirable regime like ‘intercourse with a woman during her menstrual period among the inauspicious acts’.
पथ्यं पथोऽनपेतं यद्यच्चोक्तं मनसः प्रियम् । यञ्चाप्रियमपथ्यं च नियतं तन्न लक्षयेत् ॥ ४५ ॥ मात्राकालक्रियाभूमिदेहदोषगुणान्तरम् प्राप्य तत्तद्धि दृश्यन्ते ते ते भावास्तथा तथा ॥ ४६ ॥ तस्मात् स्वभावो निर्दिष्टस्तथा मात्रादिराश्रयः । तदपेक्ष्योभयं कर्म प्रयोज्यं सिद्धिमिच्छता ॥ ४७ ॥
The drugs and regimen which do not adversely affect the body and mind are regarded as wholesome; those which adversely affect them are considered to be unwholesome. But this cannot be accepted as a general rule in absolute terms. The drugs and regimen in fact change their qualities, depending on the doshage, season, method of preparation, habitat and combination with other useful and harmful drugs. So the natural qualities of drugs and regimen as well as the conditions like doshage etc. are both required to be well ascertained before the administration of the requisite therapy in order to achieve the desired effect. [45-47]
A thing that does not adversely affect the body and mind is wholesome. The body inucludes dhatus, dasas as well as their channels. The purpose of intake of wholesome drugs etc., is to maintain normal health and alleviate the various diseases. As it is essential to take into account the psychological aspects of the treatment, the determination of wholesomeness also includes personal likings of the patients. A wholesome drug is therefore supposed to be one which suits the personal likings of the individual. That is to say, a given diet or drug will not be effective if it is taken unwillingly by the individual perforce; it will be more effective only when the individual has a feeling that by taking it he will be able to maintain his normal health or will be free from the malady he is suffering from. The given drug or diet should also be in conformity with his personal liking. For example, if he has aversion to bitter things it would be advisable to avoid administration of such drugs or diet to him.
he above definition of wholesomeness is not to be taken in absolute terms. While conduciveness to the maintenance of normal health and the alleviation of various diseases forms an essential part of the definition of wholesomeness, personal liking cannot always be determinant factor for wholesomeness of a given drug or diet. For example even if a given drug of bitter taste is not favourably acceptable to the personal taste of an individual suffering from fever, the efficacy of the drug in the treatment of fever cannot be questioned on the ground of his psychological preparedness or otherwise to accept it.
The wholesomeness or otherwise of drugs etc., depends upon various other extraneous conditions like dose etc. Judging from the various conditioning factors, even the most tasteful object (sweet etc. ) might turn out to be unwholesome or vice versa (for example things of bitter taste). To cite another example, ghee is generally regarded to be wholesome diet but intake of ghee in excessive quantity or its intake during spring or when it is prepared with drugs of opposite qualities or its intake by an individual of marshy land or by an iudividual having corpulant body or the one in whom kapha is aggravated, is considered to be . unwholesome. Conversely even an unwholesome drug like poison becomes wholesome, if taken in proper quantity. For the purpose of rejuvenation, poison (aconite or snake poison) is said to be given in the quantity of a sesamum seed-cf. Chikitsa 1: 3:25. To sum up, it is not possible to define unwholesomeness in absolute terms. Generally speaking, wholesome nature of a drug may however be defined. But the definition of wholesomeness ralates only to its natural form; so also about unwholesomeness. For example red variety of sali rice is wholesome by nature and yavaka etc., are unwholesome. The effective wholesomeness or otherwise is however always to be determined in accordance with the doshage etc.
तदात्रेयस्य भगवतो वचनमनुनिशम्य पुनरपि भगवन्तमात्रेयमग्निवेश उवाचयथोद्देशमभिनिर्दिष्टः केवलोऽयमर्थो भगवता श्रुतश्चास्माभिः । आसवद्रव्याणामिदानीमनपवादं लक्षणमनतिसंक्षेपेणोपदिश्यमानं शुश्रूषामह इति ॥ ४८ ॥ तमुवाच भगवानात्रेयः- धान्य फलमूलसारपुष्पकाण्डपत्रत्वचो भवन्त्यासवयोनयोऽग्निवेश ! संग्रहेणाष्टी शर्करानवमीकाः । तास्वेव द्रव्यसंयोगकरणतोऽ परिसंख्येयालु यथापथ्यतमानामासवानां चतुरशीर्ति निबोध । तद्यथा-सुरासौवीरतुषोदकमैरेयमेदकधान्याम्लाः षड् धान्यासवा भवन्ति, मृद्धीकाखर्जूरकाश्मर्यधन्वनराजानतृणशून्यपरुषकाभ्यामलकमृगलिण्डिका जाम्बवकपित्थकुवलबदरकर्कन्धुपीलुप्रियालपनसन्यग्रोधाश्वत्थलक्षकपीतनोदुम्बराजमोदशृङ्गाटकशङ्घिनीफलासवाः षड्विंशतिर्भवन्ति, विदारिगन्धाश्वगन्धाकृष्णगन्धाशतावरीश्यामात्रिवृद्दन्तीद्रवन्तीविल्वोरुबूकचित्र कसूलैरेकादश मूलासवा भवन्ति, शालप्रियकाश्वकर्णचन्दनस्यन्दनखदिरकदरसप्तपर्णार्जुनासनारिमेद तिन्दुक किणिहीशमीशुक्तिशिंशपाशिरीष व अलधम्बनमधूकैः सारासवा विंशतिर्भवन्ति, पद्मोत्पलनलिकुमुद सौगन्धिक पुण्डरीकशत पत्र मधूकप्रियङ्गुधातकीपुष्पैर्दश पुष्पासवा भवन्ति, इक्षुकाण्डेविक्षुवालिकापुण्ड्रकचतुर्थाः काण्डासवा भवन्ति, पटोलताडकपत्रासवौ द्वौ भवतः, तिल्वकलोभैलवालुकक्रमुक चतुर्थास्त्वगासवा भवन्ति, शर्करासव एक श्वेति । एवमेषामासवानां चतुरशीतिः परस्परेणासंसृष्टानामासवद्रव्याणामुप. निर्दिष्टा भवति । एषामासवाना मासुतत्वादासवसंज्ञा । द्रव्यसंयोगविभागविस्तारस्त्वेषां बहुविधकल्पः संस्कारच । यथास्वं संयोगसंस्कारसंस्कृता ह्यासवाः स्वं कर्म कुर्वन्ति । संयोगसंस्कारदेशकालमाणादयश्च भावास्तेषां तेषामासवानां ते ते समुपदिश्यन्ते तत्तत्कार्यमभिसमीक्ष्येति ॥ ४९ ॥
Having listened to the above instructions of Lord Atreya, Agnivesa said. “You have answered our questions in entirety and we have followed it. Now we shall like to hear an elaborate and correct description of the ingredients that enter into alcoholic preparations.”
Lord Atreya replied, “In brief, sources of ingredients for alcoholic preparations are eight viz., grains, fruits, roots, heartwoods, flowers, branches and barks; the ninth one is sugar. Alcoholic preparations are innumerable depending upon the ingredients, their combinations and the method of preparation; however the most wholesome ones out of them are eighty four in number as follows :
Category and number
I Six alcoholic preparations made of grains.
sura, sauvira, tusodaka, maireya, medaka and dhanyamla.
II Twenty six alcoholic prepartions made of fruits.
1. Draksa (Vitis vinifera Linn.)
2. Kharjura ( Phoenix sylvestrys Roxb.)
3. Kasmarya (Gmelina arborea Linn.) 4. Dhanvana (Grewia tiliaefolia Vahl. )
5. Rajadana (Mimusops hexandra Roxb.)
6. Ketaka (Pandanus tectorius Soland.)
7. Parusaka (Grewia asiatica Linn.)
8. Abhaya (Terminalia chebula Linn.)
9. Amalaka (Emblica officinalis Gaertn. )
10. Mrgelindika (Terminalia belerica Roxb.)
11. Jambu (Syzygium cumini Skills.)
12. Kapittha (Foronia limonia Swingle. )
13. Kuvala (Zizyphus sativa Gaertn.)
14. Badara (Zizyphus jujuba Lam.)
15. Karkandhu (Zizyphus nummularia W. A.)
16. Pilu ( Salvadora persica Linn.)
17. Priyala (Buchanania lanzen Spreng.)
18. Panasa (Artocarpus heterophyllus Lam.)
19. Nyagrodha (Ficus bengalensis Linn.)
20. Asvattha (Ficus religiosa Linn.) 21. Plaksa (Ficus lacor Buch-Ham. ) labbeck
22. Kapitana (Albizzia Benth.) :
23. Udumbara (Ficus recemosa Linn.)
24. Ajamoda (Trachyspermum roxburghianum)
25. Srngataka (Trapa bispinosa Roxb.)
26. Sankhini (Cansocora decussata Roem et. Sch. )
III Eleven alcoholic preparations made of roots.
1. Salaparni (Desmodium gangeticum DC.)
2. Ashvagandha (Withania somnifera Dunal)
3. Krsnagandha (Moringa oleifera Lam.)
4. Satavari (Asparagus racemosus Willd)
5. Syama (Operculina turpethum R. B.)
6. Trivrit ( a variety of syama)
7. Danti (Baliospermum montanum Muell-Arg.)
8. Dravanti (Jatropa glandulifera Roxb.)
9. Bilva (Aegle marmelos Corr.)
10. Eranda (Ricinus communis Linn.)
11. Chitraka (Plumbago zeylanica Linn.)
IV Twenty alcoholic preparations made of heart-wood.
I. Sala ( Shorea robusta Gaertn. f. )
2. Priyaka (Buchanania Spreng.) lanzan
3. Asvakarna (Dipterocarpus alatus Roxb.)
4. Chandana (Santalum album Linn.)
5. Tinisa (Ougeinia dalbergioides Benth.)
6. Khadira (Acacia catechu Willd.)
7. Kadara (a variety of khadira)
8. Saptaparna (Alstonia R. Br.)
9. Arjuna (Terminalia arjuna W. and A.)
10. Asana (Terminalia tomentosa W. and A. )
11. Arimeda ( a variety of khadira)
12. Tinduka (Diospyrus peregrina Gurke)
13. Kinili (white variety of sirisa )
14. Sami (Prosopis spicigera Linn.)
15. Badari (Zizyphus jujuba Lam.)
16. Simsapa ( Dalbergia sissoo Roxb.)
17. Sirisa (Albizzia lebbeck Benth.)
18. Vanjula (?)
19. Dhanvana (Grewia tiliaefolia Vahl.)
20. Madhuka (Madhuka indica J. F. Gmel. )
V Ten alcoholic preparations made of flowers.
1. Padma ( Nelumbo nucifera Gaertn. )
2. Utpala (Nymphaea alba Linn.) 3. Nalina ( a variety of padma )
4. Kumuda ( a variety of utpala) 5. Saugandhika (?)
6. Pundarika (Nymphaea lotus Linn.) 7. Satapatra ( a variety of kamala)
8. Madhuka (Madhuka indica J. F. Gmel. )
9. Priyangu (Calliarpa macrophylla Vahl.)
10. Dhataki (Woodfordia fruticosa Kurz.)
VI Four alcoholic preparations made of branches.
1. Iksu (Saccharum officinarum Linn.)
2. Kandeksu (Saccharum spontanium Linn.
3. Iksuvalika (Asteracantha longifolia Ness.)
4. Pundraka (a type of sugar cane )
VII Two alcoholic preparations made of leaves.
1. Patola (Trichosanthes cucumerina Linn.) 2. Tadaka (Borassus flabellifer Linn.)
VIII Four alcoholic preparations made of barks.
1. Tilvaka (Symplocos racemosa Roxb.)
2. Lodhra ( a variety of tilvaka )
3. Elavaluka (Brunus cerasus L.)
4. Kramuka (Araca catechu Linn.)
There is only one variety of alcoholic preparation made of sugar.
When prepared individually from the above mentioned ingredients, they make eighty four varieties of alcoholic preparations. They are known as alcoholic preparation () because of the process of fermentation () involved in their preparation. Depending upon the permutation and combination of these ingredients and also the method of preparation, they have in fact innumerable varieties. Actions of these alcoholic preparations are based on the properties of the ingredients and the method of preparation. Keeping in view the effects desired to be produced by a particular alcoholic preparation, combination of ingredients, method, time (duration of fermentation), and place (inside a heap of ashes or grains etc.) of the preparation, quantity etc. are prescribed. [ 48-49 ]
There are various types of alcoholic preparations. Only the imporant ones are described here. While enumerating the various sources of ingredients for alcoholic preparations sarkara or sugar has been enumerated separately because unlike grains etc. sugar has got no varieties. Yasa sarkaru (ash of Yavasaka MW.) which is a variety of sugar is not known to be used in alcoholic preparation. Sugar prepared of honey is included in honey itself and honey has not been enumerated as a source material. In such preparations grains are invariably added; so it comes under the category of dhanyusava or alcoholic preparations made of grains. So also is the explanation for the asavas or alcoholic preparations made of sugar-candy etc.
Sauvira type of alcoholic preparation is made of dehusked barley; maireya is a type of alcoholic preparation made of wine; wine of white colour is known as jagala; fermented gruel made of grains is known as dhanyambu,
Even though the eighty four varieties of alcoholic preparations have been specifically stated here, it does not rule out the possibility of other innumerable varieties thereof depending upon permutation and combination of the various drugs. It is not that the specifications given above are final and no further classification is possible. In fact, each of the above specifications relate to a class of drugs which include innumerable individual items and then there are many other processing factors. So the above specifications are intended just to list some of the important varieties of alcoholic preparations. There are many more types, depending upon the permutation, combination and processing of the various drugs. These alcoholic preparations are to be made of various drugs, paying due regard to the individual needs.
Again :
* भवति चात्रमनःशरीराग्निवलप्रदानामस्व प्रशोकारुचिनाशनानाम् । संघर्षणानां प्रवरासवाना मशीतिरुक्ता चतुरुत्तरैषा ॥ ५० ॥
Thus it is said :
The eighty four types of excellent alcoholic preparations have been enumerated. They all strengthen the mind, body and the power of digestion; they help in overcoming sleeplessness, grief and anorexia and are exhilerating.
तत्र श्लोक :
To sum up शरीररोगप्रकृतौ मतानि तत्त्वेन चाहारविनिश्चयं च । उवाच यजः पुरुषादिकेऽस्मिन् मुनिस्तथाग्र्याणि वरासवांश्च ॥ ५१ ॥
In this chapter on the “Origin of Man and diseases”, various theories relating to the origin of living beings and diseases, the most wholesome and unwholesome diets and regimen and the most important alcoholic preparations have been described. [51]
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते लोकस्थाने यज्जःपुरुषीयो नाम पञ्चविंशोऽध्यायः ॥ २५ ॥
Thus ends the twenty fifth chapter on the “Origin of Man, and Diseases” of the Sutra section of Agnivesa’s work as redacted by Charaka. [25]
