अथातो वाजीकरणविधिमध्यायः । इति ह स्माहुरात्रेयादयो महर्षयः ।
We shall now expound the chapter-Vajikarana vidhi procedure of virilification therapy; thus said Atreya and other great sages.
वाजीकरणमन्विच्छेतसततं विषयी पुमान् । तुष्टिः पुष्टिरपत्यं च गुणवत्तत्र संश्रितम् ॥ १ ॥
अपत्यसन्तानकरं यत्सद्यः संप्रहर्षणम् । वाजीवातिबलो येन यात्यप्रतिहतोऽङ्गनाः ॥ २ ॥
भवत्यतिप्रियः स्त्रीणां येन येनोपचीयते । तद्वाजीकरणं तद्धि देहस्योर्जस्करं परम् ॥ ३ ॥
Man who is seeking pleasure should resort to Vajikarana (virilification) therapy constantly. It bestows contentment, nourishment, children of good qualities, continutiy of progeny and great happiness immediately.
That (medicine or therapy) by which the man becomes capable of copulating with the woman with great strength like a horse, by which he becomes loved by women and by which the body of the person gets nourished is known as Vajikarana, it is the best promoter of strength and vigour. 1-3.
धर्म्यं यशस्यमायुष्यं लोकद्वयरसायनम् । अनुमोदामहे ब्रह्मचर्यमेकान्तनिर्मलम् ॥ ४ ॥
We approve Brahmacarya-celebacy, which is the cause of righteousness, success in life, long life, good for both the worlds/lives (the present and future lives ) and always pure.
अल्पसत्वस्य तु क्लेशैर्बाध्यमानस्य रागिणः । शरीरक्षयरार्थं वाजीकरणमुच्यते ॥ ५ ॥
For those who are of weak mind, those who are suffering from miseries, those and who are afflicted by diseases, vajikarana (virilification recipes/aphrodisiac recipes) will be described to protect the wasting of their body. 5.
कल्कस्योदग्रवयसो सर्वेष्वृतुष्वहरहर्व्यवायो वाजीकरणसेविन: । निवार्यते ॥ ६ ॥
Those who are strong, who are in their youth, and who consume aphrodisiac recipes, need not avoid copulation everyday in all seasons. 6.
अथ स्निग्धविशुद्धानां निरूहान् सानुवासनान् । घृततैलरसक्षीरशर्कराक्षौद्रसंयुतान् योगविद्योजयेत्पूर्वं क्षीरमांसरसाशिनाम् । ॥७॥
ततो वाजीकरान् योगान् शुक्रापत्यबलप्रदान् ॥ ८ ॥
The person should be administered oleation purification, decoction enema, lubricating enema etc. along with ghee, oil, meat juice, milk, sugar and honey adopting proper procedure; food should be milk, meat soup and boiled rice etc. after these therapies, he should be asked to consume vajikara recipes which gives strength to the semen and the offspring. 7-8.
अच्छायः पूतिकुसुमः फलेन रहितो द्रुमः । यथैकश्चैकशाखश्च निरपत्यस्तथा नरः ॥ ९ ॥
A man without children, is like a tree which has no shade, bearing flowers of foul smell, and not bearing fruits, not having branches, and standing alone. 9.
स्खलद्गमनमव्यक्तवचनं धूलिधूसरम् । अपि लालाविलमुखं हृदयाह्लादकारकम् ॥ १० ॥
अपत्यं तुल्यतां केन दर्शनस्पर्शनादिषु । किं पुनर्यद्यशोधर्ममान श्रीकुलवर्धनम् ॥ ११ ॥
Stumbling walk, incomplete speech, body covered with dust, mouth/face dirty with saliva-inspite of all these (the child) is gladdening to the heart;which other thing is equal to it in its sight and touch? which is equal to it, in enhancing the reputation, reghteousness, prestige, wealth, dignity and lineage of the family? 10-11.
शुद्धकाये यथाशक्ति वृष्ययोगान् प्रयोजयेत् ।
Aphrodisiac recipes should be administered after purifying the body and considering one’s strength.
शरेक्षुकुशकाशानां विदार्या वीरणस्य च ॥ १२ ॥
मूलानि कण्टकार्याश्च जीवकर्षभकौ बलाम् । मेदे द्वे द्वे च काकोल्यौ शूर्पपण्यौ शतावरीम् ॥ १३ ॥
अश्वगन्धामतिबलामात्मगुप्तां पुनर्नवाम् । वीरां पयस्यां जीवन्तीमृद्धिं रास्नां त्रिकण्टकम् ॥ १४ ॥
मधुकं शालिपर्णी च भागांस्त्रिंपलिकान् पृथक् । माषाणामाढकं चैतद् द्विद्रोणे साधयेदपाम् ॥ १५ ॥
रसेनाढकशेषेण पचेत्तेन घृताढकम्। विदारीधात्रीक्षुरसानामाढकाढकम् ॥ १६ ॥
चावपेत् । दत्त्वा घृताच्चतुर्गुणं क्षीरं पेष्याणीमानि वीरां स्वगुप्तां काकोल्यौ यष्टीं फल्गुनि पिप्पलीम् ॥ १७ ॥
द्राक्षां विदारीं खर्जूरं मधुकानि शतावरीम् । तत्सिद्धपूतं चूर्णस्य पृथक् प्रस्थेन योजयेत् ॥ १८ ॥
शर्करायास्तुगायाश्च पिप्पल्या कुडवेन च । मरिचस्य प्रकुञ्चेन पृथगर्धपलोन्मितैः ॥ १९ ।।
त्वगेलाकेसरैः श्लक्ष्णैः क्षौद्रद्विकुडवेन च । पलमात्रं ततः खादेत् प्रत्यहं रसदुग्धभुक् ॥ २० ॥
तेनारोहति वाजीव कुलिङ्ग इव हृष्यति ।
Root of Sara, iksu, kasa, vidari, virana and kantakari, jivaka, rsabhaka, bala, the two meda, two kakoli, two surpaparni vira, payasya, jivanti rddhi, rasna, trikantaka, madhuka and saliparni-each three pala and masa—one adhaka are boiled in two drona of water and decoction reduced to one adhaka. To this are added one adhaka each of ghrta (ghee), juice of vidari, dhatri, and iksu, cow’s milk four times the quantity of ghee and the paste of vira, svagupta, both the kakoli, yasti, phalgu, pippali, draksa, vidari, kharjura, madhuka and satavari — each one prastha and medicated ghee prepared. After it cools it is filtered and nice powder of sugar, tuga and pippali—each one prastha of marica one prakunca; of tvak, ela, and kesara— each half-pala and honey two kudava are all added and preserved. Consumed in doses of one pala every day the person mounts on the woman like a horse and copulates like a sparrow.
विदारीपिप्पलीशालिपियालेक्षुरक्राद्रजः ॥ २१ ॥
पृथक् स्वगुप्तामूलाच्च कुडवांशं तथा मधु । तुलार्धं शर्कराचूर्णात् प्रस्थार्थं नवसर्पिषः ॥ २२ ॥
सोऽक्षमात्रमतः खादेत् यस्य रामाशतं गृहे ।
Powder of vidari, pippali, Sali, piyala, iksuraka and root of svagupta each one kudava, honey one kudava, powder of sugar half-tula, fresh ghee half-prastha-are all cooked to form a medicated ghee. It should be consumed in the dose of one aksa by the peson who has a hundred women in his house. 21b-23a.
सात्मगुप्ताफलान् क्षीरे गोधूमान् साधितान् हिमान् ॥ २३ ॥
माषान् वा सघृतक्षौद्रान् खादन् गृष्टिपयोऽनुपः । जागर्ति रात्रिं सकलामखिन्नः खेदनय् स्त्रियः ॥ २४ ॥
Fruits of atmagupta along with wheat flour or flour of masa cooked well, with cow’s milk and added with ghee and honey and consumed followed by drinking of gristipaya (milk of the cow which has delevered within a week) keeps awake all through the night without fatigue but causing exhaustion to the woman. 23b-24.
बस्ताण्डसिद्धे पयसि भावितानसकृत्तिलान् । यः खादेत्ससितान्ग च्छेत्स स्त्रीशतमपूर्ववत् ॥ २५ ॥
He who consumes white tila soaked in milk boiled with the testes of the goat, copulates with hundred women as never before. 25.
चूर्णं विदार्या बहुश: स्वरसेनैव भावितम् । क्षौद्रसर्पियुतं लीढ्वा प्रमदाशतमृच्छति ॥ २६ ॥
Powder of vidari soaked many times in its own fresh juice and consumed, mixed with honey and ghee, makes the person enjoy hundred women. 26.
कृष्णाधात्रीफलरजः स्वरसेन सुभावितम् । शर्करामधुसर्पिर्भिर्लीढ्वा योऽनु पयः पिबेत् ॥ २७ ॥ स नरोऽशीतिवर्षोऽपि यवेव परिहृष्यति ।
Powder of krsna and fruits of dhatri soaked well (many times) in its own juice and licked mixed with sugar, honey and ghee, followed by drinking of milk, such a man though aged eighty years, copulates like a youth. 27-28a.
कर्षं मधुकचूर्णस्य घृतक्षौद्रसमन्वितम् ॥ २८ ॥ पयोऽनुपानं यो लिह्यान्नित्यवेगः स ना भवेत् ।
He who licks one karsa of powder of madhuka added with ghee and honey followed by drinking milk, remains powerful always. 28b-29a.
कुलीरशृङ्ग्या यः कल्कमालोड्य पयसा पिबेत् ॥ २९ ॥ सिताघृतपयोन्नाशी स स नारीषु वृषायते ।
He who consumes the paste of kulirasrngi dissolved in milk and partakes food along with sugar, ghee and milk behaves like a bull with women. 29b-30a.
यः पयस्यां पयःसिद्धां खादेन्मधुघृतान्विताम् ॥ ३० ॥ पिबेद्वाष्कयणं चानु क्षीरं न क्षयमेति सः ।
He who consumes payasya cooked in milk and added with honey and ghee followed by drinking of baskayana ksira (milk of a cow which has delivered the half calf before one year) does not have decrease (of semen). 30b-31a.
सशर्करम् ॥ ३१ ॥ स्वयंगुप्तेक्षुरकयोर्बीजचूर्णं धारोष्णेन नरः पीत्वा पयसा रासभायते । उच्चटाचूर्णमप्येवं शतावर्याश्च योजयेत् ॥ ३२ ॥
Powder of seeds of svayamgupta and iksuraka added with sugar consumed with warm milk makes the person act like a donkey (during copulation). In the same manner the powder of uccata or satavari may also be used. 31b-32.
चन्द्रशुभ्रं दधिसरं ससिताषष्टिकौदनम् ।
पटे सुमार्जितं भुक्त्वा वृद्धोऽपि तरुणायते ॥ ३३ ॥
Dadhisare (solid part of curdled milk) white like the moon, mixed to boiled sastika rice, added with sugar, pressed through clean cloth. By consuming this even an aged man becomes a youth. 33.
श्वदंष्ट्रेक्षुरमाषात्मगुप्ताबीजशतावरी: पिबन् क्षीरेण जीर्णोऽपि गच्छति प्रमदाशतम् ॥ ३४ ॥
Powder of svadamstra, iksura, masa atmagupta bija and satavari added to milk and consumed makes even an old man go to (copulate ) hundred women. 34.
यत्किञ्चिन्मधुरं स्निग्धं बृहंणं बलवर्धनम् । मनसो हर्षण यच्च तत्सर्वं वृष्यमुच्यते ॥ ३५ ॥
Any substance which is sweet, unctuous, stoutening the body, increasing strength and pleasing to the mind-all of them are called as Vrsya ( aphrodisiac ). 35.
द्रव्यैरेवंविधैस्तस्माद्दर्पितः प्रमदां व्रजेत् ।
आत्मवेगेन चोदीर्णः स्त्रीगुणैश्च प्रहर्षितः ॥ ३६ ॥
Fortified by substances of these properties, stimulated by his own urge and getting satisfied with the feminine qualities, the man should copulate with the woman. 36.
सेव्याः सर्वेन्द्रियसुखा धर्मकल्पद्रुमाङ्कुराः ।
विषयातिशयाः पञ्च शराः कुसुमधन्वनः ॥ ३७॥
All the (five) sensory pleasures should be enjoyed to the maximum, they are the sprouts of the kalpa vrksa and the five arrows of the cupid. 37.
इष्टा ह्येकैकशोऽप्यर्था हर्षप्रीतिकराः परम् ।
किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः ॥ ३८ ॥
Each one of the objects the sense organs yeilds happiness and love, what to say when all of them are present together in the body of the woman. 38.
नामापि यस्या हृदयोत्सवाय यां पश्यतां तृप्तिरनाप्तपूर्वा । सर्वेन्द्रियाकर्षणपाशभूता कान्तानुवृत्तिव्रतदीक्षिता या ॥ ३९ ॥
कलाविलासाङ्गवयोविभूषा शुचिः सलज्जा रहसि प्रगल्भा | प्रियंवदा तुल्यमन:शया या सा स्त्री वृषत्वाय परं नरस्य ॥ ४० ॥
The very hearing of her name is gladdening to the heart (mind), her sight is satisfying as never before, she is the thread of attraction of all the sense organs. who considers it her duty to follow her husband, who is adorned with the knowledge of fine arts, beautyful body and young age, who is clean, bashful, skilled in sex; who speaks lovingly and equals the mind born god (cupid)-such a woman is the best aphrodisiac to man. 39-40.
आचरेच्च सकलां रतिचर्यां कामसूत्रविहितामनवद्याम् । देशकालबलशक्त्यनुरोधाद्वैद्यतन्त्रसमयोक्त्यविरुद्धाम् ॥४१॥
All actions of sex play, which are extolled in the (texts of) science of erotics, which are appropriate to the country, time, strength and capacity of the person and which are not opposite to the rules of the science of medicine-should be resorted to. 41.
अभ्यञ्जनोद्वर्तनसेकगन्धस्त्रक्चित्रवस्त्राभरणप्रकाराः दीर्घिका स्वभवनान्तनिविष्टा नीलसानुगिरींकूटनितम्बे काननानि गान्धर्वकाव्यादिकथाप्रवीणाः समस्वभावा वशगा वयस्याः ॥ ४२ ॥
पद्मरेणुमधुमत्तविहङ्गा । पुरकण्ठगतानि ॥ ४३ ।।
दृष्टिसुखा विविधा तरुजातिः श्रोत्रसुखः कलकोकिलनादः । अङ्गसुखर्तुवशेन विभूषा चित्तसुखः सकलः परिवारः ॥ ४४ ॥
तम्बूलमच्छमदिरा कान्ता कान्ता निशा शशाङ्काङ्का । यद्यच्च किञ्चिदिष्टं मनसो वाजीकरं तत्तत् ॥ ४५ ॥
Anointing, massaging and bathing of the body, wearing different kinds of beautiful garlands, dress and jewels; friends of similar nature (as of himself), well versed in music, poetry, story telling, and who are obedient attending on him; swimming inside his own house full of lotus; bees humming intoxicated by the nector of those flowers; or sojourn in the green forests on the slopes of the mountain, different species of trees providing happiness to the eye, the pleasant note of the cuckoo gladdening to the ears, the climate of the season pleasant to the body, and all the attendants and others providing for happiness of the mind; betal chewing, wine and madira (another kinds of wine), beautiful wife on his lap, in the night shining by moonlight, these and any other thing also which is desired by the mind-are also an aphrodisiacs. 42-45.
मधु सुखमिव सोत्पलं प्रियायाः कलरणना परिवादिनी प्रियेव । कुसुमचयमनोरमा च शय्या किसलयिनी लतिकेव पुष्पिताग्रा ॥ ४६ ॥
The face of the beloved lady is like the utpala with madhu (lily flower full of nector ), her voice like the soft musical notes of the lute, her bed the collection of flowers spread elegently, and she is like a creeper with flowers. 46.
देशे शरीरे च न काचिदर्तिरर्थेषु नाल्पोऽपि मनोविघातः ।
वाजीकराः सन्निहिताश्च योगाः कामस्य कामं परिपूरयन्ति ॥ ४७ ॥
Though there is no pain/discomfort/displeasure either in the country (habitat) or the body, not any defficiency in wealth still mental break down happens sometimes. At that time these aphrodisiac recipes help to satisfy the desires of lust. 47.
Agryasangraha – group of best things
मुस्तापर्पटकं ज्वरे, तृषि जलं मृद्धष्टलोष्टोद्भवं, लाजाश्छर्दिषु, बस्तिजेषु गिरिजं, मेहेषु धात्रीनिशे ।
पाण्डौ श्रेष्ठमयोऽभयाऽनिलकफे, प्लीहामये पिप्पली, सन्धाने कृमिजा, विषे शुकतरुर्मेदोनिले गुग्गुलुः ॥ ४८ ॥
वृषोऽस्त्रपित्ते, कुटजोऽतिसारे, भल्लातकोऽर्श:सु, गरेषु हेम । स्थूलेषु तार्क्ष्यं, क्रिमिषु कृमिघ्नं, शोषे सुरा च्छागपयोऽथ मांसम् ॥ ४९ ॥
अक्ष्यामयेषु त्रिफला, गुडूची वातास्त्ररोगे, मथितं ग्रहण्याम् ।
कुष्ठेषु सेव्यः उन्मादं निद्रानाशं क्षीरं जयति, खदिरस्य सारः, सर्वेषु रोगेषु शिलाह्वयं च ॥ ५० ॥
घृतमनवं, शोकं मद्यं, व्यपस्मृतिं ब्राह्मी । रसाला प्रतिश्यायम् ॥ ५१ ॥ स्तब्धगात्रतां स्वेदः । स्कन्धांसबाहुरुजम् ॥ ५२ ॥
हन्त्युदरम् । मूत्रं पयश्च विद्रधिमचिरोत्थमस्त्रवित्रावः ॥ ५३ ॥
मांसं कार्यं, लशुनः प्रभञ्जनं, गुडमञ्जर्या : खपुरो न॑स्यात् नवनीतखण्डमर्दितमौष्ट्रं नस्यं मूर्धबिकारान्, नस्य कवलो मुखजान्, नस्याञ्जनतर्पणानि नेत्ररुजः ।
वृद्धत्वं क्षीरघृते, मूर्च्छा सीताम्बुमारुतच्छायाः॥५४॥
समशुक्तार्द्रकमात्रा मन्दे वह्नौ श्रमे सुरा स्नानम् । दुःखसहत्वे स्थैर्ये व्यायामो, गोक्षुरुर्हितः कृच्छ्रे ॥ ५५ ॥
कासे निदिग्धिका पार्श्वशूले पुष्करजा जटा । वयसः स्थापने धात्री त्रिफला गुग्गुलुर्व्रणे ॥ ५६ ॥
बस्तिर्वातविकारान्, पैत्तान् रेकः, कफोद्भवान् वमनम् । क्षौद्रं जयति बलासं, सर्पिः पित्तं समीरणं तैलम् ॥ ५७ ॥
इत्यग्र्यं यत्प्रोक्तं रोगाणमौषधं शमायालम्। तद्देशकालबलतो विकल्पनीयं यथायोगम् ॥ ५८ ॥ “
AGRYASANGRAHA – Collection of the best/chief Materials best in the treatment
1. Musta
2. Parpataka – jvara (fever)
3. Jala (water) immersed with heated mud and stone
4. Laja -trsa (thirst)
5. Girija (silajatu) -chardi (vomiting)
6. Dhatri and Nisa
7. Ayas (iron)
8. Abhaya
9. Pippali
10. Krmija (laksa) -bastija (diseases of the urinary bladder) prameha (diabetes) -meha (diabetes) -pandu (anaemia)
11. Sukataru
12. Guggulu – anila (vata) and kapha aggravation -plihamaya (diseases of the spleen) -urahsandhana (healing the wound of the lungs) -visa (poison) -medas (fat) and anila (vata) aggravation
13. Vrsa
14. Kutaja
15. Bhallataka
16. Hema (gold)
17. Tarksya (rasanjana)
18. Krmighna
19. Sura (beer)
20. Chaga paya (goat’s milk) -asrapitta (bleeding diseases) -atisara (diarrhoea) -arsas (heamorrhoids) -gara (artificial poison) -sthula (obesity) -krmi (internal parasites) Changa mamsa (goat’s meat)
21. Triphala-sosa (consumption) -aksyamaya (diseases of the eye) -vatasra (gout)
22. Guduci
23. Matitha (buttermilk)-grahani (duodenal disease)
24. Khadira sara -kustha (leprosy and other skin diseases) (extract of)
25. Silahvaya (silajatu) -sarvaroga (every diseases)
26. Puranaghrta (ghee old by many years) −unmada (insanity)
28 Materials
27. Madya (wine)
28. Brahmi
29. Ksira (milk)
30. Rasala
31. Mamsa (meat)
32. Lasuna
33. Sveda (fomentation, sudation)
34. Gudamanjari
36. Camel’s milk used during treatment 37. Nasya (nasal
38. Asrasrava (blood letting)
39. Nasya (nasal medication) and kavala -pratisyaya (running in the nose, (mouth gargles)
40. Nasya, anjana (collyrium) best in the treatment of
-soka (grief, sorrow) -apasmrti (epilepsy) -nidranasa (loss of sleep) and tarpana (satiating the eyes)
41. Ksira (milk) and ghrta (ghee)
42. Sitambu (cold water) sprinkling
43. Maruta common cold) -karsya (emaciation) -stabdhagatra (rigidity of the body) khapura (extract/resin of used as nasya (nasal drops)
35. Ustramutra (camel’s urine) mixed with butter
-prabhanjana (vata aggravation)
medication)
-pain of neck, shoulders and arms
-udara (enlargement of the abdomen)
-udara (enlargment of the abdomen)
-murdha vikara (disease of the head)
-acira vidradhi (abscess of recent onset)
-mukharoga (diseases of the mouth)
-aksi roga (eye diseases)
-vrddhatva (oldage)
(fanning air)
44. chaya (shade) -murccha (fainting) best in the treatment of
47. Ardraka (green ginger) mixed with equal quantity of sukta (vinegar)
48. Sura (beer) and snana (bath)
49. Vyayama (exercise)
50. Goksura
51. Nidigdhika
52. Puskara jata
53. Dhatri
54. Triphala
55. Guggulu
-mandagni (dyspepsia)
-srama (exertion) -to bear sorrow and for steadiness -mutrakricchra (dysuria) -kasa (cough) -parsvasula (pain in the flanks) -vayasthapana (rejuvinator)
-vrana (ulcers)
Basti (enema therapy) cures all diseases caused by aggravated vata; reka (purgative therapy) all the diseases of pitta and vamana (emesis therapy) all the diseases born from kapha. Hony cures balasa (kapha) ghee cures pitta and oil cures samirana (vata).
These chief/best drugs described so far, are sufficient to alleviate/subside/mitigate the diseases; theses should be adiministered in combinations/formulations suitable and appropriate to the desa (habitat), kala (time, season, age) and bala strength of the patient, his digestive power etc.). 48-58.
इत्यात्रेयादागमय्यार्थसूत्रं तत्सूक्तानां पेशलानामतृप्तः । भेडादीनां सम्मतो भक्तिनम्रः पप्रच्छेदं संशयानोऽग्निवेशः ॥ ५९ ॥
Having learnt from Atreya (the preceptor) the meanings of the doctrines (of the kaya cikitsa branch of Ayurveda) and being not stisfied with their charm, Agnivesa (the chief pupil) bowing with devotion, requested him to clear these doubts, endorsed by Bheda and others (copupils). 59.
दृश्यन्ते भगवन् केचिदात्मवन्तोऽपि रोगिणः । वृद्धवैद्यमतानुगाः ॥ ६०॥
द्रव्योपस्थातृसम्पन्ना क्षीयमाणामयप्राणा विपरीतास्तथाऽपरे । हिताहितविभागस्य फलं तस्मादनिश्चितम् ॥ ६१ ॥
किं शास्ति शास्त्रमस्मिन् इति कल्पयतोऽग्निवेशमुख्यस्य । शिष्यगणस्य पुनर्वसुराचख्यौ कास्त्र्र्यतस्तत्त्वम् ॥ ६२ ॥
Worshipful sir, it is seen that patients who are selfcontrolled, equipped with medicines and attendants of excellent quantities and who adhere to the instructions of the elderly physicians become relived of the diseases and of life; so also others of opposite nature; hence the result of a the suitable and the unsuitable is indefinite. What then is the purpose of this science? To this group of pupils lead by Agnivesa, which was doubting as above, Punarvasu (Atreya) explained the secret as follows. 60-62.
Notes: Though the best medicine, nursing care and good treatment by an experienced physician are available to some patients, still they do not get cured of the diseases. While some others who do not have any of these get cured of the diseases. This observation made Agnivesa doubt the very need of treatment.
न चिकित्सा चिकित्सा च तुल्या भवितुमर्हति ।
विनाऽपि क्रियया स्वास्थ्यं गच्छतां षोडशांशया ॥ ६३ ॥
Treatment and no treatment connot become equal/ similar/same, even in those who regain their heal without any treatment (they could have regained it even earlier) by the presence of the sixteen qualities (four virtues of each of the four limbs of treatment-vide chapter-1 of sutrasthana).
आतङ्कपङ्कमग्नानां हस्तालम्बो भिषग्जितम् । जीवितं म्रियमाणानां सर्वषामेव नौषधात् ॥ ६४ ॥
न ह्यूपायमपेक्षन्ते सर्वे रोगा, न चान्यथा | उपायसाध्याः सिध्यन्ति, नाहेतुर्हेतुमान् यतः ॥ ६५ ॥
यदुक्तं सर्वसम्पत्तियुक्तयाऽपि चिकित्सया | मृत्युर्भवति, तन्नैवं नोपायेऽस्त्यनुपायता ॥ ६६॥
Medicine (medical science) is just a supporting hand to the person sinking in the quagmire / slush of diseases/miseries; life of all those who are dieing cannot be restored by medicine. All diseases do not require treatment, all those which are treated (properly) do not get cured, since ‘no cause’ (cause unknown ) is the cause for these; your statement that, “death occurs even when all the requirements are found to be excellent and the treatment very proper ” is not so (does not happen so always)”. There is no danger (bad effect, risk) form treatment. 64-66.
Daiva iccha – god’s will
अपि चोपाययुक्तस्य धीमतो जातुचित् क्रिया | न सिध्येद्दैववैगुण्यान्न त्वियं षोडशात्मिका ॥ ६७ ॥
If the treatment done to an intellegent person (though properly planned and executed) does not succeed, then it is due to disapproval by the Gods and not conerned with the sixteen qualities. 67.
कस्यासिद्धोऽग्नितोयादिः स्वेदस्तम्भादिकर्मणि । न प्रीणनं कर्षणं वा कस्य क्षीरं गवेधुकम् ॥ ६८ ॥
कस्य माषात्मगुप्तादौ वृष्यत्वे नास्ति निश्चयः । विण्मूत्रकरणाक्षेपौ कस्य संशयितौ यवे ॥ ६९ ॥
विषं कस्य जरां याति मन्त्रतन्त्रविवर्जितम् । कः प्राप्तः कल्यतां पथ्यादृते रोहिणिकादिषु ॥ ७० ॥
In whom do fire and water not cause sveda (sweating) and stambha ( stopping / with holding / etc.) respectively ? (cause these in all persons defenitely); in whom do milk and gavedhuka not cause prinana-(satisfaction) and karsana(emaciation) respectively? why-aphrodisiac property is not present in masa and definitely present in atmagupta ? who can doubt the property of yava (barley) to produce (more of) faeces, urine and convulsions ? does visa ( poison) get digested (becomes inactive) without the (use of ) spells and charm ? who will get cured of rohinaka etc. ( an incurable diseases of the throat) without the use of pathya (haritaki/ or regimen of food and activities suitable to the diseases) ? 68-70.
Notes By these examples; the preceptor conveys his opinion that treatment is definitely beneficial.
अपि चाकालमरणं सर्वसिद्धान्तनिश्चितम् । महताऽपि प्रयत्नेन वार्यतां कथमन्यथा ॥ ७१ ॥
Further, existence of untimely/premature death is definitely accepted by all the sciences. How else can it be avoided except through great effort (of medical treatment).?
चन्दनाद्यपि दाहादौ रूढमागमपूर्वकम् ।
शास्त्रदेव गतं सिद्धं ज्वरे लङ्घनबृंहणम् ॥ ७२ ॥
For (the mitigation of ) burning sensation etc. the use of candana which is in vogue has the approval of the scriptures; (similarly) in fever the adoption of both langhana. ( fasting ) and brmhana ( stoutening, nourishing therapy) which are in vogue) are approved by the science (of medicine) itself. 72.
चतुष्पाद्गुणसम्पन्ने सम्यगालोच्य सम्यगालोच्य योजिते ।
मा कृथा व्याधिनिर्घातं विचिकित्सां चिकित्सिते ॥ ७२ ॥
With all the four limbs of treatment being in excellent state, when the treament has been well planned and administered properly, its ability to eradicate the diseases need not be doubted. 73.
एतद्धि मृत्युपाशानामकाण्डे छेदनं दृढम् ।
रोगोत्त्रासित भीतानां रक्षासूत्रमसूत्रकम् ॥ ७४॥ It is sure to cut the rope of death and act as a protective thread to those terrified by disease, though not a thread actually.
एतत्तदमृतं साक्षाज्जगदायासवर्जितम् ।
याति हालाहलत्वं तु सद्यो दुर्भाजनस्थितम् ॥ ७५ ॥
Thus it (science of medicine) is the nector for the uni verse to ward off its exertion ( miscries, diseases); deposited is unsuitable vessels (studied and practiced by unscrupilous persons) it becomes halahala-the powerful poison-immediately (is more harmful). 75.
अज्ञातशास्त्रसद्भावान् शास्त्रमात्रपरायणान्। त्यजेद्दूराद् भिषक्पाशान् पाशान् वैवस्वतानिव ॥ ७६ ॥
Those who know only the (sentences of the) texts of this science, but not the good intention of it (philosophy and ethics) should be avoided from a distance itself, just like avoiding the rope of the Lord of death. 76.
भिषजां साधुवृत्तानां भद्रमागमशालिनाम् । अभ्यस्तकर्मणां भद्रं भद्रं भद्राभिलाषिणाम् ॥ ७७ ॥
Let the physicians who practice medicine rightly/ honourably become prosperous, let those who adhere to the science (including its philosophy and ethics) become efficient, let those who gain knowledge by constant practice (practical work, experimentation etc.) become skillful; let those who desire the good of all the living beings of the world become blessed. 77.
Origin of this text Ashtanga Hridaya
इति तन्त्रगुणैर्युक्तं तन्त्रदोषैर्विवर्जितम् । चिकित्साशास्त्रमखिलं व्याप्य यत् परितः स्थितम् ॥ ७८ ॥
विपुलामलविज्ञानमहामुनिमतानुगम् महासागरगम्भीरसङ्ग्रहार्थोपलक्षणम् ॥ ७९ ॥
This texts (Astangahrdaya) endowed with Tantragunas (merits/virtues of a treatise) and deviod of Tantra dosas (demerits/ blemishes) and comprising of all other texts of the science (of medicine), stands equal to them. Following the teachings of great sages, who possessed unlimited and unvitiated knowledge arose the Sangraha (Astanga sangraha) which is deep like the great ocean, this text (Astanga hrdaya ) is an epitome of it. 78-79.
अष्टाङ्गवैद्यकमहोदधिमन्थनेन योऽष्टाङ्गसङ्ग्रहमहामृतराशिराप्तः ।
तस्मादनल्पफलमल्पसमुद्यमानां प्रीत्यर्थमेतमुदितं पृथगेव तन्त्रम् ॥ ८० ॥
By churning the great ocean of the eight branches of medical science, a great store of nector-the Astanga sangraha was obtained. From that ( Astanga sangraha ) is born this text (Astanga hrdaya) seperately, which is greatly beneficial, for 80. satisfying the less studious.
Notes : The following eighteen Tanntraguna – ( merits, good qualities of a scientific text) which have been menitoned in Caraka samhita (vimanasthana-chapter-8) are furnished here for the benefit of those interested.
1. Constantly chosen for study by reputed, efficient and courageous pesons.
2. With plentiful meaning.
3. Praised by experts.
4. Understandable by the three types of students viz. the very intellegent, the moderate and the dull.
5. Free of repetitions.
6. Work (written or revealed) of a sage/ expert.
7. Having well composed aphorisms, explanations, commentaries and summaries.
8. Self-supportive (not requiring help from other texts.
9. Free from bad usage of words.
10. Devoid of difficult words.
11. Rich in names/synonyms.
12. With sequential order of meanings.
13. Devoted to determine the true spirit/purpose of the subjects.
14. Relevent to the subject.
15. Properly arranged topics, chapters, sections etc.
16. Understandable quickly.
17, Rich in captains, definitions etc.
18. Rich in examples, similies, illustractions etc.
The following are the fifteen Tantra dosas or demerits, bad qualities of a scientific treatise, enumerated by Arunadatta in his commentary on Astanga hrdaya.
1. Use of uncommon, obsolete words
2. Bad compositionwithout headings, aphorisms, definitions, explanation, summary, purpose etc. without arrangement of the chapters, sections etc.
3. Words or sentence having inconsistent, irrelevent or untenable meaning.
4. With words which are difficult to pronounce.
5. With words, sentences, doctrines etc. which are contradictory
6. Very elaborate.
7. Very chief
8. Not having a specific aim/purpose.
9. Different from accepted custom/tradition/order of sequence.
10. With ambiguous, uncertain, or disputed statements.
11. With frequent repetitions.
12. With unauthentic views, indefinite opinions etc.
13. Without conclusive proofs.
14. With non-sensical, worthless, or even opposite meanings.
15. With contradictory/conflicting statements.
इदमागमसिद्धत्वात्प्रत्यक्षफलदर्शनात्
मन्त्रवत्संप्रयोक्तव्यं न मीमांस्यं कथञ्चन ॥ ८१ ॥
Since these (informations described in this text) are approved by the ancient scriptures and since the benefits (accruing by following them) are perceptible (noticeable clearly within a short time) these are to be adiministered like sacred hymns without any discussion ( of their efficacy). 81.
दीर्घजीवितमारोग्यं धर्ममर्थं सुखं यशः । पाठावबोधानुष्ठानैरधिगच्छत्यतो ध्रुवम् ॥ ८२ ॥
By studying, understanding and making use of these tenets, (of the text daily) the person is sure to acquire long life, health, virtuousness, wealth, happiness and reputation. 82.
एतत्पठन् सङ्ग्रहबोधशक्तः स्वभ्यस्तकर्मा भिषगप्रकम्प्यः |
आकम्पयत्यन्यविशालतन्त्रकृताभियोगान् यदि तन्न चित्रम् ॥ ८३ ॥
By studying this text, the physician will be able to understand the Sangraha ( Astanga sangraha ), becomes well versed and dextrous in his professional work. What is strange if he makes others (physicians) who have read still bigger texts tremble (become afraid of) ? 83.
यदि चरकमधीते तद् ध्रुवं सुश्रुतादिप्रणिगदितगदानां नाममात्रेऽपि बाह्यः ।
किमिव खलु करोतु व्याधितानां वराकः ॥ अथ चरकविहीनः प्रक्रियायामखिन्नः ८४ ॥
He (physician) who reads only the caraka (samhita) is deprived of even the names of the diseases which are described by Susruta (samhita) etc. and he who is devoid of ( not studied) Caraka ( samhita ) becomes inefficient in giving treatment; what good can such an unintellegent man do not the patient. ? 84.
अभिनिवेशवशादभिज्युते सुभणितेऽपि न यो दृढमूढकः । खलु वैद्यकमाद्यमनिर्विदः ॥ ८५ ॥ पठतु यत्नपरः पुरुषायुषं स
He the stubborn fool, who, filled with prejudice, does not appreciate a text even though it is well composed, let him, study with all effort throughout his life, the first medical text itself composed by Lord Brahma. 85.
वाते पित्ते श्लेष्माशान्तौ च पथ्यं तैलं सर्पिर्माक्षिकं च क्रमेण । एतद् ब्रह्मा भाषतां ब्रह्मजो वा का निर्मन्त्रे वक्तृभेदोक्तिशक्तिः ॥ ८६ ॥
“Taila (oil), sarpis (ghee) and maksika (honey) are suitable for the mitigation of vata, pitta, and slesma (kapha) respectively”. What (difference does it make) if this statement is made either by Brahma or by the son of Brahma ? Is there any (special) power in words which are not hymns, when spoken by different persons ? 86.
अभिधातृवशात् किंवा द्रव्यशक्तिर्विशिष्यते । अतो मत्सरमुत्सृज्य माध्यस्थ्यमवलम्ब्यताम् ॥ ८७ ॥
Is there any special differenc in the power (action) of the drugs, if described by any specific person? Hence adopt the middle path (avoiding both extremes), casting away the jealosy (prejudice against Astanga hrdaya and its author) 87.
ऋषिप्रणीते प्रीतिश्चेन्मुक्त्वा चरकसुश्रुतौ ।
भेडाद्याः किं न पठ्यन्ते तस्माद्ग्राह्यं सुभाषितम् ॥ ८८ ॥
If there is love for the works of sages only, then why don’t people read the works of Bheda etc, keeping away the works of Caraka and Susruta. ? So, any good word (text) should be accepted. 88.
Notes Through the above verses, the author makes an appeal to the scholars of Ayurveda of his day, to accept his books as reliable texts of Ayurveda, suitable for study. Similar verses are found in Astanga sangraha, also. This appeal makes if imperative for us, to assume that Vagbhata had not attained an authoritative status during his life time and that his works were not accepted as scriptures of Ayurveda. The reason for this was strong view among the tradition-bound/orthodox Ayurveda scholars of that period “that the words of Rsis (sages) only are reliable, and Arsa granthas (works written by sages) only are to be studied.” Vagbhata was not Rsi (sage) but a common man, that too with greater leaning towards Buddism-a non-vedic religion. Hence Vagbhata inspite of his great familial reputation was not accepted as an authority. This must have hurt the feelings of Vagbhata greatly. So he admonishes those who blindly adhere to the habit of accepting only the works of sages though some such works are not worthy and of not accepting any work simply because it is wretten by a common man, ignoring its merits. Hence his appeal to cast-off prejudices, study his books and appreciate their utility.
Vagbhata’s appeal brought the desired change, though after some time, for we find Vagbhata and his works being named and referred to by authors later than 8th cent. A.D.
हृदयमिव हृदयमेतत्सर्वायुर्वेदवाङ्मयपयोधेः ।
कृत्वा यच्छुभमाप्तं शुभमस्तु परं ततो जगतः ॥ ८९ ॥
This Hrdaya ( Astanga hrdaya ) is like the heart (es – sence) of the entire ocean of literature of Ayurveda. From the good fortune that accrues from it, let the whole world attain happiness. 89.
इति श्रीवैद्यपतिसिंहगुप्तसूनुश्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां उत्तरस्थाने वाजीकरणविधिर्नाम चत्वारिंशोऽध्यायः ॥ ४० ॥
Thus ends the chapter-Vajikarana vidhi-the fortieth in Uttarasthana of Astanga hrdaya samhita, composed by Srimad Vagbhata, son of Sri Vaidyapati Simhagupta. षष्ठे
इति वाजीकरणमष्टममङ्गं समाप्तम् ।
Thus ends. Vrsa ( vajikarana ) cikitsa the eighth branch of Ayurveda.
समाप्तं चेदं षष्ठमुत्तरस्थानम् । Thus ends Uttarsthana-the sixth section.
समाप्तेयमष्टाङ्गहृदयसंहिता । Thus ends Astanga hrdaya samhita.
