दीर्घञ्जीवितीयमध्यायं

 सूत्रस्थानम् - १. दीर्घञ्जीवितीयोऽध्यायः   

 अथातो दीर्घञ्जीवितीयमध्यायं व्याख्यास्यामः||१||   

 इति ह स्माह भगवानात्रेयः||२||   

 Now we shall describe the chapter Deerghanjiviteeya (longevity). Thus Lord Atreya enlighted. [1-2]   

 The format of Charak Samhita considered as document of conversation between Great Lord Aterya and his disciple Acharya Agnivesha. It is a part of knowledge transfer  from Guru to his Shishya. Hence the first two introductory verses / slokas  of each chapter are about the name of chapter told by Atreya to Acharya Agnivesha.     

     

 Origin of Ayurveda   

 Hierarchy of transfer of knowledge about Ayush   

     

 दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|   

 इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्||३||   

 Bharadwaja , a great saint, went to Indra, the King of Gods and the protector of humannity, in quest of longevity. [3]   

     

 Ayurveda is the most ancient indigenous medical  system of India. According to various Ayurvedic  literatures, Brahma (the compiler) was the divine  source of this science. The knowledge of Ayurved  was recalled by Lord Brahma. He transfers his  noble knowledge of Ayurved to God Daksha  Prajapati who, in turn, passed it totally to twin  brothers (Ashvinikumars) who were the physician  of the Gods. The Ashvinikumars then proffered this  knowledge to the king of gods i.e. Lord Indra.     

       

 From Indra, the knowledge of Ayurved descended to  earth in two different ways. According to Charak  samhita, once upon a time, when the people on  earth were suffered with various kinds of diseases,  the sage, Bharadwaja was deputed by an assembly  of learned teachers to go to Lord Indra to learn  Ayurveda. Then Bharadwaja, the semi-divine  sage was instructed by Indra to spread this  invaluable science of longevity on the earth . On  his return, Bharadwaja imparted his knowledge to  Punarvasu Atreya and later their six disciples.  The present manuscript of Charak samhita has a  long history behind it.The original source i.e.  Charak samhita is identified as the Agnivesha  Tantra based on the teachings of Punarvasu Atreya.       

      

 Atreya was a famous rishi who taught in the  famous Takshashila university during the  Buddhist era, however, he also traveled  extensively and held symposia in different parts  of the country. He is also known as Atreya. After  study and due permission of their preceptor all six  disciples namely Agnivesha, Bhela, Jatukarna,  Parashara, Harita and Ksharapani compose their  own tantra under the guidance of Punarvasu  Atreya.        

       

     The writing of this tantra is done only after  obtaining permission from their preceptor. Of  those, the Agnivesha-Tantra, composed by  Agnivesha, was unique in depth and content.  Charak samhita is composed in the form of  questions and answers between Atreya and  Agniveshadi six disciples. Therefore it was  considered the best. But in course of time this  tantra became mutilated and now original work of  Agnivesha is not available for study. Noticing this  condition, a scholar by name Charak collect all the  fragments of scattered tantra and revised with  necessary correction and made it suitable for  study.      

      

 After revision, Acharya Charak renamed  Agnivesha Tantra as Charak samhita and hence  after this it came to be known as Charak samhita.  But it is not easy to identify the chapters added,  deleted or amended by Charak. To keep away our  self from Abhidhya dosha, Acharya Charak clearly  mentioned one quotation at the end of every  chapter of Charak samhita which is  “Agniveshakrute Tantre Charak pratisanskrite”  which means this tantra was originally composed  by Agnivesha and organized or put together by  Charak. After this redaction this text became more  popular as Charak samhita in the name of the  redactor. Many Ayurvedic experts assume that  Agnivesha tantra continued to exist for a long time  upto about 7th cent AD.     

     

  Charak samhita, Sushruta samhita and Vagbhata  samhita are considered as the most important  samhita of Kritayuga, Dwaparyuga and Kaliyuga  respectively. In the course of some more centuries  even this Charak samhita became mutilated and  some portion is lost. Noticing this pathetic  condition of an ancient and important text, Charak  samhita was again revised by a Kashmiri Pandita  named Dridhabala, son of Kapilabala residential of  Panchanandpur . The present form to Charak  samhita was given to it by Acharya Dridhabala.       

     

   He not only reconstitutes and restores the missing  chapters but also added new chapters in samhita  and made the samhita complete and suitable for  study. It is not difficult to identify the chapter  added by Acharya Dridhabala because he clearly  mentioned in the last chapter of Charak samhita  that he added total 17 chapters in Chikitsasthana  and 12 chapters each of Kalpasthana and  Siddhisthana (total of 41 chapters which form  one third of the entire text). From above sources       

       

 Charak samhita has passed  through the following three stages in its  completion       

 1) 1st stage :- Punarvasu Atreya expounding the  knowledge of Ayurveda and Agnivesha  compiled the tantra       

 2) 2nd stage :- Acharya Charak redacting  Agnivesha tantra which is popular as Charak  samhita       

 3) 3rd stage :- Charak samhita redacted and  revised by a Kashmiri Pandita Dridhabala       

 This work is sometimes considered a redaction of  an older and more voluminous work, Agnivesha  samhita, which is no longer extant. It describes not  only the existing knowledge about medicine  aspects but also the logic and philosophy behind  the medical systems.      

     

  It concentrates on the branch  of Ayurveda called Kaya Chikitsa (internal  medicine). Charak followed the Aatreya School of  Physicians, which predominantly deals with  treatments through internal and external  application of medicine. Though the samhita  contains all the theoretical knowledge of Ayurveda  its focus is on healing the body, mind and soul of a  patient in the minimum invasive manner that's  Kaya Chikitsa. Hence, he placed great emphasis on  the diagnostic part of the treatment. It is included  in the list of three mostly authentic samhitas of  Ayurvedic science which are known as  “Brihattrayee” and held in high esteem since many  millennia.   

        

  ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|   

 जग्राह निखिलेनादावश्विनौ तु पुनस्ततः||४||   

 अश्विभ्यां भगवाञ्छक्रः प्रतिपेदे ह केवलम्|   

 ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्||५||   

 At first, Prajapati [[4]] received Ayurveda in its entirety as recited by Brahma[[5]], from whom the Ashwins (received), and from Ashwins lord Indra received it fully. That is why Bharadwaja ,  came to see Indra.[4-5]   

 Problem of health and conference for its solution   

     

 विघ्नभूता यदा रोगाः प्रादुर्भूताः शरीरिणाम्|   

 तपोपवासाध्ययनब्रह्मचर्यव्रतायुषाम् ||६||   

 तदा भूतेष्वनुक्रोशं पुरस्कृत्य महर्षयः|   

 समेताः पुण्यकर्माणः पार्श्वे हिमवतः शुभे||७||   

 When diseases started blighting life, creating impediments in penance(tapa), abstinence (upavasa), study(adhyayana), celibacy (bramhacharya), religious observance (vrata) and life span (ayusha) of mankind, the holy sages, out of their compassion for creatures, assembled at an auspicious place near the Himalayas. [6-7]   

 List of saint scholars participated in the conference   

     

 अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः|   

 आत्रेयो गौतमः साङ्ख्यः पुलस्त्यो नारदोऽसितः||८||   

 अगस्त्यो वामदेवश्च मार्कण्डेयाश्वलायनौ|   

 पारिक्षिर्भिक्षुरात्रेयो भरद्वाजः कपिञ्ज(ष्ठ)लः||९||   

 विश्वामित्राश्मरथ्यौ च भार्गवश्च्यवनोऽभिजित्|   

 गार्ग्यः शाण्डिल्यकौण्डिल्यौ(न्यौ)वार्क्षिर्देवलगालवौ||१०||   

 साङ्कृत्यो बैजवापिश्च कुशिको बादरायणः|   

 बडिशः शरलोमा च काप्यकात्यायनावुभौ||११||   

 काङ्कायनः कैकशेयो धौम्यो मारीचकाश्यपौ|   

 शर्कराक्षो हिरण्याक्षो लोकाक्षः पैङ्गिरेव च||१२||   

 शौनकः शाकुनेयश्च मैत्रेयो मैमतायनिः|   

 वैखानसा वालखिल्यास्तथा चान्ये महर्षयः||१३||   

 ब्रह्मज्ञानस्य निधयो द(य)मस्य नियमस्य च|   

 तपसस्तेजसा दीप्ता हूयमाना इवाग्नयः||१४||   

 सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|   

 Among them were Angira[6], Jamadagni [7], Vashishtha [8], Kashyapa [9], Bhrigu [10], Atreya [11], [Gautam], Samkhya [12], Pulastya [13], Narada [14], Asita [15], Agastya [16], Vamadeva [17], Markandeya[[18]], Ashvalayana, Parikshi, Bhikshu Atreya, [Bharadwaja], Kapinjala, Vishwamitra[[19]], Ashmarathya, Bhargava[[20]], Chyavana[[21]], Abhijit Gargya[[22]], Shandilya[[23]], Kaundinya (lya), Varkshi, Devala[[24]], Galava, Sankrutya, Baijavapi, Kushika, Badarayana[[25]], Badisha, Sharaloma, Kapya, Katyayana[[26]], Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa, Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka[[27]], Shakunteya, Maitreya, and Maimatayani, along with the sages of Vaikhanasa[[28]] and Valakhilya orders and other great sages. They all, sources of spiritual knowledge, (self control) and restraint of mind, illumined with brilliance of penance like fire, having oblations took their seats comfortably and held auspicious deliberations. [11-15]   

 Four objectives of Life   

     

 धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||   

 रोगास्तस्यापहर्तारः श्रेयसो जीवितस्य च|   

 प्रादुर्भूतो मनुष्याणामन्तरायो महानयम्||१६||   

 कः स्यात्तेषां शमोपाय इत्युक्त्वा ध्यानमास्थिताः|   

 अथ ते शरणं शक्रं ददृशुर्ध्यानचक्षुषा||१७||   

 स वक्ष्यति शमोपायं यथावदमरप्रभुः|   

 Health is the best source of virtue, wealth, gratification and emancipation; while diseases are destroyers of this (source), welfare and life itself. Now this (disease) has appeared as a great obstacle for human beings and what could be the means for their amelioration. Saying this, they concentrated on finding the solution. Then in that state of meditation they realized Indra as savior. That only the King of the Gods will be able to tell the correct means of amelioration (of diseases).[15-17]   

     

 Knowledge transfer from Indra to Bharadwaja   

 कः सहस्राक्षभवनं गच्छेत् प्रष्टुं शचीपतिम्||१८||   

 अहमर्थे नियुज्येयमत्रेति प्रथमं वचः|   

 भरद्वाजोऽब्रवीत्तस्मादृषिभिः स नियोजितः||१९||   

 स शक्रभवनं गत्वा सुरर्षिगणमध्यगम् |   

 ददर्श बलहन्तारं दीप्यमानमिवानलम्||२०||   

 सोऽभिगम्य जयाशीर्भिरभिनन्द्य सुरेश्वरम्|   

 प्रोवाच विनयाद्धीमानृषीणां वाक्यमुत्तमम्||२१||   

 व्याधयो हि समुत्पन्नाः सर्वप्राणिभयङ्कराः|   

 तद्ब्रूहि मे शमोपायं यथावदमरप्रभो||२२||   

 तस्मै प्रोवाच भगवानायुर्वेदं शतक्रतुः|   

 पदैरल्पैर्मतिं बुद्ध्वा विपुलां परमर्षये||२३||   

 Who should go to the abode of Indra to inquire about the correct means of amelioration of disease? On this, volunteered Bharadwaja, “I may be deputed for this work” and so he was deputed by the sages. Having gone to Indra’s abode, he saw Indra- the slayer of Bala (a demon), sitting in the midst of the groups of godly sages and glittering like fire. He approached him with felicitating words of praises and blessings and the intelligent one submitted to him the message of the sages humbly and in the best possible way- “Diseases causing fear in all living beings have appeared so, O Lord of the Gods! Tell me the proper measure for their amelioration!”. Then Lord Indra, having sensed the wide intelligence of the great sage, delivered to him Ayurveda in a few words. [18-23]   

 Three principles for knowledge of Health and Disease   

     

 हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|   

 त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||   

 Ayurveda provides the knowledge of Hetu (etiology), Linga (symptomatology) and Aushadha (therapeutics), best ways for both the healthy and the sick this tri-aphorismic, continuing for the time immemorial and virtuous knowledge which was known to Brahma first. [24]   

     

 सोऽनन्तपारं त्रिस्कन्धमायुर्वेदं महामतिः|   

 यथावदचिरात् सर्वं बुबुधे तन्मना मुनिः||२५||   

 तेनायुरमितं लेभे भरद्वाजः सुखान्वितम्|   

 ऋषिभ्योऽनधिकं तच्च शशंसानवशेषयन्||२६||   

 He (Bharadwaja), the intelligent and focused sage, acquired the endless and three-pronged Ayurveda properly and entirely in a short time. With this, Bharadwaja attained immeasurably blissful long-life. Thereafter, he transmitted that knowledge as it is neither more or less to the sages.[25-26]   

 Six Basic Principles of Knowledge   

     

 ऋषयश्च भरद्वाजाज्जगृहुस्तं प्रजाहितम्|   

 दीर्घमायुश्चिकीर्षन्तो वेदं वर्धनमायुषः||२७||   

 महर्षयस्ते ददृशुर्यथावज्ज्ञानचक्षुषा|   

 सामान्यं च विशेषं च गुणान् द्रव्याणि कर्म च||२८||   

 समवायं च तज्ज्ञात्वा तन्त्रोक्तं विधिमास्थिताः|   

 लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् ||२९||   

 The sages, desirous of long life, also received that benevolent veda (compendium of knowledge) of enhancing life from Bharadwaja. The great sages further grasped properly the knowledge of samanya (similarity), vishesha (dissimilarity), guna (properties), dravya (substances), karma (action) and samvaya (inherence) by which they followed the tenets of the compendium and attained highest well-being and non-perishable life span. [27-29]   

 Six disciples of Punarvasu Atreya   

     

 अथ मैत्रीपरः पुण्यमायुर्वेदं पुनर्वसुः|   

 शिष्येभ्यो दत्तवान् षड्भ्यः सर्वभूतानुकम्पया||३०||   

 अग्निवेशश्च भेल(ड)श्च जतूकर्णः पराशरः|   

 हारीतः क्षारपाणिश्च जगृहुस्तन्मुनेर्वचः||३१||   

 Now, Punarvasu (Lord Atreya), the friend of humanity, out of his benevolence, bestowed the virtuous Ayurveda upon his six disciples. (The disciples) Acharya Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani received the word of instruction from the sage Punarvasu. [30-31]   

 Inception of Acharya Agnivesha Tantra   

     

 बुद्धेर्विशेषस्तत्रासीन्नोपदेशान्तरं मुनेः|   

 तन्त्रस्य कर्ता प्रथममग्निवेशो यतोऽभवत्||३२||   

 अथ भेलादयश्चक्रुः स्वं स्वं तन्त्रं कृतानि च|   

 श्रावयामासुरात्रेयं सर्षिसङ्घं सुमेधसः||३३||   

 श्रुत्वा सूत्रणमर्थानामृषयः पुण्यकर्मणाम्|   

 यथावत्सूत्रितमिति प्रहृष्टास्तेऽनुमेनिरे||३४||   

 सर्व एवास्तुवंस्तांश्च सर्वभूतहितैषिणः|   

 साधु [१] भूतेष्वनुक्रोश इत्युच्चैरब्रुवन् समम्||३५||   

 तं पुण्यं शुश्रुवुः शब्दं दिवि देवर्षयः स्थिताः|   

 सामराः परमर्षीणां श्रुत्वा मुमुदिरे परम्||३६||   

 अहो साध्विति निर्घोषो लोकांस्त्रीनन्ववा(ना)दयत्|   

 नभसि स्निग्धगम्भीरो हर्षाद्भूतैरुदीरितः||३७||   

 शिवो वायुर्ववौ सर्वा भाभिरुन्मीलिता दिशः|   

 निपेतुः सजलाश्चैव दिव्याः कुसुमवृष्टयः||३८||   

 अथाग्निवेशप्रमुखान् विविशुर्ज्ञानदेवताः|   

 बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||३९||   

 तानि चानुमतान्येषां तन्त्राणि परमर्षिभिः|   

 भ(भा)वाय भूतसङ्घानां प्रतिष्ठां भुवि लेभिरे||४०||   

 It was only the extraordinary merit and not the instructions of the sage that made Acharya Agnivesha the author of the first compendium. Subsequently, Bhela etc. also authored their own compendiums and all of them, the intelligent ones, presented their work before Atreya. The sages, on hearing the composition of the various branches of Ayurveda, were extremely pleased and approved it unanimously as a well-composed body of work. All praised the sages, the benefactors of all creatures, for their compassion towards fellow beings. These emphatic, wise words of the sages were heard by the deities and gods in heaven, who became extremely pleased. Their collective appreciation, in the form of a unanimous “well done!” resonated throughout the Three Worlds. Pleasant winds began to blow, there was luster all around, and there were divine showers of buddhi(Intellect), siddhi(success), smriti (memory), medha (grasping power of intellect to learn sciences), dhriti (restraint), kirti (fame), kshama (forbearance) and daya (kindness) on those sages (Acharya Agnivesha, etc). Thus, compendiums approved by the great sages were established on (strong) footing for the welfare of the living. [32-40]   

 Definition and Scope of Ayurveda   

     

 हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|   

 मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||   

 Ayurveda is that which deals with good, bad, blissful and sorrowful life, and with what is wholesome and unwholesome for it, longevity, and about what Ayu (life) is in itself. [41]   

 Definition of Ayu (life) and its synonyms   

     

 शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|   

 नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||   

 Ayu (life) implies the conjunction of physical body, senses, mind and soul and is known by the synonym dhari (that which preserves vitality), jivita (that which is live), nityaga (that which is in continuum), and anubandha (that which is interdependent, or a link between past life and the future life). [42]   

 Superiority of Ayurveda (over other Veda)   

     

 तस्यायुषः पुण्यतमो वेदो वेदविदां मतः|   

 वक्ष्यते यन्मनुष्याणां लोकयोरुभयोर्हितम् ||४३||   

 Vedic scholars regard Ayurveda as the most exalted of veda, and that which is said to be good for both the worlds for the human beings – the present and the after-life. [43]   

 Principle of Samanya (similarity) and Vishesha (dissimilarity)   

     

 सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|   

 ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||   

 The principle samanya causes increase and the principle vishesha causes decrease of all the existing elements at all times, both these effects are produced by their application in the body.[44]   

     

 सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|   

 तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः||४५||   

 Samanya (is the principle which ) enables to understand similarity (between objects), and vishesha (is the principle which) enables to understand distinction(between objects). Again similarity proposes similar purpose (or action) while dissimilarity has opposite one.[45]   

 The Tripods of Living World and subject of Ayurveda   

     

 सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|   

 लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम्||४६||   

 स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम्|   

 वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||   

 Mind, soul and body- these three are like a tripod. By their conjunction, existence of the living world is sustained. It is the substratum for everything which presently exists. This conjugation is termed as Purusha (holistic human being) and Chetana (sentient). It is the adhikarana (topic of discourse) for Ayurveda. Knowledge of Ayurveda is promulgated for the sake of this conjugation only. [46-47]   

 Dravya, Guna and Karma   

 Sentient and Insentient dravya (elements)   

     

 खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|   

 सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||   

 Panchamahabhuta (the five fundamental elements, akasha, vayu, tejas, aap and prithvi), atma(soul), manas(mind), kala(time) and dik (orientation in space) are collectively called dravya (elements). Dravya, when supplemented with sense organs, form the sentient being, while without them would be insentient. [48]   

 Guna (basic properties/ qualities) and Karma (actions)   

     

 सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|   

 गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||   

 Sense objects shabda, sparsha, rupa, rasa, gandha (sound, touch, sight, taste and smell respectively), properties beginning with guru (twenty properties like guru, laghu, etc), buddhi (intelligence) and ending with prayatna (effort),properties beginning with para are called guna. The movement initiated by (the attribute of atma) prayatna (effort) is called karma (action).[49]   

 Inseparable concomitance of element and properties   

     

 समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|   

 स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः||५०||   

 Samavaya (inseparable concomitance) is the inseparable relationship of dravya with their guna (properties). This is eternal because whenever a dravya exists, it is not devoid of guna. [50]   

 Definition of Dravya   

     

 यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्|   

 तद्द्रव्यं   

 Dravya (element including drugs / medicines) is the substratum for karma (actions) and guna (properties) and that which is the intrinsic or material cause of its effect (samavayi karana). [51]   

 Definition of Guna   

     

 समवायी तु निश्चेष्टः कारणं गुणः||५१||   

 Guna (property) is related with samavaya (inseparable from dravya), is devoid of action and is , i.e., non-inherent cause of its effect(asamavayi). [51]   

 Karma (action)   

     

 संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|   

 कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||   

 The causative factor in conjunction and disjunction is located in dravya and performance of the activities to be done (as intended by the doer) is karma (action). Karma does not depend on any other factor (to produce the activities). [52]   

 Principles of equilibrium and dis-equilibrium   

 The Objective of this Compendium   

     

 इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|   

 धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्||५३||   

 Thus has been described the cause. Now the effect dhatu samya is discussed here, because the objective of this compendium is achievement of dhatu samya (equilibrium of sustaining and nourishing factors i.e. body constituents). [53]   

 Three Types of Causes of Diseases   

     

 कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|   

 द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||   

 Erroneous use, avoidance and excessive use of time factor, intellect and sense objects is the threefold cause of both psychic and somatic disorders. [54]   

 Two Sites of Pleasure and Disease   

     

 शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|   

 तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||   

 Both body and mind are the locations of disorders as well as pleasures. The balanced use (of the factors mentioned in previous verse) is the cause of pleasures. [55]   

 The Nature of Atma   

     

 निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|   

 चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||   

 The soul is free from all diseases and supreme. It is the cause of consciousness when in conjunction with the mind, objects of senses (bhuta guna) and sense organs. It is eternal and the observer who witness of all (psychic and somatic) activities. [56]   

 Dosha   

 Three Sharira dosha and two Manas dosha   

     

 वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|   

 मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||   

 Vayu, pitta and kapha are described as bodily dosha, rajas and tamas are the mental ones. [57]   

 managment of these dosha   

     

 प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|   

 मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||   

 The former ones (sharira dosha) are pacified by remedial measures of divine and rational qualities while the latter ones (manas dosha) can be treated with knowledge of self (jnana), scientific knowledge (vijnana), restraint/temperance (dhairya), memory (smriti) and salvation/concentration (samadhi). [58]   

 Properties of dosha   

     

 रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|   

 विपरीतगुणैर्द्रव्यैर्मारुतः सम्प्रशाम्यति||५९||   

 सस्नेहमुष्णं तीक्ष्णं च द्रवमम्लं सरं कटु|   

 विपरीतगुणैः पित्तं द्रव्यैराशु प्रशाम्यति||६०||   

 गुरुशीतमृदुस्निग्धमधुरस्थिरपिच्छिलाः|   

 श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||   

 Vayu is dry, cold, light, subtle, mobile, non-slimy and rough in its characteristics and can be pacified by drugs / medicines that have opposite properties (i.e., creamy or oily, heavy and thick in their property). Pitta is mildly unctuous, hot, sharp, viscous, sour, mobile and pungent, and can readily be pacified by drugs / medicines and food articles having opposite properties. Kapha is heavy and dense, cold, soft, unctuous, sweet, immobile and slimy, and can be subsided by drugs / medicines and food articles possessing opposite properties. [59-61]   

     

 Fundamental principle of disease management and prognosis   

 विपरीतगुणैर्देशमात्राकालोपपादितैः|   

 भेषजैर्विनिवर्तन्ते विकाराः साध्यसम्मताः||६२||   

 साधनं न त्वसाध्यानां व्याधीनामुपदिश्यते|   

 भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते||६३||   

 Curable disorders can be treated using drugs / medicines having opposite properties and administered with due consideration to place or location, dosage and time. managment of incurable diseases is not advised (in Ayurveda). Now described, in detail, are the properties and actions of drugs / medicines. [62-63]   

 Concept and applications of rasa(taste sensations)   

     

 Origin of rasa (taste sensations)   

 रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|   

 निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||   

 Rasa (taste) is the object of gustatory sense organ or tongue . Source elements for its manifestation are jala mahabhuta and prithvi mahabhuta. The variation in taste are caused due to other three mahabhuta like akasha, vayu and agni. [64]   

     

 Six rasa   

 स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|   

 कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||   

 Sweet, sour, salty, pungent, bitter and astringent – this is the group of six rasa (tastes). [65]   

     

 Effect of rasa on dosha   

 स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|   

 जयन्ति पित्तं, श्लेष्माणं कषायकटुतिक्तकाः||६६||   

 (कट्वम्ललवणाः पित्तं, स्वाद्वम्ललवणाः कफम्|   

 कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||)   

 (Among these tastes) sweet, sour and salty overcome vayu, astringent, sweet and bitter subdue pitta and astringent, pungent and bitter win over kapha. [66]   

 Classification of dravya based on their biological effects   

     

 किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|   

 स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते||६७||   

 Drug is of three types- (based on prabhava) (1) some (drugs / medicines) are pacifiers of dosha, (2) some vitiate dhatu and (3) some are taken as (responsible for) maintaining normal health. [67]   

 Classification of Matters according to Source   

 तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् |६८|   

 tat punastrividhaṁ prōktaṁ jaṅgamaudbhidapārthivam |68|   

 tat punastrividhaM proktaM ja~ggamaudbhidapArthivam |68|   

 According to the source of origin, the drugs / medicines are of three types viz. animal origin, plant origin and earth origin.[68]   

 Animal origin drugs / medicines   

     

 मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||६८||   

 विण्मूत्रचर्मरेतोऽस्थिस्नायुशृङ्गनखाः खुराः|   

 जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः||६९||   

 Animal origin drugs / medicines - Honey, milk, bile, animal-fat, bone-marrow, blood, flesh, excrements, urine, skin, semen, bone, ligaments, horns, nails, hoof, hair, down (fine soft dense hair) and inspissated bile - are substances obtained from animals. [68-69]   

 Earth origin drugs / medicines   

     

 सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|   

 मनःशिलाले मणयो लवणं गैरिकाञ्जने||७०||   

 भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|   

 वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः||७१||   

 drugs / medicines obtained from earth are gold, five metals (silver, copper, tin, lead and iron) along with their by-products such as shilajatu (bitumen), sand, lime, red and yellow arsenic (manahshila and hartala), gems, salt, red ochre and antimony.   

 Plant origin drugs / medicines: Plant origin drugs / medicines are of four types viz. direct fruiters, creepers, flower based fruiters and herbs. [70-71]   

     

 फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|   

 ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः||७२||   

 The plants which bear fruit without visible flowers are known as vanaspati (Gymno-spermia). The plants bearing both flowers and fruits are known as vanaspatya (angio-spermia). The plants which die out after flowering are known as aushadhi (annuals). The plants which creep or twine are known as virudha (creepers). [72]   

 Plant’s parts used as drugs / medicines   

     

 मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|   

 क्षाराः क्षीरं फलं पुष्पं भस्म तैलानि कण्टकाः||७३||   

 पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः|७४|   

 The roots bark, pith, exudation, stalk, juice, sprouts, alkalis, latex, fruits, flowers, ash, oil, thorns, leaves, buds, bulbs and off-shoots of the plants are used as drugs / medicines. [73-73.5]   

 Classifications of drugs / medicines based on their various forms and applications   

     

 मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||७४||   

 महास्नेहाश्च चत्वारः पञ्चैव लवणानि च|   

 अष्टौ मूत्राणि सङ्ख्यातान्यष्टावेव पयांसि च||७५||   

 शोधनार्थाश्च षड् वृक्षाः पुनर्वसुनिदर्शिताः|   

 य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्||७६||   

 Per the school of Punarvasu (Lord Atreya), roots of 16 plants and fruits of 19 plants are used as drugs / medicines. Similarly, principal unctuous (mahasneha) substances are of four types and main salts are of five types. Urine and milk for medicinal purposes are obtained from 8 different animals and six plants are used for purification (shodhana). The physician who knows how to use all these materials for curing the disease is the expert physician. [74-76]   

 Sixteen roots used for shodhana (purification):   

     

 हस्तिदन्ती हैमवती श्यामा त्रिवृदधोगुडा|   

 सप्तला श्वेतनामा च प्रत्यक्श्रेणी गवाक्ष्यपि||७७||   

 ज्योतिष्मती च बिम्बी च शणपुष्पी विषाणिका|   

 अजगन्धा द्रवन्ती च क्षीरिणी चात्र षोडशी||७८||   

 शणपुष्पी च बिम्बी च च्छर्दने हैमवत्यपि|   

 श्वेता ज्योतिष्मती चैव योज्या शीर्षविरेचने||७९||   

 एकादशावशिष्टा याः प्रयोज्यास्ता विरेचने|   

 इत्युक्ता नामकर्मभ्यां मूलिन्यः...|८०|   

 The roots of 16 plants whose roots are used for shodhana are Hastidanti (Brihatphala,Godumba- Croton oblongifolius), Haimavati (Vacha-Acorus calamus), Shyama Trivrit (Operculina turpenthum Linn.) , Adhoguda (Vriddha daru - Argyreia speciosa Sweet.), Saptala ( Charmakasha-Euphorbia pilosa), Shvetanama (Shweta aparajita -Clitoria ternatea), Pratyakshreni (Danti -Baliospermum montanum Muell.-Arg), Gavakshi (Indravaruni- Cirrullus colocynthis Schrad), Jyotishmati (Celastrus panniculatus Willd.), Bimbi (Coccinia indica W. and A.), Shanapushpi (Crotalaria verrucosa Linn.), Vishanika (Aavartani - Helicteres isora Linn.), Ajagandha , Dravanti (Croton tiglium Linn.) and Kshirini (dugdhika- Euphorbia thymifolia Linn.).   

 Out of these Shanapushpi (Crotalaria verrucosa Linn.), Bimbi (Coccinia indica W. and A.) and Haimavati (Vacha-Acorus calamus) are used for therapeutic emesis (vamana). Shveta(Clitoria ternatea) and Jyotishmati (Celastrus panniculatus Willd.) are used for intra nasal administration (nasya) . The remaining 11 drugs / medicines are used for therapeutic purgation (virechana).[77-80]   

 Fruits used for shodhana (purification therapy)   

     

 ...फलिनीः शृणु||८०||   

 शङ्खिन्यथ विडङ्गानि त्रपुषं मदनानि च|   

 धामार्गवमथेक्ष्वाकु जीमूतं कृतवेधनम्|   

 आनूपं स्थलजं चैव क्लीतकं द्विविधं स्मृतम्||८१||   

 प्रकीर्या चोदकीर्या च प्रत्यक्पुष्पा तथाऽभया|   

 अन्तःकोटरपुष्पी च हस्तिपर्ण्याश्च शारदम्||८२||   

 कम्पिल्लकारग्वधयोः फलं यत् कुटजस्य च|   

 धामार्गवमथेक्ष्वाकु जीमूतं कृतवेधनम्||८३||   

 मदनं कुटजं चैव त्रपुषं हस्तिपर्णिनी|   

 एतानि वमने चैव योज्यान्यास्थापनेषु च||८४||   

 नस्तः प्रच्छर्दने चैव प्रत्यक्पुष्पा विधीयते|   

 दश यान्यवशिष्टानि तान्युक्तानि विरेचने||८५||   

 नामकर्मभिरुक्तानि फलान्येकोनविंशतिः|८६|   

 Fruits of the following 19 plants are used as drugs / medicines- Shankhini, Vidanga, Trapusha, Madanaphala, Dhamargava, Ikshvaku, Jimutam, Kritavedhana, two types of Klitakam occurring in marshy and dry land (anupam, sthalaja), Prakirya, Udakirya, Pratyakpushpa, Abhaya, Antahkotarapushpi, Hastiparni, Sharada, Kampillaka, Aragvadhaphala and Kutaja. Out of the above Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham and Hastiparnini are used for vamana and asthapana basti. Pratyakpushpa is used for nasya karma. The remaining 10 drugs / medicines are useful for virechana karma. Thus the names and main actions of 19 fruiters have been described [81-85.5].   

 Four major unctuous substances (mahasneha)   

     

 सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||८६||   

 पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः|   

 Ghee, oil, animal-fat and bone-marrow are the four major unctuous substances(mahasneha). These are used after preparing with other drugs / medicines for potion, inunction, medicated enema and errhine (nasya) therapy [86].   

 General actions of unctuous substances   

     

 स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||८७||   

 स्नेहा ह्येते च विहिता वातपित्तकफापहाः|८८|   

 The unctuous substances produce oiliness, vitality, complexion, strength and growth in the body and provide relief in vata, pitta and kapha. [87-87.5]   

 Five salt   

     

 सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||८८||   

 सामुद्रेण सहैतानि पञ्च स्युर्लवणानि च|   

 स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च||८९||   

 Five principal salts are black/sochal salt (sauvarchala), rock salt (saindhava), ammonium chloride (vida), earth/efflorescence salt (audbhida) and sea salt (samudra). They are unctuous, hot, sharp/acute and foremost in digestive-stimulants. [88-89]   

 Utility of salt   

     

 आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|   

 अधोभागोर्ध्वभागेषु निरूहेष्वनुवासने||९०||   

 अभ्यञ्जने भोजनार्थे शिरसश्च विरेचने|   

 शस्त्रकर्मणि वर्त्यर्थमञ्जनोत्सादनेषु च||९१||   

 अजीर्णानाहयोर्वाते गुल्मे शूले तथोदरे|   

 उक्तानि लवणा(नि)...|९२|   

 Salts are used for external applications (alepa), oleation, sudation, in emesis and purgation preparations, in evacuation and unctuous types of enemata preparations, inunction and errhine therapy; in surgical operations, suppository, collyrium, friction massage and as a food. It is indicated in indigestion, constipation, disorders of vata, gulma, colic and abdominal diseases. Thus, salts have been described. [90-91.5]   

 Eight important varieties of urine   

     

 ... न्यू(ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||९२||   

 मुख्यानि यानि दिष्टानि सर्वाण्यात्रेयशासने|   

 अविमूत्रमजामूत्रं गोमूत्रं माहिषं च यत् ||९३||   

 हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च|   

 Eight principal urines described by the Atreya School for medicinal use are urine of ewe, she-goat, cow, she-buffalo, elephant, she-camel, mare and she-donkey. [92-93]   

 General properties and external uses of urine   

     

 उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||९४||   

 मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च|   

 Generally, urines have hot, acute and non-dry actions, are pungent and salty in taste and are used for frictional massage and external applications (alepa). [94]   

 Internal uses of urine   

     

 युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||९५||   

 स्वेदेष्वपि च तद्युक्तमानाहेष्वगदेषु च|   

 उदरेष्वथ चार्शःसु गुल्मिकुष्ठिकिलासिषु [४] ||९६||   

 तद्युक्तमुपनाहेषु परिषेके तथैव च|   

 Urines are also used in the preparations of evacuator enema, purgatives, poultice (upanaha) and affusion (parisheka) as well as in antidote (agada) preparations. It is indicated in afflictions such as retention of feces, urine and flatulence (anaha), generalized enlargement of abdomen (udara), gulma, piles, dermatosis (kushtha) and leukoderma. [95-96.5]   

     

 दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||९७||   

 पाण्डुरोगोपसृष्टानामुत्तमं शर्म चोच्यते|   

 Urines have been prescribed as digestive stimulants, antidotes to poison and as vermicides. They are excellent for the managment of persons suffering from pandu (anemia). [97.5]   

     

 श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||९८||   

 कर्षेत् पित्तमधोभागमित्यस्मिन् गुणसङ्ग्रहः|   

 सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते||९९||   

 Oral intake of urine pacifies kapha, regulates peristaltic movement of vata and evacuates morbid pitta through lower channels. General properties and actions of urine thus have been described. Now they will be described individually. [98-99]   

 Properties of urine of ewe and goat   

     

 अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|   

 आजं कषायमधुरं पथ्यं दोषान्निहन्ति च||१००||   

 The urine of ewe is slightly bitter, unctuous and not antagonistic to pitta. The urine of she-goat is astringent, sweet and wholesome and dispels the morbid dosha [100]   

 Properties of cow’s urine   

     

 गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|   

 कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्||१०१||   

 The urine of cow is slightly sweet, alleviates discordance of dosha and cures worms and chronic dermatoses (kushtha) and relieves itching. Its proper intake cures disorders of abdomen. [101]   

 Properties of urine of buffalo and elephant   

     

 अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|   

 हास्तिकं लवणं मूत्रं हितं तु क्रिमिकुष्ठिनाम्||१०२||   

 प्रशस्तं बद्धविण्मूत्रविषश्लेष्मामयार्शसाम्|   

 The urine of buffalo provides relief in piles, edema and disorders leading to general enlargement of abdomen (udara). The urine of she-elephant is salty and provides relief in worms and dermatoses (kushtha). It is also useful in the managment of retention of feces and urine, poisoning, kapha disorders and piles. [102.5]   

 Properties of urine of she-camel   

     

 सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते||१०३||   

 The urine of she-camel is slightly bitter and provides relief in breathlessness, cough and piles. [103]   

 Properties of urine of mare and she-donkey   

     

 वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|   

 खरमूत्रमपस्मारोन्मादग्रहविनाशनम्||१०४||   

 इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः|१०५|   

 Urine of mare is bitter and pungent in taste and provides relief in dermatoses (kushtha), wounds and poisoning. Urine of she-donkey provides relief in epilepsy, major psychosis and severe chronic psychosomatic diseases (graha) of children. Thus described were the medicinal properties and action of eight types of urine. [104].   

 Eight important varieties of milk   

     

 अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||१०५||   

 अविक्षीरमजाक्षीरं गोक्षीरं माहिषं च यत्|   

 उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा||१०६||   

 Henceforth properties and actions of (eight types) milk are being described.   

 The milks of sheep, goat, cow, buffalo, camel, elephant, mare and woman are used for medicinal purposes. [105-106]   

 General properties and actions of milk   

     

 प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|   

 प्रीणनं बृंहणं वृष्यं मेध्यं बल्यं मनस्करम्||१०७||   

 जीवनीयं श्रमहरं श्वासकासनिबर्हणम्|   

 हन्ति शोणितपित्तं च सन्धानं विहतस्य च||१०८||   

 सर्वप्राणभृतां सात्म्यं शमनं शोधनं तथा|   

 तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च||१०९||   

 Generally, milk is sweet, unctuous, cooling, galactagogue, pleasing, aphrodisiac, brain tonic (medhya, which increases intelligence), strengthening, exhilarating, vitalizing, refreshing; curative to dyspnea, cough, bleeding, synthesizer in injuries/fracture; wholesome to all living creatures, pacifies and evacuates the dosha, quenches the thirst, stimulates the digestion and very useful in emaciation due to lung ulcer. [107-109]   

 General indications of milk   

     

 पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|   

 अतीसारे ज्वरे दाहे श्वयथौ च विशेषतः ||११०||   

 योनिशुक्रप्रदोषेषु मूत्रेष्वप्रचुरेषु च|   

 पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्||१११||   

 Milk is indicated in anemia(pandu), acid dyspepsia (amlapitta), consumption, gulma and generalized enlargement of abdomen(udara), diarrhea, fever, burning sensation, particularly in edema, vaginal and seminal disorders, oliguria and hard stools. It is wholesome to disorders of vata and pitta. [110-111]   

 Pharmaceutical uses of milk   

     

 नस्यालेपावगाहेषु वमनास्थापनेषु च|   

 विरेचने स्नेहने च पयः सर्वत्र युज्यते||११२||   

 Milk is used in many types of preparation including for nasal medication, external applications, tub baths, emesis, enema, purgation and unctuous therapies. [112]   

     

 यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|   

 अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः||११३||   

 Further exhaustive description of uses and action of the individual milk will be explained in due order in the chapter entitled Annapanavidhi Adhyaya. [113]   

 Plants with latex   

     

 अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|   

 स्नुह्यर्काश्मन्तकास्तेषामिदं कर्म पृथक् पृथक्||११४||   

 वमनेऽश्मन्तकं विद्यात् स्नुहीक्षीरं विरेचने|   

 क्षीरमर्कस्य विज्ञेयं वमने सविरेचने||११५||   

 Now other than fruiters and rooter, three plants whose latex is used will be described. These three plants are Snuhi, Arka and Ashmantaka. Ashmantaka is used for therapeutic emesis ; latex of Snuhi is used for purgation and latex of Arka is used both for emesis and purgation therapies. [114-115]   

 Three bark of plants used as drug   

     

 इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|   

 पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः||११६||   

 There are three more trees whose bark is used as drug. These are Putika, Krishnagandha and Tilvaka. [116]   

     

 विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|   

 कृष्णगन्धा परीसर्पे शोथेष्वर्शःसु चोच्यते||११७||   

 दद्रुविद्रधिगण्डेषु कुष्ठेष्वप्यलजीषु च|   

 षड्वृक्षाञ्छोधनानेतानपि विद्याद्विचक्षणः||११८||   

 The barks of Putika and Tilvaka are used for purgation therapy. Indications of bark of Krishnagandha are erysipelas, inflammation, piles, ringworm, abscess, nodules, dermatosis and gangrene (alaji). The wise physician should also acquire the knowledge of the above mentioned six plants (three with latex and three with bark) of their pacification actions. [117-118]   

 Abstract of descriptions of the plants   

     

 इत्युक्ताः फलमूलिन्यः स्नेहाश्च लवणानि च|   

 मूत्रं क्षीराणि वृक्षाश्च षड् ये दिष्टपयस्त्वचः||११९||   

 Thus have been described the fruiters, rooters, sources of unctuous substances, salt, urine, milk and the six plants whose latex and barks are used. [119]   

 Sources of identification of plants   

     

 ओषधीर्नामरूपाभ्यां जानते ह्यजपा वने|   

 अविपाश्चैव गोपाश्च ये चान्ये वनवासिनः||१२०||   

 Goat-herders, sheep-herders, cowherders and forest-dwellers are acquainted with names and forms/identification of various medicinal herbs and the plants. [120]   

 Limitation of knowledge of names of plants only   

     

 न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|   

 ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति||१२१||   

 Just by knowing the names and forms of herbs, though, no one can claim to have a perfect knowledge of medicinal uses of the plants. [121]   

 Importance of complete knowledge of therapeutic actions of plants   

     

 योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|   

 किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्||१२२||   

 If one who knows the uses and actions of the herbs, though not acquainted with their forms, is called a pharmacologist, then what need be said of the physician who knows the herbs from all aspects![122]   

 Ethics in clinical practice   

 Qualities of best physician   

     

 योगमासां तु यो विद्याद्देशकालोपपादितम्|   

 पुरुषं पुरुषं वीक्ष्य स ज्ञेयो भिषगुत्तमः||१२३||   

 He is the best of physicians who knows the science of administration of drugs / medicines with due reference to country and season and who uses it only after examining each and every patient individually. [123]   

 Importance of judicious use of medicine   

     

 यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|   

 तथौषधमविज्ञातं विज्ञातममृतं यथा||१२४||   

 A drug that is understood perfectly can be used as an ambrosia. But the use of a drug that is not understood perfectly may work as poison, weapon, fire or a bolt of thunder. [124]   

     

 औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|   

 विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते||१२५||   

 A drug whose name, form and properties are not known or a drug ,though known but not administered properly, spells disaster. [125]   

     

 योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|   

 भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्||१२६||   

 Even a virulent poison can be converted into an excellent medicine when prepared and administered using the right methods. Conversely, even a good medicine may act as a potent poison if improperly administered. [126]   

     

 तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|   

 धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा||१२७||   

 Therefore an intelligent man who desires health and long life should not take any medicine prescribed by a physician who is a complete stranger to the application of medicines. [127]   

     

 कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|   

 सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्||१२८||   

 One may survive a bolt of lightning on one’s head, but one cannot expect to escape the fatal effects of medicines prescribed by an ignorant physician. [128]   

     

 Denouncing of quacks   

 दुःखिताय शयानाय श्रद्दधानाय रोगिणे|   

 यो भेषजमविज्ञाय प्राज्ञमानी प्रयच्छति||१२९||   

 त्यक्तधर्मस्य पापस्य मृत्युभूतस्य दुर्मतेः|   

 नरो नरकपाती स्यात्तस्य सम्भाषणादपि||१३०||   

 The vainglorious and charlatan person, the quack, if administers medicines to the ailing bed-ridden patient who has implicit faith in him, such a quack is considered one who totally evades his duty, sinful, wicked and death incarnate. Even just by conversing with such quack may lead a person to hell. [130]   

 Sinful deeds about exploitation of patient   

     

 वरमाशीविषविषं क्वथितं ताम्रमेव वा|   

 पीतमत्यग्निसन्तप्ता भक्षिता वाऽप्ययोगुडाः||१३१||   

 नतु श्रुतवतां वेशं बिभ्रता शरणागतात्|   

 गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्||१३२||   

 It is better for a person who has put on the garb of the physician to take the venom of the cobra or melted copper or to swallow heated iron balls than to extort food, drink or money from a man who is afflicted with disease and has sought his aid. [131-132]   

 Quest to become good physician   

     

 भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|   

 परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्||१३३||   

 Therefore, the intelligent person, who is aspiring to be a good physician, should always persevere to his best of abilities in acquiring the best qualities of a physician so that he may be a real giver of life to the people. [133]   

 Qualities of best drug and physician   

     

 तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|   

 स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्||१३४||   

 The right medicine is that which restores the health and best physician is that who relieves patients from their diseases. [134]   

     

 सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|   

 सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्||१३५||   

 Correct application of all therapeutic measures is reflected in success in managment (siddhi) and the success in turn reflects that physician is endowed with all the qualities of a best physician. [135]   

 Abstract    

     

 तत्र श्लोकाः-   

 आयुर्वेदागमो हेतुरागमस्य प्रवर्तनम्|   

 सूत्रणस्याभ्यनुज्ञानमायुर्वेदस्य निर्णयः||१३६||   

 सम्पूर्णं कारणं कार्यमायुर्वेदप्रयोजनम्|   

 हेतवश्चैव दोषाश्च भेषजं सङ्ग्रहेण च||१३७||   

 रसाः सप्रत्ययद्रव्यास्त्रिविधो द्रव्यसङ्ग्रहः|   

 मूलिन्यश्च फलिन्यश्च स्नेहाश्च लवणानि च||१३८||   

 मूत्रं क्षीराणि वृक्षाश्च षड् ये क्षीरत्वगाश्रयाः|   

 कर्माणि चैषां सर्वेषां योगायोगगुणागुणाः||१३९||   

 वैद्यापवादो यत्रस्थाः सर्वे च भिषजां गुणाः|   

 सर्वमेतत् समाख्यातं पूर्वाध्याये महर्षिणा||१४०||   

 Here are the re-capitulatory verses / slokas    

 The origin of Ayurveda, circumstances of its advent onto the world of the living, its promulgation, the approbation of the aphoristic compilation, the definition of Ayurveda are described. [136]   

 A complete definition of the causes, the effects and objects of Ayurveda; and in brief causes and managment of the dosha have been described. [137]   

 Causes, dravya, the tastes, three-fold classification of the drugs / medicines or thedravya, rooters, fruiters, unctuous substances and salts are described in brief. [138]   

 Urine, milk, six plants whose latex and barks are used as drugs / medicines; actions of all of these; merits and demerits of the right and wrong administration of them have been described. [139]   

 The denunciation of quacks, points indicating the qualities of best physician; all these have been described in brief in the first chapter by the great sages. [140]   

     

 इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते सूत्रस्थाने दीर्घञ्जीवितीयो नाम प्रथमोऽध्यायः||१||   

 Thus the first chapter entitled ‘The Quest for Longevity’ of the section of Sutra Sthana (general principles) of the treatise compiled by Acharya Agnivesha and revised by Charak is completed (1).