Caraka. - Rajpoot, Govind S - Interpretation of The Charaka Samhita. Volume 1a - 10, Sutrasthan (1A) - Ayurvedacharya Dr. Govind Rajpoot PHD - University of Ayurveda (2016)

ंि
|| चरकसंिहत◌ा ||
Interpretation of the
CHARAKA SAMHITA
Volume 1a/10
SUTRASTHAN (1A)
Ayurvedacharya Govind Ji
University of Ayurveda
Prague
|| चरकसंिहत◌ा ||
Interpretation of the
CHARAKA SAMHITA
Volume 1a/10
SUTRASTHAN (1A)
Author: Dr Govind Rajpoot PhD
All rights reserved. No part of this publication may be reproduced,
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Editor: Gwendolyn Albert
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Preface to the Charaka Samhita
In 2001, in Jamnagar, India, I met Ayurvedacharya Govindji Rajpoot

at the Gujarat Ayurveda University.
One could sense from his face, his way of talking, and his body
language that he is not just a teacher but a master, an acharya of
Ayurveda.
After this meeting I saw his colossal work in Prague, I met and saw
his students and his clinic, all of it converging towards the real,
authentic values of the true India, the true Ayurveda.
He has communicated, through his writings, the subtleties of
Ayurveda to the greater public.
Now comes his long-awaited translation and explanation of the
Charaka Samhita. The masterful mind of Charaka becomes easy to
grasp and crystal clear in Govindji's language.
Especially the western scientific-oriented world will be able to
understand the profound depth of Charaka through this work.
I hope all lovers of Ayurveda will appreciate this wonderful work.
Aum Shanti
Kiran VYAS
Director-General
Preface
This book is an interpretation and translation of the first part of a classic

work of ancient Vedic medicine known as the Charaka Samhita, the author
of which is Charaka Muni, also known as Acharya Charaka. This work is
one of the treasures of Ayurveda, the historically oldest continually-
practiced system of medicine in existence today.
Who was the Charaka whose name is on this work? In Sanskrit, the term
charaka is generally used for any ascetic, physician, or wise man traveling
the world. The origins of this particular Charaka are shrouded in many
legends. According to one, Shesha, the King of the Reptiles, a master of
Ayurveda, visited Earth and was so moved by the human suffering caused
by disease that he took the form of a human being in order to help relieve
this suffering.
The place of Charaka’s birth is considered to have been Kashmir, and he is

estimated to have been active at around 800 BCE. He was called Charaka
because he wandered the Earth and became one of the most famous figures
of Ayurveda. His collected works, the Charaka Samhita, are based on the
work of those who preceded him, in particular Agnivesha, who was a pupil
of Punarvasu Atreya. The works of Agnivesha, called the Agnivesha Tantra,
which today have been lost to history, date from 1000 BCE and were the
basis for Charaka’s work, which achieved significant renown and to this
day is considered one of the basic texts for the study of Ayurveda.
Health and illness are not irrevocably predestined in Charaka’s concept of

life, but health can be maintained or renewed through our efforts and by
following the appropriate lifestyle. The definition of health itself is very
complex and includes the state of our psyche in addition to the state of our
physical body. The prevention of disease is as important as its treatment.
Charaka Samhita is an extensive text comprised of eight sections or -

sthanas containing a total of 120 chapters. This book is a translation of the
first section, the Sutrasthana, which is dedicated to the general principles of
the art of Ayurveda, with a commentary by Ayurvedacharya Govind Ji.
The Publisher
About the Charaka Samhita
The Charaka Samhita was written between 1000 and 600 BCE. Charaka
compiled his knowledge of Ayurveda by recounting the discussions of wise
men as they used to take place several thousand years ago.
The collection is dedicated to understanding the physiological and

psychological behavior of human beings, of disorders (illnesses) and their
treatment. Its main emphasis is on prevention through a healthy lifestyle
and panchkarma.
Charaka frequently gives examples from nature that are sometimes

incomprehensible to a modern reader, as the human environment today is
very different from that of humans 3 000 years ago. There are also
differences between the continent where he worked and those where this
book is being read, as well as differences in mentality, so the time
difference is not the only obstacle one faces when trying to perfectly
understand this collection. For today’s modern person, achieving such an
understanding is actually a very demanding endeavor.
It is my wish that these writings be properly understood, and that is why

commentaries, examples and explanations have been added to the text to
make it more easily comprehensible. This version of the Charaka Samhita
is unique, and I hope it will become a favorite of all interested in Ayurveda.
I am calling this work an interpretation, not a translation, as a strict

translation would still be difficult to understand. The sutras are presented
here in Sanskrit, in the Devanagari script, along with their meaning and a
commentary. We originally planned to provide a transliteration of the
Sanskrit, but that would have added many pages to this volume and most
readers would not have appreciated it. Phonetic transcriptions of the
Sanskrit as an English speaker might pronounce them do exist online. The
aim of this project is to ultimately create a literal translation of each sutra
into all languages.
The Author
Structure of the text
For easier orientation, each of the individual parts of the text will preserve
the same structure throughout, as follows:
1. || Volume X., Chapter X., Sutra X || … this indicates the section of the
text, the chapter, and the sutra, as well as its name
2. अथात◌ो दीघ ीिवतीयम ाय◌ं ा ा ाम◌ः || १ || ...the Sanskrit original
3. “Now I will present the interpretation” ... the English translation of the
Sanskrit will be in bold face; where there is the name of an herb, for
example, alternate names for that herb may be given in parentheses even
though they are not part of the original text.
4. “This story comes from” … the commentary by Govindji Rajpoot is then

presented in ordinary script.
The Editor
Acknowledgments
For 15 years I have been teaching Ayurveda at the Ayurvedic Institute

Dhanvantri Prague and I can tell that interest in Ayurveda is constantly
increasing. Ayurveda is not a human invention, but an ancient science that
was fully functioning 5 000 years ago, and its wise conclusions continue to
be disseminated and practiced today.
When one looks at the expert Ayurvedic literature available on the market
today, one encounters only the commentaries and personal opinions of
many authors. The original literature is not commercially available. I have,
therefore, decided to bring the Charaka Samhita to those interested in
Ayurveda in its original form, if possible free of charge and online. Today it
exists on the website www.ayurveda-ashram.com as the work of
enthusiastic students. The version there is an amateur one with various
flaws, and the development of a perfect online system would be very
expensive. Nevertheless, I would like to thank Štefan Laczi, the sole person
devoted to maintaining the system who voluntarily does everything he can
to make the literature available for free online. In order to further
disseminate this work and make it easy to read, this printed version has now
also been produced.
Such a work is never realized by just one person. It requires the kind of
teamwork I have waited 15 years to see come to fruition. Many of my
associates, family members and pupils, thanks to a favorable alignment of
the stars and thanks to God, have come together and begun to work on the
Charaka Samhita with enthusiasm and good will, joyously, together.
I appreciate the work of all these people and the hundreds of hours they
have voluntarily dedicated to creating this, in particular: mgr. Alena
Barvová, Lucie Seberová, JUDr. Radka Hunjan Koblihová, Stána Kaisrová,
Ilona Běhalová, Zuzana Vilčeková, Petra Nováková, Zuzana Soldátová,
mgr. Martina Moyzesová, mgr. Michal Strenk, MUDr. Jan Šorf, Světlana
Hálková, Markéta Fuková, Alžběta Wolfová, Jakub Kolář, Veronika
Sčuková, Ing. Marcela Rajpootová, and many others. The beautiful image
for the cover of the print edition was created by Hana Vittková and Luke
Tomski.
Exceptional thanks go to MUDr Šorf for his expert editing of the text, as
well as to Lucie Seberová for correcting the Czech-language original of my
words on which this translation is based. I particularly appreciate the work
of former Senator MUDr Trpák and his professional advice and reviews. I
would also like to thank the Ayurvedic physician Vaidya Dilip Trivedi of
Mumbai, India, for his online consultations.
Thanks go also to Sri Kiran Vyas, the director of the Open University of
Yoga and Ayurveda - Tapovan in France for his support. He, too, considers
this work to be the most appropriate text for the study of Ayurveda. The
plan is for this work to be published in all European languages. For the time
being we are working on this as a voluntary project.
Last but not least, I would like to thank the AYUSH Ministry of the
Government of India for publishing the text of the Charaka Samhita in its
original Sanskrit and in the Devanagari script on their official website.
The Author
Editor's Comment
The existence of this work in a modern translation, together with a
commentary making it comprehensible to today's reader, is nothing short of
miraculous. Civilizations have come and gone, but human beings have not
changed significantly since this wisdom was first communicated. Thanks to
existence of this book, readers will now be able to taste one source of this
wisdom and understand it. The commentaries bridge the gap between the
original culture in which this book was recorded and our miraculous
modern world, and they bridge it just in time, because our world must
remember this wisdom again.
Today more people than ever before are free to communicate with each
other instantaneously over great distances, are free to travel rapidly over
great distances, are able to have the accumulated wisdom of the ages at
their fingertips, and are able to have their basic human needs satisfied all
the while. Those basic needs are all to do with human health, the topic of
this book, which is also a human right.
Seventy years ago, in the fateful and hopeful year of 1946, the Constitution
of the World Health Organization explained health, in part, as follows:
* Health is a state of complete physical, mental and social well-being and not merely the absence
of disease or infirmity.
*The enjoyment of the highest attainable standard of health is one of the fundamental rights of
every human being without distinction of race, religion, political belief, economic or social condition.
*The health of all peoples is fundamental to the attainment of peace and security and is
dependent upon the fullest co-operation of individuals and States.
Like any endeavor involving human beings, the practice of commerce, of
governance, and of health care is full of room for error. During the course
of the last century we have seen the instrumentalization of medical
knowledge and practice by entities such as corporations and governments
whose aims are in fact not those of peace, security, and well-being, but are
to exploit this world, including our fellow human beings, so as to hoard
wealth and exercise power.
Fortunately, those attempts at enslavement are being countered by millions
of our fellow human beings around the world who already know - without
being told what to think - that the fruits of this planet belong to nobody.
Efforts to commodify them are absurd and ultimately will not prevail.
Life has its own plans. It is life that will prevail. The powerful and wealthy
inhabit the same bodies as the rest of us, and will leave them one day as all
the rest of us do. This unavoidable fact is what makes us all equal.
When you read this book, it is important to read it together with someone
who can guide your understanding of what it has to say. It was created
through such a conversation, and it can best be understood through
discussion with others who can explain it.
My heartfelt wish is that you read this book and the wisdom it contains
together with other people who desire your freedom and that of others, that
you accept responsibility for your time in this life, and that you exercise
your freedom with humility.
The Editor
Table of Contents
Chapter 1
|| Ch. 1, Su. 1 || Divine awareness of healing 23
|| Ch. 1, Su. 2 || On understanding human beings 24
|| Ch. 1, Su. 3 || Energy – conscious connection 25
|| Ch. 1, Su. 4 - 5 || Svayambhu – the source of connection 25
|| Ch. 1, Su. 6 - 7 || The art of consciousness – the highest
intelligence 26
|| Ch. 1, Su. 8 - 14 || Fiery concentration 28
|| Ch. 1, Su. 15 - 18 || To live in accordance with dharma 30
|| Ch. 1, Su. 19 - 23 || We are the extended energy of Brahma 32
|| Ch. 1, Su. 24 || Disease and a person’s choice of lifestyle 35
|| Ch. 1, Su. 25 - 26 || On a fortunate, long life 36
|| Ch. 1, Su. 27 - 29 || Conscious management of life - harmony 37
|| Ch. 1, Su. 30 - 31 || Compassion 40
|| Ch. 1, Su. 32 - 40 || Experiencing Ayurveda 40
|| Ch. 1, Su. 41 || The open embrace of Ayurveda 42
|| Ch. 1, Su. 42 || Experiencing joy 42
|| Ch. 1, Su. 43 || A treasure 43
|| Ch. 1, Su. 44 || Dosage 43
|| Ch. 1, Su. 45 || Similarity 43
|| Ch. 1, Su. 46 - 47 || Conscious control – connection - purusha 43
|| Ch. 1, Su. 48 || The principle of dravya 44
|| Ch. 1, Su. 49 || Orientation 45
|| Ch. 1, Su. 50 || Comprehension – samavaya 45
|| Ch. 1, Su. 51 || Manifestation and stagnation of the gunas 46
|| Ch. 1, Su. 52 || Naturalness is the priority 47
|| Ch. 1, Su. 53 || To permit renewal - dhatusamya kriya 48
|| Ch. 1, Su. 54 || A servant and a gift 49
|| Ch. 1, Su. 55 || The richness of the moment and the language of our own
thoughts 50
|| Ch. 1, Su. 56 || Silencing 50
|| Ch. 1, Su. 57 || Body and mind 51
|| Ch. 1, Su. 58 || Balanced attention 52
|| Ch. 1, Su. 59-61 || Tridosh 53
|| Ch. 1, Su. 62 - 63 || Diagnosis as the basis 53
|| Ch. 1, Su. 64 || Ras and its enormous force 54
|| Ch. 1, Su. 65 || Taste 55
|| Ch. 1, Su. 66 || Tastes affect the doshas 55
|| Ch. 1, Su. 67 || Three kinds of medicines 55
|| Ch. 1, Su. 68 || The source - dravya gun vigyan 56
|| Ch. 1, Su. 69 || Medicines from animal sources 57
|| Ch. 1, Su. 70 || Medicines as a gift of the earth 57
|| Ch. 1, Su. 71 || Medicines of plant origin 57
|| Ch. 1, Su. 72 || Fruit of the vanaspati kind 58
|| Ch. 1, Su. 73 || The use of plants 58
|| Ch. 1, Su. 74 || Understanding the construction of plants – the agni
etc. 59
|| Ch. 1, Su. 75 || Mahasneha (primary fats) 59
|| Ch. 1, Su. 76 || Inspiration – the connoisseur of Ayurveda 59
|| Ch. 1, Su. 77 || Pharmacology 60
|| Ch. 1, Su. 78 || The creation of nomenclature 60
|| Ch. 1, Su. 79 || Variety of names - procedures 61
|| Ch. 1, Su. 80 || Virechan (emptying the bowels) 62
|| Ch. 1, Su. 81 || Medicinal plants and their hybridization 62
|| Ch. 1, Su. 82 || Gifts of the Earth 62
|| Ch. 1, Su. 83 || Gifts of the Earth 63
|| Ch. 1, Su. 84 || Herbs to induce vomiting 63
|| Ch. 1, Su. 85 || Nasal cleansing and laxatives 63
|| Ch. 1, Su. 86 || Description of fruits and fats 63
|| Ch. 1, Su. 87 || Procedures using fats 64
|| Ch. 1, Su. 88 || Effects of salts 64
|| Ch. 1, Su. 89 || Expansion and reduction of the tridosha 64
|| Ch. 1, Su. 90 || Mahabhut determines taste 64
|| Ch. 1, Su. 91 || Skin preparations 65
|| Ch. 1, Su. 92 || Procedures with salts and eight kinds of urine 65
|| Ch. 1, Su. 93 || Use of urines 66
|| Ch. 1, Su. 94 || Characteristics of urine 66
|| Ch. 1, Su. 95 || Working with urines 66
|| Ch. 1, Su. 96 || Uses of urines 66
|| Ch. 1, Su. 97 || Uses of urine 67
|| Ch. 1, Su. 98 || Exceptional characteristics of urine 67
|| Ch. 1, Su. 99 || Characteristics of each kind of urine 68
|| Ch. 1, Su. 100 || Sheep and goat urine 68
|| Ch. 1, Su. 101 || Cow’s urine 68
|| Ch. 1, Su. 102 || Buffalo and elephant urine 69
|| Ch. 1, Su. 103 || Elephant and camel urine 69
|| Ch. 1, Su. 104 || Horse and donkey urine 70
|| Ch. 1, Su. 105 || Various kinds of milk 70
|| Ch. 1, Su. 106 || Milk 70
|| Ch. 1, Su. 107 || Characteristics and effects of milk 70
|| Ch. 1, Su. 108 || Mucus is not a waste product, it is protective 72
|| Ch. 1, Su. 109 || Why we drink milk 73
|| Ch. 1, Su. 113 || Beverages and food 74
|| Ch. 1, Su. 114 || Plant milks 74
|| Ch.. 1, Su. 115 || Ashmantaka, Snuhi and Arka 75
|| Ch. 1, Su. 116 || Tree bark - putika, krshnagandha, tilvaka 75
|| Ch. 1, Su. 117 || Trees for virechan – putika and tilvaka 76
|| Ch. 1, Su. 118 || Six trees 77
|| Ch. 1, Su. 119 || Summary of this entire chapter 77
|| Ch. 1, Su. 120 || The Ayurvedic practitioner 78
|| Ch. 1, Su. 121 || Wise shepherds 78
|| Ch. 1, Su. 122 || Merging with a plant 79
|| Ch. 1, Su. 123 || The art and virtue of the Ayurvedic practitioner
79
|| Ch. 1, Su. 124 || Unrecognized - poison, recognized - nectar 79
|| Ch. 1, Su. 125 || Complications from the incorrect choice of
medicines 80
|| Ch. 1, Su. 126 || What medicine can be poison and vice versa 80
|| Ch. 1, Su. 127 || The wisdom of footsteps 81
|| Ch. 1, Su. 128 || Ignorance of knowledge 81
|| Ch. 1, Su. 129 || Open hearts 81
|| Ch. 1, Su. 130 || Bad advice harms the adviser 82
|| Ch. 1, Su. 131 || It is not good to masquerade as a scholar 82
|| Ch. 1, Su. 132 || Principles of Ayurvedic practitioners 82
|| Ch. 1, Su. 133 || Implementing intention 83
|| Ch. 1, Su. 134 || Correct decision - knowledge 83
|| Ch. 1, Su. 135 || Siddhi 84
|| Ch. 1, Su. 136 || Summary of the first chapter 84
|| Ch.. 1, Su. 139 || Summary of the first chapter hrnutí první
kapitoly 85
Chapter 2
|| Ch. 2, Su. 3-6 || Ingredients for nasya oil, incense, inhalation, etc.
87
|| Ch. 2, Su. 7-8 || Ingredients for vaman (inducing vomiting) 89
|| Ch. 2, Su. 9-10 || Purging of the doshas in the pakvashaya (colon)
89
|| Ch. 2 Su. 11-14 || Ingredients for nemastný enema 90
|| Ch. 2, Su. 15 || Snehan and svedan 91
|| Ch. 2, Su. 16 || The correct administration of medicine 91
|| Ch. 2, Su. 17 || Broths as medicine 92
|| Ch. 2, Su. 18 || Broths stimulating appetite and alleviating colic 92
|| Ch. 2, Su. 19 || Broths supporting digesting and addressing diarrhea
caused by increased vata 92
|| Ch. 2, Su. 20 || Broth for diarrhea caused by kaph or pitt 93
|| Ch. 2, Su. 21 || Broth alleviating bloody diarrhea 93
|| Ch. 2. Su. 22 || Broth for difficulties with urination 93
|| Ch. 2, Su. 23 || Broth removing parasites 94
|| Ch. 2, Su. 24 || Broth for disproportionate thirst 94
|| Ch. 2, Su. 25 || Pork broth can be used for weight gain or loss. 95
|| Ch. 2, Su. 26 || Broths that dessicate and broths that lubricate 95
|| Ch. 2, Su. 27 || Two broths with dashamul 95
|| Ch. 2, Su. 28 || Broth for evacuation of the colon and astringent
broth 96
|| Ch. 2, Su. 29 || Broth for digestive disorders and for flatulence 96
|| Ch. 2, Su. 30 || Broth to alleviate overconsumption of ghee or oil
97
|| Ch. 2, Su. 31 || Broth for fevers and sore throat 97
|| Ch. 2, Su. 32 || Broth that enhances shukra dhatu 98
|| Ch. 2, Su. 33 || Broth for lethargy and broth to suppress appetite
98
|| Ch. 2, Su. 34 || Twenty-eight kinds of broth 99
|| Ch. 2, Su. 35 || Medicines used during panchkarma 99
|| Ch. 2, Su. 36 || Ayurvedic practitioner combines medicine 99
Chapter 3
|| Ch. 3, Su. 1-2 || About the aragvadha plant 100
|| Ch. 3, Su. 3-7 || Six mixtures for preparing ointment 100
|| Ch. 3, Su. 8-9 || Mixture alleviating itching, etc. 101
|| Ch. 3, Su. 10-11 || Powder for impetigo, etc. 102
|| Ch. 3, Su. 12 || Paste for ameliorating skin diseases 102
|| Ch. 3, Su. 13 || More pastes for skin diseases 103
|| Ch. 3, Su. 14 || More pastes for skin diseases 103
|| Ch. 3, Su. 15-16 || More pastes for alleviating skin diseases 104
|| Ch. 3, Su. 17 || Ubtan and abhyang oils 104
|| Ch. 3, Su. 18 || Paste alleviating vat 105
|| Ch. 3, Su. 19 || More pastes reducing vat 106
|| Ch. 3, Su. 20 || Recipe for abdominal pain and reducing vat 106
|| Ch. 3, Su. 21 || Paste for gout or vatarakt 107
|| Ch. 3, Su. 22 || Paste for raktavat 107
|| Ch. 3, Su. 23 || Another paste for raktavat 108
|| Ch. 3, Su. 24 || Paste for headache 108
|| Ch. 3, Su. 25 || Warm paste for back pain 109
|| Ch. 3, Su. 26 || Paste reducing daha (pálení – burning sensation)
109
|| Ch. 3, Su. 27 || Another paste reducing burning sensations 110
|| Ch. 3, Su. 28 || Paste reducing sensations of chill
and paste removing toxins 110
|| Ch. 3, Su. 29 || Powder for excess sweating and paste eliminating
body odor 111
|| Ch. 3, Su. 30 || Thirty-two effective powders and pastes 111
Chapter 4
|| Ch. 4, Su. 1-2 || Six kinds of purgatives 112
|| Ch. 4, Su. 3 || Introductory list 112
|| Ch.. 4, Su. 4 || Six hundred kinds of purgatives 113
|| Ch. 4, Su. 5 || Latex 113
|| Ch. 4, Su. 6 || Five tastes in combination with astringent 113
|| Ch. 4, Su. 7 || Five forms of healing preparations 114
|| Ch. 4, Su. 8 || Fifty healing preparations, of which the first part
is about juices 115

|| Ch. 4, Su. 9 || First group of healing preparations 118
|| Ch. 4, Su. 10 || Second group of healing preparations 119
|| Ch. 4, Su. 11 || Third group of healing prepatations 120
|| Ch. 4, Su. 12 || Fourth group of healing preparations 121
|| Ch. 4, Su. 13 || Fifth group of healing preparations 122
|| Ch. 4, Su. 14 || Sixth group of healing preparations 123
|| Ch. 4, Su. 15 || Seventh group of healing preparations 124
|| Ch. 4, Su. 16 || Eighth group of healing preparations 125
|| Ch. 4, Su. 17 || Ninth group of healing preparations 126
|| Ch. 4, Su. 18 || 10th group of healing preparations 127
|| Ch. 4, Su. 19 || Summary 128
|| Ch. 4, Su. 20 || Learning about medicines 128
|| Ch. 4, Su. 21 || Agnivesha’s query 129
|| Ch. 4, Su. 22 || Atreya’s answer 129
|| Ch. 4, Su. 23-29 || Summary of the preceding sutras 129
|| Ch. 4, Su. 30 || End of the fourth chapter 130
Chapter 5
|| Ch. 5, Su. 1 || Chapter on food 131
|| Ch. 5, Su. 2 || The teaching of Atreya 131
|| Ch. 5, Su. 3 || Reasonable amounts of food 131
|| Ch. 5, Su. 4 || Eating according to time of day 131
|| Ch. 5, Su. 5 || Food that is easy or hard to digest 132
|| Ch. 5, Su. 6 || Agnibala (digestive force) 132
|| Ch. 5, Su. 7 || Hunger means agni – digestive fire. 133
|| Ch. 5, Su. 8 || Correct amount of food 134
|| Ch. 5, Su. 9 || Do not eat anything heavy after a meal 134
|| Ch. 5, Su. 10-11 || Hard to digest 134
|| Ch. 5, Su. 12 || Foods recommended for regular use 135
|| Ch. 5, Su. 13 || Foodstuffs 135
|| Ch. 5, Su. 14 || Kadjal 136
|| Ch. 5, Su. 15-17 || Sauvira andjana 136
|| Ch. 5, Su. 18-19 || Rasandjan 136
|| Ch. 5, Su. 20-25 || Production of dhumapanu, also called dhum
137
|| Ch. 5, Su. 26 || Dhumapan against vat (lubractive smoking) 138
|| Ch. 5, Su. 27 || Ingredients to clean the sinuses 138
|| Ch. 5, Su. 28-33 || Indications for dhumapan 139
|| Ch. 5, Su. 34-35 || Dhumapan technique 139
|| Ch. 5, Su. 36 || Frequency of smoke inhalation 140
|| Ch. 5, Su. 37 || Signs of correct smoke inhalation 140
|| Ch. 5, Su. 38 || Complications with over-smoking and
inappropriate smoking 140
|| Ch. 5, Su. 39-40 || Addressing complications caused by over-smoking
and inappropriate smoking 141
|| Ch. 5, Su. 41-45 || Contraindications for smoke inhalation 141
|| Ch. 5, Su. 46-47 || Smoking technique 142
|| Ch. 5, Su. 48 || Nadishodhana and nasal procedure 142
|| Ch. 5, Su. 49 || Pipe size according to type of smoking 142
|| Ch. 5, Su. 50 || Making a pipe to order 143
|| Ch. 5, Su. 51 || Correct smoke inhalation 143
|| Ch. 5, Su. 52-56a || Signs of incorrect smoke inhalation 144
|| Ch. 5, Su. 56b-62 || Anutaila 144
|| Ch. 5, Su. 63-70 || Recipe for anutaila 145
|| Ch. 5, Su. 71-75 || Cleaning the oral cavity 146
|| Ch. 5, Su. 76-77 || For a feeling of freshness 147
|| Ch. 5, Su. 78-80 || Gandusha – swishing oil in the mouth 147
|| Ch. 5, Su. 81-83 || Usefulness of rubbing the head with oil 148
|| Ch. 5, Su. 84 || Oil in the ears – karnapurna (dripping oil into the
ears) 148
|| Ch. 5, Su. 85-86 || Abhyang 149
|| Ch. 5, Su. 87 || Recommended for vata types 149
|| Ch. 5, Su. 88-89 || Effect of oil massage 149
|| Ch. 5, Su. 90-92 || Foot massage 150
|| Ch. 5, Su. 93 || Effects of abhyang before bathing 150
|| Ch. 5, Su. 94 || Effects of bathing 151
|| Ch. 5, Su. 95 || The weating of cotton clothing 151
|| Ch. 5, Su. 96 || Fragrance and decoration 151
|| Ch. 5, Su. 97 || Rare jewels – gems and semi-precious stones 152
|| Ch. 5, Su. 98 || Beneficial effect of cleansing 152
|| Ch. 5, Su. 99 || Care for the hair, beard and nails 152
|| Ch. 5, Su. 100 || Shoes as protection 153
|| Ch. 5, Su. 101 || Umbrella as protection 153
|| Ch. 5, Su. 102 || Walking stick 152
|| Ch. 5, Su. 103 || A wise person takes care of the body 154
|| Ch. 5, Su. 104 || A life full of study 154
|| Ch. 5, Su. 105-111 || Summary of the fifth chapter 154
Chapter 6
|| Ch. 6, Su. 1-2 || Atreya presents the chapter on diet 156
|| Ch. 6, Su. 3 || Ahar and vihar per the seasons 156
|| Ch. 6, Su. 4 || The six seasons 156
|| Ch. 6, Su. 5 || Visarg and adan kal 157
|| Ch. 6, Su. 6 || The adan period 158
|| Ch. 6, Su. 7 || The strengthening time of year 158
|| Ch. 6, Su. 8 || Influence of the seasons on human strength 159
|| Ch. 6, Su. 9-18 || Hemant – November and December
(recommendations for India’s climatic zone) 160
|| Ch. 6, Su. 19-21 || The period of hemanta and shishira 161
|| Ch. 6, Su. 22-26 || Springtime 162
|| Ch. 6, Su. 27-32 || Summertime 163
|| Ch. 6, Su. 33-40 || The period between summer and the rainy
season 164
|| Ch. 6, Su. 41-48 || The autumn season 165
|| Ch. 6, Su. 49-50 || Satmya 166
|| Ch. 6, Su. 51 || Recapitulation 166
Chapter 7
|| Ch. 7, Su. 1-2 || Chapter on not suppressing needs 168
|| Ch. 7, Su. 3-4 || Natural needs 168
|| Ch. 7, Su. 5 || Disorders that come from suppressing natural needs
169
|| Ch. 7, Su. 6-7 || Symptoms of suppressing the need to urinate 169
|| Ch. 7, Su. 8-9 || Consequences of suppressing the need to excrete
stool 169
|| Ch. 7, Su. 10-11 || Symptoms of sperm retention 170
|| Ch. 7, Su. 12-13 || Consequences of suppressing stool, urine and
gas 170
|| Ch. 7, Su. 14-15 || Consequences of suppressing vomiting 171
|| Ch. 7, Su. 16-17 || Consequences of suppressing sneezing 171
|| Ch. 7, Su. 18 || Consequences of suppressing burping 171
|| Ch. 7, Su. 19 || Consequences of suppressing yawning 172
|| Ch. 7, Su. 20 || Consequences of suppressing hunger 172
|| Ch. 7, Su. 21 || Consequences of suppressing thirst 172
|| Ch. 7, Su. 22 || Consequences of suppressing tears 173
|| Ch. 7, Su. 23 || Consequences of suppressing sleep 173
|| Ch. 7, Su. 24 || Consequences of suppressing breathing after
exertion 173
|| Ch. 7, Su. 25 || Disorders caused by suppressing needs 174
|| Ch. 7, Su. 26 || Suppressing the urge to commit evil 174
|| Ch. 7, Su. 27 || Suppressing the needs of insatiability, etc. 174
|| Ch. 7, Su. 28 || Suppression of the need to speak, etc. 175
|| Ch. 7, Su. 29 || Suppression of the need to cause pain, etc. 175
|| Ch. 7, Su. 30 || A virtuous person acts according to dharma,
artha and karma 175
|| Ch. 7, Su. 31 || Physical exercise 176
|| Ch. 7, Su. 32 || The benefits of physical exercise 176
|| Ch. 7, Su. 33 || Consequences of excessive physical exercise 176
|| Ch. 7, Su. 34 || Nothing in excess 177
|| Ch. 7, Su. 35 || When physical exercise is inappropriate 177
|| Ch. 7, Su. 36-37 || Gradually abandoning incorrect habits 177
|| Ch. 7, Su. 38 || Prevent deficiencies and retain advantages 178
|| Ch. 7, Su. 39-40 || Physical constitution 178
|| Ch. 7, Su. 41 || We heal through absorbing the opposite qualities
178
|| Ch. 7, Su. 42 || The importance of eliminating waste 179
|| Ch. 7, Su. 43 || Consequences of the elimination apertures 179
|| Ch. 7, Su. 44 || Treatment procedure for elimination disorders 179
|| Ch. 7, Su. 45 || The cause of disorders 180
|| Ch. 7, Su. 46-50 || Methods of preventing disorders from arising
180
|| Ch. 7, Su. 51-52 || Consequences of pragyaparadha 181
|| Ch. 7, Su. 53-54 || Ridding oneself of a feeling of guilt 181
|| Ch. 7, Su. 55 || Following instructions 182
|| Ch. 7, Su. 56-57 || What to avoid 182
|| Ch. 7, Su. 58-59 || Appropriate company 182
|| Ch. 7, Su. 60 || Recommendation 183
|| Ch. 7, Su. 61-62 || Dadhi (yogurt) 183
|| Ch. 7, Su. 63-66 || Summary of the Seventh Chapter 184
Chapter 8
|| Ch. 8, Su. 1-2 || The sense organs 185
|| Ch. 8, Su. 3 || The five sense organs in context 185
|| Ch. 8, Su. 4 || Chitta, also called chetas 185
|| Ch. 8, Su. 5 || Suggestions for the mind 186
|| Ch. 8, Su. 6 || The mind and the three gunas 185
|| Ch. 8, Su. 7 || The mind supports the senses 186
|| Ch. 8, Su. 8 || The five sense organs 187
|| Ch. 8, Su. 9 || The five elements of the sense organs 187
|| Ch. 8, Su. 10 || Five locations of the sense organs 187
|| Ch. 8, Su. 11 || Five objects of sensory perception 188
|| Ch. 8, Su. 12 || The five centers of sensory perception 188
|| Ch. 8, Su. 13 || The feeling of happiness and unhappiness 188
|| Ch. 8, Su. 14 || Sense organs and the mahabhuts 189
|| Ch. 8, Su. 15 || Four causes of the destruction of the senses 190
|| Ch. 8, Su. 16 || Chinattya 190
|| Ch. 8, Su. 17 || Dharma 191
|| Ch. 8, Su. 18 || Correct behavior 191
|| Ch. 8, Su. 19 || Recommendations for preserving health 193
|| Ch. 8, Su. 20 || Recommended lifestyle 194
|| Ch. 8, Su. 21 || Rules of elimination 196
|| Ch. 8, Su. 22 || Appropriate behavior of a man 197
|| Ch. 8, Su. 23 || Criticism and impure intentions 198
|| Ch. 8, Su. 24 || Recommendations for study and speech 198
|| Ch. 8, Su. 25 || Other recommendations 199
|| Ch. 8, Su. 26 || Various other recommendations 200
|| Ch. 8, Su. 27 || Behavior leading to a balanced mind 200
|| Ch. 8, Su. 28 || Performing agnihotra in an environment of sattva
201
|| Ch. 8, Su. 29 || A harmonized life 202
|| Ch. 8, Su. 30-33 || Summary of Chapter Eight 202
|| Ch. 8, Su. 34 || The word of Atreya 203
Chapter 9
|| Ch. 9, Su. 1-2 || Chatushpad, or about the lesser foursomes 204
|| Ch. 9, Su. 3 || The chatushpad of treatment 204
|| Ch. 9, Su. 4 || Vikrti and prakrti 204
|| Ch. 9, Su. 5 || Four units of treatment 205
|| Ch. 9, Su. 6 || The four qualities of the Ayurvedic practitioner 205
|| Ch. 9, Su. 7 || Four characteristics - dravya 205
|| Ch. 9, Su. 8 || Four qualities of an assistant 206
|| Ch. 9, Su. 9 || The four qualities of the invalid 206
|| Ch. 9, Su. 10 || These four foursomes are the basis of successful
treatment 206
|| Ch. 9, Su. 11-12 || The Ayruvedic practitioner 207
|| Ch. 9, Su. 13 || The meaning of the foursome 207
|| Ch. 9, Su. 14 || Importance of the Ayurvedic practitioner 207
|| Ch. 9, Su. 15-16 || The ignorant Ayurvedic practitioner 208
|| Ch. 9, Su. 17 || The bogus Ayurvedic practitioner 208
|| Ch. 9, Su. 18 || The Ayurvedic practitioner who understands the
tracts 209
|| Ch. 9, Su. 19 || The best Ayurvedic practitioner treats the king 209
|| Ch. 9, Su. 20 || The Ayurvedic practitioner with a calm mind 209
|| Ch. 9, Su. 21-23 || Vaidhdji 210
|| Ch. 9, Su. 24-25 || One’s own intellect and knowledge 210
|| Ch. 9, Su. 26 || The four actions of the Ayurvedic practitioner 211
|| Ch. 9, Su. 27-28 || Summary of the foursomes 211
Chapter 10
|| Ch. 10, Su. 1-2 || Maha chatushpad, or, about the great foursome
212
|| Ch. 10, Su. 3 || Bheshadj 212
|| Ch. 10, Su. 4 || Maitreya on the great foursome 212
|| Ch. 10, Su. 5 || Atreya responds 213
|| Ch. 10, Su. 6 || Atreya continues 214
|| Ch. 10, Su. 7-8 || Successfulness of the Ayurvedic practitioner 214
|| Ch. 10, Su. 9-10 || Kinds of maladies 215
|| Ch. 10, Su. 11-13 || The characteristics of easily curable maladies
215
|| Ch. 10, Su. 14-16 || Characteristics of maladies that are difficult to
cure 216
|| Ch. 10, Su. 17-18 || Characteristics of diseases that are very
difficult to cure 217
|| Ch. 10, Su. 19-20 || Characteristics of incurable diseases 217
|| Ch. 10, Su. 21-22 || Recognizing these diseases 218
|| Ch. 10, Su. 23-24 || Summary of Chatper 10 218
Chapter 11
|| Ch. 11, Su. 1-2 || Eshana - desire 219
|| Ch. 11, Su. 3 || Three desires 219
|| Ch. 11, Su. 4 || Praneshana 219
|| Ch. 11, Su. 5 || Dhanshana 220
|| Ch. 11, Su. 6 || Paralokeshana 221
|| Ch. 11, Su. 7 || The importance of guesswork 221
|| Ch. 11, Su. 8 || Extrasensory perception 222
|| Ch. 11, Su. 9-10 || Forms of atma 222
|| Ch. 11, Su. 11 || Chaturvidhiyoni 223
|| Ch. 11, Su. 12 || The appearance and disappearance of life 224
|| Ch. 11, Su. 13 || Atma 224
|| Ch. 11, Su. 14-15 || The theory of accident? 225
|| Ch. 11, Su. 16 || Realization 225
|| Ch. 11, Su. 17 || Sat and asat 225
|| Ch. 11, Su. 18-19 || Definition of an Ayurvedic practitioner 226
|| Ch. 11, Su. 20 || Pratyaksha 226
|| Ch. 11, Su. 21-22 || Anumana 227
|| Ch. 11, Su. 23-24 || Sanyog Yukti 227
|| Ch. 11, Su. 26 || Any and all research 228
|| Ch. 11, Su. 27 || Aptagam 229
|| Ch. 11, Su. 28 || Liberation 229
|| Ch. 11, Su. 29 || Reincarnation 230
|| Ch. 11, Su. 30 || Pratyaksha 230
|| Ch. 11, Su. 31 || Deva 231
|| Ch. 11, Su. 32 || Fertilization 232
|| Ch. 11, Su. 33 || Four research methods supporting reincarnation
233
|| Ch. 11, Su. 34 || Three pillars 234
|| Ch. 11, Su. 35 || Three pillars 235
|| Ch. 11, Su. 36 || Three kinds of strength 235
|| Ch. 11, Su. 37 || Senses and disease 236
|| Ch. 11, Su. 38 || Skin and touch 238
|| Ch. 11, Su. 39 || Influence of words, thoughts, and the body 238
|| Ch. 11, Su. 40 || Mithyayog – inappropriate use 240
|| Ch. 11, Su. 41 || Pragyaparadha 240
|| Ch. 11, Su. 42 || Correlation of climate and time 240
|| Ch. 11, Su. 43 || Causes of disease assessed in context 241
|| Ch. 11, Su. 44 || Bhav – satisfaction with life 242
|| Ch. 11, Su. 45 || Kinds of maladies 242
|| Ch. 11, Su. 46 || Pragyaparadh malady 243
|| Ch. 11, Su. 47 || Remedies for maladies 243
|| Ch. 11, Su. 48 || How maladies enter the body 244
|| Ch. 11, Su. 49 || Classification of maladies according to their
path into the body 245
|| Ch. 11, Su. 50-53 || Classification of Ayurvedic practitioners 245
|| Ch. 11, Su. 54 || Basic divisions of treatment 246
|| Ch. 11, Su. 55 || Three kinds of remedies 247
|| Ch. 11, Su. 56-63 || Why one should learn to observe one’s body
248
|| Ch. 11, Su. 64-65 || Summary of the eight matters from
Krshnatreya 249
Chapter 12
|| Ch. 12, Su. 1-2 || Vata dosha according to Atreya 251
|| Ch. 12, Su. 3 || The sages’ questions 251
|| Ch. 12, Su. 4 || Characteristics of vata 252
|| Ch. 12, Su. 5 || Bhardvadj says more about vayu 252
|| Ch. 12, Su. 6 || Kankayana’s confirmation 252
|| Ch. 12, Su. 7 || The words of Badish Dhamargava 253
|| Ch. 12, Su. 8 || Vayorvida on the five vayus 253
|| Ch. 12, Su. 9 || Marichi’s question 256
|| Ch. 12, Su. 10 || Vayorvida on the importance of vayu 256
|| Ch. 12, Su. 11 || Marichi on agni 256
|| Ch. 12, Su. 12 || Kapya about soma 257
|| Ch. 12, Su. 13 || Atreya on the harmony of the tridosha 257
|| Ch. 12, Su. 14 || Agreement of the sages 258
|| Ch. 12, Su. 15 || Appreciation for the wise words of Atreya 258
|| Ch. 12, Su. 16-17 || Summary of Chapter 12 258
Chapter 13
|| Ch. 13, Su. 1-2 || Lubricants and lubrication 259
|| Ch. 13, Su. 3 || Agnivesha’s doubts 259
|| Ch. 13, Su. 4-8 || Questions about sneh (lubricants and
lubrication) 260
|| Ch. 13, Su. 9 || Two types of substances for lubrication 260
|| Ch. 13, Su. 10-11 || Sources of animal and plant sneh (lubricants)
261
|| Ch. 13, Su. 12 || Sesame oil nourishes and castor oil removes
impurities 261
|| Ch. 13, Su. 13 || Ghee nourishes and is a wonderful conveyor 262
|| Ch. 13, Su. 14 || Ghee 263
|| Ch. 13, Su. 15 || General characteristics of oil 263
|| Ch. 13, Su. 16 || Lard 263
|| Ch. 13, Su. 17 || Madjdja 264
|| Ch. 13, Su. 18 || Internal, seasonal use 264
|| Ch. 13, Su. 19 || Sneh pan – when to use it 264
|| Ch. 13, Su. 20-21 || Correct temperature of the environment 265
|| Ch. 13, Su. 22 || Warm water and sneh pan 266
|| Ch. 13, Su. 23-25 || Twenty-four ways sneh can be delivered 266
|| Ch. 13, Su. 26 || Achhapey is the drinking of pure fat 268
|| Ch. 13, Su. 27-28 || Sixty-four kinds of sneh pan 268
|| Ch. 13, Su. 29-40 || Amount and dosage 269
|| Ch. 13, Su. 41-43 || Ghee is a panacea 270
|| Ch. 13, Su. 44-46 || Oil like a remedy 270
|| Ch. 13, Su. 47-49 || Lard as a remedy 271
|| Ch. 13, Su. 50 || Bone marrow as a remedy 271
|| Ch. 13, Su. 51 || Length of absorption of sneh 272
|| Ch. 13, Su. 52 || Snehan as a medical procedure 272
|| Ch. 13, Su. 53-56 || Contraindications for snehan 272
|| Ch. 13, Su. 57 || Manifestations of dehydration 273
|| Ch. 13, Su. 58 || Characteristics of a lubricated person 273
|| Ch. 13, Su. 59 || Symptoms of excessive lubrication 274
|| Ch. 13, Su. 60-61 || Preparations prior to snehan 274
|| Ch. 13, Su. 62-64 || Recommendations after snehan 275
|| Ch. 13, Su. 65-69 || Absorption in the gut and its cleansing 276
|| Ch. 13, Su. 70-78 || Complications during incorrect performance of
snehan 276
|| Ch. 13, Su. 79 || Reasons for snehan complications 277
|| Ch. 13, Su. 80 || Snehan as preparation for virechan 277
|| Ch. 13, Su. 81 || Snehan as preparation for vaman 278
|| Ch. 13, Su. 82-90 || Various forms of snehan 279
|| Ch. 13, Su. 91-94 || What is forbidden and what is recommended
during snehan 279
|| Ch. 13, Su. 95 || Snehan for improving shukra dhatu 280
|| Ch. 13, Su. 96-97 || Absorption of fat 280
|| Ch. 13, Su. 98 || Salt during snehan 281
|| Ch. 13, Su. 99 || Sequence of procedures 281
|| Ch. 13, Su. 100 || Closing summary 281
Chapter 14
|| Ch. 14, Su. 1-2 || Svedan (sweat) procedure 282
|| Ch. 14, Su. 3-5 || Sved kriya – sweating (heating) procedures 282
|| Ch. 14, Su. 6 || Circumstances determining an outcome 283
|| Ch. 14, Su. 7-8 || Characteristics and intensity of the materials
used for svedan 283
|| Ch. 14, Su. 9 || Using materials after svedan amashaya and
pakvashaya 284
|| Ch. 14, Su. 10 || Places where heating should be performed
cautiously 284
|| Ch. 14, Su. 11-12 || Protecting sensitive places during svedan 285
|| Ch. 14, Su. 13 || When to stop the heating 285
|| Ch. 14, Su. 14-15 || Excessive heating 286
|| Ch. 14, Su. 16-19 || Contraindications of svedan 287
|| Ch. 14, Su. 20-24 || Indications for svedan 288
|| Ch. 14, Su. 25-27 || Pindasved (warm compresses using a pouch)
288
|| Ch. 14, Su. 28 || Prastarsved (sauna) 289
|| Ch. 14, Su. 29-33 || Nadisvedan (steam svedan with the aid of a
hose) 290
|| Ch. 14, Su. 34 || Avgahasvedan (broth bath) 290
|| Ch. 14, Su. 35-37 || Upnahsved dravya (ingredients for
poultices and wraps) 291
|| Ch. 14, Su. 38 || The length of time for using heating poultices
291
|| Ch. 14, Su. 39-40 || Agni sanskar 292
|| Ch. 14, Su. 41 || Sankarasveda (heating using a pouch) 292
|| Ch. 14, Su. 42 || Prastara sveda (heating on a bed) 293
|| Ch. 14, Su. 43 || Ingredients and necessaries for performing nadi
svedan 293
|| Ch. 14, Su. 44 || Parishek (heating through sprinkling) 294
|| Ch. 14, Su. 45 || Ingredients for the vatika concoction 295
|| Ch. 14, Su. 46 || Djentaka (sauna) 295
|| Ch. 14, Su. 47-49 || Heating with stone 297
|| Ch. 14, Su. 50-51 || Karshusveda (heating using a pit) 298
|| Ch. 14, Su. 52-54 || Kutirsved (circular room) 298
|| Ch. 14, Su. 55 || Bhusved (heating with the aid of the earth) 299
|| Ch. 14, Su. 56-58 || Kumbhimsved heating with the aid
of containers with herbs 299
|| Ch. 14, Su. 59-60 || Kupasved (another kind of heating) 300
|| Ch. 14, Su. 61-62 || Holaka sved 300
|| Ch. 14, Su. 63 || Summarizing sutra 301
|| Ch. 14, Su. 64 || What heats us 301
|| Ch. 14, Su. 65-66 || Various kinds of heating 301
|| Ch. 14, Su. 67 || Recommendations for heating 302
|| Ch. 14, Su. 68-71 || Summarizing sutra 302
Chapter 15
|| Ch. 15, Su. 1-2 || Rules of procedures 303
|| Ch. 15, Su. 3 || Equipment 303
|| Ch. 15, Su. 4 || Successful and unsuccessful treatment 303
|| Ch. 15, Su. 5 || Considerations about treatment 304
|| Ch. 15, Su. 6 || Basic equipment for the space 305
|| Ch. 15, Su. 7 || Description of an Ayurvedic hospital 306
|| Ch. 15, Su. 8 || Necessity of stopping a procedure 307
|| Ch. 15, Su. 9 || Preparing the invalid for the procedure 308
|| Ch. 15, Su. 10 || Correct dosage of vaman medicine 309
|| Ch. 15, Su. 11 || Preparation for vaman 309
|| Ch. 15, Su. 12 || Performance of vaman 310
|| Ch. 15, Su. 13 || Indices and symptoms of vaman 311
|| Ch. 15, Su. 14 || What follows vaman 312
|| Ch. 15, Su. 15 || Other recommendations after vaman 312
|| Ch. 15, Su. 16 || Diet regime after vaman 313
|| Ch. 15, Su. 17 || Preparation for virechan 314
|| Ch. 15, Su. 18 || Who should undergo virechan 315
|| Ch. 15, Su. 19-21 || Virechan for the impoverished 315
|| Ch. 15, Su. 22 || Positive effects of virechan 316
|| Ch. 15, Su. 23-25 || Summary of procedures 316
Chapter 16
|| Ch. 16, Su. 3-4 || Results depend on the quality of
the Ayurvedic practitioner 317
|| Ch. 16, Su. 5-10 || Correct and incorrect performance 318
|| Ch. 16, Su. 11-12 || Excessive vaman 319
|| Ch. 16, Su. 13-16 || Indications for vaman and virechan 319
|| Ch. 16, Su. 17-19 || Benefits of vaman and virechan 320
|| Ch. 16, Su. 20-21 || The permanent effect of vaman and virechan
320
|| Ch. 16, Su. 22-23 || Renewal of strength after vaman and virechan
321
|| Ch. 16, Su. 24-26 || Dealing with complications from procedures
321
|| Ch. 16, Su. 27 || Natural revival of balance 322
|| Ch. 16, Su. 28 || The cause of origination versus destruction 322
|| Ch. 16, Su. 29-30 || The role of the Ayurvedic practitioner 322
|| Ch. 16, Su. 31-32 || About the cause of destruction 323
|| Ch. 16, Su. 33 || The root of destruction is in origination itself 323
|| Ch. 16, Su. 34-38 || The reason for and aim of treatment 324
|| Ch. 16, Su. 39-41 || Summary 325
ी ीि ी ो
१ . दीघ ीिवतीयोऽ ाय◌ः 1. dirghanjivitiyo'dhjayah
Chapter 1 – On Long Life
|| Volume 1, Chapter 1, Sutra 1 ||
ो ी ीि ी ं
अथातो दीघ ीिवतीयम ायं ा ा ामः||१||
Divine awareness of healing

Now I will present the interpretation of long life.
Indian culture is different from Western culture. In Indian culture,
everything belongs to God, including knowledge, and this kind of approach
to knowledge is accepted by the entire community. The knowledge of
Ayurveda has always been considered the property of God, as belonging to
God, and as a blessing that has been passed to the human mind. Here I will
be telling you how Ayurveda was passed from the level of the super-
conscious to that of human consciousness.
This message is coming to you with humility and respect. We are presenting
Ayurveda, which human beings received from the god Indra and from
ancient sages. Ayurveda is divine awareness of healing. We are just the
messengers of this information, our own minds and personalities have no
influence on what is being said here.
How did Ayurveda come about? The wisest in all of India gathered in the
Himalayas to undertake a great task. They had observed that human beings
were changing their lives, and that instead of living out their daily
obligations, they were beginning to live in their thoughts, either in
remembering the past or in plans for the future. Doing this disrupted the
capacity of the human body to heal on its own, and people began to fall ill.
The sages decided to ask the god Indra for aid. Sometimes in the literature
Indra is called the god of lightning, rain, thunder, etc. This is because
people used to pray to him to change the weather and to either prevent or
end natural catastrophes, but this is just one face of Indra. He is also the god
of all the energy in the universe, he governs the movement of all the atoms
and all the particles, he spins every electron and molecule in the entire
universe, in all of the galaxies, and he controls the power of all the atoms
and all the elements. The sages selected from among themselves someone
who would be capable of bowing before Indra and asking for his aid. The
ascetic and sage Bharadvaj was chosen to ask this of Indra.
ि े
इित ह ाह भगवाना ेयः ||२||
On understanding human beings

Master Atreya said:
The sages wanted to find a way to understand human beings and how they
function. Because Bharadvaj was the strongest, he was chosen to bring this
wisdom from Indra and deliver it to the others. Atreya lectured on what he
knew to his pupils, and they then turned Ayurveda into songs. The
Ayurveda we know today is the written form of the verses spoken by
Atreya.
Bharadvaj, the great ascetic, went to Indra, the god and savior, to seek long
life. Indra is not a person, but an energy that contains the entire area of
Brahma, an endless area in which all galaxies are found. There is not one
place in the entire universe that does not fall under the sway of this energy.
It is written that Indra is the god of lightning and rain. People once prayed
to Indra to change the weather, to protect them from natural catastrophes,
floods, storms and tsunamis, but that is not everything that Indra controls.
He controls the movement of every electron in the universe, the power of
all the atoms and the elements, including human anatomy and physiology,
all the energy there is.
Bharadvaj thought about this power. He was interested in how human

beings are created, what their bodies are like, what their energy is like, what
their thoughts are like. He entered the state of Samadhi, connected with the
god Indra, and learned everything about the sharir-rachna (the construction
of the human body) and the sharir-kriya (the functionality of that
construction). He learned all of anatomy and physiology in meditation by
connecting with Indra.
ी ीि े
दीघ जीिवतम भर ाज उपागमत् | इ मु तपा बुद् ा शर ममरे रम् ||३||
Energy – conscious connection

Bharadvaj, the great ascetic, went to see Indra, the god of gods, in
search of long life.
Bharadvaj received this information from the god Indra. He then gave it to
the other sages, the munis and the rishis who had gathered on the auspicious
side of the Himalayas. They included Atreya, Vasishtha, and the other
sages. What is written in these verses is a record of Atreya’s message.
Originally this was disseminated through song, which makes it possible to
connect with consciousness. Singing is a kind of conscious connection.
Bharadvaj received from Indra the total knowledge of Ayurveda while in

Samadhi. He was worried about humanity. He didn’t have to dissect a
human body to learn where the organs are, how things work in the body,
what its processes are - he learned everything in Samadhi. When he opened
his eyes and returned to his human form, he told everything he had learned
to the others with the aid of their human senses. He gave it to everyone,
including Atreya. Consciousness is an energy that a human being can use to
connect with a god, so the human being Bharadvaj connected with the god
Indra.
As human beings we perceive the world mostly with the aid of our senses.
We are also able to recognize invisible energy, electromagnetic energy,
infra-red and ultra-violet rays, and atomic energy. Brahma created all of that
energy. He also created the god Indra and is able to see, control and direct
his creations.
|| Volume 1, Chapter 1, Sutra 4 - 5 ||
ि ो ं ि ि े ि ौ
णा िह यथा ो मायुवदं जापितः | ज ाह िन खलेनादावि नौ तु पुन तः ||४||
अि ां भगवा ः ितपेदे ह केवलम् | ऋिष ो ो भर ाज ा मुपागमत् ||५||
Svayambhu – the source of connection

In the beginning Prajapati obtained knowledge of Ayurveda from
Brahma. The Ashvins acquired it as a whole from Prajapati. Then
Indra received it from the Ashvins, and then Bharadvaj turned to
Indra for it at the request of the sages.
Prajapati was a servant of Brahma. Who created Brahma? No one. Brahma
is the svayambhu (the self-arising, self-creating principle). Svayambhu is
beyond human achievement.
Prajapati did what Brahma gave him to do. Indra did what Prajapati gave
him to do. Ayurveda does not come from Charaka, or from Shushruta, or
from Dhanvantri, or from Bharadvaj, and not even from Atreya. It comes
from Brahma, who created the entire universe, including the god Indra.
Ayurveda is from Brahma, the creator of the universe, the producer of the
manual, the technology for how everything works. Brahma created
everything, and Ayurveda is the science he had in his head. He created
every cell, every element, every particle - he is the creator of the entire
universe.
Bharadvaj is considered a human being. From Indra on up there are levels

of consciousness that human beings cannot access, but Bharadvaj was a
human being who connected with the god Indra through his consciousness.
This means that a material human being actually once managed to connect
with this higher consciousness and then return to human consciousness.
There are material worlds, and then there are worlds of consciousness.
When there are doubts in connecting to consciousness, it’s like a valve that
isn’t closed all the way, like when you close a faucet but the water still drips
from it. Such doubts exist only in our own minds. Consciousness has no
doubts. This is an example of the limitations created for us by language –
we have extensive vocabularies in our minds, but they only cause
confusion. Where doubts exist, they are in our minds alone, not in
consciousness itself.
ि ो ी ो
िव भूता यदा रोगाः ादु भूताः शरी रणाम् | तपोपवासा यन चय तायुषाम् ||६||
तदा भूते नु ोशं पुर ृ महषयः | समेताः पु कमाणः पा िहमवतः शुभे ||७||
The art of consciousness – the highest intelligence

When illnesses were discovered, it was because they created blockages
in the performance of tapashcharya, upavas, adhyan, brahmacharya,
vrat, prabrhti and utmotam. The great sages, out of compassion for
human beings, then assembled on one of the auspicious sides of the
Himalayas.
The sages determined that human beings were living in their thoughts,
living in the past and in the future, but not in the present. They determined
that this burdened their minds, causing illnesses. If the nervous system is
not nourished, the organs of the body cease to work, the functions they
serve become disrupted, and illnesses arise. This disrupts the performance
of dharma.
Illnesses began to arise in places where previously none had ever been,
including among those following the rules of brahmacharya. That is why
the wise men decided to gather in the Himalayas and deliberate about how
to return human beings their health.
Definitions:
Tapashcharya: Someone who has set out on the path of yoga, who upholds
the principles and rules of life according to the school of yoga.
Upavas: Long fasts to detoxify the body and achieve spiritual power.
Adhjan: Study, reflection, concentration, cognition and other work to

develop the intellect.
Brahmacharya: This word is comprised of two words, Brahma and achar.

Brahma is the creator of the universe and achar is the upholding of
Brahma’s principles. In the first phase of one’s life, when one develops
one’s personality by learning and understanding things, through practicing
arts, through education and through one’s behavior, one follows the rules
given by Brahma. These rules are determined by one’s place of birth and
the influence of the culture in which one is growing up. This phase covers
the period from approximately age six to 25, and in India, during this time
one was supposed to focus fully on one’s studies and refrain from all sexual
activities that might be a distraction. That was the customary rule of life
until one’s studies were completed. These Vedic rules were followed
completely naturally, and this way of life automatically preserved one’s
health completely, without illnesses.
Vrat: Firm decision. The great masters knew Ayurveda to be a component

of their own consciousness. Every one of these teachers has a great story,
they were the first human beings to receive Ayurveda, the ones who
attended the first sages’ meeting where they were seeking how to help
people maintain their health. For example, Agastya Muni was a great sage
with an extraordinary capability for performing a grand art, which was that
he knew how to dry up the sea. The Ramayana talks about the need to dry
up the sea so that the kidnapped Sita can be found and the land of Lanka
can be attacked. Agastya said he could do that – but what would happen to
all the living creatures who would die? He advised the creatures on how to
build a bridge and save their lives.
We could speak for a long time about each of these names. Vasishtha was
the teacher of Rama, he taught him everything – martial arts, rituals,
mantras, and also Ayurveda, which is a component of the art of
consciousness. Sankhya was a philosopher, Patanjali and Vasishtha are
considered spiritual teachers and philosophers, but all of these sages
accepted Ayurveda as an integral component of consciousness. When they
were looking for ways to help humanity, they discovered the principles
governing place and time, and those principles are called dharma. By
performing dharma one automatically lives one’s life in the present moment
and does not burden one’s mind with the past or the future. This is what lay
behind the creation of the social system - the obligations of parents, the
obligations of soldiers, the obligations of traders - and the principles that
must be upheld in each place and at each time. Thanks to these laws, rules
and principles it is possible to live in the present, to fulfill one’s dharma,
and to maintain one’s health thereby. In order to understand dharma, the
Ramayana epic is the textbook in which everyone will find their own
dharma described. This was how the munis and rishis meeting in the
Himalayas basically created the first civil code. After that, they each went
back to their own homes with this code, and that was how the same order
and the same social system began to apply everywhere.
ि ि ि ो े ो ौ ो ो ि
अि रा जमदि विस ः क पो भृगुः | आ ेयो गौतमः साङ् ः पुल ो नारदोऽिसतः||८||
अग ो वामदे व माक े या लायनौ | पा रि िभ ुरा ेयो भर ाजः किप ( )लः||९||
िव ािम ा र ौ च भागव वनोऽिभिजत् | गा ः शा कौ ौ ( ौ)वाि दवलगालवौ||१०||
साङ् कृ ो बैजवािप कुिशको बादरायणः | बिडशः शरलोमा च का का ायनावुभौ ||११||
का ायनः कैकशेयो धौ ो मारीचका पौ | शकरा ो िहर ा ो लोका ः पैि रे व च ||१२||
शौनकः शाकुनेय मै ेयो मैमतायिनः | वैखानसा वाल ख ा था चा े महषयः ||१३||
ान िनधयो द(य)म िनयम च | तपस ेजसा दी ा यमाना इवा यः ||१४||
सुखोपिव ा े त पु ां च ु ः कथािममाम्|१५|
Fiery concentration
The sages included Angira, Jamadagni, Vasishtha, Kashyapa, Bhrgu,
Atreya, Gautama, Sankhya, Pulastya, Narada, Asita, Agastya,
Vamadeva, Markandeya, Ashvalayana, Parikshi, Bhikshu, Bharadvaj,
Kapinjala, Vishvamitra, Ashmarathya, Bhargava, Abhijit, Gargya,
Shandilya, Kaundilya, Varkshi, Devala, Galava, Sankrtya, Baijavapi,
Kushika, Badarayana, Badisha, Sharaloma, Kapya, Katyayana,
Kankayana, Kaikasheya, Dhaumya, Maricha, Kashyapa,
Sharkaraksha, Hiranyaksha, Lokaksha, Paingi, Shaunaka, Shakuneya,
Maitreya, Maimatayani and the sages from the orders of Vaikhanasa
and Valakhilya, as well as other great sages. They all were a source of
spiritual knowledge and self-restraint, lit with the glow of repentance,
like when a sacrifice is offered to the fire. They seated themselves
comfortably and negotiated with each other successfully. They agreed
that dharma (one’s obligations in terms of place and time), artha
(materials that serve to fulfill dharma), karma (actions taken in
accordance with artha and dharma) and moksha (detachment from
karma, artha and dharma) are the basis of health.
When the sages gathered together, they were, so to speak, “on fire”. For
human beings, fire is a symbol of the process of life. Where there is fire,
there is life. Fire is a symbol of the transfer of wisdom from the teacher to
the pupils. Tap means “fire”. The word tapasya means studying with fervor,
study that involves reflection, a teacher, and wisdom.
The problem with these written texts is that we are reading the words of
people who felt, spoke and thought in Sanskrit. When we translate this into
other languages, we no longer receive the same feeling that the author was
communicating. This is the problem with trying to comprehend a language
we do not understand. We all know that everyone says “Hello”, but that’s
because we can imagine what lies behind those sounds, what those who
utter them have in mind when they make them. However, even if we were
to know how to speak Sanskrit, it still would not be easy for us to
comprehend what was in the head of this author, what he was feeling inside.
Reading and writing is a kind of perception that uses the senses. In the
beginning, reading is good, but in order to understand, the process of manan
(reflection) must take place. Comprehension requires reflection, and manan
is a process that requires fire. Without fire, comprehension will not occur.
That is why learning is called tapasya.
When someone sets out to meditate and instead lies down and falls asleep
after a while, that means the element of fire is not present in the meditation.
When we meditate in such a way that we sit and fully concentrate – our
senses are turned off, our eyes are closed, we don’t even perceive that our
back hurts – then this tap (fire) is constantly there. That is the difference
between meditation with and without fire.
Fire is a symbol of a biological process here. The sages were not lighting an
actual campfire – here the word “fire” shows us that they were fully
concentrated, they were consciously thinking, this biological process was
underway. In Ayurveda, the term “fire” does not mean flames in a fireplace,
but a biological process. There is no process without fire. To be alive is to
have this internal fire.
There are two possible programs according to which beings can operate.
Program Number One is natural life, the tamas program. This is the animal
element that governs all living beings. Human health is encoded in Program
Number Two. This program is for human beings – all other beings live in
Program Number One. Humans are the only beings that can live in a
program other than the animal program.
The animal Program Number One involves kam (passion, the desire or the
wish to reproduce); krodh (aggression, anger, assault), mad (euphoria and
mania, the ability to enjoy oneself, to celebrate, to be active), moh (the
desire that motivates one to build one’s own nest or home) and lobh (greed,
selfishness, the desire for possession, meanness). Those are the natural
animal characteristics that we human beings also have.
Program Number Two involves sattva. Only human beings have the option
of consciously deciding to live life in Program Number Two and thereby to
rid themselves of illnesses and extend their lives beyond the limits of the
lifetime of this particular body. Program Number Two is the road to healing,
and it involves dharma (following the rules of place and time), artha (the
materials necessary to realize dharma), karma (actions undertaken with the
aid of artha in accordance with dharma) and moksha (personal awareness,
comprehension of existence, detachment, and liberation).
|| Volume 1., Chapter 1., Sutra 15 - 18 ||
ो ो ं
धमाथकाममो ाणामारो ं मूलमु मम्||१५||
रोगा ापहतारः ेयसो जीिवत च | ादु भूतो मनु ाणाम रायो महानयम्||१६||
कः ा ेषां शमोपाय इ ु ा ानमा थताः | अथ ते शरणं श ं द शु ानच ुषा||१७||
स व ित शमोपायं यथावदमर भुः|१८|
To live in accordance with dharma and arrive at moksha

“Illness causes life to end. Illness is an obstacle to what a human life
needs (dharma, artha, karma and moksha).” As soon as those words
were spoken, they concentrated on them. In their concentration they
saw Indra as their savior. There is only one god of gods who can tell us
which tools to use to cure illnesses. Who should go to Indra and ask his
advice?
Illness causes life to end. An illness is an obstacle to the components of a
human life - dharma, artha, karma and moksha. It seems that when an
illness arises, life must end.
This means something different in Sanskrit than it does in other languages.

In other languages we comprehend “life” as beginning at birth and ending
with death. In Ayurveda, however, “life” means that a material body and a
psyche have intersected along the axis of time. Whenever that intersection
changes, life changes too – and we know this from other languages too,
sometimes we hear people say “Now I have a completely new life” or
“Now I am finally living”, for example, when a person heals from an
illness.
Any illness is a culmination of the way of life that created it. The
manifestation of an illness means that Program Number One has been
running and the illness is its product.
Human beings live under certain conditions and there is a certain

correspondence between their physicality and their psyche. One’s way of
life has a direct influence on physiological processes in the body, on the
state of one’s dhatus (tissues), dosha, agni and metabolism. When there is
disharmony, and when the life persists in the same style that produced that
disharmony, then the life ends. When one lives in Program Number One,
i.e., where there is no dharma, artha, karma, or moksha, then disharmony
occurs and culminates in illness. When the illness progresses, one loses
one’s taste for life, and the performance of dharma, artha, karma and
moksha are automatically inhibited. This is why for a person to live
healthily the illness must be corrected so the person can begin to maintain
dharma, artha, karma and moksha once more. This is addressed by the
section of these writings called Chikitsa (health care).
This particular section is about a healthy life. All of Ayurveda was

discovered for that purpose. Long life here does not meaning living until
one is old. It means dying of old age, not of illness.
The controversial word “god” is also used here, which is understood by

each one of us to mean something else entirely. Ayurveda is not a sect or a
religious matter, so we must clarify what this concept is about here.
Human beings are made out of something. Those of us sitting here – what
are we? We have our bodies. This is something material that includes
ligaments, tendons, muscles, joints, bones and fluids. This material remains
consistent over time - it does not fall apart. A corpse decays, but our body is
fresh every day. Who maintains it? Who combats this decay?
The material body is the annamayakosh (organic matter). What keeps it

constantly alive along the axis of time is prana – the pranamayakosh. The
control of prana, the mastery of this energy, is performed by the man (the
mind). Man is something like the press spokesperson for a Parliament. We
have a Parliament in our head, our intellect, and it includes memory,
reflection, recollection, ideas and will. The tiny little spokesperson for all of
this is the mind. We think a great deal, but we say or do very little of what
we think. For example, we might think that perhaps we should wake up at 5
AM and exercise, but we don’t do it – we wake up at 8 AM all the same.
A lot goes on in our heads, our intellect is enormous. Vigyanmaya is the

entire content of our intellection. Vigyanmaya means science – all of
mathematics, physics, Einstein, Newton, chemistry, medicine, philosophy,
art, all of it belongs to vigyanmaya. We think all day long, we live in
vigyanmaya 24 hours a day. The head does the thinking, and the mind does
the implementation. Fraud, intrigues, praise, criticism – this is how it all
runs. That’s how human beings work.
Above vigyanmaya, above viveka (aware intelligence), and above the
intellect is anandamaya. When there is anandamaya, then there is no
thought – no intentions, no desires, no principles, no intrigues, no morality,
no reflection, there is nothing, zero vigyanmaya. Suddenly the person no
longer exists. When there is no vigyanmaya, when there are no feelings, no
emotions, and no psyche, then there is no longer even matter, and the
person is no more. The state of anandamaya is imperceptible – it is neither
born, nor does it die. We can constantly activate vigyanmaya, but
anandamaya is the home of the kind of power that is above the intellect.
That is what we call God.
Here the concept of God does not mean Christ, or Shiva, or any other
variety. This is the God that Bhardvaj visited.
Question: When we read that Bhardvaj visited God, does that mean
that this awareness comes from within us? Doesn’t it come to us from
the outside? Does this awareness come from within us ourselves?
Answer: Anyone who stops thinking, who erases the self, becomes a god.
However, the instant that the thought that we are a god arises, it means we
are a god no longer. When we are thinking of nothing at all, then we are
god. It is possible to experience this feeling, but it is hard to maintain it.
That is why there exist all around the world various cultural and social
customs, observances and rituals to remind people of what they are.
Today, however, the real meaning of these rituals is being lost. With the
development of human knowledge the intellect has begun to dominate to
such an extent that there is almost no room left for ananda. As human
intellect has developed, ananda has been pushed into the background.
Intellect is dominating to such an extent that it is even controlling our
rituals. Society recognizes intellect, but when we manage to erase our
intellect, an infinite universe opens up for us. We don’t get anywhere by
thinking.
Ayurveda is not a religious matter. God is in each of us. That’s why people
pray, meditate, do their best to calm their senses and their thoughts, to be in
the dark, in a cave, to do their best to erase themselves. The moment we are
erased we connect with ananda. This happens automatically. One never
connects with ananda through any effort – not by smelling a fragrance, not
by wearing certain clothes. There is no difference between god and human
beings. We are one and the same. That’s why it is said that every being is
god, that every atom is god. When this feeling arises, it is possible to
experience it, but it is hard, especially today, to maintain it.
ं े ं ी ि
कः सह ा भवनं ग े त् टुं शचीपितम् ||१८||
अहमथ िनयु ेयम ेित थमं वचः | भर ाजोऽ वी ा िषिभः स िनयोिजतः ||१९||
स श भवनं ग ा सुरिषगणम गम् | ददश बलह ारं दी मानिमवानलम् ||२०||
सोऽिभग जयाशीिभरिभन सुरे रम् | ोवाच िवनया ीमानृषीणां वा मु मम् ||२१ ||
ाधयो िह समु ाः सव ािणभय राः | तद् ूिह मे शमोपायं यथावदमर भो||२२||
त ै ोवाच भगवानायुवदं शत तुः | पदै र ैमितं बुद् ा िवपुलां परमषये||२३||
We are the extended energy of Brahma

The first to speak was Bharadvaj: "I can be entrusted with this task”.
So the sages entrusted him with it. He suddenly saw that one of the holy
sages, Bali, was glowing like fire. Bharadvaj approached him with
cheerful words of blessing and praise, humbly, in the best possible way,
and communicated the request of the sages: “O, Lord of the Gods,
diseases have been found and are causing fear in all living beings.
Reveal to me the correct measures for curing them.” The moment the
Lord Indra saw the extraordinary intelligence of the great sage, he gave
him Ayurveda with the aid of just a few words.
Who is Indra? Who is Bharadvaj? Indra is not a human being, he is a god.
He has no feelings and no intellect. Bharadvaj is the human intellect. The
ananda has no intellect.
Bharadvaj made his way to Indra – but this does not mean that he rode his
horse. He didn’t physically travel anywhere. They were all physically in the
Himalayas and they remained there. Bharadvaj connected with Indra in
Samadhi and thus became Indra.
In Samadhi, one connects with ananda. Where else would it be possible to

acquire such information other than from within the pure consciousness that
is the source of everything?
Indra was the right hand of Brahma, and his task was to transform the
immaterial into the material. He is the creator of the panchmahabhut – the
five elements from which the entire universe is composed. His main
instrument is fire – agni.
That is why the person sitting in his company, in the seat of honor, is the
radiant Bali, representing fire, the power that remodels and transforms
everything. Bali is a manifestation of the power controlled by Indra.
Now you know what I mean when I use the word “god” here. Brahma is
transformed straight into consciousness, into intellect. From the modern
point of view, this is parallel, for example, to the first cell of an embryo that
already contains the entire body within it. That first cell also contains its
intention, the cause of its existence, and the arising of intellect. That cell
already contains god. It contains the nervous system, and the prana system,
and it already contains the systems of the material body and the endocrine
(hormonal) system. Absolutely everything is already there. That is what
directs the cell, what tells it how to live, what to do – and that has already
been given to it from the beginning.
What is important to understand in this verse is that Bharadvaj is not riding

after Indra on his horse, and that Indra is not someone who sits on a chair
wearing beads around his neck telling Bharadvaj about Ayurveda. It is
Bharadvaj who, thanks to his own capabilities, erased his intellect, became
his own master, and entered ananda, transforming into Indra and drawing
from that consciousness, which then permeated his intellect. That is how all
of Ayurveda was projected from the anandamaya into Bharadvaj’s brain.
When he returned from Samadhi to the level of thought, he was able to
transmit it directly to the others. He was chosen for this task because he was
the cleverest pupil. This is how Brahma moved this consciousness into
purusha (Atma, Soul, God, Spirit) and came to Earth. Today we even have
Ayurveda in digital form for transmission.
The appearance of Ayurveda on Earth happened only one time, and it

arrived in full. There are no experiments conducted in Ayurveda, no
guesswork, all of it has come from above. The sages heard it told in its
entirety, and each of them went back to their own pupils and communicated
the wisdom of Ayurveda to them. The writing we are reading here today is
not just the words of Bharadvaj - it contains the understanding of many
generations and what has been recorded.
Today it is hard for us to understand what Bharadvaj received, but that is

why it is important to recognize that each one of us is also ananda. Each of
us can access Ayurveda just as Bharadvaj did. Anyone who is able to turn
off the intellect can connect directly with Indra. The second and much more
demanding option is to read what is written here.
These texts contain the explanations and thoughts of their authors. That
makes it harder to approximate what Bharadvaj actually received from
Indra, and that makes comprehension of Ayurveda demanding. Students of
Ayurveda frequently do not attain the security and self-confidence needed
to rise to this challenge, which is why even students at Ayurvedic
universities in India often end up practicing modern medicine instead.
We know Bharadvaj didn’t physically travel anywhere. We consider this

text to be mythology, and we tell ourselves a priori that it is just a fairytale
for children, that it isn’t true. Even in India people believe it is part of
mythology, but mythology is not the same as a fairy tale.
What is happening in the text is a pun. The name “Bali”, for example,
comes from the word “bal”, which means “power”, and power is always
fiery in nature, which is why Bali was radiant and Bharadvaj knew to
approach him.
When the sages asked Bharadvaj what he experienced with Indra, he

described his feelings as follows: “What is the ananda like? I can tell you
that it is unlike anything we can imagine. We cannot imagine what we have
never seen. There is neither darkness nor light there – ananda is the infinite,
never-born and never-dying Brahma.”
Respect for authority is still emphasized in human culture. We speak to

children in the way that we would like them to behave toward us – this is
how respect toward the teacher is cultivated in the pupils, respect for
parents is cultivated in the children, and rules are followed. We greet them
and speak with them in the way we would like them to speak with us. That
is why in this text we see that Bharadvaj arrives at his destination and then
humbly waits for the alms of Ayurveda. What this means is that the
reception must be prepared, there must be something to transmit and there
must be someone to receive it. If you want to be a pupil, you must be a
good listener and receiver. If something is to be transmitted, the reception
must be prepared. If the receiver is unprepared, there is nothing to discuss
and no one to discuss it with.
Thousands of thoughts about everything possible are constantly chasing

each other through our heads, but they all suddenly concentrate and travel
to one point only, to a decision and to its realization - for example, “I need
to pee”. You tense your muscles, you get up, and you go pee. That outcome
is the result of thinking that has accumulated and concentrated on one point.
Similarly, within the framework of that gigantic ananda, the wisdom of the
entire universe was narrowed down to answer Bharadvaj’s question, like an
enormous funnel, open at the top to the infinite, narrowing down to a small
hole called “I want to solve this problem”. His Samadhi was full of purpose,
it was the result of enormous concentration, and every second he was in it
he concentrated on just one point: How to aid a sick humanity. That is why
there are no dance techniques, musical techniques, or prayers connected
with Ayurveda – there is just Ayurveda, the learning of how to eliminate
disease. Today we no longer know how to recognize what Bharadvaj
experienced, but we still have the outcome of his experience available to
us.
In India, human beings have practiced Samadhi and to this day, in rural
areas, millions still do – I have seen a few with my own eyes – but
Ayurveda does not come through every Samadhi. To this day it is still a
question why Indra transmitted Ayurveda to Bharadvaj in particular. It was
the result of a request made of a Samadhi that was capable of connecting
from one level to the other.
You who are reading this text and those who have written it are
communicating at the level of intellect. None of us are in ananda. However,
not everything is explicable to the intellect.
Sometimes it happens that you know something that is not a result of your
own thinking. You don’t know how it got into your head. In describing this,
you say “Something told me to go run and open the door.” You are not
hearing anything, you do not see anything, but you go open the door and
someone is standing there. This is probably an example of crossing the
border between ananda and vigyan. This happens when vigyan is erased.
When vigyan is present, ananda is still connected, but vigyan doesn’t know
that. It is not even possible for there to be a vigyan without ananda.
Why did Indra give Ayurveda to Bharadvaj in particular? Indra saw the
level of Bharadvaj’s vigyan and its intention. He saw an intelligence that
knew how to control itself.
How can we control our own minds? We control our mind through our
mind. Thinking controls thought like metal cuts metal. In Bharadvaj, Indra
saw the kind of vigyan in which the request made of ananda was such that
it was certain that Bharadvaj was prepared to receive everything.
े ि ौ ं ि ं ं ं े ंि
हे तुिल ौषध ानं थातुरपरायणम् | ि सू ं शा तं पु ं बुबुधे यं िपतामहः||२४||
Disease and a person’s choice of lifestyle

Ayurveda provides knowledge of etiology (the systematic investigation
and explanation of the causes of disease), symptomatology, and
therapies. It is the best path for both the well and the sick, based on
three principles that have existed forever. It is a blessing that was first
acknowledged by Brahma (the creator).
Ayurveda is comprised of three basic principles: The etiology or origin of
disease, its manifestation or symptoms, and its solution.
Bharadvaj knew that disease is the culmination of a lifestyle following the

principles of kam, krodh, mad, moh, lobh. One of these is the cause of
disease. These are not the words of Bharadvaj, but the words of Indra. This
is the answer to Bharadvaj’s request. Indra says that first and foremost,
three things must be known: The cause of the disease, its symptoms, and its
solution. Every disease is the culmination of a lifestyle that involves kam,
krodh, mad, moh, lobh. That is where the cause will be. This verse also
states that the cause is in our psyche. This is a disorder caused by living in
Program Number One. We must figure out which one of these is the cause.
Then we observe the manifestation, how the disease manifests itself in the
dosha, the dhatu, and the agni. Which dosha, which dhatu and which agni
have gone haywire, how did the imbalance develop? In what way did the
disease, the imbalance, develop? We determine the cause of the disease and
its manifestations. Then we seek the solution or treatment (chikitsa). This is
how Ayurveda begins.
ो ंि ं ि ि े ि
सोऽन पारं ि मायुवदं महामितः | यथावदिचरात् सव बुबुधे त ना मुिनः ||२५||
तेनायुरिमतं लेभे भर ाजः सुखा तम् | ऋिष ोऽनिधकं त शशंसानवशेषयन् ||२६||
On a fortunate, long life

Bharadvaj, the focused and intelligent sage, soon digested this
thoroughly, utterly infinite, three-pointed Ayurveda. That is how he
achieved his immeasurably fortunate, long life. He transmitted all of
his knowledge to the other sages.
Bharadvaj digested the thoroughly and utterly infinite Ayurveda. He
understood everything at once. That’s why he had been chosen. He was
already attuned for it, prepared for it, because he had been debating and
pondering the question for a long time beforehand. This is the same as
when students come to a lecture prepared - they understand much more than
when they are unprepared. Rapid understanding requires painstaking, time-
intensive preparations.
The sutra mentions “three-pointed” Ayurveda. This comes from Sankhya

philosophy, which says the physiology of the human being involves three
basic factors, adhyatmik (personal, energetic and material components of
the body), adibhautik (factors external to human life – environment, toxins
coming from outside, food, water), and adidevik (natural disasters).
“Long life” here does not mean that Bharadvaj lived for 200 years. An
animal will survive in captivity longer than it will in nature because it is
taken care of and not threatened by predators. That means its life will only
end once its body understands it cannot go on any longer. It’s the same with
human beings – when their transition from one phase of life to the next is
taken care of, their life as a whole is complete.
Then there is this little word “fortunate”. That is usually understood to

mean that our needs are met. We say that the bank “fortunately” loaned us
the money we asked for. We call things “fortunate” when they are not
painful, when we experience them as pleasant. In this verse, however,
“fortunate” means something else. It is not “fortunate” that your loan from
the bank has been approved – quite the contrary. It is “fortunate” when you
discover that you do not need a loan at all. Here to be “fortunate” means to
experience delight, inner fulfillment, liberation, non-attachment. Through
these, happiness and joy are automatically achieved. That is the sense in
which Bharadvaj acquired a fortunate life. He no longer needed anything
else.
ं ि ी ि ी ो े ं
ऋषय भर ाजा गृ ं जािहतम् | दीघमायुि कीष ो वेदं वधनमायुषः ||२७||
महषय े द शुयथाव ानच ुषा | सामा ं च िवशेषं च गुणान् ािण कम च ||२८||
समवायं च त ा ा त ो ं िविधमा थताः | लेिभरे परमं शम जीिवतं चा िन रम् ||२९||
Conscious management of life - harmony

The sages, who desired that human life would proceed without disease,
acquired from Bharadvaj the beneficial Vedas (a body of knowledge)
that discusses how to support such a life. The great sages also mastered
knowledge of these qualities: samanya (simplicity), vishesha
(exceptionality), guna (a characteristic property), dravya (an essential
substance), karma (behavior) and samavaya (combination). With the
aid of these qualities, they consistently followed the principles of the
Vedas and achieved perfect health and long life.
Again, we must clarify what the phrase “long life” means here. What does it
mean for a life to be short? It means someone dies young. One of the
previous verses said that life ends after a disease arrives. That means that if
one does not treat the disease, if one does not eliminate the cause of one’s
disease, if one does not learn the lesson of the previous way one was living,
then life ends.
Program Number One culminates in the appearance of disease. The tissues

break down, inflammation arises, the agni system in the body is disrupted,
and that’s it. That’s a short life. Whoever knows Ayurveda can recognize
the cause of disease, address it, stop it, correct its manifestations, and begin
a new life. This means that during one life, from our birth to our death, we
actually live several lives. Under normal circumstances inflammation
arises, then cancer arises, and then life ends. When an inflammation arises
and is cured, when one realizes what one must not do, then life continues
full-fledged. The same disease does not repeat itself and the person lives on.
Another disease arrives, the cause is revealed once more, one corrects one’s
way of life, one realizes what else one must not do, and one carries on
living. This is called dirghamayu - a long life, a full-fledged life, not dying
in the middle of life, experiencing all of life from birth to death, addressing
and resolving the causes of disease and then living on.
Humanity was in danger of dying out before its time because people might
die as a result of their very first disease. The word dirghamayu means a life
in which these fluctuations are resolved and one does not die of disease but
naturally, from old age. Ayurveda does not make people immortal, but it
does make it possible for people to die when the body can no longer carry
on because of age.
Medicine today treats people by rescuing them from death. It cannot,

however, correct the causes of disease in order to reverse the biological
processes involved. The snag in this approach is that one is then dependent
on a treatment that addresses only symptoms, never causes, for one’s entire
life. This approach does not correct the biological system. Medicine today
fulfills the same purpose as Ayurveda – not to let people die of disease – but
its equipment and its techniques are different.
Now let’s investigate a few words further:
Samanya – This means “natural”, “plain”, “simple”. When we understand

what is natural through observation, when we experience simplicity, we can
then also recognize nesamanya – that which is unnatural. Because we know
what is normal, we can draw comparisons. When we know what the normal
characteristics are of the hair, the heart, the skin, the stool, or the tongue,
then we can easily recognize deviations from the norm. We know it is not
normal for our joints to creak, for our hair to fall out, for our skin to crack,
for us not to sleep, and for us to “do a number two” only once a week.
Everything has its own norms – what is normal for an apple, for milk, or for
a stone is not normal for something else.
Vishesha – This means something abnormal, extraordinary, or special. Some

materials have an extraordinary capacity to behave in certain ways.
Guna – This means a characteristic. The gunas are the characteristics of a

particular dravya (see below) – but they are hidden and only manifest
themselves through action. Salt is salty, but its saltiness is invisible. It does
not manifest itself until we use the salt in a particular way. Similarly, the
gunas remain hidden until we use them.
Dravya – This means an essential substance, and everything is a substance,

whether it is visible or not. A glass is a substance, tea is a substance, but in
Ayurveda a fever is also a substance, as is time (the modern concept of this
kind of thinking is called metaphysics). Heat is a substance and time is a
substance in Ayurveda. Everything that can exist or not exist is a substance.
A glass can be or not be. A fever can also be or not be, so it is considered a
substance.
Karma – This means an action, a behavior. Karma is any process in which

matter manifests its characteristics. When salt is acting, its characteristics
manifest. Gravity acts, a fever acts, a spoon is a spoon when it is used as a
spoon. When there is no action, then matter does not manifest its
characteristics. When we mix two things together, the action of the one will
impact the other. Within the framework of this action, there is a kriya (a
process). There is an action and reaction, according to the characteristics,
and the acting creates a process. When we know what the characteristics
are, we can control this action. We can also modulate the characteristics to
change the process.
For example, when we make pancakes, we know that if we leave the batter
for one minute over the flame, it will cook, but if we leave it there an hour
what results is not a pancake, but ashes. However, just because one dravya
has some of the same characteristics as another is no guarantee of a similar
result. When we make a pancake from batter that is because the process has
the right characteristics.
Karma, in this example, is when batter and fire come together, resulting in
the cooking of the pancake according to the amount of batter used, the
amount of fire used, and the qualities and quantities of their respective
gunas as transformed through the kriya.
Another example: Medicines kill bacteria – this is a property of medicine.

The process here is the killing of bacteria. The karma here is that we must
swallow the medicines so they can act. How much medicine to ingest, how
quickly it will act, and how long it will last – this is all a matter of dosage.
What is too little, what is too much, what cures, what is an overdose – these
are all determined by kriya (the process). After all, just because salt is salty
does not mean that one grain of it will salt two liters of water.
This verse shows us that Ayurveda is based on a straightforward, yet
detailed elaboration and understanding of expressions that we already use
every day. The meaning of words shows us the kind of purpose that people
put them to. Do you know the meaning of the words you use? Sometimes
all it takes is to reflect on how the word came about, what its connotations
are, what it means.
Samavaya is another important word here. Sama means “equivalent” or “the

same”. Vaya means the direction of a movement (a vector). Samavaya
means a process in which two things come together and then head in the
same direction. The fire and the flour, when they both have the same
intention, are in samavaya - the process begins, and a pancake is born.
Samavaya means there is cooperation (merging, unification, union) between
two dravyas (substances). Where this cooperation exists, a process begins.
If the salt and the water stay apart from one another, if they are never
mixed, then no process can arise. This can be controlled, and the result will
always depend on the course of the process. Here, in the word samavaya,
we find hidden all of herbalism, pharmacy, nidan (symptomatology), and
treatments.
There are many medicines, just as there are many people who are ill, but
treatment does not occur until there is a combination, cooperation, and
synthesis between the medicines and their use. The creation of the process
of treatment is dependent on all these factors. Treatment itself is a
samavaya – cooperation between the medicines and the tissues, the
medicines and agni, the medicines and the disease.
ै ी ं ि े ो
अथ मै ीपरः पु मायुवदं पुनवसुः | िश े ो द वान् षड् ः सवभूतानुक या ||३०||
अि वेश भेल(ड) जतूकणः पराशरः | हारीतः ारपािण जगृ ुनेवचः||३१||
Compassion
Punarvasu Atreya, out of his compassion and friendship for all beings,
provided the noble Ayurveda to six pupils. Agnivesha, Bhela,
Jatukarna, Parashara, Harita and Ksharapani received the word (the
teaching) from the sage Punarvasu.
ेि े ी ो े ं े ि े ो ो
बु े िवशेष ासी ोपदे शा रं मुनेः | त कता थममि वेशो यतोऽभवत्||३२||
अथ भेलादय ु ः ं ं त ं कृतािन च | ावयामासुरा ेयं सिषस ं सुमेधसः||३३||
ु ा सू णमथानामृषयः पु कमणाम् | यथाव ूि तिमित ा ेऽनुमेिनरे ||३४||
सव एवा ुवं ां सवभूतिहतैिषणः | साधु भूते नु ोश इ ु ैर ुवन् समम्||३५||
तं पु ं शु ुवुः श ं िदिव दे वषयः थताः | सामराः परमष णां ु ा मुमुिदरे परम्||३६||
अहो सा ित िनघ षो लोकां ीन वा(ना)दयत् | नभिस ि ग ीरो हषाद् भूतै दी रतः ||३७||
िशवो वायुववौ सवा भािभ ीिलता िदशः | िनपेतुः सजला ैव िद ाः कुसुमवृ यः ||३८||
अथाि वेश मुखान् िविवशु ानदे वताः | बु ः िस ः ृितमधा धृितः कीितः मा दया ||३९||
तािन चानुमता ेषां त ािण परमिषिभः | भ(भा)वाय भूतस ानां ित ां भुिव लेिभरे ||४०||
Experiencing Ayurveda
Agnivesha became the author of this collection of knowledge only
thanks to his exceptional merit, not because the sage gave him
instructions. Bhela and the others wrote their own texts as well. All of
them, gifted with remarkable intelligence, submitted their works to
Atreya and the group of sages. When the sage then listened to their
summaries of these beneficial subjects he was exceptionally pleased and
praised them, saying that they had been properly written up. Everyone
praised them, the benefactors of all beings, and showed them
recognition for their compassion for all beings. When the pious sage
and the gods heard those virtuous words, they were immeasurably
pleased. The affectionate, deep sound of the words “Good job!”,
joyfully uttered by the beings in the heavens, resounded throughout the
three worlds (loka). A pleasant breeze began to blow, every corner was
lit from above and showered with divine flowers and gushing water.
Then the goddesses of knowledge - Buddhi (reason), Siddhi (the power
of success), Smrti (memory), Medha (intellect), Dhrti (restraint), Kirti
(glory), Kshama (forgiveness) and Daya (kindness) - entered Agnivesha
and the rest. Their collections, approved by the great sages, were then
established as the basis for the wellness of all beings.
Triloka means “the three worlds”, and this concept exists in every language
and every country. Children at school learn what karma is, which actions
will get them into Heaven and which will get them into Hell. In Europe we
call these three worlds Earth, Heaven and Hell, but in India we don’t call
these Earth or Heaven, we call this all Brahman, something that cannot be
found on our planet and that exists in a place where our planet does not.
When the verse mentions the triloka, then, what that means is “absolutely
everywhere” - beneath the earth, on the earth, absolutely everywhere. It
means that the enthusiasm, happiness, joy, praise, and awareness of
Ayurveda is spreading among the people, it is permeating all the worlds.
The people, the gods and the demons are all glad that Ayurveda is spreading
everywhere.
We feel our existence - we experience our life, we experience what we call

“I”. This is our intellect, vigyan, viveka. What has been written down here
are all the characteristics of viveka - our intellect. By comprehending and
understanding Ayurveda, those characteristics will come to the fore. By
learning, tasting, and understanding Ayurveda, certain characteristics of
vigyan will come to the fore and others will begin to disappear. Our
behavior will change, and by working on our emotions and thoughts, the
pranamayakosh, the entire energetic system, will change – this means the
hormonal system and the renewal and transformation of tissues, so the
person begins to feel physically different. Through this comprehension and
understanding, the end result does arrive - even though you have not
changed your address, your telephone number, your profession, or the time
you get up in the morning. Suddenly, happiness has arrived, god only
knows where from. This happiness is the gift of Ayurveda, because it
changes your vigyanmayakosh.
|| Volume 1., Chapter 1., Sutra 41 ||
ि ि ं ं ि ि ं ो े
िहतािहतं सुखं दु ःखमायु िहतािहतम् | मानं च त य ो मायुवदः स उ ते ||४१||
The open embrace of Ayurveda

Ayurveda is about how life can be hita (good), ahita (bad), sukha
(happy) and duhkha (unhappy) and about everything that either
restricts or supports such a life through various measurements and
properties.
ीे ं ो ो ीि ि ै े
शरीरे यस ा संयोगो धा र जीिवतम् | िन ग ानुब पयायैरायु ते ||४२||
Experiencing joy
Ayus means a connection between the body, the sense organs, the mind,
and “I”, and is also indicated by the synonyms dhari, jivita, nityaga and
anubandha.
All of Ayurveda can be comprehended through the explanation of a single
word, “ayus”. Ayu means life. Life is the combination of the following
characteristics:
Dhari means someone who carries something. Dhari (a carrier) is life.
Jivita means, in Sanskrit, something that manifests itself. It demonstrates its

existence. Every cell in the body must show its existence. By so doing, the
body is constantly refreshing itself – we don’t have to go to the fridge to be
refreshed. Jiv means something that is constantly demonstrating itself,
manifesting itself. Life is jiv, and life is dhari.
Nityaga means regularity, rhythm. Everything in the body has a regular,

constantly repeating rhythm. The liver has its regularity, the eyes have their
regularity, and the skin has its regularity. If you evacuate your bowels every
morning, this is nityaga. Someone who does so only once a week is not
nitya.
Anubandha means consistency, linkage. Everything in the body is

consistent with everything else. What is not anubandha is toxic. We
sometimes live with many toxins (ama) in our bodies, and that isn’t just
anubandha, but poison. Toxins in the body shorten the length of life.
Life is dhari - a carrier, jivi - constantly manifesting its existence, nitya –

through rhythm, and anubandha – completely consistent.
ो े ो े ि ं े ं ो ो ोि
त ायुषः पु तमो वेदो वेदिवदां मतः | व ते य नु ाणां लोकयो भयोिहतम् ||४३||
A treasure
Vedic scholars consider the Veda of “Ayus” to be the most noble of
them all, and say it is good both for the world and for human beings.
ं ं े ि े ि
सवदा सवभावानां सामा ं वृ कारणम् | ासहे तुिवशेष , वृि भय तु ||४४||
Dosage
When materials are similar, that is always a cause for them to increase,
and when they are different, that is a cause for them to decrease. In
either case, the effect corresponds to the way they are used.
े ं ि े ि ं ि े ि
सामा मेक करं , िवशेष ु पृथ कृत् | तु ाथता िह सामा ं, िवशेष ु िवपययः ||४५||
Similarity
Similarity creates unity and difference creates diversity. Again, it is the
case that similarity supports a similar activity or purpose, while
difference will have the opposite influence.
ीं े ो ि ं ो ि ि
स मा ा शरीरं च यमेत द वत् | लोक ित संयोगा सव िति तम् ||४६||
स पुमां ेतनं त त ािधकरणं ृतम् | वेद ा , तदथ िह वेदोऽयं स कािशतः||४७||
Conscious control – connection - purusha

Sattva, atma and sharir – these three elements create the pedestal on
which the living world stands.
A living body is a purusha (a spirit), capable of perception, who houses
this Veda (Ayurveda). This Veda was made accessible to such persons
alone.
There are three different states for any process, no matter what kind –
cooking, sleeping, life itself. All processes involve a beginning, a
perpetuation, and a decline. The initial process is called sattvic (involving
sattva), the perpetuation is rajasic (involving rajas), and the winding down
is called tamasic (involving tamas). Which state is in play depends on one's
perspective. For example, if an animal is dead, from the perspective of that
animal it is in a tamasic state, but from the perspective of the other animals
feeding on it, the state is sattvic. Everything always depends on context and
perspective. Similarly, whether wine is sattvic, rajasic or tamasic depends
on what the person drinking the wine intends to do – if one wants to relax,
then wine in the process will be sattvic, but if one wants to meditate, wine
will introduce a tamasic state. Wine in and of itself, however, is not
intrinsically sattvic or rajasic or tamasic. Any insistence that anything is
always sattvic or rajasic or tamasic in all circumstances is a sign of rigidity
and a lack of understanding of how processes actually work. Orthodoxies
insist on these incorrect, rigid, simple, unwise correlations.
Sattva is the balance of all elements, including non-material elements such

as space and time.
Atma means jiv or ananda. The word “atma” means ananda (soul), and the
word “man” means mind.
Sharir is the final material product.

These three things together create life on this planet. This combination is
automatically long-lived. If there is no sattva and no atma, then rajas and
man fall apart and the sharir cannot be healthy, it is corrupted and inflamed.
Today most of us are manas rogi (mentally disordered).
Only the combination of attva, atma and sharir produces the purusha who
is capable of perception and of housing Ayurveda.
ी ोि े ं े ं ं ि े
खादी ा ा मनः कालो िदश सङ् हः | से यं चेतनं ं, िन र यमचेतनम् ||४८||
The principle of dravya

Akasha (space) and the rest (vayu, tejas, ap, prthvi), atma (“I”), man
(the mind), kal (time) and desh (area/place) all create dravya (matter).
A dravya gifted with a sense organ is capable of sentience, but a dravya
without a sense organ is not.
ो ो
साथा गुवादयो बु ः य ा ाः परादयः | गुणाः ो ाः ...|
... य ािद कम चेि तमु ते ||४९||
Orientation
Sensory perceptions (shabdha, sparsha, rupa, rasa, gandha),
characteristics beginning with “guru” (guru-laghu, shita-ushna,
snigdha-ruksha, manda-tikshna, sthira-sara, mrdu-kathina, vishada-
pichchhila, shlakshna-khara, sthula-sukshma, sandra-drava),
knowledge, characteristics ending with “prayatna” (ichcha, dvesha,
sukha, duhkha) and beginning with “para” (para-apara, jukti, sankhya,
samyoga, vibhaga, prthaktva, parimana, samskara, abhyasa) are called
gunas. Movement that is produced by force is called karma (activity).
ो ो ी ं ै ि ो ि ं ि ो
समवायोऽपृथ ावो भू ादीनां गुणैमतः | स िन ो य िह ं न त ािनयतो गुणः||५०||
Comprehension – samavaya
Samavaya (combination) is the inseparability of the prthvi, etc., dravya
from the guna (characteristic). This inseparability is eternal, because
no dravya (matter) is without characteristics.
Samavaya is the intellect of a dravya, the intellect of all the individual
atoms, the intellect of the individual cells. Through the characteristics of
matter, its sama (ideal combination) can be recognized. Simply put, matter
knows what belongs to it, what it is consistent with. The samavaya of all
the cells (blood cells, bone cells, muscles, etc.) is their basic capacity to
combine and reproduce. All of the elements in the universe are merged
according to the principle of samavaya.
We people may think that somebody else belongs to us or with us, that we
can create a partnership with them, but that’s just our idea - it’s not a
samavaya, it’s not an actual characteristic of ours. This is why partnerships
fall apart. Samavaya is a characteristic of matter, there is no mind involved.
Thoughts play no role here. If we put a magnet in the sand and a metal
screw is there, the magnet will attract it. That is the samavaya of iron and
the magnet. That is unchangeable. Samavaya is a 100 % reliable,
inseparable characteristic of matter. A magnet doesn’t have a “day off” on
which it will never attract iron. Just like everything else on the planet, it is
governed by the laws of electromagnetics, gravity, and polarity. Samavaya
connects things that belong together and is never wrong.
Animals also have samavaya. This is natural for them. The females
anticipate that the males will fight for them and they wait to see who the
strongest one will be so they can have strong offspring with him. Various
kinds of dravya, e.g., basil, flour, ginger, sugar, all have their own
samavaya, other materials with which they can be united. We call these
appropriate and inappropriate combinations. We, however, do not decide
this - the samavaya depends on the characteristics of the dravyas we are
bringing together. This is their natural compatibility. To practice samavaya
when diagnosing someone requires freedom of thought, not tables written
up in advance. That is why errors are made in diagnosis. Physicians use
analyses, instruments, pathology and tables because they are unfamiliar
with the concept of samavaya. Everything is a dravya and every dravya has
its gunas (characteristics). Without characteristics there can be no dravya
(matter). Nothing exists that is meaningless – it is just we who do not
understand what does exist. Understanding this meaning is called wisdom.
Recognizing the natural characteristics of matter is the basis of Ayurveda.

The natural characteristics of matter are the basis of diagnosis, of
comprehension of function, and the causes for why characteristics manifest
themselves. It is important not to draw rapid conclusions but to recognize,
with the aid of the dravya gunas and vigyanu, the characteristics of matter –
not according to research, but per one’s individual comprehension of the
characteristics of the dravya. This is Ayurvedic thinking. It is dangerous to
use the shorthand of vat, pitt and kaph – it is better to focus on detail. The
20 characteristics of the gunas are more detailed than the tridosha.
ि ं ि ं ी ि े ं
य ाि ताः कमगुणाः कारणं समवािय यत् | तद् ं ... ...समवायी तु िन े ः कारणं गुणः||५१||
Manifestation and stagnation of the gunas

Dravya (material, matter) houses activity and characteristics and is the
material cause of its own effects. A guna (characteristic) is connected to
a dravya (its own matter) but lacks activity.
Dravya cannot be translated only as “matter”. Dravya is absolutely
everything. Under the term “matter”, in Ayurveda, we understand the
totality of three concepts: Matter, direction (vector), and time. We are
using, therefore, this expression to mean matter (or essential substance) that
is both invisible and visible. We use this explanation at the beginning of our
communications, and then over time all we have to say is dravya.
A dravya automatically has its own characteristics that are its nature,
whether it is an atom, electricity, fire, rock, time, wood – everything has its
natural gunas (characteristics). The characteristics of fire are that it aims
upward, burns, ignites and warms. Fire acts according to its characteristics.
This action (karma) is the gunas plus kal (time). It is the manifestation of
gunas on the axis of time. If time is not involved, it remains just a guna.
Question: What is the connection between sattva, rajas, and tamas?
Answer: There are three kinds of gunas - sattva, rajas and tamas. They are
abstract, inert. When they begin to manifest themselves, their karma
manifests itself as the development of sattva, rajas, tamas. That is why we
are using only half of the term here, the word “guna”. We don’t yet know
whether the characteristic is one of sattva, rajas, or tamas. Those three
kinds of gunas do not occur in nature. They do not exist in reality - they are
our conscious explanation of what occurs, and all of these are universal
processes. Here, birth has the same value as death. From the perspective of
the universe, there is no difference between them. The human perspective,
joy or sorrow, plays no role here. For nature, a drought or a flood is the
same kind of thing. We say “sattva, rajas, tamas” just so our human mind
comprehends the difference in these kinds of sentience. Every manifestation
of these gunas makes a different impression depending on what is dominant,
and they manifest themselves in three different ways. Sattva is creative, rajas
is assertive and dominant, tamas is destructive and disintegrative.
Nevertheless, these are all still just gunas.
ं ो े ि े ं ि ि े े
संयोगे च िवभागे च कारणं माि तम् | कत ि या कम कम ना दपे ते ||५२||
Naturalness is the priority

Karma (activity) is the causal factor in the combinations and divisions
found in the dravya which are to be performed. Karma requires no
other factor.
When people get married and one anticipates that the other will change, that
person does not understand that karma is constantly the same,
corresponding to characteristics. For change, there would have to be a
reason – a karan. Wanting and not wanting, however, is no reason for
change. Why should anyone ever change? Why should one ever change
one’s characteristics? Why should sugar be salty? To expect sugar to change
its characteristic from sweet to salty would be unthinkable.
What we think about, how we express ourselves, what we feel – none of

this is natural. There is a gigantic difference between what is actually
natural and what we believe to be natural. Reflection is not our nature –
every reflection has a predetermined aim, its subject. The topic and even the
conclusion are known in advance, we are just confirming them for
ourselves. The conclusion depends on our gunas – particularly on rajas.
Then it seems to us that natural processes are bad, that they don’t work, and
that only what we believe is the truth. This is a problem created by people.
They believe the truth is what they believe, not what they see in nature.
They do not know how to distinguish between the karma of reflection and
the karma dravya. They do not take the naturalness of the dravya into
consideration – they just take their own needs and wants into consideration.
We don’t want to allow what is easy and natural, samanya, into our heads,
we want things to be complicated, like the things we ourselves invent.
When we treat people, we use medications, procedures, etc., through which

we create samavaya (consistency), we use dravya, and according to its
gunas (characteristics) we anticipate its karma. We make ginger tea and
wait for the ginger to start to work its magic. Because we are well aware of
its characteristics, we sometimes use dried ginger, and sometimes we use
fresh ginger. Mucus must become concentrated before it can be released, so
we put together the gunas of ginger and mucus and look for samavaya.
When they encounter each other, they interact, and the mucus achieves the
necessary characteristic for release, which is what we were seeking. That is
called vivek. We know mucus and its characteristics, and that is the
direction in which Ayurveda moves, because it is essential to know the
guna dravya. That is also why it is essential to know ras, virya and vipak.
ं ं ं ि ो े ि ो ो
इ ु ◌ं कारण◌ं काय◌ं धातुसा िमहो त◌े | धातुसा ि य◌ा चो ◌ा त ास्य योजनम◌् || ५३ ||
To permit renewal - dhatusamya kriya

We have learned how to describe causes. Now the effect of dhatusamya
will be described. Dhatusamya kriya (tissues) have a tendency to
maintain themselves in harmony.
Dhatusamya (dhatu samavaya): Both a dead body and a living one are
composed of the same dhatu (tissues). Each dhatu is constantly alive, agni
circulates there and prana, life, circulates there. Samavaya, which maintains
them in balance, in consistency, circulates there as well. Every tissue has its
gunas and the dhatu gunas are dhatu samavaya (dhatusamya). A corpse,
however, lacks dhatu samavaya or the gunas of the dhatu that maintain
balance and harmony.
Even in a living body, dhatu samavaya (dhatusamya) can be missing. That

is why amas (toxins) develop in the body. The natural tendency of the dhatu
samavaya is to heal, to complete itself. A bone remains a bone, a muscle
stays a muscle, and skin will still be skin. Through the influence of dhatu
samavaya, wounds close up, recede, and ultimately heal.
Dhatusamya kriya means maintaining balance. It is the capacity for self-

healing. The dhatu works 24 hours a day. The body heals itself because the
dhatu has the characteristic of dhatusamya kriya. That is why a person who
is ill should stay calm and rest, to give the organism room to self-heal.
Here is a story: My father’s brother once wounded a wild boar on his

travels. All of the other, healthy wild boars ran away into the forest, but the
injured one ran the other way, to the waterhole. He lay down on his wound
in the mud, because he knew that overnight the wound would heal if the
mud covered it. Dhatusamya kriya is the capacity of the body to heal and
renew itself. It maintains its balance.
When we give a dhatu room, it maintains its balance on its own. However,
when we eat according to what our mind dictates, it becomes impossible for
us to take advantage of our own self-healing capacity. The tissue doesn’t get
the space to heal – it would need 10 hours of sleep to be able to manifest its
self-healing. Diseases arise and tissues fall apart because people live
according to the dictates of their minds.
When Ayurveda is practiced, it is necessary, during diagnosis, to determine

to what degree the patient lives according to the mind and to what degree
according to the dhatus, if the patient gives the body room to renew itself.
When we learn that there is a big gulf between the lifestyle and naturalness,
then the cause of the illness persists, and that is why no correctly-chosen
herb, none of the appropriate therapies or treatment will be able to help.
Patients must do the biggest piece of work to eliminate disease on their
own.
|| Volume 1., Chapter. 1., Sutra 54 ||
ी ं ो ो ि ि ं ी ं ि ि ो े
कालबु ी याथाना◌ं योग◌ो िम ◌ा न चाति◌ च | या याणा◌ं ाधीना◌ं ि िवध◌ो हे तुसङ् ह◌ः ||
५४ ||
A servant and a gift

Kal (a period of time), buddhi (intellect, mind), and indriye vishey (sense
organs) are the three causes of disease due to their mithayog (incorrect
use), ayog (lack of use) or attijyog (overuse).
Here “time” is comparable to a season of the year, which means that living
beings on the planet match themselves to the season of the year. This is
necessary for the development of their physical and psychological states. In
every season one’s metabolism and one’s spirituality develop in different
ways. The season of the year is a developmental system for life. That is
why Ayurveda emphasizes that the season of the year requires consistency
from our physical behavior. Ayurveda recommends handling various
seasons in certain ways. This is further developed in a different chapter.
An example of mithyayog kalu in this respect would be walking around

naked in winter or sitting in air conditioning during the summer. An
example of ayog in this respect means we do not take the weather into
consideration at all - we don’t watch the sunrise or the sunset, we don’t go
out into the sunshine, into nature, we live as if in prison. Attiyog in this
respect would be to take too great an advantage of the season. For example,
in winter we might be outside all day and all night in the mountains, doing
nothing but skiing, in a constant draft. Or in summer, on the other hand,
we’re at the beach, lying in the sun all day, or in the fall we spend a long
time in the forest. All of this brings about disease.
When it comes to buddhi (the mind), i.e., the factors of the mind - avarice,
desire, ego, greed, imagination, intellect, memory, recollection – when these
factors are somehow inconsistent with a person’s capabilities, inconsistent
with dharma, then that is also called mithyayog. To never take any of these
matters into consideration is ayog. To be too attached to these factors is
attiyog.
The indriye vishey are the sense organs given to us for perception and
connection with the outside world, and to overuse these organs means that
we depend too much on what we hear, see, or touch. We burden one organ
alone with this connection. We know this from our present-day perspectives
on various kinds of employment. By doing this we overburden that
particular organ, which is attiyog. Not using sense organs is ayog, and their
incorrect use is mithyayog.
|| Volume 1., Chapter 1., Sutra- 55 ||
ी ं ं ी ो ं ो ं ं
शरीर◌ं स स ◌ं च ाधीनामा य◌ो मत◌ः | तथ◌ा सुखाना◌ं , योग ◌ु सुखाना◌ं कारण◌ं सम◌ः ||
५५ ||
The richness of the moment and the language of our own thoughts
In the body and mind, both disorder and joy can arise. Balance is the
cause of joy.
Vyadhi (troubles) and sukha (happiness) both exist. Balance results in
sukha, which is the cause of joy. Any process that runs as a samavaya is a
natural cause of joy.
ि ि े ै ै े ं ि ो ि ि ि
िनिवकार◌ः पर ा ◌ा स भूतगुणे यै◌ः | चैत ◌े कारण◌ं िन ◌ो ◌ा प ति◌ हि◌ ि या◌ः ||
५६ ||
Silencing
The highest “I” is without abnormalities, it is the cause of awareness in
connection with the mind, the characteristics of the bhut (prthvi, ap,
tejas, vayu, akash) and the sense organs, it is clairvoyant, eternal and
omniscient.
This text sounds very orthodox. The ananda exists and its existence is
irrefutable, even though we cannot describe it. Human senses are not up to
the task. If the intellect is active, then ananda cannot be experienced. We
find ourselves in ananda only when we are in a state where our intellect is
silenced. A living person manifests the intellect, but after death, people lose
the capacity to manifest themselves through ideas and words. Ananda is
constantly present whether a person is a million years old or will not be
born until another million years from now. The immortal person is the
atma, ananda. We understand the paramatma to be the principle creating
awareness and intellect.
Purusha, prakrti, ahamkar, tanmatra, mahabhuts, gyanendriya and

karmendriya all represent manifestations of Spirit (ananda, which means
eternal happiness, paramatma, which means the Great Soul, and
brahmaloka, the Cosmos). This is the manifestation of the divine on Earth.
The divine, unlike human beings, has neither feet, nor hands, nor ears, nor
tears. The nirvikaram has no flaws, and the greatest, paramatma-ananda, is
fully the cause of the creation of life, its physical manifestation on the
planet.
A human being de facto materializes on the planet from an egg and a sperm.
Then it exists. Matter is created, along with all of its characteristics. It is
said that everything is divine, that every living being on the planet is a
manifestation of the divine.
ि ं ो ी ो ो ि ो
वायु◌ः िप ◌ं कफ ो ◌ः शारीर◌ो दोषसङ् ह◌ः | मानस◌ः पुन ि ◌ो रजश्च तम एव च || ५७ ||
Body and mind

Vayu, pitt and kaph are the physical doshas. Sattva, rajas and tamas are
the characteristics of the mind.
The root causes of a living being are at the spiritual level. Over the life
span, the manifestation of Spirit starts with mental, psychic, spiritual
qualities – 16 of them according to Sushrut (happiness, sorrow, desire, hate,
effort, regeneration, elimination, etc.). These mental qualities create a
process which is arranged and organized by sattva, rajas and tamas, which
together are called the Triguna. The Trigunas have their own qualities of
creation, perpetuation and decline. For example, when a plane begins to fly,
its qualities are different during takeoff, flight and landing. Each phase has
different qualities, and the qualities of each phase are described by the
dravyagunas – 20 of them, in 10 pairs (lightness vs. heaviness, etc.). From
these 20 gunas the mahabhutas are created. These are subsets of
dravyagunas – Ether, Air, Fire, etc., each involving a different combination
of a subset of the dravyagunas. To comprehend the three main
combinations of these subsets that exist materially, the concepts of Vata,
Pitta and Kapha are used.
Let’s not confuse the characteristics of the body and mind. When we
investigate the dhatus, we are involved with the panchmahabhut. Vata, Pitta
and Kapha are characteristics of the body, and sattva, rajas and tamas are
characteristics of the mind that generates the life process. We must
distinguish, however, between the physical doshas and the mind so if we
want to investigate the dhatus, we are looking at the panchmahabhut. Vata,
Pitta and Kapha are material, they belong to the five elements. Vat is not a
disorder of the mind - it is the basic raw material of the mind. Without vat
there is no mind, vat is the movement in the mind. Similarly, aggression and
desire arise from fire, but this in itself is not a disorder. We seek disorder in
the area of the dhatus. By investigating the tridosh, the investigation
automatically develops in the direction of dhatus, agni and mal.
When we investigate psychological disorders, we must address the trigunas.

We evaluate the mind according to the trigunas of sattva, rajas and tamas.
Investigating the mind according to the trigunas automatically develops in
the direction of either Program Number One or Two - avarice, desires,
fraud, greed, or knowledge, spirituality, etc. Each of these three concepts
needs to be investigated separately
ौ ै ो ै ै ो ि ै ि ि ि
शा ौषधै◌ः पूव◌ो दै वयु पा यै◌ः | मानस◌ो ानिव ानधैय ृितसमािधिभः || ५८ ||
Balanced attention
In order to lull the physical doshas into harmony, treatment measures
of both a divine and a rational nature are used. The mind is treated
with the aid of specific focuses, knowledge, memories and restraints.
We distinguish between two areas, the body and the mind. The body does
not know how to manifest joy. It only speaks up when something hurts. The
body only knows how to express pain.
Man (the mind), on the other hand, expresses itself when it is joyful. Pain in
the mind is not manifested physically. It remains silent. Sorrow must first
be transformed into other, displayable forms – aggression, anger, jealousy –
to be manifested. Before sorrow is transformed into a displayable
characteristic, there is a certain incubation period. Sometimes it takes 10
minutes and sometimes it takes 10 years before a person expresses the pain.
The time during which unexpressed sorrow persists is a time period that
blocks the dhatu samya kriya. That is the key to why, sometimes, renewal is
not functioning in the body. This is how the psychological state affects the
material level. If sorrow is suppressed for a long time, the dhatus and agni
are not renewed, and the rise of illness is very strongly supported.
When we are sad, it is not easy or natural to express that sorrow. We think
about whether we are able to express that sorrow, whether it is time to
display sorrow, how to do it. This processing of grief results in awareness.
When, through our observations, we understand something, then insight,

knowledge, and the comprehension that what we understand is natural come
about. Sorrow disappears - or never even arises. This kind of recognition is
the solution. By grasping that an action is the result of natural
characteristics, we release ourselves from sorrow.
|| Volume 1., Chapter 1., Sutra 59-61 ||
ी ो ो ि ि ी ै ै ि
◌ः शीत◌ो लघु◌ः सू लोऽथ िवशद◌ः खर◌ः | िवपरीतगुणै ैमा त◌ः स शा ति◌ || ५९ ||
स ेहमु ◌ं ती ण◌ं च वम ◌ं सर◌ं कट◌ु | िवपरीतगुणै◌ः िप ◌ं ैराश◌ु शा ति◌ || ६० ||
गु शीतमृदुि मधुर थरिप ला◌ः | े ण◌ः शम◌ं या ि◌ िवपरीतगुणैगुणा◌ः || ६१ ||
Tridosh
Vayu (vat) is dry, cold, light, subtle, mobile, fine and rough. It can be
lulled into submission with the aid of medicines and materials that have
the opposite characteristics.
Pitt is slightly oily, hot, sharp, fluid, acidic, catalytic, glowing, radiant,
swelling and burning. It can be lulled into submission with the aid of
medicines and materials that have the opposite characteristics.
Kaph is heavy, cool, soft, unctuous, sweet, stable and slimy. It can be
lulled into submission with the aid of medicines and materials that have
the opposite characteristics.
ि ी ै ो ि ै े ैि ि े ि
िवपरीतगुणैदशमा ाकालोपपािदतै◌ः | भेषजैिविनवत ◌े िवकारा◌ः सा स ता◌ः || ६२ ||
साधन◌ं न सा ाना◌ं ाधीनामुपिद त◌े | भूय ात◌ो यथा ◌ं गुणकमाणि◌ व त◌े || ६३ ||
Diagnosis as the basis

Curable disorders will disappear with the aid of medicines that contain
the opposite qualities to the disorder and are given with the proper
respect for dosage, place and time. It is not recommended to treat
incurable diseases.
The treatment of incurable diseases is not recommended. Now the
characteristics and effects of individual medicines will be described in
detail.
When we begin a treatment, no result other than healing is possible. An

Ayurvedic practitioner does not do experiments. It is not possible to treat
someone without curing them. Treatment is never begun unless it is
supposed to run its course. Treatment is never begun when we know in
advance that it is impossible. That is why during diagnosis, great emphasis
is placed on ensuring whether treatment should even begin. The fact that the
patient has come to you is not enough of a reason for the patient to be
cured. Those who want to heal themselves must undertake their own efforts
and have faith in the treatment. Their active collaboration is an integral
component of treatment. At our center we have developed a poster that
explains this, and if a patient leaves after reading it, that means the patient
is not prepared for treatment.
There are incurable cases in the sense that treatment is not for them. Maybe
their time for treatment hasn’t arrived yet. Every illness is born for a reason
- there is a reason it arises, a reason it persists, and a reason it leaves the
body. As it is allowed in, so it will be allowed to depart. The illness doesn’t
choose, it is invited, just as the treatment is.
ो ि ि ि ौ ि े े
रसनाथ◌ो रस स्य माप◌ः ि ित थ◌ा | िनवृ ◌ौ च िवशेष◌े च या◌ः खादय य◌ः || ६४ ||
Ras and its enormous force

Ras (the essence or juice) is the subject of rasana (the sense organ of
taste). Its material substances are ap (Water) and prthvi (Earth). In the
distinguishing and manifestation of ras, three other factors are causal –
akash (Ether), vayu (Air), and tejas (Fire).
As was mentioned earlier, the mahabhuts such as Ether, Air, Fire, Water and
Earth are nothing to do with the materials identified by these same terms,
but are sets of the qualities represented by these substances. For example,
Earth represents the qualities of heaviness, roughness, density, stability, etc.
These will be further explained in Chapter 26, Sutra 11.
Ras is a term that cannot be translated with just one word. Translators
usually render it as “taste”, but ras does not have much to do with taste. Ras
is the panchmahabhut sampan, which means all of the elements
(mahabhuts) are dominant within it. The physical carriers of ras are the
elements of Earth (prthvi in the sutra) and Water (ap in the sutra). Within
these elements, the characteristics of agni (Fire, or tejas in the sutra), Air
(vayu) and Ether (akash) are hidden. When ras manifests itself, for
example, as ras dhatu agni, it manifests those specific characteristics, those
gunas. There is an enormous amount of life force in ras. It’s like an atomic
bomb. Absolutely everything is there. When it activates, it is an excellent
energy source because it is comprised of the material elements of Earth and
Water and yet manages to hold Air, Ether and Fire within itself.
There is an enormous difference between ras and water. Water on its own
never explodes, and cells are not created from it. Ras is sometimes
translated as “plasma”, and the meaning of that word is closer to the
Sanskrit that “taste”. We can see that life is hidden within ras if we do an
experiment with wet straw, from which single-celled organisms, amoebas,
are born. The cellulose in the straw breaks down, fine particles accumulate
on its surface, and a cell is created. Out of cellulose and water, ras, the basis
of life, is created. A cell cannot be created only from water, or only from
cellulose. It is their combination under certain specific conditions (air,
bacteria, heat, and sunlight) that gives rise to life.
What we eat is not yet ras. Once our nutrition becomes ras, an intensive
process occurs within it and it is transformed into dhatus.
ो े ि ो ं ं
ादु र ोऽथ लवण◌ः कटु क क्त एव च | कषाय ेति◌ षट् कोऽय◌ं रसाना◌ं सङ् ह◌ः ृत◌ः || ६५ ||
Taste
Sweet, sour, salty, pungent, bitter and astringent: These are the six
tastes.
ं ि ि ि ं े ं ि
ा लवण◌ा वायु◌ं , कषाय ादु ित का◌ः | जय ि◌ िप ◌ं , े ाण◌ं कषायकटु ित का◌ः || ६६ ||
Tastes affect the doshas

The sweet, sour and salty tastes overcome vat. The astringent, bitter
and sweet tastes ameliorate pitt, and the astringent, bitter and pungent
tastes reduce kaph.
ि ि ो ं ि ि ौ ं ि ि ि ं े
िकि ोष शमन◌ं िकि ातु दू षणम◌् | थवृ ◌ौ मत◌ं िकि िवध◌ं मु त◌े || ६७ ||
Three kinds of medicines

There are three dravya (kinds of materials): 1. Those that soothe the
doshas; 2. Those that pollute the dhatus; 3. Those that help us maintain
normal health.
1. This means decreasing an increased dosha.
2. This means polluting the dhatu – dhatu dushti.
3. This means a tonic maintaining normal health – what tones the organism,
nutrition that is appropriate for life.
ि ं ो ं ौ ि ि ो ि ं ि
तत◌् पुन िवध◌ं ो ◌ं ज मौ दपािथवम◌् | मधूनि◌ गोरसा◌ः िप ◌ं वस◌ा म ाऽसृगािमषम◌् ||
६८ ||
The source - dravya gun vigyan

These dravya (materials) are of three kinds depending on their sources:
1. Animal source; 2. Vegetable source; 3. Mineral source.
This particular sutra can be read like the Bible, every word should be
committed to memory (but you don’t have to). This is about dravya and its
gunas. What kind of gunas does a material – a bone, a nail, a horn – have?
How will these gunas manifest during the treatment process? Are they
compatible with the disease at all? This is the process of transforming
gunas into kriya (action). We see a process running in the dhatu (tissues),
e.g., inflammation, and we look for a treatment process that will be
compatible to the process of the disease. It is precisely the dravya and their
characteristics that demonstrate whether treatment is possible and what to
use to effect a cure. According to the characteristics of, for example, bones,
horns, metals, minerals, or nails and how those characteristics will manifest
themselves in these processes, we determine what constitutes a medicine in
a given situation and what does not. This is how a medicine is prescribed.
This knowledge always has been and still is an integral component of

Ayurveda, ever since it was given to human beings. It is knowledge that
requires the capacity to engage in deep meditation, not in performing
experiments and wearing a white coat. This is the capacity to envision the
processes running in the body, how the gunas transform into kriya (action),
the capacity to envision the process of agni running in the dhatus - whether,
for example, a metal, a mineral, or some other material is compatible or not.
Here it is clear whether treatment is possible or not, whether something is
or is not medicine. This is how a medicine is prescribed, how we determine
what will help either accelerate and balance these processes, or destroy and
stop them.
The entire dravya gun vigyan was created through an experience of deep
meditation and total concentration. A human being experienced the gunas
and their kriya. He knew how their characteristics transform, what they look
like in action, whether the agni present is diminished or increased, what the
internal environment looks like, what the tissues are like, where we can
intervene in the process. All of this was clear before anyone ever was given
any medicine.
Through meditation this sutra was created, but we do not have to learn it by
heart. We do not have to mentally recall, for example, all the gunas of milk,
or the manifestations of the gunas, what they do, what it looks like in the
place where the process is being realized, where the tissues are growing. We
know and recognize how to take care of a flower, for example, so it will be
healthy. We know exactly which one needs how much water, how
frequently to fertilize them, whether to put them in the shade or in the sun.
This is all thanks to our knowledge of the characteristics of matter and our
capacity to influence them. In this same way, since time immemorial,
everything has been known about the characteristics of medicines, which is
why it has been possible to use them.
ि े ो े े े ो ि ो
िव ू चमरे तोऽ थ ायु नखा◌ः खुरा◌ः | ज मे ◌ः यु ◌े केश◌ा लोमानि◌ रोचना◌ः || ६९ ||
Medicines from animal sources

Honey, milk, dairy products, bile, muscle, fat, bone marrow, blood,
meat, feces, urine, skin, sperm, bones, tendons, horn, nails, hoofs,
hair/fur and smaller gallstones from animal sources are used as
medicines.
ं ो ि ि े ो ं ै े
सुवण◌ं समला◌ः पञ्च लोहा◌ः सिसकता◌ः सुध◌ा | मनःिशलाल◌े मणय◌ो लवण◌ं गै रका न◌े || ७० ||
Medicines as a gift of the earth

Gold, the five lohas (silver, copper, iron, lead and tin) and their
extracts, calcite, quartz, realgar (ruby of arsenic), yellow arsenic
(arsenic sulfide), gemstones, salt, ocher and galena – this group of
medicines are acquired from the earth.
Pearls are considered as belonging to this class of medicines as well.
ौ ौ ि ौ ं ि ि ी ौ ि
भौममौषधमुि मौ द◌ं त◌ु चतुिवधम◌् | वन ित थ◌ा वी ान थौषिध◌ः || ७१ ||
Medicines of plant origin

There are four kinds of medicines of plant origin: 1. vanaspati 2. virudh
3. vanaspatya 4. oshadhi.
This sutra includes all of botany:
vanaspati - plants (bearing fruit)
virudh - trees
vanaspatya – climbing vines bearing flowers and fruit
oshadhi – herbs
ै ि ै ै ि ओ ै
फलैवन ित◌ः पु ैवान ◌ः फलैरपि◌ | ओष ◌ः फलपाका ा◌ः तानैव ध◌ः ृता◌ः || ७२ ||
Fruit of the vanaspati kind

Vanaspati takes the form of fruit, vanaspatya is a flower that becomes
fruit, oshadhi (plants) die after producing fruit and maturing, and
virudh (plants) are known for growing dispersed over large areas.
Vanaspati is any fruit that does not first need a flower to bloom, such as
figs. Berry bushes are classified here also (similar to European blueberries);
their berries are collected in the jungle.
ि ी ं ं ं ै ि
मूल ारिनयासनाल ( ड ) रसप वा◌ः | ारा◌ः ीर◌ं फल◌ं पु ◌ं भस्म तैलानि◌ क का◌ः ||
७३ ||
The use of plants

From plants we use the roots, bark, heartwood, excretions (sap), stems,
pressed juices, fine leaves, alkalis, milky juices, fruits, flowers, ashes,
oil, thorns, leaves, buds, tubers and sprouts.
Sarvang – This means all of the parts of a plant are used (the entire body of
the plant). For example, in Europe oilseed rape is cultivated, and its leaves
can be eaten like an excellent kind of spinach. It can also be added to baked
goods in a way similar to the use of fenugreek. It can either be boiled or
steamed. It should be harvested before it begins to bloom.
Alkalis are alkaline juices squeezed from fresh plants.
Svaras means the juice of a fresh plant, a fresh fruit. It is used immediately
after being expressed from the plant. It contains certain materials that act
like so-called “vitamins”, which is why it is never stored, but used
immediately. This kind of juice cures chronic illnesses.
Panchang means using the entire plant from the root to the fruit. Some
herbs are used as panchang, i.e., the complete, entire plant – for example,
chamomile should be used this way.
ि ो ौ ो ि ो ै ो ि ो ि ं ि
प ाणि◌ शु ा◌ः क ाश्च रोहा ौ द◌ो गण◌ः | मूिल ◌ः षोडशैकोन◌ा फिल ◌ो िवंशित◌ः
ृता◌ः || ७४ ||
Understanding the construction of plants – the agni of their individual

parts
The basic building blocks of plants include buds, leaves, sprouts and
tubers. We can distinguish 16 general types of plants. There are 19
kinds of plants with useful fruit.
Let’s not take these numbers in an orthodox way – every version of this text
contains a different number here depending on the area where the text was
written to be used. Let’s take these numbers as the minimum. Ayurveda sees
the complete physiological process of plants - this is not about
experimenting with plant parts. Understanding the relationship between the
construction of plants and human physiology is essential to understanding
the use of plants for treatments. From a philosophical perspective, it is
important to focus on the plant in order to comprehend processes in the
human body. Plants manage to create all of their tissues out of air, sunlight,
and water. Using these same raw materials, the plant produces completely
different kinds of tissues, and this is where we can see the effect of agni.
From this it is possible to understand what kind of agni is involved in which
part of the plant.
े ै ि ौ ि े ं ि
महा ेहाश्च च ार◌ः प ैव लवणानि◌ च | अ ◌ौ मू ाणि◌ सङ् ाता ावेव पयां सि◌ च || ७५ ||
Mahasneha (primary fats)

There are four primary fats, five salts, and eight kinds of urine.
All of the fats are not named here, only the main ones used for treatment.
ो ि ि े ि ं ो ं ि े े ि
शोधनाथाश्च षड◌् वृ ा◌ः पुनवसुिनदिशता◌ः | य एतान◌् वे ि◌ संयो ु◌ं िवकारे ष◌ु स वेदिवत◌् ||
७६ ||
Inspiration – the connoisseur of Ayurveda

There are six kinds of tree milk that promote evacuation, as Punarvasu
demonstrates. The person who knows how to correctly administer these
tree milks to persons with disorders is a real connoisseur of Ayurveda.
Ayurveda is usually learned during childhood, which is why sometimes
there is a motivational sutra like this one to encourage pupils to study and
try their best.
ी ै ी ि ो े े ी ि
ह द ◌ी है मवत◌ी ाम◌ा ि वृदधोगुड◌ा | स ल◌ा ेतनाम◌ा च ेण◌ी गवा पि◌ || ७७ ||
Pharmacology
The 16 plant curatives with useful roots are hastidanti, haimavati,
shyama trivrt , adhoguda, saptala, shvetanama, pratyakshrení/danti, and
gavakshi.
Hastidanti – radish gourd, haimavati – flax gourd, shyama trivrt – no. 188
in our reference book of herbs, adhoguda, saptala, shvetanama,
pratyakshreni or danti – no. 43 in our reference book of herbs.
The Charaka Samhita includes in its first chapter the Dravya guna vigyana,
i.e., pharmacology, which we study in our second year of the Ayurvedic
course. Here the padharta - dravya will be named and then the various
prescriptions begin. The first chapter is called Sutra-sthana. The word sutra
means a formula, a basic recipe, and sthana means “place”, i.e., a place for
recipes. That makes this text a bit confused. It is not as systematic as we
might imagine.
The names we use today may differ, for example, gotu-kola is not a Sanskrit
term, but is from the Punjabi language – it is now known because of Mr
Deepak Chopra, whose birthplace is the Indian state of Punjab, which is
why the term used is from his native language. Today the whole world
knows it. In our reference book it is called brahmi (no. 34 in the reference
book of herbs).
ोि ी ि ी ी ि ि ी ी ी ो ी
ोित त◌ी च िब ◌ी च शणपु ◌ी िवषािणक◌ा | अजग ◌ा व ◌ी च ी रण◌ी चात्र षोडश◌ी ||
७८ ||
The creation of nomenclature

Jyotishmatií, bimbi, shanapushpi, vishanika, adjagandha, dravanti,
kshirini.
It is customary for a single herb in India to be called by more than 14
different names. In the original Indian texts, all of the terms used are given
for the sake of completion. For the purpose of this text we will not list all of
those terms, but they are part of our reference book of herbs, which
describes the dravya gun vigyanu of these herbs in detail.
Jyotismati (Celastrus paniculata Willd. / Cardiospermum halicacabum Linn. Celastraceae)
Bimbi, bimba (Coccinia indica Wight & Arun / grandis / cordifolia Cucurbitaceae)
Shanapushpi, shankapushpi (Ceratophyllum demersum Linn. Ceratophyllaceae)
Vishanika, Keetmari, Dhumrapatra, Kitamari, (Aristolochia bracteolata, aristolochiaceae)
Ajagandha (Gynandropsis gynandra Capparidaceae)
Dravanti (Jatropha curcas Linn. Euphorbiaceae)
Kshirini (Euphorbia hirta Linn. / pilulifera Euphorbiaceae)
ी ि ी े ै ि े ोि ी ै ो ी ि े े
शणपु ◌ी च िब ◌ी च दन◌े है मव पि◌ | ेत◌ा ोित त◌ी चैव यो ◌ा शीषिवरे चन◌े || ७९ ||
Variety of names - procedures

Shanapushpi, bimbi and haimavati are used for vaman
(emesis/vomiting), while shveta and jyotishmati are useful for shiro-
virechan (emptying the cavities of the skull).
Here the herbs that are used during panchkarma are listed. This list is not
complete. The Shushrut Samhita presents others as well. The names of the
panchkarma procedures can be misleading – for example, an enema is
referred to by the term “basti”, which also means “bladder”; this is because
what was originally used to perform enemas was the bladder of an animal,
which served as the required vessel. The word basti is also used to refer to
oil-based procedures that are not enemas, for example, meru basti, a
practice in which a part of the body is heated locally with the aid of a small
pool of oil cradled inside a holder made of dough.
Virechan means emptying the colon. This cleanses the colon by removing
deposits from it. The same name is given to procedures during which a
leather hat containing herbal oil is affixed to the head, so-called shiro-
virechan. This involves removing waste from the head, which exits through
the skin, the eyes, the ears and the nose. The same procedure is also called
shiro-basti (literally, “enema of the head”). Authors and translators, in an
attempt to simplify these texts, usually leave out the original names, which
can lead to an incorrect understanding of their meaning. We recommend,
therefore, sticking to the original terminology, even though it makes the text
more demanding on the reader. Different names for the procedures will not
influence how they are performed or their effects, but they can cause a
language barrier.
ि ो ि े े ं ि
एकादशाविश ◌ा या◌ः यो ा ◌ा िवरे चन◌े | इ ु ◌ा नामकम ा◌ं मूिल ◌ः ...|
... फिलनी◌ः ण◌ु || ८० ||
Virechan (emptying the bowels)

The remaining 11 plants are used for virechan. For the medicinal plants
whose roots are used, both the name and the effect are listed.
Virechan means cleansing the bowels, purifying them and removing
deposits from them.
ि ि ं ि
शङ् ख थ िवड ानि◌ पुष◌ं मदनानि◌ च |
धामागवमथे ाक◌ु जीमूत◌ं कृतवेधनम◌् | आनूप◌ं थलज◌ं चैव ीतक◌ं ि िवध◌ं ृतम◌् || ८१ ||
Medicinal plants and their hybridization

Now you will hear about medicinal plants that have useful fruits. These
are shankhani, vidanga, trapusha, madana, dhamargava, ikshvaku,
jimuta, krtavedhana. There are two kinds of klitaka, one that grows on
land and one that grows in the water.
Klitaka is a plant similar to sugar cane that originally used to grow in calm,
standing water with its roots about 20 cm below the surface. It used to grow
on the west coast of India bordering Afghanistan and Iran. There it was
crossed with yastimadhu, which is also sweet, so gradually the name klitaka
began to be used for yastimadhu as well. The Arabian and Persian
knowledge of herbs, Unani, was combined with Ayurveda and yastimadhu
began to be used instead of klitaka. In its original form, the kind of klitaka
that grew in the water has almost died out in the meantime and is hard to
find today. Klitaka today is a synonym for yastimadhu, it is basically klitaka
that grows on dry land.
ी ो ी ो ी
कीय◌ा चोदकीय◌ा च ु ◌ा तथाऽभय◌ा | अ ःकोटरपु ◌ी च ह प ाश्च शारदम◌् || ८२ ||
Gifts of the Earth

Prakirya, udakirya, pratyakpushpa (apamarga), abhaya (haritaki),
antahkotarapushpi, the ground fruit of hastiparni.
ो ं े ी ं े
क कार धयो◌ः फल◌ं यत◌् कुटजस्य च | धामागवमथे ाक◌ु जीमूत◌ं कृतवेधनम◌् || ८३ ||
Gifts of the Earth

Fruit of the kampillaka, aragvadha and kutadja, dhamargava, ikshvaku,
jimuta and krtavedhana.
ं ं ै ं ि ी ि े ै ो े
मदन◌ं कुटज◌ं चैव पुष◌ं ह पिणन◌ी | एतानि◌ वमन◌े चैव यो ा ा थापनेष◌ु च || ८४ ||
Herbs to induce vomiting

Madana, kutaja, trapusha a hastiparni – these can be used to induce
vomiting and for asthapana basti (fat-free enema).
े ै ि ी े ि ि ि ि े े
न ◌ः दन◌े चैव ु ◌ा िवधीयत◌े | दश या विश ानि◌ ता ु ानि◌ िवरे चन◌े || ८५ ||
Nasal cleansing and laxatives

Apamarga is prescribed for nasya virechan – nasal cleansing. The
remaining 10 are used as laxatives.
ि ि े ो ि ं ि ि ै ं े ो ि ि
नामकमिभ ानि◌ फला ेकोनिवंशित◌ः | सिप ैल◌ं वस◌ा म ◌ा ेह◌ो िद तुिवध◌ः || ८६ ||
Description of fruits and fats

The 19 kinds of fruit have now been described, their names and effects.
There are four kinds of fat - ghee, oil, muscle fat (lard) and bone
marrow.
ं ं ै ो े ी ो
पाना नब थ◌ं न ाथ◌ं चैव योगत◌ः | ेहन◌ा जीवन◌ा व ◌ा बलोपचयवधना◌ः || ८७ ||
Procedures using fats

Fats are used internally – taken orally, used during massage and
enemas, and administered through the nostrils. It is said that fats
improve one’s physical appearance, development, lubrication, power
and vitality.
Fats administered through the nostrils are called nasya – nasal cleansers.
े े े ि ि ि ौ ं ै ं ि ौ े
ेह◌ा ेत◌े च िविहत◌ा वातिप कफापहा◌ः | सौवचल◌ं सै व◌ं च िवडमौ दमेव च || ८८ ||
सामु े ण सहै तानि◌ पञ्च ुलवणानि◌ च | ि ा ु ानि◌ ती णानि◌ दीपनीयतमानि◌ च || ८९ ||
Effects of salts
Salts reduce vat, pitt and kaph. There are five kinds (panch lavana):
sauvarchala (produced from plants such as sauvarchala, etc.),
saindhava (rock salt), vid (produced from urine), audbhida (produced
from the earth) and samudra lavan (from the sea).
े े े े े ि ौ ो ो े ि े े
आलेपनाथ◌े यु ◌े ेह ेदिवध◌ौ तथ◌ा | अधोभागो भागेष◌ु िन हे नुवासन◌े || ९० ||
Mahabhut determines taste

In addition to samudra (produced from sea water) we distinguish
another five kinds of salt. These are all hot, oily and sharp, and best
support agni (appetite for food and digestion).
How can a salt be oily? That is the characteristic of a salt according to its
elements - mahabhut. The Earth element has the characteristics of
heaviness, oiliness, saltiness and sweetness. We understand the word “oily”
to mean something slippery – but when something is heavy, salty, slippery
and sweet, those are all characteristics of the Earth element. This
automatically means that what is sweet is also oily and what is oily is sweet.
Anything sweet includes the Earth element. We evaluate these
characteristics according to the characteristics of the mahabhut, not
according to the taste on our tongue. That is the difference compared to the
ordinary perception of taste, when we designate characteristics according to
the taste on our tongues, but not according to the characteristics of the five
elements, the mahabhut, as Ayurveda determines taste.
े ो े ि ि े े ि ो े
अ न◌े भोजनाथ◌े िशरसश्च िवरे चन◌े | श कमणि◌ व थम नो ादनेष◌ु च || ९१ ||
Skin preparations
Salts are used in the form of a paste for delivery through oil, through
steam, in the form of food, laxatives, emetics, in fat-free enemas and
suppositories, in eye drops, during massage, administered nasally, and
during shastrakarma.
Shastrakarma is a part of surgery. This does not involve cutting into the
body with a scalpel (shalya chikitsa), but preparation of the skin with the
aid of various instruments. Salt here is used to improve the conductivity and
electrical characteristics of the skin, for example, when working on the
marmas, prior to acupuncture, or working on nervous tissue.
When performing shalya chikitsa, turmeric is used to staunch bleeding. To
this day it is not known which herbs were formerly used as either antibiotics
or anesthetics, that knowledge has not been preserved, and that is why
today for those purposes the knowledge of modern medicine is used.
ी ो े े े ो े ि ि
अजीणानाहयोवात◌े गु ◌े शूल◌े तथोदर◌े | उ ानि◌ लवण◌ा ( नि◌ )...|
... ◌ू ( ऊ ) ◌ं मू ा ◌ौ िनबोध म◌े || ९२ ||
Procedures with salts and eight kinds of urine

Lubrication for indigestion, anaha, vata, gulma, shula and udara. That
describes the salts. Now you will hear about the eight kinds of urine.
ि ि ि ि े े ि ं ो ं ि ं
मु ानि◌ यानि◌ िद ानि◌ सवा ा ेयशासन◌े | अिवमू मजामू ◌ं गोमू ◌ं मािहष◌ं च यत◌् || ९३ ||
Use of urines
Urines are mentioned in Atreya’s writing as very important. These are
the urine of sheep, goats, cows, buffalo…
Urine is used only from female animals that have never been pregnant, e.g.,
heifers in the case of cows, etc.
ो
ह मू मथो स्य हयस्य च खरस्य च |
उ ◌ं ती णमथोऽ ◌ं कटु क◌ं लवणा तम◌् || ९४ ||
Characteristics of urine
… elephants, camels, horses and donkeys. In general, the
characteristics of urine are that it is hot, sharp, slightly fat-free and
salty.
े ं े े े ं ं ि ि े े
मू मु ादन◌े यु ◌ं यु मालेपनेष◌ु च | यु मा थापन◌े मू ◌ं यु ◌ं चापि◌ िवरे चन◌े || ९५ ||
Working with urines

Urine is used in the form of ointments, pastes (alepana), fat-free enemas
(asthapana) and laxatives (virechana).
े े ि े े
ेदे पि◌ च तद् यु मानाहे गदे ष◌ु च |
उदरे थ चाशःस◌ु गु कुि िकलािसष◌ु || ९६ ||
Uses of urines
Urine is used during anaha (steaming), agadas (detoxification), udara,
arsha, gulma (treatment of tumors), kushtha (treatment of skin
diseases) and kilasa.
sveda kriya – steaming
agadas - toxin
udara - pinworms
arsha – hemorrhoids
gulma – tumors
kushtha – skin diseases
kilasa – vitiglio (loss of skin pigment)
|| Volume 1., Chapter 1.,Sutra 97 ||
े े े ै ी ी ं ि ं ि ि ं ो ि े
तद् यु मुपनाहे ष◌ु प रषेक◌े तथैव च | दीपनीय◌ं िवष ◌ं च ि िम ◌ं चोपिद त◌े || ९७ ||
Uses of urine
Urine is also used in the form of ointments and sprays. It also promotes
appetite for food and digestion and acts as an antitoxin and
anthelmintic (against digestive parasites).
ो ो ं ो े े ं े ी ं ं ो े
पा ु रोगोपसृ ानामु म◌ं शर् म चो त◌े | े ाण◌ं शमयेत◌् पीत◌ं मा त◌ं चानुलोमयेत◌् || ९८ ||
Exceptional characteristics of urine

Urine is most beneficial for people suffering from panduroga (diseases
of the liver accompanied by anemia/cold-bloodedness). It harmonizes
kaph and pitt and has carminative characteristics, counteracting
flatulence. It acts as a laxative.
Urine is called lavan. We have distinguished various kinds of lavan (salts).
One of the sources of these salts is urine. In Ayurveda, urine is used more
frequently than salt. It has extraordinary characteristics, suppresses kaph
and pitt, and balances both of those doshas. It has carminative
characteristics, calms vat, and reduces flatulence.
Human urine is also used, but not in producing medicines. The only kind of
urine used to produce medicines is exclusively that of herbivores. People
are not pure herbivores and characteristics of animal foods turn up in their
urine.
Urine contains two mahabhut, Water and Fire, which is why it harmonizes
both kaph and pitt.
ि ो ि े ो े े
कषत◌् िप मधोभागिम न◌् गुणसङ् ह◌ः | सामा ेन मयो ◌ु पृथ ेन व त◌े || ९९ ||
Characteristics of each kind of urine

The general characteristics of urine are described above. Now I will
describe each kind of urine separately.
ि ं ि ं ि ं ि ि ो ि ं ं ं ो ि ि
अिवमू ◌ं सित ◌ं ात◌् ि ◌ं िप ािवरोधि◌ च | आज◌ं कषायमधुर◌ं प ◌ं दोषाि ह ि◌ च ||
१०० ||
Sheep and goat urine

Sheep urine is slightly bitter, oily and does not reduce pitt. Goat urine is
bitter, sweet, appropriate for shrotas (channels) and reduces all doshas.
Sheep products like milk and urine are considered ingredients that block the
channels, so people with heart disease should not use these products
internally. Goat milk and urine, however, is recommended for internal use
for all ages. Ghee, which is an Ayurvedic product of milk, can be used in
medicated form as per the recommendation of a practitioner, and sometimes
the practitioner might recommend medicated sheep's ghee, but only under
very special circumstances (it is very helpful in regeneration of the bone
tissue and cartilage – to heal fractures, etc.). Goat's milk and urine are
recommended for all. External use of sheep and goat products is
recommended in all cases.
ग ◌ं समधुर◌ं िकि ोष ◌ं ि िमकु नुत◌् | क ू ◌ं च शमयेत◌् पीत◌ं स ोषोदर◌े िहतम◌् ||
१०१ ||
Cow’s urine
Cow’s urine is lightly sweet, partially reduces the doshas, liquidates
krimi and kushtha (skin diseases), relieves itchiness, and when used
internally positively affects the tridosh of the udara (abdominal organs).
When young children drink baby formula and begin eating sweet foods very
early, krimi quickly develop (the parasitic disease of “pinworms”). The
Ayurvedic physician recommends replacing mother’s milk with cow’s milk
because it is most similar to a human mother’s milk. Cow’s milk is full-
value nutrition for young children. The child can completely digest it
without burdening the digestive system.
ो ो ं ं ि ं
अशःशोफोदर ◌ं त◌ु स ार◌ं मािहष◌ं सरम◌् |
हा क◌ं लवण◌ं मू ◌ं िहत◌ं त◌ु ि िमकुि नाम◌् || १०२ ||
Buffalo and elephant urine

Buffalo urine is slightly alkaline and laxative. It alleviates arsha,
shopha, and udara. Elephant urine is salty and positively affects
patients with krimi (pinworms) and kushtha (skin diseases).
Arsha are hemorrhoids, shopha is edema, and udara are diseases of the
abdominal area, including ascites.
ं ि ि े ि ं ं ौ े
श ◌ं ब िव ू िवष े ामयाशसाम◌् | सित ◌ं ासकास मश ◌ं चौ मु त◌े || १०३ ||
Elephant and camel urine

Elephant urine is also recommended for difficulties in urination,
constipation, poisoning of the external body (from an insect sting,
snake bite, scorpion, etc.), for kaph disorders and for hemorrhoids.
Camel urine is slightly bitter and relieves shortness of breath,
coughing, and hemorrhoids.
Elephant urine is used to treat incontinence, constipation, and bites that
introduce venom into the body. It harmonizes pitt and kaph.
Elephant urine and dung help get rid of hemorrhoids. We prepare the
medicine as follows: Mix equal amounts of elephant dung and urine. Let
the mixture dry completely in the sun. Remove the seat of a chair and
replace it with a corded mesh. Heat coals in such a way that they can be
placed beneath the seat; before doing so, crumble the dried mixture onto the
heated coals. Attach fabric that reaches to the floor around the entire
circumference of the seat and fasten it so that the smoke from the mixture
will travel directly upward. The patient sits in the mesh seat and opens the
anus so the smoke can reach the hemorrhoids. This works best for those on
the exterior of the anus and for the interior ones that are around the edges of
the anus. The longer the problem lasts, the more complicated it is to
alleviate. This procedure must be repeated several times.
ि ं ि ं ि ो ि
वािजना◌ं ित कटु क◌ं कु णिवषापहम◌् | खरमू मप ारो ाद हिवनाशनम◌् || १०४ ||
Horse and donkey urine

Horse urine is bitter, heating, gets rid of kushtha (skin diseases), heals
wounds and flushes out poisons. Donkey urine gets rid of epilepsy,
mental illness and grahas (seizures).
Horse urine is used more frequently for skin diseases than cow’s urine is.
ी ो ि ि ो ी ि े ै ं े
इतीहो ानि◌ मू ाणि◌ यथासाम योगत◌ः | अत◌ः ीराणि◌ व ◌े कर् म चैषा◌ं गुणाश्च य◌े ||
१०५ ||
Various kinds of milk

The various kinds of urine have been described according to their
effects and use. Now we will describe various kinds of milk (kshira) and
their characteristics and effects.

अिव ीरमजा ीर◌ं गो ीर◌ं मािहष◌ं च यत◌् |
उ ीणामथ नागीना◌ं वडवाया◌ः या थ◌ा || १०६ ||
Milk
This is about sheep, goat, cow, buffalo, camel, elephant, horse, and
human mother’s milk.
ो ं ि ं ी ं ं ो ी ं ं ं ं े ं ं
ायश◌ो मधुर◌ं ि ◌ं शीत◌ं ◌ं पय◌ो मतम◌् | ीणन◌ं बृंहण◌ं वृ ◌ं मे ◌ं ब ◌ं
मन रम◌् || १०७ ||
Characteristics and effects of milk

In general, milk is sweet, oily and cold. It supports the creation of
sperm and mother’s milk, is refreshing and beneficial for the body, has
a positive impact on the intellect, gives strength, supports the mind,
and vitalizes.
When milk is used as a medicine, it should come from animals whose
production is not artificially stimulated. The main characteristic of milk is
that it is anabolic. Another important characteristic is its ability to heal rakt-
pitt diseases. The rakt in which pitt increases, results in diseases of the
lungs, heart, liver, kidneys and pancreas. There are no equivalent
translations into English for these diseases. They are named after their
manifestations (increased pitt in the rakta dhatu, the blood). The small
medicine of milk manages to cure the manifestations of many diseases,
which is why great emphasis is placed on it in Ayurveda. For this reason,
milk should be part of our food.
Question: Why does sheep’s milk have more of an impact on bone cells
than cow’s milk?
Answer: The characteristics of any material depend on the place it comes

from. A diamond, for example, is created in the earth under enormous
pressure and high temperatures, which is why its influence will never be
cooling. On the contrary, we must expect high pressure and temperatures
from it. Insects from tropical regions are always more poisonous than those
from a cool climate. Animals who live near the water, or in forests and in
swamps, have a different quality to their tendons than animals that run
around all day in the mountains climbing rocks. The bones and bone
marrow of mountain animals have much more exceptional qualities than
those of a donkey (or a cow) living in the lowlands. Animals that jump (elk,
red deer) have different tendons than the wild boar does. All of these
animals’ products, including their milk, have characteristics that are directly
dependent on the place where they have grown up and lived and the way
they have grown up and lived there.
We can ask: Which animal has the strongest bladder? That animal is the
camel, which lives on a plant called gokshura (Tribulus terrestris – a
medicine for the urinary tract, the sexual organs, and an aphrodisiac).
For metabolic diseases, milk is a wonderful medicine. It should not be

fresh, but should have been boiled (ideally allowed to come to a boil three
times). In developed countries milk is sold pasteurized, but even so, that
kind of milk is also good to use for treatment. Any fresh, raw milk should
be boiled within one hour of being milked. Boiling changes its taste. Milk
that has been boiled with ghee and honey is a delicacy.
Should there ever arise commercial demand for the production of milk
without artificial stimulant, then the cows involved will yield less milk, but
the process of production will be a natural one. The milk will cost more, but
it will be of a quality that would be appropriate for using it to treat people.
ी ी ं ं ि ि ोि ि ं ं ि
जीवनीय◌ं महर◌ं ासकासिनबहणम◌् | ह ि◌ शोिणतिप ◌ं च स ान◌ं िवहतस्य च || १०८ ||
Mucus is not a waste product, it is protective

Mucus alleviates tiredness, gets rid of shortness of breath, coughs and
internal bleeding, and assists with the healing of injuries.
Milk strengthens us, refreshes us, revives us, gives us energy, helps us
overcome feelings of tiredness, enhances breathing, makes coughing easier,
improves the blood, and strengthens the circulatory system. In the West it is
said that people with coughs should not drink milk because it produces
mucus. That is a great error. Mucus is not a waste product, but a component
of the tissue system. It is not something disgusting, but a wonderful
substance that protects our mucus membranes and captures bacteria so they
do not reach our lungs. When the air is cool, mucus protects and warms the
mucus membranes against the effects of cold air on the respiratory tract.
Milk does not increase mucus – mucus is increased by any and all cold
foods and influences. If you go outside in cold weather without covering
your neck, you don’t have to drink milk to create mucus, you will be
coughing and spitting out mucus without ever drinking any milk. The entire
respiratory system only functions thanks to mucus.
ं ं ं ो ं ं ी ी ं े ं ी े
सव ाणभृता◌ं सा ◌ं शमन◌ं शोधन◌ं तथ◌ा | तृ ा ◌ं दीपनीय◌ं च े ◌ं ीण तेष◌ु च || १०९ ||
Why we drink milk

Milk is healthful for all living beings. It calms the doshas, refines the
body, quenches thirst, helps with kshina (weakness) and kshata
(regeneration after injury), and is dipaniya (lights the digestive fire).
Milk is healthful for all beings because it balances their doshas. It is
shamanam (soothing), shodhanam (cleansing), trshnaghnam (quenches
thirst), and gives weak people strength. It supports healing, increases agni,
strengthens the metabolism and supports digestive fire.
ो े ि े ो े े ो े ी े े े ौ ि े
पा ु रोगेऽ िप ◌े च शोष◌े गु ◌े तथोदर◌े | अतीसार◌े र◌े दाह◌े यथ◌ौ च िवशेषत◌ः || ११० ||
Why we drink milk

Milk has a very positive effect on pandurog (diseases of the liver
manifesting as anemia), amla pitt (increased acidity of the stomach),
shosh (diseases of the tuberculosis type), gulma (tumors), udara
(diseases of the abdominal cavity), atisar (diarrhea), jvara (fever), daha
(burning sensations), shvayathu (edema).
Pandurog (liver diseases), amla pitt (problems with bile), shosh (diseases of
the tuberculosis type, dessication of the body, consumption), gulma
(tumors), udar rog (abdominal illnesses), atisar (diarrhea), jvara (fever),
daha (burning sensations) – when treating all of these diseases, milk has its
place.
ोि ो े े े ी े ि े ं ि ि
योिनशु दोषेष◌ु मू े चुरेष◌ु च | पुरीष◌े िथत◌े प ◌ं वातिप िवका रणाम◌् || १११ ||
Why we drink milk

We drink milk in particular when there are disorders of the female
sexual organs, sperm disorders, underproduction of urine, hard stool,
and vat-pitt imbalance in general.
Milk is a beneficial agent for treating diseases of the yoni dosh (uterus),
shukra dhatu (the sexual organs), mutra rog (the urinary tract) and pradara
(menstrual difficulties). It is a wonderful medicine for vat-pitt diseases,
assisting with the modification of stool. Milk gets rid of all deficiencies
through the tissue production system down to the very final shukra dhatu,
strengthens tissues, and is easily digestible.
े े े ि े े े े े
न ालेपावगाहे ष◌ु वमना थापनेष◌ु च | िवरे चन◌े ेहन◌े च पय◌ः सवत्र यु त◌े || ११२ ||
Why we drink milk

Milk is used everywhere in the form of nasya, pastes, baths,
emetics/purgatives, fat-free enemas, laxatives and ointments.
Milk is frequently used as a remedy in the procedures of nasya abhyanga
(nasal cleansing), vaman (emesis/vomiting), virechan (emptying the
bowels) and snehan (oil procedures).
ं ी े ै ि े े ो े
यथा म◌ं ीरगुणानेकैकस्य पृथक◌् पृथक◌् | अ पानािदकेऽ ाय◌े भूय◌ो व ा शेषत◌ः || ११३ ||
Beverages and food

The characteristics of the different kinds of milk will be described in
detail in the chapter on beverages and food.
े ो े ि ि े ि ं
अथापर◌े य◌ो वृ ा◌ः पृथ ◌े फलमूिलिभ◌ः | ु का का ेषािमद◌ं कर् म पृथक◌् पृथक◌् ||
११४ ||
Plant milks
There are three trees that have useful fruits and roots - snuhi, arka and
ashmantaka. Their effects will now be described.
These three trees are in the phalini group, which means “fruit”, and here we
are discussing milks acquired from their fruit. The roots (mulini) of these
trees are used as well.
Plant milk is the white liquid that flows when a small branch on the tree is
broken. It is important to understand the difference between sap, ras and
milk. Any milk is a product of that plant, but ras and sap are part of the
plant’s dhatus (tissues). Ras is never expressed from the plant, but milk is.
What flows from a tree as resin is not the same material that feeds the tree.
Resin is a material that keeps the individual fibers of the tree firmly
together, it functions like bone marrow. What flows between the tree rings,
closest to the bark of a tree, is its nutrition. Even though the tree grows
stronger with the years, the sap continues to flow through its peripheral
rings, and we can observe this in the stumps of trees that have been cut
down. Water can be seen in the rings closest to the surface, which is the
tree’s nutrition. When a tree is old it can still have green leaves even though
its interior is completely dead and even hollow. The inner layers have sap
that holds the tree together, and when the sap dries out, the tree dies from
the inside out. The leaves are fed by the external rings. There are only a few
plants that produce milk, and it is used to treat various illnesses.
े ं ि ी ी ं ि े े ी ि े ं े ि े े
वमनेऽ क◌ं िव ात◌् ुही ीर◌ं िवरे चन◌े | ीरमकस्य िव ेय◌ं वमन◌े सिवरे चन◌े || ११५ ||
Ashmantaka, Snuhi and Arka

Milk from the fruit of the ashmantaka is used for vaman (emesis /
purgative / vomiting). Milk from the fruit of the snuhi is used for
virechan (cleansing the bowels) and milk from arka is used for both
vaman and virechan.
This sutra directly mentions the word arkakshira – kshira means the milk of
the fruit of the arka.
ं ी ं ि ी ि
इमां ीनपरान◌् वृ ाना यषा◌ं िहता च◌ः | पूतीक◌ः कृ ग ◌ा च ित कश्च तथ◌ा त ◌ः || ११६ ||
Tree bark - putika, krshnagandha, tilvaka

Another three trees are now mentioned, putika, krshnagandha and
tilvaka, the bark of which has healing properties.
Tree bark is a product of the tree’s milk, which crystallizes into bark. When
one pierces the bark of a tree, its milk flows. The bark of some trees is used
because it is crystallized milk. The shodhana kriya (cathartic barks) of these
trees are used as cleansers.
ि े े ो ी ी े ो े ो े
िवरे चन◌े यो ◌ः पूतीक क थ◌ा | कृ ग ◌ा परीसप◌े शोथे शःस◌ु चो त◌े || ११७ ||
Trees for virechan – putika and tilvaka

The putika and tilvaka trees are used for virechan. The krshnagandha
tree is used for parisarpa (erysipelas – rosacea), shoth (inflammatory
swelling) and arsha (hemorrhoids).
These three trees are used for their cathartic barks – shodhana kriya. They
are used for parisarpa (erysipelas – rosacea). Putika is used for virechan.
The krshnagandha tree is used for dry skin, eczema, hemorrhoids, rashes,
skin tags and tumors. Depending on the specific skin disease, various parts
of the plants are used in various forms. Ayurvedic physicians (vaidya)
determine their use according to their knowledge.
Krshnagandha means a “black scent” or odor. This is a smell that is so

aggressive and strong that it stinks. Similarly, for example, the Tulsi plant
smells good, but Krshnatulsi is a very aggressive variety that smells too
strong, it stinks. The prefix Krshna is used to indicate anything aggressive.
Another name for putika is latakaranj, another name for tilvaka is

shavarloth, and another name for krshnagandha is shobhanjan.
Why isn’t neem mentioned here? Charaka wrote this text near the part of
the Ganges that flows beneath Nepal, where neem does not grow. Shushrut
also gives a different list of trees.
ि ि े े ी ो े ि ि ि
द ु िव िधग े ष◌ु कु े लजीष◌ु च | षड् वृ ा ोधनानेतानपि◌ िव ाि च ण◌ः || ११८ ||
Six trees
Dadru (skin diseases), vidradhi (ulcers), gandh (subcutaneous nodules),
kushtha (a skin disease similar to psoriasis), alaji (a rash of tiny
pimples).
The scholar should also know the six trees with laxative effects.
Every Ayurvedic scholar should thoroughly know the six trees named in the
previous sutras 114 - 117.
ि े ि ं ी ि े
इ ु ा◌ः फलमूिल ◌ः ेहाश्च लवणानि◌ च | मू ◌ं ीराणि◌ वृ ाश्च षड◌् [ १ ] य◌े
िद पय च◌ः || ११९ ||
Summary of this entire chapter

We have described medicines in the form of fruits and roots, various
kinds of fats, salts, urines, milks, juices and the bark of six trees.
What follows is a summary of the whole chapter. This says that absolutely
all the parts of these items are usable. Sarvang means “all parts”. Panchang
means “five parts for use”. All can be used as medicine – the roots, stems,
leaves, fruit and pulp. What must be taken into consideration is the meaning
of each part. Every part of the plant comes from the same raw materials, but
the outcome of the treatment will be different for each part. Sometimes the
bark is used, elsewhere the flowers, sometimes the fruit, even though they
all have the same basis. The specific manifestation from that basis is
consistent with the kind of agni (energy) through which the leaf or root has
come into being. For treatment one must find the most appropriate agni.
When we are treating people we must know precisely what kind of agni we
are looking for and which part of the plant is used for that.
ओ ी ं े े ि ै ो े े ि
ओषधीनाम पा ा◌ं जानत◌े जप◌ा वन◌े | अिवपा ैव गोपाश्च य◌े चा ◌े वनवािसन◌ः || १२० ||
The Ayurvedic practitioner

Shepherds of goats, sheep, cows and others who dwell in the forest
know the appearance and names of plants.
The Ayurvedic practitioner is not supposed to be proud, but must have great
respect for those who live in nature, such as farmers, foresters, goat herders,
healers, herbalists, shepherds, witches, etc. Those who live in the forest and
with nature know plants much better than any practitioner of Ayurveda. The
Ayurvedic practitioner should seek out shepherds and people who live with
plants and understand them, should meet with them and collect information
from them, be in contact with them, honor their experience and knowledge,
and get to know them with respect while collecting information and
knowledge from them. Herbalists and shepherds, people with practical
experience who understand herbs, are the greatest connoisseurs and their
information is very valuable. The work related to researching the gunas and
seeking the appropriate treatment for an illness is the task of the Ayurvedic
practitioner, but deep practical experience and knowledge is attained by
those who live and work with plants every day. Adjusting to the place and
the time where the Ayurvedic practitioner is working is the basis of the
successful use of local herbs.
े े ओ ी ं ं ं ि ेि ि
न नाम ानमा ेण प ानेन व◌ा पुन◌ः | ओषधीना◌ं परा◌ं ा ◌ं कि े िदतुमहति◌ || १२१ ||
Wise shepherds
No one can ever completely know plants only by knowing their
appearance and names.
This sutra is also in Shushrut’s writings. An Ayurvedic practitioner meets
shepherds and takes their advice - thanks to their knowledge he learns what
kinds of herbs kill the goats and what kind aid them with healing. The
Ayurvedic practitioner then studies the characteristics of the plants to learn
why the goats die after ingesting them. The practitioners can turn to their
teachers, the experts, when seeking out the characteristics involved.
When one asks a question with desire, humility, joy and respect, then
everything one needs to know will be in the answer.
ो ि ं ि े ि ं ो ि ी ो ी ि
योगिव प ासा◌ं त िवदु त◌े | िक◌ं पुनय◌ो िवजानीयादोषधी◌ः सवथ◌ा िभषक◌् || १२२ ||
Merging with a plant

Only one who first knows the names and forms of plants and has
learned to administer them according to their names and forms,
especially one who understands their names and forms, actually knows
plants.
An Ayurvedic practitioner becomes a practitioner when he is able to learn
about a new plant and how to use it.
ो ं ो ि े ो ि ं ं ी े ो ि
योगमासा◌ं त◌ु य◌ो िव ा े शकालोपपािदतम◌् | पु ष◌ं पु ष◌ं वी ्य स ेय◌ो िभषगु म◌ः || १२३ ||
The art and virtue of the Ayurvedic practitioner

The best physician is one who knows how to apply plants in accordance
with the place and time and who takes the constitution of each
individual into account.
The best Ayurvedic practitioner is one who knows how to recognize
plants in accordance with the climate, place and time in which they
grow in order to assess their qualities.
ि ं ं ि ि ौ ि ं ि ं
यथ◌ा िवष◌ं यथ◌ा श ◌ं यथाऽि रशिनयथ◌ा | तथौषधमिव ात◌ं िव ातममृत◌ं यथ◌ा || १२४ ||
Unrecognized - poison, recognized - nectar

An unrecognized medicine can be as deadly as fire, or as being struck
by lightning, or as poison, or as a weapon, but a recognized medicine
revives one like nectar.
औ ं ि ं ै ि ि ं ि ो े
औषध◌ं निभ ात◌ं नाम पगुणै िभ◌ः | िव ात◌ं चापि◌ दु यु मनथायोपप त◌े || १२५ ||
Complications from the incorrect choice of medicines

Both medicines that we know and medicines that we do not know in
terms of their characteristics (including effects), forms and names can
be given inappropriately. Whether one knows the medicine or not, such
a procedure causes complications.
The characteristics of a medicine cannot in fact be bought. What one buys
is only a commercial brand, and that is no guarantee of effectiveness.
Complications can arise because of this. When we look for the cheapest
product and take no interest in its characteristics, its ingredients, or its
origins, then we cannot rely upon its effects.
Medicines for serious illnesses (cancer) contain the most expensive

ingredients there are. They can never be cheap if they are to be effective.
Sometimes we buy just a label with a name, but we have no guarantee as to
the ingredients. This is why we need to be able to recognize actual
ingredients compared to imitations and substitutes. Part of the dravya gun
vigyanu is the awareness of how to recognize real ingredients, whether
ashes or minerals, as well as the ripeness of the raw materials used. We
need to recognize the characteristics of oil pressed from seeds that spoiled
or were not yet ripe. This kind of oil has completely different characteristics
than oil from fully-matured, high-quality raw materials. The Ayurvedic
practitioner must not be fooled by color or fragrance that can be artificially
added and must know how to recognize real characteristics.
ो ि ि ं ी ं े ं े े ं ि ं ी ं े ि
योगादपि◌ िवष◌ं ती णमु म◌ं भेषज◌ं भवेत◌् | भेषज◌ं चापि◌ दु यु ◌ं ती ण◌ं स त◌े िवषम◌् ||
१२६ ||
What medicine can be poison and vice versa
Through proper administration, a severe poison can become the best

medicine and vice versa – the best medicine can become a severe poison
if it is administered incorrectly.
ि ं े े ी ि ि े ं ीि ो ि
त ान्न िभषज◌ा यु ◌ं यु बा ेन भेषजम◌् | धीमत◌ा िकि दादे य◌ं जीिवतारो काि ण◌ा || १२७ ||
Avoiding ignorant physicians

A wise person striving to live a healthy, long life should never take
medicine given by a physician with poor knowledge.
ि ि ो ि े ं ि े ं ौ
कुयाि पितत◌ो मू ि◌ सशेष◌ं वासवाशिन◌ः | सशेषमातुर◌ं कुया मतमौषधम◌् || १२८ ||
Ignorance of knowledge
Human beings can survive even Indra (a lightning bolt) striking their
heads, but patients will never survive the medicine that is prescribed by
an uneducated physician.
ोि े ो े ि ी ि
दु ः खताय शयानाय धानाय रोिगण◌े | य◌ो भेषजमिव ाय ा मान◌ी य ति◌ || १२९ ||
Open hearts
Human beings who consider themselves wise even though they know
nothing will prescribe medicines to suffering persons chained to their
own beds and to gullible patients.
When patients are in need, or in pain, or when something is troubling them,
they visit a master whom they trust. Ayurvedic practitioners are never
allowed to abuse their patients’ trust by giving them medicines they do not
know very well, or by advising them about matters in which they are not
well-informed. When the practitioner does not know something, then that
must be clearly said. Practitioners are never allowed to negotiate in the
interests of dishonest business, an effort to be better than the competition, or
self-enrichment. That is pragya aparadh (failure to use pragya, reason),
which leads to hell. Such behavior leads to the Ayurvedic practitioner
personally falling ill.
े ो ी ि
धमस्य पापस्य मृ ुभूतस्य दु मते◌ः | नर◌ो नरकपात◌ी ा स्य स ाषणादपि◌ || १३० ||
Bad advice harms the adviser

Swindlers of this sort are sinful, lacking in any virtuous behavior, and
messengers of death, and merely speaking with them leads one to hell.
ीि ि ं ि ं े ी ि ि ो
वरमाशीिवषिवष◌ं िथत◌ं ता मेव व◌ा | पीतम ि स ◌ा भि त◌ा वाऽ योगुडा◌ः || १३१ ||
It is not good to masquerade as a scholar

Snake venom can be good - it can even be good to drink a decoction
made of copper, or to eat a hot iron ball - but to take medicine from
someone masquerading as a scholar is not good at all.
ं े ं ि ी ं ं ि ं ो ीि
नत◌ु ुतवता◌ं वेश◌ं िब त◌ा शरणागतात◌् | गृहीतम ◌ं पान◌ं व◌ा िव ◌ं व◌ा रोगपीिडतात◌् || १३२ ||
Principles of Ayurvedic practitioners

It is incorrect to accept beverages, food, or money from people who
come to you with their trust.
This is about the principles that every Ayurvedic practitioner should uphold.
These are the basis for the rules of the Ayurvedic “tribe”. Cures are based
on trust between the healer and the patient. When the Ayurvedic practitioner
sees that a person has come full of humility and trust to ask for help, then
the practitioner should cure them whether they are poor or wealthy.
Patients reward practitioners for treatment according to their possibilities. A

rich person will not automatically receive treatment. If the patient has no
trust, then the treatment will not take place. Only those who come with to
you with respect, reverence and trust are the ones treatment is intended for.
The decision whether treatment will take place or not is made according to
that trust.
In the text it is written that it is incorrect to accept beverages, food, or

money from people who come to you with their trust. This means that when
the poorest of patients come bringing the Ayurvedic practitioner food
because they have nothing else to give, the practitioner should not take it,
because the person will starve the next day. What this means is that healing
is not a business.
The Ayurvedic practitioner must emphasize trust – where there is no trust,

there is no healing, and where there is trust, then there must be healing.
That is the principle of Ayurvedic behavior. The Ayurvedic practitioner
accepts remuneration for work only when the patient is able to pay. We are
under no obligation to treat someone who has no faith in the treatment, even
if they pay us with diamonds.
ि ि ि ं ि े
िभष ुभूषुमितमानत◌ः गुणस दि◌ | पर◌ं य माित े त◌् ाणद◌ः ा थ◌ा नृणाम◌् || १३३ ||
Implementing intention
Wise persons who want to become Ayurvedic practitioners should
develop their good characteristics to the greatest possible extent in
order to be able to heal other human beings.
े ं ै ं ो े ै ि ं े ो ो े ो ो े
तदे व यु ◌ं भैष ◌ं यदारो ाय क त◌े | स चैव िभषजा◌ं े ◌ो रोगे ◌ो य◌ः मोचयेत◌् || १३४ ||
Correct decision - knowledge

A medicine is properly administered when it succeeds in getting rid of a
disease, and the best physician is the one who manages to get rid of the
patient’s difficulties.
An Ayurvedic practitioner must give a medicine that will help the patient.
Ayurveda is not a business. It does not endeavor to sell as many medicines
as possible, but to provide the right one that will effectively aid the patient
to recover from the illness.
Whoever studies Ayurveda will never be wealthy. On the contrary, they will
voluntarily give up their material possessions, because they will arrive at
the recognition that one basically does not need anything. It is immoral to
become wealthy through Ayurveda.
ो ं ं ि ि ि ि ै ं ि
स योग◌ं सवषा◌ं िस रा ाति◌ कमणाम◌् | िस रा ाति◌ सवश्च गुणैयु ◌ं िभष मम◌् ||
१३५ ||
Siddhi
One’s success corresponds to the proper application of one’s
capabilities and knowledge. Physicians’ fame is a testament to their
being endowed with all the required qualities.
Siddhi means the history, the past from which the Ayurvedic practitioners
come, the bases on which their practice is built. Khyati means glory,
recognition, renown and success. The Ayurvedic practitioners who are
known and recognized have siddhi, a past from which they came. Siddhi
includes the history of the practice, the difficulties grappled with, the
obstacles overcome, the number of people helped, how hard the
practitioners worked to make their name. The effort expended gives value
to their practice. Famous, well-known Ayurvedic practitioners are given
khyati (renown) by their pasts. People know what the practitioners’
antecedents were and they know that honest work is the basis of their fame
and success. Thanks to constant sadhana (practice) even khyati grows. The
Ayurvedic practitioners who are famous, recognized and successful are
appreciated thanks to their diligence, humility, modesty and studiousness.
Siddhi is a source of success, the basis on which fame, renown and success
are built. Only success that is acquired honestly is worthwhile.
ो े ि
आयुवदागम◌ो हे तुरागमस्य वतनम◌् | सू ण ा नु ानमायुवदस्य िनणय◌ः || १३६ ||
Summary of the first chapter

The arising of Ayurveda, its content, the approval of its nomenclature,
the definition of Ayurveda, the entire purpose of the existence of
Ayurveda and its aim, the causes of disease, the enumeration of the
doshas, the summary of the most useful medicines, the enumeration of
the tastes, ...
... All of this was described by the wise man in the first chapter.
ं ं ो े ै ो े ं े
स ूण◌ं कारण◌ं कायमायुवद योजनम◌् | हे तव ैव दोषाश्च भेषज◌ं सङ् हे ण च || १३७ ||

… causes and effects, Ayurvedic themes, etiological factors, disha
(direction), a brief overview of medicines, ...
ि ो ि ि े ि
रसा◌ः स य ा िवध◌ो सङ् ह◌ः | मूिल श्च फिल श्च ेहाश्च लवणानि◌ च || १३८ ||

… ras including its basic and its subsidiary materials, three categories
of medication, medicines in the forms of roots and fruits, fats, salts,…
ं ी ि े ी ि ै ं ं ो ो
मू ◌ं ीराणि◌ वृ ाश्च षड◌् य◌े ीर गा या◌ः | कमाणि◌ चैषा◌ं सवषा◌ं योगायोगगुणागुणा◌ः ||
१३९ ||
… urines, milks, juices and barks of six trees, their effects, their proper
administration including their advantages and disadvantages,
charlatans,…
ै ो े ि ं े ं े ि
वै ापवाद◌ो य था◌ः सव◌े च िभषजा◌ं गुणा◌ः | सवमेतत◌् समा ात◌ं पूवा ाय◌े महिषण◌ा || १४० ||

… and physicians who have all the qualifications, all of this was
described by the great wise man in the first chapter.
Agnivesha, the author of the Charaka Samhita, closes the first chapter with
a description of how Ayurveda came to us and why. This first chapter
discusses what gave rise to Ayurveda, its beginnings, how it was passed on,
what its content is, approval of its nomenclature, definitions, the purpose of
the existence of Ayurveda and its aims, the causes (etiology) of disease, the
enumeration of the doshas, a summary of the most useful medicines, and
the enumerations of the rasa (tastes) with their corresponding effects. All of
this was described by the wise man Agnivesha in the first chapter.
Here ends the first chapter on long life in the Sustrasthan as compiled by
Agnivesha and edited by Charaka.
२. अपामागत ु लीयोऽ ायः 2.
apāmārgataṇḍulīyō'dhyāyaḥ
ो ी ं
अथातोऽपामागत ु लीयम ायं ा ा ामः||१||
Now I will explain the chapter on seeds, apamarga, etc.

The second chapter is calledd “Apamarga”. It discusses the group of herbs
that are used during panchkarma.
ि े
इित ह ाह भगवाना ेयः||२||
Master Atreya then spoke:
ी ि ि ी ि ि ि ि ं ि
अपामाग बीजािन िप लीम रचािन च | िवड ा थ िश ूिण सषपां ु ु िण च ||३||
अजाजीं चाजग ां च पीलू ेलां हरे णुकाम् | पृ ीकां सुरसां ेतां कुठे रकफिण कौ ||४||
िशरीषबीजं लशुनं ह र े लवण यम् | ोित तीं नागरं च द ा ीषिवरे चने ||५||
गौरवे िशरसः शूले पीनसेऽधावभेदके | ि िम ाधावप ारे ाणनाशे मोहके||६||
Ingredients for nasya oil, incense, inhalation, etc.

The herbs used during panchkarma include apamarga, the fruit of
pippali, maricha (also known as mirch), vidanga, shigru, sarsapa (seed)
and tumburu, ajaji (jiraka), ajaganda, pilu (fruit), ela (cardamom),
harenuka, prthvika, surasa, shveta, kutheraka, phanijjhaka, shirisha
(seed), lashuna, haridra, two salts (saindhava – rock salt and
sauvarchaala – salt from plants), jotishmati, nagara (shunthií) used for
shiro-virechan, headache and a feeling of heaviness in the head, chronic
colds, for helminthiasis (worms), epilepsy, loss of sense of smell and
fainting.
Chronic colds, a feeling of heaviness in the head, headache, epilepsy,
fainting, loss of sense of smell and helminthiasis are treated with the
shirovirechan procedure (a kind of virechan or alleviation of the doshas in
the head region) with the use of all the herbs named above. During the
shirovirechan procedure we remove the doshas that manifest as increased.
Medicines for various applications are made from these ingredients: nasya
dhum – incense for inhaling, nasya oil, nasya broth, or a finely-ground
powder for inhalation. Pippali is long pepper, maricha is black pepper,
haridra is turmeric, etc. Pippali is actually a kind of fruit. When we say just
“pippali” we mean the fruit. When we say “pippali mul”, we mean the root
of this plant, which looks like a strawberry, but instead of strawberries, its
fruit looks like a very long, thin blackberry. Its leaves disappear in winter
and return in spring. The root can be harvested year-round. The fruit affects
the ras of the tissues and the root affects the majja dhatu, just like ginger
does, for example. Fresh ginger affects the esophagus, but only dried ginger
affects the stomach, where it increases digestive fire, processes food, and
eliminates ama. That is why when the digestion is weak one gives dried
ginger.
Business people do their best to sell something that smells good and has a
nice name, like “candied ginger”, but that’s just a marketing device.
Candied ginger affects neither the esophagus nor the stomach, but the vocal
cords, because caramel is a medicine for tired vocal cords. One might
believe the ginger in the candied ginger has helped, but it’s the caramel that
is active.
Amla can also be sold in a candied form, in honey, but today it is only sold
soaked in sugar syrup. Business people want to save money, but the
characteristics of any material are lost when it is processed in a different
way. Without preserving the original recipe, the medicine cannot function.
Honoring the original recipe means preserving its characteristics.
Evaluating a product by its price leads nowhere.
When I first recognized how wonderfully aloe vera helps people, I wanted
to import it, but what was imported had such a disgustingly bitter flavor and
cost so much money that no one wanted it. In India what is sold under the
name of aloe vera is actually psyllium. That is because the market demands
“aloe vera”, but psyllium is not as expensive and tastes better. This is why
the Ayurvedic practitioner must know how to correctly recognize
ingredients, so the effect of the herbs is preserved. All of the characteristics
of psyllium are now being sold under the name “aloe” in India. Psyllium
does actually have beneficial characteristics, but is is also so cheap that one
can turn a profit on it. Kumari (aloe) is a very costly material, a large part of
the tree is needed to make a little glass of pulp – it takes three years to
grow, and once it is cut it will only last two days. When the pulp is carved
out and put in a glass, a gelatinous, thick beverage is created, but after two
hours it is as thin as water, and after two days it grows mold. Aloe never
retains its gelatinous consistency, unlike psyllium, which constantly retains
it.
The aloe vera leaf contains pulp, but the pulp itself does not have a
dominate taste. On both sides of the leaf, however, flows a yellow fluid
which is extremely bitter. In Ayurveda both the fluid and the pulp are
mixed. In today's market, for good sales of products, they don't include this
yellow fluid which is extremely bitter. Only the pulp is being sold with
different flavors such as apple, etc., for marketing purposes.
In India, a mixture of herbs is used for mothers who have given birth: The
main ingredient is aloe vera, to promote contraction of the uterus, combined
with honey and plant resin. The bitter taste of aloe is not lost even when it
is mixed with honey and other ingredients. They produce little balls called
rasayan out of it.
Similar frauds are perpetrated with ginseng, ashvagandha, shilajeet

(mineral pitch) , etc. Ashvagandha, for example, will not work in pill or
powder form because it requires an oily vehicle for its characteristics to
manifest themselves. The characteristics of ashvagandha are manifested in
combination with milk or ghee. Europeans, however, love pills and so they
buy them.
Please, don’t look at the name of the herb or its price, but evaluate its
qualities.
ं ं ि ं ी ं े ि ी े े ं ि
मदनं मधुकं िन ं जीमूतं कृतवेधनम् | िप लीकुटजे ाकू ेलां धामागवािण च||७||
उप थते े िप े ाधावामाशया ये | वमनाथ यु ीत िभष े हमदू षयन्||८||
Ingredients for vaman (inducing vomiting)

Madana, madhuka, nimba, jimuta (devadali), krtavedhana (koshthaki),
pippali, kutaja, ikshvaku, ela, and dhamargava should be used for vaman
(vomiting), when kaph and pitta are increased, and for disorders of
amashaya (the stomach) because they will not have any harmful effects
on the body.
These ingredients are used for the vaman procedure – vomiting to remove
increased kaph and pitt from the stomach. Amashaya is the stomach. For
vaman what is most frequently used is the fruit of madana (madanphal),
vacha (calamus) and yastimadhu (licorice). These herbs are not mentioned
in the Charaka Samhita but are mentioned in the Sushruta Samhita. The
Ayurvedic practitioner must determine the circumstances of their use
according to the individual constitution and state of health of the patient.
Vomiting is not a sign of illness, it is a procedure. Vomiting is induced for
the purpose of healing as a cleansing procedure.
ि ंि ं ीं ीि ीं ं ं ीं ी ी ी
ि वृतां ि फलां द ीं नीिलनीं स लां वचाम् | क कं गवा ीं च ी रणीमुदकीयकाम् ||९||
पीलू ार धं ा ां व ीं िनचुलािन च | प ाशयगते दोषे िवरे काथ योजयेत् ||१०||
Purging of the doshas in the pakvashaya (colon)

Trivrta, triphala, danti, nilini, saptala, vaca, kampillaka, gavakshi,
kshirini, udakiryaka, pilu, aragvadha, draksha, dravanti and nichula –
these medicines can be used to purge the doshas in the colon.
These are ingredients used for the procedure of virechan (colon cleansing)
to relieve increased doshas in the colon. Combining them is not
recommended without consulting an expert and they are not recommended
for self-administration. They should only be used under the supervision of
an Ayurvedic practitioner in order to handle any difficulties that might arise,
taking into consideration the personal constitution and momentary state of
health of the patient. For example, people suffering from constipation and
hemorrhoids who undergo colon cleansing could experience increased
bleeding if they attempt to treat themselves without the supervision of a
practitioner.
ं ि ं ि ं ो े ि ि ि
पाटलां चाि म ं च िब ं ोनाकमेव च | का य शालपण च पृि पण िनिद काम् ||११||
बलां दं ां बृहतीमेर ं सपुननवम् | यवान् कुल ान् कोलािन गुडूचीं मदनािन च ||१२||
पलाशं क ृणं चैव ेहां लवणािन च | उदावत िवब ेषु यु ादा थापनेषु च ||१३||
अत एवौषधगणात् स मनुवासनम् | मा त िमित ो ः सङ् हः पा किमकः ||१४||
Ingredients for fat-free enema

Patala, agnimantha, bilva, shyonska, kashmarya, shalaparni,
prshniparni, nidighika (kantakari), bala, svadamshtra (gokshuru), brhati,
eranda, punarnava, yava, kulatha, kola, guduchi, madana palasha,
kattrna, fats and salts can be used for fat-free enema in cases of
udavarta (rectal diseases) and constipation.
These are ingredients for the production of both fat-free and oily enemas,
and in addition to the herbs listed here, fats and salts of fats are used: Ghee,
oil, lard, bone marrow are fats that are used for snehan (procedures
involving oil).The pancha lavana – all five kinds of salts – serve for fat-free
enemas, which are used to get rid of constipation. Fats and pitta ingredients
(herbal broths) are added to them.
We distinguish between three basic kinds of enemas: The first is 100 %

pure oil, or oil with herbs, or a mixture of various kinds of oils. The second
is enemas with a water base – broths, juices, etc. The third involves mixing
oil and water (an herbal broth) together.
Previously we described a procedure used for difficulties with constipation.

The only enema that is ever 100 % safe is pure sesame oil. The others must
be used carefully with regard to the specific case, the patient’s constitution
and momentary state of health, the quality of the stool, and the state of the
intestinal mucosa. These indicators will aid us with finding the correct
ingredients and the appropriate way to prepare the medicine.
ो ं े े ो ै ि ौि
ता ुप थतदोषाणां ेह ेदोपपादनैः | प कमािण कुव त मा ाकालौ िवचारयन्||१५||
Snehan and svedan

Panchkarma includes snehan (oil procedures) and svedan (sweatbox),
with the appropriate consideration of dosage and time.
For patients with a dosha that is dominant or increased, the procedures that
are used as part of panchkarma are snehan (oil procedures) and svedan
(sweatbox) with the appropriate consideration of dosage and time per the
person’s constitution. Every patient needs a difference dosage and time for
each procedure, all of this is absolutely individual for the specific patient
according to his or her momentary state of health.
ि ौ ि ि ि ो ं
मा ाकाला या यु ः, िस यु ौ िति ता | ित ुप र यु ो ानवतां सदा ||१६||
The correct administration of medicine

The correct administration of medicine depends on dosage and time
and the success is based on its correct administration. That is why the
expert in correct dosage is always considered the best among masters of
medicines.
When we learn to cook, we look for an exact recipe – we need to know
amounts and times, how long to cook something, how high the heat should
be, and the precise measurements of the amounts to use. An experienced
chef sees these proportions – he doesn’t have to measure anything, taste it,
or weigh it. He cooks on the basis of his experienced estimates which he
has created based on his practice. In Ayurveda this is the same with the
amount of herbs, the time of their application and the way they are applied.
The individual approach to take toward the patient, according to the
strength of the disease and of the patient, is determined by the practitioner,
and the person who can master this skill is an Ayurvedic master. The
dosages listed on the labels of medicines are not appropriate for everyone,
they should always be consulted with the Ayurvedic practitioner, as should
their administration and preparation method.
ि ि ि ौ ि ि ंि ं ंि े
अत ऊ व ािम यवागूिविवधौषधाः | िविवधानां िवकाराणां त ा ानां िनवृ ये ||१७||
Broths as medicine
Now I will mention broths prepared from various healing ingredients
for alleviating various disorders.
Here we are discussing thin gruels, or rather broths that can be consumed.
They contain the essence of the ingredients used to prepare them.
ि ीि ी ि ै ी ी ो ि
िप लीिप लीमूलच िच कनागरै ः | यवागूद पनीया ा ू ल ी चोपसािधता ||१८||
Broths stimulating appetite and alleviating colic

Broths prepared with pippali, pippalimul, chavya, chitrak and nagara
(shunthi – dried ginger) stimulate appetite and alleviate colic.
Healing broths that are the consistency of thin mush are used to alleviate
various digestive disorders, to improve appetite, to increase digestive fire
and to alleviate stomach cramps. Jataragni dipak and shulanasa alleviate
colic pain and increase digestive fire. We do not have to prepare a broth just
from these herbs - they can also be used by adding a teaspoonful of these
ingredients to a classic soup as spices.
ि ि े ी ि ि ी ि ी े े ि ी
दिध िब चा े रीत दािडमसािधता | पाचनी ािहणी, पेया सवाते पा मूिलकी ||१९||
Broths supporting digesting and addressing diarrhea caused by

increased vata
Broth prepared with belgiri (Aegle marmelos), changeri (Oxalis
corniculata) and dadima (pomegranate) prepared with akra
(buttermilk) supports digestion and is astringent.
Five-root broth (panchamula = shalaparni, prshniparni, brhati,
kantakari, gokshura) is useful for vata-induced atisara (diarrhea).
These are two separate recipes. The second recipe is called panchamul
(five-root broth) and can be bought as a prepared mixture of five herbs.
ि ै ि ि ि ि े ि े ि
शालपण बलािब ैः पृि प ा च सािधता | दािडमा ा िहता पेया िप े ाितसा रणाम्||२०||
Broth for diarrhea caused by kaph or pitt

Broth prepared from shalaparni, balamula, bilva, prshniparni and
dadima (green or unripe pomegranate) is appropriate for atisar
(diarrhea) caused by kaph or pitt.
This broth is made from these ingredients together with unripe pomegranate
seeds. All of the ingredients are left in the broth and not filtered out. There
is not a standardized recipe for this broth in India. Sometimes a broth is
prepared from the juices of the unripe pomegranate seeds when the seeds
are still white. In other parts of India the entire pomegranate is used,
including the skin, but it is always green and unripe and the seeds are white.
े े ी े ो ै े ि ी ि ि
पय ध दके ागे ीवेरो लनागरै ः | पेया र ाितसार ी पृि प ा च सािधता ||२१||
Broth alleviating bloody diarrhea

Broth made from hrivera, utpala, musta and prshniparni that is half
goat’s milk and half water alleviates rakta atisar (bloody diarrhea), as
will broth from prshniparni alone.
This broth is made with half goat’s milk and half water. The mixture
reduces rakt atisar (bloody diarrhea). Broth from prshniparni alone has a
similar effect. Musta is the same thing as nagar motha. In some other books
nagara is listed in this verse, which means ginger, but that is an error. In
this case nagara means nagar motha.
ि ि ं े ं े ं ं ी ं े ि
द ात् साितिवषां पेयां सामे सा ां सनागराम् | दं ाक कारी ां मू कृ े सफािणताम् ||२२||
Broth for difficulties with urination

A broth prepared with ativisha, nagara (shunthi) and dadima (unripe
pomegranate) is prescribed for ama atisar (diarrhea with ama). Broth
that also contains svadamshtra (gokshura), kantakari and phanita is
prescribed for dysuria (difficult or painful urination).
The author says that if sour pomegranate is unavailable, it can be replaced
with ripe pomegranate.
There is the word ama in the sutra, that means unripe tissues, waste, useless
tissues in the body or toxins. When in the diarrhea pieces of undigested
food come out with the feces, it shows manda agni, low digestive fire and
that creates unprepared nutrition for the body. If the digestive fire is too
poor, then the pieces of food come through and that is what causes
indigestion. This is called ama atisar.
ि ि ी ि ि े ि ि ि ी ि
िवड िप लीमूलिश ुिभम रचेन च | त िस ा यवागूः ात् ि िम ी ससुविचका ||२३||
Broth removing parasites

Broth prepared with vidanga, pippali mul, shigru, maricha, with takra
(buttermilk), and also containing suvarchika gets rid of krimi (worms)
and helminty (pinworms/worms).
ी ि ी ै ि ी ि ी ो ीि ि
मृ ीकासा रवालाजिप लीमधुनागरै ः | िपपासा ी, िवष ी च सोमराजीिवपािचता ||२४||
Broth for disproportionate thirst

A broth prepared with mrdvika, sariva (anant mul), ladja (fried
unhusked rice), pippali, honey and nagara (which here means
nagarmotha) ameliorates disproportionate pipasa (thirst). When we add
kala jira (somaraji), it acts as a vishaghna (anti-toxin).
Mrdvika is the same as draksha (golden raisins). This sutra also mentions
nagara (which usually means shunthi or ginger, but ginger unequivocally
does not belong in this broth – what is meant here is nagar motha).
ि ि े ी े ं ं ी ि
िस ा वराहिनयूहे यवागूबृहणी मता | गवेधुकानां भृ ानां कशनीया समाि का ||२५||
Pork broth can be used for weight gain or loss.

Pork broth is given to cause weight gain, but reduction of pork broth
together with fried gavedhuka sweetened with honey is used for weight
loss.
Pork broth always supports weight gain. It causes obesity. It is an
appropriate source of nutrition for patients who need bramhanam (to gain
weight).
To prepare a broth that will cause weight loss, the pork broth is boiled with
fried gavedhuka (a kind of rice) until the broth reduces by half and is then
sweetened with honey.
ि ी ि े ी ि े ंि ी
सिप ती ब ितला ेहनी लवणा ता | कुशामलकिनयूहे ामाकानां िव णी ||२६||
Broths that dessicate and broths that lubricate

Broth prepared with a greater amount of tila (sesame seed), ghee and
salt promotes lubrication.
Broth from shyamaka prepared with a decoction of kusha and amalaka
will create a harsh, rough effect.
Broth from sesame seeds to which we can add a small amount of rice, with
ghee and salt, is lubricative. A broth prepared from shyamaka with a
decoction of kusha and amalaka increases vat and promotes the qualities of
dryness, harshness and roughness. Because it provokes ruksha is is referred
to as virukshani here.
ी ि े ि ि
दशमूली ता कासिह ा ासकफापहा | यमके मिदरािस ा प ाशय जापहा ||२७||
Two broths with dashamul

Broth prepared with dashamul (10 kinds of roots) alleviates kasa
(coughing), hikka (hiccups), shvasa (shortness of breath) and kaph.
A broth prepared with ghee and oil together with madira (wine)
alleviates pain in the colon.
A broth of dashamul reduces kaph, alleviates coughing, hiccups and
shortness of breath. When boiled with a mixture of ghee, oil and madira
(wine with alcohol) it alleviates pain in the colon.
ै ै ै ै ि ि ि ि ि ै ि ी
शाकैमासै लैमाषैः िस ा वच िनर ित | ज ा ा थदिध ा िब ैः साङ् ािहकी मता ||२८||
Broth for evacuation of the colon and astringent broth
A broth prepared with garden herbs, meat, tila (sesame seeds) and
masha (black chickpeas) will evacuate the colon.
A broth prepared with the seeds of yambu and amla (mango pit), sour
dadhitha and bilva is astringent.
Broth prepared from beef, greens, urid dal, rice and sesame seeds aids in
evacuating the colon. The term “garden herbs” means the green leaves of
carrot, parsnip, radishes, spinach and other leafy vegetables.
A broth from the seeds of yambu (also yamun), pits from sour mango and
bilva (also belgiri) is astringent. Amla means mango. Instead of mango, one
can use dadima (seeds of unripe pomegranate). This broth will stop diarrhea
and thicken the stool.
ि ि े ै ि ी ि ी ि ै ो ी
ारिच किहङ् वेतसैभिदनी मता | अभयािप लीमूलिव ैवातानुलोमनी ||२९||
Broth for digestive disorders and for flatulence

Broth prepared from kshar (alkali – fermented barley), chitrak, hing
(asafoetida) and amlavetasa is called bhedan, which breaks up obstacles
in the digestive system.
Broth with abhaya (haritaki), pippali mul and vishva (shunthi) is vata-
anulomana (aids in alleviating vat during flatulence).
Kshar here means yavakshara, i.e., the alkaline leaven produced from
barley juice. Yava is barley. Kshar means an alkaline liquid produced from
barley by submerging it in water, letting it ferment, wringing it out, and the
remaining liquid is yavakshar – alkaline barley leaven.
Bhedan breaks up obstacles in the digestive system, e.g., a clogged colon. It

clears, relaxes and relieves accumulated material in the digestive system.
The Ayurvedic practitioner must consider whether it is possible to use this
medicine in a specific case. Someone with a disease of inflammation, e.g.,
increased pitt in the stomach, would not find the penetrating nature of
bhedan appropriate. Broth with haritaki, pippali mul and shunthi (ginger)
alleviates flatulence.
ि ि ि ी ै ि ि ि
त िस ा यवागूः ाद् धृत ापि नािशनी | तैल ापिद श ा ा िप ाकसािधता ||३०||
Broth to alleviate overconsumption of ghee or oil

A broth prepared with takra (buttermilk) will calm the undesirable
effects caused by overconsumption of ghee. A broth prepared with
buttermilk and oil cake is useful for similar cases caused by
overconsumption of oil.
This broth aids with getting rid of the consequences of overconsumption of
ghee or oil. Some professions, such as those who produce and taste ghee,
lard or oil, involve increasing kaph, increasing cholesterol and increasing
the amount of fat in the blood. To eliminate the consequences of
overconsumption of fat, this recipe is used. Instead of buttermilk we can use
one part chach (yogurt) diluted with 10 parts water. This should be made
with yogurt made from non-fat milk.
The term “oil cake” here means the husks of pressed sesame seed, which is
a byproduct of pressing sesame oil. To eliminate disorders resulting from
overconsumption of oil, the sesame husks are used.
If someone has eaten too much lard, use the recipe for eliminating excess
ghee from the digestive tract.
ं ै ि ि ी ं े ि ै
ग मां सरसैः सा ा िवषम रनािशनी | क ा यवानां यमके िप ामलकैः ता ||३१||
Broth for fevers and sore throat

Beef broth prepared with sour pomegranate alleviates vishama jvara
(recurring fevers).
Broth prepared from barley, ghee, oil, pippali and amalaki heals the
throat.
For the first recipe, this concerns fevers that are intermittent (recurrent) that
repeat at intervals of several days or weeks. They are caused by externally-
introduced toxins, such as being bitten by insects (for example, when one
contracts malaria). This is beef broth boiled with unripe pomegranate.
For the second recipe, raw barley is fried in a mixture of ghee and oil (a 1:1
ratio), then water is added and the barley is boiled with pippali and amla
(amalaki). This broth heals the throat. It is tridoshshamak, which means it
reduces all three doshas. The broth is not strained, the barley and all other
ingredients are all eaten.
ेि े ो ि ी ो ि
ता चूडरसे िस ा रे तोमाग जापहा | समाषिवदला वृ ा घृत ीरोपसािधता ||३२||
Broth that enhances shukra dhatu

Chicken broth cures diseases of the vas deferens.
Urid dal fried in ghee and then boiled together with rice and milk will
increase sperm production.
Chicken broth ameliorates difficulties with ejaculation and diseases of the
vas deferens. Urid dal fried in ghee and then boiled with milk and rice
supports the creation of sperm. The Indian dishes dal makhani and kheer
have similar effects.
ोि ि ं ि ि ि ी ं ी ो ै
उपोिदकादिध ां तु िस ा मदिवनािशनी | ुधं ह ादपामाग ीरगोधारसैः ता ||३३||
Broth for lethargy and broth to suppress appetite

Broth with upodika and yogurt made of whole milk alleviates lethargy.
Broth with apamarga boiled with milk and juice from the meat of the
inguana suppresses appetite.
Upodika is a leafy green that is boiled with yogurt like kadi is. This broth
alleviates lethargy and wakes people up who have fainted. It alleviates mad
(a state in which the person is not mentally present, detached from his or
her senses, and has fainted).
The second broth is cooked from the meat of an inguana (monitor lizard),
milk and apamarga, and it helps to stop overeating by people who are
constantly hungry and have difficulty controlling their appetite. This broth
halts the creation of stomach enzymes so the person will not feel hungry.
This recipe is recommended only for severe cases, as it can be dangerous –
sensing when one is hungry is a natural reaction of the body.
ो
त ोकः
अ ािवंशित र ेता यवा ः प रकीितताः | प कमािण चाि ो ो भैष सङ् हः||३४||
Twenty-eight kinds of broth

We have described the 28 kinds of broth. Now we will discuss the
groups of medicines related to panchkarma.
े ो ं ौ े ो ीि ं
पूव मूलफल ानहे तो ं यदौषधम् | प कमा य ानहे तो त् कीिततं पुनः ||३५||
Medicines used during panchkarma
The medicines that were mentioned previously in the chapter dedicated

to healing fruits and roots are again described in this chapter with
respect to their use in panchkarma.
ि े ोि ि ि ि ौ ं ो ैि ि ं ि
ृितमान् हे तुयु ो िजता ा ितपि मान् | िभषगौषधसंयोगैि िक ां कतुमहित ||३६||
Ayurvedic practitioner combines medicines

Only an Ayurvedic practitioner who has a good memory, who has
sufficient knowledge of the causes both of diseases and of health, who
has presence of mind and who has self-control is capable of treating a
patient with a combination of medicines.
ि े े े ि ं े ो े ी ो ि ी ो
इ ि वेशकृते त े चरक ितसं ृ ते ोक थानेऽपामागत ु लीयो नाम ि तीयोऽ ायः||२||
Thus ends the second chapter on apamarga etc. in the Sutrasthan, the
treatise created by Agnivesha and edited by Charaka.
३. आर धीयोऽ ायः 3. āragvadhīyō'dhyāyaḥ

ी ं
अथात आर धीयम ायं ा ा ामः ||१||
About the aragvadha plant

Now I will include the chapter on the aragvadha plant, etc., as Master
Atreya proposed.
Atreya explained, when asked by his pupils, that the second chapter
reviewed herbs for internal use in panchkarma, and the third chapter will
review external panchkarma procedures.
ै ो ी ं े ि ो ि ोि ं ी
आर धः सैडगजः कर ो वासा गुडूची मदनं ह र े | ा ः सुरा ः खिदरो धव िन ो िवड ं करवीरक क् ||
३||
भौज लशुनः िशरीषः सलोमशो गु ुलुकृ ग े | फिण को व कस पण पीलूिन कु ं सुमनः वालाः
||४||
वचा हरे णु वृता िनकु ो भ ातकं गै रकम नं च | मनःिशलाले गृहधूम एला काशीसलो ाजुनमु सजाः ||५||
इ ध पैिविहताः षडे ते गोिप पीताः पुनरे व िप ाः | िस ाः परं सषपतैलयु ा ूण दे हा िभषजा यो ाः ||६||
कु ािन कृ ािण नवं िकलासं सुरेशलु ं िकिटभं सद ु | भग राशा पचीं सपामां ह ुः यु ा िचरा राणाम्
||७||
Six mixtures for preparing ointment

1) Aragvadha, edagadja (chakramarda), karanja, vasa, guduchi, madana
and both kinds of haridra (haridra and daruhridra).
2) Shryahva (sarala), surahva (devadaru), khadira, dhava, nimba,
vidanga and the bark of karavira.
3) Bhurja (birch knots), lashuna (garlic), shirisha, kasisa (lomasha),
guggulu and shigru (krshnagandha).
4) Phanijjhaka (tulsi), vatsaka (kutaja), saptaparna, pilu, kushtha and the
delicate petals of jati/sumanas (green jasmine leaves).
5) Vacha (calamus), harenu, trivrta, danti (nikumbha), bhallataka and
gairika (red ochre).
6) Mansil, so-called anjan (an herbal paste applied to the interior of the
lower eyelid), harital (arsenic of ruby), yellow arsenic, wood smoke, ela
(cardamom), kasisa, lodhra, arjuna, musta (also known as nagar motha)
and sarja (ral).
The six preparations listed in the half-sutras are mixed with ox bile,
crushed, and then mixed with mustard oil. Doctors apply the
preparation externally as an ointment together with powder. When
used this way, the preparations rapidly eliminate persistent skin
diseases, acute leukoderma (pigment deposits), alopecia (baldness),
kitibhu (dandruff), impetigo, anal fistula, hemorrhoids, scrofula
(tuberculosis of the cervical lymph nodes) and papular eruptions.
Devadaru is cedar; bhurja is birch, the knots of which are used; lasuna is
garlic; jyoti (jati) is jasmine – here what is meant are the plant’s green
leaves, not the petals of the blossoms. Vacha is calamus; ela is cardamom;
musta is nagarmotha; phanijjhaka is tulsi; shigru is krshnaganda; mansila
(anjana), or harital is realgar, or arsenic of ruby. Sarja (ral) is resin of a
bush that is very hard – when heated it softens like rubber and bracelets are
made from it.
Here are listed a total of six herbal mixtures for the preparation of topical
ointments for the skin. From these ingredients a paste is created for external
application. The skin is first coated with mustard oil to provoke pitt and
then one of the masks listed here is used.
“Wood smoke” is mentioned because at the time this was written this was
the sole method of heating and preparing food.
ं े ं ो ंि े ि ं ं ं ि ि
कु ं ह र े सुरसं पटोलं िन ा ग े सुरदा िश ू | ससषपं तु ु धा व ं च ां च चूणािन समािन कुयात् ||८||
तै िप ैः थमं शरीरं तैला मु तियतुं यतेत | तेना क ू ः िपडकाः सकोठाः कु ािन शोफा शमं ज ||
९||
Mixture alleviating itching, etc.

Kushtha (or kut), haridra (turmeric) and daruharidra (wild turmeric),
surasa (or tulsi), patola, nimba (neem), ashvagandha, devadaru (also
suradaru - cedar), shigru, sarsapa (rapeseed), tumburu (Nepalese
coriander), dhanya (or dhanyaka - coriander), vanya (or kaivarta),
mustaka and chanda (chorpushpi – a kind of orchid) should be ground
to powder in a ratio of 1:1. The body is covered with mustard or
rapeseed oil and then covered with a mixture of this powder and
buttermilk. This alleviates boils, hives, itching, skin illnesses and pitt
shot (inflammatory swelling).
First the body is covered with mustard or rapeseed oil and then a paste of
these herbs is applied. Oil, especially mustard oil, provokes the pitt so we
can medicate the area. That is why we do not apply the paste until the body
has been covered with this oil.
े ी ी ो ौ ं ोि ं ि े ी
कु ामृतास कट टे रीकासीसक कमु लो ाः | सौग कं सजरसो िवड ं मनःिशलाले करवीरक क् ||
१०||
तैला गा कृतािन चूणा ेतािन द ादवचूणनाथम् | द ू ः सक ू ः िकिटभािन पामा िवचिचका चैव तथैित
शा म्||११||
Powder for impetigo, etc.

Kushtha, amrit (giloy), tutha (bluestone), daruhridra (wild turmeric),
kasisa, kampillaka, musta, lodhra, sulphur, rala, vidanga, realgar
(arsenic of ruby), arsenic sulfide and the bark of the karavira (kaner)
should be applied in the form of powder to a body that has already
been covered with mustard oil. This will alleviate impetigo, itching,
kitibha (dandruff), papular eruptions and eczema.
Sulphur may never be used in its raw form but must be purged of its toxins
through the process of shudhi (cleansing). Each mineral requires a precise
procedure for processing as described in the rasashastra treatise. They all
must undergo the cleaning technique of shudhi. Calves’ urine and triphla
are frequently used for this cleaning.
Mustard oil is also used here. There are two kinds of it (from black or from
yellow mustard seed) and here it is black mustard seed oil that is being
used. Rapeseed oil is a kind of yellow mustard.
ि े ि ै े ंि ं ि ं ो ं ि ं
मनःिशलाले म रचािन तैलमाक पयः कु हरः दे हः| तु ं िवड ं म रचािन कु ं लो ं च त त् समनःिशलं ात्||
१२||
Paste for ameliorating skin diseases

By mixing realgar (arsenic of ruby), arsenic sulfide, maricha (black
pepper), mustard oil and the milky juice of the arka (akram) plant or of
madar (so-called ak) we produce a paste that alleviates skin illnesses. A
paste prepared from copper sulphate, vidanga, maricha, kushtha,
lodhra and realgar (arsenic of ruby) will produce similar results.
Minerals, again, must always be cleaned according to the rasashastra.
These are two recipes for two different pastes. The akra tree is also called
the arka, the madar and the ak, and its milk is used (it is poisonous).
ं ी ं ं ि े े ी ै ं ं ो ि ं े
रसा नं स पु ाडबीजं यु ं किप रसेन लेपः | कर बीजैडगजं सकु ं गोमू िप ं च परः दे हः||१३||
More pastes for skin diseases
Rasanjana (rasot) and the seeds of prapunada (pavad) mixed with the
juice of kapittha (keth) creates a paste that has the same effect. So does
a paste prepared from crushed seeds of the karanja, seeds of pavad or
chakramarda and kushtha (kuth), mixed with calves’ urine.
The first recipe here is for juice from the keth (kapittha) plant. The second
recipe is for the seeds of the karanja, seeds of pavadu (prapunada,
chakramarda, pavadu, dadmari or edagaja) and the urine of a female calf
(heifer).
े े ी ं ी ं ं ं े ंि ंि
उभे ह र े कुटज बीजं कर बीजं सुमनः वालान् | चं सम ां हयमारक लेपं ितल ारयुतं िवद ात् ||१४||
More pastes for skin diseases

Both of the types of haridra (turmeric and wild turmeric), the seeds of
kutaja (indrajo), the seeds of karanja, sumana (the delicate green leaves
of jati/ jasmine), and the bark, wood and core from the pits of the
kaneru (karavira) are mixed with an alkaline solution made of sesame
seeds to create a paste for skin diseases.
By “both types of turmeric”, what is meant is both haridra and
daruharidra, i.e., common and wild turmeric. Whenever jasmine is
mentioned for medicinal purposes this is never a reference to its blossoms,
but always to its leaves. From the kaneru (karavira) tree what is used is the
bark, the wood, and the core of its pits (the small core inside the pit, which
is like the pit of an apricot or plum). Kshar is an alkaline solution made of
sesame seeds and is created by fermenting them (it must be alkaline and not
acidic).
ि ो ै ौ ी ं ि ि
मनःिशला क् कुटजात् सकु ात् सलोमशः सैडगजः कर ः | भौजः करवीरमूलं चूणािन सा ािन
तुषोदकेन||१५|| पलाशिनदाहरसेन चािप कष द् धृता ाढकस तेन | दव लेपं वद लेपमेतं परं
कु िनसूदनाय||१६||
More pastes for alleviating skin diseases

Make a powder of realgar, the bark of kutaja, kushtha, edagaja
(chakramarda or kashish), karanja, bhurja (birch twigs), and roots of
the karavira and boil it with tushodaka (kshar – a type of alkaline
solution made from barley).
The mushy paste produced by boiling is allowed to become semisolid
and used to ameliorate skin diseases.
The herbs are crushed until a churna (powder) is created. This powder is
added to the tushodaka, an alkaline solution (kshar) made from barley (like
beer). Sometimes this term is translated as “vinegar”, but that is misleading
because the fluid is not acidic, but alkaline. The herbs are added to the
solution and boiled until the water evaporates and what remains is a mash
or paste. The paste is applied externally.
The Charaka Samhita was created for people who were already
connoisseurs of Ayurveda. An ordinary person will not understand how to
use it just by reading it. That is why it only mentions what to use and does
not explain precisely how to prepare each medicine.
ि ि े ै े ै
पणािन िप ा चतुरङ् गुल त े ण पणा थ काकमा ाः | तैला गा नर कु ा ु तयेद हन दै ||१७||
Ubtan and abhyang oils

The crushed leaves of chaturangula (aragvadha or amaltas), kakamachi
(or makoy) and ashvahana (karavira or kaner) are mixed together and
the paste is then used for local application in cases of skin disease. First
the person’s body is coated with sesame oil.
This recipe concerns the procedures of ubtan and abhyang. First abhyang is
performed, followed by ubtan. All of the ingredients, in the form of their
leaves, are crushed and small balls of them are created that are then mixed
(for example, with milk, etc.) into the form of a paste for ubtan. That paste
is applied to the site of the rash. The mixture can be prepared as a paste or
as abhyanga oil. In that case, the mixture is boiled with sesame oil until it
“burns” and the oil is used on the afflicted places.
The oil form of this treatment will be used more frequently in Europe
because the fresh leaves of these plants are difficult to gather in sufficient
quantities for the production of paste, so the preparation of the oil will be
less costly in terms of raw materials. The leaves used are those of
aragvadha (amaltas, chaturangula), leaves of the kakamachi (makoj) and
leaves of the karavira (kaner), which are mixed to produce a paste for
application on the skin. For abhyang these same ingredients are boiled with
sesame oil until the paste is burned in the oil. The oil is then strained and
used externally for skin problems.
ो ं ी ै ि ि ि ं े
कोलं कुल ाः सुरदा रा ामाषातसीतैलफलािन कु म् | वचा शता ा यवचूणम मु ािन वातामियनां दे हः||
१८||
Paste alleviating vat

Powders made from badar (or kol), kulat (or kulatthy), devadaru (cedar
- also suradaru), rasna, masha (the black lentils called urid dal, vigna
mungol), alsi (or atasi – flax seed), the oilseeds of eranda (ricin – castor
oil seeds, etc.), kut or kushtha, vacha, shatahva (soy) and yava (barley
flour) are mixed with kshar (alkaline solution of barley), and are heated
after fermentation. When heated they create a paste with positive
effects for those suffering from vata disorders (vatika).
Ingredients: Badar (kol), kulat (kulatthy), devadaru (cedar), rasna, urid
dal, alsi (atasi, flax), eranda (castor seeds), kut (kushtha), vacha (calamus),
shatahva (soy) and yava churna (barley flour) are mixed with chach (barley
beer – an alkaline solution), left to ferment, then heated and the warm paste
is applied to the afflicted area.
The basis of this recipe is the castor seed. If all the ingredients are not
available, it is possible to prepare the recipe with just some of them. We
gently crush the castor seeds, remove their hulls so that just the white core
remains, and then blend them with barley beer, sour cream or a bit of yogurt
and add baking powder or a bit of yeast so they will ferment. That paste is
heated and applied to the skin. You can also add an essential oil so it will
have a pleasant smell. This is an excellent aid for vata problems of the skin
and for very dry skin. This is not just used as a mask ,but can also be used
to gently massage the face.
|| Volume, Chapter 3., Sutra 19 ||
ि े ै ै े े ै ि ि ै ौ ै ि े
आनूपम ािमषवेसवारै ैः दे हः पवनापहः ात् | ेहै तुिभदशमूलिम ैग ौषधै ािनलहः दे हः ||१९||
More pastes reducing vat

By stewing the meat of animals and of fish that live in mud, the vesavar
paste for reducing vat is created.
A similar paste is prepared from aromatic herbs – cardamom, agar or
aguru wood (which has a beautiful fragrance) and the dashamula
mixture, all of which are used to create a chatursneha with bone
marrow, ghee, lard and oil to eliminate vat.
Vesavar is a paste for reducing vat prepared by stewing the meat of animals
that live in mud (birds, fish, etc., anything that lives in that environment).
The meat is ground and spices are added (maricha, pippali, shunthi, garlic,
ghee), and a patty is created from the mixture, something like a hamburger,
which is cooked by steaming it. This is applied externally to the afflicted
skin while warm and left there until it cools.
The next recipe for reducing vat is a broth made of dashamul (sanchar-
shakti) and aromatic herbs (cardamom, aguru) boiled in a mixture of four
fats (chatur sneh) until the water evaporates from them. The paste that this
creates has the effect of reducing vat. Chatursneh is a mixture of bone
marrow, ghee, lard and oil used in a 1:1 ratio. If we don’t have these
particular fats at our disposal, we can prepare this oil using whatever is
available. The broth of dashamulu (sanchar-shakti) with cardamom or
aguru can be boiled with sesame oil until the water evaporates. This oil is
usually good enough to use for vat disorders.
|| Vo1ume, Chapter 3., Sutra 20 ||
े ं ं ि ेि ं ं ं ं ै े
त े ण यु ं यवचूणमु ं स ारमित जठरे िनह ात् | कु ं शता ां सवचां यवानां चूण सतैला मुश वाते||२०||
Recipe for abdominal pain and reducing vat

Heat barley flour (yava) and mix it with buttermilk (takra) to eliminate
abdominal pain.
A heated mixture of kut (kushtha), shatahva (shatapushpa - soy), vacha,
yava (barley flour), sesame oil and buttermilk is recommended for
reducing vat.
This is an excellent recipe for vat-related abdominal pain and flatulence that
can be made at home. Mix buttermilk with barley flour and boil it until it is
a mash as thick as porridge, then apply it externally to the abdomen and all
of the pain in the abdominal cavity caused by increased vat will be
alleviated beautifully.
The second procedure uses kut (kushtha), shatapushpa (soy), vacha

(calamus), yava (barley flour), sesame oil and buttermilk, mixed and
cooked to a mash and applied warm. If there is also a rash accompanying
the pain, use castor oil.
े े ं ं ंि ं े ं ंि ीं ि ो ं े ं े े
उभे शता े मधुकं मधूकं बलां ि यालं च कशे कं च | घृतं िवदारीं च िसतोपलां च कुयात् दे हं पवने सर े||२१||
Paste for gout or vatarakt

Both types of shatahva (brown or white soy), sonf (fennel), madhuka
(yastimadhu, also known as madhuyasti - licorice), madhuka (fresh
flowers of the tree), bala mul (the root of khirenty), priyala (or
chirondji), kaseruka, ghrta (ghee) and vidari, sitopala (rock sugar) – all
of this is mixed to form a paste used for gout, the silent inflammation of
vatarakt.
This recipe is used for vatarakt problems, so-called “silent inflammations”
such as gout.
ी ं े े ी ं ं ं ि ं े ं ि ि े े
रा ा गुडूची मधुकं बले े सजीवकं सषभकं पय | घृतं च िस ं मधुशेषयु ंर ािनलाित णुदेत् दे हः||२२||
Paste for raktavat

Ghrta, rasna, guduchi (amrit), yastimadhu (madhuyasti), both types of
bala (bala and ati or nag bala), jivaka, and rshabhaka mixed with milk
and madhu (honey) is used as a paste to alleviate difficulties arising
from cases of raktavat.
What is mentioned here is medicinal ghee or ghrta that is boiled with rasna,
guduchi, yastimadhu, both types of bala (bala and nag bala), jivaka,
rshabhaka, milk and honey. In this case it is possible to cook the honey
because the recipe is for external use. Honey is not boiled when used
internally, that would be toxic. In order to extend the life of the paste,
beeswax is added to the ghee to make it thicker. You can also bind the area
so the poultice lasts longer.
े े ं े ो ो ी ो ं ंि ो ं ं े
वाते सर े सघृतं दे हो गोधूमचूण छगलीपय | नतो लं च नकु यु ं िशरो जायां सघृतं दे हः||२३||
Another paste for raktavat

For raktavat a paste is also used of wheat flour boiled with goat’s milk
and ghrta (ghee).
Headache is alleviated by a paste of nat (or tagary), utpaly (or nilotpal),
chandan (sandalwood) and kut (or kushthy) mixed with ghee.
These two recipes are used for problems of raktavat. The first recipe is
excellent when the lower limbs are paralyzed, when there are blood clots, or
when the foot or leg is completely blue. Gruel is boiled of wheat flour and
goat’s milk, like porridge, and instead of butter, ghee is added. This gruel
can then be spread onto the area to aid with improving mobility. The second
recipe is: tagar (nat), utpala (nilotpal), sandalwood (chandana), kut
(kushtha) are pounded, mixed with ghee, and turned into a paste that we
spread on the forehead or the head to alleviate headache.
ौ ी ं ं े ो े ि ो ं े ो ो ै ो ै
पौ रीकं सुरदा कु ं य ा मेला कमलो ले च | िशरो जायां सघृतः दे हो लोहै रकाप कचोरकै ||२४||
Paste for headache

Headache (shiro-ruda) is alleviated by a paste prepared by mixing
prapaundarika (or wood from the pundarika), suradaru (devadaru cedar
wood), kushtha (also called kut), yastimadhu (also called madhuyasti),
ela (cardamom), kamala (white lotos), utpala (or nilotpal), aguru, eraka,
padhaka and choraka (chorpushpi) with ghee.
Another recipe for headache: Wood of the pundarika, davadar (cedar
wood), kut (kushtha), yastimadhu, kardamom, white lotus (sved kamala),
utpala nilotpal, aguru, eraka, padhaka, and choraka (chorpushpi) are
ground into a mixture to produce a powder, mixed with ghee, and spread on
the head. We can have the powder prepared in advance and just mix it with
ghee and apply.
े ं े े े ि ि ो ी ं ं ै े ं ो
रा ा ह र े नलदं शता े े दे वदा िण िसतोपला च | जीव मूलं सघृतं सतैलमालेपनं पा जासु को म्||२५||
Warm paste for back pain

A powder of rasna, two kinds of haridra (turmeric), nalada (jatamansi),
two kinds of shatahva (shatapushpa), seeds of devadaru (cedar), sonf
(fennel), and jivanti is mixed with sitopala (rock sugar) mixed with ghee
and oil and used in the form of a warm paste for back pain (parshva-
ruja).
This recipe for back pain is a paste made of the following ingredients: First
we prepare a powder of rasna, two kinds of turmeric, jatamansi, two kinds
of shatapushpy, cedar seeds (devadaru), sonf (fennel), roots of jivanti and
rock sugar, mix it with ghee or with oil, or with a combination of oil and
ghee , and warm it. It is spread on the area of back pain while it is warm
and alleviates back pain. A possible barrier to using this is that the turmeric
will dye the back yellow. Jatamansi is banned in the Czech Republic for
internal use but can be used internally. If we do not have all the ingredients,
we can use this without rasna and without the root of jivanti.
ै ो े ौ ी ो ि े ि ि े
शैवालप ो लवे तु पौ रीका मृणाललो म् | ि यङ् गुकालेयकच नािन िनवापणः ात् सघृतः दे हः ||
२६||
Paste reducing daha (burning sensation)

This paste is prepared from shaivala (river moss), padma (kamala –
lotus root), utpala, vetri, tunga (punnaga), prapaundarika, amrnala
(usira - vetivert), lodhara, prijangu, kalejaka (agar) and chandan
(sandalwood) and alleviates daha or a burning sensation.
In the Czech Republic what is sufficient for daha (burning sensation) is
vetivert (listed here as amrnala) and sandalwood. Both of these ingredients
are strongly cooling. If in the text lotos is described as padma, then we
mean the blossom, but if it’s described as kamala, that means lotus root.
When processing the sandalwood we take a stone (rough granite), dampen
it, and then scrape the sandalwood using the stone until it becomes a paste,
which we then use.
ि े ि ै ी ि ि ं ो ि े
िसतालतावेतसप कािन य ा मै ी निलनािन दू वा | यवासमूलं कुशकाशयो िनवापणः ा लमेरका च||
२७||
Another paste reducing burning sensations

A paste prepared from rock sugar, blue and white durva (a kind of
grass with a sweet rhizome), mandjista, vetas mul (root of vetasu),
padmaka, madhuyasti, aindri (also called indrayan), kamala (lotus),
roots of javasya kusha, kasha, hrivera (also called gandabala) and eraka
also reduces burning sensations.
There are very few ingredients that are strongly cooling, but this is a good
list of such materials for reducing burning sensations of the skin. Rock
sugar is strongly cooling compared to classic sugar. It is prepared by
submerging a thread in sugar syrup and removing it repeatedly until the
juice crystallizes with exposure to air and gradually accumulates as a solid.
By crystallizing through exposure to the air, the sugar acquires its ati-shita
quality. However, this can almost never be prepared in household
conditions. Rock sugar is excellent for the vocal cords precisely because of
its strongly cooling effect. Durva is a grass (bentgrass, used on English golf
courses, which reproduces with the aid of rhizomes and grows in conditions
of higher dampness in warmer areas), the stems of which we remove and
suck the juice from, which is sweet. Hrivera is the same as gandabala.
ै े े ी े ं ी ंि ि े ोि ंि ी ि
शैलेयमेलागु णी सकु े च ा नतं क् सुरदा रा ा | शीतं िनह ादिचरात् दे हो िवषं िशरीष ु सिस ुवारः||
२८||
Paste reducing sensations of chill and paste removing toxins
A paste of shaileya, ela (cardamom), aguru, kushtha, chanda (or

chorpushpi), nata (tagara), tvak (cinnamon), devadaru (cedar) and rasna
quickly alleviates and reduces chills.
Shirisha (bark) together with sindhuvara acts as an anti-toxin and
removes poisons.
The first group here is one of heating ingredients. They alleviate and reduce
chills, warm the body up and get rid of shita (cold).
The second recipe is an anti-toxin (antidote). These two plants are mixed
and applied to the area. When we say anti-toxin that means it acts on
poisons in the body. Here poison does not mean the same as toxin (ama)
but, e.g., a poison introduced by the bite of a bug, scorpion, snake, etc.
ि ी े ो ै ो ं े ो ि ी ौ े
िशरीषलाम कहे मलो ै ोषसं ेदहरः घषः | प ा ुलो ाभयच नािन शरीरदौग हरः दे हः ||२९||
Powder for excess sweating and paste eliminating body odor

This is a mixture of shirisha (bark), lamajjaka (vetivert), hema
(nagakesara -snake saffron) and lodhra.
Powder from these four ingredients alleviates skin diseases and excess
sweating. Paste from patra (tej patta), ambu (hribera), lodhra, abhaya
(usira - vetivert) and chandana (sandalwood) ameliorates body odor.
A powder of these four herbs reduces sweat. It is applied to the skin as a
powder. The powder should contain the bark of shirishu, nagakesar (hem,
snake saffron), lodhra and vetivert. These herbs are gently ground into a
powder and are mixed with talcum, to stick to the skin longer and maintain
their effect. Traditionally, people prepared this powder for themselves at
home. Currently what is frequently sold is talcum powder perfumed with
herbal essences but not containing any herbs, which means it has no effect.
The label may read vetivert talcum, but instead of vetivert what is there is
just a synthetic aroma. The second recipe is a paste that ameliorates body
odor.
(Usira is vetivert. Abhaya and lamajjaka may be listed as vetivert, but

according to their Latin names these are two different herbs.)
ो ि ि ि ं ंि ि े ि ि ी े ो
त ोकः- इहाि जः िस तमानुवाच ाि ंशतं िस महिषपू ः| चूण दे हान् िविवधामय ानार धीये जगतो
िहताथम्||३०||
Thirty-two effective powders and pastes

Atreya muni, honored by the great renowned sages, described in this
chapter about Aragvadha, etc., for the good of the world, 32 effective
powders and pastes eliminating various disorders.
This verse references the sage Atreya.
ि े े े ि ं े ो े ी ो
इ ि वेशकृते त े चरक ितसं ृ ते ोक थाने आर धीयो नाम
तृतीयोऽ ायः||३||
Thus ends the third chapter about aragvadha, etc. in the Sutrasthan as
transcribed by Agnivesha and edited by Charaka.
ि े ि ी ो
४ . षड् िवरे चनशताि तीयोऽ ाय◌ः
4. ṣaḍvirēcanaśatāśritīyō'dhyāyaḥ
ि े ि ी ं
अथात◌ः षड् िवरे चनशताि तीयम ाय◌ं ा ा ाम◌ः || १ ||
Six kinds of purgatives
Now I will explain the chapter on the prerequisites for the six kinds of
virechana (laxative and purgative) concoctions.
Here begins the fourth chapter. The six kinds of virechan include vaman
also, because virechan means removal from the body irrespective of the
route.
ि े
इति◌ ह ाह भगवाना ेय◌ः || २ ||
The words of Atreya

As Master Atreya said:
ि े ि ि ि े ो ि ं
इह खल◌ु षड◌् िवरे चनशतानि◌ भव ि◌ , षड◌् िवरे चना या◌ः , पञ्च कषाययोनय◌ः , प िवध◌ं
कषायक न◌ं , प ाश हाकषाया◌ः , पञ्च कषायशतानि◌ , इति◌ सङ् ह◌ः || ३ ||
Introductory list
There are six hundred laxatives, six sites for virechana ingredients (as
we find them in plants), five kinds of extracts, five ways to make them,
50 extracts that are superlative and another 500 extracts, to be brief.
ि े ि ि ं ि े ो ि े ो ि ि
षड◌् िवरे चनशतानि◌ , इति◌ यदु ◌ं तिदह सङ् हे णोदा त्य िव रे ण क ोपिनषदि◌ ा ा ाम◌ः ;
( तत्र ) य ंश ोगशत◌ं णीत◌ं फलेष◌ु , एकोनच ा रं श ीमूतकेष◌ु
योगा◌ः , प च ा रं शिद ाकुष◌ु , धामागव◌ः षि ध◌ा भवति◌ योगयु ◌ः , कुटज ादशध◌ा
योगमेति◌ , कृतवेधन◌ं षि ध◌ा भवति◌ योगयु ◌ं , ामाि वृ ोगशत◌ं णीत◌ं दशापर◌े चात्र
भव ि◌ योगा◌ः , चतुरङ् गुल◌ो ादशध◌ा योगमेति◌ , लो ◌ं िवध◌ौ षोडशयोगयु ◌ं , महावृ ◌ो
भवति◌ िवंशितयोगयु ◌ः , एकोनच ा रं शत◌्
स लाशङ् ख ोय गा◌ः , अ च ा रं श ी व ो◌ः , इति◌ षड् िवरे चनशतानि◌ || ४ ||
Six hundred kinds of purgatives

The 600 purgatives will be briefly listed here and are described in more
detail in the Kalpasthana. There are 133 recipes made from madanfala,
39 from devadali, 45 from katutumbi, 60 from dhamargava, 18 from
kutaja, 60 from krtavedhana (kosataki), 110 from shyama and trivrt, 12
from aragvadha, 16 from lodhra, 20 from snuhi, 39 from saptala
shankhini and 48 from danti and dravanti. There are 600 purgatives
total.
ि े ि ी ी ि
षड◌् िवरे चना य◌ा इति◌ ीरमूल पु फलानीति◌ || ५ ||
Latex
The six places where purgatives are located in a tree are its milk
(kshira), specifically, its sap or latex, its root (mula), its bark (tvak), its
leaves (patra), its blossoms (pushpa) and its fruits (phala).
Latex is a tree milk, as is rubber.
ो ि ो े ि े
पञ्च कषाययोनय इति◌ मधुरकषायोऽ कषाय◌ः कटु कषाय कषाय◌ः कषायकषाय ेति◌ त ◌े
स ◌ा || ६ ||
Five tastes in combination with astringent

The five kinds of kashaya (which here means a kind of extract)
summarized here are madhura (sweet), amla (sour), katu (pungent),
tikta (bitter) and kashaya (astringent).
This is a list of all tastes except “salty”, because these tastes must combine
with astringent (madhura-kashaya, amla-kashaya etc.) and the astringent
taste cannot exist in combination with salt. The salty (lavana) taste destroys
the astringent taste. Because every taste is combined with astringent here,
we are discussing kashaya as an extract.
ि ं ि ि ी ि
प िवध◌ं कषायक निमति◌ त थ◌ा - रस◌ः , क ◌ः , त◌ः , शीत◌ः , फा ◌ः , कषाय इति◌ |
य िन ीिडताद् ा स◌ः रस उ त◌े | य◌ः िप ◌ो रसिप ाना◌ं स क ◌ः प रकीितत◌ः ||
व ◌ौ त◌ु िथत◌ं ◌ं तमा ि िक का◌ः | ादापो ता ोय◌े त ◌े िनशि◌ सं थतात◌् ||
कषाय◌ो योऽिभिनयाति◌ स शीत◌ः समुदा त◌ः | ि ो तोय◌े मृिदत◌ं तत◌् फा ◌ं प रकीिततम◌् ||
तेषा◌ं यथापूव◌ं बलािध म◌् ; अत◌ः कषायक न◌ा ा ातुरबलापेि ण◌ी ; न ेव◌ं खल◌ु सवाणि◌
सव ोपयोगीनि◌ भव ि◌ || ७ ||
Five forms of healing preparations

The five forms of healing preparations are svarasa (juice), kalka (paste),
shrta (broth), shita and fanta (cold and hot tinctures).
1) The juice that is acquired from plants (medicines) by mechanical
pressure, by pressing them, is svarasa.
2) Kalka is a freshly-ground plant.
3) Shrta (kvath), or broth, is prepared by boiling the plant over a flame.
4) Shita is created by soaking the plant overnight in cold water.
5) Fanta is created by soaking the plant in hot water.
The strength of the preparation decreases in this same order (per
extraction method). The preparation of the extract depends on the
seriousness of the disease and the state of the patient, and not all are
useful in every case (irrespective of such differences).
These are the five ways to extract effective materials from herbs. Svaras is
the juice of an herb that is mechanically cold-pressed. Kalk is the entire
fresh plant ground into paste (sometimes including the root, sometimes
not). Shrt (kvath) is a broth prepared just like tea from which two-thirds of
the liquid boils off. Shita is prepared by soaking the plant in cold water
overnight, straining it, and using only the liquid. Fanta is prepared by
soaking the plant in hot water, grinding the ingredients and using both the
liquid and the pulp. Some ingredients can be prepared in more than one
way, some in one way only. For example, it is not possible to press a svaras
from yastimadhu (licorice), as it is a hard wood. Bidarikhand (vidari) is
used as a powder with ghee and milk. Sour, unripe mango is never used for
a svaras, which is prepared only from ripe mango. What is prepared from
sour, unripe mango is a fanta. Each method of processing has unique
characteristics, including in cases where the same plant is processed in
different ways to produce the extract. That is why the Ayurvedic
practitioner must consider which method and in what dosage the extract
should be used for a specific case. When we prepare different kinds of
extracts from a single plant, each will have a different effect on a different
dhatu. Kalk is a paste of ground fresh plant in which the entire plant is used,
with or without the root, chopped up and then mixed together, the liquid
with the pulp. The paste created this way is kalk. In India the grinding is
done between two rocks. Chutney is also prepared like kalk is. Shrt (kvath)
is prepared the same way we prepare herbal tea. We put a teaspoon of an
herb into water, boil it, strain it and drink it. Shita is a cold soak where the
plant is left overnight soaked in cold water, strained in the morning, and
only the liquid is drunk while the rest of the herb is thrown away. Fanta is
soaking in hot water – the plant is left to soak in hot water and is used
including its pulp.
ि ं ी ी ो ं ी ो े ी ो
‘ प ाश हाकषाय◌ा ’ इति◌ यदु ◌ं तदनु ा ा ाम◌ः ; त थ◌ा - जीवनीय◌ो बृंहणीय◌ो लेखनीय◌ो
भेदनीय◌ः स ानीय◌ो दीपनीय इति◌ षट् क◌ः कषायवग◌ः ; ब ◌ो व ◌ः क ◌ो द् य इति◌
चतु ◌ः कषायवग◌ः ; तृ ोऽश ◌ः कु ◌ः क ू ◌ः ि िम ◌ो िवषघ्न इति◌ षट् क◌ः
कषायवग◌ः ; जनन◌ः शोधन◌ः शु जनन◌ः शु शोधन इति◌ चतु ◌ः
कषायवग◌ः ; ेहोपग◌ः ेदोपग◌ो वमनोपग◌ो िवरे चनोपग आ थापनोपगोऽनुवासनोपग◌ः
िशरोिवरे चनोपग इति◌ स क◌ः कषायवग◌ः ; छिदिन हण ृ ािन हण◌ो िह ािन हण इति◌ ि क◌ः
कषायवग◌ः ; पुरीषसङ् हणीय◌ः पुरीषिवरजनीय◌ो मू सङ् हणीय◌ो मू िवरजनीय◌ो मू िवरे चनीय इति◌
प क◌ः कषायवग◌ः ; कासहर◌ः ासहर◌ः शोथहर◌ो रहर◌ः महर इति◌ प क◌ः
कषायवग◌ः ; दाह शमन◌ः शीत शमन उदद शमनोऽ मद शमन◌ः शूल शमन इति◌ प क◌ः
कषायवग◌ः ; शोिणत थापन◌ो वेदना थापन◌ः स ा थापन◌ः जा थापन◌ो वयः थापन इति◌ प क◌ः
कषायवग◌ः ; इति◌ प ाश हाकषाय◌ा महता◌ं च कषायाणा◌ं ल णोदाहरणाथ◌ं ा ात◌ा भव ि◌ |
तेषामेकैक न◌् महाकषाय◌े दश दशावयिवकान◌् कषायाननु ा ा ाम◌ः ; ता ेव पञ्च
कषायशतानि◌ भव ि◌ || ८ ||
Fifty healing preparations, of which the first part is about juices

Now 50 important healing preparations will be described. They are:
I. A group comprised of six preparations such as jivaniya (pick-me-up),
brmhaniya (promotes weight gain), lekhaniya (promotes weight loss),
bhedaniya (breaks up matter), sandhaniya (provides for the combining
of tissues together) and dipaniya (ignites the stomach fire),
II. A group comprised of four preparations: Balyaha (tonic), varnyaha
(for clearing the complexion), kanthaya (beneficial to the throat), hrdya
(strengthening heart activity),
III. A group comprised of six preparations - trptighnaha (against
overeating), rshoghnaha (against hemorrhoids), kushthaghnaha
(against skin diseases), kandughnaha (against itching), krimighnaha
(against intestinal parasites) and vishaghnaha (against toxins),
IV. A group comprised of four extracts – stanyajanan (increases
lactation), stanyashodhan (stops lactation), shukrajanan (supports
ovum/sperm production) and shukrashodhan (stops ovum/sperm
production),
V. A group comprised of seven preparations - snehopaga (preparations
promoting oleation), svedopaga (preparations promoting sweating),
vamanopaga (preparations inducing vomiting), virechanopaga
(preparations with a laxative effect), asthapanopaga (preparations
promoting the drying of stool that is too thin and watery),
anuvasanopaga (preparations aiding with the lubrication of stool that is
too dry) and shirovirechanopaga (preparations promoting the release of
all secretions located in the head – sinuses, nose, ears and eyes),
VI. A group comprised of three preparations - chhardinigrahan
(against vomiting), trshnanigrahan (against thirst) and hikkanigrahan
(against hiccups),
VII. A group comprised of five preparations – sangrahan (promotes
stool formation), purishasangrahaniya (synthesis of stool),
purishavirajaniya (eliminates imbalance from the stool) and
mutrasanghraniya (preparations against frequently urinating in small
amounts), mutravirajaniya (balances the doshas of the urine) and
mutravirechaniya (diuretic),
VIII. A group comprised of five preparations - kasahara (against
cough), shvasahara (against breathing problems), shothahara (against
inflammation), jvarahara (against fever) and shramahara (stimulating –
against fatigue),
IX. A group comprised of five preparations - dahaprashaman (relieves
burning sensations), shitaprashaman (relieves a feeling of chill),
udardaprashaman (against skin irritation), angamargaprashaman
(against pain in the body, muscle pain) and shulaprashaman – against
sharp pain (colic, migraine),
X. A group comprised of five preparations: Shonitasthapan (to stop
bleeding), vedanasthapan (for stopping pain), sangyasthapan (restoring
consciousness - rescuscitation), pradasthapan (aiding with conception)
and vayahasthapan (decelerating aging).
Thus we have mentioned and shown 50 significant preparations. The 10
basic preparation methods will now be described below, which
multiplied by the 50 will yield 500 preparations.
This sutra talks about svaras, juices acquired from fresh plants - sva-ras
means literally “its own juice”. There are 10 different groups of
preparations listed here for a total of 50 preparations.
On Group 1: Disorders of sandhaniya (anemia and obesity) where the

dhatus are out of balance, and sometimes one herb is shodhan (detoxifying)
for one tissue and purak (toning) for the next. It is important to know what
lekhaniya, jivaniya, and bhedaniya are so we can know how to use these
herbs. The characteristics are known only for the Ayurvdic herbs that have
been researched to date and the workings of Czech (or European) herbs are
not understood in-depth. Dipaniya creates stomach juices, i.e., it promotes
digestion and lights the digestive fire.
On Group 2: Kanthahya (beneficial for the throat) means it promotes the

functions of this part of the body, i.e., it gets breathing, speaking,
swallowing and vocalization back in order. It restores balance – where there
is excess it removes the excess, and where there is a lack it makes up the
difference.
On Group 3: Vidhaghnaha – anti-toxin.
On Group 4: Shukrashodhana – this halts ovum/sperm production; it is

used to prevent nocturnal emissions by reducing the shukra dhatu
(ovum/sperm), when sukra are being over-produced.
On Group 5: The word pag (paga) means aid, so snehopaga means

promotion of the production of fat in the body (production of the med
tissue), promotion of the transformation of nutrients into fat, while
svedopag means promotion of sweat, vamanopaga triggers vomiting,
virechanopaga promotes a laxative effect, asthapanopaga promotes
dehydration of stool that is too thin and watery, and anuvasanopaga
promotes lubrication of the stool, aiding with lubrication when stool is too
dry. Dryness here has two meanings – the first is the opposite of greasiness,
and the second is the opposite of wetness. When evaluating the stool, we
test whether it is dry or thin. We also test whether it is greasy or watery, and
according to that we determine which herbs to use for virechan.
Shirovirechanopaga promotes cleansing of the nasal cavities (through the
shirovirechan procedure) during allergies, colds, etc. The brain is connected
to the nose; when we clean the nose, we also relieve an overburdened brain.
The nasal passages are used to directly impact the brain also for the
treatment of some psychiatric ailments. During this procedure we also
cleanse the ears and tear ducts, with all secretions in the head region being
released.
On Group 7: Sangrahan promotes the amalgamation of the stool (in cases
where the stool is being excreted in small pieces many times a day). This
problem has to do with the internal epithelium of the intestines, which
creates pressure for elimination and sends a signal to the brain that there is a
need to eliminate. The procedure is also used for frequent urination in small
amounts. When a person frequently urinates, it is not a problem with
retention, but a problem of the signals being sent to the brain about the
quality of the urine in the bladder. What is involved is a characteristic that
announces it is time for removal. For example, in irritated bowel syndrome,
what is missing is the phase that gives the stool the quality it needs for
excretion, so the intestines do not perform that work. Normally the stool
should be formed in a shape similar to a banana. Virjaniya means the stool
is unformed, there are various colors and consistencies to it, the person
excretes many times a day but never to satisfaction. The stool can contain
both firm and liquid parts of various colors, or multicolored pieces pressed
together with flat connecting sections. Mutra sangrahaniya stops urination
and helps the body combine frequent, small amounts of urination into one
elimination. Purisha virjaniya eliminates imbalance from the stool,
returning it to normal (a banana shape).
On Group 8: Kasahara eliminates cough, shvasahara combats emphysema,

shothahara combats edema (swelling), jvarahara combats fever,
shramahara combats fatigue (the key word hara in all these terms means to
eliminate, remove, separate or steal). Dhara means carrier or contributor.
On Group 9: Prashaman or shaman means to locally extinguish (as a

treatment method), so dahaprashaman relieves burning sensations,
shitaprashaman relieves the feeling of chill, udardaprashaman combats
allergies, relieves the itching of eczema, and relieves irritated skin that may
have come into contact with plants (such as barley) during a walk in a field,
for example, as well as eczema caused by sun exposure, while
angamargaprashaman relieves pain in the body (cramping muscle pain)
and shulaprashaman relieves pain during colic (cramping pain caused by
nerves), such as colic of the kidneys, gall bladder, liver, stomach ache, and
migraine headache.
On Group 10: Sthapan means to stop the cornerstone, to stop or eliminate a
root cause, so shonita sthapan stops bleeding (shonit is blood, sthapan to
stop). Vedana means pain; for sangya sthapan this is about stopping
unconsciousness and renewing consciousness - resuscitation, revival,
bringing one from unconsciousness to consciousness (sangya is
consciousness). Prajas sthapan promotes reproduction and maintains fetal
health. Vayaha sthapan decelerates aging and preserves one at one’s age,
while rasayan animates the organism. It would be a mistake to translate this
as just meaning the preservation of ojas, but that is what balances all
tissues, and its primary task is to renew the vital capacity of the tissues.
Tissues degenerate with age. The body loses its function, so vayaha sthapan
decelerates aging and tissue degeneration.
ी ौ े े ो ी ी ो ी ौ ी ी
त थ◌ा - जीवकषभक◌ौ मेद◌ा महामेद◌ा काकोल◌ी ीरकाकोल◌ी मु पण माषप ◌ौ जीव ◌ी
मधुकिमति◌ दशेमानि◌ जीवनीयानि◌ भव ि◌ , ी रण◌ी राज वका ग ाकाकोली ीरकाकोल◌ी -
वा ायनीभ ौदनीभार ाजीपय ग ◌ा इति◌ दशेमानि◌ बृंहणीयानि◌
भव ि◌ , मु कु ह र ादा ह र ावचाितिवषाकटु रोिहणीिच किचरिब है मवत्य इति◌ दशेमानि◌
लेखनीयानि◌ भव ि◌ , सुवहाक बुकाि मुखीिच ािच किचरिब शङ् खनीशकुलादनी ण ी रण्य इति◌
दशेमानि◌ भेदनीयानि◌ भव ि◌ , मधुकमधुपण पृि प कीसम ामोचरसधात -
कीलो ि यङ् गुकट् फलानीति◌ दशेमानि◌ स ानीयानि◌
भव ि◌ , िप लीिप लीमूलच िच क वेरा वेतस - म रचाजमोदाभ ातका थिहङ् गुिनयास◌ा इति◌
दशेमानि◌ दीपनीयानि◌ भव ि◌ ,
इति◌ षट् क◌ः कषायवग◌ः || ९ ||
First group of healing preparations

1. There are 10 jivanyas (pick-me-ups): jivaka, rshabhaka, meda,
mahameda, kakoli, kshirakakoli, mudgaparni, mashaparni, jivanti and
madhuka.
2. Kshirini, rajakshvaka, ashvagandha, kakoli, kshirakakoli, vatyayani,

bhadraudanií, bharadvadji, payasya and rshyjagandha – these 10
promote weight gain (bramhaniya).
Payasya includes bidarikhand, and the accumulation of tissue means the
anabolic process promoting growth (bramhaniya means anabolic).
3. Musta, kushtha, haridra, daruhridra, vacha, ativisha, katuka
(katurohini), chitrak, chirabilva and hemavati (haimavati – shveta
chandan) – these 10 promote weight lossi – lekhaniya.
Lekhaniya means catabolic. Turmeric is used, e.g., to treat bleeding and
causes body mass to decrease without using the agni that is left over. These
ingredients eliminate matter, e.g., if stomach acids are left over and what is
dominant in the system is kaf, the kaf will reduce the digestive fire (“put it
out”), so by taking chitrak we eliminate the kaf and thereby the digestive
fire is again sparked. This is why we put turmeric into all food, so we can
eliminate every excess that arises so it won’t be stored in the body. By
doing this we are not influencing the amount of tissue, we are just
eliminating the excess that is not functional, which means it does not have
its own agni to process it.
4. Suvaha, arka, urubuka (eranda), agnimukhi, chitra, chitrak,
chirabilva, shankhini, shakuladani and svarnakshírini – these 10 break
down and break up materials – bhedaniya.
Bhedaniya – this breaks down and splits up deposits and removes them;
chitra is danti, shankhini, shakuladani, svarnakshirini.
5. Madhuka, madhuparni, prshniparni, ambasthaki, samanga,
mocharasa, dhataki, lodhra, priyangu and katfala – these 10 sandhaniya
ensure the optimal proportion of tissues.
Sandhaniya promotes a balanced proportion among all of the bodily tissues;
samanga is manjishtha.
6. Pippali, pipalimul, chavya, chitrak, shrnhavera (shunthi), amlavetas,
maricha, ajamoda, bhallatakasthi and hinguniryasa (hing) – these 10
promote appetite - dipaniya lights the stomach fire.
Dipaniya sparks digestive fire; shunthi is ginger (dried).
ऐ ि ो ोि ी ि ि े ि ि ि
ऐ ् यृष ितरस ो ापय ा ग ा थरारोिहणीबलाितबल◌ा इति◌ दशेमानि◌ ब ानि◌ भव ि◌
( ७ ), च नतु प कोशीरमधुकमि ासा रवापय ािसतालत◌ा इति◌ दशेमानि◌ व ानि◌ भव ि◌
( ८ ), सा रवे ुमूलमधुकिप ली ा ािवदारीकैटयहं सपादीबृहतीक का रक◌ा इति◌ दशेमानि◌ क ानि◌
भव ि◌ ( ९ ), आ ा ातकिलकुचकरमदवृ ा ा वेतसकुवलबदरदािडममातुलु ानीति◌ दशेमानि◌
ानि◌ भव ि◌ इति◌ चतु ◌ः कषायवग◌ः || १० ||
Second group of healing preparations

7. Aindri (balya), rshabhi (konch), atirasa (yastimadhu), rshyjaprokta,
payasya, ashvagandha, sthira, rohini, bala and atibala are the 10 tonics –
balyaha.
Balya means tonic; this is a group of four toning preprarations. Rshabhi is
konch, atirasa is licorice (yastimadhu, mulati, madhuka), rshyaprokta is
shatavari, payasya is bidharikhand, sthira is shalaparni, rohini is
jatamansi.
8. Chandana, tunga (punnaga), padmaka, ushira, madhukka, manjistha,
sariva, payasya, sita, lata – these 10 benefit the skin (varnyaha).
Chandan is sandalwood, padmak is lotus, ushira is vetivert, sariva is
anantmul, mulati or madhuk are also words for licorice.
9. Sariva, ikshumul (root), madhuka, pippali, draksha, vidari, kaitarya,
hamsapadi, brhati and kantakarika (kantakari) are beneficial for the
throat – kanthyaha.
Ikshumul is sugarcane root, vidari is bidharikhand.
10. Amra (mango), amrataka, likucha, karamarda, vrkshamla
(tamarind), amalavetasa, kuvala, badara, dadima and matulunga are 10
stimulants - hrdyaha.
Dadima is pomegranate.
That was the second group of four preparations.
ि ि ी ि ी ो ी ि े ि ि ि
नागरच िच किवड मूवागुडूचीवचामु िप लीपटोलानीति◌ दशेमानि◌ तृ ानि◌ भव ि◌
( ११ ), कुटजिब िच कनागराितिवषाभयाध यासकदा ह र ावचाच ानीति◌ दशेमा श ानि◌ भव ि◌
( १२ ), खिदराभयामलकह र ा रस पणार धकरवीरिवड जाती वाल◌ा इति◌ दशेमानि◌ कु ानि◌
भव ि◌ ( १३ ), च ननलदकृतमालन मालिन कुटजसषपमधुकदा ह र ामु ानीति◌ दशेमानि◌
क ू ानि◌ भव ि◌ ( १४ ), अ ीवम रचग ीरकेबुकिवड िनगु ीिकिणही दं ावृषपिणकाखुपिणक◌ा
इति◌ दशेमानि◌ ि िम ानि◌ भव ि◌
( १५ ), ह र ामि ासुवहासू ैलापािल ीच नकतकिशरीषिस ुवार े ातक◌ा इति◌ दशेमानि◌
िवष ानि◌ भव ि◌ ( १६ ), इति◌ षट् क◌ः कषायवग◌ः || ११ ||
Third group of healing prepatations

11. Nagara (shunthi), chavya, chitrak, vidanga, murva, guduchi, vacha
musta, pippali and patola combat the effects of overconsumption
(trptighnaha).
12. Kutaja, bilva, chitrak, nagara (sonth), atis, hrd, dhanyas (dhamas),
daruharidra, vacha, chavya are rshoghnaha - against hemorrhoids.
13. Khadir, haritaki, amalaki, haridra (turmeric), bhalatak, saptaparna,
amaltas, karavira, vidanga, jati praval (jasmine) are kushthaghnaha –
against skin diseases.
14. Chandan (sandalwood), nalad (balchandh), krtamal (amaltas),
karanja, nimba (neem), kutaja, yastimadhu, mustard, daruharidra, and
nagarmotha are kandughnaha – anti-itching.
15. Akshiva (mahanimba), maricha (black pepper), gandira (snuha),
kebuka (keu), vidanga, nirgundi (sambhalu), apamamrga, gokshura,
brashparani, huparni – these are krimighnaha and combat intestinal
parasites.
16. Haridra (turmeric), manjishtha, suvaha, sukshamaila (shefalika),
harsinghar (hanspali), small cardmamom, palindi (kalishariva),
chandan (sandalwood), katak, shirisha, nirgundhi, shleshmatak (lasuda)
– these are vishaghnaha, anti-toxins.
ी ि ि े ि े ी ि े ि ि ि
वीरणशािलषि के ुवािलकादभकुशकाशगु े टक ृणमूलानीति◌ दशेमानि◌ जननानि◌ भव ि◌
( १७ ), पाठामहौषधसुरदा मु मूवागुडूचीव कफलिकरातित ककटु रोिहणीसा रव◌ा इति◌ दशेमानि◌
शोधनानि◌ भव ि◌
( १८ ), जीवकषभककाकोली ीरकाकोलीमु पण माषपण मेदावृ हाजिटलाकुिल ◌ा इति◌ दशेमानि◌
शु जननानि◌ भव ि◌
( १९ ), कु ै लवालुककट् फलसमु फेनकद िनयासे ुका े ुरकवसुकोशीराणीति◌ दशेमानि◌
शु शोधनानि◌ भव ि◌ ( २० ), इति◌ चतु ◌ः कषायवग◌ः || १२ ||
Fourth group of healing preparations

17. Roots of virana, shali, shashtika, ikshuvalika, darbha, kusha, kasha,
gundra, itkat and kattrn - these 10 are stanyajanan and increase
lactation.
18. Patha, mahaushadha (shunthi), devadaru, musta, murva, guduchi,
vatsaka (indradjo), kiratatikta (chirayeta), katurohini and sariva, which
are 10 preparations that halt lactation - stanyashodhan.
Stanyashodhan – halts lactation. Indradjo, chirayeta, kutuki (katurohini),
sariva is anantmul.
19. Jivaka, rshabhaka, kakoli, kshirakakoli, mudgaparni, mashaparni,
meda, vrddharuha (shatavari), jatila, kulinga. These are the 10
shukrajanan – supporting ovum/sperm creation.
20. Kushtha, elavaluka, katphala, samudraphena, kadamba, iksu,
kandekshu, ikshuraka, vasuka and ushira are the 10 shukrashodhans
that will halt creation of ovum/sperm.
Ikshu (sugarcane) and ushira (vetivert) halt overproduction of ovum/sperm
(they are used, e.g., to treat nocturnal emissions). Why is ashvagandha not
mentioned here? Ashvagandha creates muscle. Its name means “strength of
a horse” (or “scent of a horse”). It is not an aphrodisiac and does not
support ovum/sperm creation, but supports the majja tissue and the other
tissues following this tissue are automatically created from it during the
process. When the muscle tissue is supported, the other subsequent tissues
are automatically created as well, so in that sense ashvagandha supports the
production of shukra dhatu indirectly.
ी े ि ी ो ी ी ो ी ी ी ी ि े ि
मृ ीकामधुकमधुपण मेदािवदारीकाकोली ीरकालोलीजीवकजीव ीशालपण्य इति◌ दशेमानि◌
ेहोपगानि◌ भव ि◌ ( २१ ), शोभा नकैर ाकवृ ीरपुननवायवितलकुल माषबदराणीति◌ दशेमानि◌
ेदोपगानि◌ भव ि◌ ( २२ ), मधुमधुककोिवदारकबुदारनीपिवदु लिब ीशणपु ीसदापु ा ु ◌ा
इति◌ दशेमानि◌ वमनोपगानि◌ भव ि◌
( २३ ), ा ाका यप षकाभयामलकिबभीतककुवलबदरकक ुपीलूनीति◌ दशेमानि◌ िवरे चनोपगानि◌
भव ि◌ ( २४ ), ि वृि िप लीकु सषपवचाव कफलशतपु ामधुकमदनफलानीति◌
दशेमा ा थापनोपगानि◌ भव ि◌
( २५ ), रा ासुरदा िब मदनशतपु ावृ ीरपुननवा दं ाि म ोनाक◌ा इति◌ दशेमा नुवासनोपगानि◌
भव ि◌ ( २६ ), ोित ती वकम रचिप लीिवड िश ुसषपापामागत ु ल ेतामहा ेत◌ा इति◌
दशेमानि◌ िशरोिवरे चनोपगानि◌ भव ि◌ ( २७ ), इति◌ स क◌ः कषायवग◌ः || १३ ||
Fifth group of healing preparations

21. Mrdvika, madhuka, madhuparni, meda, vidari, kakoli, kshirakakoli,
jivaka, jivanti and shalaparni, these 10 preparations support fat in the
body – snehopaga.
Mrdvika are raisins, madhuparni is amrit, vidari is bidharikhand - these all
support the creation of fat in the body.
22. Shobhanjaka (sahijan), erand, arka, vrshchira, punarnava, yava
(barley), tila (sesame), kulathi, masha (urid dal) and badara support
sweating – svedopaga.
Eranda is ricin (castor oil), shveta is white sesame seed, krishna taila is
black sesame seed - these support sweating.
23. Madhu (honey), madhuka, kovidara, karbudara, nipa, vidula, bimbi,
shanapushpi, arka and apamarga, these 10 preparations induce
vomiting – vamanopaga.
Madhuka is yastimadhu, kovidara is red kachnar (Bauhinia
variegata), karbudara is white kachnar, vidula is meerschaum (pumice) –
these all support vomiting (vamanopaga).
24. Draksha, kashmarya, parushaka, abhaya (haritaki), amalaki,
bibhitaki, kuvala, badara, karkandhu and pilu, these 10 preparations
support a laxative effect – virechanopaga.
Draksha means big (jumbo-sized) raisins, kashmarya is gambhari,
parushaka is falsa – these support opening the bowels (virechanopag). Why
isn’t plantain (isabolol) mentioned here? This is not mentioned in the
ancient literature because it comes from Persia, but it will be mentioned in
literature post-dating contact with that culture.
25. Trivrt, bilva, pippali, kushtha, sarshapa, vacha, indrajo, shatapushpa,
madhuka, mandanafal. These are 10 preparations supporting the
drying of stool that is too thin and watery – asthapanopaga.
Sarshapa is mustard, shatapushpa is soy, madhuka is licorice, madanfal is
menfal, and these all support the drying-out of stool that is too thin and
watery (asthapanopaga).
26. Rasna, suradaru (devadaru), bilva, madana, shatapushpa, vrchshira,
punaranava, svadamshtra (gokshura), agnimantha, shyonaka. These are
10 preparations aiding the lubrication of stool that is too dry-
anuvasanopaga.
Vrshchir is white punarnava, while the term punarnava here refers to red
punarnava - these support lubrication of stool that is too dry
(anuvasanopaga).
27. Jyotishmati, kshavaka, maricha, pippali, vidanga, shigru, sarshapa,
apamarga (seeds) and shveta mahashveta, these 10 preparations support
the release of all secretions in the head area - shirovirechanopaga.
These support secretions from the head area during shirovirechan
(shirovirechanopaga), where the word pag means “it aids or supports”.
Here shveta means white and krishna means black.
This is a group of seven preparations.
ि ि ो ी ि े ि ि ि ि ि
ज ा प वमातुलु ा बदरदािडमयवयि कोशीरमृ ाज◌ा इति◌ दशेमानि◌ छिदिन हणानि◌ भव ि◌
( २८ ), नागरध यवासकमु पपटकच निकरातित कगुडूची ीवेरधा कपटोलानीति◌ दशेमानि◌
तृ ािन हणानि◌ भव ि◌
( २९ ), शटीपु रमूलबदरबीजक का रकाबृहतीवृ हाभयािप लीदु रालभाकुलीर ् य इति◌ दशेमानि◌
िह ािन हणानि◌ भव ि◌ ( ३० ), इति◌ ि क◌ः कषायवग◌ः || १४ ||
Sixth group of healing preparations

28. Jambu, amra (the delicate leaves of the mango tree), matulunga,
sour badara, dadima, yava (jo, barley), yashtika, ushira (vetivert), mrt
(clay, but also designates alum) and laja (unhusked rice that is fried) –
these 10 preparations combat vomiting– chhardinigrahan.
Gandha – bala, like vetivert, is strongly cooling (atishita). Most herbs have
shita virya. That is why we use ginger dried, not fresh. Dried ginger does
not have heating properties, which is why we use fresh ginger to treat a
cough but dried ginger to treat ama. Shunthi or dried ginger is amapachani.
29. Nagara (shunthi), dhanvayavasaka, musta, parpataka, chandan,
kiratatiktaka, guduchi, hrivera, dhanyaka and patola combat thirst –
trshnanigrahan.
30. Shati, pushkaramul, badara (seeds), kantakarika, brhati, vrksharuha,
abhaya (haritaki), pippali, duralabha, and kulirasrngi (karkatasrngi) -
these 10 preparations combat hiccups – hikkanigrahan.
Shati (kachur), pushkaramula, badara (beru seeds), kantakarika (small
kateri), brhati (big kateri), vrksharuha (bandaka), abhaya (haritaki),
pippali, duralabha and karkatasrngi (kakadasrngi).
This is a group of three preparations.
ि ो ो ी े ी ि े ि
ि यङ् न ा ा थक लो मोचरससम ाधातक◌ी पु प ाप केशराणीति◌ दशेमानि◌
पुरीषसङ् हणीयानि◌ भव ि◌
( ३१ ), ज ुश की ु रामधूकशा ली ीवे कभृ मृ य ो लितलकण◌ा इति◌ दशेमानि◌
पुरीषिवरजनीयानि◌ भव ि◌ ( ३२ ), ज ा वटकपीतनोडु रा भ ातका कसोमव ◌ा
इति◌ दशेमानि◌ मू सङ् हणीयानि◌ भव ि◌ ( ३३ ), प ो लनिलनकुमुदसौग कपु रीकशतप मधुक
ि यङ् गुधातकीपु ाणीति◌ दशेमानि◌ मू िवरजनीयानि◌ भव ि◌
( ३४ ), वृ ादनी दं ावसुकविशरपाषाणभेददभकुशकाशगु े टमूलानीति◌ दशेमानि◌ मू िवरे चनीयानि◌
भव ि◌ ( ३५ ), इति◌ प क◌ः कषायवग◌ः || १५ ||
Seventh group of healing preparations

31. Priyangu ananta amrasthi (mango pit), katvanga (aral), lodhra,
mocharasa, manjishtha (samanga), dhataki (blossoms of dhaye), padma
and padmakeshara are 10 preparations that form stool –
purishasanghraniya.
32. Jambu (jamun), sallaki (bark), kachchura (duralabha), madhuka,
shalmali, shriveshtaka, baked clay or bhrashtanmrt, payasya, utpala and
taila seeds – these are the 10 preparations that balance the doshas of
the stool purishavirechaniya.
Jambu (jamun), sallakki (bark - chesh bheda), kachchura (duralabha),
madhuka (mahua), shalmali (semal), shriveshtaka (gandha viroja), baked
clay (brahshtamrat) is a ceramic compound that is ground fine and used as
an admixture, payasya (kshirini - bidarikand), utpala (nilotpala) and taila
(sesame seed). These are purishavirjaniya – they balance the doshas of the
stool.
33. Jambu, amra, plaksha, vat (the enormous, oldest tree in the world,
which has lived for thousands of years, and beneath which Buddha sat),
kapitan, udumbara, ashvattha or the tree of pipali (not the same as
pippali pepper), bhallataka, ashmantaka, somavalka are antidiuretics
(materials that suppress the urge to urinate) – mutrasanghraniya.
34. Padma, utpala, nalino (lotus root), kumuda, saugandhika, pundarika,
shatapattra, madhuka, priyangu and dhataki (blossoms) are 10
preparations that balance the doshas in the urine – mutravirjaniya.
Padma (bharangi – white lotus), utpala (nilotpal), nalina (nalini – root of a
lotus that is not white lotus), kumuda, saugandhika, pundarika (another
kind of lotus), shatapatra, madhuka, priyangu and dhataki (dhaya -
blossoms). If someone regularly uses lotus root in food, there is no problem
with urination.
35. Vrkshadani, shvadamshtra (gokshura), vasuka, vashira, pasanabheda,
darbha (root of darbha), kusha (tall grass), kasha (creeping grass),
gundra, itkata (root) are 10 diuretic preparations - mutravirechaniya.
Vrkshadani (bandak), shvadamshtra (gokshura), vasuka (vakpushpa),
vashir (sunflower), pasanabhed, darbha (or rather darbha mula, the root of
dabhu), kusha (kusha mula – the roots of tall grass), kasha (kasha mula –
the roots of creeping grass), gundra (mula), itkata (mula – root).
ि ी ी ी ि े ि ि
ा ाभयामलकिप लीदु रालभा ीक का रकावृ ीरपुननवातामलक्य इति◌ दशेमानि◌ कासहराणि◌
भव ि◌ ( ३६ ), शटीपु रमूला वेतसैलािहङ् गु सुरसातामलकीजीव ीच ◌ा इति◌ दशेमानि◌
ासहराणि◌ भव ि◌ ( ३७ ), पाटलाि म ोनाकिब का यक का रकाबृहत◌ी
शालपण पृि पण गो ुरक◌ा इति◌ दशेमानि◌ यथुहराणि◌ भव ि◌
( ३८ ), सा रवाशकरापाठामि ा ा ापीलुप षकाभयामलकिबभीतकानीति◌ दशेमानि◌ रहराणि◌
भव ि◌ ( ३९ ), ा ाखजूरि यालबदरदािडमफ ुप षके ुयवषि क◌ा इति◌ दशेमानि◌ महराणि◌
भव ि◌ ( ४० ), इति◌ प क◌ः कषायवग◌ः || १६ ||
Eighth group of healing preparations

36. Draksha (raisins), abhaya, amla, pippali, duralabha, shrngi
(kakadashrngi), kantakarika (small kateri), punarnava (white) and lal
punarnava (red), tamalaki, bhumi amalaki – these are preparations
against coughing (kasaharani).
Draksha (raisins), abhaja (haritaki), amla, pippali, duralabha, shrngi
(kakadashrngi - small katerí), punarnava (light/white - shveta purnannava,
red - lalapunarnava), tamalaki (bhumi amalaki, bhumi amla) are
preparations to combat coughing.
37. Shati, pushkaramula, amlavetasa, ela, hingu, aguru, tulsi, tamalaki,
jivanti, chanda (or chorpushpi) are 10 preparations to combat
emphysema – shvasaharani.
Shati (kachur), pushkaramula, amlavetasa, ela (cardamom), hingu
(asafoetida), aguru, tulsi, tamalaki, jivanti, chanda (chor pushpi)- these are
10 preparations to combat emphysema. Breathing difficulties are treated in
an ashram near India’s border with Pakistan which is very famous. First the
patient visits the temple to pray and then receives some leaves from the
pushkarmul plant and makes a svaras from them, drinks it for one week and
is cured. This is a hydrangea plant that grows like ivy.
38. Patala, agnimantha, shyonaka, bilva, kashmarya, kantakarika (kanta
kup), brhati, shalaparni, prshniparni and gokshura – these 10
ingredients are part of the king of all mixtures, dashamul, and are used
to combat edema (swelling) – shvayathuharani.
Patala, agnimantha (ardi), shyonaka (arlu), bilva (bil, bel), kashmarya
(gambhari), kantakarika (small kateri), brhati (big kateri), shalaparni,
prshniparni and gokshura (gokru)- these 10 additives are otherwise known
as dashamula (sanchar-shakti) and are used against edema (swelling). The
first five of these 10 ingredients is known as panch-maha-mula and the
second five are known as hasva-pancha-mula. Each group of five is used
for something else, but the mixture of all 10 is called the king (dashmul).
This mixture is very beneficial for vata diseases.
39. Sariva, sharkara (sugarcane), patha, manjishtha, draksha, pilu,
parushaka, abhaya (haritaki), amalaki and bibhitaki are jvaraharani
(antipyretic – against fever).
Sariva (Anantmula), sharkara (sugar, ideally sugarcane), patha
(manjishtha), draksha (raisins), pilu, parushaka (phalsa), abhaya (haritaki),
amalaka (amalaki) and bibhitaki. In ashtanga sangraha there is listed
giloj/amrit instead of sugar because amrit is better known there as an herb
against fever.
40. Draksha, khardjura (dates), priyala (or chirondji), badara, dadima,
falgu (fig), parushaka, ikshu, yava (djo or barley) and shashtika are 10
stimulating ingredients against fatigue - shramaharani.
Draksha (raisins), kharyura (dates), priyala (chirondji), badara (ber),
dadima, falgu (falguna - fígs), parushaka (falsa), iksh (ik - sugarcane), yava
(jo - barley) and shashtika (santhi rice) – when combined, the mixture
combats fatigue and is therefore stimulating.
ी ो ो ी ी ी े ी ि े ि ि
लाजाच नका यफलमधूकशकरानीलो लोशीरसा रव◌ा गुडूची ीबेराणीति◌ दशेमानि◌ दाह शमनानि◌
भव ि◌ ( ४१ ), तगरागु धा क वेरभूतीकवचाक कायि म ोनाकिप ल्य इति◌ दशेमानि◌
शीत शमनानि◌ भव ि◌ ( ४२ ), ित दुकि यालबदरखिदरकदरस पणा कणाजुनासना रमेद◌ा इति◌
दशेमा ुदद शमनानि◌ भव ि◌
( ४३ ), िवदारीग ापृि पण बृहतीक का रकैर काकोलीच नोशीरै लामधुकानीति◌
दशेमा मद शमनानि◌ भव ि◌ ( ४४ ), िप लीिप लीमूलच िच क वेरम रचाजमोदाजग ाज◌ा
जीग ीराणीति◌ दशेमानि◌ शूल शमनानि◌ भव ि◌ ( ४५ ), इति◌ प क◌ः कषायवग◌ः || १७ ||
Ninth group of healing preparations

41. Laja, chandana, kashmarya (fruit), madhuka, sharkara (sugarcane),
nilotpala, ushira, shariva, guduchi and hribera have cooling effects. This
is the group to use against burning sensations – dahaprashaman.
Laja (fried rice), chandana, kashmarya (gambharií - fruit), madhuka
(mahua), sharkara (sugarcane), nilotpala, ushira (khas, vetivert), sariva
(annantmula), guduchi and hribera (gandhabala) have cooling effects and
are used against burning sensations. In ashtanga sangraha instead of
madhuka they write about muleti or yasthimadhu.
42. Tagara, aguru, dhanyaka, shrngavera, bhutika (adjvayen), vacha,
kantakari, agnimantha, shyonaka and pippali have warming effects and
relieve chills - shitaprashaman.
Tagara, aguru (aga), dhanyaka (cilantro), shrngavera (sont), bhutika
(adjvayn), vacha (calamus), kantakari (small kateri), agnimantha
(ardi),shyonaka (arlu) and pippali relieve a sense of chills and cold.
43. Tinduka, priyala, badara, khadira, kadara, saptaparna, ashvakarna,
asana, ardjuna and arimeda have anti-allergenic effects and are used to
combat itching – udardaprashaman.
These are tinduka (tendu), priyala (chirondji), badara (ber, khadara,
khadira, kher), kadara, saptaparna (sativan, satona), ashvakarna (serdja),
asana, arjuna and arimeda.
44. Vidarigandha (shalaparni), prshniparni, brhati, kantkarika, eranda,
kakoli, chandan, ushira, ela and madhuka act against pain in various
parts of the body – angamardaprashaman.
Vidarigandha (shalaparni), prshniparni, brhati (big kateri), kantkarika
(small kateri), eranda (ricin from castor oil), kakoli, chandan, ushira (khas,
vetivert), ela and madhuka (mauva).
45. Pippali, pippalimula, chavya, chitrak, shrngavera (shunthi or adrak),
kali maricha, ajamoda, ajagandha, ajaji (jiraka) and gandira act against
sharp pain - shulaprashaman.
Pippali, pippalimul, chavya, chitrak, shunthi (adrak – dried ginger),
maricha (kalimircha), ajamoda, ajagandha, ajaji (jiraka - cumin) and
gandira (shamatha shak).
ि ो ो ै ि ि े ि ोि ि
मधुमधुक िधरमोचरसमृ पाललो गै रकि यङ् गुशकरालाज◌ा इति◌ दशेमानि◌ शोिणत थापनानि◌
भव ि◌ ( ४६ ), शालकट् फलकद प कतु मोचरसिशरीषव ज ु लैलवालुकाशोक◌ा इति◌ दशेमानि◌
वेदना थापनानि◌ भव ि◌ ( ४७ ), िहङ् गुकैटया रमेदावचाचोरकवय थागोलोमीजिटलापल षाशोकरोिहण्य
इति◌ दशेमानि◌ स ा थापनानि◌ भव ि◌
( ४८ ), ऐ ी ा ीशतवीयासह वीयाऽमोघाऽ थािशवाऽ र ावा पु ीिव ेनका ◌ा इति◌ दशेमानि◌
जा थापनानि◌ भव ि◌ ( ४९ ), अमृताऽभयाधा ीमु ा ेताजीव ितरसाम ू कपण थरापुननव◌ा इति◌
दशेमानि◌ वयः थापनानि◌ भव ि◌ ( ५० ), इति◌ प क◌ः कषायवग◌ः || १८ ||
10th group of healing preparations

46. Madhu, madhuka, rudhira (kesar or saffron), mocharasa, mrtkapala
(ground clayware), lodhra, gairika (clay with a high iron content),
priyangu, sharkara and ladja stop bleeding - shonitasthapan.
Madhu, madhuka, rudhira (kesar - saffron), mocharasa, mrtkapala (ground
clayware), lodhra (lod), gairika giru – iron-rich clay (brown, with a high
iron content), priyangu, sharkara (sugarcane) and laja (fried rice).
47. Shala, katfala, kadamba, padmaka, tumba (tung), mocharasa,
shirisha, vanjula, elavaluka and ashoka all relieve pain, and are
analgesic and sedative – vedanasthapan.
Shala (sala), katfala (a large fruit, gourd or melon, like a pumpkin, with
growths on its surface), kadamba, padmaka, tunga (punaga), mocharasa,
shirisha (siris), vanjula (jalavetasa), elavaluka and ashoka.
48. Hingu, kaitarya (mahanimba), arimeda, vacha, chorak, vayastha
(brahmi), golomi, jatila (jatamansi), guggul, palankasha, ashokarohini
(kutuki) are preparations that can restore consciousness –
sangyasthapan.
Hingu (asafoetida), kaitarya (maha nimba), arimeda (vit-khadira), vacha
(vach), choraka, vayastha (brahmi), golomi (bhutkeshi), jatila (jatamansi),
palankasha (guggul), ashoka rohini (kutuki).
49. Aindri, brahmi, shatavirya, sahasravirya, amogha, avyatha, shiva
(turmeric, haridra), arishta (or nagbala), vatyapushpi, vishvaksenakanta
or bidarikand promote fertility – prajasthapan.
Shatavirya (durva), sahasravirya (durva bhed), amogha (lakshman),
avyatha (haritaki, avyaya), shiva (haridra, turmeric), arishta (nagbala),
vatyapushpi (mahabala), vishvaksenakanta (vidarikand) strengthen shukra
dhatu and fertility, for which a very famous herb is lakshman in particular.
50. Guduchi, abhaya (haritaki), dhatri (amalaki), mukta, shveta, jivanti,
atirasa (or shatavari - asparagus), mandukaparni (i.e., brahmi), sthira
and punarnava are substances that slow aging - vayahasthapan.
Guduchi (amrita), abhaya (haritaki), dhatri (amla, amalaki), mukta (rasna),
shveta (shveta paradjit), jivanti, atirasa (shatavari - asparagus, but
shatavari is not as thick as the European asparagus is, and here the climate
plays a role (sprouts grow from the asparagus root and the sprout is what is
used, approximately 20-30 centimeters’ worth; in Europe this is harvested
once a year, but in central India, where this is cultivated, it is harvested
more frequently); mandukaparni (brahmi – just one of its four different
kinds), sthira (shalaparni) and punarnava.
ि ि ं ं ो ं
इति◌ प कषायशता िभसमस्य प ाश हाकषाय◌ा महता◌ं च कषायाणा◌ं ल णोदाहरणाथ◌ं
ा ात◌ा भव ि◌ || १९ ||
Summary
We have listed 500 important preparations in 50 groups together with
their definitions and examples of their use.
ि ि ि ि े ो ी ं
नहि◌ िव रस्य माणम ि◌ , न चा ितस े पोऽ बु ीना◌ं
साम ायोपक त◌े , त ादनितस े पेणानितिव रे ण चोपिद ा◌ः | एताव ◌ो लम बु ीना◌ं
वहाराय , बु मता◌ं च ाल ानुमानयु कुशलानामनु ाथ ानायेति◌ || २० ||
Learning about medicines

Neither a too-brief nor a too-detailed description can aid unwise people
with understanding all of this, and therefore these preparations have
been described neither too briefly nor in too much detail. This
description is enough for those who are intelligent, who know how to
make deductions, and who are capable of thinking rationally to use
these medicines in practice and to understand the notions they involve.
ं ि ं े ि े ै ि ि े ि
एवंवािदन◌ं भगव मा ेयमि वेश उवाच - नैतानि◌ भगवन◌् ! पञ्च कषायशतानि◌ पूय ◌े , तानि◌
तानि◌ ेवा ा ुप व ◌े तेष◌ु तेष◌ु महाकषाये ति◌ || २१ ||
Agnivesha’s query
As Master Atreyas spoke, Agnivesha said: “Master, there are not 500
different preparations - the same verses are used to describe more than
one of the important preparations.”
े ै े ं ि े ो ि े ं ं े
तमुवाच भगवाना ेय◌ः - नैतदे व◌ं बु मत◌ा मि वेश | एकोऽपि◌ नेका◌ं स ा◌ं लभत◌े
काया राणि◌ कुवन◌् , त थ◌ा - पु ष◌ो ब ना◌ं कमणा◌ं करण◌े समथ◌ो भवति◌ , स य त◌् कर् म
करोति◌ तस्य तस्य कमण◌ः कत◌ृ - करण - कायस यु ◌ं त ौण◌ं नामिवशेष◌ं
ा ोति◌ , त दौषध मपि◌ म◌् | यदि◌ चैकमेव िकि द् मासादयाम थागुणयु ◌ं यत◌्
सवकमणा◌ं करण◌े समथ◌ं ात◌् , क तोऽ िद े दु पधारियतुमुपदे टु◌ं व◌ा िश ेभ्य इति◌ || २२ ||
Atreya’s answer
Master Atreya answered: “Agnivesha, an intelligent person does not
view this in such a way. One thing can have several designations
depending on its function. The medicines should have various
designations, just as a person is called different names according to
what he does, what instruments he uses, what activity he performs. If
we were to find a single medicine with such characteristics that it
managed to induce all of these effects, then nobody would want to know
any other medicines and students would have no need to learn about
them.”
ो
तत्र ोका◌ः -
यत◌ो याव ि◌ यै ैिवरे चनशतानि◌ षट◌् | उ ानि◌ सङ् हे णेह तथैवैषा◌ं षडा या◌ः || २३ ||
रस◌ा लवणव ाश्च कषाय इति◌ स ता◌ः | त ात◌् प िवध◌ा योिन◌ः कषायाणामुदा त◌ा || २४ ||
तथ◌ा क नम ेषामु ◌ं प िवध◌ं पुन◌ः | महता◌ं च कषायाणा◌ं प ाशत◌् प रकीितत◌ा || २५ ||
पञ्च चापि◌ कषायाणा◌ं शता ु ानि◌ भागश◌ः | ल णाथ◌ं , माण◌ं हि◌ िव रस्य न िव त◌े ||
२६ ||
न चालमितस े प◌ः साम ायोपक त◌े | अ बु े रय◌ं त ा ाितस े पिव र◌ः || २७ ||
म ाना◌ं वहाराय , बुधाना◌ं बु वृ य◌े | प ाश ◌ो य◌ं वग◌ः कषायाणामुदा त◌ः || २८ ||
तेषा◌ं कमस◌ु बा ेष◌ु योगमा रे ष◌ु च | संयोग◌ं च योग◌ं च य◌ो वेद स िभष र◌ः || २९ ||
Summary of the preceding sutras

Here we have briefly presented 600 of the purgatives together with
their ingredients and prescriptions, including their six locations. The
rasas (besides the lavana - salts) are called kashaya (concoctions). We
have presented five kinds of them here. We have also presented five
ways to prepare them. We have also presented 50 important
preparations together with 500 preparations in terms of their
ingredients. Because neither a too-brief nor a too-detailed description
will ever aid persons of low intelligence to understand this all, this
arrangement of the preparations into 50 groups is neither too brief nor
too detailed. It should suffice for the practice of the less wise while also
deepening the knowledge of the scholars. The best physician is one who
knows how to use these medicines for both external and internal
application, who knows how to combine them, and who knows how to
reasonably prescribe them given the time of year and climate.
The word virechana (purgative) cannot be translated just as meaning a
laxative. It is always necessary to say what the virechana concerns. If we
call these purgatives, then it is always necessary to state the part of the body
they are meant for. The word kashaya is used here not to mean astringent,
but to mean a concoction. Here we have not directly presented the form the
preparation takes (whether a svarasa, fanta, etc.), but that is precisely what
Charaka Samhita means when he discusses in the preceding sutra the notion
of who is intelligent. For example, a mula is always prepared either as a
broth or a sauté. Anatara means internal use (vamana, virechana, etc.).
Abhyantara means external use (lepana, snehana, etc.). By climate we
mean the actual state of the weather, because winter is different in different
places and times, etc.
ि े े े ि ं े ो े ि े ि ी ो
इ ि वेशकृत◌े त ◌े चरक ितसं ृ त◌े ोक थान◌े षड् िवरे चनशताि तीय◌ो नाम चतुथ ऽ ाय◌ः || ४ ||
End of the fourth chapter

Thus ends the fourth chapter about the location of the 600 concoctions
in the Sutrasthan as compiled by Agnivesha and edited by Charaka.
ि े
इति◌ भेषजचतु ◌ः || १ ||
Here ends the fourth chapter on concoctions.

५ . मा ािशतीयोऽ ाय◌ः 5. mātrāśitīyō'dhyāyaḥ
ो ि ी ं
अथात◌ो मा ािशतीयम ाय◌ं ा ा ाम◌ः || १ ||
Chapter on food
In this chapter I will discuss amounts of food, etc.
ि े
The teaching of Atreya

Master Atreya proclaimed:
ी ि ेि ी
मा ाश◌ी ात◌् | आहारमा ◌ा पुनरि बलापेि ण◌ी || ३ ||
Reasonable amounts of food

A person should eat a reasonable amount of food. That amount
depends on the digestive system’s force.
A reasonable amount is crucial. Patients cannot tolerate certain foods just
because they ingest them in amounts that are too large.
ि ि ं ं ं ि ं ेि ं
याव ाशनमिशतमनुपहत्य कृित◌ं यथाकाल◌ं जरा◌ं ग ति◌ तावदस्य मा ा माण◌ं वेिदत ◌ं
भवति◌ || ४ ||
Eating according to time of day

What is appropriate is an amount of food that can be digested in time
with respect to the yathakalam (time schedule) without disrupting the
normal state of affairs in the body.
One of the factors is time, eating according to time of day (yatha kalam).
We have certain schedules – a daily schedule, a work schedule. Each organ
in the body follows a schedule, and food must be out of the stomach on
time (e.g., soup or steamed food fulfills this requirement, but other food,
e.g., fried or boiled food, will need more time to leave the stomach) before
the next part of the schedule starts, when it will no longer be time for food
and its digestion. However, we are not supposed to eat just according to the
time of day and the force of our jatharagni - what is important is the kind of
activity that will follow eating. For example, the customary evening meal in
Europe never corresponds to the yatha kalam (the time schedule for
digestion). After we eat an evening meal we soon go to bed, and that’s bad.
ि ि ि ै ी ि ि ि े ी ि
तत्र शािलषि कमु लावकिप लैणशशशरभश रादी ाहार ाणि◌ कृितलघू पि◌ मा ापे ीणि◌
भव ि◌ | तथ◌ा िप े ु ीरिवकृितितलमाषानूपौदकिपिशतादी ाहार ाणि◌ कृितगु पि◌
मा ामेवापे ◌े || ५ ||
Food that is easy or hard to digest

For foods such as shali (one kind of rice), shashtika (another kind of
rice), mudga (mung dal), lava (the meat of a bird that lives in sand
dunes – today called titar), kapinjala (the meat of a bird that is similar
to a European jay), ena (antelope meat), shasha (hare or rabbit meat),
sharabha (deer - venision), sambara (elk meat), etc., everything depends
on the amount, even though these foods are light.
The amount is crucial when it comes to foods prepared from flour,
sugar, milk, sesame seed, urid dal and the meat of animals that live in
mud or in water, as they are difficult to digest.
The lightness of food (laghu) is not just about its nature, but its amount. A
large amount of light food behaves just like heavy (guru) food. Heavy foods
are more difficult to digest, but when they are used in small quantities, they
behave like light food.
ै े े ं े ि ि ि ि ि
न चैवमु ◌े ◌े गु लाघवमकारण◌ं म ेत , लघूनि◌ हि◌ ाणि◌ वा वि गुणब लानि◌
भव ि◌ ; पृ ीसोमगुणब लानीतराणि◌ , त ात◌् गुणादपि◌ लघू ि स ु ण भावा दोषाणि◌
चो ेऽपि◌ सौिह ोपयु ानि◌ , गु णि◌ पुननाि स ु ण भावा सामा ात◌् , अत ाितमा ◌ं
दोषव ि◌ सौिह ोपयु ा त्र ायामाि बलात◌् ; सैष◌ा भव ि बलापेि ण◌ी मा ◌ा || ६ ||
Agnibala (digestive force)

By discussing this we do not want to create the erroneous impression
that it does not matter whether food is easy or hard to digest. In easily
digestible food what predominates is vayu and agni, while for hard- to-
digest food what predominates are prithvi and ap (jal - water). Given
that the easily digestible foods support digestion, they will never induce
any serious disorders even if a person eats them to satiety. On the other
hand, hard-to-digest foods, given their different characteristics, do not
support digestion and therefore cause serious disorders if a person eats
them to satiety and then does not perform any physical activity and
does not have the corresponding force of agni (digestion) to handle
them. The amount of food one should eat, therefore, is connected with
agnibala (digestive force).
Light food is automatically more rapidly digested, and that very process of
digestion produces more agni. Light food is digested perfectly. Agni is
enhanced as a result and is able to digest more food well. That is why after
light food what remains in the body is clarity and lightness. On the other
hand, heavy food does not promote the creation of more agni, so the
digestion does not function correctly after it is consumed. That is why
frequent consumption of heavy foods can lead to malnutrition of the tissues.
A vicious circle arises here. Such a person does not even recognize what
hunger is.
े े ं े ि ौि ौि ं ि े ि
न च नापे त◌े ◌ं ; ापे य◌ा च ि भागसौिह मधसौिह ◌ं व◌ा गु णामुपिद त◌े , लघूनामपि◌
च नाितसौिह म ेयु थम◌् || ७ ||
Hunger means agni – digestive fire.

It is not the case that food in and of itself is not significant in this
respect. In reality, when taking the characteristics of food products into
account, it is recommended to intake heavy food only up to one-third or
half of one’s digestive capacity so that it is possible to preserve the
correct force of agni. It is recommend to consume food until one feels
half-full. Small amounts of heavy food and big amounts of light food
behave the same way.
To preserve the perfect digestive force it is good to consume both heavy and
light food in an amount that will make the stomach only one-third or half
full. The characteristics of food are naturally essential, but even light
ingredients in a large quantity will act like food that is hard to digest. The
feeling of satiety is a matter of each individual’s estimation. We know the
feeling of “I can’t eat another bite” – of that amount of food, roughly half is
the dosage of food that will give us reserves and support the creation of
agni. The Czech saying "eat until half-full" is appropriate here.
Consumption of hard-to-digest food (guru dravya) is recommended only
until one is half-full. A small amount of either light or heavy food will
behave the same way in the digestive system.
ि ि ं ो ो ि ि
मा ाव शनमिशतमनुपहत्य कृित◌ं बलवणसुखायुष◌ा योजय ुपयो ारमव िमति◌ || ८ ||
Correct amount of food

Consuming food in the correct amount gives a person strength,
healthy-looking skin, and a happy life.
ि ि ं ि े ं
भव ि◌ चात्र - गुर◌ु िप मय◌ं त ा ु लान◌् पृथुकानपि◌ | न जात◌ु भु वान◌् खादे ा ा◌ं
खादे द्बुभुि त◌ः || ९ ||
Do not eat anything heavy after a meal

Here are the sutras: A person who has eaten a meal should never eat a
heavy preparation of flour, rice, or ground rice afterward. Even if the
person feels hunger after a meal, these foods should only be eaten in the
appropriate amounts.
Here what is being said is that sweet desserts should be an exceptional dish,
eaten to celebrate something, that only a minimum amount of them should
be used, and then only on special occasions. Even when a person is very
hungry and the digestive fire is strong, one should never eat so much that
one is completely full. That amount of food is never perfectly digested.
What is especially hard to digest is the combination of sugar, fat and flour
in classic Czech desserts.
ं ि ि ि ि े ौ ं ं ं ै ो ो े
व ूर◌ं शु शाकानि◌ शालूकानि◌ िबसानि◌ च | ना से ौरवा ां स◌ं कृश◌ं नैवोपयोजयेत◌् || १० ||
कूिचकां श्च िकलाटां श्च शौकर◌ं ग मािहष◌े | म ान◌् दधि◌ च माषां श्च यवकां श्च न शीलयेत◌् ||
११ ||
Hard to digest
One should never regularly eat dried meat, dried vegetables, or the
root (or stems or tubers) of the lotus, because these are all heavy. It is
forbidden to eat the meat of diseased animals. The following should not
be regularly consumed: Yogurt, cheese curds, dairy products, pork,
beef, buffalo meat, fish, black mung beans or “heavy” barley (a kind of
barley that can be easily husked).
These are all heavy foods and it is inappropriate to use them frequently or
even regularly. For our health it is beneficial to decide to eat food that is
light and appropriate for us, not to decide according to how food smells or
what kind of food is on offer. The human body is not created for the regular
daily intake of heavy food - this kind of food is burdensome to the body
when it is used in the long term. Fresh milk is easily digestible, but yogurt
is heavier, and butter and ghee are heavier still.
ि ि ं ै े ी ं ि ं े
षि का ािलमु ां श्च सै वामलक◌े यवान◌् | आ री ◌ं पय◌ः सिपजा ल◌ं मध◌ु चा सेत◌् || १२ ||
Foods recommended for regular use

A person should ordinarily eat rice, mung dal, rock salt, amalaki,
unhusked barley, rain water, milk, ghee and honey.
Foods that are appropriate for regular consumption are mung, milk, ghee,
honey, amalaki and the kind of barley that has a hard husk that cannot be
removed by threshing but must be soaked and then mechanically removed.
This barley is easily digestible.
ि ं ी ं े े ं ि ि ं
तच्च िन ◌ं यु ीत ा ◌ं येनानुवतत◌े | अजाताना◌ं िवकाराणामनु ि कर◌ं च यत◌् || १३ ||
Foodstuffs
A person should eat foodstuffs daily that are healthful and that
function to prevent future disorders (diseases).
The easiest prevention measure, the easiest way to preserve health, is the
daily use of healthful, light foodstuffs. Cereals (grains) should be a human
being’s main foodstuff. Milk, dairy products and meat are a basic foodstuff
that even a monkey can live on, and the fact that we eat vegetables causes
us various digestive problems – we are not wired to digest them, they are a
supplementary food. The main food in India is a chapatti, rice, ghee, yogurt,
and a small portion of steamed vegetables (sabdji). Here in Bohemia as
well, historically what was regularly eaten were cereal grains, pulses, and
potatoes (after they were introduced). Meat and other heavy foods were
rarely seen on the table. Yogins in India who live in caves cook once a
week. They bake a dense chapatti of flour in the ash from hot coals. They
let it bake until the edge is done, then they bury it in the ashes in the
fireplace, take it out the next day and eat it. They drink water with it. That’s
enough food for them. Yogins don’t travel in vehicles, they only move about
on foot. Whoever eats every day is not a yogin.
ं ी ि ि ि े े
अत ऊ ◌ं शरीरस्य कायम नािदकम◌् | थवृि मिभ ेत्य गुणत◌ः स व त◌े || १४ ||
Kajal
Other daily bodily routines include, e.g., the application of kajal,
rinsing the eyes, etc., and will be described in relation to the role they
play in maintaining health.
Kadjal – adding a black line to the eyes – is also a recommended daily
routine.
ौ ी ं ि ं ि ो ो े े े े
सौवीरम न◌ं िन ◌ं िहतम णो◌ः योजयेत◌् | प रा ेऽ रा ◌े व◌ा ावणाथ◌े रसा नम◌् || १५ ||
च ु ेजोमय◌ं तस्य िवशेषा ् ले त◌ो भयम◌् | तत◌ः े हर◌ं कर् म िहत◌ं े◌ः सादनम◌् || १६ ||
िदव◌ा तन्न यो ◌ं ने यो ी णम नम◌् | िवरे कदु बल◌ा ि रािद ◌ं ाप्य सीदति◌ || १७ ||
त ात◌् ा ◌ं िनशाया◌ं त◌ु ुवम निम त◌े | १८ |
Sauvira anjana
The useful eye procedure sauvira anjana - kajal should be applied daily
and rasanjana (rinsing the eyes with appropriate ingredients, e.g.,
rasoth) once a week (every five to eight days) to stimulate secretions
(tears). Vision is predominantly a matter of tejas and as such is
especially susceptible to being suppressed by kapha. For this reason,
measures aimed at reducing kapha are beneficial for cleansing the
sight. No penetrative eye procedures should be applied during the day,
because when the vision is weakened by tears, it can then be further
weakened by the sun (this applies to sunny days).
Anjana is the application of a preparation to the eyes. This is used during
eye procedures, e.g., kajal. We would never perform anjana during the
summer in the daytime when we are in harsh sunlight because these
preparations are tikshna and promote heat. The person must be kept in a
cool, dark environment.
ि ी ं ि ं ि ि
यथ◌ा हि◌ कनकादीना◌ं मिलना◌ं िविवधा नाम◌् || १८ ||
धौताना◌ं िनमल◌ा शु ैलचेलकचािदिभ◌ः | एव◌ं ने ेष◌ु म ानाम ना ोतनािदिभ◌ः || १९ ||
ि िनराकुल◌ा भाति◌ िनमल◌े नभसी दुवत◌् | २० ||
Rasanjan
Because it is certainly desirable, we use eye drops in order to promote
eye secretions only at night. Like various kinds of metals (gold, etc.)
which acquire the feature of purity by being washed with oil and
cleaned with a brush or cloth, etc., these eye drops brighten the gaze of
mortals so that it will be soft, without waste, and reminiscent of clear
moonlight.
Here what is emphasized is the importance of rasanjan. Using it brightens
the gaze so that it is like moonlight. Anjan is any preparation used in the
eyes, and kajal is just one of them, as various eye drops and oils are also
part of this. Kajal is soot. We fry herbs in ghee until they blacken and soot
is created. Other medicines to reduce kapha in the eyes include heating
ingredients, e.g., pepper or tripha. Their task is to support alochak pitt.
When there is enough alochak pitt in the eyes, these drops do not burn
when used. For people who wear glasses, a burning sensation will manifest
during the first use, but we needn’t concern ourselves about that. After
several days of regular use the pitt in the eyes balances and the burning
sensation disappears.
े ं ि ं ी ं े ं
हरे णुका◌ं ि यङ् गु◌ं च पृ ीका◌ं केशर◌ं नखम◌् || २० ||
ीवेर◌ं च न◌ं प ◌ं गेलोशीरप कम◌् | ामक◌ं मधुक◌ं मां स◌ी गु ु गु शकरम◌् || २१ ||
ोधोदु रा लो च◌ः शुभा◌ः | व ◌ं सजरस◌ं मु ◌ं शैलेय◌ं कमलो ल◌े || २२ ||
ीवे क◌ं श की◌ं च शुकबहमथापि◌ च | िप ◌ा िल े रे षीका◌ं ता◌ं वित◌ं यवसि भाम◌् || २३ ||
अङ् गु स ता◌ं कुयाद ाङ् गुलसमा◌ं िभषक◌् | शु ा◌ं िनगभा◌ं ता◌ं वित◌ं धूमने ािपता◌ं नर◌ः ||
२४ ||
ेहा ामि स ु ा◌ं िपबेत◌् ायोिगकी◌ं सुखाम◌् | २५ |
Production of dhumapanu, also called dhum

Harenuka, priyangu, prtvika, keshara, chandan, patra, tvak, ela (small
cardomom), ushira (vetivert,) padmaka (lemon grass), dhyamaka,
madhuka (yastimadhu), mamsi (also jatamansi), guggulu, aguru,
sharkara (sugarcane juice), bark of the banyan (njagrodha), udumbara
(ficus bark), ashvattha (pippalu bark), plaksha and lodhra, vanya,
sarjarasa (called ral), musta (nagarmotha), shaileya, kamala (lotos),
utpala (blue lotus), shriveshtaka (gandhviroza), shallaki and shukabarha
(shthauneyaka) – all of this should be ground up together. From these
ingredients we create a small amount of dough, from which we create a
hollow, small tube eight fingers long with a ferrule at one end
equivalent to the breadth of a thumb. We let this dry. We can produce
this hollow cavity by covering the stalk of a hollow reed with the dough
and letting it dry. You can also smoke this mixture using a pipe. You
can add some fat (ghee or lard) and the person should smoke it every
day to be happy.
Harenuka = haribera or also gandbala, prtvika is large black cardamom,
keshara = nag keshar or wild saffron, ushir is vetivert, padmaka is
gandatran (lemon grass), madhuka is yastimadhu, mamsi is jatamansi,
sharkara is sugarcane, the bark of nyagrodha is banyan bark, udumbara is
ficus bark, the bark of the ashvattha – pippal tree, saryarassa is ral, musta
is nagarmotha, shaileya, kamala is lotus, utpala is blue lotus (nilotpal),
shriveshtaka (gandviroza), shallaki. These ingredients are dried, ground,
mixed with water to make a small amount of porridge, rolled onto a stick,
left to dry, and a hollow little tube is created that is smoked like a cigarette.
To smoke this through a pipe we use a small ball of the dried dough and
inhale the smoke. This is the recipe for dhumapan. Literally translated it
means “swallowing smoke”.

ै ै ौ ै ि ं ै ैि ीं े
वसाघृतमधू ैयु यु ैवरौषधै◌ः || २५ || वित◌ं मधुरकै◌ः कृ ◌ा ैिहकी◌ं धूममाचरे त◌् | २६ |
Dhumapan against vat (lubractive smoking)
A person who needs lubracative smoking should add fat (lard, ghee or
beeswax) and herbs from the sweet group – jivak or rijbak – to the
material smoked.
Some people need sneha dhumapan (lubracative smoking) in order to
become lubricated. For the lubrication more of the guru ingredients (fats)
are used. In that case, the procedure increases kapha. We add fat (lard, ghee,
or beeswax) and the rijbak or jivak herbs (herbs from the sweet group).
े ोि ी ै ं ि ं ि े े
ेत◌ा ोित त◌ी चैव ह रताल◌ं मनःिशल◌ा || २६ || ग ा ागु प ा ◌ा धूम◌ं मूधिवरे चन◌े | २७ ||
Ingredients to clean the sinuses

In order to perform shirovirechan (sinus cleaning) or emptying of the
head cavities, a smoking solution should be used that is produced from
shveta, jotishmati, orpiment (mineral arsenic), harital, realgar (another
kind of arsenic) and aromatic substances such as aguru, teja patra and
other aromatic ingredients.
For shirovirechan (the procedure for cleansing the sinuses) the following
ingredients should be nasally inhaled: Shveta – aparajita, jotishmati - mal
kangni, kanghadi, orpiment (hartal), realgar (a variety of arsenic, mansil,
with an orange color). Aromatic ingredients such as aguru or teja patra are
added so it will smell good.
ौ ं ि ं ी े ौ
गौरव◌ं िशरस◌ः शूल◌ं पीनसाधावभेदक◌ौ || २७ ||
कणाि शूल◌ं कासश्च िह ा ास◌ौ गल ह◌ः | द दौब मा ाव◌ः ो ाणाि दोषज◌ः || २८ ||
पूित ाणा ग श्च द शूलमरोचक◌ः | हनुम ा ह◌ः क ू ◌ः ि मय◌ः पा ु त◌ा मुख◌े || २९ ||
े सेक◌ो वै य◌ं गलशु ुपिजि क◌ा | खािल ◌ं िप र ◌ं च केशाना◌ं पतन◌ं तथ◌ा || ३० ||
वथु ाितत ◌ा च बु े म होऽितिन त◌ा | धूमपानात◌् शा ि◌ बल◌ं भवति◌ चािधकम◌् || ३१ ||
िशरो हकपालानािम याणा◌ं रस्य च | न च वातकफा ान◌ो बिलनोऽ ू ज ुजा◌ः || ३२ ||
धूमव कपानस्य ाधय◌ः ु◌ः िशरोगता◌ः | ३३ ||
Indications for dhumapan

Smoke inhalation alleviates disorders such as heaviness of the head,
headache, chronic colds, hemicrania (pain on one side of the head, a
symptom of migraines), earache, eye ache, cough, hiccups, emphysema,
neck cramps, weak teeth, discharge due to disorders of the ears, nose
and eyes, foul-smelling odor from the ears and nose, toothache, chronic
anorexia, cramps of the jaw and the back of the neck, itching, worms,
paleness of the face, overproduction of saliva, vocal disorders,
tonsillitis, enlarged cervical disks, alopecia (balding), gray hair, hair
loss, sneezing, excessive drowsiness, insufficient functioning of the
intellect, oversleeping. Smoke inhalation increases the strength of the
hair, the skull, the sense organs and the voice. Moreover, a person who
practices smoke inhalation will not be afflicted by diseases in the area
above the collarbone even if he has a predominance of vat and kapha,
no matter how heavy he is.
Dhumapan is used for all of the diseases above. A person who smokes the
ingredients described will not be afflicted by a predominance of vat and
kapha above the collarbone.
ो े ौ ीि
योगपान◌े त ा ◌ौ काला◌ः स रकीितता◌ः || ३३ ||
वात े समु ेश◌ः काले ेष◌ु हि◌ ल त◌े | ा ◌ा भु ◌ा समु ख्य ु ◌ा द ाि घृष्य च |
नावना निन ा ◌े चा वान◌् धूमप◌ो भवेत◌् | तथ◌ा वातकफा ान◌ो न भव ू ज ुजा◌ः || ३५ ||
रोगा स्य त◌ु पेया◌ः ुरापाना य य◌ः | ३६ |
Dhumapan technique
One should smoke after bathing, after eating, after vomiting, after
sneezing, after brushing one’s teeth, after inhaling substances through
the nose, after using eye drops and after sleep. This way the parts of the
body above the jatru (from the neck up) will not fall ill and vat and
kaph will not predominate there. When inhaling the smoke, do so in
three sets of three puffs, or nine inhalations (apan), and in between
there should be a few normal breaths without smoke. The inhalations
should occur nine times with a pause after each one.
There are eight times appropriate for using this procedure. Shushrut even
writes that there are 12 appropriate times. Smoke inhalation should be
performed after vomiting, after brushing one’s teeth, after eye procedures
and after sleep. Thanks to this procedure, vat-kaph illnesses from the neck
up will not arise. The smoke inhalation should be performed in three sets of
three inhalations. Between each inhalation, of which there are nine, there
should be a few breaths without smoke.
ं ि ी े
पर◌ं ि कालपाय◌ी ाद ◌ः कालेष◌ु बु मान◌् || ३६ ||
Frequency of smoke inhalation

During the day a wise person should smoke twice as part of the daily
regimen, once for the lubricative effect and three or four times for the
elimination effect.
ो े ैि े े ं ै े ं ि ि े े ं ं ि
योग◌े , ैिहक◌े ेक◌ं , वैरे ◌ं ि चतु◌ः िपबेत◌् | े यसंशु लघु ◌ं िशरस◌ः शम◌ः || ३७ ||
यथे रताना◌ं दोषाणा◌ं स ीतस्य ल णम◌् | ३८ |
Signs of correct smoke inhalation

When smoke is inhaled correctly the heart is calm, the throat and the
sensory organs are cleansed, the head is cleansed and the doshas are
calmed.
ि ं ि ं ि ो े ि ी
बािधयमा मूक ◌ं र िप ◌ं िशरो मम◌् || ३८ || अकाल◌े चाितपीतश्च धूम◌ः कुयादु प वान◌् |
Complications with over-smoking and inappropriate smoking

Over-smoking and inappropriate smoking cause complications like loss
of hearing, of sight and of one’s voice, internal bleeding, and vertigo.
े ं ि ं
त े ◌ं सिपष◌ः पान◌ं नावना नतपणम◌् || ३९ ||
ैिहक◌ं धूमज◌े दोष◌े वायु◌ः िप ानुग◌ो यदि◌ | शीत◌ं त◌ु र िप ◌े ा ् ले िप ◌े
िव णम◌् || ४० ||
Addressing complications caused by over-smoking and inappropriate

smoking
Complications of smoking can be of a vat, pitt, or kaph nature. When,
during the dhumapan procedure, vat combines with pitt, what is used is
snehika (sneha yukta), i.e., ingredients of an oily nature, such as ghee
and eyewash and nasya with oily ingredients. When there is raktpitt in
the blood, when pitt is elevated in the blood, cooling procedures are
used. If kaf increases (kaf-pitt, or pitt-kaf), procedures involving
dehydrating ingredients are used.
ं ि ो े ं ि ि ि ि े ं े ि
पर◌ं त◌ः व ामि◌ धूम◌ो येषा◌ं िवगिहत◌ः | न िव र ◌ः िपबेद्धूम◌ं न कृत◌े ब कमणि◌ ||
४१ ||
न र ◌ी न िवषेणात◌ो न शोचन्न च गिभण◌ी | न म◌े न मद◌े नाम◌े न िप ◌े न जागर◌े ||
४२ ||
न मू ा मतृ ास◌ु न ीण◌े नापि◌ च त◌े | न म दु ◌े पी ◌ा च न ेह◌ं न च माि कम◌् ||
४३ ||
धूम◌ं न भु ◌ा द ◌ा च न ◌ः ु द् ध एव च | न तालुशोष◌े ितिमर◌े िशर िभिहत◌े न च ||
४४ ||
न शङ् खक◌े न रोिह ा◌ं न मेह◌े न मदा य◌े | एष◌ु धूममकालेष◌ु मोहात◌् िपबति◌ य◌ो नर◌ः ||
४५ ||
रोगा स्य वध ◌े दा ण◌ा धूमिव मात◌् | ४६ ||
Contraindications for smoke inhalation

Now I will discuss those for whom smoke inhalation is contraindicated.
A person should not smoke after undergoing purgation, an enema, or if
bleeding, or if suffering from poison, anxiety, or if she is pregnant,
tired, or has lost consciousness, if she has increased amas, or increased
pitt, if she suffers from insomnia, fainting spells, vertigo, thirst, weight
loss or has suffered an injury. Smoke inhalation should also not occur
after drinking wine, milk, consuming fatty food and honey, or dishes
with curd cheese; if the person suffers from behaving crudely or with
anger, has a dry palate, vision problems, shankhak (head injury),
temporary head disorders, rohini (bleeding), prameha (outflow –
overflow from a dhatu, e.g., during diabetes), euphoria, mania and/or
alcoholism. If a person in these states inhales smoke out of neglect at an
inappropriate time, these disorders will seriously further deteriorate.
We will explain some of these contraindications: Shankhak is a blow to the
temple, rohini is bleeding, prameha is discharge through a bodily opening.
Pra means “away”, meha means “to flow”, so prameha means outflow or
overflow. A great sense of euphoria, mania, diabetes, and several other
diseases also contraindicate smoke inhalation.
ो ि े ो े ि ो ि ं े
धूमयो ◌ः िपबे ोष◌े िशरो ाणाि सं य◌े || ४६ ||
ाणेना ेन क थ◌े मुखेन ाणप◌ो वमेत◌् | आ ेन धूमकवलान◌् िपबन◌् ाणेन नो मेत◌् || ४७ ||
ितलोम◌ं गत◌ो ाश◌ु धूम◌ो िहं ा ि◌ च ुष◌ी | ४८ ||
Smoking technique
A person for whom smoking is appropriate should inhale smoke
through the nostrils in order to eliminate disorders in the head area.
Should the person have neck difficulties, the smoke should be inhaled
through the mouth. When smoking through the nostrils the person
should exhale the smoke through the mouth, but when smoking
through the mouth the person should not exhale through the nostrils,
because that has a harmful impact on the eyes.
े ि ि े ं ि ै ं
ऋ च ु ेता◌ः सूपिव पययम◌् || ४८ || िपबे ◌ं िपधायैक◌ं नासय◌ा धूममा वान◌् | ४९ |
Nadishodhana and nasal procedure

The person should inhale through one nostril while stopping up the
other, in three sets of three breaths. The person should inhale the
smoke prudently while in a comfortable sitting position with an upright
torso, relaxed eyes and concentrated mind.
When inhaling smoke we must sit upright with a relaxed gaze, without
tension. Prior to performing the nasal smoke inhalation procedure it is
necessary to check to make sure both nostrils function (nadi). If they do not,
the nadi must first be harmonized (through nadi shodhana) and then you
can begin the procedure. No nasal procedure should ever be performed
unless both of the nadi are open.
ि ि ं े ं ीि ि े े
चतुिवशितक◌ं ने ◌ं ाङ् गुलीिभिवरे चन◌े || ४९ ||
Pipe size according to type of smoking

A pipe should be 24 fingers long (measured by the fingers of the
smoker) for elimination purposes, 32 fingers long for lubricative
smoking, and 36 fingers long for ordinary smoking.
In Ayurveda objects are generally measured using the anguli unit of
measurement, and the basic unit of measurement is the width of a palm
across where it intersects with the fingers (but not including the thumb).
That is why these dimensions are just given for orientation and will be
different for each individual depending on his constitution.
ि ं ं े े ो े ि े ि ो ि ं ो ि
ाि ंशदङ् गुल◌ं ेह◌े योगेऽ धिम त◌े | ऋज◌ु ि कोषाफिलत◌ं कोला मािणतम◌् || ५० ||
ब ने सम ◌ं धूमने ◌ं श त◌े | ५१ |
Making a pipe to order

A pipe should be straight and made out of gold, copper or silver. It
should have three chambers and a mouthpiece.
A pipe for medicinal smoke inhalation should have three chambers in which
the smoke cools, one at the bottom, a second in the middle and a third on
top. In the bottom chamber there is water, in the upper chamber the herbs,
and in the central chamber a hose is fixed with a mouthpiece at the end
made of gold, copper or silver. The hole in the nozzle should have a
diameter of 5-6 mm, similar to the funnel used for the eye procedure basti.
ि ि ो ी े ं े ो ि ेि
दू राि िनगत◌ः पव ◌ो नाडीतनूकृत◌ः || ५१ || ने य◌ं बाधत◌े धूम◌ो मा ाकालिनषेिवत◌ः | ५२ |
Correct smoke inhalation

Smoke that travels over a distance interrupted by nodules, modulated
by the length of the pipe stem and used in the correct amount and at
the right time, will not disturb the sense organs.
By “nodules” what is meant here are the chambers.
|| Volume 1., Chapter 5., Sutra 52-56a ||
ो ि ं े
यद◌ा चोरश्च क श्च िशरश्च लघुता◌ं जेत◌् || ५२ ||
कफश्च तनुता◌ं ा ◌ः सुपीत◌ं धूममािदशेत◌् | अिवशु ◌ः र◌ो यस्य क श्च सकफ◌ो भवेत◌्
|| ५३ ||
िमत◌ो म क ैवमपीत◌ं धूममािदशेत◌् | ताल◌ु मूध◌ा च क श्च शु त◌े प रत त◌े || ५४ ||
तृ त◌े मु त◌े ज ◌ू र ◌ं च वतेऽिधकम◌् | िशरश्च मतेऽ थ◌ं मू ◌ा चा ोपजायत◌े || ५५ ||
इ या ुपत ◌े धूमेऽ थ◌ं िनषेिवत◌े | ५६ |
Signs of incorrect smoke inhalation

It is said that smoke inhalation has been performed correctly when in
the chest, throat and head you have a feeling of lightness and kaph is
dispersed. During incorrect smoke inhalation the head stops being
clear, the throat is full of kaph and the head is cold and heavy. In a case
of over-smoking the roof of the mouth is dried, as are the head and
throat, with a feeling of heat, the person is thirsty and weak, bleeding
increases, and strong vertigo appears, as do fainting spells and
dysfunction of the sense organs.
|| Volume 1., Chapter 5., Sutra 56b-62 ||
े ै ं े ि े
वष◌े वषऽणुतैल◌ं च कालेष◌ु ि ष◌ु न◌ा चरे त◌् || ५६ ||
ावृट्शर स ेष◌ु गतमेघ◌े नभ ल◌े | न कर् म यथाकाल◌ं य◌ो यथो ◌ं िनषेवत◌े || ५७ ||
न तस्य च ुर्न ाण◌ं न ो मुपह त◌े | न ु◌ः ेत◌ा न किपला◌ः केशा◌ः ूणि◌ व◌ा पुन◌ः ||
५८ ||
न च केशा◌ः मु ◌े वध ◌े च िवशेषत◌ः | म ा ◌ः िशरःशूलमिदत◌ं हनुसङ् ह◌ः || ५९ ||
पीनसाधावभेद◌ौ च िशरःक श्च शा ति◌ | िसरा◌ः िशरःकपालाना◌ं स य◌ः ायुक रा◌ः || ६० ||
नावन ीिणता ास्य लभ ेऽ िधक◌ं बलम◌् | मुख◌ं स ोपिचत◌ं र◌ः ि ◌ः थर◌ो महान◌् ||
६१ ||
सव याणा◌ं वैम ◌ं बल◌ं भवति◌ चािधकम◌् | न चास्य रोगा◌ः सहस◌ा भव ू ज ुजा◌ः || ६२ ||
जीयत ो मा े ष◌ु जर◌ा न लभत◌े बलम◌् | ६३ |
Anutaila
Every year in the autumn and then in the spring, on a day without a
cloud in the sky, one should apply anutaila (nasal oil) three times. One
who correctly applies it as described at the appropriate time will not
suffer afflictions of the vision, sense of smell or hearing, will not suffer
gray or white hair or facial hair, and will not suffer hair loss – rather,
there will be a luxuriant growth of hair. Stiffness of the neck vertebrae,
headaches, facial paralysis, cramping of the jaw muscles, chronic cold,
migraines and head tremors will be alleviated. The blood vessels, joints,
ligaments and tendons of the skull will increase in strength after being
saturated with the aid of inhaling the oil. The face will be more cheerful
and will look better. The voice will be more melodic, stable and serious.
This procedure prevents afflictions of the sensory organs and
strengthens them. Such a person will not be afflicted with difficulties
above the collarbone even in old age. Using the anutaila procedure
protects the head from the influences of aging to an advanced age.
This procedure is performed in India during the autumn and spring rains in
warm weather when the sky is clear. In European conditions the same
climate does not exist, but just like in India, our head and vascular system
are affected by cool, windy weather and the inhalation of dry air, and oil
procedures are effective against the influence of aging, which manifests
itself through increased vat in the head region. The anutaila recipe is very
complicated, but for reducing vat what can also be successfully used is
nasya made out of sesame oil or herbal oil and ghee. This procedure is
traditionally used as a component of the everyday routine. When there is
bleeding one can recognize whether the problem is a vat or pitt problem
according to the color of the blood. The vat blood will be darker and thicker
while the pitt blood will be redder and thinner.
ी ं ं
च नागु ण◌ी प ◌ं दाव धुक◌ं बलाम◌् || ६३ ||
पौ रीक◌ं सू ैला◌ं िवड ◌ं िब मु लम◌् | ीबेरमभय◌ं व ◌ं ङ् मु ◌ं सा रवा◌ं थराम◌् ||
६४ ||
जीव ी◌ं पृि पण ◌ं च सुरदार◌ु शतावरीम◌् | हरे णु◌ं बृहती◌ं ा ी◌ं सुरभी◌ं प केशरम◌् || ६५ ||
िवपाचये तगुण◌े माहे ◌े िवमलेऽ सि◌ | तैला शगुण◌ं शेष◌ं कषायमवतारयेत◌् || ६६ ||
तेन तैल◌ं कषायेण दशकृ ◌ो िवपाचयेत◌् | अथास्य दशम◌े पाक◌े समां श◌ं छागल◌ं पय◌ः || ६७ ||
द ादे षोऽणुतैलस्य नावनीयस्य संिविध◌ः | अस्य मा ा◌ं यु ीत तैल ाधपलो ताम◌् || ६८ ||
ि ो मा स्य िपचुन◌ा नावनै िभ◌ः | हा हाच्च स ाहमेतत◌् कर् म समाचरे त◌् || ६९ ||
िनवातो समाचार◌ी िहताश◌ी िनयते य◌ः | तैलमेत दोष िम याणा◌ं बल दम◌् || ७० ||
यु ान◌ो यथाकाल◌ं यथो ान ुत◌े गुणान◌् | ७१ ||
Recipe for anutaila

We prepare anutaila from chandana, aguru, patra (tej patra),
daruharidra (bark), madhuka - yastimadhu, bala, paundarika, suksma
ela (small cardamom), vidanga, bilva, utpala, hribera, ushira, kaivarta,
musta, shariva (anant mul), shalaparni, jivanti, prshniparni, devadaru,
shatavari, harenu, brhati, kantakari, rasna, padmakeshara (pistils from
the blossom of the lotus) – these medicines (dried herbs) can be boiled
in mahendrajal (this is “water from the sky” or rainwater, which today
is called distilled water). A mixture is made of an equal amount of each
herb. To this overall amount of herbs we add 100 times more
mahendrajal (rainwater) and it is boiled down until reduced to one-
tenth of the starting volume. After straining, the same amount of goat’s
milk is added to it and then boiled until the milk has boiled off. This is
the preparation of anutaila for inhalation through the nose. This oil
should be used in an amount of half a "pala" (20 ml). After oiling and
inhaling steam into the sinuses, the nasal oil – nasya taila should be
applied two to three times weekly (it’s possible to use a cotton ball for
this). The person should spend time during the procedure in a warm
room without a draft, eat proper food, and control the sense organs.
Through the appropriate timing and correct use of this oil, which
destroys the tridosha (disorders of the three doshas) and gives strength
to the sense organs, at the appropriate time you will soon acquire the
effects described here (in verse 60 above).
The recipe for anutail – nasya: Patra is tejpatra (curry leaves), madhuka is
yastimadhu, prapaundarika (paundaríka), utpala is nilotpal, kaivarta is
banyan, shariva is anant mul, harenu is harenuka, brhati is big kateri,
padmakeshara is lotus saffron, the pistils of the lotus flower. The herbs are
used dried and crumbled and can be put in water. Purified rainwater means
water collected before it touches the ground. Today what is used is distilled
water. This is boiled according to a recipe in the ras shastra, the herb is
used in a ratio of 1:16 and boiled with distilled water, and once it has
reduced so that one-fourth of the original amount remains, it is strained, 10
times the amount of oil is added to it, and then they are boiled together.
When the water boils off, the same amount of fresh, full-fat goat’s milk is
added, boiled until the milk boils off, and what remains at the bottom of the
pan is a caramelized curd, a ghee made from curd which is then combined
with oil. We pour this mixture together and we have nasya. If we do not
have goat’s milk available, then we boil a ghee made from sesame oil.
ोि ं ौ ौ ि
आपोिथता ◌ं ◌ौ काल◌ौ कषायकटु ित कम◌् || ७१ ||
भ ये पवन◌ं द मां सा बाधयन◌् | िनह ि◌ ग ◌ं वैर ◌ं िज ाद ा ज◌ं मलम◌् || ७२ ||
िन ृ ष्य िचमाध ◌े स ◌ो द िवशोधनम◌् | कर करवीराकमालतीककुभासना◌ः || ७३ ||
श ◌े द पवन◌े य◌े चा ेवंिवध◌ा ु मा◌ः | सुवण ता ाणि◌ पुरीितमयानि◌ च || ७४ ||
िज ािनलखनानि◌ ुरती णा नृजूनि◌ च | िज ामूलगत◌ं यच्च मलमु ासरोधि◌ च || ७५ ||
दौग ◌ं भजत◌े तेन त ा ा◌ं िविनिलखेत◌् | ७६ |
Cleaning the oral cavity

Everyone should perform an astringent, bitter, pungent teeth cleaning
(with a brush made from a twig) using the crushed upper end of the
brush twice a day without harming the gums. By cleaning the teeth one
eliminates (saprogenic) odor, revives the taste buds, removes the
coating from the tongue, and brings instant gratification to the mouth
and teeth. Karanja, karavira, arka, jati, kakubha, asana and similar
plants are recommended to use for a toothbrush. A tongue scraper
should be made from gold, silver, copper, tin or brass. It should be
curved and not sharp. The impurities that accumulate at the base of the
tongue impede breathing and create a putrid odor and should be
scraped away from the tongue.
This describes how to make a toothbrush with the above-described
characteristics. Yati is jasmine, asan is vijayasar, kakubha is arjun; in
Europe what can be used is a twig from a walnut tree.
े ै ि ौ ि
धाया ा ेन वैश िचसौग िम त◌ा || ७६ ||
जातीकटु कपूगाना◌ं लव स्य फलानि◌ च | क ोलस्य फल◌ं प ◌ं ता ूलस्य शुभ◌ं तथ◌ा |
तथ◌ा कपूरिनयास◌ः सू ैलाया◌ः फलानि◌ च || ७७ ||
For a feeling of freshness

For a pleasant feeling in the mouth, cleanness and freshness of breath,
it is recommended to keep the fruit of the jati (nutmeg spice), katuka
(lata kasturi), puga (betel nut) and lavanga (clove); kakkola (fruit of the
cedrchini), tambula (the beneficial leaves of the betel), karpura
(camphor) and choti ilajchi (fruits of the lesser cardamom) in the
mouth.
This mixture is chewed after eating a meal in order to renew a pleasant
feeling in the mouth. In Europe what is offered after a meal is coffee and
dessert, but here what is offered is betel leaf with many admixtures.
ो ं ं ो ं े ि
ह ोबल◌ं रबल◌ं वदनोपचय◌ः पर◌ः | ात◌् पर◌ं च रस ानम ◌े च िच म◌ा || ७८ ||
न चास्य क शोष◌ः ा ौ यो◌ः ु टना यम◌् | न च द ा◌ः य◌ं या ि◌ ढमूल◌ा भव ि◌
च || ७९ ||
न शू ◌े न चा ेन ◌े भ य ि◌ च | परानपि◌ खरान◌् भ ां ैलग ू षधारणात◌् || ८० ||
Gandusha – swishing oil in the mouth

Gandusha (gargling or swishing oil in the mouth) strengthens the jaw
and voice, affects the face positively, and facilitates perception of the
smell and taste of food. Whoever practices gandusha will not suffer
from dryness of the throat and will not have cracked lips or
deteriorating teeth, which will firm up. The teeth will not ache and will
not be sensitive to acid; they will be able to bite through the hardest
food.
Gandusha is a technique in which we take 20-30 ml of oil (the best is pure
sesame oil) and swish it in the mouth from one side to the other until the oil
becomes “milk”. Should the throat be sore, we add turmeric to the oil, and
should the throat be full of mucous we add black salt and turmeric. This is a
miraculous method for people who suffer from problems with their gums
and teeth, including paradentosis.
ि ं े ि ि ं े ि ं ि ं े ि
िन ◌ं ेहा िशरस◌ः िशरःशूल◌ं न जायत◌े | न खािल ◌ं न पािल ◌ं न केशा◌ः पत ि◌ च || ८१ ||
बल◌ं िशरःकपालाना◌ं िवशेषेणािभवधत◌े | ढमूलाश्च दीघाश्च कृ ा◌ः केश◌ा भव ि◌ च || ८२ ||
इ याणि◌ सीद ि◌ सु वति◌ चाननम◌् | िन ालाभ◌ः सुख◌ं च ा ू ि◌ तैलिनषेवणात◌् || ८३ ||
Usefulness of rubbing the head with oil

Whoever oils his head daily will not suffer from headache, baldness,
gray hair or hair loss. Regularly rubbing oil into the scalp in particular
strengthens the skull, the hair roots, extends the hair and gives it a
dark coloring, stimulates the sense organs and gives the face a pleasant
polish. In addition it supports health, sleep, and a feeling of happiness.
The choice of oil depends on the skin type and its dosh. In addition, the
choice of oil must be affected by the dosh of the time of year. In the
summer it is coconut oil, during a neutral time of year it is sesame oil,
during the winter it is mustard oil, etc. For people suffering from pitt
problems, santal or brahmi is added. For damaged skin where the bhrajak
pitt is disrupted, bhringaraj is added. For weak hair roots, jatamansi is
added. Today there is a problem with this, because people do not like the
feeling of greasy hair. On the contrary, dry hair is in demand. We can
prepare hair oil at home. It’s good to have the individual ingredients
available separately so everyone can choose what corresponds to their
needs. The oil is applied after washing and drying the hair. It must be
applied to the scalp, not just to the hair.
ो ो ो ै ि ि ं ि ं
न कणरोग◌ा वातो ◌ा न म ाहनुसङ् ह◌ः | नो ै◌ः ुितर् न बािधय◌ं ाि ◌ं कणतपणात◌् || ८४ ||
Oil in the ears – karnapurna (dripping oil into the ears)

Daily drops of oil into the ears prevent vata diseases of the ears,
stiffness of the jaw and neck, gradual hearing loss and deafness.
Karna-purna means filling the ears, and what we fill the ears with is karna-
taila (oil for the ears), just as nasya-taila is used in the nose. For ordinary
oiling of the ears what is appropriate is sesame oil. For vat problems we use
mustard oil with garlic; on the other hand, if there is inflammation, we use
coconut oil. Clove oil is used here only in an absolutely clearly indicated
case, otherwise it can cause problems. There is a general tendency for
earwax to accumulate in the ears. Especially when the mamsa dhatu is not
in order in the body, then the earwax is not of good quality, but instead is
like solid Vaseline – it cannot be easily removed from the skin and has a
tendency to stick there. When we attempt to remove this kind of earwax, the
ear canal bleeds. Dripping oil into the ears aids us in removing this wax.
े े ि े ो
ेहा ा थ◌ा कु र् म ेहिवमदनात◌् | भव ुपा ाद श्च ढ◌ः ेशसह◌ो यथ◌ा || ८५ ||
तथ◌ा शरीरम ाद् ढ◌ं सु क◌् च जायत◌े | शा मा ताबाध◌ं ेश ायामसंसहम◌् || ८६ ||
Abhyang
Just as a vessel is sealed by being brushed with oil, just as the shaft of a
wheel becomes resistant to shocks, so the skin is also firmed when it is
rubbed and smeared with oil.
Massage with oil gives the body firmness, soft skin, eliminates vata
disorders and supports endurance during exercise and exertion.
The example of the vessel refers to what used to be done with ceramic
dishes to make them resistant. Wood that is coated with oil becomes
similarly firm (for example, railway ties). When applying the oil, three
techniques are used: Sneha abhyanga (basting with oil), sheka (warming
the skin with heated oil – like, e.g., in kayasheka), or sneha-vahan (rubbing
with oil).
े ि ो ं ि ं ी े
शनेऽ िधक◌ो वायु◌ः शन◌ं च गाि तम◌् | श्च परम ा ◌ं शीलये र◌ः || ८७ ||
Recommended for vata types

Vayu predominates in the organ of touch, which is located in the skin.
Oil massage has a positive influence on the skin and is therefore
appropriate to use regularly.
This is recommended as a regular procedure for vat constitution in
particular. If the vat is increased in the body, then regularly basting the skin
with oil will help. Other cosmetics like creams, gels, etc. are no substitute
for sneha-abhyanga.
ि ि ं ेि ि ं े ं ि ि
न चािभघातािभहत◌ं गा म सेिवन◌ः | िवकार◌ं भजतेऽ थ◌ं बलकमणि◌ व◌ा िचत◌् || ८८ ||
सु श पिचता श्च बलवान◌् ि यदशन◌ः | भव िन ा रोऽ जर एव च || ८९ ||
Effect of oil massage

Whoever regularly undergoes oil massage will have a body resistant to
accidental injury or demanding work. After daily massage the body is
pleasant to the touch, becomes slimmer and stronger, increases in
charm and will be less subject to the influence of aging.
When the skin is not in order, then ama accumulates beneath it and deforms
the external form of the body. For example, older people of kapha
constitution have skin that hangs from them and the body takes on an
unnatural shape. If abhyanga is applied in this case, the function of the skin
improves and so does the function of the sub-derma. Subsequently the
appearance and shape of the body is adjusted.
ं ौ ं ो ो ि ि े
खर ◌ं त◌ा रौ ◌ं म◌ः सु श्च पादयो◌ः | सद् य एवोपशा ि◌ पादा िनषेवणात◌् || ९० ||
जायत◌े सौकुमाय◌ं च बल◌ं थैय◌ं च पादयो◌ः | ि ◌ः साद◌ं लभत◌े मा त ोपशा ति◌ || ९१ ||
न च ाद् गृ सीवात◌ः पादयो◌ः ु टन◌ं न च | न िसरा ायुस ोच◌ः पादा े न पादयो◌ः || ९२ ||
Foot massage
Massage of the feet from the ankle downward rapidly alleviates fatigue,
numbness, roughness, stiffness and toughness. In addition, it adds
softness, brightens the eye, increases self-confidence and the solidity
and strength of the feet, and soothes vata. By massaging the feet with oil
one prevents constriction of the blood vessels, cracking of the skin,
sciatica, and shortening of the ligaments.
Massage of the soles of the feet is padabhyanga. All of the channels end in
the soles of the feet, the entire body is connected to them. In the system of
traditional Chinese medicine, reflex massage of the soles of the feet is based
on this fact. Through massage overall fatigue is eliminated and the nadis
and marmas, etc., are affected. Massaging the soles of the feet also bolsters
self-confidence. Massage can be performed with the hands but also with a
metal object. Bronze (like that used in Tibetan bowls) represents the
equivalent of sapta-dhattu and a massage with this metal bolsters the entire
nerve system.
ौ ं ौ ं ं ं ो े ी ं ि ी
दौग ◌ं गौरव◌ं त ा◌ं क ू ◌ं मलमरोचकम◌् | ेदबीभ ता◌ं ह ि◌ शरीरप रमाजनम◌् || ९३ ||
Effects of abhyang before bathing

Regularly rubbing the body with oil before bathing removes dirt,
reduces drowsiness, heaviness, itching, loss of appetite, odor and
perspiration.
For people suffering from excessive perspiration it is appropriate to perform
abhyanga by rubbing the entire body. First the body is lubricated by
rubbing it with oil and then the person bathes or showers in water without
using soap (in winter using hot water, in summer using cold water).
ि ं ं े ी ं ो ं
पिव ◌ं वृ मायु ◌ं म ेदमलापहम◌् | शरीरबलस ान◌ं ानमोज र◌ं परम◌् || ९४ ||
Effects of bathing
Bathing cleanses, has aphrodisiac effects, supports life, relieves fatigue,
removes dirt and perspiration, gives the body strength, and supports
ojas.
Shushrut also says of bathing that it is appropriate for people suffering from
problems falling asleep, insomnia (anidra), burning sensations, fatigue,
excessive perspiration, itching, excessive thirst and drowsiness. Bathing
calms the senses, bolsters jataragni and increases virya. It gives the body
polish and a feeling of happiness.
ं ी ं ी ं ं ि
का ◌ं यश मायु मल ी ◌ं हषणम◌् | ीमत◌् पा रषद◌ं श ◌ं िनमला रधारणम◌् || ९५ ||
The wearing of cotton clothing

Wearing cotton clothing increases one’s glamor, length of life and
prestige; protects against adverse influences; and creates pleasure, a
positive outlook, and the capacity to participate in a community.
This is not just about the cleanliness of one’s clothing, but about it feeling
soft, like clothing from natural cotton does. Such clothing behaves like a
part of one’s body, like another layer of skin. From this perspective clothing
from synthetic fibers is completely inappropriate. One even wears
something cotton beneath a garment of silk.
ं ौ ं ं ि ौ ी ं ि े
वृ ◌ं सौग मायु ◌ं का ◌ं पुि बल दम◌् | सौमन मल ी ◌ं ग मा िनषेवणम◌् || ९६ ||
Fragrance and decoration

Natural fragrances like saffron, sandalwood and fragrant flowers
contribute beauty and a feeling of fullness, long life and strength. They
calm the mind and reduce feelings of poverty.
Fragrances generally play a big role in one’s state of mind. This is not just
about the social perspective. During rituals certain fragrances are used
(even in Europe, e.g., incense in church) which create a certain atmosphere.
During meditation, for example, this helps with self-realization. Fragrances
should not be used lightly. A given fragrance should remain exclusive to a
given activity and environment or space, and then it will aid and facilitate
whatever we do. Fragrances, therefore, must be used with respect.
ं ं ी ं ो ं
ध ◌ं म मायु ◌ं ीम सनसूदनम◌् | हषण◌ं का मोज ◌ं र ाभरणधारणम◌् || ९७ ||
Rare jewels – gems and semi-precious stones

The wearing of rare jewels and decorations supports health, positive
influences, long life and prosperity; it wards off unhappiness and
supports satisfaction, attractiveness and ojas.
Ayurveda recommends the wearing of gems, semi-precious stones and
precious metals. These give one a certain awareness. However, the wearing
of a metal or a stone is not to be taken lightly. It is always preceded by a
certain ritual and commitment (sankalpa). If wearing the precious stone
reminds me of something, e.g., if I want to achieve something, acquire
learning, calm down, etc., then wearing items connected to that will aid me
in reaching a certain aim, in achieving my sankalpa.
े ं ि ी ि ो ं ौ ी
मे ◌ं पिव मायु मल ीकिलनाशनम◌् | पादयोमलमागाणा◌ं शौचाधानमभी णश◌ः || ९८ ||
Beneficial effect of cleansing

Regular cleansing of the feet and the evacuation openings of the body
supports intelligence, purity and long life and eliminates adverse
influences and dirt.
ौि ं ं ि ि े ी ं ं
पौि क◌ं वृ मायु ◌ं शुचि◌ पिवराजनम◌् | केश ुनखादीना◌ं क न◌ं स साधनम◌् || ९९ ||
Care for the hair, beard and nails

Trimming the hair, beard, mustache and nails and taking care of one’s
hairstyle has supportive, aphrodisiac effects, lengthens life, guarantees
purity and beauty.
Shushrut adds that the hair should be brushed, as that supports cleansing the
hair of parasites. Yogins make dreadlocks and cover them with the milk of
the banyan tree. Yogins do not go bald. They live in an environment of
protection, they have no need for protection, they think about nothing, solve
no problems, and their hair follicles stay in place. When a person thinks
more, the hair tends to fall out because the head is too “hot” and the hair
follicles relax.
ं ि ं ो ं ं ं
च ु ◌ं शनिहत◌ं पादयो सनापहम◌् | ब ◌ं परा मसुख◌ं वृ ◌ं पाद धारणम◌् || १०० ||
Shoes as protection
Walking in shoes benefits the vision and the sense of touch, prevents
foot injury and gives one strength, facilitating displays of energy and
libido.
Ayurveda recommends wearing shoes that protect one from cold and
insulate the feet. On the soles of the feet there are marmas and they can be
harmed through permanent stimulation and extreme temperatures. That is
why Ayurveda recommends wearing shoes, especially if it is very cold or if
the ground is very hot (as asphalt can be).
ई े ं ं ि ो ं े
ईते◌ः शमन◌ं ब ◌ं गु ावरणश रम◌् | घमािनलरजो ु ◌ं छ धारणमु त◌े || १०१ ||
Umbrella as protection
Using an umbrella mitigates the vagaries of the weather, gives one
strength, covers one, contributes to contentment and protects one from
the sun, the wind, dust and rain.
ि ं ं ि ं ं
लत◌ः स ित ान◌ं श ूणा◌ं च िनषूदनम◌् | अव नमायु ◌ं भय ◌ं द धारणम◌् || १०२ ||
Walking stick
Using a walking stick provides you with something to lean on to
prevent falls and something with which to deter an adversary. It gives
you strength and a long life and rids you of fear.
One who lives in a jungle and carries a walking stick is not afraid of
animals. The feeling that you have wood in your hand will prevent animals
from attacking. Ayurveda recommends doing anything that gives you a
feeling of safety. Today it might not be important to have a walking stick,
but pepper spray in your purse.
ी े े ी ी े ी े ि ो े
नगर◌ी नगर ेव रथ ेव रथ◌ी यथ◌ा | शरीरस्य मेधाव◌ी कृ े विहत◌ो भवेत◌् || १०३ ||
A wise person takes care of the body

Just like a municipal administrator makes sure to fulfill his obligations
and a charioteer makes sure his vehicle is in good condition, a wise
person should take good care of the body.
ि ि े े े ि ोि ं ै े ं े
भवति◌ चात्र - वृ ुपायाि षेवेत य◌े ुधमािवरोिधन◌ः | शमम यन◌ं चैव सुखमेव◌ं सम ुत◌े || १०४ ||
A life full of study

Here it is said that a person should make a living in a way that does not
contradict dharma (religious and social ethics). Similarly, a person
should strive for a calm life full of study. In this way a person achieves
satisfaction.
It does not matter what a person does. What is important is that a person
studies. Even at the age of 80 one should yearn for knowledge and wisdom.
ो
मा ◌ा ाणि◌ मा ा◌ं च संि त्य गु लाघवम◌् | ाणा◌ं गिहतोऽ ास◌ो येषा◌ं , येषा◌ं च श त◌े
|| १०५ ||
अ न◌ं धूमवितश्च ि िवध◌ा वितक न◌ा | धूमपानगुणा◌ः काला◌ः पानमान◌ं च यस्य यत◌् || १०६ ||
ापि िच ◌ं भैष ◌ं धूम◌ो येषा◌ं िवगिहत◌ः | पेय◌ो यथ◌ा य य◌ं च ने ◌ं यस्य च यि धम◌् ||
१०७ ||
न कमगुण◌ा न ःकाय◌ं यच्च यथ◌ा यद◌ा | भ ये पवन◌ं यथ◌ा य द् गुण◌ं च यत◌् || १०८ ||
यदथ◌ं यानि◌ चा ेन धायाणि◌ कवल ह◌े | तैलस्य य◌े गुण◌ा िद ा◌ः िशर ैलगुणाश्च य◌े || १०९ ||
कणतैल◌े तथाऽ ◌े पादा े ऽ माजन◌े | ान◌े वाससि◌ शु ◌े च सौग ◌े र धारण◌े || ११० ||
शौच◌े संहरण◌े लो ा◌ं पाद धारण◌े | गुण◌ा मा ािशतीयेऽ ं थो ◌ा द धारण◌े || १११ ||
Summary of the fifth chapter

The following summarizes this chapter: The amount of food, the
heaviness or lightness of that amount of food, eye drops, smoke
inhalation (its method, effects, contraindications, appropriate time and
amount), oil inhalation, cleaning of the teeth and the oral cavity, oiling
of the scalp, application of oil in the ears, oil massage, massage of the
feet, bathing, appropriate clothing, fragrances, the wearing of precious
stones, washing and trimming the hair, wearing shoes, using an
umbrella and a walking stick – all of this has been described in this
chapter, entitled “amount of food”, etc.
ि ी ो
६.त ािशतीयोऽ ाय◌ः 6. tasyāśitīyō'dhyāyaḥ
ि ी ं
अथात ािशतीयम ाय◌ं ा ा ाम◌ः || १ ||
Atreya presents the chapter on diet

Now I will explain the chapter on diet, etc., as presented by Master
Atreya.
This chapter discusses diet in connection with the seasons.
ि ं े ं ि ि ं े
त ािशता ादाहारा ल◌ं वणश्च वधत◌े | य तुसा ◌ं िविदत◌ं चे ाहार पा यम◌् || ३ ||
Ahar and vihar per the seasons

Diet (various types of it) supports strength and gives the skin a healthy
appearance only if one eats appropriately for one’s lifestyle and the
season.
Only a diet that is adjusted to the season and to one’s lifestyle is beneficial.
ं ं ि े ि
इह खल◌ु संव र◌ं षड मृतुिवभागेन िव ात◌् |
त ािद ोदगयनमादान◌ं च ीनृतू िशरादीन◌् ी ा ान◌् व ेत◌् , वषादीन◌् पुनहम ा ान◌्
दि णायन◌ं िवसग◌ं च || ४ ||
The six seasons

According to this text, we can distinguish six seasons of the year.
Among these six seasons there are three phases: From shishira to
grishma, known as "adana" (waxing), when the sun heads north; [and
another three phases] from varsa to hemanta, which we know as
"visarga" (waning), when the sun heads south.
We divide these six seasons into two parts. During the first three the sun
moves north, and during the second three the sun moves south. In Europe
we do not have monsoon rains (one of the six seasons), and that is why we
have a different amount of fat beneath our skin, a different facial shape, a
different eye shape, a different chin, and frequently much more kaph than
people from tropical areas do. In the southern hemisphere there is varsha
ritu (which Europe does not have), “Indian summer”, and autumn (hemant).
In the northern hemisphere there is winter (shishir), spring (vasant) and
summer (grishma).
ि े ो ि ि े े ो
िवसग◌े पुनवायव◌ो नाित ा◌ः वा ि◌ , इतर◌े पुनरादान◌े ; सोम ा ाहतबल◌ः
िशिशरािभभािभरापूरय गदा ाययति◌ श त◌् , अत◌ो िवसग◌ः सौ ◌ः | आदान◌ं
पुनरा ेय◌ं ; तावेतावकवाय◌ू सोमश्च काल भावमागप रगृहीता◌ः कालतुरसदोषदे हबलिनवृि यभूता◌ः
समुपिद ◌े || ५ ||
Visarg and adan kal

The northward-moving phase is a period of increasing amounts and
length of sunlight culminating in summer. The southward-moving
phase is the second part of the moon phase, when we pass into cooler
weather. Visarg kal lasts from the summer solstice to the winter one.
Adan kal lasts from the winter solstice to the summer one. During the
visarg period, the wind is not as harsh as it is during adan. The moon
(soma) has free reign to constantly fill the earth with its cool radiation,
and therefore visarga is called somya (predominantly lunar influence is
active). On the other hand, adana is agneya (predominantly solar
influence is active, agni). This is why the air, the moon, the sun and
time influence the form of the seasons, the ras, the doshas and our
physical strength.
The air, the moon, the sun and time influence the characteristics and form of
the season, the state of our ras, our doshas and our physical strength. The
importance of maintaining a regime per the season is that we be harmonized
with nature. The first half of the year has the nature of adan kal – fiery,
sunny, heading toward summer, from January to July, agneya with a
predominance of agni (from the winter solstice to the summer one), and is
dakshinaya. The second half of the year has the nature of visarga kal –
movement from the summer solstice to the winter one. This phase heads
toward cooler weather. From August until December is somya (lunar), with
a predominance of the moon during certain periods, and typical problems
arise at this time, e.g., during autumn teeth begin to ache more frequently.
Those who can put up with this and don’t immediately have to address a
problem that is caused solely by this change of weather will be able to keep
their teeth instead of having them pulled. On the other hand, during hot
weather the amount of light inflammation increases; this is caused by the
change in weather and is conditioned by nothing but that.
ि ि ो े ं ी ो ो ि ि ी े ं
तत्र रिवभािभराददान◌ो जगत◌ः ेह◌ं वायव ी ा ोपशोषय ◌ः िशिशरवस ी ेष◌ु यथा म◌ं
रौ मु ादय ◌ो ान◌् रसां कषायकटु कां ािभवधय ◌ो नृणा◌ं दौब मावह ि◌ || ६ ||
The adan period

The adan period is the first half of the year, i.e., from January until the
moment when the sun reaches its maximum proximity to the earth.
This period warms us and the body weakens.
During the adan period the sun dries everything and the harsh wind during
that dehydration produces the roughness of shishira (winter). During the
period of vasanta (spring) and grishma (summer), warmth increases. The
ras (taste) is dominated by tikta (bitter), kashaya (astringent) and katu
(pungent) at this time. As a result this causes exhaustion, roughness and
weakness. During the first phase (adan) there is a northward movement,
beginning in January when there is the most cold. The influence of the sun
increases and escalates until the end of the period, during which the sun
increases its maturity and creates fat from rasa through this dehydrating
process, which is also when fruit and nuts mature. The fruit firms up,
grows, the heat increases and the flavor becomes more and more intense. In
the language of Ayurvedic “taste” we move from the bitter taste (the ether
element) to the fiery taste (pungent). During this period the catabolic
processes are supported. Heat thickens any loose fat and then dehydrates it
so that a Vaseline-like substance is created. Shishira means winter, vasant
means spring and grishma means summer. By increasing heat, the ras
increases and is gradually transformed into tikta (bitter), kashaya
(astringent) and katu (pungent), i.e., the taste becomes bitter, astringent and
pungent. As a result, this causes exhaustion, roughness and weakness.
े े ि ि े े े ि े ि ि
वषाशर े म ेष◌ु त◌ु दि णािभमुखेऽक◌े कालमागमेघवातवषािभहत ताप◌े , शिशनि◌
चा ाहतबल◌े , माहे सिलल शा स ाप◌े जगति◌ , अ ◌ा रसा◌ः वध ेऽ लवणमधुर◌ा
यथा म◌ं तत्र बलमुपचीयत◌े नृणािमति◌ || ७ ||
The strengthening time of year

During the second half of the year, through the influence of the waning
warmth of the sun, cold predominates and strengthening processes
begin. During the varsa period (the time of rains or monsoons), the time
of sharad (“Indian summer”) and hemanta (autumn), the sun is aiming
its strength southwards due to the influence of clouds, rain, time and
wind. The moon has boundless strength and the warmth of nature is
cooled by the water from the skies. The ras, which is smooth, becomes
amla (sour), lavana (salty) and madhura (sweet) – it gradually
increases, which results in increasing human beings’ strength.
Varsha is rain (the monsoon period), sharad is “Indian summer”, and
hemant is autumn. In the second semester we move toward winter and
accumulation begins (the anabolic process). The body cools and fat is
stored. The “tastes” from pungent to sweet predominate. The sweet taste in
the body escalates. Animals prepare for winter by augmenting their fat
reserves to survive. Amla is sour, lavan is salty, and madhur is sweet. In
India what follows the summer is the monsoon, during which the ras
becomes amla, sour; this happens in the southern regions, where the shift in
“tastes” flows from one season to the next.
In Europe the amla (sour) “taste” lasts all year and is caused by any period
when there is rain. That is why the problem of acidification of the stomach
appears here year-round. This is also the reason why some herbs cannot
mature in Europe. Their maturation normally continues during the monsoon
period, but Europe does not have one, so the same plant grown in Europe
will have different characteristics than when it is grown in India. Rain
sharply alters the flavor (and the “taste”) of fruits and herbs.
ि
भवति◌ चात्र -
आदाव ◌े च दौब ◌ं िवसगादानयोनृणाम◌् | म ◌े म बल◌ं , ◌े े म ◌े च िनिदशेत◌् || ८ ||
Influence of the seasons on human strength

During summer (varsha ritu) and the rainy season (grishma) human
beings are at their weakest in terms of physical strength. During the
period of sharad (“Indian summer”) and vasant (spring) human beings
are of medium strength. During the period of hemant (from autumn
until winter) human beings achieve their maximum strength.
The frequent feeling of fatigue in Europe is caused by the fact that it rains
often (sleepy weather).
ी े ी ि ं ो ि ं ी ि े े
शीत◌े शीतािनल शसं ◌ो बिलना◌ं बल◌ी | प ◌ा भवति◌ हे म ◌े मा ा गु म◌ः || ९ ||
स यद◌ा ने न◌ं यु ◌ं लभत◌े दे हज◌ं तद◌ा | रस◌ं िहन त◌ो वायु◌ः शीत◌ः शीत◌े कु ति◌ ||
१० ||
त ा ुषारसमय◌े ि ा लवणान◌् रसान◌् | औदकानूपमां साना◌ं मे ानामुपयोजयेत◌् || ११ ||
िबलेशयाना◌ं मां सानि◌ सहाना◌ं भृतानि◌ च | भ ये िदरा◌ं शीधु◌ं मध◌ु चानुिपबे र◌ः || १२ ||
गोरसािन ुिवकृतीवसा◌ं तैल◌ं नवौदनम◌् | हे म ेऽ त ोयमु ◌ं चायुर्न हीयत◌े || १३ ||
अ ो ादन◌ं मू ि◌ तैल◌ं जे ाकमातपम◌् | भजेद्भूिमगृह◌ं चो मु ◌ं गभगृह◌ं तथ◌ा || १४ ||
शीतेष◌ु संवृत◌ं से ◌ं यान◌ं शयनमासनम◌् | ावारािजनकौषेय वेणीकुथका ृतम◌् || १५ ||
गु वास◌ा िद ा ◌ो गु णाऽगु ण◌ा सद◌ा | शयन◌े मदा◌ं पीना◌ं िवशालोपिचत नीम◌् || १६ ||
आिलङ् ागु िद ा ी◌ं सु ात◌् समदम थ◌ः | काम◌ं च िनषेवेत मैथुन◌ं िशिशरागम◌े || १७ ||
वजयेद पानानि◌ वातलानि◌ लघूनि◌ च | वात◌ं िमताहारमुदम ◌ं िहमागम◌े || १८ ||
Hemant – November and December

(recommendations for India’s climatic zone)
During the cool period of hemant (from autumn to winter) the air is
cold and heavy-set people’s agni (digestion) increases, which is why
they are able to digest food that is heavy both in amount and nature.
When the agni does not receive the correct fuel (diet), it absorbs the
body’s ras and disrupts the body’s vayu during the cold periods. That is
why during hemant everyone should intake oily, salty and sour broths
made of meat, predominantly that of fatty animals that live in mud or
in water, as well as the meat of animals living in burrows and of
prasaha (carnivorous animals that hunt their prey). After eating this
one should drink wine, vinegar and honey. One’s life will not be cut
short as long as one regularly uses dairy products, sugarcane products,
fals (gooseberries), oil, easily-digested new rice, and hot water. One
should undergo massage, abhyang (anointing the body with oil),
shirodharu (oiling the head), jentak sved (heating procedures, including
svedan), spends time in the sun, and heats one’s rooms from above and
below. During cold seasons people should cover themselves when
traveling in wagons or on animals, while resting in bed or while seated.
Use coverings made of leather, silk, wool, woven hair and various
blankets. Clothing should be heavy and warm and the person should
lubricate the body with a thick layer of paste of aguru (a heating
wood). With the arrival of shishira a man should sleep in an embrace
with a well-developed woman who has large, striking breasts, covered
with aguru paste, and should engage in sexual intercourse with libido
and pleasure until complete satisfaction is achieved. When winter
begins the person should avoid food that increases vat and light food
and drink and should restrict the food consumed, avoiding cold
beverages and the influence of strong wind.
Hemanta in Bohemia is November and December; sharat is September and
October, grishma is June through August, vasant is March through May,
shishir is January and February. These are orientational descriptions. The
seasons in these texts are described according to the parameters of the
Indian subcontinent.
In Europe the winter period is harsher than in India, where in winter

temperatures are around zero Celsius, while in Bohemia the periods of
hemant and shishir in Indian terms actually take up most of the year. For
heavy-set people, during the cold season, the agni is sparked and increases
so that their appetites increase and they are capable of digesting heavier
food in larger amounts. For a slight person, the cold air does not strengthen
agni, but weakens it. When people do not eat during winter, they consume
their reserves and become weak. This disrupts the body’s vayu. However, if
we follow these rules while simultaneously living most of the day in heated
rooms where the temperature is like summer, imbalance also occurs. We eat
as if it were winter, but we are living indoors in summer temperatures.
During the winter season, it used to be the custom in Bohemia to enjoy

ducks, fatty fish, and geese, which corresponds to the recommendations of
Ayurveda. Fals are tropical gooseberries, the fruit of a tropical bush. New
rice has purgative properties (laxative), while old rice is more anabolic and
rich (new rice is easily digestible). This applies to all grains. We can eat a
greater amount of light food, which is why it is good to eat light food for
the health of the body.
Uptany are oil masks for the skin, while atap means warmth. Today with
heating in the winter and air conditioning in the summer we have distanced
ourselves from natural principles. The influence of fire is different when we
sit next to it, or when we make a fire above a cave that works like an oven
(an underground sauna), or when the heat is coming from a radiator, etc. –
each kind of heat has a different effect.
Sex is appropriate during winter according to the seasons and natural
principles, but this instinct has been forgotten. The paste of aguru is agar, a
rare, dark brown wood that has a beautiful smell, but unlike sandalwood,
agar is heating (sandalwood cools). Agar is a rare tree (like camphor and
sandalwood) that grows very slowly and is banned from being used today.
There are not many such trees left and it is illegal to export or log them.
Sandalwood is cultivated as a variety that grows rapidly, but that has not
been achieved for either agaru or camphor. The original incense sticks were
chips from the agar tree, and that is why to this day incense sticks are
called agar bati, even though they are no longer produced from agaru.
े ि ि ौ ौ ि ि े ं ि े ौ ं ी ं े
हे म िशिशर◌ौ तु ◌ौ िशिशरे ऽ ◌ं िवशेषणम◌् | रौ मादानज◌ं शीत◌ं मेघमा तवषजम◌् || १९ ||
त ा ै म क◌ः सव◌ः िशिशर◌े िविध र त◌े | िनवातमु ◌ं िधक◌ं िशिशर◌े गृहमा येत◌् || २० ||
कटु ित कषायाणि◌ वातलानि◌ लघूनि◌ च | वजयेद पानानि◌ िशिशर◌े शीतलानि◌ च || २१ ||
The period of hemanta and shishira

Hemanta and shishira are similar to each other, with the slight
difference that the latter is rougher thanks to [the beginning of] adana
and the cold that comes from clouds, rain and wind. That is why the
entire life regime as determined for the hemanta period is also
applicable to shishira. During shishira one should stay in a heated
house where there is no draft and should avoid astringent, bitter, cold,
light, pungent and vat-increasing beverages and food.
As the winter period escalates from September to January, we defend
ourselves against the cold air, and during extremely low temperatures one
must insulate oneself for protection. This is why people used to move into
caves long ago. During winter the sun only shines for a brief amount of
time each day and nature does not support staying outside for long.
े ि ि े ि ि ी ि ं े ो ं े
वस ◌े िनिचत◌ः े ◌ा िदनकृ ािभरी रत◌ः | कायाि ◌ं बाधत◌े रोगां त◌ः कु त◌े ब न◌् || २२ ||
त ा स ◌े कमाणि◌ वमनादीनि◌ कारयेत◌् | गुव ि मधुर◌ं िदवा ◌ं च वजयेत◌् || २३ ||
ायामो तन◌ं धूम◌ं कवल हम नम◌् | सुखा ुन◌ा शौचिविध◌ं शीलयेत◌् कुसुमागम◌े || २४ ||
च नागु िद ा ◌ो यवगोधूमभोजन◌ः | शारभ◌ं शाशमैणेय◌ं मां स◌ं लावकिप लम◌् || २५ ||
भ येि गद◌ं सीधु◌ं िपबे ा ीकमेव व◌ा | वस ेऽनुभवेत◌् ीणा◌ं काननाना◌ं च यौवनम◌् || २६ ||
Springtime
During spring, the accumulated kapha is irritated by the strong rays of
the sun, which disrupt the body’s temperature and therefore cause
many diseases. This is why, during spring, purgative methods like
vomiting, etc., should be applied. One should also avoid fatty, heavy,
sour and sweet food and avoid sleeping during the daytime. During the
period when plants are blooming (spring) one should physically
exercise, oil the body, perform smoke inhalation, gargle, rinse one’s
eyes and bathe in warm water, etc. A man should rub a paste of
sandalwood and aguru on his body and should predominantly eat
barley and wheat. During spring one should eat the meat of the sarabha
(i.e., the vapiti elk), the shasha (rabbit), the ena (antelope), lava (quail)
and kapindjala (gray partridge) and should drink wine made of maua,
sugarcane and grapes. Men should then enjoy the blossoming beauty of
the forest and of women.
This is a wine from grapes (mahua) or from sugarcane that has more
alcohol than European wine does. In Nepal and Tibet a liquor of rice is
drunk that tastes like Japanese rice wine or sake.
ै े ं ी े े ी े ि ी ं ं ि ं ि
मयूखैजगत◌ः ेह◌ं ी ◌े पेपीयत◌े रिव◌ः | ाद◌ु शीत◌ं व◌ं ि म पान◌ं तद◌ा िहतम◌् || २७ ||
शीत◌ं सशकर◌ं म ◌ं जा ला ृगपि ण◌ः | घृत◌ं पय◌ः सशा ◌ं भजन◌् ी ◌े न सीदति◌ ||
२८ ||
म म ◌ं न व◌ा पेयमथव◌ा सुब दकम◌् | लवणा कटू ानि◌ ायाम◌ं च िववजयेत◌् || २९ ||
िदव◌ा शीतगृह◌े िन ा◌ं िनशि◌ च ां शुशीतल◌े | भजे निद ा ◌ः वात◌े ह म क◌े || ३० ||
जनै◌ः पािणसं श नोदकशीतलै◌ः | से मान◌ो भजेदा ा◌ं मु ामिणिवभूिषत◌ः || ३१ ||
काननानि◌ च शीतानि◌ जलानि◌ कुसुमानि◌ च | ी काल◌े िनषेवेत मैथुनाि रत◌ो नर◌ः || ३२ ||
Summertime
During the summer, the sun’s rays draw forth the exuberant dampness
of nature, which is why during this time period what is beneficial are
cold, liquid, oily and sweet beverages and food. One who regularly
consumes cold, sweet mantha beverages of roasted grains or sweet fruit,
the meat of wild animals and birds, ghee and milk together with rice
will not suffer during the summer. Wine should be drunk in small
quantities or together with enough water, or should be avoided
altogether. One should avoid bitter, pungent, salty and sour food and
should avoid physical exercise. During the day one should sleep in a
cool room and during the night on the roof of one’s dwelling when
there is a lot of wind beneath the cooling rays of the moon after
anointing one’s body with sandalwood paste. Those who adore pearls
and precious stones should sit and be visited by admirers and should
soak their hands in sandalwood water before shaking hands. During
summer one should spend time in the forest in cold water among plants
and avoid sexual intercourse.
In the summer when temperatures are high, it is recommended to lie down
after eating, but this recommendation does not apply in springtime. The
recommended food is, e.g., biryani, steamed meat (which is easily
digestible), and sweet mantha beverage - this is a roasted grain with milk
and sugarcane (cold grain coffee) that is comparable to Czech Melta.
Mango lassi is a mixture of mango, sugarcane and milk – it is cooling. If
one desires company, one should invite one’s friends and mingle with them.
The ritual of a visit includes a gift and refreshments – this gives one the
feeling of social contact and cultivating interpersonal relationships.
े े े ि ि ी ं ै े
आदानदु बल◌े दे ह◌े प ◌ा भवति◌ दु बल◌ः | स वषा िनलादीना◌ं दू षणैबा त◌े पुन◌ः || ३३ ||
भूबा ा ेघिन ात◌् पाकाद ा लस्य च | वषा ि बल◌े ीण◌े कु ि◌ पवनादय◌ः || ३४ ||
त ात◌् साधारण◌ः सव◌ो िविधवषास◌ु श त◌े | उदम ◌ं िदवा मव ाय◌ं नदीजलम◌् || ३५ ||
ायाममातप◌ं चैव वाय◌ं चात्र वजयेत◌् | पानभोजनसं ारान◌् ाय◌ः ौ ा तान◌् भजेत◌् ||
३६ ||
ा लवण ेह◌ं वातवषाकुलेऽहनि◌ | िवशेषशीत◌े भो ◌ं वषा िनलशा य◌े || ३७ ||
अि संर णवत◌ा यवगोधूमशालय◌ः | पुराण◌ा जा लैमासैभ ◌ा यूषैश्च सं ृ तै◌ः || ३८ ||
िपबेत◌् ौ ा त◌ं चा ◌ं मा ीका र म ◌ु व◌ा | माहे ◌ं त शीत◌ं व◌ा कौप◌ं सारसमेव व◌ा ||
३९ ||
घष तन ानग मा पर◌ो भवेत◌् | लघुशु ा र◌ः थान◌ं भजेद ेदि◌ वािषकम◌् || ४० ||
The period between summer and the rainy season

The body is weakened during the adana period (the rainy season), as is
digestion, which is further disrupted by vata disorders at this time.
Thanks to the evaporation of water from the earth, the dampness of the
clouds, and the acidic (sour) paka (transformation) of this water, the
digestive force is weakened and vata increases during the rainy season.
That is why a conservative lifestyle is recommended at this time. One
should avoid cold beverages, sleeping during the day, sleeping outside
at night and awaking covered in dew, river water, physical exercise, the
sun and sexual intercourse. Honey should frequently be taken in
addition to beverages and food. During the rainy season, when during
the day there is a great deal of wind, it rains, and is cooler, food should
have a predominance of oily, salty and sour components to calm vayu.
Those who are carefully protecting their agni (digestion) should eat old
barley, rice and wheat together with game and prepared soups and
should drink wine or other fermented liquids together with honey and
a small amount of rain water or water from a reservoir or well, all of
which should be used after being boiled and cooled. One should
regularly anoint the body with oil and rub it, bathe, use fragrances and
decorate oneself. Clean, light clothing should be stored in a place that is
not damp and is appropriate for the rainy season.
Amla vipak is the sour “taste” of water during the rainy season. This sutra
describes the transition between the summer season and the rainy season,
which frequently occurs in Europe. From this we can learn how one can
adjust to the season during which summer changes into autumn. When the
body is weakened, it displays its needs through fatigue and the need to lie
down in order to gain strength. This also applies to weakness due to
accidents, heat, illness, etc. Here in the Czech Republic we live under the
influence of this season most frequently.
ी ोि ं ै ि ि ं ि ं ि ि
वषाशीतोिचता ाना◌ं सहसैवाकर िभ◌ः | त ानामािचत◌ं िप ◌ं ाय◌ः शरदि◌ कु ति◌ || ४१ ||
त ा पान◌ं मधुर◌ं लघ◌ु शीत◌ं सित कम◌् | िप शमन◌ं से ◌ं मा य◌ा सु काि तै◌ः || ४२ ||
लावान◌् किप लानेणानुर ा रभान◌् शशान◌् | शालीन◌् सयवगोधूमान◌् से ाना घना य◌े || ४३ ||
ित स्य सिपष◌ः पान◌ं िवरे क◌ो र मो णम◌् | धाराधरा य◌े कायमातपस्य च वजनम◌् || ४४ ||
वसा◌ं तैलमव ायमौदकानूपमािमषम◌् | ार◌ं दधि◌ िदवा ◌ं ा ात◌ं चात्र वजयेत◌् || ४५ ||
िदव◌ा सूयाशुस ◌ं िनशि◌ च ां शुशीतलम◌् | कालेन प ◌ं िनद षमग ेनािवषीकृतम◌् || ४६ ||
हं सोदकिमति◌ ात◌ं शारद◌ं िवमल◌ं शुचि◌ | ानपानावगाहे ष◌ु िहतम ◌ु यथाऽमृतम◌् || ४७ ||
शारदानि◌ च मा ानि◌ वासां सि◌ िवमलानि◌ च | शर ाल◌े श ◌े दोष◌े चे दुर य◌ः || ४८ ||
The autumn season

During autumn the people who have already gotten used to the cold
and the rain suddenly face a resumption of sunshine and warmth,
which leads to an accumulation of pitt. At this time one should use
beverages and food that are cold, light, slightly bitter, sweet and that
calm pitt, all in the correct amounts and with a good appetite. During
autumn one should regularly eat the meat of lava (common quail),
kapindjala (gray partridge), ena (antelope), urabhra (sheep), sharabla
(vapiti or roe deer) and shasha (rabbit), as well as barley, rice and
wheat. One should regularly use bitter ghee during the autumn (ghee
with bitter medicine in it), laxatives, and should perform raktmoksha as
well as avoiding direct sunlight (this applies to warm regions). One
should also avoid oil, fat, fish, the meat of animals that live in mud and
water, dew, alkalis, curd cheese, sleeping during the day and wind from
the east. Water heated during the day by the rays of the sun and cooled
overnight by the rays of the moon is standing water that has been
detoxified (agastiya – stars) and purified and is known hamsodak; it is
produced during autumn and is clear and pure. This water is as
beneficial as nectar if it is used for bathing, drinking and immersion.
Decorating with seasonal flowers, wearing clean clothing and taking in
the moonlight at the beginning of the night are recommended during
autumn.
The purgation techniques used in the spring are different than those in the
autumn. During both seasons vat is disrupted, in spring as a result of cold
and in autumn as a result of heat. What is left behind after dehydration must
be cleared away and this describes the autumn clearing process. The spring
clearing process is for those who have eaten too much in winter and created
enormous reserves. Spring is frequently the time for vaman and svedan. In
the autumn what is more frequent is virechan. Here it is said that one should
not eat fish or water animals in autumn.
Hamsodak is a way of processing water. Water is left to heat in the weak
autumn sunlight and then is left to cool in the moonlight. This water
contains the moon and sun together and is healing hamsodak water.
Previously this was done in either a gold or silver vessel during the night of
the full moon and then drunk the next day. During the month before
hemant, i.e., during sharad (the October full moon) it is recommended to
perform the sharad punma, which means cooked kchir is exposed during
the night to the full moon.
In India it is recommended to avoid the sun in autumn because one has had
enough extreme heat during the summer, while in Europe “Indian summer”
is rather cooling and pleasant. These recommendations must always be
received with regard for the specific time and place to which they apply.
ं े े े ौि ो ं े
इ ु मृतुसा ◌ं य े ाहार पा यम◌् | उपशेत◌े यदौिच ादोकःसा ◌ं तदु त◌े || ४९ ||
दे शानामामयाना◌ं च िवपरीतगुण◌ं गुणै◌ः | सा िम ि◌ सा ा ेि त◌ं चा मेव च || ५० ||
Satmya
It is recommended to behave according to the season and to eat

accordingly. Everything that brings one satisfaction and is appropriate
for a human being thanks to its regular use is called satmya, which
means concordance. Diet should be in accordance with the season, with
the climate, with a feeling of happiness and with the healing of disease.
The Ayurvedic practitioner recommends food that will make a person
strong. Food should be of most use for one’s health, i.e., for healing,
next should be satmya according to the climate and finally according to
the ritu – the season.
Satmya is what brings one happiness. For an addict this can be a drug – if
you forbid him the drug, he will die more rapidly than if he were to
continue using it. That is why first he must find his happiness somewhere
else other than the drug. Treatment is by reducing dosage gradually, not an
immediate transition to abstinence. Satmya is what one is used to, what
brings one satisfaction. It means concordance. One’s meals must be in
concordance with the season, the climate, with the feeling of satisfaction,
and with the healing of disease. Those are the four different satmyas. Diet
according to the state of one’s illness and treatment is strengthening, rom
satmya, because the feeling of happiness brings one a feeling of strength.
Other strengths are given by concordance with the climate and the season.
Meals should correspond to the state of one’s illness and treatment; this
kind of diet is the most effective because it is also medicine. The Ayurvedic
practitioner defines ahar-vihar, i.e., behavior and diet, such as to achieve
health.
ो ौ ि े े ं ि ि ी े ि ि ं े
तत्र ोक◌ः - ऋतावृत◌ौ नृिभ◌ः से मसे ◌ं यच्च िक न | त ािशतीय◌े िनिद ◌ं हे तुमत◌्
सा मेव च || ५१ ||
Now the recapitulation sutra. What should be used during each season
and what one should avoid during each season is rationally described in
the chapter on diet together with its benefits and efficacy.
Apathya means substandard and pathya means beneficial.
Pathya foods are convenient, helpful, and supportive of treatment.
Apathya diet is inappropriate and supports disease.
Thus ends the sixth chapter on "human diet, etc." in the Sutrasthana in
the tract compiled by Agnivesha and edited by Charaka.
े ी ो
७ . नवेगा ारणीयोऽ ाय◌ः 7.
navēgāndhāraṇīyō'dhyāyaḥ
ो े ी ं
अथात◌ो नवेगा ारणीयम ाय◌ं ा ा ाम◌ः || १ ||
Chapter on not suppressing needs

Now I will present the chapter on not suppressing needs as it was
presented by Master Atreya.
Vat does not move around the body evenly, but in accordance with the
body’s physiology. Sometimes it moves in regular cycles and sometimes
this is determined by physiology, but vat is decreased or increased thereby.
When waste accumulates in the body, then vat increases automatically in
those regions and the pressure forces the waste from the body.
“Suppression” here is discussed in the sense of suppressing the flow of vat.
When there is a need to excrete, that means there is increased apanvayu in
the colon, which the colon wants to get rid of. The moment we suppress
that need, the vat redirects itself. For example, it can be redirected to the
muladhara chakra and can also redirect itself into pressure aimed at the
head. The person feels a headache or migraine as a result. In this chapter the
emphasis is on not suppressing bodily needs.
े े ी ी ो े ो ो
न वेगान◌् धारये ीमा ातान◌् मू पुरीषयो◌ः | न रे तस◌ो न वातस्य न छ ा◌ः वथोर् न च || ३ ||
नो ारस्य न जृ ाय◌ा न वेगान◌् ु पासयो◌ः | न बा स्य न िन ाय◌ा िनः ासस्य मेण च || ४ ||
Natural needs
A wise person should not suppress any immediate need to urinate,
excrete, ejaculate, pass gas, vomit, sneeze, burp, yawn, satisfy hunger
or thirst, cry, sleep or breathe after effort.
Suppressing physiological needs is a frequent reason for chronic diseases.
Bagbhatta even recommends not suppressing coughing.
ो े ो ि े ि ं े ि
एतान◌् धारयत◌ो जातान◌् वेगान◌् रोग◌ा भव ि◌ य◌े | पृथ ृथ िक ाथ◌ं ता ◌े िनगदत◌ः
ण◌ु || ५ ||
Disorders that come from suppressing natural needs

I will describe each disorder evoked by suppressing these immediate
needs for the purposes of treating them; listen.
े ो ं ं ि ो ि ो ं ि े
ब मेहनयो◌ः शूल◌ं मू कृ ◌ं िशरो ज◌ा | िवनाम◌ो व णानाह◌ः ा ◌ं मू िन ह◌े || ६ ||
ेदावगाहना ान◌् सिपष ावपीडकम◌् | मू ◌े ितहत◌े कुया िवध◌ं ब कर् म च || ७ ||
Symptoms of suppressing the need to urinate

Symptoms of suppressing the need to urinate are: Pain in the bladder
and urinary tract, difficulties with urination, headache, constipation,
gas, pain in the thighs and calves, stiffness in the groin. In cases where
it is impossible for the person to urinate, it is recommend to prescribe
warm compresses, baths, massage, kayasek with ghee (warm ghee
poured over the area), and three different kinds of basti (enema).
For these diseases what is recommended is kayasek for the pelvic area. The
enema is applied to the anus, to the vagina, and to the urinary tract. These
procedures are a clinical therapy and must be performed under professional
supervision. When suppression occurs, the muscles intended for exerting
various kinds of downward pressure around the excretory organs do not
function and are incapable of exerting this pressure. In a chronic state these
muscles atrophy.
ि ं ि ो े ं ी े ि े
प ाशयिशरःशूल◌ं वातवच ऽ वतनम◌् | िप को े ना ान◌ं पुरीष◌े ाि धा रत◌े || ८ ||
ेदा ावगाहाश्च वतय◌ो ब कर् म च | िहत◌ं ितहत◌े वच पान◌ं माथि◌ च || ९ ||
Consequences of suppressing the need to excrete stool

Suppressing the need to excrete stool results in headache and
stomachache, in retention of intestinal gas and stool, cramps in the
calves and swelling due to flatulence. For retention of stool what is
prescribed are warm compresses, massage, baths, suppositories,
enemas, and beverages and food that have laxative effects.
In Western culture there is an emphasis on etiquette and manners, which
means that certain physical needs (burping, farting, etc) are not encouraged
in public, so it is easier for persons from this culture to suppress this kind of
elimination of waste from the body. We then encounter the consequences of
this in our everyday lives. We know many people with chronic headache
who address their head and the neurons in their brain when the root of their
disease is in the anus. These people do not address their anuses, but their
heads, which means they take migraine pills their whole lives and never
solve their problem.
े े ो ो ि े ि े े ि ं े
मेढ◌े वृषणयो◌ः शूलम मद◌ो दि◌ थ◌ा | भवेत◌् ितहत◌े शु ◌े िवब ◌ं मू मेव च || १० ||
त ा ोऽवगाहश्च मिदर◌ा चरणायुधा◌ः | शािल◌ः पय◌ो िन हश्च श ◌ं मैथुनमेव च || ११ ||
Symptoms of sperm retention

The symptoms of sperm retention are pain in the penis and scrotum,
bodily pain, pain in the heart area, and difficulties with urination. In
such a case what is recommended is massage, baths, wine, chicken, rice,
milk, fat free enema and sexual intercourse.
Culture is not the only influence, here, but also how one has been raised.
Ejaculation occurs as a result of erection, which is the result of the sexual
desire that occurs when observing the charms of women. In different
cultures people live in different ways. In Western culture there are images
of naked women exhibited that irritate the eyes but cannot immediately lead
to ejaculation – on the contrary, they lead to the creation and retention of
sperm. Ultimately problems arise with the prostate because of this.
ो ि ं े े े ो ि
स ◌ो िव ू वातानामा ान◌ं वेदन◌ा म◌ः | जठर◌े वातजा ा ◌े रोगा◌ः ुवातिन हात◌् || १२ ||
ेह ेदिविध त्र वतय◌ो भोजनानि◌ च | पानानि◌ ब य ैव श ◌ं वातानुलोमनम◌् || १३ ||
Consequences of suppressing stool, urine and gas

Suppressing stool, urine and gas results in swelling due to flatulence,
pain, exhaustion, and other disorders in the abdomen as a result of vat
diseases. In such a case what is recommended is snehan (oiling the
body), svedan (heating procedures), vrty (suppositories), warm
compresses, and beverages, food and enemas that reduce the creation
of gas.
During these problems there is a need to consult with a panchkarma
specialist and to perform snehan and svedan techniques.
ो ि ो ी ि ि
क ू कोठा िच शोथपा ् वामय रा◌ः | कु ासवीसपा िदिन हज◌ा गदा◌ः || १४ ||
भु ◌ा दन◌ं धूम◌ो ल न◌ं र मो णम◌् | ा पान◌ं ायाम◌ो िवरे क ात्र श त◌े || १५ ||
Consequences of suppressing vomiting

Suppressing vomiting results in itching, rash, anorexia, reddish spots
on the face, swelling, anemia, fever, skin diseases, nausea and rosacea
(erisypelas). In such cases what is recommended is to induce vomiting
after eating, to inhale smoke, to fast, to eat lightly, to remove tainted
blood from circulation, to eat dry foods, to physically exercise, and to
undergo purgation (virechan).
Whenever we feel the compulsion to vomit we must do so. In Bohemia the
custom is not to vomit, people are afraid of it, and therefore the vat that
induces vomiting does not work in their bodily system. When the body says
“get rid of this”, it should be obeyed. Smoke inhalation is an Ayurvedic
procedure – dhumapan – through which various herbal mixtures are inhaled
according to the recommendations of an Ayurvedic practitioner. Sometimes
these are inhaled through the nose and sometimes by mouth.
ि ि े ौ ं ौ ं ो ि
म ा ◌ः िशरःशूलमिदताधावभेदक◌ौ | इ याणा◌ं च दौब ◌ं वथो◌ः ाि धारणात◌् || १६ ||
त ो ज ुकेऽ ◌ः ेद◌ो धूम◌ः सनावन◌ः | िहत◌ं वात मा ◌ं च घृत◌ं चौ रभ कम◌् || १७ ||
Consequences of suppressing sneezing

Suppression of sneezing causes stiffness of the back of the neck,
headache, facial paralysis, migraines, and weakness of the sensory
organs. In such a case what is prescribed is massage of the head and the
nape of the neck, warm compresses, smoke inhalation, nasal drops, a
diet that calms vata, and using ghee after consuming food.
Politeness is the biggest tragedy when it comes to disease. Sneezing should
not be suppressed, but society forces us to suppress it. Problems then arise.
ि ो ि ो ि ो ो ो ि ि ौ
िह ◌ा ासोऽ िच◌ः क ◌ो िवब ◌ो दयोरसो◌ः | उ ारिन हा त्र िह ाया ु मौषधम◌् || १८ ||
Consequences of suppressing burping

The symptoms of suppressing burping are hiccups, the heaves,
anorexia, tremors, and a sense of obstruction in the chest and heart
area; these are treated similarly to hiccups.
ि े ो े ि ं ौ
िवनामा ेपस ोचा◌ः सु ◌ः क ◌ः वेपनम◌् | जृ ाय◌ा िन हा त्र सव◌ं वात मौषधम◌् || १९ ||
Consequences of suppressing yawning

Suppressing yawning results in the upper body drooping, spasms,
constriction, numbness of the sense of touch, tremors, and shakes that
are treated by calming vat.
The body tunes itself by yawning, which slows respiration. Frequently we
suppress yawning, and in Bohemia in particular such problems occur rather
often. They do not manifest between the age of 15-20, but turn up after 40
or 50. Everything one suppressed in one’s youth reveals itself in old age.
ौ ै ि े ि ि ो ं ो
का दौब वैव म मद ऽ िच म◌ः | ु े गिन हा त्र ि ो ◌ं लघ◌ु भोजनम◌् || २० ||
Consequences of suppressing hunger

Suppressing the feeling of hunger results in weight loss, weakness, skin
diseases, bodily pain, anorexia and vertigo for which a light, oily, warm
diet is prescribed.
Oiliness has to do with the density of a fat. Butter is different when it is
cold than when it is warmed. What is meant here is consuming warm ghee.
ो ो ि ं ो ि ि ि ी ं ि े
क ा शोष◌ो बािधय◌ं म◌ः साद◌ो दि◌ थ◌ा | िपपासािन हा त्र शीत◌ं तपणिम त◌े || २१ ||
Consequences of suppressing thirst

Suppression of thirst induces dryness of the mouth and throat,
deafness, fatigue, depression and pain in the heart area, for which cool,
nutritious beverages are recommended.
If one is thirsty, one should drink room temperature water, not water that is
chilled or heated. A warm beverage increases pitt and a cold beverage
increases kapha. When we put syrup in water or drink juice we are also
increasing kapha. Ginger tea does not slake thirst but increases pitt.
ि ो ि ो ो ि ि ो ं ि
ित ायोऽि रोगश्च ोग ा िच म◌ः | बा िन हणा त्र ◌ो म ◌ं ि या◌ः कथा◌ः || २२ ||
Consequences of suppressing tears

Suppressing tears results in colds, eye diseases, heart diseases, anorexia
and vertigo, for which pleasant conversation, sleep, and wine are
prescribed.
A sattvic atmosphere must be created, because tearing up is an expression
of emotions that are guided by rajasic and tamasic characteristics. That is
why it is necessary to create an atmosphere and conversation that lead to
sattva and reprogramming the person to the “second”, human program.
ि ो ो ो ि ौ ि ि ं ि
जृ ाऽ मद ◌ा च िशरोरोगोऽि गौरवम◌् | िन ािवधारणा त्र ◌ः संवाहनानि◌ च || २३ ||
Consequences of suppressing sleep

Suppressing sleep results in yawning, bodily pain, drowsiness,
disorders in the head area and a feeling of pressure in the eyes, for
which massage (kneading of the muscles) and sleep are recommended.
ो ो ि े ि ो ि ि
गु ोगस ोहा◌ः मिनः ासधारणात◌् | जाय ◌े तत्र िव ाम◌ो वात श्च ि य◌ा िहता◌ः || २४ ||
Consequences of suppressing breathing after exertion

Suppression of breathing after exertion results in fainting, heart disease
and tumors. What is recommended are measures reducing vat and rest.
After effort one must rest. One should never forcefully suppress rapid
breathing during exertion or after playing sports.
े ि ो े ीि ं े ि ं े े े
वेगिन हज◌ा रोग◌ा य एत◌े प रकीितता◌ः | इ ं ेषामनु ि ◌ं वेगानेतान्न धारयेत◌् || २५ ||
Disorders caused by suppressing needs

Here we have described the disorders that are caused by suppressing
needs. People who want to prevent such disorders should not suppress
these needs.
ं े े ि ी े े ं ो
इमां ◌ु धारये े गान◌् िहताथ◌ी ेत्य चेह च | साहसानामश ाना◌ं मनोवा ायकमणाम◌् || २६ ||
Suppressing the urge to commit evil

Those who desire prosperity in this life and the next should suppress
the urge to commit evil in their actions, speech, and thoughts.
As Ayurveda advises:
If you want to win – then win love.

If you want to drink – then drink up all your anger.
If you want to eat – then eat up all your sorrow.
If you want to help – then give.
If you want to prove something – then let it be your grace.
If you want to use something – then let it be your wisdom.
If you want to say something – then let it be the truth.
If you want to have something – then let it be morality.
If you want to get rid of something – then let it be envy.
If you want to exclude something – then let it be attachment.
ो ो ो े ि े ै े ि ि
लोभशोकभय ोधमानवेगान◌् िवधारयेत◌् | नैल े ाितरागाणामिभ ायाश्च बु मान◌् || २७ ||
Suppressing the needs of insatiability, etc.

A wise person should suppress the need for insatiability, sorrow, fear,
anger, vanity, insolence, jealousy, excessive attachment and the desire to
appropriate others’ property.
Within the framework of the philosophy of thought, Ayurvedic psychology
discusses the characteristics of the mind. There is program number 1, which
includes passion, anger, euphoria/mania, greed, avidity, desire and
attachment, and then there is program number 2 of the mind, where a
person upholds principles, conforms to time and space, and takes action and
lives in the present.
ि े े
प ष ाितमा स्य सूचक ानृतस्य च | वा ाकालयु स्य धारये े गमु तम◌् || २८ ||
Suppression of the need to speak, etc.

One should suppress the immediate need to say things that are crude,
treacherous, false and inappropriate.
े ि ि ि े ी ी ो े ि ं े े
दे ह वृि य◌ा कािचि त◌े परपीडय◌ा | ीभोग ेयिहं सा ◌ा त ावेगा धारयेत◌् || २९ ||
Suppression of the need to cause pain, etc.

It is appropriate to suppress the immediate need to perform any
physical activity causing pain to others, such as adultery, theft, or
violence.
ो ि ो ी े ि ो ि
पु श ◌ो िवपाप ा नोवा ायकमणाम◌् | धमाथकामान◌् पु ष◌ः सुख◌ी भुङ् ◌े िचनोति◌ च ||
३० ||
A virtuous person acts according to dharma, artha and karma

One is virtuous whose actions, speech and thoughts are free of vices
and who is genuinely happy to perform dharma, artha and karma,
which, when performed with joy, will be reflected in the next life.
If one performs good deeds, this is represented in the next life.
ी े े ै ि ी े ं े
शरीरचे ◌ा य◌ा चे ◌ा थैयाथ◌ा बलविधन◌ी | दे ह ायामसङ् ात◌ा मा य◌ा ता◌ं समाचरे त◌् || ३१ ||
Physical exercise
Physical exercise is performed with a feeling of happiness and joy for
the purpose of strengthening the body. Such movement is called
physical exercise at the right level.
The body needs to move, lift weights and jump for the purpose of
strengthening itself. This kind of movement is called physical exercise and
should be done to the extent necessary in accordance with the body. Do not
overdo it or under-do it.
ं ं ै ं ि ो ो ि े
लाघव◌ं कमसाम ◌ं थैय◌ं दु ःखसिह ुत◌ा | दोष योऽि वृ श्च ायामादु पजायत◌े || ३२ ||
The benefits of physical exercise

Physical exercise gives one diligence, durability, lightness and the
strength to handle difficulties, reduces impurities, and stimulates agni.
Agni means energy for one’s metabolism. Those who exercise physically
also bolster their tolerance.
ि ं ि ो ि े
म◌ः म◌ः य ृ ◌ा र िप ◌ं तामक◌ः | अित ायामत◌ः कास◌ो र िदश्च जायत◌े ||
३३ ||
Consequences of excessive physical exercise

Excessive physical exercise results in fatigue, exhaustion, weight loss,
thirst, internal bleeding, darkness before the eyes, cough, fever and
vomiting. This leads to diseases of med (the blood vessels, bodily
organs, cartilage, epithelium, ligaments and tendons).
ोि ि े े ि
ायामहा भा ा ा धम जागरान◌् | नोिचतानपि◌ सेवेत बु मानितमा य◌ा || ३४ ||
Nothing in excess
The wise do not dedicate themselves to excessive physical exercise,
laughter, speech, walking, sex or staying out all night even if they are
used to it.
े ंि ं ो ि ं ि े े ं ि ं ि ि
एतानेवंिवधां ा ान◌् योऽितमा ◌ं िनषेवत◌े | गज◌ं िसंह इवाकषन◌् सहस◌ा स िवन ति◌ || ३५ ||
When physical exercise is inappropriate

Whoever indulges in such exaggerated activities or in ones similar to
them will die suddenly, like a lumbering elephant attacked by a lion.
People who are too thin as a result of excessive sex, carrying heavy objects,
walking, or using purgation techniques, who succumb to anger, sorrow and
fear, who are subjected to excessive exertion, as well as children, elderly
people, those who have increased vata, who speak too much and too loudly,
or who are hungry and thirsty – all of these people should refrain from
physical exercise.
ि ि ी ो ि े ि ं े े े ो ि े
उिचतादिहता ीमान◌् मश◌ो िवरमे र◌ः | िहत◌ं मेण सेवेत म ा ोपिद त◌े || ३६ ||
ेपापचय◌े ता ा◌ं म◌ः पादां िशक◌ो भवेत◌् | एका र◌ं तत ो ◌ं र◌ं र◌ं तथ◌ा || ३७ ||
Gradually abandoning incorrect habits

Wise people should gradually abandon incorrect habits. At the same
time, they should gradually learn beneficial habits. The gradual steps
should look like this: In the first phase one should abandon one-quarter
of one’s bad habit and learn one-quarter of a beneficial one. The
second phase should follow the next day and be increased, and the
following phase should take place over two or three days.
Certain incorrect actions to which one is accustomed, e.g., if one sleeps
poorly, speaks poorly, or upholds one’s dharma poorly, should not be ended
all at once. One should gradually abandon them, intently and with joy, not
all at once. Because the body does not know the mind’s decisions, this can
be a shock for the body. When alcoholics stop drinking, they can faint as a
result. The same applies to drug addicts, so any addiction treatment must be
gradual. Dosages must be reduced over time, not stopped suddenly.
े ि ो े ो ि ो ि
मेणापिचत◌ा दोषा◌ः मेणोपिचत◌ा गुणा◌ः | स ◌ो या पुनभावम क ◌ा भव ि◌ च || ३८ ||
Prevent deficiencies and retain advantages

By gradually abandoning one’s deficiencies, one will always defend
one’s gradually-acquired advantages and retain them easily.
ि ि ेि ि े ेि े
समिप ािनलकफा◌ः केिच भादि◌ मानवा◌ः | ◌े वातला◌ः केिच ला◌ः े ला थ◌ा || ३९ ||
तेषामनातुरा◌ः पूव◌े वातला ा◌ः सदातुरा◌ः | दोषानुशियत◌ा ेषा◌ं दे ह कृित त◌े || ४० ||
Physical constitution
Some people have balanced proportions of pitt, vat and kaph from the
moment of their conception, while others are vatala, pittala or
shleshmala (having a predominance of either vat, pitt or kaph). Those
who are balanced will not suffer from diseases, while the others (vatala,
etc.) are always sick. The predominance of a certain dosha is considered
to be one’s physical constitution.
One receives one’s prakrti (inborn constitution) through the development of
the embryo. During the course of her pregnancy, the expectant mother
should live a balanced lifestyle with respect to the tridosha. This assures
that the newborn’s prakrti will be in order and that the newborn will not
suffer from birth defects and congenital diseases of the organs. A hectic
pregnancy leads to lifelong health problems for the newborn.
ि ी े ं ेि ि ि ं ं ो े
िवपरीतगुण ेषा◌ं थवृ ेिविधिहत◌ः | समसवरस◌ं सा ◌ं समधातो◌ः श त◌े || ४१ ||
We heal through absorbing the opposite qualities to those that

predominate and thereby maintaining equilibrium
Health measures involving the opposite characteristics to a given dosha
are prescribed for these people. For those whose dhatus are balanced, it
would be beneficial to use all rasas in equal measure.
One should eat a balanced diet and not follow what is purported to be a
“healthy lifestyle”. Do not follow the directions of magazines or of
statistical tables.
े ि ि ि े ि ि े ै ि ै ै
◌े अध◌ः सप्त िशरसि◌ खानि◌ ेदमुखानि◌ च | मलायनानि◌ बा ◌े दु ैमा ािधकैमलै◌ः || ४२ ||
The importance of eliminating waste

The two lower apertures of the body (the anus and the urinary tract),
the seven apertures of the head (two eyes, two nostrils, two ears and the
mouth), and the other channels and apertures for sweating – waste
leaves the body through all of them. When waste is retained it
accumulates and the body becomes toxic.
This describes all of the apertures through which waste leaves the body.
When the apertures are blocked, closed, then waste accumulates. That is
how the body becomes clogged with toxins. In such a case the need for
detoxification arises.
ं ं े ो ी
मलवृ ◌ं गु तय◌ा लाघवा लस यम◌् | मलायनाना◌ं बु ेत स ो गादतीव च || ४३ ||
Consequences of the elimination apertures being blocked or being too

loose and open
When the elimination apertures become clogged, a feeling of heaviness
comes over the body and the amount of waste produced is reduced.
When these apertures are too loose and open, the amount of waste
increases.
ो ि ै ि ी े ि े ि ै ौ ि
तान◌् दोषिल ै रािदश्य ाधीन◌् सा ानुपाचरे त◌् | ािधहे तु ित ै मा ाकाल◌ौ िवचारयन◌् || ४४ ||
Treatment procedure for elimination disorders

Disorders should first be verified with the aid of the dosha, and if they
are treatable, they should be treated with therapies aimed at the causes
of the imbalance, taking into consideration the doshas and kal (time).
In either case – whether waste is excessive or under-produced – this must
be addressed under the supervision of an Ayurvedic practitioner who takes
into consideration kal, the season of the year, the environment, and the
causes of the imbalance. What is used for treatment are oshadha, ahar,
vihar and panchkarma.
ि े े ो े े ो े
िवषम थवृ ानामेत◌े रोगा थाऽपर◌े | जाय ेऽनातुर ात◌् थवृ पर◌ो भवेत◌् || ४५ ||
The cause of disorders

The following illnesses and others arise in people who do not maintain
a regime that supports health. One who wants to avoid disease should,
therefore, follow the path of health.
In Ayurveda this is called svastha vrta, which means tendency to health, the
direction of health. This is an effort to inculcate someone with a life and a
lifestyle where disease does not arise. This is the Ayurvedic
recommendation – mastering both the physical and the psychological. This
includes the dinacharya – the daily regime, the annual regime, and moral
principles.
े ि े े ै े ो
माधव थम◌े मासि◌ नभ थम◌े पुन◌ः | सह थम◌े चैव हारये ोषस यम◌् || ४६ ||
ि शरीराणामू ◌ं चाधश्च िन श◌ः | ब कर् म तत◌ः कुया कर् म च बु मान◌् || ४७ ||
यथा म◌ं यथायो मत ऊ ◌ं योजयेत◌् | रसायनानि◌ िस ानि◌ वृ योगां श्च कालिवत◌् || ४८ ||
रोगा थ◌ा न जाय ◌े कृित थेष◌ु धातुष◌ु | धातव ािभवध ◌े जर◌ा मा मुपैति◌ च || ४९ ||
िविधरे ष िवकाराणामनु ◌ौ िनदिशत◌ः | िनजानािमतरे षा◌ं त◌ु पृथगेवोपदे त◌े || ५० ||
Methods of preventing disorders from arising

One should get rid of the accumulated doshas at the beginning of every
new season. The wise Ayurvedic practitioner should prescribe emetics,
enemas, inhalation of medicines and laxatives to those whose bodies
have been heated and oiled. The practitioner who knows the correct
time should prescribe the tested procedures of rasayana and
aphrodisiacs as appropriate. After the dhatus have stabilized in a
normal state, disease will not arise, the dhatus get the support they
need, and the process of aging is slowed. This describes the method of
preventing disorders from arising; the methods for treating each
disorder will be described separately.
These are techniques through which the body detoxifies itself. At the
beginning of every season one should perform these detoxification
procedures, naturally under the supervision of an Ayurvedic practitioner.
े ि ि ि ो ो े ि
य◌े भूतिवषवा वि स हारािदस वा◌ः | नृणामाग व◌ो रोगा◌ः ◌ा ते परा ति◌ || ५१ ||
ई ाशोकभय ोधमान े षादयश्च य◌े | मनोिवकारा ेऽ ु ा◌ः सव◌े ापराधजा◌ः || ५२ ||
Consequences of pragyaparadha
When a disease has its cause in something that originates outside the
body – a fire, a micro-organism, a toxin, wind, etc. – then the cause is a
mental error or pragyaparadha (it is a sense of guilt that starts the
misfortune that summons infectious diseases). It is claimed that mental
disorders such as anger, envy, fear, repugnance, etc., are rooted in the
same cause.
A feeling of guilt triggers disaster, and this disaster summons infectious
diseases, toxic diseases, inflammation, injuries, and changes one’s fate.
Here the feeling of guilt does not mean a karmic matter, but basically that
one is internalizing one’s actions and feeling them. For example, one tells a
lie and realizes that one has lied and lives with the feeling of guilt that one
has lied, or one steals when one was not supposed to. If someone steals
something and does not care, then it does not mean anything and will not
mean anything to that person. All of these are examples of psychic
deformation.
ि ो ि े ि ं
ाग◌ः ापराधानािम योपशम◌ः ृित◌ः | दे शकाला िव ान◌ं सद् वृ ानुवतनम◌् || ५३ ||
आग ूनामनु ावेष माग◌ो िनदिशत◌ः | ा ◌ः ागेव तत◌् कुया त◌ं िव ा दा न◌ः || ५४ ||
Ridding oneself of a feeling of guilt

Diseases caused by outside forces can be prevented by abandoning
intellectual errors, calming the sense organs, cultivating a good
memory, through knowledge of space, time and of oneself, and through
good behavior. Wise people should do what they consider beneficial to
themselves without hesitation.
We can rid ourselves of a feeling of bad conscience or guilt with the aid of
mastering our senses while taking memory, space and time into
consideration. These factors explain the circumstances that spark a feeling
of guilt in someone. With respect, we ask a wise person for an explanation
of our actions and for forgiveness for them. By doing so, we rid ourselves
of the diseases that arise through having a bad conscience. Imagine the case
of a person who has an infectious disease, goes to a priest to confess, and is
healed after returning home. That is the way confession functions, but some
may call this witchcraft.
ो े ं ि ि ि ं े
आ ोपदे श ान◌ं ितपि श्च कारणम◌् | िवकाराणामनु ावु ाना◌ं च शा य◌े || ५५ ||
Following instructions
If one is well familiar with the instructions of authorities and follows
them, it will aid in the prevention and amelioration of disease.
Rajas and tamas are the causes of disease. If one wants to live without
disease, then the only option is to master these gunas.
ि ि ो ि
पापवृ वचःस ा◌ः सूचका◌ः कलहि या◌ः | मम पहािसन◌ो लु ा◌ः परवृ ि ष◌ः शठा◌ः || ५६ ||
परापवादरतय पल◌ा रपुसेिवन◌ः | िनघृणा धमाण◌ः प रव ◌ा नराधमा◌ः || ५७ ||
What to avoid
Avoid people who engage in malevolent actions, speech and thought,
informers, those who are argumentative, who deride others’
vulnerabilities, who are greedy, who envy others’ property, swindlers,
racketeers, critical people, those who serve the enemy, cruel people,
and those who have left the path of virtue.
These are recommendations for how one can live healthily. Psychic
infections spark rajas and tamas in the body. Some of our friends behave in
a rajasic and tamasic way, and we automatically attract this to ourselves as
well when we are with them.
ि ी ै ि ि ि ो ेि ो
बु िव ावयःशीलधैय ृितसमािधिभ◌ः | वृ ोपसेिवन◌ो वृ ा◌ः भाव ◌ा गत था◌ः || ५८ ||
सुमुखा◌ः सवभूताना◌ं शा ा◌ः शंिसत ता◌ः | से ा◌ः स ागव ार◌ः पु वणदशना◌ः || ५९ ||
Appropriate company
It is good to spend time, with humility and a sense of service, in the
company of people who are gifted with wisdom, learning, age, good
behavior, memory and balanced minds, in the company of the
experienced and wise, and of those who spend most of their time in the
company of experienced, wise people, those who know nature, who do
not suffer pain, who are characterized by beauty and serenity, those
who have made vows of virtue, who preach good conduct, and whose
gaze and speech are virtuous.
This is a recommendation for one to spend time in the company of others
where sattva predominates. Every society is a mixture of the sattva, radjas
and tamas gunas. Where sattva predominates, one naturally receives
support for cultivating one’s personality.
े ी े े ं ि े ि े े
आहाराचारचे ास◌ु सुखाथ◌ी ेत्य चेह च | पर◌ं य माित े द्बु मान◌् िहतसेवन◌े || ६० ||
Recommendation
Wise persons who yearn for eternal happiness should expend their best
efforts and uphold the principles of good actions, deeds and diet.
ं ि ी ं ौ ं ो ं ैि
न न ◌ं दधि◌ भु ीत न चा घृतशकरम◌् | नामु यूष◌ं ना ौ ◌ं नो ◌ं नामलकैिवन◌ा || ६१ ||
रासृ वीसपकु पा ् वामय मान◌् | ा ुया ामला◌ं चो ा◌ं िविध◌ं िह ◌ा दिधि य◌ः || ६२ ||
Dadhi (yogurt)
It is forbidden to eat dadhi at night. Dadhi increases shleshma kaph and

eliminates vat. Yogurt can be eaten with mung dal or with honey, but
must never be consumed warm. The appropriate combinations for
consuming it during the day are with ghee, sugar, mung dal, honey and
amalaki. If it is consumed with ghee and sugar it increases kaph,
reduces vat, and neither increases nor reduces pitt, which means it
improves digestion. Yogurt with sugar calms burning sensations and
thirst. Yogurt with mung dal calms vat in the blood. It is recommended
to consume yogurt with honey, but when kaph is increased, then the
amount consumed should be small. Warm yogurt increases raktpitt.
Yogurt with amalaki balances all the doshas. When a person uses dadhi
correctly it aids with treating anemia, fever, internal bleeding, rosacea
(erysipelas), severe jaundice and vertigo.
This recommendation applies to those living in a warm climate. One must
respect geographic conditions, climate, the intensity of the sunlight and
moonlight, humidity, temperature extremes, lifestyles and specific work
styles, all of which will differ from place to place. Today most people do
not perform physical labor. They work in offices and do not use as much
energy. Their intake of food should be automatically restricted, therefore.
Simply put, such people should get by on one meal a day, lunch. Most
people eat most of their food in the evening and harm themselves.
ो
वेग◌ा वेगसमु ाश्च रोगा ेषा◌ं च भेषजम◌् | येषा◌ं वेग◌ा िवधायाश्च यदथ◌ं य तािहतम◌् || ६३ ||
उिचत◌े चािहत◌े व ◌े से ◌े चानुिचत◌े म◌ः | यथा कृति◌ चाहार◌ो मलायनगदौषधम◌् || ६४ ||
भिव तामनु ◌ौ रोगाणामौषध◌ं च यत◌् | व ा◌ः से ाश्च पु ष◌ा धीमताऽऽ सुखािथन◌ा || ६५ ||
िविधन◌ा दधि◌ से ◌ं च येन य ा दि ज◌ः | नवेगा ारणेऽ ाय◌े सवमेवावद ुिन◌ः || ६६ ||
Summary of the Seventh Chapter

The following is a summary of this chapter: It was about needs, the
diseases caused by suppressing needs, and their treatment; about needs
that must be suppressed whether beneficial or not; about the learning
of beneficial habits and the abandoning of unwholesome habits; about
diet according to constitution; about disorders of the excretory tract
and their treatment; about the prevention and treatment of disease;
about the people one should avoid; about the people whose society a
wise person yearning for satisfaction should seek; and about the
consumption of dadhi (yogurt). The wise man who was born in Atri
discussed all of this in this chapter on not suppressing needs.
Here ends the seventh chapter of the Sutrasthan, about not suppressing
needs, as compiled by Agnivesha and edited by Charaka.
८ . इ योप मणीयोऽ ाय◌ः 8.
indriyōpakramaṇīyō'dhyāyaḥ
ो ी ं ि े
अथात इ योप मणीयम ाय◌ं ा ा ाम◌ः || १ || इति◌ ह ाह भगवाना ेय◌ः || २ ||
The sense organs

Now I will present the chapter on the introductory description of the
sense organs, as presented by Master Atreya.
This chapter is dedicated to indriyopakramaniye – explaining the
functionality of the senses and their connection to the mind. The state of the
mind, its sustenance, is created through the senses, and conversely the
sustenance chosen for our senses is influenced by the mind.

इह खल◌ु
प े याणि◌ , प े य ाणि◌ , प े यािध ानानि◌ , प े याथा◌ः , प े यबु य◌ो
भव ि◌ , इ ु िम यािधकार◌े || ३ ||
The five sense organs in context

There are five sense organs, five elements of the sense organs, five
locations of the sense organs, five sensory objects, and five sensations.
All of these exist in the context of the sense organs.
ी ं ं े े े े ं
अती य◌ं पुनमन◌ः स स क◌ं , ‘ चेत◌ः ’ इ ा रे क◌े , तदथा स दाय चे ◌ं
चे ा यभूतिम याणाम◌् || ४ ||
Chitta, also called chetas

A mind that exceeds and encompasses the sense organs is what we call
a sattva mind. Its activity depends on the objects of the mind and the
capabilities of the ego (the self). It is also responsible for the activity of
the sense organs.
Man (the mind), which is chitta, is usually the seat of sattva when it is
linked with atma. When the mind is influenced by the senses, then the state
of the mind becomes altered and impure. The mind then crosses into either
rajas or tamas. Thanks to using the senses, the mind becomes
contaminated.
ि े े े ं ो
ाथ याथस िभचरणा ानेकमेक न◌् पु ष◌े स ◌ं , रज मःस गुणयोगाच्च ; न
चानेक ◌ं , न ेक◌ं ेककालमनेकेष◌ु वतत◌े ; त ा ैककाल◌ा सव य वृि ◌ः || ५ ||
Suggestions for the mind

It might seem that there is more than one mind in each person, given
the variety of the mind’s objects, the sensory objects and their
perception, and given the connection with the quality of rajas, tamas
and sattva; in reality, however, there is no such plurality. The mind can
focus only on one object each moment; therefore, the sense organs are
never active simultaneously.
When one meditates, or when, for example, a priest reads a holy verse, the
mental environment is 100 % sattvic. When the mind is disrupted, e.g., by
perceiving an activity that is not sattvic (for example, an image of a naked
woman), then either rajas or tamas begins to dominate the mind. The mind
can be focused only in one direction each moment. Rajas is always
dominant, it destabilizes the mind, knocks it off balance. The restlessness of
the mind arises from using all the sense organs while also using our own
perception of memory. This shatters the concentration so that one never
perceives anything fully. That is why the capacity to remember things is
subsequently very limited.
ं ी ं े ं े ो ि ि ो
यद् गुण◌ं चाभी ण◌ं पु षमनुवतत◌े स ◌ं त मेवोपिदश ि◌ मुनय◌ो बा ानुशयात◌् || ६ ||
The mind and the three gunas

Even though the mind can be either sattvic, rajasic or tamasic, it
depends on what the mind constantly repeats. The mind is
characterized according to the predominant guna.
In the human mind the characteristics of sattva, rajas and tamas alternate.
What is important is which predominates most frequently. That
characteristic defines the mind, the predominant guna characterizes the
mind.
ी ि ि
मनःपुरःसराणी या थ हणसमथानि◌ भव ि◌ || ७ ||
The mind supports the senses

The sense organs are able to perceive their objects only with the
support of the mind.
The mind determines whether the sensory objects will be accepted.
ो ं ं ं ि ि े ि
तत्र च ु◌ः ो ◌ं ाण◌ं रसन◌ं शनिमति◌ प े याणि◌ || ८ ||
The five sense organs
There are five sense organs: Sight, hearing, smell, taste and touch.
Each sense has its characteristics predetermined. Eyes are the organ of
sight, etc.
े ि ं ि ो ि
प े य ाणि◌ - ख◌ं वायु ितराप◌ो भू रति◌ || ९ ||
The five elements of the sense organs

There are five kinds of material that create the sense organs (indriya
dravya): Akahsa, vayu, tejas, ap and prithvi.
The five senses work with the panchamahabhut, with the five
corresponding basic elements. The ears perceive the element of akasha
(ether), the sense of touch is perceived with the aid of vayu (air), the eyes
perceive through tejas (fire), the tongue is connected with ap/jal (water),
and the nose is connected with prithvi (earth).
े ि ि ि ी ौ ि े ि े ि
प े यािध ानानि◌ - अि ण◌ी कण◌ौ नािसक◌े िज ◌ा क◌् चेति◌ || १० ||
Five locations of the sense organs

There are five locations of the sense organs: The eyes, ears, nose,
tongue and skin.
े
प े याथा◌ः - श श परसग ा◌ः || ११ ||
Five objects of sensory perception

There are five sensory objects: Sound, touch, sight, taste and smell.
Shabda (sound, tone) is the object for the ears, sparsha (touch) is the object
for the skin, rupa (shape, sight, vision) is the object for the eyes, taste
(rasa) is the object for the tongue, gandha (smell) is the object for the nose.
े ि
प े यबु य◌ः - च ुबु ािदका◌ः ; ता◌ः
पुन र ये याथस ा सि कषजा◌ः , िणक◌ा , िन या काश्च , इ ेतत◌् प प कम◌् || १२ ||
The five centers of sensory perception

The five centers of sensory perception are the visual center, etc. These
centers of sensory perception arise through the connection of the
sensory organs, the sensory object, the mind and atma. These are
detailed, determinative and fundamental. That sums up these five.
In this sutra we can understand the anatomy of the mind, which was known
more than 5 000 years ago. There were considered to be five areas of the
brain (buddhi) that were centers for the sensory organs. Each center is
connected with a certain sense. These five areas together are the seat of man
(the mind), which is a component of the overall atma. The entire brain is
atma, the mind is a part of the brain, and its other parts are the intellect,
memory, interpretation and imagination. Atma is the feeling of “I”, it
contains all of these parts together. The sense organs perceive in detail, with
a precision of hundredths, and the results of their perceptions are precise
and unshakable.
ो ो ो े ि ि ि े ि ं
मन◌ो मनोथ◌ो बु रा ◌ा चे ा गुणसङ् ह◌ः शुभाशुभ वृि िनवृि हे तुश्च , ाि त◌ं च
कर् म ; यदु त◌े ि येति◌ || १३ ||
The feeling of happiness and unhappiness

When the mind, the objects of the mind, the intellect and atma are in
accordance with each other, they create a feeling of happiness, and
when they are not in accordance with each other a feeling of
unhappiness arises.
The “I” (atma) is defined by four dravya - man (mind), senses, buddhi
(intellect) and atma. When these are in accordance with each other, a
feeling of happiness and joy arises. When they are not, unhappiness arises.
For example: When a woman sees a beautiful young child coming towards
her, holding a flower, smiling, and wishing her “Happy Birthday”, her
senses perceive beauty and joy, and when her mind is in accordance with
that, a feeling of happiness arises. When the same woman sees a man with a
knife in his hand coming toward her, discordance arises, a feeling of danger
and unhappiness.
Every word has its own action, its implications, its karma. What is held in
the mind is created according to our reaction to a given word. The
accordance or discordance is created through this holding. The mind
connects with the memory and creates the appropriate feeling when the
word is perceived. For example, when we see someone drawing a knife,
“danger” or “death” immediately comes to mind. This is how discordance
manifests itself.
ं ि ि ि ं े ि ं
त ानुमानग ाना◌ं प महाभूतिवकारसमुदाया कानामपि◌ सतािम याणा◌ं तेज ुषि◌ , ख◌ं
ो ◌े , ाण◌े ि ित◌ः ,
आप◌ो रसन◌े , शनेऽिनल◌ो िवशेषेणोपप त◌े | तत्र य दा किम य◌ं
िवशेषा दा कमेवाथमनुगृ ाति◌ , त भावाि भु ाच्च || १४ ||
Sense organs and the mahabhuts

The sense organs provide information for our opinions. These are
created through the combination of the senses (the vision, hearing,
smelling, taste and touch organs) and their five mahabhut, specifically
tejas, akasha, prithvi, ap and vayu. The sense organs then receive the
appropriate objects according to the predominant mahabhut, taking
into consideration their similar characteristics and the specific
capabilities of sensory perception.
This sutra discusses deduction and the capacity to form an opinion. All of
the senses provide information, and part of this is the capacity to estimate
characteristics, to form an opinion about the objects brought to the senses.
For example, we see a cup, we see that it is full, and we sense that the liquid
inside it is hot, we compare that estimate with news from the body as to
whether we are thirsty, and we decide whether to drink it or not.
ि ो ो ि ो ि ं
तदथाितयोगायोगिम ायोगात◌् समन िम य◌ं
िवकृितमाप मान◌ं यथा ◌ं बु ुपघाताय स त◌े ,
साम योगात◌् पुन◌ः कृितमाप मान◌ं यथा ◌ं बु मा ाययति◌ || १५ ||
Four causes of the destruction of the senses

When the senses are used in ways that are atiyog (excessive), ayog (no
use at all), mithyayog (false) or hinyog (underused), the mind is
disrupted. Through the natural use of the senses the man (mind) and
buddhi (intellect) are balanced.
When there is accordance between the mind and the sensory perceptions,
the sensations are perfectly processed. Discordance between our mind and
our sensory perceptions disrupts perception. The sensations are not
processed as a result. Harmonic use of the mind and the senses produces
accordance. Any recollection prevents sensory perception, the recollection
predominates and the sensory perception is pushed into the background. For
accordance between the mind and the senses, full concentration is
important. This sutra supports the opinion that disease has a psychosomatic
source.
ि
मनस ◌ु िच मथ◌ः |
तत्र मनस◌ो मनोबु े श्च त एव समानाितहीनिम ायोगा◌ः
कृितिवकृितहे तव◌ो भव ि◌ || १६ ||
Chinattya
The mind’s object is sensory information that can be presented to the
mind without using the sense organs. When we use the senses
excessively, incorrectly, inappropriate and falsely, notions are created
that the mind cannot process and sensory perception is thereby altered.
This sutra discusses chinattya – imagination and thinking. For example, we
think about fire and we imagine a burning house, we imagine we are inside
it, we feel fear, sadness, the quandary of the situation. For us to experience
these feelings there is no need for our eyes to actually see a burning house,
there is no need to be present in a burning house in order for us to feel that
same situation. This is how all of psychosomatics functions. Fear
automatically summons a reaction from our endocrine system, and in the
body this influences our hormonal equilibrium just as if it were happening
in reality. That is why the bad use of the senses (hinyog), the excessive use
of the senses (attiyog), the inappropriate use of the senses (ayog) and
mithyayog (the false use of the senses) cause imaginings to arise that affect
our health and tissues at the material level.
े ं ि े ि ेि ि
त े याणा◌ं समन ानामनुपत ानामनुपतापाय कृितभाव◌े यितत मेिभहतुिभ◌ः ; त थ◌ा -
सा े याथसंयोगेन बु ◌ा स गवे ावे ्य कमणा◌ं स क◌्
ितपादनेन , दे शकाला गुणिवपरीतोपासनेन चेति◌ | त ादा िहत◌ं िचकीषत◌ा सवण सव◌ं सवद◌ा
ृितमा थाय सद् वृ मनु े यम◌् || १७ ||
Dharma
In order for one to prevent disorders of the mind and the sense organs,
one should uphold dharma, i.e., the rules of space, time, and the place
where one lives. One should follow a code of good behavior for one’s
own good.
Harmony of the mind and the senses arises by upholding actions (living)
according to dharma. This means upholding the rules of space, time, and
the place where one lives. If one does not respect the characteristics of the
food one eats, the climate where one lives, the season of the year, and
dharma, then one’s senses will not be in accordance with one’s mind and
mental imbalance arises. Consequences then arise on the material level for
our health.
ि ो ि ि ं े ि
त नुित न◌् युगपत◌् स ादय थ यमारो िम यिवजय◌ं चेति◌ ; तत◌्
सद् वृ म खलेनोपदे ामोऽि वेश ! त थ◌ा -
दे वगो ा णगु वृ िस ाचायानचयेत◌् , अि मुपचरे त◌् , ओषधी◌ः श ◌ा धारयेत◌् , ◌ौ
कालावुप ृशेत◌् , मलायने भी ण◌ं पादयोश्च वैम माद ात◌् , ि ःप स्य केश ुलोमनखान◌्
संहारयेत◌् , िन मनुपहतवासा◌ः सुमना◌ः सुग ◌ः ात◌् , साधुवेश◌ः , िस केश◌ः
, मूध ो ाणपादतैलिन ◌ः , धूमप◌ः , पूवािभभाष◌ी , सुमुख◌ः , दु ग ुपप ◌ा , होत◌ा , य ◌ा , दात◌ा , च
तु थाना◌ं नम त◌ा , बलीनामुपहत◌ा , अितथीना◌ं पूजक◌ः , िपतृ ◌ः िप द◌ः , काल◌े
िहतिमतमधुराथवाद◌ी , व ा ◌ा , धमा ◌ा , हे तावी ु◌ः , फल◌े
ने ु◌ः , िनि ◌ः , िनभ क◌ः , ीमान◌् , धीमान◌् , महो ाह◌ः , द ◌ः , मावान◌् , धािमक◌ः , आ क◌ः
, िवनयबु िव ािभजनवयोवृ िस ाचायाणामुपािसत◌ा , छ ◌ी द ◌ी मौल◌ी सोपान ◌ो
युगमा चरे त◌् , म लाचारशील◌ः , कुचेला थक कामे केशतुषो रभ कपाल ानबिलभूमीना◌ं
प रहत◌ा , ाक◌् माद◌् ायामवज◌ी ात◌् , सव ािणष◌ु ब ुभूत◌ः
ात◌् , ु ानामनुनेत◌ा , भीतानामा ासियत◌ा , दीनानाम ुपप ◌ा , स स ◌ः , साम धान◌ः , परप षव
चनसिह ु◌ः , अमष ◌ः , शमगुणदश◌ी , राग े षहे तूना◌ं ह ◌ा च || १८ ||
Correct behavior
This practice has two aims – control of the sense organs and health. O
Agnivesha! I will explain this code of good behavior in more detail. For
example: One should worship the gods, cows, Brahmins, gurus, the
elderly, and eminent persons. One should express respect to the fire
(with the aid of offerings); use the correct herbs; wash twice a day;
pray in the evening; frequently wash the excretory organs and the feet;
cut one’s hair; shave; cut one’s nails three times in two weeks; always
wear clothing that is not torn; use flowers and perfumes; wear
moderate clothing; wear an ordinary hairstyle; daily rub one’s head,
ears, nose and feet with oil; inhale smoke; be helpful to others and
talkative; stay alert even in demanding situations; give to the
impoverished and the infirm; perform religious ceremonies; contribute
for charitable purposes; greet people when one meets them; make balis
(religious offerings); entertain guests; make pindas (offerings) to the
ancestors; speak words that are useful, considerate, kind and
meaningful; govern oneself; be virtuous; inspire respect and thus be an
example to others; be free of anxiety, fearless, humble, wise,
courageous, skilled, benevolent, pious and positive; and have respect
for teachers, eminent persons and those who are at a higher level than
oneself when it comes to modesty, intellect, education, birth and age.
One should walk with an umbrella and a walking stick, wearing a
turban and shoes, and should look approximately two meters ahead of
oneself. One should behave helpfully toward others and should steer
clear of places full of dirty fabrics, bones, thorns, lascivious things, hair,
trash, garbage, ashes and skulls, as well as avoid places where baths are
operated and sacrifices are offered. One should exercise, but not to the
point of tiredness. One should behave like a friend and a relative
toward all living beings, calming the resentful, reassuring the terrified,
aiding the impoverished, and being truth-speaking, calm and tolerant
of the harsh words of others, eliminating intolerance, constantly
seeking the qualities of a calm life, and ameliorating the causes of
attachment and repugnance.
“Offering rice balls to the ancestors” means honoring the dead. One should
not, for example, walk on a nudist beach with the intention of looking at
everyone else. This sutra is all about decent behavior and a healthy lifestyle
with respect to the seasons of the year in the part of the world the verse
comes from, which means they are in accordance with a tropical climate
and a life lived in nature. Not all of the parts of these recommendations can
be used today because we live in a different culture, a different climate, and
a different social system. This sutra must be understood with reason, not
orthodoxy. For example, the recommendation to bathe twice a day
corresponds to Indian civilization, where there is a tropical climate year-
round. A walking stick is to defend oneself against animals, and a turban
protects one’s head from sunburn. A man in that civilization will not see his
wife’s bare legs his entire life. Europe needs different recommendations.
Today, for example, we would recommend that it is not appropriate to drive
around in a convertible or to climb mountains with one’s ears and head
uncovered.
ं ी ि े ि ं ै ं ो े ं
नानृत◌ं ूयात◌् , ना माददीत , ना यमिभलषे ा ि य◌ं , न वैर◌ं रोचयेत◌् , न कुयात◌् पाप◌ं , न
पापेऽपि◌ पाप◌ी ात◌् , ना दोषान◌् ूयात◌् , ना रह मागमयेन◌् , नाधािमकैर् न नरे ि ै◌ः
सहासीत नो ैर्न पिततैर्न ूणह ृिभर् न ु ै र्न दु ै◌ः , न दु याना ारोहे त , न जानुसम◌ं
किठनमासनम ासीत , नाना ीणमनुपिहतमिवशालमसम◌ं व◌ा शयन◌ं
प ेत , िग रिवषमम के नुचरे त◌् , न ु ममारोहे त◌् , न जलो वेगमवगाहे त , न
कुल ायामुपासीत , ना ु ातमिभत रे त◌् , नो ैहसेत◌् , न श व ◌ं मा त◌ं मु ेत◌् , नानावृतमुख◌ो
जृ ा◌ं वथु◌ं हा ◌ं व◌ा वतयेत◌् , न नािसका◌ं कु ीयात◌् , न द ान◌् िवघ येत◌् , न नखान◌्
वादयेत◌् , ना थी िभह ात◌् , न भूिम◌ं िविलखेत◌् , न िछ ा ृण◌ं , न लो ◌ं मृ ीयात◌् , न
िवगुणम ै े ेत , ोतीं िन ममे मश ◌ं च नािभवी ेत , न ङ् कुया व◌ं , न
चै जगु पू ाश ायामा ामेत◌् , न
पा मरसदनचै च रचतु थोपवन शानाघातना ासेवेत , नैक◌ः शू गृह◌ं न चाटवीमनु िवशेत◌् , न
पापवृ ान◌् ीिम भृ ान◌् भजेत , नो मैिव ेत , नावरानुपासीत , न िज ◌ं
रोचयेत◌् , नानायमा येत◌् , न भयमु ादयेत◌् , न
साहसाित जागर ानपानाशना ासेवेत , नो जानुि र◌ं ित े त◌् , न ालानुपसपन्न दं ि ण◌ो न
िवषािणन◌ः , पुरोवातातपाव ायाित वाता ात◌् , किल◌ं नारभेत , नासुिनभृतोऽि मुपासीत
नो ◌ः , नाध◌ः कृ ◌ा तापयेत◌् , नािवगत म◌ो नाना ुतवदन◌ो न नग्न उप ृशेत◌् , न
ानशा ◌ा ृशेदु मा ◌ं , न केशा ा िभह ात◌् , नोप ृश्य त◌े एव वासस◌ी
िबभृयात◌् , ना ृ ◌ा र ा पू म लसुमनसोऽिभिन ामेत◌् , न पू म ला पस ◌ं
ग े ेतरा नुदि णम◌् || १९ ||
Recommendations for preserving health
One should never tell a lie; or take someone else’s property; or desire
someone else’s property or wife; or have a tendency toward enmity; or
indulge in sex acts; or be mean (not even to sinners); or speak of
others’ faults; or attempt to learn others’ secrets; or seek the society of
dishonorable people whom the king hates, or of the insane, the
degenerate, the killers of embryos (those who perform abortions), the
evil or the corrupt. One should never get onto a vehicle that is broken-
down, or sit on hard surfaces that are knee-high, or sleep on an
uncovered bed without a pillow, or sleep on a bed that is not big enough
or that is uneven. One should never travel from one mountaintop to the
next if they are not at the same altitude, climb trees, or submerge
oneself in waters with a strong current. One should never trample on
the shadow of one’s own ancestors or the ancestors of noble families,
and one should never move around in areas where there is a risk of fire.
One should never laugh loudly; pass gas loudly; yawn, sneeze or laugh
without covering one’s mouth; grimace; gnash one’s teeth; make noises
using one’s fingernails; crack one’s knuckles; scratch one’s fingers in
the earth; cut grass; squish clay between one’s hands; or undertake any
abnormal activity in any part of the body. One should never see lights
or anything that is harmful, impure and undesirable; create any
abnormally loud noises at the sight of corpses; or step on the shadow of
religious officials and other wise persons. At night one should never
stay long in temples, sacred places, concert halls, at crossroads, in
gardens, cremation sites, or at scaffolds, and one should never enter an
abandoned house or the forest alone. One should never be attached to
one’s wife, to one’s friends, or to those serving sinful behavior. One
should never alienate one’s superiors or be chained to one’s
subordinates. One should never concern oneself with dishonest things,
and one should never live under the same roof with those who create
fear and are vile. One should never indulge in unnecessary courage,
excessive sleep, waking during the night, bathing, or in drinking and
eating. One should never sprint excessively, or move toward frightened
animals, or toward animals with prominent horns and teeth. One
should avoid easterly winds, the sun, dew and excessive winds and
should never cause quarrels. One should not perform agnihotra (fire
ceremony) without concentration. If you are going to lie down over a
fire to be heated, your body should be clean. One should only bathe or
shower when one is not tired. When you bathe, first wet the head, then
the body, and do not bathe naked. One should never touch one’s head
with a towel used on the lower body, should never shake the ends of
one’s hair after bathing, and should never wear again the same clothes
one wore before bathing. One should never go outside without touching
a gem, some ghee, those who are esteemed and venerated, and flowers.
If one has esteemed and venerated persons to one’s left and others to
one’s right, one should not pass in that direction.
This describes rituals with respect to the place and time this tract was
written. This sutra explains the manners and behavior to the people of that
time when people lived together and had common places for bathing, for
ceremonies, for living and for rituals. In Europe this is very hard to find –
people have absolutely private space today for everything including bathing
and elimination. Even at a nude beach there are rules, though. Using
common sense we can understand what was being recommended back in
those days. One important note is that the clothes on the lower part of the
body then were considered impure, they quickly get dirty from urine, gas,
stool, etc., so one was supposed to keep them away from the head for health
reasons. The European custom of using a handkerchief and keeping it in a
pocket would be very strange to people from 5 000 years ago, as would
leaving used feminine hygiene products to accumulate instead of getting rid
of them immediately. To some extent we can say that though they lived in
“worse” conditions, they were in fact cleaner because of the customs they
used than we are today.
ि ो ो ि े ो ि ि ो
नार पािणना ात◌ो नोपहतवास◌ा नाजिप ◌ा ना ◌ा दे वता ◌ो नािन प्य िपतृ ◌ो नाद ◌ा
गु ◌ो नाितिथ ◌ो नोपाि ते ◌ो नापु ग ◌ो नामाल◌ी ना ािलतपािणपादवदन◌ो नाशु मुख◌ो
नोदङ् मुख◌ो न िवमन◌ा नाभ ािश ाशुिच ुिधतप रचर◌ो न पा ी मे ास◌ु नादे श◌े नाकाल◌े
नाकीण◌े नाद ाऽ म य◌े ना ोि त◌ं ो णोदकैर् न म ैरनिभम त◌ं न कु यन्न कु त◌ं न
ितकूलोपिहतम माददीत , न पयुिषतम त्र मां सह रतकशु शाकफलभ े ◌ः , नाशेषभुक◌्
ाद त्र दिधमधुलवणस ुसिप ◌ः , न न ◌ं दधि◌ भु ीत , न स ूनेकान ीयान्न िनशि◌ न
भु ◌ा न ब न्न ि न दका रतात◌् , न िछ ◌ा ि जैभ येत◌् || २० ||
Recommended lifestyle
One should not eat until one has adorned one’s hands with gems and
has bathed and dressed in clothing that is not somehow debased,
recited mantras, made offerings to the gods and ancestors, offered food
to one’s teacher, guests and family members, arranged for clean scents
and flower garlands, washed one’s hands, the soles of one’s feet and
one’s face, and cleaned one’s mouth. One should face north while
eating and not eat when one’s mind is depressed. One should not eat if
one’s servants are disloyal, undisciplined, impure or hungry. One
should not eat from dirty dishes in an inappropriate place, at the
incorrect time, or in a space full of people. Before eating one must first
sacrifice to the fire, sprinkle water, and cleanse oneself through
mantras. One should never eat with contempt or eat unclean food
offered by one’s rival. One should never eat dried food except for meat,
ginger, root vegetables, lettuce, dried vegetables, fruit, and heavy foods
and sweets. Anything can be eaten, but yogurt, honey, salt, semolina
and ghee should be eaten in smaller amounts. Yogurt should never be
eaten in the evening. Sugar and sweets must never be eaten by
themselves. One should never eat grains without water. One should
never eat at night, should never eat two or three times in a row, and
should never drink between meals. Grains should be ground fine.
This sutra is based on traditions that are several thousands of years old and
concern different living conditions, lifestyle and climate. Today they are
more or less informational about what life was like then. We can undertake
a certain part of them today after comparing and considering the changes of
the climate, social customs, and the time. This part was written in northern
India, where temperatures are high most of the year, and therefore
everything we read here cannot be taken with orthodoxy in Europe, where
the climate is much cooler. Families back then lived together in big groups,
one family had around 100 people in it, and they cooked and ate together.
We must take this into consideration when we read this tract. For the social
group to hold together and for respect for the elderly and the esteemed
persons to last, respect was first shown to the oldest members of the family
as an example to the children so the family hierarchy would be preserved.
Food was always offered first to the esteemed persons, then to everyone
else, and the host, the person who made the food, ate last. Today we can
view this as meaning that before one begins eating one must offer food to
the others around him. Such behavior brings people together and creates
human relationships. It is good to take care of one another and not keep
track of whether we receive as much as we give away. These sutras can aid
us in understanding how social ties are created and what is very much
lacking from our society today, which is very individualistic. The sentence
that says one should not eat without first bathing means that one should not
eat when one is sweaty and unwashed. In India it is usually 40 degrees
Celsius; at the same time, whenever one cools one’s body with water that is
cooler than the body temperature, this stimulates one’s appetite, one feels
hungry because this aids in the excretion of stomach juices. For better
digestion, therefore, what is being recommended here is that one cools
down the body before eating. That is why it is good to eat after bathing.
When we bathe or shower with water that is warmer than our body
temperature, that kind of bath does not make us hungry, and therefore this
recommendation does not apply in such a case. One should never eat in the
evening or at night. The reason back then is obvious: It was not possible to
see one’s plate, it is dangerous to eat food we cannot see. As for the
mention of dry (dried) foods – in nature, when food dries out, it becomes a
source of nutrition for bacteria. That is why dried food is not represented in
the tropics – in a damp climate it is impossible to dry things because the
food spoils. In European conditions, dried foods are traditionally
represented and can be well-preserved, such processing does not spoil them.
Sugar must never be eaten by itself. It is a big dose of glucose for the body.
That is why sweets must never be eaten by themselves. Cereals should
never be eaten without drinking liquids. Dried food should not be eaten by
itself (cereals) because there is a need to maintain the balance of elements
in the body, so liquid should go into the body along with dried cereals.
Definitely, however, dried food should never replace one’s main meal –
dried food is merely a social matter, i.e., once in a while we snack on nuts
or dried fruit with our friends. Some foods can be dried even in the tropics
because they do not have a tendency for bacterial infection, e.g., fenugreek.
What is important is to teach children to choose fruits and vegetables that
are fresh and of good quality when shopping. Yogurt, honey, salt, semolina
and ghee are all heavy foods, they have very strong tastes, which is why
they should be used in smaller amounts. This same group includes cereals,
cornflakes and such. The remark that yogurt should not be eaten in the
evening is based on a hot climate and a time when there were no
refrigerators. That is why the recommendation that yogurt should not be
eaten in the evening does not apply to us. We should never eat two meals in
a row, the stomach juices are not capable of distributing both meals. The
digestion halts and the food then ferments and lies in the stomach. We
should not eat again until we feel hungry. The information that one should
not drink between meals is based on the climate of northern India and the
composition of the diet there, which contained enough liquid. It does not
apply to Europe.
ी ेि ो
नानृजु◌ः ुया ा ान्न शयीत , न वेिगतोऽ काय◌ः ात◌् ,
न वा वि सिललसोमाकि जगु ितमुख◌ं िन ीिवक◌ा ( वात ) वच मू ा ु ृजेत◌् ,
न प ानमवमू येन्न जनवति◌ ना काल◌े , न जपहोमा यनबिलम लि यास◌ु े िस ाणक◌ं

मु ेत◌् || २१ ||
Rules of elimination
One should never eat, sleep or sneeze in a position with a rounded
spine. We should not involve ourselves in any other activity if we feel
the urging of our natural needs. One should never spit, blow one’s nose,
cough, excrete feces or urinate into the wind, a fire, water, towards the
moon, towards the sunrise, near Brahmans and teachers, nor should
one urinate on a road, in a crowded place, or when receiving food. One
should never blow one’s nose when reciting mantras, making offerings,
studying, or during religious and sacred activity.
The Charaka Samhita comes from a time when people went into nature to
perform elimination. There were no sanitary facilities. That is why it is
written here that one should never eliminate in the direction of the moon, or
toward the sunrise, near the house of a Brahman, a teacher, near fire and
water, and that one should not spit, excrete, or pass gas near one’s teachers
(gurus), etc. Today we have sanitary facilities. We must consider these
recommendations in today’s context and review them from a contemporary
perspective. We are discussing cultural matters and traditions here. When
we come to someone with a question, and when we begin blowing our nose
during the answer, that is disrespectful, the person with whom we are
speaking will sense that. Blowing one’s nose during conversation disrupts
the sensory connection.
The word guru has more than one meaning, it is a relative concept. What is
wiser is guru, what is bigger is guru, what is more educated is guru, etc.
This is about respect, about showing respect. It comes from the
characteristic of guru, which dominates. Everyone is guru in something for
others, in what one knows and in what one can convey to others.
ी ि ि े े ि ं ं े ं
न यमवजानीत , नाितिव येत◌् , न गु मनु ावयेत◌् , नािधकुयात◌् | न रज ला◌ं नातुरा◌ं नामे ा◌ं
नाश ा◌ं नािन पाचारोपचारा◌ं नाद ा◌ं नादि णा◌ं नाकामा◌ं ना कामा◌ं ना य◌ं ना योिन◌ं
नायोन◌ौ न चै च रचतु थोपवन शानाघातनसिललौषिधि जगु सुरालयेष◌ु न स योनाितिथष◌ु
नाशुिचनाज भेषज◌ो ना णीतस ◌ो नानुप थत हष◌ो नाभु वा ा िशत◌ो न िवषम थ◌ो न
मू ो ारपीिडत◌ो न म ायामोपवास मािभहत◌ो नारहसि◌ वाय◌ं ग े त◌् || २२ ||
Appropriate behavior of a man

One should never insult a woman, but one should also not trust women
too much, reveal secrets to them, or give them power. One should never
have sexual intercourse with a woman who is menstruating, ill,
unclean, sinister, unattractive, who behaves inappropriately, who is
uninformed, or against her will. One should never have sexual
intercourse without lust, with another man’s wife, with creatures that
are not human, or engage in anal or oral sex. One should never have
sexual intercourse in sacred places, onstage, at a crossroads, in a
garden, at a cremation site, on a scaffold, in a water tank, at a
pharmacy, or in the home of a master or teacher, in temples, at dawn
or at dusk, on forbidden days, or when one is unclean, when one has
taken aphrodisiac drugs, without sankalpa (the desire to procreate),
without an intense erection, on an empty stomach or after binging, in
the wrong place, when one has the need to pass urine or stool, when one
is suffering from fatigue after physical exercise, during fasting, when
one is exhausted, or in a place where there is no privacy.
There are two biologically functional elements, two energies. These are the
moon and the sun, female energy and male energy. Two of the same
energies can never be together, which is why there are not two suns in a
single Solar System, because the male and female energies fit together.
Female energy is the energy that knows how to care for things, and male
energy is the energy that knows how to build them. This does not mean that
female energy belongs just to women and male energy belongs just to men,
that is not how it works. Each person has both energies. In Ayurveda and in
philosophy, people are distinguished according to their characteristics. Men
can have feminine characteristics even though they also have masculine
characteristics and vice versa.
According to astrology, there are days on which it is forbidden to have

sexual intercourse because the constellations are not appropriate for the
conception of a child (e.g., during the new moon). The full moon is the
recommended day for sex. On certain days sex is forbidden because on that
day it would be possible to conceive a child who would be born disabled or
diseased. It is not recommended to have sex at dawn or at sunset because
that is the time when the cosmic consciousness is calling, that is the time for
meditation, not for sexual activity – in such a case one is behaving like an
animal intead of raising one’s awareness. Sex should not be performed
without the desire to procreate, aphrodisiacs should not be used, and one
should never perform sexual intercourse anywhere other than in bed.
ो े ि ि ै ि ि े
न सत◌ो न गु न◌् प रवदे त◌् , नाशुिचरिभचारकमचै पू पूजा यनमिभिनवतयेत◌् || २३ ||
Criticism and impure intentions

One should never criticize sages and teachers (gurus). If one is impure
(i.e., has a rajasic and tamasic mindset) one should not perform
abhicharikarm (i.e., good deeds) and be in the vicinity of sages and
teachers, and one should neither learn from nor teach others.
One should never criticize sages and teachers. Here the teacher is in the
sense of the word guru. An impure person (one with a rajasic and tamasic
mindset) should never perform philanthropy or be in the vicinity of teachers
and the wise. Such a person should never study, nor teach anyone else.
When the mind is prepared to learn, but there are evil intentions in the head,
one will not be able to understand or take a sattvic approach.
ि ी ि ि ि े ि े ो े ो े
न िवद् यु नातवीष◌ु ना ुिदतास◌ु िद ◌ु नाि स व◌े न भूिमक ◌े न महो व◌े नो ापात◌े न
महा होपगमन◌े न न च ाया◌ं ितथ◌ौ न स योनामुखाद् गुरोनावपितत◌ं नाितमा ◌ं न ता ◌ं न
िव र◌ं नानव थतपद◌ं नाित ु त◌ं न िवल त◌ं नाित ीब◌ं ना ु ैनाितनीचै◌ः
रै र यनम ेत◌् || २४ ||
Recommendations for study and speech

One should never study when there is lightning that is not typical of the
season, when the urban neighborhoods seem lit by the outbreak of fire,
when there is an earthquake, during big festivals, during the falling of
a meteor, during the eclipse of the big planets (the sun or the moon), on
the day of the new moon, during dawn or sunset, and without
instructions spoken by the teacher. One should never pronounce a word
in a low, high, weak or deranged tone, or without the correct accent.
One should never speak too rapidly or too slowly, or with exaggerated
powerlessness, or at a pitch that is either too high or too low.
Here what is being said is that what is essential to learning is
comprehension, not memorizing. That is why a dose of sattva is essential to
learning. With a sattvic mindset and in a sattvic environment it is possible
to comprehend things, but in a disruptive environment or during disruptive
weather correct understanding will never occur. Furthermore, this states that
merely by reading it is not possible to understand things, everything must
be heard from the lips of the teacher. It is not good to have conclusions
prepared in advance, because then instead of simple comprehension, what
occurs is confrontation and misunderstanding. One’s voice should be of the
optimal melody and pitch.
ि ं ि ं ि ं े े े
नाितसमय◌ं ज ात◌् , न िनयम◌ं िभ ात◌् , न न ◌ं नादे श◌े चरे त◌् , न
स ा वहारा यन ी सेव◌ी ात◌् , न बालवृ लु मूख ीबै◌ः सह स ◌ं कुयात◌् , न
म द् यूतवे ा स िच◌ः ात◌् , न गु ◌ं िववृणुयात◌् , न कि दवजानीयात◌् , नाह ान◌ी ा ाद ◌ो
नादि ण◌ो नासूयक◌ः , न ा णान◌् प रवदे त◌् , न गवा◌ं द मु े त◌् , न वृ ान्न गु न्न गणान्न
नृपान◌् वाऽिधि पेत◌् , न चाित ूयात◌् , न बा वानुर कृ ि तीयगु ान◌् बिह ु यात◌् || २५ ||
Other recommendations
One should respect society and never disrupt its principles. One should
never move around at night and in inappropriate places. At dawn and
at dusk one should never eat, study, have sexual intercourse or sleep.
One should never befriend children, the elderly, the greedy, the stupid,
the ill or homosexuals. One should never cultivate a taste for wine,
gambling or prostitution. One should never reveal secrets, nor offend
others, nor be cocky, incompetent, unpopular or envious. One should
never offend the masters, nor use a stick to beat a cow, nor abuse the
elderly, teachers, one’s superiors or the king. One should never talk too
much, offend the king or persons associated with him who have stood
by him in difficult times, or those who know secrets.
One should respect the rules of the society in which one lives and uphold
traditions. It is not appropriate for an adult to befriend a child, someone
elderly, someone eager, greedy, stupid or ill. The word “friend” defines
someone who behaves like a parent, like a teacher, and like God. For us a
friend is our other “I”, our mirror, leading us in a positive sense, caring for
us, advising us, taking an interest in us, and capable of sticking by us and
aiding us in difficult moments. Secrets must be respected.
The cow was considered a goddess because she managed to keep an entire
family alive. Her sacred nature arose from human gratitude. That is why the
information here that one should not punish a cow can be related to all of
our pets, our mute friends.
One should criticize those at one’s same level. Such criticism can repair
those who are broken, can aid in their growth. It is inappropriate to criticize
the elderly, one’s superiors, or the king because their efforts are and have
been for our benefit even when we are incapable of seeing and
understanding that this is so. One should be grateful. Gratitude brings a
large dose of sattva to the mind. Where there is no gratitude, sattva cannot
grow.
ी ो ि ै ी
नाधीर◌ो ना ु तस ◌ः ात◌् , नाभृतभृ ◌ः , नािव जन◌ः , नैक◌ः सुख◌ी , न
दु ःखशीलाचारोपचार◌ः , न सविव ◌ी , न सवािभश ◌ी , न सवकालिवचार◌ी || २६ ||
Various other recommendations

One should never be impatient or live in euphoria and fantasy. One
should take care of one’s environment. One should never hide one’s
income just for one’s own benefit. One should never perform such
deeds as will lose one the trust of their loved ones. One should neither
suspect nor trust others. One should never live constantly in one’s own
ideas.
One should be patient. One should never live in fantasy or become mired in
one’s own thoughts. One should take care of one’s environment. One should
never use all of one’s income solely for one’s own benefit, but should also
use it to benefit others. One should never do anything that would lose one
the trust of one’s loved ones. For example, one should never eat what one
has bought alone, but should share it with everyone. One should never be
either excessively suspicious or trusting.
ि े ीि ि ि ि े े ं
न कायकालमितपातयेत◌् , नापरीि तमिभिनिवशेत◌् , ने यवशग◌ः ात◌् , न च ल◌ं
मनोऽनु ामयेत◌् , न बु ी याणामितभारमाद ात◌् , न चाितदीघसू ◌ी ात◌् , न
ोधहषावनुिवद ात◌् , न शोकमनुवसेत◌् , न िस ावु ेक◌ं य े ािस ◌ौ दै ◌ं , कृितमभी ण◌ं
रे त◌् , हे तु भाविनि त◌ः ा े ार िन श्च , न कृतिम ा सेत◌् , न वीय◌ं
ज ात◌् , नापवादमनु रे त◌् || २७ ||
Behavior leading to a balanced mind

One should never waste the time that is intended for a certain activity;
never do more than one thing at the same time; never become
subservient to one’s sense organs; never leave one’s mind in an
unstable (volatile) state; never overburden the sense organs; never be
too mentally lax; never act under the influence of the emotions of either
anger or exhilaration. One should never be either too happy or too
worried. One should constantly attempt to not be attached to feelings of
happiness and unhappiness. When performing each activity, one must
take one’s constitution into consideration. One should focus every
moment on the performance of auspicious deeds. One should never lose
one’s sense of self-worth (virya). One should never remember any
criticism.
This is discussing a distracted mind. One should never live 24 hours a day
in fantasies. Each activity has a time determined for it and that time should
not be wasted. When it is time to study, we study, and when it is time to
sleep we should sleep. One should govern one’s senses and never be
exaggeratedly joyful or fall into excessive sadness. One should never attach
oneself to the feelings of happiness and unhappiness and succumb to one’s
restless mind. There should be a constant attempt for the mind to be in a
calm state of harmony, without generating excessive inducements. No
matter what one is doing, one should take into consideration one’s
constitution, the causes and the mahabhuts. One should constantly focus on
performing good deeds beneficial to all. One should never lose one’s virya
(here virya is in the sense of one’s self-worth). When someone criticizes us
or someone else and we are present, we should never remember it.
Criticism creates rajas and tamas in our mind, even if it is not about us.
ि ि ै ि ं ीि ि े े ी े
नाशुिच मा ा तितलकुशसषपैरि ◌ं जु यादा ानमाशीिभराशासान◌ः , अि म◌े नापग े रीरा ायुम◌े
ाणानादधात◌ु िव ुम◌े बलमादधात◌ु इ ◌ो म◌े वीय◌ं िशव◌ा मा◌ं िवश ाप आपोिह े प◌ः
ृशेत◌् , ि ◌ः प रमृ ो ◌ौ पाद◌ौ चा ु ्य मूधनि◌ खानि◌ चोप ृशेद रा ान◌ं दय◌ं िशरश्च ||
२८ ||
Performing agnihotra in an environment of sattva

"Agnihotra" using offerings of ghee from cow’s milk, rice, sesame seed,
vetiver and colza, etc., must never be performed in a rajasic and
tamasic environment. One should touch water while reciting the mantra
"Agnirme napagachetrirath", etc. Then, after one touches one’s lips and
the soles of one’s feet, one should touch the forehead, all the sense
organs, the heart and the head. Subsequently there will be a prayer for
"Agni" to never leave my body, for "Air" to protect my Prana, for God
(Vishnu) to give my body strength, for God (Indra) to improve my
personality, for God (Brahma) to bring water to my body and for that
living water to make my body healthy, firm, tough, beautiful and
strong.
The Agnihotra rituals using ghee, rice, sesame seeds, vetiver, colza, etc., are
not to be used in a rajasic and tamasic environment, because these
ingredients are sacred. At the time the Charaka Samhita tract was compiled,
people were capable of living with respect for objects, food and furniture, to
feel that there was a greater value in some objects than in their own life. For
example, in India it is said that it is bad to touch a book with one’s feet.
When children touch books with their feet they apologize to them, place
them on their heads, and grasp that a book deserves the same respect as a
goddess. In India, sattvic thinking is more natural because it is natural to
respect food and herbs there. That is why here in Europe it is so easy to fall
ill, because people do not create sattvic protection for themselves, they do
not respect nature and they more frequently live with a rajasic way of
thinking.
Here the discussion is of the rules for the basic ceremony of agnihotra,
which is performed regularly and on special occasions so that one can feel
unattached, rid of rajasic thoughts. Through this ceremony one asks for the
senses not to focus on inappropriate sensations, we ask our eyes, ears, etc.,
to help our non-attachment. This ritual should not be used in inappropriate
locations. During this ritual water is used, which represents the elements of
the panchmahabhuts and is the carrier of all the others. A prayer is said for
the agni to never leave my body, for the air to protect my prana and for God
(Vishnu) to give strength to my body, for God (Indra) to improve my
personality, for God (Brahma) to give my body the life-giving liquid, and
for that liquid to make my body healthy, firm, tough, beautiful and strong.
ै ी े ि ि
चय ानदानमै ीका हष पे ा शमपरश्च ािदति◌ || २९ ||
A harmonized life
One should constantly live in harmony with the principles of
brahmacharya, donation, friendship, grace and happiness. Thus ends
the sutra.
ो
प प कमुि ◌ं मन◌ो हे तुचतु यम◌् | इ योप मेऽ ाय◌े सद् वृ म खलेन च || ३० ||
थवृ ◌ं यथोि ◌ं य◌ः स गनुित ति◌ | स समा◌ः शतम ािधरायुष◌ा न िवयु त◌े || ३१ ||
नृलोकमापूरयत◌े यशस◌ा साधुस त◌ः | धमाथावेति◌ भूताना◌ं ब ुतामुपग ति◌ || ३२ ||
परान◌् सुकृितन◌ो लोकान◌् पु कम◌ा प त◌े | त ाद् वृ मनु े यिमद◌ं सवण सवद◌ा || ३३ ||
Summary of Chapter Eight

In this chapter on the senses the five senses were explained, as was the
man (mind) and then the hetu, the four reasons for prakrti and vikrti.
Next we discussed the code of correct behavior. All of this was
described in this chapter with the opening description of the sense
organs. Whoever lives according to the code of correct behavior for
health will live a life lasting hundreds of years without any
abnormalities. The fame of such a person, praised by the nobles, fills
the human world, acquiring virtue, wealth, and the friendship of all
living beings, and ultimately through sacred deeds reaches a different,
virtuous world. Everyone should behave according to this code.
ि ि ि ि ि ं ि े ै े
य ा दपि◌ िकि त◌् ादनु िमह पूिजतम◌् | वृ ◌ं तदपि◌ चा ेय◌ः सदै वा नुम त◌े || ३४ ||
The word of Atreya

Atreya always approves of any virtuous behavior that has not been
mentioned here.
Here ends the eighth chapter with the introductory description of the
sense organs in the Sutrasthana as compiled by Agnivesha and edited
by Charaka. Here ends the second quarter of this treatise on health.
ो
९ . खु ाकचतु ादोऽ ाय◌ः 9.
khuḍḍākacatuṣpādō'dhyāyaḥ
ं
अथात◌ः खु ाकचतु ादम ाय◌ं ा ा ाम◌ः || १ ||
Chatushpad, or about the lesser foursomes

Now I will present the chapter on the foursomes as told by Master
Atreya
Chatush means “four” and pad means “legs”. Chatushpad means dividing
something into four separate units. For example the chatushpad of an
apartment gives us the living room, kitchen, bathroom and bedroom.
ि ो ी ं े ं ि े
िभष ा ुप थात◌ा रोग◌ी पादचतु यम◌् | गुणवत◌् कारण◌ं ेय◌ं िवकार ुपशा य◌े || ३ ||
The chatushpad of treatment
The Ayurvedic practitioner, the medicine, the assistant and the invalid
is the foursome which, if it is gifted with good qualities, leads to the
amelioration of difficulties.
This is the basic foursome of any essential treatment system. The term
vaidhya means the Ayurvedic practitioner.
ि ो ै ं ं ि े ो ं ि ो े
िवकार◌ो धातुवैष ◌ं , सा ◌ं कृित त◌े | सुखस कमारो ◌ं , िवकार◌ो दु ःखमेव च || ४ ||
Vikrti and prakrti
Vikrti (abnormality) means imbalance of the dhatus (tissues). Balanced

tissues, on the other hand, are the normal state of the prakrti (health).
Such health is referred to as sukh (happiness), while maladies are
referred to as dukh (unhappiness).
ं ि ी ं ं ै े ि ि ि े ि ी े
चतुणा◌ं िभषगादीना◌ं श ाना◌ं धातुवैकृत◌े | वृि धातुसा ाथ◌ा िचिक े िभधीयत◌े || ५ ||
Four units of treatment

Treatment means that all four parts (the Ayurvedic practitioner, the
assistant, the medicaments and the invalid) are in accordance with each
other and function well. By so doing, the vikrti dhatus are eliminated
and prakrti (happiness) arises.
े ं ो ं ौ ि ि े ं ै े
ुत◌े पर् य i वदात ◌ं ब श◌ो कमत◌ा | दा ◌ं शौचिमति◌ ेय◌ं वै ◌े गुणचतु यम◌् || ६ ||
The four qualities of the Ayurvedic practitioner

Shastra gyan (excellent theoretical knowledge), extensive practical
experience, finesse, and sattvikta (purity of intention) – these are the
four qualities of the Ayurvedic practitioner.
Shastra gyan (excellent theoretical knowledge) means the Ayurvedic
practitioner should know the entire field in detail and be thoroughly
theoretically prepared.
ो े ि े ि ो ं ं े
ब त◌ा त यो मनेकिवधक न◌ा | स ेति◌ चतु ोऽय◌ं ाणा◌ं गुण उ त◌े || ७ ||
Four characteristics - dravya
A sufficient amount, effectiveness, pure ingredients for the preparation

of medicines in various forms, and unspoiled ingredients are the four
characteristics (dravya) of ingredients or medicaments.
Effectiveness means the medicament must be directly, unequivocally
focused on a specific problem. An Ayurvedic practitioner does not do
experiments with medicines. Unspoiled ingredients means the ingredients
should be high-quality, usable for treatment.
ि ौ ं े ि ो ं े े
उपचार त◌ा दा मनुरागश्च भतरि◌ | शौच◌ं चेति◌ चतु ोऽय◌ं गुण◌ः प रचर◌े जन◌े || ८ ||
Four qualities of an assistant

The art of attending to others, finesse, kindness and sattvikta (purity of
intentions) are the four qualities of an assistant.
Rogi seva means service to the patient – the assistant must know in detail
everything that is needed in relation to the patient. The assistant (female or
male nurse) must take a kind approach towards the patient.
ि ि ी ि ं ो
ृितिनदशका र मभी मथापि◌ च | ापक ◌ं च रोगाणामातुरस्य गुणा◌ः ृता◌ः || ९ ||
The four qualities of the invalid

Memory, obedience, trust, and the capability to provide all information
connected with the malady – these are the four qualities of the invalid.
Smrti (memory) is important for diagnosis, the patient should remember the
context in which the malady arose. Obedience – the patient must follow
what the Ayurvedic practitioner says. Fearlessness – the patient should not
have any concerns and should trust in the treatment and in the capabilities
of the Ayurvedic practitioner. The invalid should be capable of describing
all symptoms. These are the four qualities of the invalid.
ं ो ं ि ौ ि ि ो ं ि
कारण◌ं षोडशगुण◌ं िस ◌ौ पादचतु यम◌् | िव ात◌ा शािसत◌ा यो ◌ा धान◌ं िभषगत्र त◌ु || १० ||
These four foursomes are the basis of successful treatment

These four foursomes, comprised of a total of 16 qualities, are the basis
of success, where the main actor is the Ayurvedic practitioner thanks to
his specific knowledge and his administrative position in control.
The Ayurvedic practitioner is the controlling unit of this entire system and
deserves respect.
ौ ि ं े ि े ि े ि ि
प ◌ौ हि◌ कारण◌ं प ुयथ◌ा पा े नानला◌ः | िवजेतुिवजय◌े भूिम मू◌ः हरणानि◌ च || ११ ||
आतुरा ा थ◌ा िस ◌ौ पादा◌ः कारणस ता◌ः | वै ाति िक ाया◌ं धान◌ं कारण◌ं िभषक◌् ||
१२ ||
The Ayruvedic practitioner
To cook, one needs a pan, fuel and fire. For military victory, one needs
a country, troops and weapons. These are the causative agents of these
actions. The invalid, etc., are the causative agents for an Ayurvedic
practitioner’s success in treating maladies. The Ayurvedic practitioner
is the most important agent.
Here the tract emphasizes that the Ayurvedic practitioner is a feature of the
treatment procedure to be appreciated and treatment cannot happen without
full respect for him.
मृ च सू ा ा◌ः कु कारा त◌े यथ◌ा | नावह ि◌ गुण◌ं वै ा त◌े

पाद य◌ं तथ◌ा || १३ ||
The meaning of the foursome

Just as, when making a pitcher, the clay, the pole, the rope, the wheel,
etc., will not serve their purposes without the potter, so the other three
members of the foursome will not serve their purposes without the aid
of the Ayurvedic practitioner.
ं ि ि े े ीि
ग वपुरव ाश◌ं यि कारा◌ः सुदा णा◌ः | या ि◌ य ेतर◌े वृ माशूपाय तीि ण◌ः || १४ ||
सति◌ पाद य◌े ा ◌ौ िभषजावत्र कारणम◌् | १५ |
Importance of the Ayurvedic practitioner

It can happen that even when all other three elements of the foursome
are present (the assistant, the invalid and the medicament), the malady
gets worse. This deterioration is not because of the other three, but is
because of the Ayurvedic practitioner. Likewise, when very serious
difficulties disappear, as they do in the imaginary city of Gandharvas,
that is also the work of the Ayurvedic practitioner.
When a serious disease, after being treated by an Ayurvedic practitioner,
disappears as if we were in the fabled city of Gandharvas, the credit goes to
the Ayurvedic practitioner. Likewise, if an illness gets worse after being
treated by an Ayurvedic practitioner, all of the responsibility for that is on
the Ayurvedic practitioner. Even though all other three elements are present
(the assistant, the invalid and the medicaments), full responsibility for the
complete treatment is borne by the Ayurvedic practitioner, always.
ो े ि ि ि
वरमा ◌ा तोऽ ेन न िचिक ◌ा वितत◌ा || १५ ||
पािणचारा थाऽच ुर ाना ीतभीतवत◌् | नौमा तवशेवा ◌ो िभषक◌् चरति◌ कमस◌ु || १६ ||
The ignorant Ayurvedic practitioner

It is better to sacrifice oneself than to let oneself be treated by an
ignorant Ayurvedic practitioner. Thanks to his lack of awareness, the
ignorant Ayurvedic practitioner acts out of fear during treatment,
without self-confidence, like a blind person groping in the dark, or like
a boat sailing in a storm.
It is better to commit suicide than to go to a stupid Ayurvedic practitioner.
This describes how a stupid physician behaves.
ि ि ी ि ि
य य◌ा समाप मु ार् य िनयतायुषम◌् | िभष ान◌ी िनह ाश◌ु शता िनयतायुषाम◌् || १७ ||
The bogus Ayurvedic practitioner

The bogus Ayurvedic practitioner pretends to cure someone who
actually does not need treatment and subsequently claims to have
healed that person. By doing so, he acquires a false sense of security.
Such a person who considers himself to be an Ayurvedic practitioner
may accidentally heal someone sick whose life expectancy is certain and
whose treatment goes well, but on the other hand, he will absolutely
cause the deaths of hundreds of people whose life expectancies are
uncertain.
A person who considers himself to be an Ayruvedic physician will
sometimes accidentally heal someone whose life expectancy is certain and
who therefore did not need any treatment. By doing so, he acquires a false
notion of his own capabilities and can cause the deaths of many other
people who are actually diseased if he attempts to treat them.
े ि े ौ े ि े ि े
त ा ा ेऽथिव ान◌े वृ ◌ौ कमदशन◌े | िभषक◌् चतु य◌े यु ◌ः ाणािभसर उ त◌े || १८ ||
The Ayurvedic practitioner who understands the tracts

This is why an Ayurvedic practitioner who understands the ved (tracts),
who has insight, who has knowledge of prescribing medicaments, and
who has practical experience is one who supports life.
े ौ ि े े ो े ं ि ं ो ि
हे त◌ौ िल ◌े शमन◌े रोगाणामपुनभव◌े | ान◌ं चतुिवध◌ं यस्य स राजाह◌ो िभष म◌ः || १९ ||
The best Ayurvedic practitioner treats the king
The Ayurvedic practitioner who has knowledge of these four aspects -

cause (nidan), symptoms (lakshan), treatment (chikitsa) and the
prevention of disease - is the best Ayurvedic practitioner and can even
treat the king.
ं ि ि ं ो े े ी ं ि ि ं ि ो े
श ◌ं शा ाणि◌ सिलल◌ं गुणदोष वृ य◌े | पा ापे ी त◌ः ा◌ं िचिक ाथ◌ं िवशोधयेत◌् || २० ||
The Ayurvedic practitioner with a calm mind

Whether learning, water or weapons will be used for benefit or for
harm always depends on who is using them. That is why the Ayurvedic
practitioner should first and foremost achieve a calm mind (sattva) and
only then handle Ayurveda.
The Ayurvedic practitioner should only use his knowledge of Ayurveda
when he has first achieved calm in his mind (sattva).
ि ि ो ि ं ि ि ै े ि े
िव ◌ा िवतक◌ो िव ान◌ं ृित रत◌ा ि य◌ा | य ैत◌े षड् गुणा स्य न सा मितवतत◌े || २१ ||
िव ◌ा मित◌ः कम ि र ास◌ः िस रा य◌ः | वै श ािभिन ावलमेकैकम त◌ः || २२ ||
यस्य ेत◌े गुणा◌ः सव◌े स ि◌ िव ादय◌ः शुभा◌ः | स वै श ◌ं सद् भूतमहन◌् ािणसुख द◌ः ||
२३ ||
Vaidhji
Vidya (the capacity for understanding), mathi or buddhi (intellect, the
capacity for reasoning), karma dharshan (general awareness), karma
abhyas (experience), siddhi (capability to heal), ashre (someone with a
hidden blessing from his teacher) – without these six characteristics one
is not an Ayurvedic practitioner. One who has all six of these
characteristics deserves to use the very eminent title of vaidhji
(Ayurvedic practitioner), and he is the one who embraces the happiness
of living beings and for whom there is nothing that is not achievable.
Vidhya (the ability to understand), buddhi or mati (intellectual, rational
ability), karma darshan (general knowledge), karma abhyas (experiences),
siddhi (the ability to heal), ashre (a blessing from one’s teacher – the
teacher wants the student to perform Ayurveda) – without these
characteristics, one is not an Ayruvedic practitioner (vaidhji).
ं ोि ं ं ं ि ं ि ि ि
शा ◌ं ोित◌ः काशाथ◌ं दशन◌ं बु रा न◌ः | ता ा◌ं िभषक◌् सुयु ा ा◌ं िचिक ापरा ति◌
|| २४ ||
िचिक त◌े य◌ः पाद◌ा य ा ै पा य◌ः | त ात◌् य माित े षक◌् गुणस दि◌ || २५ ||
One’s own intellect and knowledge

The shastras or ved (tracts) are like light, and the buddhi (one’s own
intellect) is like the eyes. The Ayurvedic practitioner gifted with both of
these factors will never make an error when treating someone. Because
the other three agents are dependent on the Ayurvedic practitioner
during treatment, he should expend all of his efforts to have the
qualities needed to be an Ayurvedic practitioner.
The shastras (tracts) are like light and the buddhi (intellect) is the eyes
through which the Ayurvedic practitioner sees.
ै ी े ीि े ि े े ै ि ि े ि
मै ◌ी का मातष◌ु श ◌े ीित पे णम◌् | कृित थेष◌ु भूतेष◌ु वै वृि तुिवधेति◌ || २६ ||
The four actions of the Ayurvedic practitioner

The Ayurvedic practitioner should be friendly, forgiving, and should
consider the maladies of the invalid (the patient) in detail. If an invalid
passes away, the Ayurvedic practitioner should feel compassion for the
bereaved. When an Ayurvedic practitioner sees that invalids cannot be
cured, he should not give them medicines any longer. These are the four
vrti (actions) of an Ayurvedic practitioner.
Mettery means “friendly”, karuna means “forgiving”.
ो ौ
तत्र ोक◌ौ -
िभष त◌ं चतु ाद◌ं पाद◌ः पाद तुगुण◌ः | िभषक◌् धान◌ं पादे ◌ो य ा ै ◌ु यद् गुण◌ः || २७ ||
ानानि◌ बु ा ◌ी च िभषजा◌ं य◌ा चतुिवध◌ा | सवमेत तु ाद◌े खु ाक◌े स कािशतिमति◌ || २८ ||
Summary of the foursomes

Comprehensive treatment through the four agents, the four qualities of
each agent, the reasons why the Ayurvedic practitioner is the most
important agent of the four, the aspects of knowledge, and the four
philosophical positions of the Ayurvedic practitioner – all of these
matters were described in this chapter about the lesser foursomes.
ो
१०. महाचतु ादोऽ ायः 10.
mahācatuṣpādō'dhyāyaḥ
ो ं
अथातो महाचतु ादम ायं ा ा ामः||१||
Maha chatushpad, or, about the great foursome

Now I will explain the chapter on the great foursome, as presented by
Master Atreya.
This chapter is dedicated to the great foursome and concerns the
characteristics of dravya gun (medicaments).
ं ो ं े ि ि ि ो े ं े ो ि ि े ं
चतु ादं षोडशकलं भेषजिमित िभषजो भाष े, यदु ं पूवा ाये षोडशगुणिमित, त े षजं
यु यु मलमारो ायेित भगवान् पुनवसुरा ेयः||३||
Bheshaj
Ayurvedic practitioners say that bheshaj involves the four agents and
16 qualities, as was stated in the preceding chapter. A therapy
performed rationally manages to ensure health, the state without
disease – so said Master Punarvasu Atreya.
ेि ै े ि ं ं े ेि ै
नेित मै ेयः, िकं कारणं? े ातुराः केिचदु पकरणव प रचारकस ा ा व कुशलै
िभष रनुि ताः समुि मानाः, तथायु ा ापरे ि यमाणाः; त ा े षजमिकि रं भवित, त था- े सरिस
च िस म मुदकं, न ां वा मानायां पां सुधाने वा पां सुमुि ः कीण इित; तथाऽपरे
ेऽनुपकरणा ाप रचारका ाना व ाकुशलै िभष रनुि ताः समुि मानाः, तथायु ा
ि यमाणा ापरे | यत ितकुवन् िस ित, ितकुवन् ि यते; अ ितकुवन् िस ित, अ ितकुवन् ि यते;
तति ते भेषजमभेषजेनािविश िमित ||४||
Maitreya on the great foursome
Maitreya objected, saying: "No, bheshaj does not manage to ensure

health, the state without disease. The reason is the following – it has
been determined that some patients heal and some die even though they
have received all of the necessary materials, were cared for by trainees,
and experienced Ayurvedic practitioners had patience with them and
took care of them. This means therapeutic measures play practically no
role and are similar to pouring a small amount of water into a pond or
a sewer, or scattering a handful of dust into a flowing river or onto
another pile of dust. On the other hand, there are patients who heal
despite their lack of necessary materials, trainees, patience or
experienced Ayurvedic care, while others die under those same
conditions. Some patients who receive treatment heal, while others who
receive treatment die. In other cases, patients heal even though they
have not received any treatment whatsoever, while others die under
such circumstances. It is, therefore, possible to conclude that providing
treatment is no different from not providing it.”
Maitreya is one of the listeners who claimed that bheshaj cannot always
ensure a state without disease.
ै े ि ि े ि ं ं े ो ि े े े े ो ि
मै ेय ! िम ा िच त इ ा ेयः; िकं कारणं, ये ातुराः षोडशगुणसमुिदतेनानेन भेषजेनोपप माना ि य
इ ु ं तदनुपप ं, न िह भेषजसा ानां ाधीनां भेषजमकारणं भवित; ये पुनरातुराः केवला े षजा ते
समुि े, न तेषां स ूणभेषजोपपादनाय समु ानिवशेषो ना ; यथा िह पिततं पु षं समथमु ानायो ापयन्
पु षो बलम ोपाद ात्, स ि तरमप र एवोि े त्, त त् स ूणभेषजोपल ादातुराः; ये चातुराः
केवला े षजादिप ि य े, न च सव एव ते भेषजोपप ाः समुि े रन्, निह सव ाधयो भव ुपायसा ाः, न
चोपायसा ानां ाधीनामनुपायेन िस र , न चासा ानां ाधीनां भेषजसमुदायोऽयम , न लं ानवान्
िभषङ् मुमूषुमातुरमु ापियतुं; परी का रणो िह कुशला भव , यथा िह योग ोऽ ासिन इ ासो
धनुरादायेषुम ाितिव कृ े महित काये नापराधवान् भवित, स ादयित चे काय, तथा िभषक् गुणस
उपकरणवान् वी कमारभमाणः सा रोगमनपराधः स ादय ेवातुरमारो ेण; त ा भेषजमभेषजेनािविश ं
भवित||५||
Atreya responds
"Maitreya, you are wrong!" said Atreya. “Here are the facts – to argue
that patients will die despite treatment being provided that involves the
16 qualities is incorrect, since treatment, in a case of treatable disease,
is never ineffective. Although there are patients who will recover
without any treatment, it is not correct to argue - not even in such cases
- that the provision of full treatment is not conducive to recovery. For
example, someone can help someone else who has fallen down get back
on his feet more easily and faster, even though the fallen person is also
able to get back up on his own. A patient, too, will recover similarly
when given full treatment. If patients die even though they were given
full treatment, then it is not necessarily the case that they were
supposed to heal after the treatment was given, because not all diseases
are treatable through medical measures. One the one hand, curable
diseases cannot be cured without providing curative measures, and on
the other hand, treatment will never function in a case of incurable
disease. Even an educated Ayurvedic practitioner is unable to revive a
dying patient. An experienced Ayurvedic practitioner always acts only
after a thorough examination of the patient. Just as the archer who has
both practical experience in archery and theoretical knowledge will not
miss the target when he takes up his bow and arrow to shoot an object
that is close by and large, so the Ayurvedic practitioner endowed with
experience and equipped with the necessary materials, after a thorough
examination, approaches the treatment of the sick and will certainly
alleviate a curable disease and achieve the patient’s return to normalcy.
It is, therefore, not correct to say that there is no difference between
failing to provide treatment and providing it.”
Here we must not forget the previous chapter. It is important to understand
this text in the context of all the relevant characteristics of treatment -
bheshaj. Where an error occurs, the Ayurvedic practitioner is not an
Ayurvedic practitioner, the patient is not a patient, the assistant is not an
assistant, and treatment will not take place. For example, the characteristics
of the patient are also essential for treatment. The patient also bears liability
for the treatment taking place (see sutra 9 in the preceding chapter).
ं ं े े े ंि ि े ं ं
इदं च नः ं- यदनातुरेण भेषजेनातुरं िचिक ामः , ामम ामेण, कृशं च दु बलमा ाययामः, थूलं
मेद नमपतपयामः, शीतेनो ािभभूतमुपचरामः, शीतािभभूतमु ेन, ूनान् धातून् पूरयामः, ित र ान्
ासयामः, ाधीन् मूलिवपययेणोपचर ः स क् कृतौ थापयामः; तेषां न था कुवतामयं भेषजसमुदायः
का तमो भवित||६||
Atreya continues
"We also observe that we provide such treatment to the ill person as
will mitigate the disease – to someone who is withering away, we
provide a treatment against that wasting disease, we saturate those who
are emaciated and weak, we reduce the excesses of those who are obese
and plump, we provide cooling therapies to those who suffer from heat,
and we provide heating treatment to those who suffer from cold, we
replace missing dhatus and reduce increased dhatus. By adjusting these
disorders through a treatment that opposes their causes, we induce a
normal state of health. These therapeutic measures are valuable to us,
thanks to their effectiveness in the cases mentioned above.”
ि ो ि ि े े ि
भव चा - सा ासा िवभाग ो ानपूव िचिक कः| काले चारभते कम य त् साधयित ुवम् ||७||
अथिव ायशोहािनमुप ोशमसङ् हम् | ा ुयाि यतं वै ो योऽसा ं समुपाचरे त्||८||
Successfulness of the Ayurvedic practitioner

This is why it is said: The Ayurvedic practitioner who knows the
classification of curable and incurable diseases, and who approaches
treatment at the appropriate time after thoroughly familiarizing
himself with the case will certainly achieve success. On the other hand,
there is no doubt that an Ayurvedic practitioner who engages in
treatment of an incurable disease will experience a loss of education,
reputation and wealth and will face public criticism and unpopularity.
The Ayurvedic practitioner must take into consideration the fact that there
are cases that are curable and cases that are not, depending on the cause of
the disease. If the cause of a disease is still active, it must be stopped,
otherwise it is not possible for treatment to occur. If a patient is not yet
prepared to do something with his disease, then the time for his treatment
has not yet arrived. The Ayurvedic practitioner must first make sure the
illness is curable. If it is not, treatment must not begin. The confidence,
determination, fortitude and resolve of the patient, as well as his readiness
to undergo treatment, are essential prerequisites. That is the part of the
foursome without which it is not possible for the treatment to happen.
ं ं ं ि ि ि ं ं ं
सुखसा ं मतं सा ं कृ सा मथािप च | ि िवधं चा सा ं ा ा ं य ानुप मम् ||९||
सा ानां ि िवध ा म मो ृ तां ित | िवक ो, न सा ानां िनयतानां िवक ना ||१०||
Kinds of maladies
There are two kinds of curable maladies, those that are difficult to cure
and those that are easy to cure. There are also two kinds of incurable
maladies, those during which it is possible to alleviate some of the
difficulties they cause and those with which nothing can be done. For
the curable maladies there are three degrees of treatment: Easy,
medium and difficult. There are no such degrees for incurable
maladies.
Even a light illness (for example, constipation or diarrhea) can be incurable
if all aspects of the chatushpad, including the determination and effort of
the patient, are not in accordance with one another. On the other end of the
spectrum, not all cancers are incurable. It always depends on the individual
case and on the appropriate or inappropriate combination of the chatushpad
elements.
े ि ि ो ो ो ि े
हे तवः पूव पािण पा ािन य च | न च तु गुणो दू ो न दोषः कृितभवेत् ||११||
न च कालगुण ु ो न दे शो दु प मः | गितरे का नव ं च रोग ोप वो न च ||१२||
दोष ैकः समु ौ दे हः सव षध मः | चतु ादोपपि सुखसा ल णम्||१३||
The characteristics of easily curable maladies

The characteristics of the sukhasadhya, or easily curable maladies, are
the following, as far as we know: hetus (a clear cause); purva rupa (the
immediately preceding symptoms/previous state of health of the
patient); rupa (the current state of health of the patient/symptoms); the
person’s prakrti; the state of the doshas; the characteristics of the illness
(manifestation of the illness); its connection with the time of year; its
connection with the climate and the geographic zone; whether the
disease originated recently from a single cause; and whether the body is
capable of accepting all the medicaments for it (all the remedies). In
addition, there must be perfect collaboration between all aspects of the
lesser foursome. Such illnesses are called easily curable.
This is the definition of an easily curable illness (sukhsadhya). If the causes
(hetus) are clear, if we know the purva rupa (what the original state of
health looked like), what the current state of health (rupa) is, what
deviations from the prakrti-doshas are happening, what the patient’s
prakrti is, what the characteristics of the vyadhi are (the characteristics of a
manifestation of the illness), its connection with the season, with the
climate, and with the geographic zone, whether the illness originated
recently, whether it has a sole cause, if the body is strong and able to accept
medicaments and remedies, and if there is perfect chatushpad, then the
illness is easily curable.
ि ि ं ं े े ि ं े
िनिम पूव पाणां पाणां म मे बले | काल कृितदू ाणां सामा ेऽ तम च ||१४||
गिभणीवृ बालानां ना ुप वपीिडतम् | श ाराि कृ ानामनवं कृ दे शजम् ||१५||
िव ादे कपथं रोगं नाितपूणचतु दम् | ि पथं नाितकालं वा कृ सा ं ि दोषजम् ||१६||
Characteristics of maladies that are difficult to cure

Krchhrasadhya, or maladies that are difficult to cure, are those where
the cause is not absolutely clear, where the original state of health of the
patient and the present state of health are unknown, where there is no
clear connection with weather, or with prakrti, and where the dushya
(damaged tissues) are ambiguous. Maladies are difficult to cure when
they arise during the course of pregnancy, in childhood, or in the
elderly. Maladies are difficult to cure when there are complications that
arise as a result of injury, chemicals, fire (burns), or genetic
inheritance, or when the malady is located in the area of a marma, or
when the chatushpad is not whole, or when the malady is chronic, or
when it involves two doshas.
Krchhrasadhya – illnesses of medium difficulty to cure - are those where
the cause, the original state of health and the present state of health are not
absolutely clear. The connection with the weather and prakrti are unclear,
and the dushya – the characteristics of the damaged tissues – are unclear. It
is also difficult to estimate curability when the patient is a pregnant woman,
a young children, or an elderly person. Cases with complications, injuries,
maladies that arise through the influence of chemicals, burns, inherited
illnesses, maladies located in the area of a marma, chronic illnesses,
maladies that involve two doshas and circumstances where the chatushpad
is not in order are all difficult to cure. Dushya means the characteristic of
the damaged tissue (dhatu).
े ो ं े े े
शेष ादायुषो या मसा ं प सेवया | ल ा सुखम ेन हे तुनाऽऽशु वतकम् ||१७||
ग ीरं ब धातु थं ममस समाि तम् | िन ानुशाियनं रोगं दीघकालमव थतम् ||१८||
िव ा ् िवदोषजं,...|१९|
Characteristics of diseases that are very difficult to cure

Yapya are diseases that are very difficult to cure, that last for many
years, and that involve very disrupted tissues. They are also diseases
that attack marmas or joints, diseases that are constantly active and
last a long time, and diseases that involve two doshas.
Yapya – this discusses illnesses that are very difficult to cure. Such illnesses
arise in the context of a transition into the next phase of one’s life. During
such a phase, even an appropriate combination of foods will frequently not
work. For example, for a patient with cancer bidarikhand could be
beneficial, but if the patient vomits after ingesting it, then the disease is
already in the incurable phase. When the body does not accept treatment,
that is an illustration of the incurability of the illness. There is a high level
of dushya – some tissues are too contested and/or completely damaged. If a
disease attacks a marma site, or a joint, and if the disease is still active, if no
relief from it ever occurs, then treatment is very difficult, bordering on
impossible. The regularity of the difficulties, or their long-term duration
(the regularity of chronic disease illustrates that it is very difficult to cure),
or if the diseases is connected, moreover, to two doshas – all of these
illustrate incurability. It is possible to ameliorate diseases that are very
difficult to treat, and patients will be relieved with the aid of treatment
procedures, but if the cause of the disease is renewed, the patient’s health
will easily, rapidly deteriorate.
ि ि ो ं े ंि ो ि ि ं
िव ा ् िवदोषजं त त् ा ेयं ि दोषजम् | ि यापथमित ा ं सवमागानुसा रणम् ||१९||
औ ु ारितस ोहकरिम यनाशनम् | दु बल सुसंवृ ं ािधं सा र मेव च||२०||
Characteristics of incurable diseases

Asadhya means incurable - cases where the dhatu is sannipataj (where
all of the doshas are increased), where no treatment has any effect,
where all shrotas (channels) are involved, where anxiety, disorders of
consciousness and restlessness are involved, and where the functions of
the sense organs are seriously disrupted, especially in weak patients
showing signs of arishthachinna (fatal symptoms).
ि ी ै ंि ं े ी
िभषजा ाक् परी ैवं िवकाराणां ल णम् | प ा मसमार ः कायः सा ेषु धीमता ||२१||
सा ासा िवभाग ो यः स ितपि मान् | न स मै ेयतु ानां िम ाबु ं क येत् ||२२||
Recognizing these diseases

The wise Ayurvedic practitioner should, therefore, first investigate the
specific manifestations of the disease and proceed to treatment only in
cases of curable diseases. A practitioner who recognizes the difference
between a curable and incurable disease and behaves with composure
will not make a bad impression on people like Maitreya.
ो ौ ौ ं ो े े ै े ी ि ैि ि
त ोकौ- इहौषधं पादगुणाः भवो भेषजा यः | आ ेयमै ेयमती मित ै िव िन यः ||२३||
चतुिवधिवक ा ाधयः ल णाः | उ ा महाचतु ादे ये ाय ं िभष तम्||२४||
Summary of Chapter 10
Treatment, the quality of the four branches, specifically, the phases of
treatment, the perspectives of Atreya and Maitreya, the conclusion to
these differing opinions, and the four categories of disease according to
prognosis and their characteristics have been described in the chapter
on the great foursome on which treatment depends.
Thus ends the tenth chapter about the great foursome in the
Sutrashthana as compiled by Agnivesha and edited by Charaka.
ि ै ी ो
११ . ित ैषणीयोऽ ाय◌ः 11. tisraiṣaṇīyō'dhyāyaḥ
ै ी ं
अथात ैषणीयम ाय◌ं ा ा ाम◌ः || १ ||
Eshana - desire
Now I will explain the chapter about three life eshana (desires), etc. As
Master Atreya declared…
े ौ े ि ि ं ो े ि
इह खल◌ु पु षेणानुपहतस बु पौ षपरा मेण िहतिमह चामु ंश्च लोक◌े समनुप त◌ा ितस्र
एषणा◌ः पय ◌ा भव ि◌ | त थ◌ा - ाणैषण◌ा , धनैषण◌ा , परलोकैषणेति◌ || ३ ||
Three desires
A person whose intellect, mind, strength and virtue are not disturbed
and who seeks satisfaction in this world and the next has desires such
as a desire for life, a desire for material security, and a desire for
another world.
Praneshana is desire for good health, dhaneshana is desire for material
security, paralokeshana is desire for another world, for finding another
world, e.g., through meditation (para loka - para is another, loka is world),
the desire for another world.
ं े ं ै ं े े ि
आसा◌ं त◌ु ख ेषणाना◌ं
ाणैषणा◌ं तावत◌् पूवतरमाप ेत | क ात◌् ? ाणप र ाग◌े हि◌ सव ाग◌ः
|
त ानुपालन◌ं - थस्य थवृ ानुवृि ◌ः , आतुरस्य िवकार शमनेऽ माद◌ः , तदु भयमेतदु ◌ं
व त◌े च ;
त थो मनुवतमान◌ः ाणानुपालना ीघमायुरवा ोतीति◌ थमैषण◌ा ा ात◌ा भवति◌ || ४ ||
Praneshana
Of all these desires, one should primarily follow one’s desire for life
(praneshana). Why? Because when life departs, everything else does as
well. This can be ensured by following the code of behavior for a
healthy individual and upholding the curative recommendations for
ameliorating difficulties for the diseased. Both topics have already been
reviewed and more will be said of them below. By following the ways
presented above, by maintaining one’s life force, one achieves a long
life. Thus the desire for life has been described.
Praneshana is the most important thing - the desire for a healthy life keeps
us alive. At the same time, this maintains the other two desires in us
automatically. Whoever is diseased has none of these other desires, just the
desire to heal. Whoever lives according to the rules of Ayurveda maintains
a healthy life.
ि ी ं ै े े ो ं े ं ि
अथ ि तीया◌ं धनैषणमाप ेत , ाणे ◌ो न र◌ं धनमेव पय ◌ं भवति◌ ; न त◌ः पापात◌्
पापीयोऽ ि◌ यदनुपकरणस्य दीघमायु◌ः , त ादु पकरणानि◌ पय टु◌ं यतेत |
त ोपकरणोपायाननु ा ा ाम◌ः ; त थ◌ा - कृिषपाशुपा वािण राजोपसेवादीनि◌ ,
यानि◌ चा ा पि◌ सतामिवगिहतानि◌ कमाणि◌ वृि पुि कराणि◌ िव ा ा ारभेत कतु◌ं ; तथ◌ा कुवन◌्
दीघजीिवत◌ं जीव नवमत◌ः पु ष◌ो भवति◌ | इति◌ ि तीय◌ा धनैषण◌ा ा ात◌ा भवति◌ || ५ ||
Dhanshana
Furthermore, a person should follow the desire for material security.
Next to life, it is material security that should be sought. There is
nothing more sinful than having a long life without means (a
livelihood). One should develop one’s efforts in that direction in order
to acquire such means by way of agriculture, raising animals, trade and
trade relations, government services, etc., and other work that is not
denounced by aristocratic persons and that supports one’s livelihood –
this is the work one should do. If one works this way, one will have a
considerably long life. Thus the second desire, for material security, has
been explained.
The desire for life automatically supports these other desires. Whoever no
longer desires anything, whose appetite for life weakens, loses the meaning
of life. In this case, to call this second desire the desire for “wealth” does
not capture the situation absolutely precisely, as this is about the material
security of all of one’s life. Material security includes all of the means for
assuring the fulfillment of the desires of our senses and the intentions of our
mind, i.e., all expenditures for living – clothing, shoes, food, housing,
sports, culture, education – all need to be included here. This also includes
the desire for learning, for travel, etc.
ी ं ो ै े ं ं ि े ि
अथ तृतीया◌ं परलोकैषणामाप ेत | संशय ात्र , कथ◌ं ? भिव ाम इत ुत◌ा नवेति◌ ; कुत◌ः पुन◌ः
संशय इति◌ ,
उ त◌े - स ि◌ ेक◌े परा◌ः परो ात◌् पुनभवस्य ना माि ता◌ः , स ि◌ चागम यादे व
पुनभविम ि◌ ;
ुितभेदाच्च -‘ मातर◌ं िपतर◌ं चैक◌े म ◌े ज कारणम◌् | भाव◌ं परिनमाण◌ं य ा◌ं चापर◌े
जना◌ः ’ ||
इति◌ | अत◌ः संशय◌ः - िक◌ं न◌ु ख ि◌ पुनभव◌ो न वेति◌ || ६ ||
Paralokeshana
Now it is necessary to strive for a third desire, for the hereafter. Here
there is doubt. Why? Because here the question arises of whether or
not we will be reborn after we leave this world. The reason these doubts
arise is the fact that some scholars who are focused just on the senses
have accepted such negativism, because reincarnation is not perceptible
by the senses (even though immaterial evidence means more in this case
than material evidence does). Other scholars believe in reincarnation
thanks to their faith in the tracts and tradition. There are people who
trust the tracts (about paralokeshana) and there are also people who
have constant doubts. Some people travel the path of doubt, and the
desires of those people will be absolutely different from the desires of
those who believe the tracts. For example, some consider their parents
to be the cause of their birth, while others consider nature to be the
cause of their birth, a work created by another (creator) and at
random. Then doubts arise about the existence of that next, other
world. Does reincarnation even exist?
In the tracts it is stated that one’s birth is the creation of a higher power
(creator), but doubts arise among people and some travel the path of doubt,
using their minds, and their actions are damaged by their lack of faith in
another life. Thus unhappy lives come about that lead to bad actions
(karma) and disease. Whoever lives in a simple trust in the tracts and
tradition automatically has paralokeshana – faith in other worlds and in the
force of creation.
ं ि ि ि ं ं
तत्र बु मा ा बु ◌ं ज ाि िचिक ा◌ं च | क ात◌् ? ◌ं
म◌् ; अन म म ि◌ , यदागमानुमानयु िभ पल त◌े ; यैरेव ताविद यै◌ः
मुपल त◌े , ता ेव स ि◌ चा ाणि◌ || ७ ||
The importance of guesswork

Wise people are not non-believers. A wise person lives with the
intellect, uses yukti (analogies), and has no doubts. Why? A wise person
does not stop just with using pratyaksha (sensory perception), but uses
inferences (hypotheses) and puts matters into context. The extent of our
sensory perception is very limited, but what cannot be directly
recognized by the senses is extensive and can be known through the
tracts, through analogies and cogitation. Besides that, the sensations of
the sense organs, which are the instruments of perception, are
themselves imperceptible. Therefore, whatever we see is not just a fact
(proof), but is also always a guess (a hypothesis).
A wise person should live by using his yukti (capacity to put matters
together, to make guesses about them, to put them into context, and to use
one’s intellect, memory, senses and analogies) so that his perceptions do not
end with his sensory perception, otherwise his perception of the world will
be significantly limited. It is apparent that what constitutes a fact is not just
what we see, but that our guesswork also can be used as proof. For
example, when we see smoke above the forest, we absolutely know that a
fire is burning there somewhere. That is why we can consider such
guesswork as proof.
ं ि ि ि ि ौ ो
सता◌ं च पाणामितसि कषादितिव कषादावरणात◌् करणदौब ा नोनव थानात◌्
समानािभहारादिभभवादितसौ ाच्च ानुपल ◌ः ; त ादपरीि तमेतदु त◌े -
मेवा ि◌ , ना द ीति◌ || ८ ||
Extrasensory perception
Even forms that are frequently present cannot be recognized by the
senses thanks to various factors such as excessive proximity or
remoteness, overlap, the sense organs’ incapacity, instability of the
mind, confusion of the forms with similar objects, shading, or excess
detail. That is why it is illogical to assert that only sensory perception
exists and nothing else.
For example, when something is too close to the eyes or too far away from
the eyes we cannot see it clearly with the eyes, but the object demonstrably
exists nevertheless. When the ears cannot hear, then we will not hear a drum
being beaten, but that does not mean it is not there. All of this is proof that
perception just with the aid of the senses would be imperfect and limited.
ै ं ि ो ि ो ं ि े
ुतय ैत◌ा न कारण◌ं , यु िवरोधात◌् | आ ◌ा मातु◌ः िपतुव◌ा य◌ः सोऽप ◌ं यदि◌ स रे त◌् |
ि िवध◌ं स रे दा ◌ा सव वाऽवयवेन व◌ा || ९ ||
सव ेत◌् स रे ातु◌ः िपतुव◌ा मरण◌ं भवेत◌् | िनर र◌ं , नावयव◌ः कि ू स्य चा न◌ः || १० ||
Forms of atma
Atma, atmantar - nirpeksha (not seeing atma in others): Different tracts
cannot pass muster on this issue due to contradictions in their
reasoning. If the “I” (aham – I, kar – am = the feeling of existence) were
to move from the parents into their offspring, then this would happen
in one of two ways, either completely or just partially. If the “I” (aham)
were to move completely, then the parents would always die once it had
done so, and when we consider the other alternative (i.e., that the “I”
only partially moves), then the subtle “I” (aham) cannot be involved at
all.
Here what is discussed is the form of atma, what its form is and what
happens with it when a person is born and dies. It is impossible to divide up
and move around subtle elements because they are so omnipresent that they
have no need to move. The atma is infinite - all of the beings and entire
worlds are “soaked” in it. Therefore there is no reason for the atma to
move, shift, or split up. Here it is explained that some elements are so subtle
that they cannot be divided (e.g., akash, time, the mind, the intellect). It is
impossible to divide these elements, which is why it is understandable that
it would be impossible to divide up the atma between a child and its
parents. Rather, each object has its own atma – not receiving it from one’s
parents, because that would mean taking theirs away from them, but each
has its own atma already from the moment life arises. That is the divine
intention that comes from another, higher world. Unnecessary disbelief
occurs on this issue. Unless one comprehends this characteristic of subtle
elements, further understanding will never occur. The subtle ether is
omnipresent and, at the same time, indivisible. It is useless to discuss this
question just with the aid of sensory perception. It is simply necessary to
believe in this. “I” is the feeling of existence (ahamkar), where aham is “I”
and kar is the form.
ि े ै ै े े ं ै ि े ं ोि ि ि
बु मनश्च िनण त◌े यथैवा ◌ा तथैव त◌े | येषा◌ं चैष◌ा मित ेषा◌ं योिनना ि◌ चतुिवध◌ा || ११ ||
Chaturvidhiyoni
If the buddhi and man from one’s parents create the chetana in the
child and the parents’ minds create the parents’ souls, then what about
lives that come about without any parents? Chaturvidhiyoni (the four
options for reproduction) is the essence of birth, through which it is
said that parents are not necessary for birth.
This sutra discusses the concept of chaturvidhiyoni (chatur means four,
vidhi means ways, and yoni is a space for reproduction), which is currently
not much understood. Today we know of three vidhiyoni. The first is
jarayuj, which is the live birth of young animal broods. The second is
andaj, when young are born from eggs, and the third, udbhijj, means
bacterial reproduction. The fourth option for reproduction is interpreted by
some sages as svedaj, which means from skin waste, something like sweat
from the skin. Today this does not make sense to us.
When the egg and sperm combine, the embryo has the combined mind of
both parents. Without the presence of mind, the egg and sperm could not
combine and conception would never occur.
ि ि ं ं ं ं ो े ि ो े े ं
िव ात◌् ाभािवक◌ं ष ा◌ं धातूना◌ं यत◌् ल णम◌् | संयोग◌े च िवयोग◌े च तेषा◌ं कमव
कारणम◌् || १२ ||
The appearance and disappearance of life

While there exist specific indicators of the nature of shatdhatu
(panchmahabhut + atma), their combination and their severance (which
are responsible for birth and death) depends on the causality of action
(atma).
Here what is described are the five dhatus (elements) plus atma, which is
why this term is shatdhatu (six dhatu-elements). By this is meant the five
basic elements plus atma. Here what is presented is one of the possible
explanations for the creation of life. If the cause of birth were merely the
panchamahabhut (the basic five elements) – water, earth, air, fire and ether
– then one could produce a human being out of those raw materials. What is
missing for new life to arise is precisely that fine, subtle element, the cause
(chetana – atma), which influences the panchamahabhut with the aid of
divine intention, and thereby the fetus arises. According to the tracts, what
is authoritative here is karma from past lives and, according to those
actions, the atma influences the panchamahabhut, which also explains the
uniqueness of each human being – even when people are twins, each of
them is different.
े े ो े ि ि ि े े ो ि ि ि
अनादे ेतनाधातोन त◌े परिनिमित◌ः | पर आ ◌ा स चे े तु र ोऽ ◌ु परिनिमित◌ः || १३ ||
Atma
The creation of something that has no beginning, as well as the support
of awareness (atma) through a separate something else (a creator), do
not seem logical. Therefore, if the word "Para" (God) means "Atman"
itself, then this can be accepted as the cause (the creation) of life.
This explains a second hypothesis about the origins of life. If a being is
born according to past karma and such karma was performed by the
chetana, which is also the atma, then how is it possible that karma is
performed differently by every being when the atma is indivisible and
unified? This hypothesis says the cause is not that beings are different, but
that God is playing a game, and that the causes and extent of that game are
beyond the human brain’s capacity to grasp. In any event, the
panchamahabhut are just material elements, and each element is incapable
of influencing itself, so some external cause must exist here.
ी ी ं ं े ि ं
न परी ◌ा न परी ◌ं न कत◌ा कारण◌ं न च | न दे व◌ा नषय◌ः िस ा◌ः कर् म कमफल◌ं न च ||
१४ ||
ना क ा ि◌ नैवा ◌ा य ोपहता न◌ः | पातके ◌ः पर◌ं चैतत◌् पातक◌ं ना क ह◌ः || १५ ||
The theory of accident?

For the nihilist whose awareness has been damaged by accepting the
theory of accident, there is no research to do and nothing to be
researched, there is no cause or doer, no gods, sages, or perfect human
beings, there is no activity, nor the results of activity, and there is no
atma. Following this negativism is the worst activity performed among
the sinners.
This sutra attempts to explain that without the intervention of atma it is
impossible to find a reason for any action. Each action is performed with
the participation of atma and the mahabhut. One who believes that action is
possible just with the participation of the mahabhut and without the
presence of atma is living in error, and that error will never permit the
comprehension of the whole.
ि ं ि ै ं ं ी े े ं
त ा ित◌ं िवमु ैताममाग सृता◌ं बुध◌ः | सता◌ं बु दीपेन प े व◌ं यथातथम◌् || १६ ||
Realization
This is why the wise person abandons the perspective that leads down
the wrong path and sees everything in actuality using the lamp of
realization provided by those who are august.
The wise person always sees beyond the limits of the senses and acquires
the realization given thereby.
ि ि े ं ि ी
ि िवधमेव खल◌ु सव◌ं स ासच्च ; तस्य चतुिवध◌ा परी ◌ा -
आ ोपदे श◌ः , म◌् , अनुमान◌ं , यु ेति◌ || १७ ||
Sat and asat

Everything in this world can be divided into two groups, sat
(existing/real) and asat (non-existent/unreal). These two groups can be
recognized through the following four research methods: shabda
(words), pratyaksha (direct perception by the senses), anuman
(appraisal/deduction), yukti (interpretation). The words of wise people
are shabda and should be considered praman (proof).
This sutra says that in this world there are two kinds of material (dravya),
sat – the existent and asat – the non-existent. There are four ways to
recognize what is sat and what is asat: Shabda - words, pratyaksha -
demonstrable presence, anuman - guesswork and yukti - interpretation. A
guru or wise person says shabda – words that should be considered praman
(proof). Whoever listens to a wise guru will never actually access the guru’s
yukti (cannot see what is happening inside the guru’s head), which is why
one should believe the guru’s wisdom and words.
ो ं ि ो े े े ं ि ं ं
आ ा ावत◌् - रज मो ा◌ं िनमु ा पो ानबलेन य◌े | येषा◌ं ि कालममल◌ं ानम ाहत◌ं सद◌ा ||
१८ ||
आ ा◌ः िश ◌ा िवबु ा ◌े तेषा◌ं वा मसंशयम◌् | स ◌ं , व ि◌ त◌े क ादस ◌ं नीरज मा◌ः
|| १९ ||
Definition of an Ayurvedic practitioner

Now we will review the characteristics of the vaidhya (Ayurvedic
practitioner). Those who are liberated from a predominance of rajas
and tamas and endowed with the power of knowledge and repentance,
whose knowledge is impeccable, always undeniable, whose knowledge
has been, is, and will be true, are known as apta, shishta and vibuddha;
they do not tell lies, their words are free of doubt, and their words are
truthful, because they have steered clear of rajas and tamas.
Vaidhya means an Ayurvedic practitioner. Apta means one who has
acquired all learning. Shishta is an expert, a master of a field, and vibuddha
means someone blessed and enlightened.
े ो ं ि े े ं ि े
आ े यमनोथाना◌ं सि कषात◌् वतत◌े | ◌ा तदा ◌े य◌ा बु ◌ः ◌ं स िन त◌े || २० ||
Pratyaksha
The learning that arises immediately as a consequence of contact
between the atma, indriya (sense organs), man (mind) and the objects of
their perception is observable, is restricted solely to the present
moment, and is known as pratyaksha (perception/direct observation).
These are the characteristics of pratyaksha. This means what exists, what is
present and tangible to our senses. What we perceive with the aid of atma,
indriyi (the senses), man (mind), shabdhadi vishaya (objects of sensory
perceptions) and what is combined in the present moment is called
pratyaksha. Perception with the aid of the senses alone does not determine
existence. All of the above-mentioned parts must be combined for that. If
that were not so, then corpses would be able to hear and see.
ं ि ि ं ि ं ी े ि ि ो े ै ं
पूव◌ं ि िवध◌ं ि काल◌ं चानुमीयत◌े | वि िनगूढ◌ो धूमेन मैथुन◌ं गभदशनात◌् || २१ ||
एव◌ं व तीत◌ं बीजात◌् फलमनागतम◌् | ◌ा बीजात◌् फल◌ं जातिमहै व स श◌ं बुधा◌ः ||
२२ ||
Anumana
Anumana (inferences) are established on the basis of previous
perceptions (pratyaksha). They are comprised of three types and
connected with the three forms of time. One can understand there is a
fire hidden from view when one sees smoke, that there has been sexual
intercourse when one observes a pregnant woman, and from a seed that
it will become fruit. If one observes the growth and maturation of that
fruit, one learns to deduce the cause of the seeds.
Here we are discussing anumana (inferences). This is about observing with
the aid of the senses and then putting things into context, interpreting them
using memory. This makes anuman parallel to analogy. The difference
between them is that analogy does not take into consideration
interpretations that come from memory. That process can be called anuman,
not analogy. Analogy means only considerations made on the basis of direct
sensory perception.
ी ं ो ं ो ं
जलकषणबीजतुसंयोगात◌् स स व◌ः | यु ◌ः षड् धातुसंयोगा भाणा◌ं स व थ◌ा || २३ ||
म म न ( क ) म ानसंयोगादि स व◌ः | यु यु ◌ा चतु ादस ािधिनबहण◌ी || २४ ||
Sanyog
The growth of a crop is an example of sanyog (a combination of water,
plowing, seeds, climate, etc.), and the growth of a fetus is similarly due
to the combination of the six dhatus. This is possible only because the
yukti is correct and there is a rational combination of factors (sanyog).
Similarly, when producing fire, this involves a combination of what can
be subjected to friction to produce a spark, the friction process and the
branch against which the spark is produced to catch fire. Similarly,
there are four phases of treatment that ameliorate illness when
combined and used rationally.
Here what is explained is the word sanyog – harmony, synergy, the perfect
combination. It is possible to describe what sanyog (harmony) means
through the example of the growth of crops. Without perfect harmony
between the influence of the atma and all five elements, no fruit can come
into being. Here is the definition of yukti – the sanyog must be created, the
ideal combination of the five mahabhut and the atma. Sanyog means a
combination of all six dhatus where all elements participating are in perfect
harmony.
बु ◌ः प ति◌ य◌ा भावान◌् ब कारणयोगजान◌् | यु काल◌ा स◌ा ेय◌ा ि वग◌ः सा त◌े

यय◌ा || २५ ||
Yukti
The buddhi (intellect) that “sees” many objects, has the certainty of
grasping their context, and automatically sees their past, present and
future is called yukti and is considered praman (proof). Yukti
automatically gives one the capacity to live according to dharma, artha
and karma.
Yukti can be explained as the capacity to form one’s own opinion, the
capacity to combine all of one’s capacities for estimation, knowledge,
learning, memory, reasoning, studying with one’s teacher, and thought. In
such a case, one’s yukti is considered proof. Yukti automatically gives a
sattvic direction to one’s life - dharma, artha, karma.
ी ं ी े ी ं ै ं ि
एष◌ा परी ◌ा ना ◌ा यय◌ा सव◌ं परी त◌े | परी ◌ं सदस ैव◌ं तय◌ा चा ि◌ पुनभव◌ः || २६ ||
Any and all research

In this way and no other, therefore, everything (the real and the unreal)
can be researched. Researching in this way proves that reincarnation
exists.
Yukti is an instrument, a method through which everything is and should be
researched, the existing and the non-existing, the invisible and the visible.
Sudden death; serious, unanticipated illnesses in young children; and
anomalies among some people that Ayurvedic practitioners have
encountered for thousands of years, these are all proof for them that the
influence of karma and past lives is a certainty and a truth.
े ो ि ि े ि ी
त ा ागम ाव े द◌ः , य ा ोऽपि◌ कि े दाथादिवपरीत◌ः
परी कै◌ः णीत◌ः िश ानुमत◌ो लोकानु ह वृ ◌ः शा वाद◌ः , स
चाऽऽ ागम◌ः ; आ ागमादु पल तेदानतपोय स ािहं सा चया ुदयिनः ेयसकराणीति◌ || २७ ||
Aptagam
The Vedas are reliable tracts, as is any other source of learning that
does not contradict them – they have been compiled by critical
scholars, approved by august persons, and drawn up for the welfare of
human beings. A reliable tract of this kind is considered aptagam.
From the reliable tracts it is known that charity, non-violence, penance,
the performance of rituals, respect for principles, and truth are all
recommended and lead to perfect bliss.
The Vedas are aptagam, a source of information that is considered certified
by experts, comprehensive and full-fledged. We recognize it according to
these parameters: The tract recommends upholding principles, recommends
performing good deeds, recommends the giving of gifts, performing
ceremonies and rituals, ahimsa (non-violence), brahmacharya (life
according to principles), abhiyudaya (non-attachment), and punarbhava
(knowledge of reincarnation). This is knowledge that cannot harm anyone
and which it is possible to depend upon as sayings of truth.
ि ो ो ै ो े ि े
न चानितवृ स दोषाणामदोषैरपुनभव◌ो धम ारे षूपिद त◌े || २८ ||
Liberation
Wise persons are those who are liberated from reincarnation, as they
have overcome all limitations on their minds (rajas and tamas).
Liberation from reincarnation is not afforded to those who have not
liberated their minds from rajas and tamas.
As long as one still has desires, one will desire reincarnation. One’s
attachment binds one to the desire of being born again into this world. Wise
persons who have overcome all limitations on their mind (rajas and tamas)
are liberated from reincarnation. The wise know that it is an eternal blessing
to be liberated from this world full of cupidity, desires and greed. A wise
person has been perfectly rid of rajasic and tamasic ideas and remains
permanently in the infinite atma and performs dharma, artha, karma,
moksha.
ि ै े ो ो ै ै ै ि ै
धम ाराविहतैश्च पगतभयराग े षलोभमोहमानै परै रा ै◌ः कमिव रनुपहतस बु चारै ◌ः
पूव◌ः पूवतरै महिषिभिद च ुिभ ोपिद ◌ः पुनभव इति◌ व ेदेवम◌् || २९ ||
Reincarnation
The perception of reincarnation was, from the beginning, based on the
perception of God’s vision by the great sages who dedicated themselves
to the Vedas, free of fear, without attachment, aversion or cupidity,
living according to the Vedas without confusion in their minds and
without haughtiness. They were dedicated to ultimate realization,
endowed with reliable knowledge and practical experience, and
perfectly controlled their intellects and minds. This should be the
reason wise persons tend toward the side of those who believe in
reincarnation.
ि ो े
मपि◌ चोपल त◌े -
मातािप ोिवस शा प ानि◌ , तु स वाना◌ं
वण राकृितस बु भा िवशेषा◌ः , वरावरकुलजन्म , दा ै य◌ं , सुखासुखमायु◌ः , आयुष◌ो
वैष म◌् , इह कृत ावा ◌ः , अिशि ताना◌ं च िदत नपानहास ासादीना◌ं
वृि ◌ः , ल णो ि ◌ः , कमसा ◌े फलिवशेष◌ः , मेध◌ा िचत◌् िचत◌्
कम मेध◌ा , जाित रणम◌् - इहागमनिमत ुतानािमति◌ , समदशन◌े ि याि य म◌् || ३० ||
Pratyaksha
Pratyaksha, too, provides irrefutable proof of reincarnation, through

which we see that a child differs from its parents with respect to the
construct of its body, its skin color, its features, its voice, its size, and in
the characteristics of its mind, its intellect, and its fate. This is not just
about the fact that there is a difference between siblings. One person is
born into a poor family while someone else is born into a rich one.
What happens in this life is not all the result of actions undertaken
during this life. By observing children we ascertain that each of them
cries differently, nurses differently, smiles differently, displays fear
differently – and these are the remains of the results of the child’s
actions in a past life. Furthermore, we observe that even when two
people perform the same activity, they each achieve a different result, a
different satisfaction from it. That is also proof of reincarnation. Under
exceptional circumstances it can happen that some people preserve
their past life in their memory. That is why emphasis is placed on
conscious action in this life.
Pratyaksha – irrefutable proof of reincarnation that is easily observable
with the eyes and other senses. Even though people are born into poor
families, they can then become rich as adults, or those born into wealthy
families need not necessarily be wealthy for their entire lives. All of this is
clear proof that such characteristics and signs are not actually inherited
elements acquired from our parents, but come from our own past lives as
the result of our past karma. Not all of the results of our actions are realized
in this life, we must wait until our next reincarnation for some of them.
Under exceptional circumstances it can happen that some people preserve
information from their past lives in their memory - they remember where
they lived, etc. That is why emphasis is is placed on one concentrating on
performing dharma and artha correctly, without anticipation of results. The
result can come much later. The result we see today can be connected with
deeds performed in a past life, which means they have nothing to do with
this one.
For example, it is written that one muni (yogin), a holy man with high moral
standards and pleasant behavior who lived in accordance with nature and
people, went into the forest and began to meditate for his liberation, and he
encountered unpleasantness in the forest despite all of his present
perfection. This is proof that the results of past deeds manifest in the
present and need not be the result of actions undertaken in this life.
ी े ि ि ौ ेि ं ै ं
अत एवानुमीयत◌े - यत◌् - कृतमप रहायमिवनाशि◌ पौवदे िहक◌ं दै वस कमानुब क◌ं
कर् म , त ैतत◌् फलम◌् ; इत ा िव तीति◌ ; फल ीजमनुमीयत◌े , फल◌ं च बीजात◌् || ३१ ||
Deva
From the irrefutable evidence of analogy (anumana), what follows is
this: The consequences of one’s actions in one’s past life are
unavoidable (they cannot be circumvented or ignored), they are
eternal, and they have their own continuity. This is known as daiva, or
deva (fate). We experience the consequences of those actions in our
current life. Our actions in this life produce results in our next life.
Reincarnation is the result of such actions. The seed comes from the
fruit, and vice versa.
Here it is demonstrated that not just pratyaksha, but also anumana support
this perspective on reincarnation. The results of our actions in past lives are
absolutely unavoidable, we encounter them whether we want to or not, it is
not in our hands. These consequences that encounter us in our lives can be
either negative or positive, but we cannot influence them, we must live
through them. That means that we cannot progress further until we live
through the results of our actions today. The results of our actions today
will turn up in our next life, just as the results of our actions from our past
lives are lived through today. Deva or daiva means “fate”. Living through
the results of our past life is our fate (deva), the vestiges of the unrealized
results of our past life actions. In Sanskrit deva refers to what comes from
our past life, it is an astral package, and the combination of our own fate
with the blessing of our predecessors gives us a precise determination. This
includes the results of our actions performed in our past life.
The opposite of the word deva is the word asur. That is the fate of a demon
who lives on earth in human form and who reveals itself through its horrible
deeds. Their reincarnation is called asur. Even today it is possible to
observe demons in human form. Stories from mythology discuss the duel
between demons and human beings over a vessel full of divine nectar that
was hidden at the bottom of the sea. One vessel that was found contained
poison, so Shiva drank it and has had a blue neck ever since. The other
vessel was brought to the surface by Dhanvantari and contained amrit
kalash, the knowledge of immortality - Ayurveda. Deva is creative intention
and asur is destructive, devastating intention (the intention of the demons).
Our prayers concern deva – the consequences of the karma of our ancestors
and divinities. When we pray to Christ, it is a prayer for the results of the
karma of Jesus Christ, a heavenly force created thanks to his good deeds.
The period of the sattyayug (the time of sattva) in the past was a time of the
pure performance of dharma and all of the results were of benefit to all
human beings on the globe. Those are the results of good karma. In today’s
era of the kaliyug it happens that people die with bad intentions, with
cupidity, with negative ideas, and therefore their deva is not positive, but is
destructive, asuri. That is why people should not live in places where
violence has been committed, near cemeteries, or at the scenes of accidents,
because the results of those past actions can influence our lives and
perceptions.
ै ं ो ि ं
यु ैष◌ा - षड् धातुसमुदया भजन्म , कतृकरणसंयोगात◌् ि य◌ा ; कृतस्य कमण◌ः फल◌ं
नाकृतस्य , नाङ् कुरो ि रबीजात◌् ; कमस श◌ं फल◌ं , ना ा ीजाद ो ि ◌ः ; इति◌ यु ◌ः ||
३२ ||
Fertilization
This perspective is supported by yukti. Fertilization arises through the
sanyog of all the basic five elements (prthvi, etc.) and atma. This is the
sanyog (accordance / combination) of the object and subject. Without
one of the two, fertilization will not happen. The karan (the cause of
action) and the creation of this sanyog is the karma from one’s past life.
Shoots cannot grow without seeds. This has explained birth.
Yukti is the combination of all of the five basic elements and the atma, and
through their sanyog, fertilization happens. That is the sanyog (accordance
between object and subject). That is why what is important for karma
(action) is both the object and the subject, and the result is also important.
Without action (karma) there are no results, which always correspond to the
actions (karma) of object and subject. What is presented here is the idea of
karan, the reason for acting, and the creation of sanyog is because of karma
from one’s past life. This explains the reason for humans being born.
According to the laws of nature, the consequences of action (karma) from
one’s past life become the cause of the actions of objects and subjects in
this life. Everything we do in our life is the result of our past karma.
Punarkarma is reincarnation. Talent that has already appeared in the history
of the family, birthmarks, or characteristics that are vestiges of what one has
done in a past life are considered proof of reincarnation.
ं ै ि ि े े े ी े े ं
एव◌ं माणै तुिभ पिद ◌े पुनभव◌े धम ारे वधीयेत ; त थ◌ा - गु शु ूषायाम यन◌े तचयाया◌ं
दारि यायामप ो ादन◌े भृ भरणेऽितिथपूजाया◌ं दानेऽनिभ ाया◌ं तप नसूयाया◌ं दे हवा ानस◌े
कम ◌े दे हे यमनोथबु ा परी ाया◌ं मनःसमाधािवति◌ ; यानि◌ चा ा ेवंिवधानि◌ कमाणि◌
सतामिवगिहतानि◌ ाणि◌ वृि पुि कराणि◌ िव ा ा ारभेत कतु◌ं ; तथ◌ा कुवि ह चैव यश◌ो
लभत◌े ेत्य च गम◌् | इति◌ तृतीय◌ा परलोकैषण◌ा ा ात◌ा भवति◌ || ३३ ||
Four research methods supporting reincarnation

All four research methods support the perspective of reincarnation.
This reincarnation can be influenced by correct ways of living:
1. Brahmacharyaashram – during this period, one should dedicate
oneself to studying the Vedas, to serving one’s teacher, and to upholding
the principles of brahmacharya.
2. Grahasthaashram – this is the period for marriage, offspring, caring
for one’s offspring, siblings and parents, honoring guests, giving gifts,
and not being attached to property.
3. Vanprasthaashram – the period of tapashya (meditation) and living
with pure intention. One does not criticize others’ errors, lives without
illness, and speaks correctly (in terms of word choice, tone of voice,
communicating at the correct time, etc.).
4. Sanyasashram – after performing this third phase, what happens is
atmagyan, and then moksh – the liberated person leaves this life with
full satisfaction (moksha).
Thus has been explained the third desire, for another world.
This sutra discusses how to influence reincarnation so our next life will be
calm, peaceful, and positive. Whoever upholds this way of life acquires
paralokeshana - moksha – life in liberation. In the tract it is written that in
order for people to be born in svarga in their next life (the Sanskrit analogy
to heaven), it is recommended to live the following lifestyle:
1. Brahmacharyashram – During this period one serves one’s parents, the

sages and the teachers, studies for realization and the acquisition of
knowledge, receives blessings, and cares for one’s body so that one will
have the perfect composition of tissues without illness that are full of the
force of ojas. This is the first quarter of life.
2. Grahasthashram – During this second quarter, one establishes a family,
has offspring, and upholds the principles of dharma by caring for one’s
children, family, partner and siblings, and taking care of their education,
food and protection. During this period one contributes to caring for one’s
aging relatives and parents in order to preserve the entire family. One
dedicates oneself full-time to caring for and honoring guests, fulfilling the
dharma of one’s position in the family, fulfilling the obligations of a
daughter or son towards one’s parents, and fulfilling the obligations of a
parent towards one’s children. One gives to the needy, refrains from envy,
and cultivates non-attachment to property.
3. Vanprasthashram – During this period one becomes a teacher of others

and their role model. One should cleanse one’s body, mind, senses, speech
and intellect and work on one’s concentration. One should move away from
attachment. One should perform meditation (tapasya). One should not
criticize others. One should speak in one’s chosen tone of voice, proceeding
headlong, with pure intention. Through speech in which absolute control
can be seen, one demonstrates one’s maturity. Such a person only speaks
when it is necessary and always weighs the words and their influence
carefully. During this part of life one transmits one’s experience and
knowledge to the next generation, becoming a model for the young and
doing one’s best to preserve tradition.
4. Sanyasashram – After performing the third phase of life, atmaghyana –

realization of atma - occurs. One works more with one’s mind, one’s
consciousness, one’s control, liberation, non-attachment, and plans for
liberation from this life (moksha) with full satisfaction with the life one has
lived. This is the recipe for a lifestyle which, if one maintains it, then one’s
reincarnation will be in svarga (perfect dev – a source of positive energy for
humanity that becomes a protection for all beings).
ि ि ं ं ी ि ो ो ो
अथ खल◌ु य उप ा◌ः , ि िवध◌ं बल◌ं , ी ायतनानि◌ , य◌ो रोगा◌ः , य◌ो
रोगमागा◌ः , ि िवध◌ा िभषज◌ः , ि िवधमौषधिमति◌ || ३४ ||
Three pillars
There are three partial pillars supporting life; three kinds of strength;
three causes, three manifestations and three courses of disease; three
types of Ayurveda; and three kinds of treatment.
There are three partial pillars - upastambha means one of the three pillars.
The three strengths are the three bal. The three causes are the trikaran. The
three diseases are the trirog. The three paths of disease are the trirog marga.
The trivid bheshadj are the three kinds of Ayurvedic practitioners. The three
kinds of treatment are the trivid oshadh.
ि ो ि ि ि ि ै ै
य उप ◌ा इति◌ - आहार◌ः , ◌ो , चयिमति◌ ; एिभ िभयु यु ै प मुप ै◌ः
शरीर◌ं बलवण पचयोपिचतमनुवतत◌े यावदायुःसं ारात◌् सं ारमिहतमनुपसेवमानस्य , य
इहै वोपदे त◌े || ३५ ||
Three pillars
The three partial pillars are ahara (diet), svapna (sleep) and
brahmacharya. If these three pillars are correctly upheld, the body is
well-supported by them and proceeds well-equipped with strength,
healthy skin color, and develops until the length of one’s life has run its
course, provided one avoids the harmful activities that will be
explained below.
The three upastambha means the three representatives. They are diet, sleep
and brahmacharya. The main pillar (stambha) is the tridosh. Diet is the first
partial pillar. One’s diet should be balanced and comprised of what one
needs for physiological processes. The supply of nutrition to the body
should be neither ati (excessive) nor hin (insufficient), it must be in
accordance with the body’s needs. In today’s lifestyle in Europe, it is
recommended to eat less in the evening, because most food consumed in the
evening is excessive nutrition. The second partial pillar is svapna or nidra
(sleep). In the ancient tracts there are six or seven kinds of sleep described.
Ayurveda indicates that one should use veshnavinidra – this is sleep that is
in accordance with time and provides the necessary nutrition to the body.
The third pillar, brahmacharya, is based on a very basic concept, virya.
This is sometimes incorrectly translated as celibacy. Virya means the
shukradhattu, the highest tissue, should be in a flawless, perfect state,
because that will mean all the other tissues are perfect. When the mind is
not perfect, then the tissues cannot be perfect either. Perfection of the mind
is not possible when the sattva, rajas and tamas are not in a perfect state.
These trigunas cannot be perfect if the state of one’s dharma, artha, karma
and moksha (intention) is not perfect. In other words, brahmacharya means
that one lives with a predominance of sattva, upholding dharma, artha,
karma and moksha, with balanced tridosh and a perfect state of all dhatus,
including shukradhatu.
ि ि ं ि ि ं ं ं
ि िवध◌ं बलिमति◌ - सहज◌ं , कालज◌ं , यु कृत◌ं च |
सहज◌ं य रीरस यो◌ः ाकृत◌ं , कालकृतमृतुिवभागज◌ं वयःकृत◌ं च , यु कृत◌ं
पुन दाहारचे ायोगजम◌् || ३६ ||
Three kinds of strength

There are three types of strength – inborn, influenced by time, and
acquired. Inborn strength is natural for the body and mind; strength
influenced by time is determined by the flux of the seasons and the
influence of the factor of age. Strength that is acquired is created
through the application of proper diet and exercise.
Sahaj is the first kind of strength (inborn, natural). Kalaj is the strength
influenced by time of year, climate, the time and part of the day, and the
part of one’s life and age. Yuktikrt is strength acquired through diet and
exercise.
ी ी ि ं ि ो ो ि ो ि ं
ी ायतनानीति◌ - अथाना◌ं कमण◌ः कालस्य चाितयोगायोगिम ायोगा◌ः | त ाित भावता◌ं
ानामितमा ◌ं
दशनमितयोग◌ः , सवशोऽदशनमयोग◌ः , अित ाितिव कृ रौ भैरवाद् भुति बीभ निवकृतिव ासनािद
पदशन◌ं िम ायोग◌ः ; तथाऽितमा िनतपटहो ु ादीना◌ं श ानामितमा ◌ं
वणमितयोग◌ः , सवशोऽ वणमयोग◌ः , प षे िवनाशोपघात धषणभीषणािदश वण◌ं
िम ायोग◌ः ; तथाऽितती णो ािभ ना◌ं ग ानामितमा ◌ं
ाणमितयोग◌ः , सवशोऽ ाणमयोग◌ः , पूिति ामे िवषपवनकुणपग ािद ाण◌ं िम ायोग◌ः ; तथ◌ा
रसानाम ादानमितयोग◌ः , सवशोऽनादानमयोग◌ः , िम ायोग◌ो
रािशव ाहारिविधिवशेषायतनेषूपदे त◌े ; तथाऽितशीतो ाना◌ं ृ ाना◌ं ाना ो ादनादीना◌ं
चा ुपसेवनमितयोग◌ः , सवशोऽनुपसेवनमयोग◌ः , ानादीना◌ं शीतो ादीना◌ं च
ृ ानामनानुपू पसेवन◌ं िवषम थानािभघाताशुिचभूतसं शादय ेति◌ िम ायोग◌ः || ३७ ||
Senses and disease

There are three causes of diseases arising for reasons of incorrect usage
of the senses - atiyog (excessive), ayog (lack of use) and mithyayog
(inappropriate) – the first cause is vishay and depends on the object
perceived by the senses, the second cause is karma (action) and the
third cause is kal (time).
The eyes: vishay atiyog means one should not look directly into the sun;
ayog is looking without seeing or looking only at one point; mithyayog is
excessive looking at atisukshama – things that are too subtle, too close
or too far away, too aggressive, too frightening, looking at miracles, or
looking at actions and things that are deformed, impure, unbearable or
unpleasant.
The ears: vishay atiyog means listening to thunder during storms,
drums or loud shouting; ayog means avoiding listening to sounds;
mithyayog means listening to unpleasant words, to discussions about
death or loss, to shocking news or sounds that create a feeling of fear in
the mind.
The nose: vishay atiyog means smelling sharp spices and strong odors,
to smell things that spark sneezing; ayog means refusing to use one’s
sense of smell; mithyayog means smelling excessively bad-smelling
objects, e.g., the stench of corpses.
The tongue: vishay atiyog – when one eats too many tastes at once; ayog
means one refuses to eat; mithyayog means eating food out of season.
There are eight rules of diet. They are: The diet should be natural
according to one’s constitution; it is not appropriate to combine more
than two tastes (karan); sanyog means tastes must be in accordance
with one another; rashi means the amount of tastes must not be
excessive; desh means diet should correspond to one’s culture and local
customs; kal means diet should correspond to the time of year
(opiyogsanstha, opiyogta).
The skin: vishay atiyog means it is not appropriate to touch objects that
are very cold or very hot, to bathe or swin in very cold or very hot
water, or to use aggressive skin masks; ayog means rejecting contact of
the skin with anything else; mithyayog means using inappropriate
preparations on the skin, not using protective measures, bathing in
very cold water during summer or in very hot water during winter.
When it comes to the senses, we distinguish between vishay (their objects),
karma (their actions) and kal (their time of use). Excessive, insufficient or
perverse use of the senses is the cause of disease arising. An example of
excessive action is the excessive use of sight, e.g., concentrating on one
point for a long time, observing things through a microscope or telescope,
gazing into the sun or at shiny, strongly glittering objects. The error can be
in either excessively using the senses, in the length of such activity, or in
using them badly. Today we can describe the bad use of the senses as
follows – exaggerated overuse would be, e.g., looking into the sun or
looking at a computer screen for too long. Another example is not using the
senses, e.g., not using one’s sight at all. Someone who never leaves a dark
room would lose sight after not using it. Similarly, giving a massage while
wearing gloves means one is not using one’s sense of touch. Wearing
sunglasses weakens the eyes’ immunity, we weaken our sight by using
them, and also we excessively encumber the eyesight with various kinds of
stimuli. Working in a loud environment burdens our hearing, which suffers
from excessive noise and the use of various dampeners or earplugs. It is not
appropriate to use chemical cosmetic preparations on the skin. It is not
appropriate (it is perverse) to use one’s sight to watch deformed, disgusting,
frightening, repugnant, wild scenes, to watch horror films, etc. It is also
inappropriate to use one’s sight without focusing, to just stare “at nothing”.
Listening to coarse, horrible words, curses, humiliation and the kinds of
horrors that indicate the death of a loved one or their loss or humiliation is a
perverse use of hearing. Inappropriate use of hearing is also, e.g., listening
to music too loud in earphones or at concerts. It is not good for one’s sight
to spend time in dark spaces, caves, etc., or to gaze at fire.
When it comes to using the senses, it is important to understand kal to mean
time of year, i.e., the misuse of one’s senses with respect to the time of year.
That is what happens today in modern society. During the summer we have
the air conditioning on all day, and in the winter we heat our rooms to 30
degrees Celsius. It is also wrong to eat something that had to grow in a
different locality or season (e.g., melon in winter).
ै ं ि ि ं े ि े ि
त ैक◌ं शनिम याणािम य ापक◌ं , चेत◌ः - समवायि◌ , शन ा े ापकमपि◌ च
चेत◌ः ; त ात◌् सव याणा◌ं ापक शकृत◌ो य◌ो भाविवशेष◌ः , सोऽयमनुपशयात◌्
प िवध िवधिवक ◌ो भव सा े याथसंयोग◌ः ; सा ाथ◌ो ह्युपशयाथ◌ः || ३८ ||
Skin and touch

Of all the senses, only that of touch permeates all the sense organs and
is also connected with the mind. Similarly, the mind permeates the
touch and all the senses. All sensory perception happens through skin.
That is why the negative reaction of all the senses that is introduced by
the influence of touch is considered an unhealthy connection. The
sensory inputs that belong to the five senses are each divided into three
sub-groups - atiyog, ayog and mithyayog. The composition of these three
sub-groups (atiyog, ayog and mityjayog) is either acceptable or
unacceptable for us (happiness and unhappiness, joy and sorrow). On
the other hand, the positive reaction of the senses is considered healthy
satmya – this means something acceptable to the body. What is not
acceptable to the body is not in accordance with the body and is the
cause of disease arising.
All senses throughout the entire body are covered with skin, which is why
touch is what connects all of the senses together. That is why it is said that
the mind (man) is in the skin, in the touch. By saying this, we mean that the
mind is connected, thanks to the sense organs, to the entire body which,
thanks to the skin, is connected with the mind. The senses are divided into
three subgroups according to the way they are used – into atiyog, ayog and
mithyayog. In connection with using the senses, the result of that use is
either acceptable or unacceptable to us. Unacceptable combinations are not
in accordance with the body. The degree of acceptability is determined by
things that are pleasant, that don’t disrupt sensory perception or feelings for
the body. Through regular repetition of the unacceptable use of the senses
along the axis of time, chronic diseases occur. Constant, inappropriate use
of the senses is the germ of disease.
ी ि
कर् म वा नःशरीर वृि ◌ः | तत्र
वा नःशरीराित वृि रितयोग◌ः ; सवशोऽ वृि रयोग◌ः ; वेगधारणोदीरणिवषम लनपतना िणधाना दू ष
ण हारमदन ाणोपरोधसङ् ेशनािद◌ः शारीर◌ो
िम ायोग◌ः , सूचकानृताकालकलहाि याब ानुपचारप षवचनािदवाि ायोग◌ः , भयशोक ोधलोभमोहमाने
ािम ादशनािदमानस◌ो िम ायोग◌ः || ३९ ||
Influence of words, thoughts, and the body

The characteristics of action are also divided into the subgroups of
atiyog, ayog and mithyayog. Furthermore, these three types of action
are additionally recognized:
Vani – verbal action.
Man – mental action.
Sharir – bodily action.
Each of these actions also has the above-mentioned subgroups, atiyog,
ayog and mithyayog.
Atiyog vani – speaking a great deal, ayog vani – not speaking, mithyayog
vani – criticizing, gossiping, lying, speaking inappropriately, debating,
speaking unpleasantly, speaking inconsistently and ironically, using
coarse words and words indicating betrayal, arguing, etc.
Atiyog man (mind) – the person constantly thinks, ayog man – the
person never thinks, mithyayog mind – the person has fear, sorrow, pity,
anger, cupidity, confusion, conceit, envy, greed, selfishness, jealousy and
hypocrisy in the mind.
Atiyog sharir (body) – there is excessive movement that is constant and
monotonous. Ayog action – absolute non-use of the body, mithyayog –
inappropriate bodily movements, the body in an inappropriate
position, harming the body, scratching the body, holding one’s breath,
long fasts, excessive use of saunas, suppression of bodily needs, sleeping
in inappropriate positions or at the incorrect time, and other actions
that damage the body.
This sutra describes the characteristics of action. Vani means word, the
meaning of a word. The mind here means mental action, thinking. Sharir
means bodily action. Váni has to do with the meaning of speech, and its
atiyog is excessive speaking. Its ayog is when the person doesn’t speak at
all, and its mithyayog is criticizing, gossiping, lying, insults, arguments,
inappropriate speech, unnecessary nattering, saying the opposite of what
one means (irony).
For the mind, its atiyog is constant thought, its ayog is never thinking, and
its mithyayog is to have mental fear, pity, anger, cupidity greed, jealousy,
selfishness and false reasoning.
For the body this concerns the movements of the body and its use. Atiyog is
excessively encumbering the body with monotonous movement, standing
for a long time, sitting for a long time, etc. Ayog is failure to use the body,
lack of exercise, never moving. Mithyayog is inappropriate use of the body,
e.g., sliding, walking backwards, jumping, hovering upside down,
scratching the body, causing physical damage to the body, holding the
breath, fasting for a long time, excessive use of saunas, and other ways of
using the body that are not natural to human movement and hurt the body,
e.g., professional sports.
े ि ो ो ं ी ि ि ं ि ो ं ि
सङ् हे ण चाितयोगायोगवज◌ं कर् म वा नःशरीरजमिहतमनुपिद ◌ं य च्च िम ायोग◌ं िव ात◌् || ४० ||
Mithyayog – inappropriate use

In brief, any action using the speech, the mind, and the body that does
not fall into the category of excessive or insufficient use and is harmful
to one’s current life and not in accordance with religious
recommendations must be understood as constituting inappropriate
use (mithyayog).
ि ि ि ि ं ि ि े ि े
इति◌ ि िवधिवक ◌ं ि िवधमेव कर् म ापराध इति◌ व ेत◌् || ४१ ||
Pragyaparadha
These three types of action (vani, man and sharir), divided among their
three forms (atiyog, ayog and mithyayog) create pragyaparadha.
This sutra discusses pragyaparadha. Vani - speech, man - mind and sharir -
body, their three options for use (atiyog, ayog and mithyayog) are altogether
the definition of pragyaparadha, the cause of the arising of all disease. This
means the inappropriate (perverse) use of speech, mind and body. By doing
these things, we create a memory of them and then constantly return to that
memory, which gives us a feeling of guilt or bad conscience, self-pity, and
this psycho-somatically sparks disease. Furthermore, this imbalance
automatically manifests at the material level on the state of our dosh,
dhatus, etc.
ी ो ी ं
शीतो वषल णा◌ः पुनहम ी वषा◌ः संव र◌ः , स काल◌ः |
त ाितमा ल ण◌ः काल◌ः कालाितयोग◌ः , हीन ल ण◌ः
( काल◌ः ) कालायोग◌ः , यथा ल णिवपरीतल ण ◌ु ( काल◌ः ) कालिम ायोग◌ः | काल◌ः पुन◌ः
प रणाम उ त◌े || ४२ ||
Correlation of climate and time

The year as a whole is comprised of winter (hemanta), summer
(grishma) and the rainy season (varsha) with their dominant traits of
cold, heat and rain, respectively. There is the atiyog kalu – an excess of
the specific trait for a particular season, the ayog kalu – the lack of
specific traits for a particular seasons, and the mithyayog kalu – a
season that has specific traits that are the opposite of those that
normally appear.
Here it states that the year is divided among various seasons, and the sutra
mentions summer, winter and the rainy season, which apply to the Indian
climate. In Europe, the seasons are distributed differently. The Charaka
Samhita states that each season arises according to specific physical
characteristics of the climate. When cold dominates, we call the season
winter, when heat dominates, we call the season summer, and in between
the main seasons there are interim periods such as autumn and spring,
during which there is a transition, a mixture of the characteristics of the two
seasons. It is further explained that when there is an extremely cold winter,
that is considered atiyog kalu (where time means season of the year) and
when winter is very mild, more like autumn, then that is the ayog of the
relevant season. When the seasons invert, when there is frost in summer and
heat in winter, then that is mithyayog. All of nature is in accordance with
the correct characteristics of the seasons of the year and all living beings
and vegetation adapt to them. Mithyayog, ayog and atiyog of the seasons
therefore directly influences our health.
े ं ो े ि ि ि े ो
इ सा े याथसंयोग◌ः , ापराध◌ः , प रणाम ेति◌ य िवधिवक ◌ा हे तव◌ो
िवकाराणा◌ं ; समयोगयु ा ◌ु कृितहे तव◌ो भव ि◌ || ४३ ||
Causes of disease assessed in context

The three causes of disease are asatmya indria artha sanyog
(inappropriate combinations for the senses), pragyaparadh and parinam
(the consequences of those inappropriate combinations). The correct
use of vishay (sensory input, etc.), karma (action) and kal (time)
contributes to maintaining a normal state of health.
The cause of all disease is an inappropriate combination of these three
factors - asatmyaindriarthasanyog (inappropriate combinations for the
senses), pragyaparadh (not using one’s intelligence, which leads to feelings
of guilt, pity, self-pity, or bad conscience) and parinam (the transformation
that is the consequence of these inappropriate combinations). Their three
subgroups atiyog, ayog and mithyayog, are the cause of disease. The
combination of the trio of vishay, karma and kal, if they are in accordance
with one another, their combination is natural (dhatu samya – balanced
tissues, or a healthy body). If their combination is out of joint, disease
arises.
े ं ौ े ो ो ि ो ि ो
सवषामेव भावाना◌ं भावाभाव◌ौ ना रे ण योगायोगाितयोगिम ायोगान◌्
समुपल ेत◌े ; यथा यु पेि ण◌ौ हि◌ भावाभाव◌ौ || ४४ ||
Bhav – satisfaction with life

Bhav – joy and satisfaction in life – brings health. When appraising
health, the appreciation of bhav is a basic criterion. When someone is
diseased, that is the state of abhav - the person has no joy out of life.
This is an unnatural state where atiyog, ayog and mithyayog manifest
themselves.
The health of a person means all is in balance - sanyog. This is expressed
through the word bhav – manifesting happiness, the joy of life, satisfaction.
This is the opposite of the state in which the atiyog, ayog and mithyayog
manifest themselves. When there is bhav, there is balance among the
sensory experiences, these express themselves harmoniously and positively
and act upon the body as health, as satisfaction with life. The opposite state
is described by the word abhav. Here the life displays no joy, which
automatically means a disease is underway. We call this vikrti - an unnatural
process is underway.
For example, when the weather is dry, we anticipate rain, and when the rain
comes then there is yukti (balance). The plants enjoy both the dryness and
the rain, which is how they grow and mature. However, when there is too
much rain (atiyog), then the plants’ experience is a bad one, which is a sign
that they are sick, unable to grow and ripen, and their nature will never be
fulfilled.
This means that expressions of bhav – health, joy and satisfaction – must be
taken into consideration when diagnosing patients. Acknowledging the
bhav is one of the basic methods for diagnosing health. If there is no bhav,
the person is automatically sad, sick and unhappy. From this it follows,
analogically, that expressions of the joy of life are our natural prakrti. That
is why it is not possible to diagnose the realization of health and illness
without recognizing the bhav, the fulfillment of the person’s nature.
ो ो ि ि ि
य◌ो रोग◌ा इति◌ - िनजाग ुमानसा◌ः | तत्र िनज◌ः
शारीरदोषसमु ◌ः , आग ुभूतिवषवा वि स हारािदसमु ◌ः , मानस◌ः पुन र स्य
लाभा ाभा ािन ोपजायत◌े || ४५ ||
Kinds of maladies
There are three kinds of maladies: internal (nidja), those of foreign
origin (agantu) and maladies of the mind/psyche (manas). A malady of
internal origin is one that arises as a consequence of the disruption of
the bodily doshas. A malady of external origin is one caused by other
organisms, poisons, polluted air, fire, or injury. A psychological malady
is one caused by failing to fulfill one’s desires and the necessity of facing
up to things that are undesirable and unwanted.
Maladies of foreign origin are those where the cause is external – a bug or
poisonous animal bites us, an injury, a fire, inhaling fumes, environmental
pollution, etc.
ि ी े ि ि ि े े
तत्र बु मत◌ा मानस ािधपरीतेनापि◌ सत◌ा बु ◌ा िहतािहतमवे ावे ्य
धमाथकामानामिहतानामनुपसेवन◌े िहताना◌ं चोपसेवन◌े यितत ◌ं , न रे ण लोक◌े यमेत ानस◌ं
िकि ि त◌े सुख◌ं व◌ा दु ःख◌ं व◌ा ; त ादे त ानु े य◌ं - ति ाना◌ं चोपसेवन◌े
यितत म◌् , आ दे शकुलकालबलश ान◌े यथाव ेति◌ || ४६ ||
Pragyaparadh malady
A person suffering from a pragyaparadh malady who is intelligent
should uphold the principles of dharma, artha, karma, and rid himself
of the attachment, cupidity, desire for pleasures and possessions, greed
and jealousy that are not beneficial to health. In this world, no spiritual
happiness can arise without these three, i.e., dharma, artha and karma.
For this purpose, one should show respect to scholars and learn
knowledge from the wise: atmaghyan, deshaghyan, kalagyan and
balagyan.
One who suffers from manas rog (an illness of psychosomatic origin) and
who is intelligent should uphold the principles of dharma, artha and karma.
He should not fall into a state of adharma. Those are the three essential
ways to heal manas rog. He should constantly show honor, respect and
service to wise persons who live according to dharma, artha, karma and he
should learn knowledge from them, develop self-knowledge, and learn
knowledge of the action of the climate, the season and time, knowledge of
the action of various forces. That is his path to healing and ridding himself
of illnesses of a psychosomatic origin. Atmagyan is self-knowledge,
deshagyan is comprehension and understanding of climate, kalagyan is
knowledge of the rules of time and balagyan is knowledge of one’s own
strength, acquiring one’s own self-awareness.
ि ं ि ै ं ि े ि े ि ी ं
भवति◌ चात्र - मानस◌ं ति◌ भैष ◌ं ि वग ा वे णम◌् | ति सेव◌ा िव ानमा ादीना◌ं च
सवश◌ः || ४७ ||
Remedies for maladies

Inappropriately using the senses (pragyaparadh) means we are making
a conscious error. The result of that error is parinam. The artha, karma
and kal and their ayog, atiyog and mithyayog are the cause of vikrti
(maladies), while their samyog (balance) is prakrti (health). The remedy
is life in dharma (upholding the principles of space and time), artha
(material means for upholding dharma) and karma (actions to uphold
dharma and artha), respecting the advice of wise people, recognizing the
atma, climate, season and one’s own abilities.
ो ो ि ो
य◌ो रोगमाग◌ा इति◌ - शाख◌ा , ममा थस य◌ः , को श्च |
तत्र शाख◌ा र ादय◌ो धातव क◌् च , स बा ◌ो रोगमाग◌ः ; ममाणि◌
पुनब दयमूधादीनि◌ , अ थस योऽ थसंयोगा ोपिनब ाश्च ायुक रा◌ः , स म म◌ो
रोगमाग◌ः ; को ◌ः पुन त◌े महा ोत◌ः शरीरम ◌ं महािन मामप ाशय ेति◌ पयायश ै ◌े , स
रोगमार् ग आ र◌ः || ४८ ||
How maladies enter the body

We distinguish three different ways a malady comes into the body:
along the shakcha (the branch); through the marmas (sensitive points)
and asthi sandhi (skeletal joints); and through the koshth (through the
organs).
1. Shakha – this means coming from outside the body through the
capillaries and skin.
2. Marmas and asthi sandhi – the damaging of the marmas (e.g.,
through basti, hridaya, murdha, etc.) can lead to a malady arising. The
asthi sandhi are places where the bones meet the cartilage, ligaments
and tendons.
3. Koshtha – all of the big shrotas (the 13 maha shrotas) e.g., the
digestive system, the respiratory system, the urinary system, etc. Each
system includes a circulatory component and an organ component.
Maladies can enter the body in three ways. The first is the shakcha way
(which means “branch”), through the system of fine capillary blood vessels
that absorb things from the outside through the skin; the second is through
the marmas (sensitive points) and the asthi sandhi (skeletal joints); and the
third is through the internal organs (originating within those organs). We
have 107 marmas on the body, e.g., the murdha (head marma), basti
(urinary tract marma), and hrdaja (heart marma) are the names of just three
of them.
ि ी ी ि ं ो ि ि
तत्र , ग िपडकाल पचीचमकीलािधमां समषककु ादय◌ो िवकार◌ा बिहमागजाश्च
िवसप यथुगु ाश िव ादय◌ः शाखानुसा रण◌ो भव ि◌
रोगा◌ः ; प वध हापतानकािदतशोषराजय ा थस शूलगुद ंशादय◌ः िशरो रोगादयश्च
म ममागानुसा रण◌ो भव ि◌
रोगा◌ः ; रातीसार लसकिवसूिचकाकास ासिह ानाहोदर ीहादयोऽ मागजाश्च
िवसप यथुगु ाश िव ादय◌ः को ानुसा रण◌ो भव ि◌ रोगा◌ः || ४९ ||
Classification of maladies according to their path into the body

1. Maladies concerning the gand (glands) pindika (ulcers including
diabetic ulcers), algi (scrofulous maladies), apachi (warts, granuloma),
charmakila (pigment spots), adimans (leprosy), mashuk (hemorrhoid
and other skin diseases), visharpa (freckles, erysipelas), shoath (edema),
gulma (tumors), arsha (hemorrhoids) vidradhi (abscesses), etc., that
occur during the external course of the disease are maladies that arrive
along the shakcha route.
2. Hemiplegia, body stiffness, spasms, facial paralysis, wasting,
tuberculosis, bone and joint pain, rectal prolapse, diseases of the
bladder, head and heart are diseases that come through the marmas
and asthi sandhi.
3. Jvar (fever), atisar (diarrhea), chardi (vomiting), alsaka (flatulence),
visuchika (cholera), kas (cough), shvas (breathing disorders), hikka
(hiccups), anah (hardness of the intestine), udar-rog (disease of the
abdomen), pliha (disorder of spleen), etc., as well as visharpa
(erysipelas), shoath (edema), gulm (tumors), arsha (hemorrhoids), and
vidradhi (abscesses) are diseases that come through the koshth.
Here are described examples of diseases that come to the body from the
outside, i.e., through the skin and the vascular system (shakcha). The
second part is maladies taking a route through the marma points and
skeletal joints - asthi sandhi (the central way). The third part is examples of
maladies that come to the body through the internal organs - the koshth.
Some maladies, e.g., hemorrhoids, can occur in more than one way.
ि ि ि ि ि ि े े ि ि ि
ि िवध◌ा िभषज इति◌ - िभष छ चरा◌ः स ि◌ स ेक◌े िस सािधता◌ः | स ि◌
वै गुणैयु ा िवध◌ा िभषज◌ो भुवि◌ || ५० ||
वै भा ौषधै◌ः पु ै◌ः प वैरवलोकनै◌ः | लभ ◌े य◌े िभष म ा ◌े ित पका◌ः || ५१ ||
ीयशो ानिस ाना◌ं पदे शादति धा◌ः | वै श ◌ं लभ ◌े य◌े ेया ◌े िस सािधता◌ः || ५२ ||
योग ानिव ानिस िस ा◌ः सुख दा◌ः | जीिवतािभसरा ◌े ुव ◌ं ते व थतिमति◌ || ५३ ||
Classification of Ayurvedic practitioners

There are three types of Ayurvedic practitioner:
1) Vhishak chey char – the fraud,
2) Sidha sadhid – the copycat – someone who copies successful
practitioners,
3) Vaidhya gunu yukta – one who has all of the characteristics of an
Ayurvedic practitioner.
The fraud is someone who, thanks to his means, has bottles of
medicines, files (and charts), talks too much, looks at everything too
much, presents himself as an Ayurvedic practitioner, and is false and
stupid.
The copycat is someone who practices in the name of another, famous
Ayurvedic practitioner for the purpose of achieving glory and wealth.
The Ayurvedic practitioner is one who has awareness of shastragyan,
has experience, has knowledge of the effects of remedies, makes others
happy and supports life – such a person is the real Ayurvedic
practitioner.
Vhishak chey char – this is the fraud who pretends to be an Ayurvedic
practitioner but is not, and who has nothing to do with Ayurveda. He does
not know the Vedas, he has no practical experience - he just pretends to be a
practitioner but is a false one.
Shidha sadhid –someone who steals someone else’s name, who copies
another, more successful Ayurvedic practitioner and attributes their abilities
to himself.
Vaidhya guno yukta is someone who has the real characteristics of an

Ayurvedic practitioner, awareness of the shastragyan, karmadarshangyan –
experience and knowledge of how procedures and remedies work.
|| Volume 1, Chapter 11., Sutra 54 ||
ि ि ौ ि ि ै ं ं
ि िवधमौषधिमति◌ - दै व पा य◌ं , यु पा य◌ं , स ावजयश्च |
तत्र दै व पा य◌ं -
म ौषिधमिणम लब ुपहारहोमिनयम ायि ोपवास यन िणपातगमनादि◌ , यु पा य◌ं -
पुनराहारौषध ाणा◌ं योजन◌ा , स ावजय◌ः - पुनरिहते ोऽथ ◌ो मनोिन ह◌ः || ५४ ||
Basic divisions of treatment

There are three types of treatment – daivavyapashray (spiritual),
yuktivyapashray (rational) and sattvavajay (psychological).
1. Daivavyapshray – This involves mantras; wearing herbs, gems and
semi-precious stones; performing good deeds; agnihothri; upholding
principles; fasting; serving elderly and wise people; and pilgrimages to
holy places.
2. Yuktivyapashray – This involves ahar (rational preparation of food),
vihar (daily regime, lifestyle) and oshadh (prescribing remedies).
3. Sattvavajay – This involves eliminating the causes of disease in the
psyche, governing the mind and knowledge of such (all of psychology).
The first treatment method, daivavyapashray concerns dev, as was
described in the preceding sutras. Yuktivyapashray is rational treatment.
Sattvavajay is psychological treatment.
This first treatment method involves chanting/singing mantras; wearing

herbs, gems, and semi-precious stones; performing good deeds; agnihotri;
upholding principles; fasting; serving the elderly and the wise; and
pilgrimages to holy places. Rational treatment involves ahar (diet), vihar
(behavior, daily regime), and oshadh (medicaments and procedures).
Psychological treatment involves eliminating the causes of the disease in
the psyche, governing the mind, and all of Ayurvedic psychology.
ी ो ो े ी े ि ि ौ ि ि
शरीरदोष कोप◌े खल◌ु शरीरमेवाि त्य ायश िवधमौषधिम ि◌ -
अ ःप रमाजन◌ं , बिहःप रमाजन◌ं , श िणधान◌ं चेति◌ | त ा ःप रमाजन◌ं
यद ःशरीरमनु िव ौषधमाहारजात ाधीन◌्
मा ि◌ , य ुनबिहः शमाि ा ेद दे हप रषेको दना ैरामयान◌् मा ि◌
त िहःप रमाजन◌ं , श िणधान◌ं
पुन े दनभेदन धनदारणलेखनो ाटन नसीवनैषण ारजलौकस ेति◌ || ५५ ||
Three kinds of remedies

There are three kinds of remedies to use: External treatment, internal
treatment and surgery
1. Antahparimarjan – Internal treatment is treatment that enters inside
the body to ameliorate disorders caused by diet.
2. Bahihparimarjan – External treatment is performed through
external contact such as massage, steam, rubbing with ointment,
sprinkling someone with liquids, compression, etc., that eliminates
maladies.
3. Shastrapranidhan – surgical intervention comprised of cuts, incisions
(injections), punctures, tears, scraping, extraction (removal), making
notches, exploration of the body and application of alkali and leeches.
These are three kinds of treatment and uses of remedies. The first is called
antahparimarjan, i.e., internal treatment involving, e.g., addressing stored
waste, edema, inflammation, etc. The second is bahihparimarjan, cleansing
through the skin. The third is shastrapranidhan, treatment using
instruments.
ि ो ो े े े े े ो े
भव ि◌ चात्र - ा ◌ो रोग◌े समु ◌े बा ेना रे ण व◌ा | कमण◌ा लभत◌े शर् म श ोप मणेन
व◌ा || ५६ ||
बाल ◌ु खल◌ु मोहा ◌ा मादा ◌ा न बु त◌े | उ मान◌ं थम◌ं रोग◌ं श ुिमवाबुध◌ः || ५७ ||
अणुहि◌ थम◌ं भू ◌ा रोग◌ः प ाि वधत◌े | स जातमूल◌ो मु ाति◌ बलमायुश्च दु मते◌ः || ५८ ||
न मूढ◌ो लभत◌े स ा◌ं ताव ावन्न पी त◌े | पीिडत ◌ु मित◌ं प ात◌् कु त◌े ािधिन ह◌े ||
५९ ||
अथ पु ां श्च दारां श्च ातीं ा य भाषत◌े | सव ेनापि◌ म◌े कि षगानीयतािमति◌ || ६० ||
तथािवध◌ं च क◌ः श ◌ो दु बल◌ं ािधपीिडतम◌् | कृश◌ं ीणे य◌ं दीन◌ं प र ातु◌ं गतायुषम◌् ||
६१ ||
स ातारमनासाद् य बाल जति◌ जीिवतम◌् | गोध◌ा लाङ् गूलब े वाकृ माण◌ा बलीयस◌ा || ६२ ||
त ात◌् ागेव रोगे ◌ो रोगेष◌ु त णेष◌ु व◌ा | भेषजै◌ः ितकुव त य इ े त◌् सुखमा न◌ः || ६३ ||
Why one should learn to observe one’s body

Here are the sutras – a wise person, in the event of a malady, will
receive relief through external, internal or surgical treatment.
Children, thanks to their confusion or neglect, do not know that
maladies are developing in their early phases, just like a stupid person
does not know there is an enemy present. Such a malady, which has a
rapid beginning, subsequently develops and gradually becomes deeply
rooted, will take the life and strength of those who are stupid (the
fatuous). Someone who is insane will not be aware of his malady until
he begins to suffer, and only then will he begin to consider treatment
for his malady. Then he will seek out his relatives, his son, his wife, and
he will demand that they call him an Ayurvedic practitioner, even if it
costs all of his property, to save him. Such a patient will be anxious,
disabled, emaciated, lifeless, weak, and the powers of his sensory
organs will be deteriorating. Then, having found no treatment, he will
become a bitter fool and will leave life like an iguana leaves behind its
tail when it is pulled by a strong person. That is why someone who
wishes to be happy should begin to heal himself before the malady fully
displays itself (purvarup), best of all at the time when the malady has
just manifested.
Each malady has four phases. Immediately during the first phase (purvarup
- accumulation) a change arises and at that moment we should being
solving the problem. The other phases are sanchey - display, prakop -
movement, and isthan samshray – display in a new place. If one does not
begin to heal the person until a further phase of the malady, the treatment is
more complicated and may even be impossible.
ो ौ ं ि ै ी े ि ो
तत्र ोक◌ौ - एषणा◌ः समुप ◌ा बल◌ं कारणमामया◌ः | ित ैषणीय◌े मागाश्च िभषज◌ो
भेषजानि◌ च || ६४ ||
ि ेना ◌ौ समुि ा◌ः कृ ा ेयेण धीमत◌ा | भाव◌ा , भावे स ेन येष◌ु सव◌ं िति तम◌् || ६५ ||
Summary of the eight matters from Krshnatreya

Now the summarizing sutra - desires, subsections, strengths, causes,
maladies, paths for maladies, Ayurvedic practitioners and therapies –
for these eight matters (i.e., eshna, upstambha, bal, rog, karan - cause of
a malady, rog marga - paths for maladies, chikitsak – the Ayurvedic
practitioner, and oshadh - remedies), for each of these eight points there
are always the three subsections. These trios were described by
Krshnatreya, who is detached from worldly matters and wise.
Eshana (ichha), upstambha, bal, rog karan (cause of a malady), rog
(malady), rog marga (path of a malady), chikitsak (Ayurvedic practitioner),
oshadh (medicaments and therapeutic procedures).
End of the 11th chapter
Thus ends Chapter Eleven about the three desires, etc., in the
Sutrasthan in the telling compiled by Agnivesha, edited by Charaka.
This ends the 11th chapter of the first part of the Charaka Samhita, which
has eight parts, the first of which has 30 chapters.
१२ . वातकलाकलीयोऽ ाय◌ः 12.
vātakalākalīyō'dhyāyaḥ
ो ी ं
अथात◌ो वातकलाकलीयम ाय◌ं ा ा ाम◌ः || १ ||
Vata dosha according to Atreya

Now I will present the chapter about the negatives and positives of vata,
etc., as presented by Master Atreya.
In the original tract, vata and vayu are interchangeable concepts, so we can
consider them one and the same here.
ि ि ि ि ो ं
वातकलाकला ानमिधकृत्य पर रमतानि◌ िज ासमाना◌ः समुपिवश्य महषय◌ः प ु र ोऽ ◌ं -
िकङ् गुण◌ो वायु◌ः , िकमस्य कोपणम◌् , उपशमनानि◌ वाऽस्य कानि◌ , कथ◌ं
चैनमस ातव मनव थतमनासाद् य कोपण शमनानि◌ कोपय ि◌ शमय ि◌ व◌ा , कानि◌ चास्य
कुिपताकुिपतस्य शरीराशरीरचरस्य शरीरे ष◌ु चरत◌ः कमाणि◌ बिहःशरीरे ोवेति◌ || ३ ||
The sages’ questions

The sages, familiar with each others’ opinions, raised questions for
mutual discussion concerning the negatives and positives of vata.
1. What are the characteristics of vayu?
2. What causes its disruption or palliation?
3. How do agents of disruption or palliation act?
4. Which vata is formless and inconstant?
5. What are its functions inside or outside the body, in cases
of disruption and in cases of a normal state of health?
Here are five questions from the sages. The fifth question encompasses
these four questions: How does vata damage itself on its own in the body?
What happens with vata when it is not damaged? How does vata damage
itself outside the body? What does vata that is undamaged behave like
outside the body?
ो ी ि ि े ि
अ ोवाच कुश◌ः साङ् कृ ायन◌ः - लघुशीतदा णखरिवशदा◌ः षिडम◌े वातगुण◌ा भव ि◌ || ४ ||
Characteristics of vata
Kusha Sakrtyayana said: "Vata characteristics are: ruksha
(roughness), laghu (lightness), shita (cold), daruna (hardness), khara
(harshness), vishada (non-slipperiness)." These are the six
characteristics of vata.
ं ि े
त ◌ा वा ◌ं कुमारिशर◌ा भर ाज उवाच - एवमेत थ◌ा भगवानाह , एत एव वातगुण◌ा
भव ि◌ , स ेवङ् गुणैरेव ैरेव भावैश्च कमिभर मानैवायु◌ः कोपमाप त◌े , समानगुणा ास◌ो
हि◌ धातूना◌ं वृ कारणिमति◌ || ५ ||
Bhardvaj says more about vayu

When Kumarashira Bharadvaj heard this statement, he declared:
“Correct, those are the characteristics of vat.” After naming the
characteristics of vayu, Bharadvaj added that “disruption of vayu
happens as a result of the long-term use of measures and substances
with similar characteristics and effects, as the long-term use of such
characteristics is the cause of increased vayu in the dhatus."
Here Bharadvaj explains the characteristics of vayu and the causes of its
disruption. Here dhatu is mentioned in the sense of tridosh, the word dhatu
means “substance”, its meaning is not to be restricted just to the word
“tissue”. In the tracts this is also frequently used for the expression tridosh.
Here what is presented is the vata prakop hetu – the cause of vata
distruption. The hetu for vata are any measures with characteristics similar
to vata itself.
ं ो ी ि े े ो ि
त ◌ा वा ◌ं का ायन◌ो बा ीकिभषगुवाच - एवमेत थ◌ा भगवानाह , एता ेव वात कोपणानि◌
भव ि◌ ; अत◌ो िवपरीतानि◌ वातस्य शमनानि◌ भव ि◌ , कोपणिवपयय◌ो हि◌ धातूना◌ं
शमकारणिमति◌ || ६ ||
Kankayana’s confirmation
Kankayana, a physician from Balkh, then added: “It is as you say,
these factors disrupt vata, and those that have the opposite
characteristics palliate it, as what contradicts the disruptive factors are
those things that increase palliation of the dhatu.”
After listening to Bharadvaj speak, the Ayurvedic practitioner Kankayana
then spoke, confirming his remarks and adding what will palliate vata.
ं ि ो े े ो ि
त ◌ा वा ◌ं बिडश◌ो धामागव उवाच - एवमेत थ◌ा भगवानाह , एता ेव वात कोप शमनानि◌
भव ि◌ | यथ◌ा ेनमस ातमनव थतमनासाद् य कोपण शमनानि◌ कोपय ि◌ शमय ि◌
व◌ा , तथाऽनु ा ा ाम◌ः - वात कोपणानि◌ खल◌ु लघुशीतदा णखरिवशदशुिषरकराणि◌
शरीराणा◌ं , तथािवधेष◌ु शरीरे ष◌ु वायुरा य◌ं ग ाऽऽ ायमान◌ः कोपमाप त◌े ; वात शमनानि◌
पुनःि गु णमृदुिप लघनकराणि◌ शरीराणा◌ं , तथािवधेष◌ु शरीरे ष◌ु वायुरस मान रन◌्
शा माप त◌े || ७ ||
The words of Badish Dhamargava

Then spoke Badish Dhamargava: “You said this correctly, sir, those
are actually the factors disrupting or palliating vata. Now I will explain
how these factors cause this disruptive or palliative effect without
coming into contact with the formless, inconstant vata. The factors
disrupting vata create coarseness, coldness, dryness, hardness,
hollowness, lightness and roughness in parts of the body. When the
vayu finds a favorable environment with those same qualities, it settles
into those parts of the body and, as a consequence, nutrition is
disrupted. On the other hand, factors palliating vata cause fullness,
greasiness, heaviness, sliminess, smoothness, softness and warmth.
When vaju enters parts of the body with such characteristics it cannot
find any room for itself and becomes calm.”
ि ि ि ै ि ो ि े ं
त ◌ा बिडशवचनमिवतथमृिषगणैरनुमतमुवाच वाय िवद◌ो राजिष◌ः - एवमेतत◌् सवमनपवाद◌ं यथ◌ा
भगवानाह | यानि◌ त◌ु खल◌ु वायो◌ः कुिपताकुिपतस्य शरीराशरीरचरस्य शरीरे ष◌ु चरत◌ः कमाणि◌
बिहःशरीरे ◌ो व◌ा भव ि◌ , तेषामवयवान◌् ानुमानोपदे शै◌ः साधिय ◌ा नम ृ त्य वायव◌े
यथाश ि◌ व ाम◌ः -
वायु य धर◌ः , ाणोदानसमान ानापाना ◌ा , वतक े ानामु ावचाना◌ं , िनय ◌ा णेत◌ा च
मनस◌ः , सव याणामु ोजक◌ः , सव याथानामिभवोढ◌ा , सवशरीरधातु ूहकर◌ः , स ानकर◌ः
शरीरस्य , वतक◌ो वाच◌ः , कृित◌ः
शश यो◌ः , ो शनयोमूल◌ं , हष ाहयोय िन◌ः , समीरणोऽ े◌ः , दोषसंशोषण◌ः , े ◌ा
बिहमलाना◌ं , थूलाणु ोतसा◌ं भे ◌ा , कतागभाकृतीनाम◌् , आयुषोऽनुवृि यभूत◌ो भव कुिपत◌ः |
कुिपत ◌ु खल◌ु शरीर◌े शरीर◌ं नानािवधैिवकारै पतपति◌ बलवणसुखायुषामुपघाताय , मन◌ो
ाहषयति◌ , सव या ुपह ि◌ , िविनह ि◌ गभान◌् िवकृितमापादय ितकाल◌ं व◌ा
धारयति◌ , भयशोकमोहदै ाित लापा नयति◌ , ाणां ोप ण ि◌ | कृितभूतस्य ख स्य लोक◌े
चरत◌ः कमाणीमानि◌ भव ि◌ ; त थ◌ा - धरणीधारण◌ं , लनो ालनम◌् , आिद च न हगणाना◌ं
स ानगितिवधान◌ं , सृि श्च मेघानाम◌् , अपा◌ं िवसग◌ः , वतन◌ं ोतसा◌ं , पु फलाना◌ं
चािभिनवतनम◌् , उ े दन◌ं चौ दानाम◌् , ऋतूना◌ं िवभाग◌ः , िवभाग◌ो
धातूना◌ं , धातुमानसं थान ◌ः , बीजािभसं ार◌ः , श ािभवधनमिव ेदोपशोषण◌े , अवैका रकिवकार
ेति◌ | कुिपतस्य ख स्य लोकेष◌ु चरत◌ः कमाणीमानि◌ भव ि◌ ; त थ◌ा -
िशख रिशखरावमथनम◌् , उ थनमनोकहानाम◌् , उ ीडन◌ं सागराणाम◌् , उ तन◌ं
सरसा◌ं , ितसरणमापगानाम◌् , आक न◌ं च
भूमे◌ः , आधमनम ुदाना◌ं , नीहारिन ादपां शुिसकताम भेकोरग ार िधरा ाशिनिवसग◌ः , ापादन◌ं
च ष ामृतूना◌ं , श ानामस ात◌ः , भूताना◌ं चोपसग◌ः , भावाना◌ं चाभावकरण◌ं , चतुयुगा कराणा◌ं
मेघसूयानलािनलाना◌ं िवसग◌ः ; स हि◌ भगवान◌् भव ा यश्च , भूताना◌ं
भावाभावकर◌ः , सुखासुखयोिवधात◌ा , मृ ु◌ः , यम◌ः , िनय ◌ा , जापित◌ः , अिदित◌ः , िव कम◌ा , िव
प◌ः , सवग◌ः , सवत ाणा◌ं िवधात◌ा , भावानामणु◌ः , िवभु◌ः , िव ु◌ः , ा ◌ा लोकाना◌ं , वायुरेव
भगवािनति◌ || ८ ||
Vayorvida on the five vayus

The royal sage Vayorvida listened to the truthful words approved by
the group of sages and said: “Everything you have said, sir, is free of
error. Now I first hail Master Vayu. I will confirm all information
through sensory perception, judgment, and authoritative sources, and
then I will describe the effects of vayu in the greatest possible detail,
whether disrupted or palliated, whether present inside or outside the
body. If vayu is not disrupted, it supports the organs and systems and
takes five forms (kinds) - prana, udana, samana, vyana and apana,
according to their actions and their places of work, through which they
incite movement up or down, direct and lead the mind, use all the sense
organs, transmit all the sensations, are the cause of creating all the
physical dhatus, support unity in the body, incite speech, cause sound
and touch, are the cause of the sensations of the sense organs of hearing
and touch, are the source of courage and glee, incite agni (digestion),
absorb the doshas, expel the excretions, create the greater and the
lesser channels, shape the fetus and maintain the length of life.”
“If vat is disrupted in the body, it sparks various disorders and thereby
influences the expression, length, satisfaction and strength of life;
excites the mind; influences all of the sense organs; deforms, destroys
or detains the embryo for a long time; influences all the sense organs;
creates anxiety, confusion, excessive wandering, fear and sorrow; and
ultimately stops the life-giving breath.”
“Normal vayu, which moves about in nature, has the following

functions: it holds the earth together; it fans the flames of fire; it
upholds the constant motion of the moon, the groups of planets and
stars, and the sun; it creates clouds and rain water; it sets running
water in motion; it creates flowers and fruit; it causes plants to bud; it
separates the seasons; it distributes the dhatus; it manifests the shape
and size of the dhatus; it bolsters the seeds; it preserves the quality of
the seeds in the fruit; it absorbs excessive dampness and supports
natural processes.”
“When it moves about in nature in a disrupted state, it has the

following effects: it grinds down mountain peaks; sways trees; causes
flooding; clogs lakes; reverses the flow of rivers; causes earthquakes;
moves noisily with the clouds, causing dew, sandstorms, snow and
thunder; causes fish, frogs and snakes to appear after rain; causes the
creation of acids, the falling of blood, storms and the falling of stones;
and is the cause of each of the six seasons changing into each other. It
causes an imbalance in the panchamahabhut such that plants are not
fruitful; processes that have been generated are terminated; positive
factors are replaced with negative ones; it winds up the cause of death;
and it releases clouds, fire, wind and sun, which results in the end of the
four ages. Vayu is the all-powerful, indestructible creator; it creates
everything that is the opposite of the positive factors in creation; it
causes both happiness and misery; it is Death, Yama (the god of death),
Niyanta, Prajapati (the lord of all creatures), Aditi, Vishvakarma (who
performs a variety of functions related to the creation of the world),
Visharupa, Svrg (the feeling of well-being), Niyamkarmsharir (the
supplier of all three things, the owner of all subjects), Anu Bibhu,
Vishnu (the feeder), it is the shift from the earthly world (prtvi lok) to
the other worlds (lok). Vayu takes the widest possible variety of forms,
it permeates everything, it keeps all systems running, it is the most
subtle, it is omnipresent, it moves throughout all of nature. Vayu alone
is the Lord Almighty.”
From this sutra we understand that any change, movement, or shift is a

matter of vayu. This is not always connected with a feeling of pleasant
change. Birth and death preserve the natural cycle - in the principles of
nature, they mean the same thing. At the beginning of the sutra, Vayorvid
greets Vayu in order not to provoke him. Vayu is very inconstant and it is
very easy to provoke him. Vayu is the cause of an enormous amount of
activity, so much that it is impossible to describe it all. Here is a rough
enumeration of the basic activities of vayu: Even though there is only one
vayu, we divide it into five groups (five forms of manifestation) according
to the place in the body where it is active: pran, udan, vyan, saman and
apan. It is vata that maintains the freshness of all living organisms and that
preserves the quality of the seeds in the fruits by drying them. Vat manifests
through many other activities, e.g., prakrtimaya karya (supporting natural
processes). The reference here to the “falling of blood” is an expression for
the revival of the transformation of the dhatus, from ras dhatu into rakt
dhatu. It is also the cause of our using our senses (whether ayog, atiyog or
mithyayog – correct use, failure to use and misuse of the senses). It also
causes crop failure, affects the fertility of grains, the imbalance of the five
elements, the rise of infections, the ending of life and other processes, the
emergence of natural disasters, and the birth and demise of galaxies. It is
reflected from the smallest of wavelets to the tsunamis and other natural
disasters.
The “end of the four ages” means the end of the four yugas (periods) of life
for beings, the end of the empire of beings, which has four phases:
Sathyam, Dvapara, Treta and Kali Yuga. Then everything will disappear
and arise again from the beginning with the first phase, Satya Yuga.
Sukh means satisfaction; dukh means trouble; mrtyu means death; niyenta is
someone who sets the rules; Vishvakarma is the maker of worlds;
Vishvarupa is one who creates, the creator; Prajapati is the maintainer;
svarga is the feeling of well-being (Heaven); the word niyamkarmasharir
breaks down as follows – niyam means rules, karma means action, sharir
means body – the supplier of all three, the owner of all subjects; anu means
the atom, subtlety; bibhu means big, huge; Vishnu is the feeder. All of these
are labels for vayu. The prtvi lok means this earthly world. The earth is all
one world (one lok), and vayu causes the transition between the worlds
(loks). Even though we know how diverse the powers of Vayu are, we give
them various names, which altogether simply mean a single vayu.
From a linguistic perspective, we know that in the name “Govind” there is

the GO dhatu (the root of the word is there), which means senses, while
vind means to dominate, to tie. “Govind” means someone who has a handle
on all his senses. Similarly, in the word vayu, “Va” means all of the
activities described here that are handled by vayu.
ि ो ीि े े ि े ि े
त ◌ा वाय िवदवच◌ो मरीिच वाच - य ेवमेतत◌् , िकमथ ास्य वचन◌े िव ान◌े व◌ा
साम म ि◌ िभष ाया◌ं ; िभष ामिधकृ ेय◌ं कथ◌ा वृ ेति◌ || ९ ||
Marichi’s question
When Marichi heard Vayorvida’s words, he asked: “Even if this is the
case, what does it mean for analyzing or knowing about cures? This
discussion, after all, was convened in the context of curing disease.”
ि ि ि ि ि ी ि ं े ि े
वाय िवद उवाच - िभषक◌् पवनमितबलमितप षमितशी का रणमा ियक◌ं चे ानुिनश ेत◌् , सहस◌ा
कुिपतमित यत◌ः कथम ेऽिभरि तुमिभधा ति◌ ागेवैनम यभयात◌् ; वायोयथाथ◌ा ुितरपि◌
भव ारो ाय बलवणिववृ य◌े वच ायोपचयाय ानोपप य◌े परमायुः कषाय चेति◌ || १० ||
Vayorvida on the importance of vayu

Vayorvida responded: “If an Ayurvedic practitioner is unaware of the
importance of vayu that is too fast, forceful and rough, that causes and
induces unexpected conditions, then how will he prevent further
occurrences of abruptly-disrupted vayu, even with his greatest efforts -
how will he ever preclude such disruptions in the first place? Careful
attention to vayu contributes to health, increases strength, improves the
condition of the skin and of the patient’s valor, his development,
improves knowledge and extends life to the maximum.”
ीि ि े ी े ि ि ि ि ो ि
मरीिच वाच - अि रे व शरीर◌े िप ा गत◌ः कुिपताकुिपत◌ः शुभाशुभानि◌ करोति◌ ; त थ◌ा -
प मप ◌ं दशनमदशन◌ं मा ामा मू ण◌ः कृितिवकृितवण◌ौ शौय◌ं भय◌ं ोध◌ं हष◌ं मोह◌ं
सादिम ेवमादीनि◌ चापराणि◌ ानीति◌ || ११ ||
Marichi on agni
Marichi said: “Agni, which is included in bodily pitta, is responsible for
causing both beneficial and unwholesome effects whether in its
disrupted or its undisturbed states - for example: good or poor
digestion, good or poor sight, appropriate or inappropriate bodily
temperature, abnormal or normal skin, bravery or fear, anger or glee,
clarity or confusion, and many other pairs of opposites.”
Just as vata is of great importance in the body, Marichi here explains the
meaning of pitta in this same sense.
ीि ो ी े े ि ि ि
त ◌ा मरीिचवच◌ः काप्य उवाच - सोम एव शरीर◌े े ा गत◌ः कुिपताकुिपत◌ः शुभाशुभानि◌
करोति◌ ; त थ◌ा - दा ◌ं शैिथ मुपचय◌ं का मु ाहमाल ◌ं वृषता◌ं ीबता◌ं ानम ान◌ं बु ◌ं
मोहमेवमादीनि◌ चापराणि◌ ानीति◌ || १२ ||
Kapya about soma

When Marichi heard the commentary of Kapya, he said: “Soma,
which is contained in kapha, also causes either good or poor effects,
whether in its disrupted or undisturbed state, such as strength or
weakness, development or wasting, enthusiasm or idleness, impotence
or potency, ignorance or knowledge, dullness or understanding, and
other pairs of opposites.”
ो े
त ◌ा का वच◌ो भगवान◌् पुनवसुरा ेय उवाच - सर् व एव भव ◌ः
स गा र ैका कवचनात◌् ; सर् व एव खल◌ु वातिप े ाण◌ः कृितभूता◌ः पु षम ाप े य◌ं
बलवणसुखोपप मायुष◌ा महतोपपादय ि◌ स गेवाच रत◌ा धमाथकाम◌ा इव िनः ेयसेन महत◌ा
पु षिमह चामु ंश्च लोक◌े ; िवकृता ेन◌ं महत◌ा िवपययेणोपपादय ि◌ ऋतव य इव
िवकृितमाप ◌ा लोकमशुभेनोपघातकाल इति◌ || १३ ||
Atreya on the harmony of the tridosha

When Kapya heard the words of Master Punarvasu Atreya, he said:
“You have all been right, except for the fact that you keep separating
the various doshas. In their normal state, kapha, pitta and vata provide
a person with healthy sense organs, strength, expressiveness,
satisfaction, long life, and with dharma (proper action), artha (the
material means to perform dharma), karma (behavior in accordance
with artha and dharma) and moksha (liberation and realization of the
meaning of life – realization of the atma). On the other hand, if kapha,
pitta and vata are in some sort of exaggerated state, they cause serious
deviations in the seasons of the year, which then have extremely
destructive effects on the world.”
The end of the first sentence of this sutra reminds us that we should not
separate the doshas from one another. They are indivisible. Not even the
great vayu works alone, not ever, it includes the other two doshas, because
what is important is its ratio with the other doshas, kapha and pitta, and
creates balance or imbalance. Vata partially includes kapha and pitta and
the same applies to the other doshas. The main dosha is always dominating
and the other two augment it. Here in Europe we have just two seasons, a
summer and winter, while autumn and spring are transition periods. In India
there are three seasons and the rest are transition periods between them.
ेि े े ो ि े ि
त षय◌ः सर् व एवानुमेिनर◌े वचनमा ेयस्य भगवतोऽिभनन दु ेति◌ || १४ ||
Agreement of the sages

The sages agreed with this closing statement of Master Atreya and
joyfully praised him together.
ि
भवति◌ चात्र -
तदा ेयवच◌ः ु ◌ा सर् व एवानुमेिनर◌े | ऋषयोऽिभनन दुश्च यथे वचन◌ं सुरा◌ः || १५ ||
Appreciation for the wise words of Atreya

Here it is said: As soon as the sages (rishis) heard the statement of
Master Atreya, they expressed joy and satisfaction together for the gifts
they had received, appreciating them just as they did the divine words
of Indra.
ो ौ
तत्र ोक◌ौ -
गुणा◌ः षड◌् ि िवध◌ो हे तुिविवध◌ं कर् म यत◌् पुन◌ः | वायो तुिवध◌ं कर् म पृथक◌् च कफिप यो◌ः ||
१६ ||
महष णा◌ं मितय◌ा य◌ा पुनवसुमितश्च य◌ा | कलाकलीय◌े वातस्य तत◌् सव◌ं स कािशतम◌् || १७ ||
Summary of Chapter 12
The following is a summary of these sutras: Six characteristics, two
causes, various functions, four effects of vayu as well as kapha and pitta.
The sages expressed themselves on these topics and Master Atreya then
delivered his conclusion. All of this is described in the chapter on the
negatives and positives of vata.
This ends the twelfth chapter on the negatives and positives of vata in
the Sutrasthan in the telling compiled by Agnivesha and edited by
Charaka. This ends the third quarter of this tract on the basic
principles.
े
१३ . ेहा ाय◌ः 13. snēhādhyāyaḥ
े ं
अथात◌ः ेहा ाय◌ं ा ा ाम◌ः || १ ||
Lubricants and lubrication

Now I will explain the chapter on sneh (lubricants and lubrication), as
presented by Master Atreya.
This is the chapter about sneh (fats, lubricants). We will analyze the vatkala
kaliye – what can be used to influence vat. This is a whole series of
procedures in panchkarma, e.g., virchan, vaman, and svedan kriya, where
sneh and sved are important and we use fats for both. Fat is grease.
ै े ै ी ं ं ि े ं
साङ् ै◌ः सङ् ातसङ् ेयै◌ः सहासीन◌ं पुनवसुम◌् | जग ताथ◌ं प च्छ वि वेश◌ः संशयम◌् ||
३ ||
Agnivesha’s questions
Agnivesha asked Purnavas questions for the good of the world, who
was sitting with the well-informed scholars.
After discussing vayu and its qualities in the previous chapters, Agnivesha
was afraid that it could be hard to treat because the characteristics of vata
are so strong. That is why he doubtfully asked Purnavas for an explanation
as to whether there is any solution to vata for human well-being.
ि ं ो ि े े े े े ि
िकंयोनय◌ः कति◌ ेहा◌ः क◌े च ेहगुणा◌ः पृथक◌् | कालानुपान◌े क◌े कस्य कति◌ काश्च
िवचारणा◌ः || ४ ||
कति◌ मा ा◌ः कथ ाना◌ः क◌ा च केषूपिद त◌े | कश्च के ◌ो िहत◌ः ेह◌ः कष◌ः ेहन◌े च
क◌ः || ५ ||
े ा◌ः क◌े क◌े न च ि ाि ािति ल णम◌् | िक◌ं पानात◌् थम◌ं पीत◌े जीण◌े िकञ्च
िहतािहतम◌् || ६ ||
क◌े मृदु ू रको ा◌ः क◌ा ापद◌ः िस यश्च का◌ः | अ ◌े संशोधन◌े चैव ेह◌े क◌ा वृि र त◌े
|| ७ ||
िवचारणा◌ः केष◌ु यो ◌ा िविधन◌ा केन तत◌् भ◌ो ! | ेह ािमतिव ान ानिम ामि◌ वेिदतुम◌् || ८ ||
Questions about sneh (lubricants and lubrication)

“What are the sources of these substances? How many kinds of sneh
(lubrication) exist? What are the characteristics of the individual kinds
of sneh? What are their actions and applications in connection with the
seasons? What is their scale of measurement? In what amount are they
prescribed and for whom? Which kinds of sneh are appropriate for
whom? What is the maximum and minimum time that sneh should
last? Who is eligible for sneh and who isn’t? What are the
characteristics of someone who is lubricated, who is not lubricated, and
who is over-lubricated? What is beneficial before and after applying
these substances and after ingesting them? Who has soft organs and
who has dried up (dry) organs? What are the complications of these
substances and how should they be treated? What must be done when
when ingesting a simple laxative substance for oiling? To whom and
how can sneh be given? O Master? Along with this information I desire
scientific information about lubrication.”
Simple lubricants are used to lubricate the entire body. Fat is easily
absorbed through the digestive system into the body, thereby preventing the
drying-up of the whole body, e.g., by eating ghee, sesame oil, etc.
Laxative substances for lubrication are not absorbed by the digestive

system, but just serve to coat the digestive tract from the mouth to the
rectum. Such oil is never absorbed, but simply adheres to the tract all the
way to the rectum. For this purpose what is used is, e.g., erand (castor oil).
Its main aim is to remove excess apan vayu and to clean and lubricate the
colon. Simultaneously it removes pitta from the duodenum, the small
intestine and the stomach.
ं े े ं ि ि ौ ोि
अथ त ंशय े ◌ा ुवाच पुनवसु◌ः | ेहाना◌ं ि िवध◌ा सौम्य योिन◌ः थावरज म◌ा || ९ ||
Two types of substances for lubrication

In response, Punarvasu dispelled these doubts and responded: “There
are two types of sources for sneh (lubricants), animal and plant, O
Great One!”
ि ि ि ौ ि ी ि ै
ितल◌ः ि यालािभषुक◌ौ िबभीतकि ाभयैर मधूकसषपा◌ः |
कुसु िब ा कमूलकातसीिनकोचका ोडकर िश ुका◌ः || १० ||
ेहाशया◌ः थावरस ता थ◌ा ुज म◌ा म मृगा◌ः सपि ण◌ः |
तेषा◌ं दिध ीरघृतािमष◌ं वस◌ा ेहेष◌ु म ◌ा च तथोपिद त◌े || ११ ||
Sources of animal and plant sneh (lubricants)

The sources of plant sneh (lubricants) are: taila (oil) from til (sesame
seeds), priyala (also called chirondji), abhishka (pistachios), bibhitaka,
danti (nutmeg), haritaki, eranda (castor), madhuka, sarshapa (black and
yellow rapeseed), kusumbha, bilva, aruka, mulaka (radish seed), atasi
(flax), nikochaka, akshoda (walnuts), karanja and shigruka and all other
sneh from plant sources.
The sources of animal sneh are: fish, quadrupeds, birds and all other
sneh from animal sources. Their milk (ghee, yogurt), muscle tissue, lard
and bone marrow are used for lubrication.
Til is sesame, priyal (chirondji) is a precious fruit (or nut), something like a
cashew, similar to a small bean. It is added in small amounts to desserts.
Other plant sources are abhishuka (pistachio), bibhitaki, danti (red nutmeg,
from which oil is pressed), haritaki, eranda (castor), madhuka, sarshapa
(black and yellow rapeseed), kusumbha, bilva, aruka, muli (oil from radish
seeds), atasi, also alsi (flax), nikochaka, akshoda (walnut), karanja and
shigru (a three on which long beans grow). In addition to sneh from plant
products which are named here, others belong to the group of plant sneh,
e.g. coconut oil, cotton oil, etc. All oil acquired from plants and their fruit
belongs to the group of plant sneh.
Of the animal sources, the fat of fish, quadrupeds and birds belongs to this
group. Their milk (ghee, yogurt), lard, muscle tissue and bone marrow are
used for greasing. In addition to the sources mentioned we can include
lubricants from other animals in the group of animal sneh.
ं ै ं ि ै ं ि ि े े े े ै ं ि े े
सवषा◌ं तैलजाताना◌ं ितलतैल◌ं िविश त◌े | बलाथ◌े ेहन◌े चा मैर ◌ं त◌ु िवरे चन◌े || १२ ||
Sesame oil nourishes and castor oil removes impurities

Of all the oils, sesame oil is the best for greasing and for strength, while
castor oil is most appropriate for virechan (laxative). Castor oil is
heavy, hot, sharp, and moderates kapha and vata. It also moderates
pitta when it is combined with remedies that are astringent, bitter and
sweet.
Sesame oil is anabolic and gives the body strength and vitality – it’s like the
“supplier”. Castor oil has catabolic effects and pulls impurities out of the
body – it’s like the “buyer”. When there is diarrhea, pitta is increased.
When vata is increased, the person is dehydrated.
Castor oil rolls up all the impurities and throws them all out of the body. It
cannot be digested itself, it rolls up everything else that is also indigestible
and takes it away. That is why, during the virechan procedure, castor oil is
used as a laxative. If we were to give someone sesame oil, the body would
consider it nutrition, and only if we were to use a very large dose of it
would any make its way to the small intestine. Each kind of oil has its use.
ि ै ं े ो ै ो ं ि ं
सिप ैल◌ं वस◌ा म ◌ा सव ेहो म◌ा मता◌ः | एष◌ु चैवो म◌ं सिप◌ः सं ार ानुवतनात◌् || १३ ||
Ghee nourishes and is a wonderful conveyor

Bone marrow, ghee, lard and oil are excellent kinds of sneh (lubricant).
Of these, the best is ghee, thanks to its similarity to rasa (bodily fluid).
Ghee is capable of transporting characteristics from one place to another.
When one cooks an herb with ghee, the ghee is capable of taking on the
properties of those ingredients. That is why in pharmacy ghee is used as a
conveyor. If you have an herbal ghee, it is the greatest medicament there is,
because it contains all the properties of the ingredients. Such ghee is the
most capable substance for conveying the added value of any herb. Oil can
do it too, but not as perfectly.
Herbs are more frequently used as broths. However, when we use water
with herbs and prepare a broth, the water is grabbed by the kidneys, i.e., 30
– 40 % of the substance will move into the urine. What is left of the herb
will remain in the circulatory system on its own, and that means its effect
on the body will not be comprehensive. It is, however, fast. If what we need
is a rapid effect on just the first tissues in the tissue generation process, it is
best to make broth.
Ghee is not digested by the kidneys like water is. The ghee remains with the
herb. Thanks to the fact that ghee is compatible with the body, herbs
delivered through ghee will reach all seven tissues in the tissue generation
process. The effect, therefore, is slower, but more comprehensive.
ं ि ि ं ौ ं ि ि ं ं
घृत◌ं िप ािनलहर◌ं रसशु ौजसा◌ं िहतम◌् | िनवापण◌ं मृदुकर◌ं रवण सादनम◌् || १४ ||
Ghee
Ghee moderates pitta and vata, is beneficial for rasa, for sperm and for
odjas, is cooling and emollient, and benefits the voice and the skin.
Ghee is the best ingredient both for everyday use and for Ayurvedic
pharmacy. We can use it without concern, all of the tracts say so.
ं े ं ं ं ै ं ोि ि ो
मा त ◌ं न च े वधन◌ं बलवधनम◌् | मु ◌ं थरकर◌ं तैल◌ं योिनिवशोधनम◌् || १५ ||
General characteristics of oil

Oil moderates vata, but does not increase kapha. It supports strength,
has a beneficial influence on the skin, is heating, gives firmness, and
cleans the female genital tract.
Every oily fruit has its own characteristics. In this group there are oils that
are strongly heating as well as oils that are cooling. Each kind of fruit, each
kind of oil plant has its own specific characteristics. Here we will compare
kinds of fats – animal fats, ghee, and plant oil.
ि ोि ि ो ि ौ ो े े े े े े
िव भ ाहत योिनकणिशरो जि◌ | पौ षोपचय◌े ेह◌े ायाम◌े चे त◌े वस◌ा || १६ ||
Lard
Lard is used for ruptures, fractures, wounds, uterine prolapse,
earaches and headaches. It supports sexual potency, is suitable for
lubrication and for those who engage in physical exercise.
Details about the different kinds of lard will be learned as part of
dravyaguna, the part of Ayurveda (dravyagunavigyan) that is a treatise on
the group of fats, the group of oils, where everything is described in detail
about the various kinds.
े े ो ि ि े ो ं े े ि
बलशु रस े मेदोम िववधन◌ः | म ◌ा िवशेषतोऽ ना◌ं च बलकृत◌् ेहन◌े िहत◌ः || १७ ||
Majja
Bone marrow supports strength, virya (vitality), rasa, kapha, med (fat
tissue) and itself. It especially bolsters the bones and is appropriate for
lubrication.
Virya can be compared with ojas (vitality).
ि ि ं े ै ं ि ी े े ं ि े
सिप◌ः शरदि◌ पात ◌ं वस◌ा म ◌ा च माधव◌े | तैल◌ं ावृषि◌ ना ु शीत◌े ेह◌ं िपबे र◌ः || १८ ||
Internal, seasonal use

Seasons of the year: Ghee should be used in the autumn, bone marrow
and lard should be used in the spring, and oil should be used at the
beginning of the rainy period. In weather that is either too cold or too
hot one should not drink sneh.
Fats serve not just to lubricate the skin, but also for sneh pan (internal use).
As for the question of which fats should be used during which season, we
learn that sneh pan (drinking fat) is forbidden when it is either too cold or
too hot. In panchkarma this is called shodhan (detoxification) and one of
the procedures is sneh pan (drinking fat). This is the internal use of sneh,
through which we give the body immunity and strength to perform shodhan
(purges). This is metabolic lubrication, a supply for the internal tissues. An
Ayurvedic practitioner always thinks about metabolic lubrication. The
performance of this lubrication is very individual. During vata illnesses in
persons with vata prakrti constitutions Ayurvedic practitioners recommend
sneh pan in the autumn and the spring, which applies especially here, in the
Czech climate. The Ayurvedic practitioner decides according to the
individual state of the patient.
ि ि ो े ि ि े े ि ो ि ी े ि े े
वातिप ािधक◌ो रा ावु ◌े चापि◌ िपबे र◌ः | े ािधक◌ो िदव◌ा शीत◌े िपबे ामलभा र◌े || १९ ||
Sneh pan – when to use it

During the summer, and for people with increased pitta and vata, sneh
should be drunk during the night. During the winter and for people
with increased kapha, sneh (lubrication) should be drunk on a day
when the sun is shining clearly.
Sneh pan is drinking lubrication, metabolic lubrication. This is not just
lubricating the skin, but also the internal tissues.
When should sneh pan be used? When there is a vat-pitt malady or the
person has a vat-pitt constitution, and in summer when it is extremely hot,
oil can cause difficulty. That is why we wait for more balanced weather to
perform these procedures. When it is hot during the day and pleasantly
warm at night, sneh pan is done at night. In Bohemia this does not apply,
because it is usually never very hot during the day. For people with kapha
constitution it is excellent when the sun contributes to heating the body
during the procedure of sneh pan. The Ayurvedic physician must also take
into consideration that the person being treated should not be exposed to the
cooling influence of air conditioning, otherwise the kapha will accumulate
in the body even more.
े ि ी ो ि ि े ं ि ं ं ी े
अ ु ◌े व◌ा िदव◌ा पीत◌ो वातिप ािधकेन व◌ा | मू ा◌ं िपपासामु ाद◌ं कामला◌ं व◌ा समीरयेत◌् ||
२० ||
शीत◌े रा ◌ौ िपबन◌् ेह◌ं नर◌ः े ािधकोऽपि◌ व◌ा | आनाहम िच◌ं शूल◌ं पा ु ता◌ं व◌ा
समृ ति◌ || २१ ||
Correct temperature of the environment

If a person with increased vat and pitt or someone in the hot (warm)
season drinks fat during the day, he will experience insanity, jaundice,
or strong thirst. Similarly, if a person with increased kaph or someone
in the cold season drinks fat at night, his intestines will harden, or he
will experience severe abdominal pain, or anemia, or fall unconscious.
If a person with a vat or pitt constitution drinks oil during a period of
very cold nights, the consequences will be even more serious.
What is best for performing sneh pan is a temperature that is neither too
cold nor too hot. If a person with a vat-pitt constitution uses sneh in the
autumn, when the nights are already cold, his state of health could
deteriorate. Here in the European climate it is even colder at night than it is
in India. It is not, however, necessary to take this sutra as orthodoxy today,
because people live in buildings that are well-heated and use heating at
night. Therefore, as long as people will be warm after the application of
sneh, there are no restrictions on its use.
During great heat waves, panchkarma used to be performed outside in

gardens. People lived outside and their behavior was more dependent on the
climate. Today panchkarma is performed in five-star hotels; it is the style
prevalent today that is determinative for the person seeking treatment.
ं े े ं ै े े ो
जलमु ◌ं घृत◌े पेय◌ं यूष ैलेऽन◌ु श त◌े | वसाम ो ◌ु म ◌ः ात◌् सवषू मथा ◌ु व◌ा ||
२२ ||
Warm water and sneh pan

After sneh pan with ghee it is recommended to drink warm water. After
sneh pan with oil one should eat soup. After sneh pan with bone
marrow or lard, one should consume mand. Generally, however, it
applies that after all sneh pan procedures it is possible to use warm
water.
This is a recommendation for balance. During sneh pan the person takes in
a large amount of fat. There may not be enough gastric juices in the
stomach to process it, so by drinking water, soup or mand (the water from
boiled rice), one can use those liquids as an aid to help assimilate and
process the sneh.
Here is a recipe for mand: Boil one part rice (or crushed rice) to 16 parts
water. Mand is given to people as their first food when they have a high
fever, or as the first food to those who have been fasting for a long time. It
is the lightest fare.
ओ ि े ी ो ं ं ो ि ौ ि
ओदनश्च िवलेप◌ी च रस◌ो मां स◌ं पय◌ो दधि◌ | यवागू◌ः सूपशाक◌ौ च यूष◌ः का िलक◌ः खड◌ः
|| २३ ||
स व लिप ◌ं च म ◌ं लेहा थैव च | भ म न◌ं ब थ◌ा चो रब य◌ः || २४ ||
ग ू ष◌ः कणतैल◌ं च न ःकणाि तपणम◌् | चतुिवशित र ेता◌ः ेहस्य िवचारणा◌ः || २५ ||
Twenty-four ways sneh can be delivered

The 24 ways for delivering sneh (fats):
1. oana, 2. vilepin, 3. ras, 4. mans, 5. dugdha, 6. dadhi, 7. yavagu, 8. sup,
9. shak, 10. jush, 11. kambalika, 12. kchad, 13. saktu, 14. tillpisht, 15.
madh, 16. leh, 17. bhakshya, 18. abhyanjan, 19. basti, 20. uttarbasti, 21.
gandush, 22. karnatel, 23. nasya, 24. akshitarpana.
Here are listed 24 ways to use sneh (lubricating materials) for external and
internal nutrition. People of the vat type should add a spoonful of ghee to
all these foods and mix it in when serving themselves.
1. Odana means boiled grain. The grain is boiled at a ratio of one part grain
to five parts water until they soften. This is the same way that buckwheat,
rice, wheat, etc. is prepared in Bohemia. In this case we use peeled, whole
grain rice that we rinse and strain after cooking. The broth produced is not
used.
2. Vilepi is made from crushed rice or whole rice. This is boiled at a ratio of
one part grain to four parts water until it reduces by half, producing thin rice
gruel.
3. Ras is meat broth. According to the desired thickness, it can be produced
as follows: dhanatanu (6:1 water to meat), tanu (12:1 water to meat) or
achhtar 18:1 (the thinnest meat broth).
4. Mans is boiled meat, boiled joints, boiled salted pork.
5. Dugdha is milk. It should be fresh, whole, and always boiled so that it
froths up at least once.
6. Dadhi is yogurt.
7. Yavagu is soft porridge. It is boiled at a ratio of 14 parts water to one part
grain until it is reduced by half. The starchy, thick broth is strained off, then
16 parts cold water are added to what remains and it is boiled again until the
liquid reduces by half. That first thick broth is not used - we get rid of the
thick starch and only the fine starch remains. In the end, this is used
together with liquid. This is used for obese patients so that they will not
take so much starch into their body, as that increases kaph. For thin people,
on the other hand, that same amyloid (starchy), thick broth can be used as
nourishment.
8. Sup is classic soup, a broth with a mixture of leafy vegetables, root
vegetables, and meat.
9. Shak is boiled (steamed) leafy vegetables. What is used are carrot tops,
radish leaves, the green part of leek, cabbage leaves, fenugreek leaves,
rapeseed leaves, beet greens, spinach, etc. Spinach in India is steamed in
just a small amount of water - the leaves are chopped and steamed for a
longer time without salt into a thick porridge, then just a small amount of
shredded wheat is added so that its starch will soften the dish. Some kinds
of spinach have enough salt in them already so that the dish does not need
to be salted.
10. Yush is legume soup. Legumes are rinsed with water prior to cooking,
not soaked, then boiled at a ratio of 18 parts water to one part legumes. The
reason we do this is to make them easier to digest. If the dhal produced by
this process is thick, it causes gas.
11. Kambalika is a sweet cocktail made from ground sesame seeds and the
seeds of ripe pomegranate.
12. Kchad is marmelade.
13. Saktu is roasted barley flour.
14. Tillpisht is sesame paste. Sesame seeds are rubbed together with sugar
cane, which releases their oil and a paste is created. The sesame seeds must
release their oil.
15. Madh is wine.
16. Leh is something edible that is consumed by licking.
17. Bhakshya is a dry, hard food, e.g., chapatti, bati, etc.
18. Abhyanjan is massage.
19. Basti is an enema.
20. Uttarbasti is douching the vagina or the urinary tract.
21. Gandush is gargling, swishing oil about in the mouth.
22. Karnatel is an oil procedure for the ears.
23. Nasya is a nasal procedure.
24. Akshitarpan is eye wash.
े े ो ि े ि
अ पेय ◌ु य◌ः ेह◌ो न तामा िवचारणाम◌् | ेहस्य स िभष ◌ः क ◌ः ाथमक क◌ः || २६ ||
Achhapey is the drinking of pure fat

The Ayurvedic practitioner must take into consideration that drinking
pure fat (achhapey) is just a concept (kalpna), not an instruction
(vicharna).
Achhapey is exclusively drinking pure fat, while sneh pan is the drinking of
any lubricant, whether medicated or pure.
Achhapey is internal lubrication. When we use fat externally during

panchkarma, ingredients must be added to help it emulsify, herbal oil must
be made of it. For internal use, the gastric juices aid with absorption.
ै ो ि े ोि ि ि ि ं ो े े
रसै ोपिहत◌ः ेह◌ः समास ासयोिगिभ◌ः | षड् िभ षि ध◌ा सङ् ा◌ं ा ो ेकश्च केवल◌ः || २७ ||
एवमेता तुःषि ◌ः ेहाना◌ं िवचारण◌ा | ओकतु ािधपु षान◌् यो ◌ा जानत◌ा भवेत◌् || २८ ||
Sixty-four kinds of sneh pan

The 24 ways of ingesting fats (odana, etc.), when combined with the six
tastes in various ratios (combinations), produces 63 kinds of sneh pan +
achhapey, i.e., the total number of remedies is 64. The Ayurvedic
practitioner should use them taking into consideration the patient’s
habits, the season of the year, the weather, the strength of the sick
person, the sickness itself, the patient’s personal constitution, etc.
Sneh pan means drinking fat (achhapey). There are 24 total kinds of sneh
which, when combined with various sets of the six ras (tastes) can create 64
combinations. (Those combinations are listed in Chapter 26 Sutra 15-22).
The appropriate combination is determined by the Ayurvedic practitioner
for a specific case according to these parameters: the malady, the climate,
the patient’s lifestyle, the weather, the patient’s strength, etc.
Sneh is any oily substance in the body. How can it be increased? It is

present in milk and in grains, and it is a substance that can carry other
substances. When there is none of it in the body, the body dries up. Sneh
cannot be translated using just a single word (e.g., grease).
ो ं ी े े ं ि
अहोरा मह◌ः कृ मधाह◌ं च ती त◌े | धान◌ा म म◌ा ◌ा ेहमा ◌ा जरा◌ं ति◌ || २९ ||
इति◌ ित ◌ः समुि ◌ा मा ा◌ः ेहस्य मानत◌ः | तासा◌ं योगान◌् व ामि◌ पु ष◌ं पु ष◌ं ति◌ ||
३० ||
भूत ेहिन ◌ा य◌े ु पासासह◌ा नरा◌ः | पावक ो मबल◌ो येषा◌ं य◌े चो म◌ा बल◌े || ३१ ||
गु न◌ः सपद ाश्च िवसप पहताश्च य◌े | उ ा◌ः कृ मू ाश्च गाढवचस एव च || ३२ ||
िपबेयु मा◌ं मा ा◌ं त ा◌ः पान◌े गुणा ृ ण◌ु | िवकारा मय ेषा◌ं शी ◌ं स योिजत◌ा || ३३ ||
दोषानुकिषण◌ी मा ◌ा सवमागानुसा रण◌ी | ब ◌ा पुननवकर◌ी शरीरे यचेतसाम◌् || ३४ ||
अ ोटिपडकाक ू पामािभरिदता◌ः | कुि नश्च मीढाश्च वातशोिणितकाश्च य◌े || ३५ ||
नाितब ािशन ैव मृदुको ा थैव च | िपबेयुम मा◌ं मा ा◌ं म मा ापि◌ य◌े बल◌े || ३६ ||
मा ैष◌ा म िव ंश◌ा न चाितबलहा रण◌ी | सुखेन च ेहयति◌ शोधनाथ◌े च यु त◌े || ३७ ||
य◌े त◌ु वृ ाश्च बालाश्च सुकुमारा◌ः सुखोिचता◌ः | र को मिहत◌ं येषा◌ं म ा यश्च य◌े || ३८ ||
रातीसारकासाश्च येषा◌ं िचरसमु ता◌ः | ेहमा ा◌ं िपबेयु ◌े ा◌ं य◌े चावर◌ा बल◌े || ३९ ||
प रहार◌े सुख◌ा चैष◌ा मा ◌ा ेहनबृंहण◌ी | वृ ◌ा ब ◌ा िनराबाध◌ा िचर◌ं चा नुवतत◌े || ४० ||
Amount and dosage

According to the length of time it takes to digest them, we can
distinguish three dosages of fat. A large amount takes a day and a night
to digest. A medium amount takes an entire day to digest. A small
amount takes half a day to digest. The Ayurvedic practitioner
determines the uttama (ideal) dosage for each specific person.
An atra dosage (a big dose) of sneh pan should be taken by people who
are used to ingesting a lot of fat every day, those who can bear hunger
and thirst well, those who have excellent digestion and physical
strength, and by those who have tumorous illnesses, who have been
bitten by snakes, who have erysipelas (rosacea), who suffer from
insanity, who suffer from difficulties urinating, and who have hard
stool. When the correct atra dosage is used, it rapidly alleviates
disorders, it eliminates the doshas, it spreads throughout the body
every way it can, it supports strength, and it refreshes the body, the
sense organs and the mind.
A madhyama dosage (medium dosage) should be taken by people
suffering from rashes, boils, pimples, itching, eczema, leprosy,
problems urinating, vatarakta, those who do not eat much, who have
soft intestines and who are of average strength.
A hin or hasv dosage (a small dose) should be taken by elderly people,
children, those who are sensitive, and those who do not do physical
labor. It is also appropriate for persons who do not profit from keeping
the intestines empty, who have weak digestion, who suffer from chronic
fever, diarrhea, and cough, and from those who are physically weak. A
hin dosage will not cause complications, will not cause weakness, and
will easily lubricate such a person. It is used for easy elimination. A hin
dosage is easy to give, lubricates and nourishes, supports potency and
strength, and has a long-term effect.
Dosage is not determined by grams, but according to each ingredient and
each individual case. For some ingredients a teaspoon is a big dose, while
for others that same amount would be a small dose. That is why it is
impossible to generally determine dosage.
ि ो ि ि ी
वातिप कृतय◌ो वातिप िवका रण◌ः | च ुःकामा◌ः ता◌ः ीण◌ा वृ ◌ा बाला थाऽबला◌ः || ४१ ||
आयुः कषकामाश्च बलवण रािथन◌ः | पुि कामा◌ः जाकामा◌ः सौकुमायािथनश्च य◌े || ४२ ||
दी ोजः ृितमेधाि बु ी यबलािथन◌ः | िपबेयु◌ः सिपराताश्च दाहश िवषाि िभ◌ः || ४३ ||
Ghee is a panacea
People with predominant vat and pitt; with a disorder of vat and pitt;
who want to have good vision; who have suffered injury; who are
skinny; elderly people; children; women; who want to live long; to be
strong; to have good skin; a good voice; good nutrition; good offspring;
to be fresh and soft; to have good immunity; good memory; good
intellect; a good appetite; strong sense organs; and those who have
suffered burns or injuries caused by weapons, poisons or fire should
use ghee.
Here what is emphasized is that ghee is the best lubricant. Whoever uses
ghee in his everyday life will solve all the problems mentioned above.
े े ो ि ि ि े
वृ े मेद ा ल थूलगलोदरा◌ः | वात ािधिभरािव ◌ा वात कृतयश्च य◌े || ४४ ||
बल◌ं तनु ◌ं लघुता◌ं ढता◌ं थरगा ताम◌् | ि णतनु ा◌ं य◌े च का ि◌ दे िहन◌ः ||
४५ ||
कृिमको ा◌ः ू रको ा थ◌ा नाडीिभरिदता◌ः | िपबेयु◌ः शीतल◌े काल◌े तैल◌ं तैलोिचताश्च य◌े || ४६ ||
Oil like a remedy
People with increased kapha and fat; with mobile, powerful abdomens
and necks; with vatika impairments (vat diseases); of vatika
constitution; who want strength, sliminess, lightness, firmness and
stability of the body parts; who have oily, smooth, thin skin; who suffer
from fistulas and parasites; who have varicose veins; who have hard
intestines; and who are accustomed to oil should take oil during the
cold season.
What is meant here by “sliminess” is, e.g., the supply of kapha to the joints.
Oil is recommended during the cold season because it heats more than ghee
does.
े ि ं े ो ि ि ी े
वातातपसह◌ा य◌े च ◌ा भारा किशता◌ः | संशु रे तो िधर◌ा िन ीतकफमेदस◌ः || ४७ ||
अ थस िसरा ायुममको महा ज◌ः | बलवा ा त◌ो येषा◌ं खानि◌ चावृत्य ित ति◌ || ४८ ||
मह ाि बल◌ं येषा◌ं वसासा ाश्च य◌े नरा◌ः | तेषा◌ं ेहियत ाना◌ं वसापान◌ं िवधीयत◌े || ४९ ||
Lard as a remedy
Those who have high tolerance for sun and wind; who have rough skin;
who are thin because they carry heavy loads and walk a lot; who have
dehydrated blood and sperm; who have hardened fat and kapha; who
have serious problems with their bones, joints, blood vessels, ligaments,
marmas, or vital organs in the abdomen; those who have strong vata
that permeates the body; those who have good digestion and who are
accustomed to animal fat should use lard if they need lubrication.
Lard here means any animal fat, not just from pork, but from various
animals. In India the lard that was traditionally used came from goats,
buffalo, camels, horses, mutton or cows. Ingredients always transmit the
characteristics of their source, which is why this fat has the characteristics
of the animal from which it comes. If detailed diagnosis, for example,
reveals problems with tendons, it is recommended to use animal fat from
mountain goats and other sinewy animals.
What is meant by “dehydrated” blood is blood that has thickened because

of an increase of vat. Belly problems are always caused by dehydration of
the abdominal cavity.
ी े े ेि ो े
दी ा य◌ः ेशसह◌ा घ रा◌ः ेहसेिवन◌ः | वाताता◌ः ू रको ाश्च े ◌ा म ानमा ुयु◌ः || ५० ||
Bone marrow as a remedy

People who have strong digestive fire, who are used to using fat
regularly, who have good appetite for food and immunity, who have
increased vat and rumbling in the gut should use bone marrow.
The fats have thus been described according to how appropriate they
are in various cases.
Increased vat in the gut means that loud noises can be heard during
digestion, and using bone marrow means using bones in the diet. In India,
meat is never boned for cooking; on the contrary, the bone and meat are
chopped into little bits and cooked together so that the beneficial bone
marrow is released into the dish. A pure, strained broth made of chopped
bone is a remedy, it is sneh pan.
े ो े ो ि ो ो े ीि े ौ ि ौ
ये ◌ो ये ◌ो िहत◌ो य◌ो य◌ः ेह◌ः स प रकीितत◌ः | ेहनस्य कष◌ौ त◌ु स रा ि रा क◌ौ ||
५१ ||
Length of absorption of sneh

When the digestive system is strong enough, absorption takes three
days. When the digestion is weaker, absorption takes seven days
maximum.
This is the maximum and minimum time for the absorption of fats. When
there is a strong digestive system it takes three days, when there is weaker
digestion, it takes seven. Absorption should not take any longer than that. If
the length of time falls outside these boundaries, the problem is either that
the diagnosis or the dosage was wrong.
े ो ि ि ीि े े ि
े ा◌ः शोधियत ाश्च ◌ा वातिवका रण◌ः | ायामम ीिन ा◌ः े ा◌ः ुय◌े च िच का◌ः ||
५२ ||
Snehan as a medical procedure

Snehan is appropriate for people for whom svedan, vaman and virechan
(emptying the bowels) is indicated. It is also good for those who have
dry, rough skin, vatika disorders, who dedicate themselves to physical
exercise, who regularly drink alcohol, who have sex frequently, as well
as for those who dedicate themselves excessively to intellectual work.
Snehan involves external and internal lubrication (sneh pan is the internal
introduction of fat). The mention of drinking alcohol, sex and intellectual
work concerns the performace of those activities excessively often.
ं ो े े ं ं े े ं े ं े
संशोधना त◌े येषा◌ं ण◌ं स व त◌े | न तेषा◌ं ेहन◌ं श मु कफमेदसाम◌् || ५३ ||
अिभ ाननगुद◌ा िन म ा यश्च य◌े | तृ ामू ापरीताश्च गिभ ालुशोिषण◌ः || ५४ ||
अ ि ष दय ◌ो जठरामगरािदता◌ः | दु बलाश्च ता ाश्च ेह ान◌ा मदातुरा◌ः || ५५ ||
न े ◌ा वतमानेष◌ु न न ◌ो ब कमस◌ु | ेहपानात◌् जाय ◌े तेषा◌ं रोगा◌ः सुदा णा◌ः || ५६ ||
Contraindications for snehan

Snehan is not appropriate for those who have too much kapha and
med; who bleed from the mouth or rectum; who have excessive
salivation; who have diarrhea; who have a permanently weakened
digestive system; who are very thirsty; who have a dry roof of the
mouth; who suffer from anorexia; who are vomiting; who have ama or
parasites; whose body and mind are weakened; who suffer from
unexplained fatigue; who find fat disgusting; who are depressed; or
who are under the influence of narcotics. If the bastikarm and
nasyakarm procedures are being performed, snehan should not take
place. The same goes for pregnancy.
These are cases in which the snehan procedure must never be used. “Under
the influence of narcotics” does not just mean someone who is dependent
on drugs, but also a person under the influence of alcohol or any other
narcotics that are part of a wide range of natural products. Here it is
necessary to distinguish whether the narcotics are used for treatment or
whether the person using them is dependent on the drugs.
ी ं ि ं ं ो ं ौ ं ि
पुरीष◌ं िथत◌ं ◌ं वायुर गुण◌ो मृदु◌ः | प ◌ा खर ◌ं रौ ◌ं च गा ाि ल णम◌् || ५७ ||
Manifestations of dehydration
Gnarled, rough stool; bloating; poor digestion; and coarseness and
roughness of body parts is a sign of dehydration.
What is described here is what an organism displays as a result of
insufficient or weak lubrication, i.e., dehydration. Sometimes even an obese
person with a lot of fat and high cholesterol may suffer from internal
dryness as reflected in poor digestion, bloating, dry skin, dehydrated joints,
constipation and dry stool. Such people have fat that their body does not
know how to process and use. They have a combined disorder of the
doshas, which is why it is necessary to first balance the doshas and then use
the snehan procedure after a detailed, individual diagnosis of their
condition.
ो ं ी ो ि ि ं ं ि े ि े
वातानुलो ◌ं दी ोऽि वच◌ः ि मसंहतम◌् | मादव◌ं ि त◌ा चा ◌े ि ानामुपजायत◌े || ५८ ||
Characteristics of a lubricated person

A person is well-lubricated who has no vat symptoms; sufficient
digestive fire; oily, soft stool; a body that is flexible and soft; and supple
skin.
This describes the characteristics of a lubricated organism. For such a
person, snehan procedures are not performed. However, even when such
symptoms manifest in someone with a vat constitution that does not mean
the person cannot undergo snehan. In their case this is about imbalanced
doshas that we must keep an eye on.
However, these are not the only decisive parameters, and they must be
augmented with a full diagnosis. Frequently this diagnosis involves the
stool, but the stool is a temporary matter. It must be evaluated over a longer
period of time.
ौ ं ं ी ि ी ि े ि ि
पा ु त◌ा गौरव◌ं जा ◌ं पुरीष ािवप त◌ा | त ीर िच े श◌ः ादिति ल णम◌् || ५९ ||
Symptoms of excessive lubrication

Sallowness, heaviness, dysfunctional sensory organs, feeling cold,
undigested pieces of food in the stool, drowsiness, anorexia and nausea
are the symptoms of excessive lubrication.
Excessive lubrication manifests itself in chills, as the body fat is like a
condenser of the external temperature. If a person with a lot of body fat is in
hot temperatures, the body fat overheats his interior. Exterior cold, on the
other hand, is retained by the body fat and makes the person cold. Such a
person does not have enough pitta in their body to maintain an ideal
temperature. Those with kapha in their prakrti have enough pitta and
regulate temperature well. Those of other constitutions who have
accumulated fat (kapha) during the course of their lifetimes will have a hard
time acclimatizing to either cold or heat.
ो ि ि ो ं ि ि ी ं े ं ि
वो मनिभ ि◌ भो म ◌ं माणत◌ः | नािति मस ीण◌ं ◌ः ेह◌ं पातुिम त◌ा || ६० ||
िपबेत◌् संशमन◌ं ेहम काल◌े काि त◌ः | शु थ◌ं पुनराहार◌े नैश◌े जीण◌े िपबे र◌ः || ६१ ||
Preparations prior to snehan

A person preparing to undergo lubrication should drink warm liquids
the day before, should not eat food that is too greasy, and should not eat
food that is a mixture of too many ingredients. The food should be virya
vardhak, i.e., anabolic (nourishing the tissues). On the day of the snehan
what is given instead of food is sneh pan, but only if all of the food eaten
the day before has been digested.
This describes preparations for the snehan procedure. The person should
drink warm liquids the day before and eat light, non-greasy, simple,
nutritious food. The food should not contain many ingredients so that the
mixture does not have to be digested for too long and the process of the
lubricating procedures won’t be disrupted. Nutritious food (tonic) is any
anabolic food that creates tissue. On the day of the snehan procedure we
drink fat the moment we are hungry. Whoever is used to eating breakfast
will have sneh (fat) for breakfast. There must be confirmation that what was
eaten the day before has been digested. Meat takes a week to digest, which
is why before the procedure begins the person should eat a vegetarian diet
for one week. Virya vardhak (nutritious ingredients) are those that support
fertility, e.g., ashvagandha and shatavari.
ो ो ी ी ि ो ी े
उ ोदकोपचार◌ी ा चार◌ी पाशय◌ः | शकृ ू ािनलो ारानुदीणाश्च न धारयेत◌् || ६२ ||
ायाममु ैवचन◌ं ोधशोक◌ौ िहमातप◌ौ | वजयेद वात◌ं च सेवेत शयनासनम◌् || ६३ ||
ेह◌ं पी ◌ा नर◌ः ेह◌ं ितभु ान एव च | ेहिम ोपचारा ि◌ जाय ◌े दा ण◌ा गदा◌ः || ६४ ||
Recommendations after snehan

After ingesting sneh (fat) or during these procedures one should drink
hot water, shower with warm water, sleep during the night, avoid sex
(uphold brahmacharya), and not retain stool, urine, gas or burping. The
person should not perform physical labor that is tiring. The person
should not get angry, shout, be sorrowful or succumb to any other
emotions.
After ingesting fat the person should not be in the direct sun and
should not expose himself to drafts either during the day or during
sleep. Inappropriate behavior during the snehan or after it will cause
dharuna rog (the dharuna maladies).
These principles should be upheld during the entire duration of performing
the procedures and for an equivalent number of days after they are over. For
the fat to be well-absorbed, it is necessary to drink water that is only warm
or hot, to shower with warm water, and to uphold the rules of
brahmacharya, i.e., maintaining a daily regime (see yoga). The person who
has completed a lubrication procedure should not get angry, shout, do
demanding physical labor, be sorrowful, or spend time either in a draft or in
the direct sun. This has to do with acute complications and reactions that
could result from a failure to uphold recommendations during the transition
from the procedures to the everyday daily regime. The measures concerning
diet after the procedures are especially important. For example, if someone
eats meat the next day after undergoing a shanprakshalana procedure, he
should not be surprised if violent complications then arise.
ो े ि ो े ि ि ो े
मृदुको रा ेण ि ोपसेवय◌ा | ि ति◌ ू र ो ◌ु स रा ेण मानव◌ः || ६५ ||
गुडिम ुरस◌ं म ◌ु ीरमु ोिडत◌ं दधि◌ | पायस◌ं कृशरा◌ं सिप◌ः का यि फलारसम◌् || ६६ ||
ा ारस◌ं पीलुरस◌ं जलमु मथापि◌ व◌ा | म ◌ं व◌ा त ण◌ं पी ◌ा मृदुको ◌ो िव र त◌े || ६७ ||
िवरे चय ि◌ नैतानि◌ ू रको ◌ं कदाचन | भवति◌ ू रको स्य ह ु णािनल◌ा || ६८ ||
उदीणिप ाऽ कफ◌ा हण◌ी म मा त◌ा | मृदुको स्य त ात◌् स सुिवरे ◌ो नर◌ः ृत◌ः || ६९ ||
Absorption in the gut and its cleansing

A person with soft intestines (and with good absorption) should
lubricate using a single type of fat for three nights. A person with hard
intestines (slow absorption) should use a single type of fat for seven
nights. Someone with soft intestines should purge them after ingesting
jaggery (palm sugar), brown sugar, whey, milk, butter, curd, payas (rice
cooked in milk), krsar (a diet dish made of pulses and rice), ghee, or the
juice of gambhari, triphla, grapes or pilu. Such persons should also
purge themselves after drinking hot water, or fresh grape juice, or
wine.
Such substances, however, have a laxative effect in people who have
hard intestines because their grahana (duodenum) contains extra vat. A
person with soft intestines has excessive pitta in the digestive tract, a
small amount of kapha, and slow vayu, and the intestines are therefore
easy to purify.
Gambhari and pilu are kinds of fruit.
ी ि ी ि ं ी ि े ी ो ि े
उदीणिप ◌ा हण◌ी यस्य चाि बल◌ं महत◌् | भ ीभवति◌ त ाश◌ु ेह◌ः पीतोऽि तेजस◌ा || ७० ||
स ज ◌ा ेहमा ा◌ं तामोज◌ः ारयन◌् बल◌ी | ेहाि मा◌ं तृ ा◌ं सोपसगामुदीरयेत◌् || ७१ ||
नाल◌ं ेहसमृ स्य शमाया ◌ं सुगुवपि◌ | स चेत◌् सुशीत◌ं सिलल◌ं नासादयति◌ द त◌े |
यथैवाशीिवष◌ः क म ग◌ः िवषाि न◌ा || ७२ ||
अजीण◌े यदि◌ त◌ु ेह◌े तृ ◌ा ा दये षक◌् | शीतोदक◌ं पुन◌ः पी ◌ा भु ◌ा
ा मु खेत◌् || ७३ ||
न सिप◌ः केवल◌ं िप ◌े पेय◌ं साम◌े िवशेषत◌ः | सव◌ं नुरजे े ह◌ं ह ◌ा स ा◌ं च मारयेत◌् ||
७४ ||
त ◌ा सो ेश आनाह◌ो र◌ः ◌ो िवस त◌ा | कु ानि◌ क ू ◌ः पा ु ◌ं
शोफाशा िच ृष◌ा || ७५ ||
जठर◌ं हणीदोषा◌ः ैिम ◌ं वा िन ह◌ः | शूलमाम दोषाश्च जाय ◌े ेहिव मात◌् || ७६ ||
त ा ु ेखन◌ं श ◌ं ेद◌ः काल ती णम◌् | ति◌ ति◌ ािधबल◌ं बुद् ◌ा ंसनमेव च || ७७ ||
त ा र योगश्च पाना सेवनम◌् | मू ाणा◌ं ि फलायाश्च ेह ापि भेषजम◌् || ७८ ||
Complications during incorrect performance of snehan

For persons who have excessive pitt in the digestive tract and strong
digestion, the ingested sneh (fat) will quickly be transformed into ash
through the force of the digestive fire. A fire fed by fat that has
powerfully flared up after digesting an entire dosage of fat will
influence the ojas and cause strong thirst. Not even a large amount of
heavy food can allay a fire that is caused and supported by fat. If the
person concerned does not receive cold water, he will burn up like a
snake lying in a room full of his own venom (fire). If thirst arises and
the fat is not digested, the Ayurvedic practitioner should induce
vomiting. The invalid should drink cold water, eat heavy food, and then
vomit it up. Raw ghee should not be used when pitt is increased,
especially if there is excessive ama throughout the entire body that it is
killing the consciousness and the patient. Drowsiness, nausea, hard
bowels, fever, stiffness, loss of consciousness, skin diseases, itching,
pallor, swelling, hemorrhoids, anorexia, thirst, an enlarged abdomen,
gastrointestinal disorders, chills, vocal problems, severe abdominal
pain and disorders of ama are all a consequence of improper
lubrication. According to the severity of the disorder, frequent
vomiting, poultices, observation and purification are recommended. If
there are complications due to lubrication, what is recommended are
buttermilk, arishta, dehydrating beverages and dry food, heifer urine
and triphla.
These sutras are dedicated to complications that arise during the
inappropriate, incorrect or unsuccessful use of snehan procedures and how
to address them. “Raw” ghee, i.e., unrefined ghee, is refined for internal use
using various herbs and what is created is siddha ghee or ghrta, to be used
according to the specific patient – his age, his strength and his digestive
capacity. The precise use of the ingredients to refine the ghee is determined
according to the climate and weather. If ghee is not refined this way it can
cause serious complications (e.g., hyperlipemia, which is excessive fat in
the blood). Arishta is an extract of herbs that have to be soaked and
fermented in alcohol so the effective materials release. What is used for
fermentation is sugarcane, or mahua flowers (a sweet flower) and other
specific herbs and ingredients, e.g., wood, bark, and roots such as cloves,
etc. Marana ghee is a process of cleansing that produces siddha ghee.
Through the process of marana even ingredients that are as hard, for
example, as a diamond are transformed.
े ि ै ोि
अकाल◌े चािहत ैव मा य◌ा न च योिजत◌ः |
ेह◌ो िम ोपचाराच्च ाप ेताितसेिवत◌ः || ७९ ||
Reasons for snehan complications
If you advise lubrication at the wrong time, using an inappropriate

form, or in an excessive or inappropriate dosage with incorrect
direction, this may cause complications.
े ं ो ि े े ं ं ौ
ेहात◌् न◌ं ज ु रा ोपरत◌ः िपबेत◌् | ेहवद् वमु ◌ं च ह◌ं भु ◌ा रसौदनम◌् || ८० ||
Snehan as preparation for virechan
Virechan (laxatives) should be used three days after lubrication. During

this time the patient should drink fatty liquids and eat warm boiled rice
with meat soup.
Lubrication is a preparatory procedure for the performance of virechan,
which is a cathartic, effective detoxification technique.
ो ं ि े ं ो े ि े े ि
एकाहोपरत द् भु ◌ा दन◌ं िपबेत◌् | ा संशोधनाथ य◌े वृि ◌ः ेह◌े िव र वत◌् || ८१ ||
Snehan as preparation for vaman

During a vaman procedure (vomiting) sneh pan should be given and
then the patient should rest the next day. On that day the food
consumed should be liquid, oily, and warm – the best is meat broth.
This food is not meant to be digested, but will serve to remove kapha
from the stomach through vaman. The detailed description of vomiting
will be given in Chapter 15.
This describes the vaman procedure for cleansing the stomach. First what is
used is preparatory lubrication, then there is one day of pause, and the
vaman is done on the next day. For the procedure the same sneh pan is
used, then there should be one day of rest during which the food should be a
liquid, oily meat broth, and the food should be prepared in such a way that
it will not be immediately digested, but will serve to remove kapha from the
body through vomiting.
े ि े ि ो े े ि े ि ि
ेहि ष◌ः ेहिन ◌ा मृदुको ाश्च य◌े नरा◌ः | ेशासह◌ा म िन ा ेषािम ◌ा िवचारण◌ा || ८२ ||
लावतैि रमायूरहां सवाराहकौ ु टा◌ः | ग ाजौर मा ाश्च रसा◌ः ु◌ः ेहन◌े िहता◌ः || ८३ ||
यवकोलकुल ाश्च ेहा◌ः सगुडशकरा◌ः | दािडम◌ं दधि◌ स ोष◌ं रससंयोगसङ् ह◌ः || ८४ ||
ेहय ि◌ ितला◌ः पूव◌ं ज ा◌ः स ेहफािणता◌ः | कृशराश्च ब ेहा लका िलका थ◌ा || ८५ ||
फािणत◌ं वेर◌ं च तैल◌ं च सुरय◌ा सह | िपबे ू ◌ो भृतैमासैज णऽ ीयाच्च भोजनम◌् || ८६ ||
तैल◌ं सुराय◌ा म े न वसा◌ं म ानमेव व◌ा | िपबन◌् सफािणत◌ं ीर◌ं नर◌ः ि ति◌ वाितक◌ः ||
८७ ||
धारो ◌ं ेहसंयु ◌ं पी ◌ा सशकर◌ं पय◌ः | नर◌ः ि ति◌ पी ◌ा व◌ा सर◌ं द ◌ः सफािणतम◌्
|| ८८ ||
पा सृितक◌ी पेय◌ा पायस◌ो माषिम क◌ः | ीरिस ◌ो ब ेह◌ः ेहयेदिचरा रम◌् || ८९ ||
सिप ैलवसाम ात ु ल सृतै◌ः श◌ृ ( क◌ृ ) त◌ा | पा सृितक◌ी पेय◌ा पेय◌ा ेहनिम त◌ा || ९० ||
Various forms of snehan

People who have an aversion to fats, who use ointments, who have soft
bowels, who cannot tolerate physical exertion and who regularly drink
alcohol are recommended to use fats in the following form: broth made
of quail, black partridge, peacock, swan, pig, rooster, cows, bighorn
sheep or fish. What should be added to such soup is barley, sesame
seeds, kulattha (Vigna unguiculata), and fat (ghee, oil, bone marrow or
lard) mixed with sugar cane, pomegranate, yogurt and trikatu (a
mixture of black pepper, ginger and long pepper). Good lubrication is
ensured by sesame seeds with fat and phanita (molasses) administered
before meals, or krshara (a diet dish of pulses and rice) with plenty of
fat and tilakambalika (another diet dish). Someone who suffers from
rough skin should eat phanita, ginger and oil together wine. Once that
has been digested, the person should eat dishes made with ground
meat. A person with excessive vat can lubricate with oil, lard or bone
marrow together with pure wine or milk mixed with phanita. Someone
can also lubricate with fresh warm milk mixed with fat and sugar or
the top, fatty layer of fermented milk together with phanita. A thin
gruel called panchprasrtiki and payasa (rice boiled in milk), mixed with
urid dal and boiled in milk with a sufficient amount of fat will lubricate
someone quickly.
Panchaprasrtiki is prepared using five ingredients (ghee, oil, lard, bone
marrow and rice), a prasrta of each (80 grams). All of this is boiled in 480
grams of water. This mush should be eaten by someone who needs
lubrication. A soup of pork with fat, ghee and salt will rapidly lubricate
someone if given twice daily.
ौ ं ं ं ं ि ी ो ी े ी े े ो े
ा ानूपौदक◌ं मां स◌ं गुड◌ं दधि◌ पय लान◌् | कु ◌ी शोथ◌ी मेह◌ी च ेहन◌े न योजयेत◌् ||
९१ ||
ेहैयथाह◌ं तान◌् िस ै ◌ः ेहयेदिवका रिभ◌ः | िप लीिभहरीत ◌ा िस ै फलयाऽपि◌ व◌ा || ९२ ||
ा ामलकयूषा ा◌ं द ◌ा चा ेन साधयेत◌् | ोषगभ◌ं िभषक◌् ेह◌ं पी ◌ा ि ति◌ त◌ं नर◌ः ||
९३ ||
यवकोलकुल ाना◌ं रसा◌ः ार◌ः सुर◌ा दधि◌ | ीरसिपश्च तत◌् िस ◌ं ेहनीय◌ं घृतो मम◌् || ९४ ||
What is forbidden and what is recommended during snehan

A person suffering from leprosy, skin diseases, edema or prameha
(bladder disease) should not eat the meat of aquatic, domestic or
marsh-dwelling animals, jaggery, milk (including fermented milk) or
sesame seeds. Such a person, depending on his state of health, should
lubricate with an non-toxic fat boiled with long pepper, haritaki, or the
three fruits (triphla), or in a broth with wine made from grapes,
amalaki and yogurt. Fat boiled with trikatu can also be used for
lubrication. A soup made of barley, sesame seeds, beru, kulattha,
yogurt, wine, curd, and ghee prepared from cow’s milk is boiled to
create an excellent lubricating ghee.
This describes refined ghee which, as previously stated, is easier to use than
pure ghee, which can cause complications.
ै ि ि ै ोि ो े ि ो े
तैलम वसासिपबदरि फलारसै◌ः | योिनशु दोषेष◌ु साधिय ◌ा योजयेत◌् || ९५ ||
Snehan for improving shukra dhatu

In disorders of the female genital tract and disorders of semen in men,
bone marrow, ghee, lard or oil can be cooked together with a broth
made from beru and triphla.
ं ि ं ि ी ि े ि ि
गृ ा ◌ु यथ◌ा व ◌ं व िधक◌ं यथ◌ा | यथा ि◌ जीयति◌ ेह थ◌ा वति◌ चािधक◌ः || ९६ ||
यथ◌ा वाऽऽ ेद्य मृ मािस ◌ं रय◌ा जलम◌् | वति◌ ंसत◌े ेह थ◌ा रतसेिवत◌ः ||
९७ ||
Absorption of fat
Just as fabric absorbs water and releases what it cannot absorb, fat is
absorbed depending on the digestive strength and the excess is
discharged. However, if the fat is taken all at once, without sufficient
time between the doses, the entire amount will be eliminated without
leaving any influence on the body, similar to when water poured onto
soil rapidly flows away without moisturizing it.
ो ि े े ि ि ं ं ि
लवणोपिहता◌ः ेहा◌ः ेहय िचरा रम◌् | त िभ ◌ं च सू मु ◌ं वायि◌ च || ९८ ||
Salt during snehan

Fats with salt will lubricate a person quickly because salt absorbs fluid,
is not rough, is not drying, is subtle, warm, and absorbs quickly.
Salt gives external fire to the body and is significant for all procedures.
े े ी े े े ो ं ो े
ेहम ◌े यु ीत तत◌ः ेदमन रम◌् | ेह ेदोपप स्य संशोधनमथेतरत◌् || ९९ ||
Sequence of procedures
The first thing to do is to provide sneh (lubrication) and then svedan
(steam treatment) or warm compresses. Upon completion of these
procedures, one should receive a purifying procedure such as vaman or
virechan.
ो
तत्र ोक◌ः -
ेहा◌ः ेहिविध◌ः कृ ाप ◌ः सभेषज◌ा | यथा ◌ं भगवत◌ा ा त◌ं चा भािगन◌ा || १०० ||
Closing summary
Now follows a summary of these sutras. The fats; how to perform
lubrication; management of complications; preparations; all of it was
explained by the son of Chandrabhaga, according to the questions
raised.
End of Chapter 13
Thus ends the thirteenth chapter in the Sutrasthana in the telling
compiled by Agnivesha, edited by Charaka. Now I will present the
chapter on sved (sweating) as lectured by Master Atreya.
The word sved (sweat) means that thanks to the heating process (agni),
tissues transform. Confirmation that this transformation is underway is
sved. It shows the result of the process.
१४ . ेदा ाय◌ः 14. svēdādhyāyaḥ

े ं ि े
अथात◌ः ेदा ाय◌ं ा ा ाम◌ः || १ || इति◌ ह ाह भगवाना ेय◌ः || २ ||
Svedan (sweat) procedure
Now I will explain the chapter on sweating as presented by Master

Atreya.
े े ै ोि ै े ि
अत◌ः ेदा◌ः व ◌े यैयथाव योिजतै◌ः | ेदसा ा◌ः शा ि◌ गद◌ा वातकफा का◌ः || ३ ||
ेहपूव◌ं यु ेन ेदेनाविजतेऽिनल◌े | पुरीषमू रे तां सि◌ न स ि◌ कथ न || ४ ||
शु ा पि◌ हि◌ का ानि◌ ेह ेदोपपादनै◌ः | नमय ि◌ यथा ाय◌ं िक◌ं पुनज वत◌ो नरान◌् || ५ ||
Sved kriya – sweating (heating) procedures

Now I will describe the types of svedan (sweating) that ameliorate
illnesses caused by vata and kapha, for which heating is effective. By
sweating and then lubricating we can master vata and prevent blocking
of the sperm, stool and urine. Even dry wood can be bent with the use
of oil and warmth, so living human beings can be worked on this way
as well.
Sved kriya (sweating procedures) are stimulating - they cause
transformations resulting in new tissues and the production of waste.
During this metabolic process the immobile, stagnating tissues begin to
transform. The stagnating and transforming processes differ according to
which doshas dominate. In the stagnating processes what dominates is vata
and kapha, while in the transforming processes what dominates is pitta.
By combining vata and kapha, what is created is the combined

characteristic of shita–snighda–somya. Imagine what a material would look
like if it were full of living nectar, but cold and oily. When the
characteristics of snighda and shita combine, what arises is a tough fat
(such as butter), which we must influence through a heating process in
order to transform it. During heating processes the cold is removed, and
through this method of sved we alleviate disorders caused by the
manifestation of vata and kapha. Through these heating procedures
disorders are eliminated in the production of waste (stool and urine) and in
the production of tissues including virya (eggs and sperm). The svedan
process also stimulates the ovaries to renew their production of eggs.
Dry wood must first be oiled and then heated before it can be bent into
shape.
ो ि े ो ो ि ो े े े ो
रोगतु ािधतापे ◌ो ना ु ोऽितमृदुर्न च | वान◌् क त◌ो दे श◌े ेद◌ः कायकर◌ो मत◌ः || ६ ||
Circumstances determining an outcome

Taking into consideration the malady involved, the weather, the
strength of the invalid and, according to what is stated above, the
appropriate temperature and mrduta sneh (softness of the lubricant),
the anticipated result of svedan is achieved.
Ayurvedic practitioners must consider the dosage, how to perform the
procedure, the appropriate ingredients, and the correct temperature of the
procedure according to the specific patient, his strength, the strength of the
malady, and the climatic conditions. Only this kind of svedan, one
performed in accordance with the parameters described here, will produce
the anticipated results.
Sneh can be either hard or soft.
ौ ी े ी े े ो े े े ो े ो ि
ाध◌ौ शीत◌े शरीर◌े च महान◌् ेद◌ो महाबल◌े | दु बल◌े दु बल◌ः ेद◌ो म म◌े म म◌ो िहत◌ः
|| ७ ||
वात े णि◌ वात◌े व◌ा कफ◌े व◌ा ेद इ त◌े | ि थ◌ा ि ◌ो ा ुपक त◌ः ||
८ ||
Characteristics and intensity of the materials used for svedan

The Ayurvedic practitioner will determine the intensity of the
proecedure: maha (high heat), madhyam (medium heat), or hin (less
heat). Heating is beneficial in a case of vata-kapha using a material with
the characteristics of snigdh-ruksha (oily-rough). Heating is beneficial
in a vata case using a material with the characteristic of snigdha (oily)
and in a kapha case using a ruksha (rough) material.
The kind of malady, the weather, and the strength of the patient must be
considered. According to these factors, the svedan process can be divided
into three categories: maha, madhyam and hin. With the aid of the
appropriate combination of factors we influence the procedure. Each patient
can bear a different strength of procedure, by which is meant its length, its
temperature, etc. Anyone with high blood pressure is considered a weak
patient. A strong patient, on the other hand, can bear a high temperature.
The Ayurvedic practitioner must recognize whether the patient is tough and
can bear maha (high) svedan, or madhyam (medium) svedan, or hin (weak)
svedan. What must be taken into consideration is how oily the ingredients
should be, as this influences the state of the vata and kapha in the patient.
For vataj patients we add oiliness, while for kaphaj patients we remove it.
For vataj disorders the characteristics of oiliness, saltiness and sourness are
used. For kaphaj disorders what is used during these procedures is cow
dung, live coals, rocks and steam, in other words, a dry sauna.
े े े ि े ो ि े े ै
आमाशयगत◌े वात◌े कफ◌े प ाशयाि त◌े | पूव◌ो िहत◌ः ेद◌ः ेहपूव थैव च || ९ ||
Using materials after svedan amashaya and pakvashaya

In cases of accumulation of vata in the amashaya (stomach), what
should follow after the heating procedure is the use of lubricating
materials. In cases of kapha accumulation in the pakvashaya (colon),
what should follow after the heating procedure is the use of dry, rough
materials. The order of these should be determined by the Ayurvedic
practitioner according to each specific case.
During these procedures what we must take into consideration is the desh
(area) where there is a problem in the body. For example, if there is a
problem of increased vata in the stomach as well as increased kapha in the
colon, first dry procedures must be used to remove kapha from the colon,
after which we should lubricate the stomach, which would eliminate vata.
First the colon is addressed (pakvashaya) and then the stomach (amashaya).
If we were to first address the stomach while the intestines were still
clogged, then the contents would remain in the stomach, the problem would
not be addressed, and it might even deteriorate. It is necessary to take into
consideration which system we are influencing. That is why we must first
address the place through which the waste will depart (the colon) and then
the stomach. When choosing procedures and their characteristics we look
for the place of the problem and its connection to the overall state of the
organism. According to the specific case, we use procedures with varying
intensities of strength and temperature.
ौ ं ी े े ै ं ौ े ि
वृषण◌ौ दय◌ं ◌ी ेदये ृद◌ु नैव व◌ा | म म◌ं व ण◌ौ शेषम ावयविम त◌ः || १० ||
Places where heating should be performed cautiously

The eyes, the heart, and the testicles should never be heated, or should
only be mildly heated if their heating cannot be avoided. In the area of
the groin medium-strength heating should be used. In other parts of the
body heating should be performed as needed.
For some desh (places) the use of these procedures is risky. The eyes, the
heart and the testicles especially must always be kept at a lower temperature
than that being used for the rest of the svedan kriya procedure. That is why
we cover these areas or leave them outside of the area being treated so the
procedure doesn’t interfere with them. The Ayurvedic practitioner will
consider the necessity of using procedures in such places, taking the
specifics of the patient being treated into account.
ै ै ि ो ि ो ै े ं ी
सुशु ै न कै◌ः िप ◌ा गोधूमानामथापि◌ व◌ा | प ो लपलाशैव◌ा े ◌ः संवृत्य च ुष◌ी || ११ ||
मु ावलीिभ◌ः शीतािभ◌ः शीतलैभाजनैरपि◌ | जला जलजैह ै◌ः त◌ो दय◌ं ृशेत◌् || १२ ||
Protecting sensitive places during svedan

During the heating, the eyes must be covered with a clean cotton fabric,
with moistened wheat flour, or with lily or lotus blossoms. A person
undergoing heating is recommended to keep a cooling strand of pearls,
any other cold objects, lotus blossoms or a wet hand over the heart
area.
This sutra tells us how to cool sensitive areas during heating procedures.
These examples reflect the resources that were available at the time this
tract was written. Today we have modern aids for performing heating
procedures, e.g., the svedan box. This is constructed so as not to heat
sensitive places. The steam starts at the patient’s feet, and by the time it
makes it to the heart, it is already cooled. The head is left outside the box.
There is therefore no need to cover either the eyes or the heart. Another
modern heating procedure is nadi svedan, which uses a hose to direct
steam. If we use this to heat the chest, we would also use a wet towel to
cool the heart area at the same time. When it comes to using plants, we
don’t have to go to the botanical garden for an actual lotus. We can use our
common sense and find raw materials that are accessible to us. Any leaf
contains moisture, and it is therefore possible to cool an area using the
variously available leaves of local plants or a mask of clay.
ी े ौ ि े े े े े े ि ि
शीतशूल ुपरम◌े गौरविन ह◌े | स ात◌े मादव◌े ेद◌े ेदनाि रितमत◌ा || १३ ||
When to stop the heating

The heating must be ended when the sensations of cold and pain
recede, when heaviness and stiffness are back under control, and when
the tissues have softened and sweating has occurred.
The kal (length of time) for performing this procedure is determined
according to its desired result. During a heating procedure, pain
automatically recedes if it has been caused by increased vata (vatstambha).
When the person begins to sweat, the procedure should end. Sweat
demonstrates that the metabolic process has taken place and the necessary
tissue has already been created. When using the svedan box, one must know
the time at which the procedure should end. Those serving the patient must
know how to perform a pulse diagnosis and must pay attention to how
much the pulse increases and whether the person is sweating. If there is
sweat on the face, forehead or beneath the nose, that is a sign to end the
procedure. The pulse can double, but should not increase beyond that. For a
patient with high blood pressure, the pulse will be doubled after roughly 10
minutes, while for a person with low blood pressure this will take around an
hour. This automatically lets you know who will receive a maha dosage of
svedan and who will receive a hin dosage. The pulse unequivocally
determines that.
ि ो ो ी ं ौ ि
िप कोप◌ो मू ◌ा च शरीरसदन◌ं तृष◌ा | दाह◌ः रा दौब मित स्य ल णम◌् || १४ ||
उ ािशतीय◌े य◌ो ै क◌ः सवश◌ो िविध◌ः | सोऽित स्य कत ◌ो मधुर◌ः ि शीतल◌ः ||
१५ ||
Excessive heating
Increased pitta, fainting, malaise, thirst, a sense of heat, a weak voice,
weak organs – these are all symptoms of excessive heat. In such cases it
is necessary to establish a regime prescribed for summer (from the
chapter on diet and life management). That means giving the person
mainly cold, oily and sweet materials.
A poorly-performed svedan procedure is called atisved (excessively
increased pitta). In such a case, the person feels as described here. The
Ayurvedic practitioner must then use materials of the opposite nature. If we
uphold the rules of eating according to the climate, we see that ice cream
should not be eaten in cold weather and “Christmastime” sweets are not
appropriate for hot weather. This is explained in the Ayurvedic literature in
the chapter on Ahar-vihar (Shushruta Samhita, the section on Chikitsa,
Chapter 32). It is always necessary to take into consideration the relevant
climate, the time of day, and the state of the specific individual’s doshas.
ि ं ि ि ि ि ि ं ि ं ं ेि
कषायम िन ाना◌ं गिभ ◌ा र िपि नाम◌् | िपि ना◌ं साितसाराणा◌ं ाणा◌ं मधुमेिहनाम◌् || १६ ||
िवद ाना◌ं िवषम िवका रणाम◌् | ा ाना◌ं न स ाना◌ं थूलाना◌ं िप मेिहनाम◌् || १७ ||
तृ ता◌ं ुिधताना◌ं च ु ाना◌ं शोचतामपि◌ | काम ुद रणा◌ं चैव तानामा रोिगणाम◌् || १८ ||
दु बलाितिवशु ाणामुप ◌ी जसा◌ं तथ◌ा | िभषक◌् तैिम रकाणा◌ं च न ेदमवतारयेत◌् || १९ ||
Contraindications of svedan
Svedan should not be performed on people with increased pitta; on
people who are alcoholics; on pregnant women; on people with internal
bleeding or diarrhea; on diabetics (where the diabetes is of pitta origin);
on people who have suffered burns; on people with prolapsed organs;
on people with bradhna (groin hernia); on people who use narcotics; on
people who are fatigued without any apparent cause; on unconscious
people; in cases of spinal curvature (of pittaj origin); on invalids whose
waste includes pitt (pittaja meha); on invalids who are angry, hungry,
thirsty or wistful; on people with abdominal pain, injuries, jaundice,
rheumatoid arthritis or illnesses of joint inflammation (adhyaroga,
vatrakta); on people who are gaunt or weak; on people who have
reduced ojas or people suffering from blurred vision (timira).
The contraindication of svedan is increased pitta in the body, and pitta
meha is the outflow of pitta from the body. Vat meha is the departure of vat
from the body (through flatulence). Kaph meha is the departure of kapha
from the body (through phlegm). Thirst is a sign of increased pitt, hunger is
a sign of increased pitt, heightened emotions are a sign of increased pitt,
while blurry vision can have its cause in increased vata, pitta and kapha.
The disease of timira is blurred vision from pitta causes. Spinal curvature
can happen from either a pitta or a vata cause. When the reason is vata, the
remedy is svedan, and when the reason is pitta, then svedan is forbidden
and the cause of the curvature is ligaments that are too loose. The sutra does
not recommend svedan procedures for people who are dry and rough
(rukshanam) or for diabetics (madumehika). For an untreated diabetic,
svedan is forbidden because the med tissue is damaged. The properties of
steam, which is moist and hot, makes it effective in and of itself, while the
use of specific ingredients instead of just pure water gives us a wide range
of ways to address specific cases and is very effective. Heating procedures
influence the blood pressure, cholesterol, eyes, heart, kidneys, lower limbs,
etc. All of these organs have been damaged in untreated diabetics and it is
therefore not possible to use a svedan procedure on them, as it would
deteriorate their state of health. Today it is possible, with the aid of modern
remedies, to maintain a diabetic’s insulin levels at that of a healthy person,
so a patient who compensates for his condition in that way can undergo a
svedan procedure and it will be beneficial.
ि े े ि े े ि े े े े
ित ाय◌े च कास◌े च िह ा ासे लाघव◌े | कणम ािशरःशूल◌े रभेद◌े गल ह◌े || २० ||
अिदतैका सवा प ाघात◌े िवनामक◌े | को ानाहिवब ेष◌ु मू ाघात◌े िवजृ क◌े || २१ ||
पा पृ कटीकुि सङ् ह◌े गृ सीष◌ु च | मू कृ ◌े मह ◌े च मु योर मदक◌े || २२ ||
पादजानू ज ाितसङ् ह◌े यथावपि◌ | ख ी ामेष◌ु शीत◌े च वेपथ◌ौ वातक क◌े || २३ ||
स ोचायामशूलेष◌ु गौरवसु ष◌ु | सवा े ष◌ु िवकारे ष◌ु ेदन◌ं िहतमु त◌े || २४ ||
Indications for svedan

Svedan is beneficial for these cases: Colds; coughs; hiccups;
emphysema (asthma); a feeling of heaviness; earaches; headaches; neck
aches; hoarseness; a clogged, constricted throat; paralysis of the face
and limbs; bending and warping of the body (entirely or partially);
constipation and hard intestines; retention of urine; excessive yawning;
stiffness in the area of the back, groin and hips; sciatica; painful,
problematic urination; enlarged prostate; pain throughout the body;
pain and stiffness of the knees, soles of the feet, or thighs; cramps;
problems with ama; chills; shivering; tingling; prickly pain in the
ankles and heels (vatakantaka); contractions; sprains; heaviness,
numbness, pain and stiffness in the organs; during common illnesses.
This sutra lists the indications for svedan, most of which are vata disorders,
but include some kapha ones (e.g., a feeling of heaviness). Vata illnesses
frequently influence the nervous system, which is why numbness of the
nerves, paralysis, etc., belong here. These are illnesses that svedan can aid.
Asthma is a problem with breathing where the bronchi narrow and mucus
binds them together, clogs them, and narrows them further. Here what helps
is an inhaler. When a person has inflammation of the bronchi, the cause is
increased pitta and that same remedy will be of no aid. Asthma is
emphysema - it is a psychosomatic illness that comes from problems in the
mind. In an advanced phase, the asthmatic cannot breathe and has problems
with laughing or even speaking.
ि ै ि ौ ै ै ै ै ि े ं ो े
ितलमाषकुल ा घृततैलािमषौदनै◌ः | पायसै◌ः कृशरै मासै◌ः िप ेद◌ं योजयेत◌् || २५ ||
गोखरो वराहा शकृ ◌ः सतुषैयवै◌ः | िसकतापां शुपाषाणकरीषायसपूटकै◌ः || २६ ||
ै कान◌् ेदयेत◌् पूववाितकान◌् समुपाचरे त◌् | ा ेतानि◌ श ◌े यथा ◌ं रे पि◌ ||
२७ ||
Pindasved (warm compresses using a pouch)

For pindasved (compresses with heated pouches) we use sesame seed,
urid dal, kulattha (Vigna unguiculata), sour ingredients (e.g.,
buttermilk), ghee, oil, boiled rice, rice cooked in milk, krsar (a mixture
of legumes and rice) and meat. These are intended for people with vata
disorders. This is also performed using the dung of camels, cows,
donkeys, horses or pigs. It can also be performed with barley, dried
cow’s dung, iron balls, sand or stones for kapha disorders. The
materials mentioned here can also be used during the heating of stones
when needed.
Pindasved means a warm compress using a pouch. Pind means nodule and
sved means sweating. This is sweating caused by a warm nodule filled with
various ingredients. For vata disorders what are used are ingredients with
kapha and pitta characteristics, while for kapha disorders the ingredients
have pitta and vata characteristics. Today this is used as both a full-body
and a local procedure. Such procedures have a beneficial impact on the
cervical spine, the lumbar spine, and on back pain caused by today’s
lifestyle, in which almost everyone is afflicted by overloaded cervical and
lumbar spines. What arises is stambhan (stiffness) and any good Ayurvedic
salon will be able to alleviate that through a pindasved procedure. However,
if a patient’s diagnosis is unknown, the ingredients used in these procedures
could harm him. Even a beneficial procedure can have the opposite results
if inappropriate ingredients are used during it.
े े े े ि े े
भूगृहेष◌ु च जे ाकेषू गभगृहेष◌ु च | िवधूमा ारत ेष◌ु ◌ः त◌े सुखम◌् || २८ ||
Prastarsved (sauna)
The heating procedure of prastarsved (sauna) is used according to the
doshas and the maladies with the aid of the appropriate ingredients.
The place in which the procedure is performed is called the kutisved.
Into this small, heated space are placed burning pieces of dung that are
no longer smoking, and the invalid sits there as well. There are many
variations of prastarsved, and their names are based on the type of
space and the characteristics of their heat sources.
In Ayurveda prastarsved (sauna) is described in great detail, but as a
targeted course of treatment - not like in Europe, where taking a sauna is a
common social event. For prastarsved what must be taken into
consideration is the time of year, the climate, the characteristics of the
disease, and the state of health of the patient. Through this procedure,
maladies caused by increased vata and kapha are addressed. It is not
possible to say that a sauna is beneficial for everyone. Its use significantly
increases pitta, i.e., for persons with increased pitta it is generally
inappropriate. In Ayurveda many kinds of saunas are described and will be
described here below. Their names come from the time when the Vedas
were written, which is why we must understand the effects, process and
purpose in today’s context, when we use electrical energy and other modern
heat sources. The ingredients, the specific way of performing the
procedure, its duration, and its temperature are always determined by the
Ayurvedic practitioner. For example, a course of treatment for
schizophrenia would use raw guggul resin and incense. The most frequent
herb used for vata disorders is bala sidaris.
Question: Why do pitta people like saunas?

Answer: Because they can maintain their increased pitta by using them.
ौ ं ं ं ो ि ि े ि
ा ानूपौदक◌ं मां स◌ं पय◌ो ब िशर थ◌ा | वराहम िप ासृक◌् ेहवि लत ु ला◌ः || २९ ||
इ ेतानि◌ समु ाथ्य नाडी ेद◌ं योजयेत◌् | दे शकालिवभाग ◌ो यु पे ◌ो िभष म◌ः || ३० ||
वा णामृतकैर िश ुमूलकसषपै◌ः | वासावंशकर ाकप ैर कस्य च || ३१ ||
शोभा नकसैरेयमालतीसुरसाजकै◌ः | प ै ाथ्य सिलल◌ं नाडी ेद◌ं योजयेत◌् || ३२ ||
भूतीकप मूला ा◌ं सुरय◌ा दिधम ुन◌ा | मू ैर ैश्च स ेहैनाडी ेद◌ं योजयेत◌् || ३३ ||
Nadisvedan (steam svedan with the aid of a hose)

The meat of aquatic, domesticated and marsh animals; milk; the
trikantaka plant (bristly starbur); the bile, blood and fat of pigs; and
oily sesame seeds can be used for decoctions, the steam from which is
delivered through a hose to heat the patient. The decoction is prepared
by the Ayurvedic practitioner, who correctly estimates the place and
time and carefully performs the nadisvedan. We can perform this
warming using a hose and a decoction from the leaves of the varuna,
amritaka (guduchi), eranda (castor bean), shigru (Moringa oleifera),
mulaka (radish), sarshapa (mustard), vasa, vamsha (bamboo), karanja
(derris), ark (Latin name Calotropis), ashmantaka (in Hindi mahul),
shobhanyana (in Sanskrit shigru), saireya (Latin name Barleria), jati
(jasmine), tulas (tulsi, holy basil), arjaka (in Hindi babul). When heating
the hose we can also use a decoction of camphor and five of the bigger
roots mixed with lubricating substances, urine, whey and wine.
This sutra describes the nadi svedan procedure. Nadi means hose. Water is
boiled with the ingredients in a vessel and the steam produced is brought
near the patient using the hose. Steam is very hot and a professional worker
will know the precise distance to keep it from the body, which differs
depending on the patient’s constitution. This distance cannot be established
in centimeters, it is individual. For vata illnesses it is possible to use steam
from pure water without any added ingredients.
ि ो ो े े ं ी ै ो ं े
एत एव च िनयूहा◌ः यो ◌ा जलको क◌े | ेदनाथ◌ं घृत ीरतैलको ां श्च कारयेत◌् || ३४ ||
Avgahasvedan (broth bath)

Avgahasvedan (broth bath): These same broths are used in svedan. We
can prepare them with ghee, milk and oil.
Avgaha means bath. The basis is warm water into which a broth of clay,
herbs, meat and plants is added that has heating characteristics and
promotes sweating. To that we add ghee, milk and oil. From this mixture we
create a sitting bath. The purpose is to transfer the curative characteristics of
the ingredients both to the skin and then through the skin to the entire body,
to lubricate the skin, and to influence the psyche.
ो ै ं ै े ि ै े
गोधूमशकलै ूणयवानाम संयुतै◌ः | स ेहिक लवणै पनाह◌ः श त◌े || ३५ ||
ग ै◌ः सुराया◌ः िक ेन जीव ◌ा शतपु य◌ा | उमय◌ा कु तैला ा◌ं यु य◌ा चोपनाहयेत◌् || ३६ ||
चमिभ ोपन ◌ः सलोमिभरपूितिभ◌ः | उ वीयरलाभ◌े त◌ु कौशेयािवकशाटकै◌ः || ३७ ||
Upnahsved dravya (ingredients for poultices and wraps)

For poultices and wraps a paste is prepared of barley flour or shredded
wheat, kanji (buttermilk), oil, fatty ingredients, vikannv (yeast) and salt.
The poultice can be also be prepared from aromatic herbs, wine,
vikannv (yeast), jivanti (gokshura, or Tribulus) and shatapushpa (dill)
and also from flax seed mixed with kushtha (Costus) and oil.
For bandaging a certain part of the body we can use an animal skin
from which we have removed the fur and the odor; this will have a
warming effect. If we do not have a skin like this, we can use fabric of
cotton, linen, silk or wool as a bandage.
These three sutras discuss heating poultices. From the necessary ingredients
what is created is a paste (either cooked or mixed together when warm) that
is spread on the fabric and used as a bandage or wrapping to preserve the
heating characteristics. In Europe what is traditionally used is a cake of
ginger or horseradish or a poultice of cheese curd or comfrey.
Yeast is called vikannv or surabij. To maintain the heating effect, heating

materials are used, e.g., camel hair, natural fabrics, tanned leather, wool,
etc.
ौ ं ि े े ौ ि ि ं ी े
रा ◌ौ ब ◌ं िदव◌ा मु े ु े ा ◌ौ िदव◌ा कृतम◌् | िवदाहप रहाराथ◌ं , ात◌् कष ◌ु शीतल◌े ||
३८ ||
The length of time for using heating poultices

In order to prevent the sensation of burning, a bandage tied on at night
should be removed the next day. Likewise, a bandage tied on during the
day should be removed at night. During the cold season it is possible to
wear the bandage longer.
This sutra discusses the length of time for using heating poultices so that the
tissues will not become overheated. This kind of overheating (vidah) can
cause the spread of inflammation, which is why the length of use must
again be adjusted to match the strength of the invalid, the strength of the
malady, and the strength of the climate and the ingredients. Generally it is
said that such a poultice should be applied for approximately 12 hours,
followed by a resting phase. The specific handling of the case must be
individual with regard to the invalid’s state of health.
|| Vo1ume, Chapter 14., Sutra 39-40 ||
ो ी े ो े ो ी ै
स र◌ः र◌ो नाड◌ी प रषेकोऽवगाहनम◌् | जे ाकोऽ घन◌ः कषू◌ः कुट◌ी भू◌ः कु कैव च ||
३९ ||
कूप◌ो होलाक इ ेत◌े ेदय ि◌ योदश | तान◌् यथावत◌् व ामि◌ सवानेवानुपूवश◌ः || ४० ||
Agni sanskar
There are 13 kinds of heating that can take place: sankara, prastara,
nadi, parisheka, avagahan, jentaka, ashmaghana, karshu, kuti, bhu,
kumbhika, kupa and holak. We will describe them one after the other
below.
ै ै ि ै ो ै े ं े ि ि
तत्र व ा रतैरव ा रतैव◌ा िप ै यथो ै प ेदन◌ं स र ेद इति◌ िव ात◌् || ४१ ||
Sankarasveda (heating using a pouch)

Sankarasveda is heating an area of the body using a pouch, a small
container wrapped in fabric.
Sankarasveda is comprised of the words sankara (heating using a pouch)
and sveda (heating procedure). Sometimes this is also called pindsveda. For
this procedure the characteristics of the ingredients used are very important,
as they directly influence the curative effect of the procedure. It is necessary
to know precisely which tissue we are working on and what we want to
eliminate. This group includes, for example, heating procedures using lava
stones. Other authors, e.g., Shushruta, speak of this procedure in a different
form - buttermilk or various decoctions are poured onto burning coals or
hot bricks, putting out the fire and creating a curative steam.
ी ं े ो ी ं े
शूकशमीधा पुलाकाना◌ं वेशवारपायसकृशरो ा रकादीना◌ं व◌ा र◌े
कौशेयािवको र दे प ाङ् गुलो बूकाकप द◌े व◌ा सवगा स्य शयान ोप ेदन◌ं
र ेद इति◌ िव ात◌् || ४२ ||
Prastara sveda (heating on a bed)

Prastara sveda (on a bed) is heating during which we thoroughly
massage the invalid and then place the invalid on a bed of corn cobs
and grain, or a mixture of veshavara, payasa (rice cooked in milk),
krshara (a mixture of legumes and rice), utkarika (a mixture of
materials that promote sweating). We then wrap the person in a silk or
woolen sheet or in leaves of eranda (the ricin or castor plant) or arka
(Calotropis).
Prastara sveda is heating on a bed. This bed should be in a warm room,
e.g., just as traditionally people used to sleep on ovens in Europe. On that
bed we would put a layer of straw, and on top of that a layer of fresh herbs
(e.g., crushed chamomile). We place the patient on this bed after abhyang
(thoroughly lubricating the skin) and wrapping the patient in fabric
(traditionally large leaves were used) and leaving the patient to rest while
inhaling curative steam through the respiratory tract and the skin. This
procedure can last all night, but that does not mean the “oven” should be
kept hot all night long, as that might cause the organism to overheat. There
is a need to carefully assess how long the procedure should last. Utkarika
(stimulants), e.g., castor leaves with ghee on one side, stimulate the skin so
the ghee can enter the body most efficiently.
े ं ी ं ि ि ि ी ं
ेदन ाणा◌ं पुनमूलफलप शु ादीना◌ं मृगशकुनिपिशतिशर दादीनामु भावाना◌ं व◌ा
यथाहम लवण ेहोपसंिहताना◌ं मू ीरादीना◌ं व◌ा कु ा◌ं बा मनु म ामु िथताना◌ं ना ◌ा
शरे षीकावंशदलकर ाकप ा तमकृतय◌ा गजा ह सं थानय◌ा ामदीघय◌ा ामाधदीघय◌ा व◌ा
ामचतुभागा भागमूला प रणाह ोतस◌ा सवत◌ो वातहरप संवृत य◌ा ि व◌ा िवनािमतय◌ा
वातहरिस ेहा गा ◌ो बा मुपहरे त◌् ; बा ◌ो नृजुगाम◌ी िवहतच वेग चमिवदहन◌् सुख◌ं
ेदयतीति◌ नाडी ेद◌ः || ४३ ||
Ingredients and necessaries for performing nadi svedan

During nadi svedan what are used are heating medicines, i.e., fruits,
roots, and sprouts; or the head, legs, and meat of animals and birds
that are of a hot nature; or mixed buttermilk, lubricating additives,
and salt as necessary; or milk, urine, etc. These heating medicines are
boiled in a small pot that is impermeable and retains its vapor. The
steam from pure water gives us a wide range of ways to address specific
cases and is very effective when combined with the leaves of vata-
soothing plants. The patient is first thoroughly massaged with oils
soothing vata and the steam is then transported to the patient through a
tube of ark (Latin name Calotropis), bamboo leaves, or of karanja
(derris) leaves, or of sugarcane. This tube is bent in two or three places
and all of the openings are covered with the leaves of vata-soothing
plants. The tube should look like an elephant’s trunk. Its length should
be vyama (cca 100 cm) or ardha vyama (cca 50 cm), its circumference
should be ¼ vyama (cca 25 cm) at one end and 1 and 1/8 vyama (cca 12
cm) at the other. Because the vapors pass through this sinuous tube,
they lose intensity as they travel and are therefore suitable to use for
heating an area without risk of burning the skin. The properties of
steam, which is moist and hot, makes it effective in and of itself, while
the use of specific ingredients instead of just pure water gives us a wide
range of ways to address specific cases and is very effective. That is the
heating tube.
This sutra describes the procedure of nadi svedan, which was performed
several thousands of years ago using the conditions that were available to
people at that time. It is necessary to use a container for cooking the
ingredients, and then an outlet from the pot through which the steam can be
discharged to the patient. The dimensions and the shape of those original
tubes were related to the use of natural materials (green bamboo branches,
leaves, etc.) so that the steam would not cool excessively on the way to the
patient. Today it is possible to use a pressure cooker and a hose that does
not emit any heat and will not cool rapidly, which is why the hose we use
today should be longer than the tube described here, and the practitioner
applying the procedure needs to be very cautious in order to avoid burning
the patient.
Animals of a hot nature are, e.g., birds whose meat has heating properties
(such as pigeons or turtledoves). The vyama (the recommended dimensions
and measures) are based on anguli (the finger length of the individual
patient) which is why they are given only as approximations.
ि ो ि ं ी ै ो ै ी ि ी ि
वाितको रवाितकाना◌ं पुनमूलादीनामु ाथै◌ः सुखो ै◌ः कु ीवषिणका◌ः नाडीव◌ा पूरिय ◌ा
यथाहिस ेहा गा ◌ं व ाव ◌ं प रषेचयेिदति◌ प रषेक◌ः || ४४ ||
Parishek (heating through sprinkling)

During parishek, also called vatika, the patient is thoroughly massaged
with the appropriate lubricating medicinal preparations, then covered
with a cloth and sprinkled with a warm decoction of the medicines and
roots that are effective in vata disorders. We use containers with
multiple holes, small jugs, and tubular containers. This is heating
through sprinkling.
Parishek or vatika is when the patient, after being massaged with oil, is
wrapped in cloth and sprinkled with medicinal ingredients. It is used for
clearly vata diseases, e.g., atrophied muscles, neurological disorders
accompanying Alzheimer’s disease, patients with a history of stroke,
trembling hands, etc. First, the ill person is slathered with warm oil
(abhyang), then wrapped in a cloth, and then the afflicted area is sprinked
with the infusion. We use a pitcher similar to a watering can in the garden
for the sprinkling. Traditionally these procedures are carried out in a droni
room with a droni table. This kind of table has a raised edge and slopes to
the sides, allowing the liquid used to be collected and repeatedly sprinkled
on to the patient.
ो ी ै ि ि ो ि ो ो
वातहरो ाथ ीरतैलघृतिपिशतरसो सिललको कावगाह ◌ु यथोक्त एवावगाह◌ः || ४५ ||
Ingredients for the vatika concoction

For vatika (heating through sprinkling) we use a watering can filled
with vata-soothing infusions of ghee, hot water, meat broth, milk and
oil.
This describes in detail which liquids are used in the vatika (parishek)
procedure. The decoctions must contain ghee, oil, meat broth and milk.
These are the basic vata-soothing ingredients. In order for it to be an
effective remedy, a seasoned Ayurvedic practitioner must determine the
exact processing method, the ratio of the materials to each other, and the
herbs used in the mixture. The person should not be constantly soaking in
the liquid, but the heating phase should alternate with a phase of
relaxation.
े ं ि ी ि ं ी े ं ि ं ि े ि े
अथ जे ाक◌ं िचकीषुभूिम◌ं परी ेत - तत्र पूव ा◌ं िद ु र ा◌ं व◌ा गुणवति◌ श ◌े भूिमभाग◌े
कृ मधुरमृि क◌े सुवणमृि क◌े व◌ा परीवापपु र ादीना◌ं जलाशयानाम तमस्य कूल◌े दि ण◌े
पि म◌े व◌ा सूपतीथ◌े समसुिवभ भूिमभाग◌े स ा ◌ौ वाऽर ी प ोदकात◌् ाङ् मुखमुदङ् मुख◌ं
वाऽिभमुखतीथ◌ं कूटागार◌ं कारयेत◌् , उ ेधिव ारत◌ः परमर ी◌ः षोडश , सम ात◌् सुवृ ◌ं
मृ मस मनेकवातायनम◌् ; अस्य कूटागार ा ◌ः सम त◌ो िभि मरि िव ारो ेधा◌ं िप का◌ं
कारयेदाकपाटात◌् , म ◌े चास्य कूटागारस्य चतु ु मा ◌ं पु ष माण◌ं मृ य◌ं क दुसं थान◌ं
ब सू म ारको क ◌ं सिपधान◌ं कारयेत◌् ; त◌ं च खािदराणामा कणादीना◌ं व◌ा का ाना◌ं
पूरिय ◌ा दीपयेत◌् ; स यद◌ा जानीयात◌् साध◌ु द ानि◌ का ानि◌ गतधूमा वत ◌ं च
केवलमि न◌ा तदि गृह◌ं ेदयो ेन चो ण◌ा यु िमति◌ , त ैन◌ं पु ष◌ं वातहरा गा ◌ं
व ाव ◌ं वेशयेत◌् , वेशयं ैनमनुिश ात◌् - सौम्य ! िवश क ाणायारो ाय चेति◌ , िवश्य
चैना◌ं िप कामिध ह्य पा ापरपा ा ा◌ं यथासुख◌ं शयीथा◌ः , न च य◌ा ेदमू ापरीतेनापि◌
सत◌ा िप कैष◌ा िवमो ाऽऽ ाणो ासात◌् , मान◌ो त◌ः
िप वकावकाशा ् वारमनिधग न◌् ेदमू ापरीततय◌ा स ◌ः ाणा ा◌ः , त ात◌् िप कामेना◌ं
न कथ न मु ेथा◌ः ; ◌ं यद◌ा जानीया◌ः - िवगतािभ मा ान◌ं स ुत ेदिप ◌ं
सव ोतोिवमु ◌ं लघूभूतमपगतिवब सु वेदनागौरविमति◌ , तत ा◌ं िप कामनुसरन◌् ार◌ं
प ेथा◌ः , िन म्य च न सहस◌ा च ुषो◌ः प रपालनाथ◌ं
शीतोदकमुप ृशेथा◌ः , अपगतस ाप म ◌ु मु तात◌् सुखो ेन वा रण◌ा यथा ाय◌ं
प रिष ोऽ ीया◌ः ; इति◌ जे ाक ेद◌ः || ४६ ||
Jentaka (sauna)
Before installing a jentaka (Ayurvedic sauna), the land on which it will
stand must be surveyed. The land should be located to the east or north
of the city center, it should make a good impression, there should be
enough room there, and the soil should be black or gold-colored and
fertile. It should be located on the western or southern shore of a lake
or pond. We should build a temporary room about seven or eight aratni
away that should be oriented to the east or the north. The building
should have an area and height of 16 aratni, a circular floor plan, lots of
windows, and should be well-sealed with clay. Inside, along the inner
wall up to the door, there should be a protrusion in the shape of a
bench one aratni across and one aratni high (cca 45 cm). In the middle
of the room there should be a fumigating column that is as tall as an
adult person and with a circumference of four hasta (1.8 meters) made
of clay, inside which is placed a fumigating container for charcoal. The
column itself has holes and the lid should have a shape similar to a
kandu (a type of oven for baking). The fumigating container is filled
with ashvakarna or khadir (acacia) timber, which is burned. The
Ayurvedic practitioner ensures the wood has completely burned, that
the whole room has been heated to a warm temperature, and that there
is no smoke. Then the patient is brought in, having already been
rubbed with vata-soothing oil and wrapped in a sheet. When the patient
walks in, the Ayurvedic practitioner gives these instructions: “O great
one! You are entering a room for health and general well-being. When
you enter the room, lie down on the bench, and alternate lying first on
one hip and then on the other. You should not get up from the bench
until the end, even if you sweat too much or feel you are going to faint.
If you were to come down from the bench in such a state and be unable
to reach the door, you could die as a result of excessive sweating and
loss of consciousness, so do not leave this bench in such a state! Once
you feel that the state of abhisyanda is receding, that all the grease and
sweat have been well-secreted, that all of the channels in the body are
unblocked, once you feel lightness, and if your constipation, heaviness,
numbness, pain and stiffness have disappeared, then pull yourself over
to the door and go outside – but cover your eyes, and do not use cold
water immediately. When your feeling of exhaustion and heat has
receded, after about 45 minutes (muhurta), you should wash with warm
water and eat something.”
Jentak is a dry Ayurvedic sauna. This procedure is designed for
detoxification. There used to be one such sauna for each town. It was not
used as a social place, but purely for curative procedures. The orientation
described here was for airflow. To say that the sauna should face east and
north is only applicable in India; in Bohemia it should face north and west,
because those are the directions from which the air flows. The color of the
soil indicates its fertility and guarantees there will be the right amount of
iron to pleasantly affect the patient’s senses. Wrapping the patient in sheets
protects the patient from the impact of hot air at the entrance to the sauna.
During such a shock to the skin, only the surface of the body is heated,
while the interior remains unheated. This imbalance can cause cardiac
arrhythmia. Heating should always be gradual so the patient can warm up
slowly. The blood vessels expand with the heat, which means the blood
flow to the brain decreases. Therefore, it is not recommended that the
patient sit up, as that might cause fainting. The clogged channels are
released, vata is reduced, and after the procedure the patient should not cool
down rapidly.
Abhisyanda is when circulation is blocked due to an accumulation of fluid

in the blood vessels with stagnant amas. When one sweats all over the
entire body, one recognizes when the channels become unblocked and the
amas are excreted from the body. This is a clear sign that transformation
(detoxification) has taken place and that solidified amas do not remain in
the body. The urinary tract opens, the blocked colon releases, the person is
rid of constipation, and all of the physical processes are renewed. This
procedure is intended for detoxification, which is why it is not
recommended to immediately cool down afterward. Through sudden
cooling, the body would receive a shock and an alternating current would
arise in the body. This is a good thing when the outside temperature is cold,
or if the person lives in a cold climate, but the amas will not be excreted
from the body this way. What will be achieved will be that the nerves will
awaken the muscles and one’s strength will be refreshed, but amas will not
be removed from the body.
An aratni is a measurement of length equivalent to about 45 cm.
े ीं ि ि ै ि ीि ै
शयानस्य माणेन घनाम मयी◌ं िशलाम◌् | तापिय ◌ा मा त ैदा िभ◌ः स दीिपतै◌ः || ४७ ||
पो ्य सवान ारान◌् ो ्य चैवो वा रण◌ा | ता◌ं िशलामथ कुव त कौषेयािवकसं राम◌् || ४८ ||
त ा◌ं सवा ◌ः पन◌् ति◌ न◌ा सुखम◌् | कौरवािजनकौषेय ावारा ै◌ः सुसंवृत◌ः || ४९ ||
Heating with stone

We use cedar wood, which has vatnashak (vata-soothing) properties, to
heat a stone slab the size of an adult person. We remove the embers and
spray the stone with hot water. Then we cover it with a silk or woolen
blanket. After thoroughly massaging the patient, we wrap the patient
in leather or silk and place the patient on the stone, which heats the
patient comfortably. This is known as asmaghana – heating with
stone.
These sutras were written more than 5 000 years ago, when people lived in
the mountains. Whenever they found a big boulder, half in the earth and
half above ground, they performed this procedure there. They put straw on
the stone. If they had been in Africa they would have been able to use some
other kind of dried natural substance to set alight (a guarantee of a quick
fire). After the fire burned down, the ashes were swept away. The
temperature of the stone was then cooled down to about 36-40°C by
pouring warm water on it. Then the stone was covered with a sheet. The
invalid was first subjected to abhyang, and then lay down on the heated
stone. The body was covered with a blanket.
In earlier times in Bohemia there used to be a tiled stove in every building

that could be used for these purposes.
ो े े े े ं ि ि
इ ोऽ घन ेद◌ः , कषू ेद◌ः व त◌े | खानये यन ाध◌ः कषू◌ं थानिवभागिवत◌् || ५० ||
दी ैरधूमैर ारै ा◌ं कषू◌ं पूरये त◌ः | त ामुपरि◌ श ाया◌ं पन◌् ति◌ न◌ा सुखम◌् || ५१ ||
Karshusveda (heating using a pit)

Now we will describe the procedure of karshusveda (heating using a
pit). Taking the particular space into consideration, the Ayurvedic
practitioner will have a pit dug beneath a bed and will fill it with live
coals that are not smoking. The patient sleeps on the bed above the pit
and is warmed.
At the time when these procedures originated, people adapted to nature.
They dug a pit with a narrow opening that broadened out into a larger space
in the earth. Next to the pit wood was burned until live coals were created.
These were then placed in the pit. A portable bed was then placed over the
pit. The patient was covered with fabric and was warmed by the heat of the
coals.
े ि ं ो ि ि ं ीं ै े े
अन ु ेधिव ारा◌ं वृ ाकारामलोचनाम◌् | घनिभि ◌ं कुटी◌ं कृ ◌ा कु ा ै◌ः स लेपयेत◌् || ५२ ||
कुटीम ◌े िभषक◌् श ा◌ं ा ीणामुपक येत◌् | ावारािजनकौशेयकुथक लगोलकै◌ः || ५३ ||
हस कािभर ारपूणािभ ा◌ं च सवश◌ः | प रवाया रारोहे द ◌ः त◌े सुखम◌् || ५४ ||
Kutirsved (circular room)
Kutirsved is a round room with thick walls, not too broad and not too
high, without windows, and sealed with kushtha (grass, straw). Inside
there is a bed of animal skins, silk sheets, blankets, some clothing to
wear and a cap. The bed is in the center of the room and surrounded by
tiny ovens burning coal. The invalid, after undergoing abhyanga, lies
down on the bed and is warmed.
Kuti is a place where one sleeps, so kutirsved is a room where one sleeps
and is heated at the same time. The walls of the room are painted with a
paste of fragrant herbs. In the center of the kutirsved is a bed on which the
invalid lies, covered. Heated rocks are brought into the room from a
fireplace in another room so the temperature of the air will remain stable.
े ि ि ौ ं ि ं ि े
य एवा घन ेदिविधभूम◌ौ स एव त◌ु | श ाया◌ं िनवाताया◌ं समायामुपिद त◌े || ५५ ||
Bhusved (heating with the aid of the earth)

During bhusved (heating with earth) one proceeds as one does during
ashmaghana sveda (heating with stone). In this case, however, the earth
on which the invalid lies is heated. The earth should be flat, sheltered
from the wind, and spacious.
This is done at a place that is flat where the environment is not windy. A
campfire is lit and when the fire is done, the burned material is cleared
away. The invalid is then placed on the heated earth. It is also possible to
use hot sand that has been similarly heated. The result is always sweating.
ीं ं ौ ि े ं ि ं ं ो ि
कु ी◌ं वातहर ाथपूणा◌ं भूम◌ौ िनखानयेत◌् | अधभाग◌ं ि भाग◌ं व◌ा शयन◌ं तत्र चोपरि◌ || ५६ ||
थापयेदासन◌ं वाऽपि◌ नाितसा प र दम◌् | अथ कु ा◌ं सुस ान◌् ि पेदयस◌ो गुडान◌् || ५७ ||
पाषाणान◌् वो ण◌ा तेन त थ◌ः ति◌ न◌ा सुखम◌् | सुसंवृता ◌ः ◌ः ेहैरिनलनाशनै◌ः ||
५८ ||
Kumbhimsved heating with the aid of containers with herbs

During kumbhimsved a smaller container that is half-full or one-third
full of a vata-soothing herbal concoction is dug into the earth. Over the
container, a bed is built, or a chair with a thin sheet for a seat. We put
heated iron balls or stones into the container. First the invalid
undergoes abhyanga with lubricating, vata-soothing materials. Then the
invalid lies down, covered, or sits over the container and is heated.
This is a very old form of heating with steam. The container full of herbs
and water was dug into the earth so it would remain stable. Heated stones or
metal objects (hammers, mallets, etc.) were placed in it. The patient, who
was covered up, was heated by the steam that came from the container. In
ancient times hemorrhoids and other diseases of the anus were treated in a
similar way. This is used for illnesses where the upward motion of steam is
beneficial.
ं ि ं ि ं ि े े े ि े े ि
कूप◌ं शयनिव ार◌ं ि गुण◌ं चापि◌ वेधत◌ः | दे श◌े िनवात◌े श ◌े च कुयाद ःसुमािजतम◌् || ५९ ||
ह गोखरो ाणा◌ं करीषैद पू रत◌े | व ◌ः सुसं ीणऽ ◌ः ति◌ न◌ा सुखम◌् || ६० ||
Kupasved (another kind of heating)

For kupasved a pit is dug in an auspicious place, sheltered from the
wind, that is as broad across as a bed and the depth of which is twice
the height of the bed. The inside of the pit is cleaned and filled with
camel, cow, donkey or elephant dung, which is set alight. Once it has
burned well, the invalid, after undergoing abhyang, lies down on the
bed, covers up and gets warm.
For kupasved, a rectangular pit is dug which is the shape and size of the bed
that will be built above it. Five thousand years ago, dried animal dung was
used for cures because it has a beneficial effect on the skin. This is why it
was especially used for diseases of the kushtharog type (skin diseases).
Thanks to its antibacterial and antiseptic characteristics, it was also used to
cover the household floor. Smoke from burning goat’s dung was used to
treat tuberculosis. Dried animal dung, therefore, is not something dangerous
or infectious – on the contrary. It is possible to use it to disinfect and
medicate people. For curative purposes, of course, the dung of herbivores is
exclusively used, never the dung of animals who live on meat.
ी ी ं ी ं ो ं ी े े ि
धीतीका◌ं त◌ु करीषाणा◌ं यथो ाना◌ं दीपयेत◌् | शयना ः माणेन श ामुपरि◌ तत्र च || ६१ ||
सुद ाया◌ं िवधूमाया◌ं यथो ामुपक येत◌् | व ◌ः पं ा ◌ः ति◌ न◌ा सुखम◌् ||
६२ ||
Holaka sved
In holaka sved a mound of dung from the animals mentioned above is
set alight on the ground. After the earth is heated and the dung is no
longer smoking, the bed with its blankets is placed above it. The
invalid, after undergoing abhyang, lies down on the bed, covers up well,
and gets warm comfortably. This is how the great sage describes holaka
sved, which brings the invalid joy.
Holaka sved is a procedure used to this day in India, especially in the
countryside. The difference from the other procedures is just in the amount
of dung, which is smaller, and that no pit is dug. Families usually dry
animal dung near their homes, and when someone in the family has an
illness, this procedure is quickly accessible to them.
ो े े ो ो ि ि ो ि े ो ि ं
होलाक ेद इ ेष सुख◌ः ो ◌ो महिषण◌ा | इति◌ योदशिवध◌ः ेदोऽि गुणसं य◌ः || ६३ ||
Summarizing sutra
Thus have been described the 13 kinds of heating and their
characteristics depending on various ways of applying heat.
ं ं ं ो
ायाम उ सदन◌ं गु ावरण◌ं ुध◌ा | ब पान◌ं भय ोधावुपनाहाहवातपा◌ः || ६४ ||
What heats us
Without using fire, a person can be heated by the following 10 things:

physical exercise, a heated house, warm clothing, hunger, excessive
consumption of alcohol, fear, anger, bandages, combat, the sun.
े ि ै ि ि े ो ि ि े ं ो ि ै
ेदय ि◌ दशैतानि◌ नरमि गुणा त◌े | इ ु ◌ो ि िवध◌ः ेद◌ः संयु ोऽि गुणैर्न च || ६५ ||
एका सवा गत◌ः ि ◌ो थैव च | इ ेत िवध◌ं ◌ं ेदमुि श्य कीिततम◌् || ६६ ||
Various kinds of heating

There are two kinds of heating. The first kind of heating is through
external sources and the second kind is through internal ones. These
can be used to heat the entire body or just one part of it, with or
without lubrication.
In Ayurveda, heating procedures are described in great detail. We
distinguish between whether they heat the person from within or without.
We can use dry ingredients or lubricating ones. The Ayurvedic practitioner
will choose the correct combination for a specific patient.
ि े ै ो े ं े
ि ◌ः ेदै प ◌ः ◌ः प ाशन◌ो भवेत◌् | तदह◌ः गा ◌ु ायाम◌ं वजये र◌ः || ६७ ||
Recommendations for heating

Heating should be performed after snehan. The heated person should
then consume an appropriate diet and for the rest of the day should
avoid physical exercise.
In this sutra the rules are explained for performing the svedan procedures.
For vat constitutions and maladies, there must first be snehan before
svedan. We find the description of snehan in Chapter 13. On the day when
the svedan procedure will be performed it is forbidden to do physical labor,
to exercise, or to exert oneself. Today it is necessary to take into
consideration what medicines the patient is using or has recently used. The
side effect of some medicines (e.g., for lowering blood pressure) is to
increase physical agni (fire). In such a case it is necessary for the Ayurvedic
practitioner to assess whether it is possible to use the procedure at all. The
sved procedure must not, for example, be used for patients with ongoing
inflammatory illnesses or after using alcohol. If it is, an uncontrollable
reaction might then arise because the organism will become excessively
overheated.
ो
ेद◌ो यथ◌ा कायकर◌ो िहत◌ो ये श्च यि ध◌ः | यत्र दे श◌े यथ◌ा यो ◌ो दे श◌ो र श्च य◌ो
यथ◌ा || ६८ ||
ाित पाणि◌ तथाऽित भेषजम◌् | अ े ा◌ः ेदयो ाश्च ेद ाणि◌ क न◌ा || ६९ ||
योदशिवध◌ः ेद◌ो िवन◌ा दशिवधोऽि न◌ा | सङ् हे ण च षट◌् ेदा◌ः ेदा ाय◌े िनदिशता◌ः ||
७० ||
ेदािधकार◌े य ा मु मेत हिषण◌ा | िश ै ◌ु ितप मुपदे ◌ा पुनवसु◌ः || ७१ ||
Summarizing sutra
We hereby summarize the sutras describing this chapter on heating:
How heating works, whom it benefits, the types of heating, its
application to various parts of the body and their protection, signs of
excessive or insufficient heating, and treatment of excessive
overheating, cases where heating is or is not appropriate, ingredients
used for heating, implementation of the 13 ways of heating, the 10 ways
of heating without fire, the six warming methods.
Everything that has been said here comes from a great sage. The main
principles were determined by Punarvasu and pupils must follow them.
Thus ends the fourteenth chapter on svedan in the Sutrasthana in the
tract authored by Agnivesha, edited by Charaka.
ी ो
१५ . उपक नीयोऽ ाय◌ः 15.
upakalpanīyō'dhyāyaḥ
ी ं
अथात उपक नीयम ाय◌ं ा ा ाम◌ः || १ ||
Rules of procedures
Now I will explain the chapter on procedural measures and principles
as conveyed by Master Atreya.
This chapter is about procedural measures and principles.
ं ं ि ं ं ि े ं ि े ि
इह खल◌ु राजान◌ं राजमा म ◌ं व◌ा िवपुल ◌ं वमन◌ं िवरे चन◌ं व◌ा पायियतुकामेन िभषज◌ा
ागेवौषधपानात◌् स ार◌ा उपक नीय◌ा भव ि◌ स ैव हि◌ ग ौषध◌े
ितभोगाथा◌ः , ाप ◌े चौषध◌े ापद◌ः प रसङ् ाय तीकाराथा◌ः ; न हि◌ सि कृ ◌े काल◌े
ादु भूतायामापदि◌ स पि◌ या य◌े सुकरमाश◌ु स रणमौषधाना◌ं यथाविदति◌ || ३ ||
Equipment
The Ayurvedic practitioner who wants to administer an emetic or
purgative to a king, a high-ranking or wealthy person should arrange
for everything necessary in advance, for if the requisite medicine is not
accessible, the smooth course of the procedure will be disrupted.
This describes the fact that a practitioner must always be prepared for any
eventual complications.
ं ि ं े ि े े ि ि ं
एवंवािदन◌ं भगव मा ेयमि वेश उवाच - नन◌ु भगवन◌् ! आदावेव ानवत◌ा तथ◌ा ितिवधात ◌ं
यथ◌ा ितिविहत◌े िस ेदेवौषधमेका ेन , स योगिनिम ◌ा हि◌ सवकमणा◌ं
िस र ◌ा , ाप ास योगिनिम ◌ा ; अथ स गस क◌् च समार ◌ं कर् म िस ति◌
ाप त◌े वाऽिनयमेन , तु ◌ं भवति◌ ानम ानेनेति◌ || ४ ||
Successful and unsuccessful treatment

When Master Atreya finished speaking, Agnivesha said: “O, Master!
What I learned was that an Ayurvedic practitioner should already, at
the very beginning, have taken such measures as to render the
treatment a definite, permanent success. It is said that successful
treatment is achieved through the correct administration of medicines
and failure is caused by their incorrect administration. However, as can
be observed, whether treatment is appropriate or inappropriate it
succeeds or fails without any kind of rhyme or reason. This
demonstrates that knowledge and lack of knowledge are equivalent to
each other.”
This is trying to say that every medicine (procedure, medicament,
ingredients) has its own curative properties. It is not, however, certain that
these characteristics will manifest themselves during treatment. Whether
they do so or not depends on the way the medicine is administered, on
dosage and on its appropriate, correct use. The practitioner must take into
consideration the nature and strength of the malady and of the patient, the
patient’s prakrti, the time of day, the weather, the climate, etc. This is how
one determines the precise treatment so the patient receives the correct
ingredients in the precise dosage, precisely administered. That is the only
way to guarantee the result of treatment.
े
तमुवाच भगवाना ेय◌ः -
श ◌ं तथ◌ा ितिवधातुम ािभर ि धैवाऽ ि वेश ! यथ◌ा ितिविहत◌े िस ेदेवौषधमेका ेन , तच्च
योगसौ वमुपदे टु◌ं यथावत◌् ; नहि◌ कि द ि◌ य एतदे वमुपिद मुपधारियतुमु हे त , उपधार् य व◌ा
तथ◌ा ितप ु◌ं यो ु◌ं व◌ा ; सू ाणि◌ हि◌
दोषभेषजदे शकालबलशरीराहारसा स कृितवयसामव था राणि◌ , या नुिच मानानि◌
िवमलिवपुलबु े रपि◌ बु माकुलीकुयु◌ः िक◌ं पुनर बु े ◌ः ; त ादु भयमेत थावदु पदे ाम◌ः -
स योग◌ं चौषधाना◌ं , ाप ाना◌ं च ाप ाधनानि◌ िस षू रकालम◌् || ५ ||
Considerations about treatment

Master Atreya responded: “Agnivesha! For me, or for persons like me,
it is possible to take action so treatment will have permanent success,
and therefore I can give instructions on the correct way to administer
medicines. It is not, however, the case that just anyone can sign up, get
these instructions, and then decide on a course of treatment and on the
use of medicines. Fluctuating changes in the state of the malady with
respect to the medicines used, the place, the time, the strength, the
patient’s body, diet, and appropriateness, his mind, constitution and
age – this is all very subtle, and when you take this all into
consideration it could confuse the mind of even the greatest expert, so
what will happen to those of lower intelligence? That is why we both
should discuss everything thoroughly. The correct application of
treatment and managing complications in the event of failure will be
reviewed later in the Siddhistana.”
For example, during a vat illness, the practitioner decides how exactly to
perform the svedan. Even though all svedan procedures calm increased vat,
there are many options as to how to perform them. The following must be
taken into consideration:
Dosh anusar, i.e., what the patient’s prakrti and vikrti are. When both the
prakrti and the vikrti are vat, the dosage of svedan can be larger. When the
patient has a prakrti pitt and increased vat, it is not possible to excessively
increase the intensity of the heating procedure.
Rog anusar, i.e., when increased vat is caused by a cold climate, by a

poisonous snake bite, by consuming a dry diet because one is eating raw
vegetables, by infections, etc.
Kal anusar, i.e., according to time, weather, climate, season, and part of the
day. Heating procedures are never performed during the hot time of year. If
it is necessary to use a sweating procedure, then a dosage of the appropriate
strength must be used so the person does not experience difficulties such as
diarrhea or dizziness. During the cold time of year there is a need to
perform heating procedures that last longer, are more intensive, and to
maintain the temperature for a longer time, for example, by covering the
patient.
Bal anusar, i.e., according to the patient’s strength and tolerance, according
to what the malady can take and what the patient can take. For example, a
person with high blood pressure or with a kapha prakrti cannot tolerate
high temperatures. On the contrary, a person with low blood pressure can
tolerate high temperatures without putting their life at risk through the use
of heat.
Ahar anusar, i.e., according to diet and the ingredients used internally.
Chilli, tulsi, clove, ginger and trikatu are ingredients that give agni to the
body and increase its temperature.
Sattva anusar, i.e., according to psychological characteristics. People with

little faith in a procedure will be affected less by it than people with great
faith in the procedure are. When one is prepared for and trusts a procedure,
every cell in the body begins to heal at the mere idea of performing the
procedure.
Vaj anusar, i.e., according to age. We must consider whether the patient is a
child, an adult, and infant or an elderly person. The dosage must be adjusted
and adapted according to the capabilities of the specific individual.
ीं ि ि ि े ो े ं ि ं ै े ं
इदानी◌ं तावत◌् स ारान◌् िविवधानपि◌ समासेनोपदे ाम◌ः ; त थ◌ा - ढ◌ं िनवात◌ं वातैकदे श◌ं
सुख िवचारमनुप क◌ं धूमातपजलरजसामनिभगमनीयमिन ाना◌ं च श शरस पग ाना◌ं
सोदपानोदू खलमुसलवचः थान ानभूिममहानस◌ं वा ुिव ाकुशल◌ः श ◌ं गृहमेव तावत◌्
पूवमुपक येत◌् || ६ ||
Basic equipment for the space

Now I should briefly mention the equipment, of which there are several
kinds. An expert in architecture should first arrange for an appropriate
building, which should be strong, resistant to wind, ventilated, and in
which one should be able to move about comfortable and freely. It
should not be located in a valley and must be protected from smoke,
direct sunlight, and rain, as well as from irritating stimuli (to the senses
of taste, sight and smell), and equipped with a water tank, a mortar
and pestle, a toilet, a bathtub and a kitchen.
This describes what an Ayurvedic hospital (chikitsalay) or clinic should
look like where patients spend time for treatment. This must be a clearly-
allocated room with windows looking out onto nature and without any
unpleasant stimuli such as noise, bad smells, smoke, direct sunlight, rain,
etc. The behavior of the staff must be healing and pleasant. The décor
should be pleasant to the eyes and calming to the senses. The mortar and
pestle here refers to the freshly-processed herbs and other ingredients to be
used. Today this list would include a kettle, and electric outlet, a stove, a
vessel for boiling herbs, a collander or strainer, a garbage can, and
everything needed to meet local hygienic norms.
ी ौ ि ो
तत◌ः शीलशौचाचारानुरागदा ादि ोपप ानुपचारकुशलान◌् सवकमस◌ु पयवदातान◌्
सूपौदनपाचक ापकसंवाहको ापकसंवेशकौषधपेषकां श्च प रचारकान◌् सवकम ितकूलान◌् , तथ◌ा
गीतवािद ो ापक ोकगाथा ाियकेितहासपुराणकुशलानिभ ाय ाननुमतां श्च दे शकालिवद◌ः
पा रष ां श्च , तथ◌ा लावकिपि लशशह रणैणकालपु कमृगमातृकोर ान◌् , गा◌ं दो ी◌ं
शीलवतीमनातुरा◌ं जीव ा◌ं
सु ितिविहततृणशरणपानीया◌ं , पा ाचमनीयोदको मिणकघटिपठरपय गकु ीकु कु शराव -
दव कटोद नप रपचनम ानचमचेलसू कापासोणादीनि◌ च , शयनासनादीनि◌ चोप भृ ार ित हाणि◌
सु यु ा रणो र दोपधानानि◌ सोपा याणि◌
संवेशनोपवेशन ेह ेदा दे हप रषेकानुलेपनवमनिवरे चना थापनानुवासन -
िशरोिवरे चनमू ो ारकमणामुपचारसुखानि◌ , सु ािलतोपधानाश्च सु णखरम म◌ा
षद◌ः , श ाणि◌ चोपकरणाथानि◌ , धूमने ◌ं च , ब ने ◌ं चो रब क◌ं च , कुशह क◌ं च , तुला◌ं
च , मानभा ◌ं च , घृततैलवसाम ौ फािणतलवणे नोदकमधुसीधुसुरासौवीरकतुषोदक -
मैरेयमेदकदिधदिधम ोद ा ा मू ाणि◌ च , तथ◌ा
शािलषि कमु माषयवितलकुल बदरमृ ीकाका यप षकाभयामलकिबभीतकानि◌ , नानािवधानि◌ च
ेह ेदोपकरणानि◌
ाणि◌ , तथैवो हरानुलोिमकोभयभा ि◌ , सङ् हणीयदीपनीयपाचनीयोपशमनीयवातहरािदसमा ातानि◌
चौषधानि◌ ; य ा दपि◌ िकि ापद◌ः प रसङ् ाय तीकाराथमुपकरण◌ं िव ात◌् , यच्च
ितभोगाथ◌ं , त दु पक येत◌् || ७ ||
Description of an Ayurvedic hospital

In the rogigrehe (hospital) the assistants should be of good moral
character, clean, dedicated, devotional, professional and eager to serve.
They are experts in all of the work, such as cooking rice, dhal, and
soups; giving baths to the patients; giving massages and soothing the
patients; and those who are strong enough should be able to turn the
patients over in bed or help them to their feet. Such assistants should
be employees of the hospital. There should be people who are experts
at singing, chanting mantras, performing instrumental music, giving
speeches, reciting verses and telling stories, as well as tellers of
historical and ancient folk traditions, and companions who know the
patients’ desires, are popular, and are familiar with the requirements of
the space and time. One part of the hospital should be a farm where
birds and animals such as quail, partridge, rabbit, antelope, Godwit
deer and wild sheep are raised. There must also be a milk-bearing cow
of good temperament who is not ill and has a living calf. The animals
should have everything necessary, such as food, shelter and water. The
basic equipment should include a jalpatri (metal vessel), achamaniya
(spoon), udakoshtha (bathtub), manika and ghata (big clay vessel for
wattr), pithar (small vessel like a vase), ghada (small clay vessel for
water), paryog (wok), kumbhi (carafe), kumbha (vessel for transporting
water), kund (tank), sharav (bowl), darvi (wooden spoon), kat (a pad for
massages), udanchan (a lid), paripachan (a griddle), manthan (whisk),
chamda (a piece of leather), chel (textile material), sutra (laces), ruj
(cotton), and un (wool). There should also be a stone slab (for grinding
herbs finely, roughly or medium) as well as well-washed pestles, blade
equipment (a spade, scissors, etc.), a pipe for smoke inhalation, a hose
for enemas and showers, a broom, scales, and measuring cups. There
should also be ingredients such as ghee, oil, fat, bone marrow, madhu
(honey), fanita (molasses), salt, fuel, water, arishty (herbal wine),
vinegar of various kinds, yogurt, whey, buttermilk and udshivt (diluted
buttermilk), shaly (rice), sastika (rice for porridge), green mung beans,
black urid dal, barley, sesame seeds, buckwheat, berries, grapes,
gambhari (large raisins), haritaki, amla, bibhitaki, emetics, purgatives,
astringents, appetite promoters, digestion-boosters, etc. It is also
necessary to have equipment for abhyang and svedan. In addition to the
above-mentioned items, equipment necessary for any eventual
complications and improving the patient’s comfort should be provided
for.
ं ं ो ं े े ं े ं े े ी ो
तत ◌ं पु ष◌ं यथो ा ा◌ं ेह ेदा ा◌ं यथाहमुपपादयेत◌् , त◌ं चेद र◌े मानस◌ः शारीर◌ो
व◌ा ािध◌ः कि ी तर◌ः सहसाऽ ाग े मेव तावद ोपावतियतु◌ं यतेत , तत मुपावत्य
ताव मेवैन◌ं काल◌ं तथािवधेनैव कमणोपाचरे त◌् || ८ ||
Necessity of stopping a procedure

If, during the course of a snehan (lubrication) or svedan (heating)
procedure the invalid is afflicted with a sudden mental or physical
disorder, the procedure should be postponed until the problem is
resolved. Only after it is resolved should the procedure continue.
Measure the time it took to treat the problem and double it. Only after
the passage of that much time will it be possible to continue the
procedure.
What this means is that when during panchkarma procedures a problem
arises, the panchkarma must stop and the problem must be treated. For
example, if a person has a fever, we eliminate it with the aid of herbs, and
only then can the snehan and svedan procedures proceed. If, however, the
fever recurs, the procedure must be interrupted again. A second example:
A person with high blood pressure is afraid to lie down in the svedan box.
We may reduce his blood pressure with the aid of pranayama and herbs, but
immediately at the beginning of the procedure the patient may feel that his
blood pressure is rising again. This state of affairs must be resolved, and
only once it is resolved can we continue. In such a case this is a mental
problem caused by the patient’s fear. The time it takes to treat the problem
must be measured and then doubled; only after the passage of that amount
of time is it possible to continue with the procedures. This rules out the
possibility of the problem recurring.
ं ं े े ो ि ी ोि ं ी ं
तत ◌ं पु ष◌ं ेह ेदोपप मनुपहतमनसमिभसमी ्य सुखोिषत◌ं सु जीणभ ◌ं
िशरः ातमनुिल गा ◌ं णमनुपहतव संवीत◌ं दे वताि ि जगु वृ वै ानिचतव िम ◌े
न ितिथकरणमु त◌े कारिय ◌ा ा णान◌् वाचन◌ं यु ािभराशीिभरिभम ता◌ं
मधुमधुकसै वफािणतोपिहता◌ं मदनफलकषायमा ा◌ं पाययेत◌् || ९ ||
Preparing the invalid for the procedure

Once the Ayurvedic practitioner sees that the invalid has been treated
with lubrication and heating, that he is cheerful, has slept well, has
properly digested his food, has washed his head, has anointed his body,
has put on clean clothing, has been decorated with a flower mala, has
paid his respects to the gods, the fire, the Brahman, the teacher, the
elders and the practitioner, then the practitioner should, at the
appropriate moment according to astrology (nakshatra, karana and
muhurta) should ask a Brahman (sage) to recite the svasti vachana
mantras and to bestow upon the patient their recitiation for the blessing
of the medicine, a dose of a decoction of madanfal into which has been
added honey, madhuka, rock salt and fanita (molasses). This should
then be given to the invalid.
The mention of a mala (a wreath of fresh flowers) is related to creating a
pleasant environment for the patient. Everything is prepared so the patient
will have a pleasant experience. There is a need for the patient to be
satisfied and to gleefully look forward to being cured, to be psychologically
bolstered for undergoing treatment, e.g., prior to a vaman procedure the
patient should look forward to being purged. He should demonstrate his
gratitude to the authorities, the gods, the sages, the Ayurvedic practitioners,
they should sing mantras and perform rituals. In India, respect is show to
the elders and to respected persons by kneeling at the feet of that person.
According to astrological constellations, the practitioner will demonstrate to

the patient that his malady is already at an end because, according to the
astrological calendar (panchang), the time for his treatment is beginning
and it will be effective. Nakshatra are the stars, karan is the time element of
causation, karmic muhurta is the most appropriate time.
Svasti vachana mantras are mantras for health and happiness used when
giving medicine to a patient. The mantras appeal to the gods of water, fire,
etc. The god to which the procedure is dedicated is the god to which the
mantras are devoted. These are recited or sung by Brahmans, those who
have known Brahma, the creator of the universe.
ं ं ो ि ि ेि ि
मदनफलकषायमा ा माण◌ं त◌ु खल◌ु सवसंशोधनमा ा माणानि◌ च ितपु षमपेि त ानि◌
भव ि◌ ; याव ि◌ यस्य संशोधन◌ं पीत◌ं वैका रकदोषहरणायोपप त◌े न चाितयोगायोगाय , तावदस्य
मा ा माण◌ं वेिदत ◌ं भवति◌ || १० ||
Correct dosage of vaman medicine

The amount of the dosage of this decoction of madanfal and any other
medicines for purgation must always be determined for the individual
person for whom the medicine is intended. The amount should
eliminate increased doshas while simultaneously not producing any
symptoms of insufficient or excessive use of the medicine. Such a
dosage should be used for the particular person.
Madanfal is an herb (dried fruit) used to eliminate doshas. Its dosage must
be precisely determined for the specific patient. The dosage must be neither
insufficient nor excessive. The practitioner will determine, depending on
the constitution of the patient, whether to add more auxiliary ingredients to
aid the patient with relaxing or improving the patient’s ability to swallow
the medicine.
ी ं े ं े ी े े
पीतव ◌ं त◌ु ख ेन◌ं मु तमनुका े त , तस्य यद◌ा जानीयात◌् ेद ादु भावेण
दोष◌ं िवलयनमाप मान◌ं , लोमहषण च थाने ◌ः चिलत◌ं , कुि समा ापनेन च
कुि मनुगत◌ं , ासा वणा ामपि◌ चो मुखीभूतम◌् , अथा ◌ै जानुसममस ाध◌ं
सु यु ा रणो र दोपधान◌ं सोपा यमासनमुपवे टु◌ं
य े त◌् , ित हां ोपचारयेत◌् , लालाट ित ह◌े पा प हण◌े नािभ पीडन◌े पृ ो दन◌े
चानप पणीया◌ः सु दोऽनुमता◌ः यतेरन◌् || ११ ||
Preparation for vaman

The invalid consumes the herb and waits for the appropriate moment.
This is a state in which he begins to sweat and the doshas adapt, when
the tension of the skin changes, the hair on the body rises, and there is a
feeling of looseness in the armpits and arms. Saliva accumulates in the
mouth. Then the invalid sits down on a bed that is knee-high and
covered with a sufficiently large cloth. There should be a bowl there for
him to vomit into. We hold the invalid’s head and hips, push on his
bellybutton, and massage his back. This should be done by someone
who is close to the invalid, before whom he will not be ashamed.
Vomiting is a natural, physiological reaction to the intake of inappropriate
food or drink and to overfeeding. According to the principles of yoga, the
stomach should only ever be half-full. If it is more than half-full, a feeling
of heaviness arises, and the person can then stick his fingers down his throat
and vomit in order to feel balanced and light. Vomiting is appropriate for
kapha constitutions with minor problems or light fluctuations in their
health. There are cases where the procedure of vaman is very necessary,
but it is not much used today because such patients usually end up in non-
Ayurvedic hospitals. Cancer, psoriasis, kidney and liver problems of a
serious nature have been addressed and are to this day addressed by
Ayurveda through vaman. Such seriously ill persons do not have the
strength themselves to move the abdomen during vomiting and therefore
need the aid of persons close to them whom they trust.
ै ि ि ो ो ि े े ी ी ि ि
अथैनमनुिश ात◌् - िववृतो तालुक ◌ो नाितमहत◌ा ायामेन वेगानुदीणानुदीरयन◌् िकि दवनम्य
ीवामू शरीरमुपवेगम वृ ान◌् वतयन◌् सुप रिल खतनखा ामङ् गुिल ामु लकुमुदसौग कनालैव◌ा
क मिभ ृशन◌् सुख◌ं वतय ेति◌ , स तथािवध◌ं कुयात◌् ; ततोऽस्य वेगान◌्
ित हगतानवे ेताविहत◌ः , वेगिवशेषदशना ि◌ कुशल◌ो
योगायोगाितयोगिवशेषानुपलभेत , वेगिवशेषदश◌ी पुन◌ः कृ ◌ं यथाहमवबु ेत
ल णेन ; त ा े गानवे ेताविहत◌ः || १२ ||
Performance of vaman
Now the Ayurvedic practitioner should instruct the invalid: “Keep
your lips, upper palate and throat open, induce vomiting, and keep
your neck and upper body angled downward. You can induce vomiting
by sticking two fingers down your throat. The fingernails should be cut
short before you do this. You can also use the stalk of a lily or
saugandhika (a kind of lotus).”
After that the practitioner should carefully follow the waves of
vomiting and what is vomited into the bowl. By observing this, the
practitioner can discern the signs of correct administration of the
medicine, insufficient dosage or excessive dosage. After the practitioner
has observed the symptoms of these phases of vomiting, he can decide
on any necessary measures to take on that basis. This is why the
practitioner should carefully follow the process of vomiting.
This sutra describes the course of vaman (the procedure of vomiting). These
are instructions for how the patient should be prepared, how long after
ingesting the herbs a feeling of vomiting will arise, and what the procedure
should be in that case. Weak patients who are not stable on their feet
frequently need support when vomiting. The practitioner should follow the
course of the vomiting procedure. At first, most people vomit up mucus and
the herbal mixture that was ingested. The second wave of vomiting is more
of the same. The subsequent wave begins to show bile with the herbs, and
in the final phase the person vomits just pure bile. After vomiting pure bile,
the procedure usually stabilizes and the patient does not vomit anymore.
After this phase, the patient should lie down and rest. It is important for the
practitioner to personally monitor the course of these purgative procedures
if the patient himself is unable to describe what the contents of the vomit
were. It is important that the patient vomit into a bowl where the course of
the vomiting can be monitored.
The madanfal herb relaxes the sphincter on the stomach and attracts bile
from the gall bladder into the stomach. The bile is secreted by the gall
bladder constricting. During vomiting the entire abdomen contracts, all of
the internal organs are involved, the face gets red, and the person tears up.
During vaman the entire organism is intensively involved.
ो ो ि ो ि े ि ि ि ि े ौ
त ामू योगयोगाितयोगिवशेष ानानि◌ भव ि◌ ; त थ◌ा - अ वृि ◌ः कुति त◌् केवलस्य वाऽ ौषधस्य
िव ंश◌ो िवब ◌ो वेगानामयोगल णानि◌ भव ि◌ ; काल◌े वृि रनितमहत◌ी थ◌ा यथा म◌ं
दोषहरण◌ं य◌ं चाव थानिमति◌ योगल णानि◌ भव ि◌ , योगेन त◌ु दोष माणिवशेषेण
ती णमृदुम िवभाग◌ो ेय◌ः ; योगािध ेन त◌ु फेिनलर च कोपगमनिम ितयोगल णानि◌ भव ि◌ |
त ाितयोगायोगिनिम ािनमानुप वान◌् िव ात◌् - आ ान◌ं प रकितक◌ा प र ाव◌ो दयोपसरणम ह◌ो
जीवादान◌ं िव ंश◌ः ◌ः म े ुप वा◌ः || १३ ||
Indices and symptoms of vaman

These are the indices and symptoms of administering medicine in ways
that are insufficient, correct, or excessive:
1/ The indices of insufficient administration of medicine: The absence
of vomiting; only occasional vomiting; only vomiting up the medicine
and nothing else; or vomiting during which the spasms are
unsuccessful;
2/ The indices of correct administration of medicine: Timely vomiting
without difficulty; reduction of the doshas in the correct order; a
natural end to the vomiting;
3/ The indices of excessively administered medicine: Foam, blood, or a
rainbow sheen to the vomited material.
There are three kinds of vomiting: Intensive, mild, and medium,
according to the qualities of the doshas.
If the medicines are administered in a dosage that is too high or
otherwise incorrect, the following complications may develop:
Abdominal distension, biting pain, secretions, accelerated heart rate,
body aches pure blood in the vomit, no herbs in the vomit because they
are being processed by the digestive tract, stiffness and fatigue.
Here the kinds of vomiting are distinguished according to the number of
times one vomits – four is the minimum, six is a medium number, and eight
is considered the upper limit. More than eight times is considered excessive
vomiting. To vomit only twice or three times means the procedure has been
performed imperfectly. The imbalance of the tridosha is manifested by
blood in the vomitus or by a larger amount of either saliva, water, or bile in
the vomitus. When the ingested herbs do not appear in the vomitus, that
shows the herbs intended for regurgitation have instead begun to be
digested, and the patient should expect diarrhea, potentially. It is also
possible that the herbs will be absorbed and their nutrients distributed to the
body. The practitioner must always know what has caused the reaction and
how to address it. The correct order for reducing the doshas is to vomit up
first mucus, then water, then saliva, then bile. It is important for the patient
to answer the practitioner’s questions, to trust the practitioner, and not to
hold any information back. Permanent use of medicines can, for example,
absolutely change the patient’s diagnosis, and any information that is not
revealed during the intake examination could turn the treatment against the
patient.
ो े े ं ि ि ी ि ि ं
योगेन त◌ु ख ेन◌ं छिदतव मिभसमी ्य सु ािलतपािणपादा ◌ं
मु तमा ास्य , ैिहकवैरेचिनकोपशमनीयाना◌ं धूमानाम तम◌ं साम त◌ः
पायिय ◌ा , पुनरे वोदकमुप शयेत◌् || १४ ||
What follows vaman

After the invalid’s medicine has been correctly administered, i.e., after
the invalid has vomited well, he should thoroughly wash his hands, feet
and face and then, once he is certain he will not vomit again, he should
use one of the three types of smoke inhalation (i.e., lubricating,
purgative or calming) depending on his strength. After that the invalid
should bathe.
ो ं ै ं ि े ं े ि
उप ृ ोदक◌ं चैन◌ं िनवातमागारमनु वेश्य संवेश्य चानुिश ात◌् -
उ ैभा म ाशनमित थानमितचङ् मण◌ं ोधशोकिहमातपाव ायाित वातान◌् यानयान◌ं
ा धमम पन◌ं िनशि◌ िदव◌ा ◌ं
िव ाजीणासा ाकाल िमताितहीनगु िवषमभोजनवेगस ारणोदीरणिमति◌ भावानेता नसाऽ सेवमान◌ः
सवमह◌ो गमय ेति◌ | स तथ◌ा कुयात◌् || १५ ||
Other recommendations after vaman

After that, the invalid should be placed in a closed room and asked to
lie down. The practitioner should then instruct the invalid as follows:
“You should not do any of the following activities for an entire day, not
even in your mind – speaking loudly, sitting up too much, standing or
walking, being angry or sad, exposing yourself to snow, direct sunlight,
or dew, traveling in vehicles, having sexual intercourse, staying up long
into the night, sleeping during the day, being unfriendly to someone,
experiencing digestive difficulties, ingesting food that is unhealthy,
inappropriate, poor quality, low in nutrition, heavy or served
irregularly; you should also not suppress any natural urges.” The
invalid should follow these instructions.
These are the principles of the resting phase of any procedure performed as
part of Ayurvedic treatment. All diseases are directly or indirectly linked
with psychosomatics, which is why it is necessary to influence the
psychological state of the patient. Today people are constantly in contact
with electronic communications devices that perpetually influence their
perception. For example, if a person is in debt and at risk of collections,
then he will have high blood pressure and arrhythmia, so he will go to a
clinic for a cure – but if he brings a tablet with him and is constantly
expecting an e-mail from the collections agent, he cannot be cured, because
in his mind he is constantly addressing his situation, he is ready to take calls
on his mobile phone or follow his e-mails and he doesn’t want to disconnect
from his devices even during the time for treatment. On the contrary,
through this behavior he is feeding his problem. We should not perceive
these devices as a part of life that we cannot let go of for a few days while
undergoing treatment.
ै ं े े ि ो ि ं ं ोि ि ं ं
अथैन◌ं साया ◌े पर◌े वाऽ ि◌ सुखोदकप रिष ◌ं पुराणाना◌ं लोिहतशािलत ु लाना◌ं व ा◌ं
म पूवा◌ं सुखो ा◌ं यवागू◌ं पाययेदि बलमिभसमी ्य , एव◌ं ि तीय◌े तृतीय◌े चा काल◌े , चतुथ◌े
काल◌े तथािवधानामेव शािलत ु लानामु ा◌ं िवलेपीमु ोदकि तीयाम ेहलवणाम ेहलवणा◌ं
व◌ा भोजयेत◌् , एव◌ं प म◌े ष ◌े चा काल◌े , स म◌े काल◌े तथािवधानामेव शालीना◌ं ि सृत◌ं
सु मोदनमु ोदकानुपान◌ं तनुन◌ा तनु ेहलवणोपप ेन मु यूषेण भोजयेत◌् , एवम म◌े नवम◌े
चा काल◌े , दशम◌े कल◌े लावकिप लादीनाम तमस्य मां सरसेनौदकलाविणकेन नाितसारवत◌ा
भोजयेदु ोदकानुपानम◌् ; एवमेकादश◌े ादश◌े चा काल◌े ; अत ऊ म गुणान◌् मेणोपभु ान◌ः
स रा ेण कृितभोजनमाग े त◌् || १६ ||
Diet regime after vaman

The same evening or the next morning, the invalid should bathe in
tepid water and then, depending on his appetite, should eat a tepid,
well-cooked, delicious porridge of red rice. He should eat the same
thing for his second and third meals after the procedure. When the
time comes for the fourth meal, he should eat that same porridge with a
small amount of some oily substance and salt, if he likes, and he should
also drink warm water. He should eat the same thing for the fifth and
sixth meals. For the seventh meal he should eat well-cooked red rice
with a thin soup of green mung beans, all of it mixed with a bit of an
oily substance and salt; he should not drink the warm water until he
has eaten all of the food. That is also what he should eat for the eighth
and ninth meal. When it is time for the 10th meal, the invalid should eat
boiled rice with a light, thin meat soup made from birds like quail,
partridge, etc. with salt. Again, he should drink warm water after
eating all of the food. That should also be the way he eats his 11th and
12th meals. After the invalid has grown accustomed to absorbing
nutrients from his food, he should gradually return to a regular diet
over the course of seven days.
This describes the food recommended in a tropical climate 5 000 years ago.
After procedures, one should gradually move from eating easily-digestible
food to heavier, more nutritious ingredients. The practitioner, according to
the specific case, will recommend the patient eat between one and four
meals a day. For each persons it will take a different length of time to
become accustomed to normal food again, and for patients with chronic
illness, the return to a regular diet may take 30 days.
Question: Buckwheat is said to be easily digestible, but it frequently

causes bloating, why?
Answer: The vat in seeds and legumes is eliminated by soaking them in
advance and then roasting them in ghee or some other fat. Then they are
boiled, the vat has been eliminated, and the digestibility is easier, they won’t
cause bloating. Of course, the bloating is a problem of the specific physical
system of the eater, i.e., it is not just the food that is a cause of bloating, but
the state of the eater’s organism.
ै ं े े े ि ी ोि ं ी ं
अथैन◌ं पुनरे व ेह ेदा ामुपपा ानुपहतमनसमिभसमी ्य सुखोिषत◌ं सु जीणभ ◌ं
कृतहोमबिलम लजप ायि िम ◌े ितिथन करणमु त◌े ा णान◌् ि◌ वाचिय ◌ा
ि वृ म मा ◌ं यथाहालोडन ितिवनीत◌ं पाययेत◌् समी ्य
दोषभेषजदे शकालबलशरीराहारसा स कृितवयसामव था राणि◌ िवकारां श्च , स क◌् िव र ◌ं
चैन◌ं वमनो ेन धूमवजन िविधनोपपादयेदाबलवण कृितलाभात◌् , बलवण पप ◌ं
चैनमनुपहतमनसमिभसमी ्य सुखोिषत◌ं सु जीणभ ◌ं िशरः ातमनुिल गा ◌ं
णमनुपहतव संवीतमनु पाल ारालङ् कृत◌ं सु दा◌ं दशिय ◌ा ातीना◌ं दशयेत◌् , अथैन◌ं
कामे वसृजेत◌् || १७ ||
Preparation for virechan

Prior to administering laxatives, the invalid should be lubricated
(snehan) and heated (svedan). On a day with favourable tithi and
nakshatra karana muhurta the invalid should be cheerful and sitting
comfortably, after having digested his food well, having performed a
sacrifice and undertaken auspicious breathing rituals, and after the
recitation of the svastivachana (mantras for good comfort) from the
Brahmans. He should then be called upon to ingest a paste of trivrt (a
purgative medicine) and a dosage of aksha (10 g) administered with an
appropriate conveyor. When administering medicine, the Ayurvedic
practitioner should constantly keep in mind the nature of the malady,
the medicine, the place and time, the strength of the invalid, his body,
diet, other medical problems, his mind, his physical constitution. Once
the invalid is well-cleansed, he should follow the same regime as he
would after vomiting, but he should not perform dhumapan, and he
should persist until he regains strength, skin tone and a normal state of
health. After he has once again been gifted with strength, a good
complexion and is cheerful and satisfied, and after he has eaten food
again and digested it well, he should wash his head, oil his body, and
put on a flower mala, clean clothes and appropriate decorations. Then
he should meet with his friends and relatives and be allowed to perform
his usual responsibilities.
This sutra concerns the ritual preparation of patients for virechan according
to the cultural customs in India 5 000 years ago. This ritual should be
adapted to local cultural customs. The flower wreath around the neck in
India inspires a feeling of joy and happiness. Again, one must find the
appropriate time for virechan and the patient must understand that the
procedure takes time. If the patient is not prepared to spend time on it, it is
better not to undergo the procedure. Not only is trivrt used as the main herb
for virechan, the dosage listed here (10 grams) can cause excessive
dehydration. The specific dosage and kind of herbs must always be
determined by the practitioner. The close of the procedure includes a
pleasant meeting with friends and family so the results of the treatment can
be ensured and the regeneration can continue. Between vaman and virechan
there should be two weeks of rest so the organism can stabilize.
ि े ि ि ो ि ं ं
भव ि◌ चात्र - अनेन िविधन◌ा राज◌ा राजमा ोऽथव◌ा पुन◌ः | यस्य व◌ा िवपुल◌ं ◌ं स
संशोधनमहति◌ || १८ ||
Who should undergo virechan

Kings, eminent persons and the wealthy can be treated with the aid of
virechan (laxatives).
In the past, only persons with enough wealth were able to undergo
procedural treatment. At the time when the Charaka Samhita was written,
panchkarma was a very expensive affair, so this treatment was not
accessible to impoverished levels of society.
|| Volume 1, Chapter 15., Sutra 19-21 ||
ं ं ि ो ि े ि
दर ापद◌ं ाप्य ा काल◌ं िवशोधनम◌् | िपबेत◌् काममस ृत्य स ारानपि◌ दु लभान◌् || १९ ||
न हि◌ सवमनु ाणा◌ं स ि◌ सव◌े प र दा◌ः | न च रोग◌ा न बाध ◌े द र ानपि◌ दा णा◌ः || २० ||
य ◌ं मनु ेण कतुमौषधमापदि◌ | त त◌् से ◌ं यथाश ि◌ वसना शनानि◌ च || २१ ||
Virechan for the impoverished

Impoverished patients can heal themselves with the aid of virechan–
laxatives without costly procedures. Not everyone has the necessary
means and serious diseases do not ignore the poor. That is why, in such
a case, the invalid should receive affordable treatment, clothing and
food after consulting with an Ayurvedic practitioner.
Those who were unable to complete the entire procedure of panchkarma
because of lack of means used to receive a different treatment method from
the Ayurvedic practitioner, one in which the patient more actively
collaborates on his own treatment. This includes ayuryoga, exercises,
affordable ingredients and, for example, shankprakshalan instead of
virechan, all of this after consulting with a practitioner.
ं ो ं ी ं ो े ि
मलापह◌ं रोगहर◌ं बलवण सादनम◌् | पी ◌ा संशोधन स गायुष◌ा यु त◌े िचरम◌् || २२ ||
Positive effects of virechan

Virechan (laxative treatment) eliminates ama, alleviates illness,
increases strength and improves the complexion. If it is undertaken
correctly, it bestows long life upon us.
ो
ई राणा◌ं वसुमता◌ं वमन◌ं सिवरे चनम◌् | स ार◌ा य◌े यदथ◌ं च समानीय योजयेत◌् || २३ ||
यथ◌ा यो ◌ा मा ◌ा य◌ा यदयोगस्य ल णम◌् | योगाितयोगयोयच्च दोष◌ा य◌े चा ुप वा◌ः || २४ ||
यदसे ◌ं िवशु े न यश्च संसजन म◌ः | तत◌् सव◌ं क ना ाय◌े ाजहार पुनवसु◌ः || २५ ||
Summary of procedures
Now the summarizing sutras: The performance of vaman (vomiting)
and virechan (laxatives) for kings, wealthy persons, the necessary
equipment and dosages. The signs of adequate, less than adequate and
excessive dosages were summarized, as were complications, banned
activities for virechan and vaman and the dietary regime – all of this
was spoken by Punarvas in the chapter on organizing equipment, etc.
Thus ends the fifteenth chapter, on organizing equipment, etc., in the
Sutrasthana in the version compiled by Agnivesha and edited by
Charaka.
ि ि ी ो
१६. िचिक ा ाभृतीयोऽ ायः 16.
cikitsāprābhr̥tīyō'dhyāyaḥ
ि ि ी ं
अथाति िक ा ाभृतीयम ायं ा ा ामः||१||
Now I will explain the chapter on Ayurvedic practitioners who have

everything necessary for treatment, as conveyed by Master Atreya.
ि ि ो ी ंि े ि ं ो े
िचिक ा ाभृतो धीमान् शा वान् कमत रः | नरं िवरे चयित यं स योगात् सुखम ुते||३||
यं वै मानी बुधो िवरे चयित मानवम् | सोऽितयोगादयोगा मानवो दु ःखम ुते||४||
Results depend on the quality of the Ayurvedic practitioner

If the Ayurvedic practitioner has all of the equipment for treatment
and is wise, erudite and active, and if he gives the patient an emetic or
purgative, then the patient will experience happiness during the
procedure because it has been correctly performed. On the other hand,
if the patient is given an emetic or purgative by an insufficiently
educated practitioner, the patient will be subjected to suffering as a
result of complications caused by an excessive, incorrect performance
of the procedure.
All of these procedures constitute a big interference with the organism, and
that is why they can only be performed by an experienced practitioner. The
student of Ayurveda, in order to acquire certainty, should perform his
practice under the constant supervision of his teacher and should persist
until he receives his teacher’s blessing to practice Ayurveda independently.
ौ ं ं ि ी ि े े
दौब ं लाघवं ािन ाधीनामणुता िचः | णशु ः ु ृ ा काले वेग वतनम् ||५||
बु ी यमनःशु मा त ानुलोमता | स र िल ािन काया े ानुवतनम् ||६||
ीवनं दयाशु ेशः े िप योः | आ ानम िच िदरदौब मलाघवम् ||७||
ज ो सदनं त ा ैिम ं पीनसागमः | ल णा िव र ानां मा त च िन हः ||८||
िवट् िप कफवातानामागतानां यथा मम् | परं वित य ं मेदोमां सोदकोपमम् ||९||
िनः े िप मुदकं शोिणतं कृ मेव वा | तृ तो मा तात सोऽितयोगः मु तः ||१०||
Correct and incorrect performance

The manifestations of the correct performance of vaman and virechan
are: a blissful fatigue and slackness; a feeling of lightness; an easing of
difficulties; a feeling of happiness and joy; cleansing of the heart and
skin; a feeling of hunger and thirst; regular performance of natural
needs; a brightening of the mind; alignment of the bodily fire.
The manifestations of incorrect performance are: spitting (excessive
salivation); a heart that is not cleansed; imbalance of kapha and pitta
(discovery of bile, phlegm or blood in the stool or vomit); infection of
the middle ear; loss of appetite; vomiting; weakness; a sense of
heaviness; weakness in the legs and thighs; drowsiness; feeling cold;
rhinitis due to cold in the head; blockage of gases in the colon.
Symptoms of excessive use of the treatment are: pure blood with mucus
appearing in the bodily waste; possible appearance of fluid without
kapha or pitta, or of black blood, after the elimination of feces, or of
bile, or of phlegm; flatulence; thirst; difficulties due to increased vata
and loss of consciousness.
“Cleansing of the heart” here means relief - as we say, “my heart is a little
lighter now". This is not just an emotional matter, but it has been proven
through Ayurvedic research at the Sedmihorky Spa that heart problems
(arrhythmia and an accelerated pulse) are eliminated after the first
performance of vaman.
The excessive use of cleansing procedures manifests itself when pure blood
mixed with mucous appears in bodily waste. “Appearance of fluid without
kapha or pitta” means that “pure water” is either excreted from the anus or
vomited up.
े ि ेि े े ि ो ि ो े
वमनेऽितकृते िल ा ेता ेव भव िह | ऊ गा वातरोगा वा ह ािधको भवेत् ||११||
िचिक ा ाभृतं त ादु पेया रणं नरः | यु ाद् य एनम मायुषा च सुखेन च||१२||
Excessive vaman
We observe these symptoms when an excessive amount of emetic has
been administered. What can also arise are further deteriorations in
disorders of flatulence, such as the flatus heading up into the body
instead of leaving it, and stammering or stuttering (disorders of udan
vayu). That is why the patient should seek the protection of a good
Ayurvedic practitioner, thanks to which he will acquire a long life and
happiness.
ि ो ि ौ ं ौ ं ि ो ं ो ि े
अिवपाकोऽ िचः थौ ं पा ु ता गौरवं मः | िपडकाकोठक ू नां स वोऽरितरे व च ||१३||
आल मदौब ं दौग मवसादकः | े िप समु ेशो िन ानाशोऽितिन ता ||१४||
त ा ै मबु मश दशनम् | बलवण णाश तृ तो बृंहणैरिप ||१५||
ब दोष िल ािन त ै संशोधनं िहतम् | ऊ चैवानुलोमं च यथादोषं यथाबलम्||१६||
Indications for vaman and virechan

The symptoms of increased doshas are: indigestion; loss of appetite;
obesity; pallor; heaviness; fatigue; pimples; hives; itching; a feeling of
tightness; lethargy; weakness; debility; bad body odor; depression;
disruption of kapha and pitta; insomnia; excessive sleeping; slackness;
impotence; problems with thinking (unhappiness, reluctance to do
things, a restless mind); bad dreams; loss of strength and of glow even
after ingesting nutrients. For such a patient, cleansing in either an
upward or downward direction (by administering an emetic or
purgative) is prescribed as beneficial, taking the doshas and strength of
the patient into consideration.
ंि ो ि ि े ो ि े
एवं िवशु को कायाि रिभवधते | ाधय ोपशा कृित ानुवतते ||१७||
इ यािण मनोबु वण ा सीदित | बलं पुि रप ं च वृषता चा जायते ||१८||
जरां कृ े ण लभते िचरं जीव नामयः | त ात् संशोधनं काले यु यु ं िपबे रः||१९||
Benefits of vaman and virechan

For a person whose belly has been emptied the bodily fire will be
supported, illnesses will be ameliorated, and all of the doshas will be
balanced.
The complexion, sensory organs, mind and thoughts all brighten.
The strength, ability to extract nourishment from food, fertility and
potency are all renewed. The aging process is not as apparent and
people live longer without disease. This is why purgative treatment
should be performed at the correct time and in an appropriate
manner.
ो ि ि ै ि ं ो ै े ं
दोषाः कदािचत् कु िजता ल नपाचनैः | िजताः संशोधनैय तु न तेषां पुन वः ||२०||
दोषाणां च ु माणां च मूलेऽनुपहते सित | रोगाणां सवानां च गतानामागित ुवा||२१||
The permanent effect of vaman and virechan

After a person undergoes langan (fasting) or pachan (targeted
improvement of the digestion) the doshas may sometimes increase
again, but they will never increase after vaman and virechan treatment.
The doshas are exactly like a tree: If the roots of a disease are not
removed, it is certain to recur, just like new shoots grow from a tree
stump.
Even after treatment by fasting (langhan) or improving the digestion
(pachan), increased doshas can recur. If the body is purged through vaman
and virechan, however, the doshas are adjusted for good. By undergoing
panchkarma the problem is definitively eliminated.
Question: Are we to understand this to mean that one round of

panchkarma cures a person forever?
Answer: Yes, but this does not mean just a few days of cleansing. This
means the complete procedure of panchkarma together with the preparation
for it, a change of psyche, diet and lifestyle. Such a process can take several
months. To be correct, panchkarma should not be performed until the
person is prepared for treatment. Only then are the permanent results of the
treatment guaranteed. The comparison with a tree here is beautiful – in the
autumn, a tree loses its leaves and a time of calm ensues, and then, at the
appropriate moment under the appropriate conditions (in spring), new
shoots appear. To get rid of a tree it is necessary to dig up its roots, and
eliminating disease must also be done from the ground up, including
addressing all the root causes.
े ि े ै े ं ं ी ो ंि ै
भेषज िपते प माहारै रे व बृंहणम् | घृतमां सरस ीर यूषोपसंिहतैः||२२||
अ ो ादनैः ानैिन है ः सानुवासनैः | तथा स लभते शम यु ते चायुषा िचरम् ||२३||
Renewal of strength after vaman and virechan

The body of a person who has undergone treatment by purgation
should be fed a nutritious diet including ghee, appropriately spiced
vegetable and meat soups, and milk. Bathing, abhyang and lubricating
or fat free enemas are also appropriate. This is how such a person
acquires health and a long life.
After a purgative treatment, the person is slightly weakened. Through all of
the steps described above, his strength, energy, good mood and nutrition for
all the tissues are restored. There is also a need to maintain the state of the
body’s health through pranayama, meditation, exercise, massage, etc.
ि ो ं ि ं े ै ं ै ि
अितयोगानुब ानां सिपःपानं श ते | तैलं मधुरकैः िस मथवाऽ नुवासनम् ||२४||
य योग ं ि ं पुनः संशोधये रम् | मा ाकालबलापे ी रन् पूवमनु मम् ||२५||
ेहने ेदने शु ौ रोगाः संसजने च ये | जाय ेऽमागिविहते तेषां िस षु साधनम्||२६||
Dealing with complications from procedures

A patient who has received too much of an emetic or purgative
procedure is recommended to use medicated ghee and oil or a
lubricating enema. When the procedure has been administered
inappropriately, it is recommended that the patient be lubricated and
that the purgative be repeated taking into consideration the doshas, the
digestive fire and the patient’s strength, as well as the patient’s
previous lifestyle. Dealing with disorders that arise at the time of the
inappropriate administration of basti (lubrication); of a heating
procedure; of cleansing in the upward or downward direction; or
during the dietary regime are described in the section on cooking
(siddhisthana).
Medicated ghee is a therapeutic ghee, which means it has been prepared
precisely according to a recipe drawn up by the Ayurvedic practitioner for a
specific patient. The ghee is prepared with a decoction of herbs designated
by the practitioner.
े े ै ि े े े ं ो
जाय े हे तुवैष ाि षमा दे हधातवः | हे तुसा ात् समा ेषां भावोपरमः सदा||२७||
Natural revival of balance

The bodily tissues lose equilibrium as a result of hetus (causes)
supporting disease, and are balanced as a result of hetus supporting
health. It is natural for increased doshas to balance themselves for
tissues to heal.
A hetu – a reason, a cause – can either support disease, or health and
balanced doshas. The body has self-healing capabilities, and it is always
natural for tissues to heal. In a case of illness, the causes (hetus) of health
are being blocked and the body is being prevented from using its curative
capability. Some of the hetus that prevent health are, e.g, following
“fashionable” trends in diet and lifestyle irrespective of one’s own
constitution and the actual state of one’s organism. People maintain their
increased doshas through their lifestyle. Excessive employment of the mind
is another reason the body does not get its own space and time for self-
healing and regeneration.
ि े ं ि ो े ेि ि े े ं े ो
वृि हे तुभावानां न िनरोधेऽ कारणम् | केिच ािप म े हे तुं हे तोरवतनम् ||२८||
The cause of origination versus destruction

There is always a cause for the existence of something, but not for its
destruction, even though some consider destruction to result from the
insufficient effect of the causes of creation.
ि े ो ो े ि ि ि
एवमु ाथमाचायमि वेशोऽ भाषत | भावोपरमे कम िचिक ा ाभृत िकम् ||२९||
भेषजैिवषमान् धातून् कान् समीकु ते िभषक् | का वा िचिक ा भगवन्! िकमथ वा यु ते||३०||
The role of the Ayurvedic practitioner

After the lecturer agreed, Agnivesha asked: “If a natural end to a
disorder exists, then what is the Ayurvedic practitioner’s role? How,
through his treatment, can he lead imbalanced dhatus to balance?
What is the essence of treatment and its aim?”
ं ो ि ि
त वचनं ु ा ाजहार पुनवसुः | ूयताम या सो ! यु ा महिषिभः ||३१||
न नाशकारणाभावा ावानां नाशकारणम् | ायते िन ग ेव काल ा यकारणम्||३२||
About the cause of destruction

Punarvasu listened to his pupil’s question and said: “Oh Noble One!
Listen to what the wise have to say about this. There is never any cause
behind an instance of termination, there is never any cause behind a
being’s destruction – rather, this is just like time which, because of its
rapid course, runs forward eternally.”
Over the course of time, the present becomes the past without there being
any cause for its doing so. There is no cause behind the destruction of the
present.
Each body has its own healing capability. However, if a cause exists for the
origin or maintenance of a disease, then healing will not happen until that
cause is eliminated.
ी ोि े ि ो े ं ै ि
शी ग ा था भूत था भावो िवप ते | िनरोधे कारणं त ना नैवा थाि या||३३||
The root of destruction is in origination itself

A living being is already set for termination during its origination.
There is no cause behind any living being’s destruction or alteration.
This means the cause of life ending is life itself. The present is born from
the past just as the future is born from the present. That is also why death is
a natural consequence of life - it is present during birth itself.
The origins and destruction of diseases and health are related to each other
this same way. The discovery of a disease is just the manifestation of an
illness that had always existed in an unmanifested form. When the time
comes, the disease manifests itself, but that is not the moment when the
illness “begins” – on the contrary, the beginning of any malady is already
its end. Any disease ends either in death or in healing, but an end will
definitely come. Everything that begins has an end.
ि ि ि े ीे ि ि ि ं ं
यािभः ि यािभजाय े शरीरे धातवः समाः | सा िचिक ा िवकाराणां कम त षजां ृतम् ||३४||
कथं शरीरे धातूनां वैष ं न भवेिदित | समानां चानुब ः ािद थ ि यते ि या ||३५||
ागाि षमहे तूनां समानां चोपसेवनात् | िवषमा नानुब जाय े धातवः समाः ||३६||
समै ु हे तुिभय ा ातून् स नयेत् समान् | िचिक ा ाभृत ा ाता दे हसुखायुषाम् ||३७||
धम ाथ काम नृलोक ोभय च | दाता स ते वै ो दाना े हसुखायुषाम् ||३८||
The reason for and aim of treatment

Therapy (the treatment of disorders) involves various procedures for
restoring balance to the bodily tissues. This restoration is the role of the
Ayurvedic practitioner. Treatment is performed because there should
not be imbalance in the tissues and because balance in the tissues
should be supported. By eliminating the factors causing imbalance and
performing actions that lead to balance, tissues are created that are in
balance. A qualified Ayurvedic practitioner contributes to the balanced
creation of tissues by deploying the factors that lead to balance, and is
therefore considered a person who brings about health, happiness and
long life. As such he is also the bearer of virtue, prosperity, and
pleasure in both of the human worlds.
Rag and dvesh – these two little words are explained by every teacher in his
own way. Some call them Heaven and Hell, while some say Heaven and
Hell are here on Earth. In Indian philosophy there are two worlds, one
where the gods live (Heaven) and one where the demons live (Hell). Rag
and dvesh are these two worlds. One is full of joy, happiness and inner
fulfillment, a comprehension of the meaning of life, non-attachment, and
the ability to live with perspective. The other world is a way of life where
the person considers everything that happens to him to be his personal
misfortune, tries to solve every problem no matter how negligible,
constantly returns to the problem in his mind, and creates his own
unhappiness and troubles.
The work of an Ayurvedic practitioner brings people health, long life, and
joy. Through doing this he fulfills his own dharma, artha and karma,
thereby achieving the state of moksha – liberation, non-attachment - which
is the aim of all wise persons who do not desire rebirth or another spin of
the wheel of life and death.
ो
त ोकाः-
िचिक ा ाभृतगुणो दोषो य ेतरा यः | योगायोगाितयोगानां ल णं शु सं यम् ||३९||
ब दोष िल ािन संशोधनगुणा ये | िचिक ासू मा ं च िस ापि सं यम् ||४०||
या च यु ि िक ायां यं चाथ कु ते िभषक् | िचिक ा ाभृतेऽ ाये तत् सवमवद ुिनः||४१||
Summary
This is a summary of these sutras: the advantages of a qualified
Ayurvedic practitioner and the weaknesses of a poor one; symptoms of
appropriate, inappropriate and excessive purgation; symptoms of a
person with excessive doshas; advantages of treatment through
purgation; principles of such treatment and its success or failure; the
merits of treatment; the role of the Ayurvedic practitioner – all of this
was described by the sage in the chapter on Ayurvedic practitioners
well-equipped for treatment.
Thus ends the sixteenth chapter about Ayurvedic practitioners well-
equipped for treatment in the Sutrasthana in the version compiled by
Agnivesha and edited by Charaka. Here the fourth section on
preparations for treatment ends.
Herbs named in Charaka Samhita
P.-1, Ch.-1, V.-78

Jyotishmati, kakandaki, pitataila, viga, svarnalata, kshipra, kedhya,
matida, sarasvati, vrisha, staff tree / balloon vine,
Latin: Celastrus paniculata Willd. / Cardiospermum halicacabum
Linn. Celastraceae
Bimbi, bimba, raktaphala, tundi, tindikeri, bimbika, oshtopamaphala,
piluparni
Latin: Coccinia indica Wight & Arun / grandis / cordifolia
Cucurbitaceae
Shanapushpi, sanapuspi, sanapushpi, brihatpushpi, shanghatika,
mahashana, malyapushpi, vamani, katutiktaka, ghanta,
Latin: Ceratophyllum demersum Linn. Ceratophyllaceae
Ajagandha, tilaparni, tilaparni, kharpushpa, ugragandha,
brahmakarma, pashugandha, kabari, suvarchala, shabarigandha, tungi,
bastagandha, putavarvara
Latin: Gynandropsis gynandra Capparidaceae
Dravanti, kanana-eranda, parvata-yeranda,
Latin: Jatropha curcas Linn. Euphorbiaceae
Kshirini, dugadhika, dugdhika, nagarjuni, svaduparni, vikshirini,
Latin: Euphorbia hirta Linn. / pilulifera Euphorbiaceae
P.-1, Ch.-1, V.-79
Bimbi, bimba, raktaphala, tundi, tindikeri, bimbika, oshtopamaphala,

piluparni
Latin: Coccinia indica Wight & Arun / grandis / cordifolia
Cucurbitaceae
Shanapushpi, sanapushpi, brihatpushpi, shanghatika, mahashana,
malyapushpi, vamani, katutiktaka, ghanta,
Latin: Ceratophyllum demersum Linn. Ceratophyllaceae
Vaca, ugragandha, shadgrantha, golomi, shataparvika, kshudrapatra,
lomasha, bhadra, rakshoghni, haimavati
Latin: Acorus calamus Linn. Araceae
Durva, granthi, sveta, bhargavi, ananta, golomi
Latin: Cynodon dactylon Pers. Gramineae
matida, sarasvati, vrisha,
Linn. Celastraceae
P.-1, Ch.-1, V.-81
Madana,
Garcinia schomburgkiana
Klitaka, yastimadhu, lecorice, mulethi
Glycyrrhiza glabra
Vidanga, citratandul, jantunashan, vatari, jantughni, jantughna,
krishnatandul
Latin: Embelia ribes Burm. Myrsinaceae
Trapusha, pitapushpi, kantalu, tarpuskarkati, bahuphala, koshaphala,
tundiphala, muni,
Latin: Cucumis sativus Linn. Cucurbitaceae
Akshoda, akshota, akshoda, akshotak, parvatiya, kandaral,
brihatcada, svadumajja, vrittaphala, madanahya, sailabhava,
rekhaphala, karparala
Latin: Juglans regia Linn. Juglandaceae
Dhamargava, mahakoshataki, mahajalini, dhamargav, koshaphala,
hastighosha, mahaphala, ghoshak, hastiparni,
Latin: Luffa cylindrica Linn. Cucurbitaceae
Ikshvaku, katu tumbi, alabu, tiktalabu, ikshyaku
Latin: Lagenaria siceraria Standle. / vulgaris Cucurbitaceae
Jiutaka, jimuta, jimutaka, kantaphala, ghora, karkati, deodali,
saramushika, koshavritta, akhuvrikshaka, romashpatrika, koshataki,
vratakosha, akhuparni, devadali
Latin: Luffa echinata Roxb. Cucurbitaceae
Koshataki, dhamargava, jhingaka, kritachhidra, kritavedhana, sutika,
mridanga phalini, koshavati, karkoti, tiktaghotali, jyotsna, katudalini,
devadali, rajakoshataki, jalini
Latin: Luffa acutangulata Linn. Cucurbitaceae
P.-1, Ch.-1, V.-82
Prakirya latakaranja syn.= puti karanj, lata karanj, ghrit karanj,

kantaki karanj, kuberaksha,, shakra, virasya, najrabijaka
Latin: Caesalpinia crista Linn. / bonducella Flem. / bonduc
Caesalpiniaceae
Udakirya
Latin:Pongamia glabra Vent.
Apamarga, durgraha, adhashalya, karmanjri, pratyakpushpi, kinihi,
markat pippali, kshavaka, karkatpippali, kshudhapamarga, mayuraka,
mayura, kharamanjar, shikari
Latin: Achyranthes aspera Linn. Amaranthaceae
Haritaki pathya, haimamati, shiva, pathya, rohini, kayashta, shreyasi,
cedanika, pacani, pathya, abhaya
Latin: Terminalia chebula Retz. Combretaceae
Antahkotarapuspi
Latin: Argyreia speciosa Swee
Hastiparni, dhamargava, mahakoshataki, mahajalini, dhamargav,
koshaphala, hastighosha, mahaphala, ghoshak,
P.-1, Ch.-1, V.-83
Kampillaka, raktang, rechi, rechanak, ranjan, lohitanga, karkasha,

raktacurnak, kapilo, kamala dye,
latin: Mallotus philippinensis Muell.-Arg. Euphorbiaceae
Aragvadha, arogyashimbi, svarnat, karna, dirghaful, rajvriksha,
shampak, caturangul, arevat, krutaned, suvarnak, kundurghna,
karnikara, kritamala,
Latin: Cassia fistula Linn. Caesalpiniaceae / Leguminosae
Kutuja, kutaja, kutaja, shakra, vatsaka, girimallika, pravishya,
shakrapadaka, varatika, yavaphala, mahagandha, koti, shambhuruha,
aindrayava, aindra phala, kalinga, kautaja, shakrahva, puruhuta,
bhadrayava, indrayava, indravriksha
Latin: Holarrhena antidysenterica (white) Wall. Apocynaceae
Dhamaragava ?
Ikshvaku, iksvaku, katu tumbi, alabu, tiktalabu, ikshyaku

Jimutaka, jimuta, jimutaka, kantaphala, ghora, karkati, deodali,
saramushika, koshavritta, akhuvrikshaka, romashpatrika, koshataki,
vratakosha, akhuparni, devadali,
Latin: Luffa echinata Roxb. Cucurbitaceae
Kritavedhana, koshataki, koshataki, dhamargava, jhingaka,
kritachhidra, sutika, mridanga phalini, koshavati, karkoti, tiktaghotali,
jyotsna, katudalini, devadali, rajakoshataki, jalini,
Latin: Luffa acutangulata Linn. Cucurbitaceae
P.-1, Ch.-1, V.-84
Madana phala, madana, pindi, shalyak, vishapushpaka, ratha, nut,

pinditaka, harnya, ghantakhya, bastishodhana, granthiphala,
golaphala, vishamushkaka, gala, karaghata
Latin: Randia dumetorum Lam. / Xeromphis spinosa Rubiaceae
Kutuja, kutaja, shakra, vatsaka, girimallika, pravishya, shakrapadaka,

varatika, yavaphala, mahagandha, koti, shambhuruha, aindrayava,
aindra phala, kalinga, kautaja, shakrahva, puruhuta, bhadrayava,
indrayava, indravriksha
Trapusha, trapusa, pitapushpi, kantalu, tarpuskarkati, bahuphala,
koshaphala, tundiphala, muni
Latin: Cucumis sativus Linn. Cucurbitaceae
Hastiparni, dhamargava, mahakoshataki, mahajalini, dhamargav,
koshaphala, hastighosha, mahaphala, ghoshak,
P.-1, Ch.-1, V.-85

P.-1, Ch.-1, V.-88

Sauvarcala namak black salt
P.-1, Ch.-1, V.-114

Snuhi, snudhi, vajra, vigri, patrasnuk, svarasana, mahavriksha
Latin: Euphorbia neriifolia Linn./ ligularia Roxb. Euphorbiaceae
Arka, toolaphala, ksheerparna, shwetarka, mandar, vasuka, alarka,
raktarka, arkanama, arkaparna white = shuklarka, tapan, supushpa,
vrittamallika, rajarka, vasuka, alarka, gunaroopa, viksheer
Latin: Calotropis procera Ait. Asclepiadaceae
Ashmantaka, Malabar bauhinia, karmai • Garo: bakbakhol,
beolphiu, migong thak , amli, basavanapaada • korat, aarampuli,amli,
tanki, gumbati amlapatrah, ashmantaka, ashmayukta, yamalapatrah,
malai-y-atti, puli-y-atti puli chinta, Latin: Leguminosae or Fabaceae s.
l. (legume, pea, or bean family), Bauhinia malabarica
Phalini, priyangu, parnabhedini, pita, mangalaya, shreyasi,

varnabhedini, gandhaphali, striphali, lata
Latin: Callicarpa macrophylla Vahl. Verbenaceae
Mulini, gandhana
Latin: Asclepias asthmatica Asclepiadaceae
P.-1, Ch.-1, V.-115
Ashmantaka, Malabar bauhinia, karmai • Garo: bakbakhol,

beolphiu, migong thak , amli, basavanapaada • korat, aarampuli,amli,
tanki, gumbati amlapatrah, ashmantaka, ashmayukta, yamalapatrah,
malai-y-atti, puli-y-atti puli chinta,
Latin: Leguminosae or Fabaceae s. l. (legume, pea, or bean
family), Bauhinia malabarica
Snuhi, snudhi, vajra, vigri, patrasnuk, svarasana, mahavriksha
Latin: Euphorbia neriifolia Linn./ ligularia Roxb. Euphorbiaceae
Arka, toolaphala, ksheerparna, shwetarka, mandar, vasuka, alarka,
raktarka, arkanama, arkaparna white = shuklarka, tapan, supushpa,
vrittamallika, rajarka, vasuka, alarka, gunaroopa, viksheer
Latin: Calotropis procera Ait. Asclepiadaceae
P.-1, Ch.-1, V.-116
Potaki, putika, potaka, matsya, kali, sutungika, putika, vashalakkirai,

shivappu, vashalakkirai
Latin: Basella rubra Linn. Chenopodiaceae
Krishnagandha, Madhusravah, Akshiba, Aksiva, Bahala-pallavah,
Bahalah, Bahumula, Sanamaka, Sanbhanjana,Shakapatra, Shigru,
Shigruka, Shobhanjana, Shobhataka, Shajnah, Sanjana,
Latin: moringa oleifera
Tilwaka, lodhra, shabar, galav, lodhraka, hema, shabari, tilvaktaru,

akshi bhesaja, tilwaka
Latin Symplocos racemosa Roxb. Styraceae
P.-1, Ch.-1, V.-117
Potaki, potaka, matsya, kali, sutungika, putika, vashalakkirai,

shivappu, vashalakkirai
Latin: Basella rubra Linn. Chenopodiaceae
Krishnagandha, Madhusravah, Akshiba, Aksiva, Bahala-pallavah,
Bahalah, Bahumula, Sanamaka, Sanbhanjana,Shakapatra, Shigru,
Shigruka, Shobhanjana, Shobhataka, Shajnah, Sanjana,
Tilwaka, lodhra, shabar, galav, lodhraka, hema, shabari, tilvaktaru,
P.-1, Ch.-2, V.-3-6

Pippali, magadhi, krishna, vaidehi, capala, kana, ushna, upkulya,
krikara, katubija, korangi
Latin: Piper longum Linn. Piperaceae
Marica, maricha, palita, shyam, kol, yavaneshta, vrittaphala,
shakanga, kaatuka, krishna, krimihara
Latin: Piper nigrum Linn. Piperaceae
krishnatandul
Shigru sigru, shobhanjan, shigrugandha, tikshnagandha, mochak,
haritshak, komalpatrak, bahumula, danshamula, shigruka, laghupatra,
mulakparni, akshiva, bahala, bahalapallava, marungi
Latin: Kaempferia galanga Linn. Zingiberaceae
Tumburu, tejasvini, tejovati, tumbaru, tumbul
Latin: Zanthoxylum alatum Roxb. / armatum DC. Rutaceae
Sarshapa, sarsapa, katuka, sneha, bhutaghna, rakshitaphala,
turtubha, rakta sarshapa
Latin: Argemone mexicana Linn. Papaveraceae
jiraka, jirak, jaran, dirghajirak, ajaji, kanavha, kanajirna, dipya,
sitajaji, shuklajaji, dirghak
Latin Cuminum cyminum Linn. Umbelliferae
Ajagandha, tilaparni, tilaparni, kharpushpa, ugragandha,
brahmakarma, pashugandha, kabari, suvarchala, shabarigandha, tungi,
bastagandha, putavarvara
Latin: Gynandropsis gynandra Capparidaceae
Pilu, shatasahasrami, tikshna, karabhapriya, sahasrangi, gudaphala,
Latin: Salvadora oleoides Dene. Salvadoraceae
Ela, sukshmaila, candrabhaga, nishkuti, gandhaphalika,
dravidodbhava, korangi, triputi
Latin: Elettaria cardamomum Maton Scitaminaceae
Harenuka, elabari, bahula, bahugandha, brihadela, bhadraila,
prithvika, ela sthula - sthulaila, kanya,
Latin: Amomum subulatum Roxb. Scitaminaceae
Prthvika, Barabi,
Latin: Entada phaseoloides (L.) Merr.
Susrasa ?
Sveta, durva, granthi, bhargavi, ananta, golomi

Kutheraka, tulasi, tulsi, vrinda, svarasa, bhutabhni, gouri, manjari,
apetarakshasi, shodaghni, kalamalaka, arjaka, vanatulasi, barbari,
kharabuka,
Latin: Ocimum basilicum Linn. Labiatae
Phanijjaka
Latin: Ocimum basilicum
Shirisha, sirisa, sitapushpa, bhandik, mridupushpak, uddanak,
shuktaru, lomapushpak, kapitan, shyamal, shukapriya, bhandil, vipra,
plavavangak, shukrapushpa, pomelo / shadduck of West Indies
Latin: Citrus decumana Linn. Rutaceae
Lashuna, lasuna, rason, arishta, yavaneshta, mahaushadha,
bhutaghna, ugragandha, amlakani, rasayanavara, jugupsita
Latin: Allum sativum Linn. Liliaceae
Haridra, haridre, rajani, gauri, harida, ratri, harita, jayanti, kancani,
nisha, krimighna, yoshitriya, dvi nisha, dvaya, kshapa, bhadra,
bhadrulata, dirdhraga, dirgharanga, haladi, kalameshi, mangalya,
pavitra, pinga, turmeric
Latin: Curcuma longa Linn. / domestica Scitaminaceae
matida, sarasvati, vrisha, staff tree / balloon vine,
Linn. Celastraceae
Sunthi, Ardraka, vishva, nagar, vishvabheshaj, vishvoushadha,
katugranthi, katubhadra, katushan, sauparna, mahaushadha,
shringvera,
Latin: Zingiberis / Zinziber officinalis Rosc. / Linn. Zingiberaceae
P.-1, Ch.-2, V.-7-8

Madhuka, yashtimadhu, yashti, madhur, atirasa, saumya,

shoshapaha, jalaja, madhuparni, madhuyashti
Latin: Glycyrrhiza glabra Linn. Papilionaceae
Nimba, neem, pichumarda, hinguniryas, sarvatobhadra, shita,
pitasaraka, arishta, arishtaphala, jeshtamalaka, yavanaeshta, neta,
shukpriya, subhadra, krimighna
Latin: Azidiracta indica A Juss. Meliaceae
Ikshvaku, iksvaku, katu tumbi, alabu, tiktalabu, ikshyaku
Kutuja, kutaja, shakra, vatsaka, girimallika, pravishya, shakrapadaka,
varatika, yavaphala, mahagandha, koti, shambhuruha, aindrayava,
aindra phala, kalinga, kautaja, shakrahva, puruhuta, bhadrayava,
indrayava, indravriksha
Dhamargava, mahakoshataki, mahajalini, dhamargav, koshaphala,
hastighosha, mahaphala, ghoshak, hastiparni,
P.-1, Ch.-2, V.-9-10
Trivrit, trivrta, trivrut, kumbha, nishotha; red = kalindi, triputa,

tamrapushpika, kasanashika, recani, rasayani, koshaphala; black -
shyam, trivrut, malavika, shyama, keshadhiphala, kalakeshi,
kutharana
Latin: Ipomoea turpethum Linn. / Operculina ipomoea Linn.
Convolvulaceae
Danti, laghudanti, shighra, dantini, ruksha, rocani, erandphala,
vishodhini, ghunapriya, akhuparni, brihatdanti, bhishagbhadra,
dravanti, visha, nikumbha
Latin: Baliospermum montanum Muell. Arg. / axillare
Euphorbiaceae
Nilini, nila, tutya, radni, kalika, shyama, shodhani, gramya, nilkeshi,
truni, anjanaki, klitanaka
Latin: Indigofera tinctoria Linn. Papilionaceae
Saptala, satala, carmasahva, caramakasa
Latin: Ophiorrhiza mungos Linn. Rubiaceae
Vaca, ugragandha, shadgrantha, golomi, shataparvika, kshudrapatra,
Gavaksi, inddri
Latin: Citrullus colocynthis Scharad.
Kshirini, dugadhika, dugdhika, nagarjuni, svaduparni, vikshirini,
Latin: Euphorbia hirta Linn. / pilulifera Euphorbiaceae
Udakiryaka
Latin: Caesalpinia digyna Rottl.
Draksha, draksa, caruphala, krishna, tapaspriya, rasala, amritphala,
phalottama, madhurasa
Latin: Vitis vinifera Linn. Vitaceae
Dravanti, kanana-eranda, parvata-yeranda,
Latin: Jatropha curcas Linn. Euphorbiaceae
Nicula, hijjala, vidul, hijjul, nadikant, jalaj, dirghapatrak,
raktamanjiri, toyaj, ambuj,
Latin: Barringtonia acutangula Gaertn. Myrtaceae
P.-1, Ch.-2, V.-11-14
Patala, krishnavrinta, madhuduti, allivallabha, tamraphushpi,

kuberakshi, amogha,
Latin: Ficus microcarpa Linn.f. Moraceae
Agnimantha, shriparna, ganikarika, asvarika, vataghni, matha, ketu,
nadeyi, aranika, jaya
Latin: Premna integrifolia Linn. / obtusifolia Verbenaceae
Bilva, shalatu, shalya, hridyagandha, shivadruma, karkata, trishikha,
shaivapatra, duraroha
Latin: Aegle marmelos Corr. ex. Roxb. Rutaceae
Shyonaka, syonaka, aralu, shukanasa, ruksha, katvanga, katanbhar,
mayurjangha, priyajiva, kutannata, dirghavrntaphala, katphalavanga
Latin: Orchis mascula Linn./ latifolia Orchidaceae
Kashmarya, gambhari,, mahabhava, shriparni, madhupamika,
kashmari, pita-rohini, kashmiri, kasmarya, bhadraparni, madhurasa,
gopabhadra
Latin: Gmelina arborea Linn. Verbenaceae
Shalaparni, salaparni, sudala, chalparni, vidarigandha, shothaghni,
shaliparni, mahaklijanaka, pitani, atiruha, dirghanghri, dhrivaparni,
atiguha, anshumati
Latin: Plumbum
Prishnaparni, prsniparni, prishniparni, kalashi, dhamani, mekhala,
shrigali, dirghaparni, kroshthukmekhala, upacitra, snigdhaparni,
vedavahni, guha
Latin: Cyperus sp. Cyperaceae
Kantakari, dusparsha, vyaghri, nidigdhika, bahukanta, kantalika,
dhavani, bhaugudakuli, vartaki, sprushi, rushtrika, kshudra, laksmani,
shveta kantakari
Latin: Garcinia morella Desr. Guttiferae
Bala, odanika, bhadra, samanga, baladhya, vatika, sanasa,
mahasamanga, kharayashtika, shitapaki, viryabala,
Latin: Sida cordifolia Linn. Malvaceae
Gokshura, goksura, gokantak, svadamshtra, trikantak,
vanasharungat, canadrum, kshurak, palankasha, kantaphal,
bhalshyatak, kantaki, kantaka
Latin: Tribulus terrestris Linn. Zygophyllaceae
Brihati, brhati, mahati, bahupatri, bahupatra, kantatani, forali,
dushpradharsha, mahavartakini, mahoshri, sinhi,
Latin: Solanum indicum Linn./ anguivi Lam. Solanaceae
Eranda, white = erand, gandharvahasta, pancagjul, vatari, citra, red =
vyaghra, hastikarna, nagakarna, karaparna, vyaghrakar
Latin: Ricinus communis Linn. Euphorbiaceae
Punarnava # syn.= punarnava, vishakh, kshudrapatra, raktavrintak
Latin: Boerhaavia diffusa Linn. / repens Nyctaginaceae
Kulatha, Kulattha, khalakula, kulastha, lulatha, kulittha, tamrabija,
shvetabija, kulali, vanaja, urvara, sthirmudra, aliskandha, kakavrinta
Latin: Dolichos biflorus Linn. / Vigna unquiculata Papilionaceae
Guduci, guduchi, madhuparnika, chinnodbhava, amrita, vishalya,
cakralakshana, tandrika, jvaranashi, amrita, chinnaruha
Latin: Tinospora cordifolia Miers Menispermaceae
Kattrna, rohisha, rohisa, rohitak, rohit, kushalmali, sadaprasun,
kutashalmali, virocan, shalmalik, dadimpushpak, dhyamaka
Latin: Cymbopogon martini / schoenanthus Linn. Bignoniaceae
P.-1, Ch.-2, V.-18

Cavya, cavica, cavika, ushanah, gajapipali mula
Latin: Piper chaba Hunter / brachystachyum Wall. ? Piperaceae
Citraka, dahana, raktacitraka, rata-shikja, ushana, agni, agnika, anala,
aruna, dvipi, hutash, hutashan, hutabhuk, jyotishka, katu, krishna,
pathi, pati, pathin, pavaka, shikhi, vahni, vahninama, vallari, vyal

shringvera,
P.-1, Ch.-2, V.-19
Cangeri, cangeri, cangeri, amlaparnika, triparni

Latin: Oxalis corniculata Linn. Geraniaceae
Kantakari, kantkari, kantakari, dusparsha, vyaghri, nidigdhika,
bahukanta, kantalika, dhavani, bhaugudakuli, vartaki, sprushi,
rushtrika, kshudra, laksmani, shveta kantakari
Bilva, bilwa, shalatu, shalya, hridyagandha, shivadruma, karkata,
trishikha, shaivapatra, duraroha
Kappittha, kapittha, kapitthaka, dadhiphala, surabhicchada
Latin: Feronia limonia / Limonia acidissima Linn. Rutaceae
atiguha, anshumati
Latin: Plumbum
Prishnaparni, prsnaparni, prishnaparni, prishniparni, kalashi,
dhamani, mekhala, shrigali, dirghaparni, kroshthukmekhala, upacitra,
snigdhaparni, vedavahni, guha,
P.-1, Ch.-2, V.-20

atiguha, anshumati
Latin: Plumbum
Bilva, bilwa, shalatu, shalya, hridyagandha, shivadruma, karkata,
trishikha, shaivapatra, duraroha
Prishnaparni, prsnaparni, prishnaparni, prishniparni, kalashi,
dhamani, mekhala, shrigali, dirghaparni, kroshthukmekhala, upacitra,
snigdhaparni, vedavahni, guha,
P.-1, Ch.-2, V.-21
Hribera, balaka, balaka, vari, pinga, acamana, kaca, udicya,

vajramantha, valaka, hribera, ambu, jala
Latin: Coleus vettiveroides / Plectranthus vettiveroides (Jacob)
Singh & Sharma Lamiaceae
Utpala
Latin: Nymphaea alba Linn., Nelumbo stellata Willd., Nelumbo
lotus Linn.
Musta, mustak, jalada, nagarmusta, ghan, shishira, bhadra,
gudagranthi, sugandhi, hima, balahak, varid, gundra,bhadramusta,
kurubilva, ambuda,
Latin: Cyperus rotundus Linn. Cyperaceae
Prishnaparni, prsniparni, prishniparni, kalashi, dhamani, mekhala,
shrigali, dirghaparni, kroshthukmekhala, upacitra, snigdhaparni,
vedavahni, guha
P.-1, Ch.-2, V.-22
Ativisha, ativisa, ativisha, shrungi, virupa, pittadivallabha,

shwetvaca, visha, madri
Latin: Aconitum heterophyllum Wall. Ranunculaceae
shringvera,
Kantakari, kantkari, kantakari, dusparsha, vyaghri, nidigdhika,
bahukanta, kantalika, dhavani, bhaugudakuli, vartaki, sprushi,
rushtrika, kshudra, laksmani, shveta kantakari
P.-1, Ch.-2, V.-23

krishnatandul
Sigru, Krishnagandha, Madhusravah, Akshiba, Aksiva, Bahala-
pallavah, Bahalah, Bahumula, Sanamaka, Sanbhanjana,Shakapatra,
Shigru, Shigruka, Shobhanjana, Shobhataka, Shajnah, Sanjana,
Marica syn.= maricha, palita, shyam, kol, yavaneshta, vrittaphala,
P.-1, Ch.-2, V.-24
Draksha, draksa, caruphala, krishna, tapaspriya, rasala, amritphala,

phalottama, madhurasa
Latin: Vitis vinifera Linn. Vitaceae
Sariva, white: sariva, sharda, anantamula, gopa, dhavalsariva,
shariva, nagjivha, dhavala; black: krishnamula, krishna, candansariva,
bhadra

Nagarmotha, musta, mustak, jalada, nagarmusta, ghan, shishira,
bhadra, gudagranthi, sugandhi, hima, balahak, varid,
gundra,bhadramusta, kurubilva, ambuda,
P.-1, Ch.-2, V.26
Kusha, kusa, sucyagra, rhasvakush, brahmapavitra, tikshna,

sucimuka, vahniputatrina, mridudarbha, kutha, darbha
Latin: Desmostachya bipinnata Staff. Gramineae
Amalaka
Latin: embelia ribes
P.-1, Ch.-2, V.28
Jambu, rajajambu, kshudrajambu, nadijambu, kashtajambu,

gulabjambu, mahajambu, raja jambu, brihat phala, kshudrajambu,
jambudvaya,
Latin: Eugenia jambolana Lam./ Syzgium cumini Linn. Myrtaceae
P.-1, Ch.-2, V.29
Chitraka, dahana, raktacitraka, rata-shikja, ushana, agni, agnika,

anala, aruna, dvipi, hutash, hutashan, hutabhuk, jyotishka, katu,
krishna, pathi, pati, pathin, pavaka, shikhi, vahni, vahninama, vallari,
vyal
Hingu, sahastravedhi, jatuk, balhik, bhutnasan, sulanasan,

sahasrvedhi, bahlika, ramatta, gathukam
Latin: Ferula foetida Regel / asafoetida Linn. Umbelliferae
Haritaki pathya, haimamati, shiva, pathya, rohini, kayashta, shreyasi,
cedanika, pacani, pathya, abhaya
Latin: Terminalia chebula Retz. Combretaceae
shringvera,
P.-1, Ch.-2, V.31

Amalaki, shriphala, dhatrika, dhatri, amrita, shita, gayatrei, vrushya,
rocani, tishyaphala, pancarasa, kayastha, amala
Latin: Emblica officinalis Gaertn./ Phyllanthus emblica Linn.
Euphorbiaceae
P.-1, Ch.-2, V.33

Upodika, kutira, laghu lonika, lonika, upadyki, kutinjara, jivalonika
Latin: Portulaca quadrifida Linn. Portulacaceae
P.-1, Ch.-3, V.3-7

Phanijjaka,
Latin: Ocimum sanctum and Ocimum basilicum
Chakramarda, edagaja, prapunnada, dadrughna, vimarda,
shakunashana, cakri, cakragaja, dridabija, meshavha, vyavartaka,
punnata, khurjughna, gajakya, mesha, edkaja
Latin: Cassia tora Linn. / toroides / fetida/obtusifol
Caesalpiniaceae
Karanja, naktamal, gucchapushpa, ghrutpur, snigdhapatra, prakirya,
cirbilva, putiparna, vriddhaphal, rocan, naktahva, naktamala,
Latin: Pongamia glabra Linn. / pinnata / Galedupa indica
Papilionaceae
Vasaka, vasa, vasaka, vasika, vajidanta, sinhasya, brishakmata,
vrisha, shitkarni, pancamukhee, maturka, atarusha,
Latin: Adhatoda vasaka Nees / Justica adhatoda Linn.
Acanthaceae
Guduchi, madhuparnika, chinnodbhava, amrita, vishalya,
Haridra, hridra, haridre, rajani, gauri, harida, ratri, harita, jayanti,
kancani, nisha, krimighna, yoshitriya, dvi nisha, dvaya, kshapa,
bhadra, bhadrulata, dirdhraga, dirgharanga, haladi, kalameshi,
mangalya, pavitra, pinga
Daruharidra, daruhridra, , darvi, katankateri, pitika, sthiraraga,
kamini, pitacandan, hemakanta, pitak, haridru, nisha, kaliyaka
Latin: Berberis aristata DC. / coriaria Berberidaceae
Sarala, putikashtha, pittadrum, dipvriksha, snigdhadaru,
maricapatrak, surabhidanuk, bhadradaru, amardaru
Latin: Pinus roxburghii, P. longifolia
Deodara, deodaru, bhadradaru, daru, suradaru, snigdhadaru,
shambhava, bhutahari, bhavdaru, suravha, indradu, snehavriksha,
devadaru, devahva
Latin: Cedrus deodara Loud. Coniferae
Khadira, khadira, balpatra, kantaki, dantadhavan, kushthari,
bahushalya, bahusar, madhya, kushthaghna, irimed
Latin: Acacia catechu Willd. Mimosoideae
Dhava, dhav, dathataru, gaur, madhurtvak, shuklavriksha, pandutaru,
dhaval, spirodatha, shakat, dhavaka
Latin: Anogeissus latifolia Wall. Combretaceae
krishnatandul
Karavira, hyamaar, ashvamaar, vajimaar, mahameer, hayaghna,
shatakunda, ashvarodhak, ashvaghna, haripriya, ashvamohak, red =
raktaprasav, bhutathari, ganeshakusum
Latin: Nerium indicum Mill. / odorum Soland. Apocynaceae
Bhurja, bhurjapatra, valkadruma, sucarma, bhurjapatrak, citratvak,
bindupatra, rakshapatra, vicitrak, bhutaghna, mridupatra
Latin: Betula utilis D. Don Cupuliferae
Lasuna, lashuna, rason, arishta, yavaneshta, mahaushadha,
bhutaghna, ugragandha, amlakani, rasayanavara, jugupsita
Latin: Allum sativum Linn. Liliaceae
Sirisa, shvetakutaja shvetakutaja,
Latin: Albizzia lebbek Willd. Mimosaceae
Guggulu, guggul, deodhup, mahishaksha, palankash, kashi, kumbha,
deveshta, rakshooouha, jatayu, kasara, guggulushaka, latvaka
Latin: Commiphora mukul Engl. / Balsamodendum m.
Burseraceae
Shigru, sigru, shobhanjan, shigrugandha, tikshnagandha, mochak,
Saptaparna, saptaparna, vishaltvak, sharad, suparnak, sahachad,
yugmaparna, munichad, bahuparna, shalmalipatrak, madagandha,
gandhiparna
Latin : Rauwolfia serpentina Benth./ Ophioxylon serpentinum
Linn. Apocynaceae
Kushtha, kustha, yapya, brahmatirtha, pushkarasya, shvasari,
padmatirtha, pushkarsagar, shulahara, punyasagar, gada,
Latin: Saussurea lappa Clarke Compositae
Jati, cameli, jatik, manognya, sumana, rajputri, priyamvada, malati,
hridyagandha, cetika, telbhavini, pushpa
Latin: Jasminum grandiflorum Linn. Oleaceae
Trivrit, trivrta, trivrut, kumbha, nishotha; red = kalindi, triputa,
tamrapushpika, kasanashika, recani, rasayani, koshaphala; black -
shyam, trivrut, malavika, shyama, keshadhiphala, kalakeshi,
kutharana
Latin: Ipomoea turpethum Linn. / Operculina ipomoea Linn.
Convolvulaceae
Vacha, ugragandha, shadgrantha, golomi, shataparvika, kshudrapatra,
Danti, laghudanti, shighra, dantini, ruksha, rocani, erandphala,
vishodhini, ghunapriya, akhuparni, brihatdanti, bhishagbhadra,
dravanti, visha, nikumbha
Latin: Baliospermum montanum Muell. Arg. / axillare
Euphorbiaceae
Bhallataka, bhallataka, agnimukha, agnimukhi, arushkara, anala,
krimighna, bhallata, aruka
Latin: Semecarpus anacardium Linn. f. Anacardiaceae
Gairika Red Kaolin

Kasisa, Ferrous Sulphate, Gypsum Calx.
Lodhra, tilwaka, shabar, galav, lodhraka, hema, shabari, tilvaktaru,

Latin: Symplocos racemosa Roxb. Styraceae
Arjuna, dhawal, kakubha, indradu, viravriksha, nadisarja, gaura,
kashaya, shakataksha, dhurandar, partha, dhananjay, shvetavaha
Latin: Terminalia arjuna Wight. & Am. Combretaceae
Nagarmotha, musta, mustak, jalada, nagarmusta, ghan, shishira,
bhadra, gudagranthi, sugandhi, hima, balahak, varid,
gundra,bhadramusta, kurubilva, ambuda,
Sarja, shal, asvakarnak, sasyasanvar, ajakarua, ajakarna, sarjaka,
svedaghna, latavriksha, kudehaka, devadhup, kapilka
Latin: Acacia leucophloea Willd. Mimosaceae
P.-1, Ch.-3, V.8-9

Haridra, haridre, rajani, gauri, harida, ratri, harita, jayanti, kancani,
nisha, krimighna, yoshitriya, dvi nisha, dvaya, kshapa, bhadra,
bhadrulata, dirdhraga, dirgharanga, haladi, kalameshi, mangalya,
pavitra, pinga, turmeric
Tulasi, kutheraka, tulasi, tulsi, vrinda, svarasa, bhutabhni, gouri,
manjari, apetarakshasi, shodaghni, kalamalaka, arjaka, vanatulasi,
barbari, kharabuka,
Latin: Ocimum basilicum Linn. Labiatae
Patola, patol, tikta, rajiphal, rajey, kushtha, amritphal, kasbhanjan,
katuphala, nagamrit, kasamardan, kushthaghni
Latin: Trichosanthes dioica / lobata Roxb. Cucurbitaceae
Ashvagandha, aswagandha, balada, gandhanta, vajinama, vajini,
pushtida, punya, vataghni, balya, hayahya, vrusha, hayagandha
Latin: Withania somnifera Dunal Solanaceae
devadaru, devahva
Shigru sigru, shobhanjan, shigrugandha, tikshnagandha, mochak,
Sarshapa, sarsapa, katuka, sneha, bhutaghna, rakshitaphala,
turtubha, rakta sarshapa
Latin: Argemone mexicana Linn. Papaveraceae
Tumburu, tejasvini, tejovati, tumbaru, tumbul
Latin: Zanthoxylum alatum Roxb. / armatum DC. Rutaceae
Dhanya, dhanyaka, vrihi, shali, shalibheda, dirghashuka, vrihibheda,
cina, dardura, dusaka, hayanaka, jatumukha, kalama, kardama shali,
kuruvinda
Latin: Oryza sativa Linn. / plena Chowdhury Poaceae
Vanya, paripela, plava, shukahva, paripelaka
Latin: Nyctanthes arbor-tristis Linn. Oleaceae
Mustaka
Latin: Cyperus pertenuis / C. hexastachyus Cyperaceae
Chanda, phalachoura, taskara, kitava, krodhana, pishuna, gouri,
shankhinika, shathi, douhkuleya-dushkula
Latin: Angelica archengelica Linn. Apiaceae (Umbelliferae)
P.-1, Ch.-3, V.10-11

Kasisa, Ferrous Sulphate, Gypsum Calx.

Musta, mustak, jalada, nagarmusta, ghan, shishira, bhadra,
gudagranthi, sugandhi, hima, balahak, varid, gundra,bhadramusta,
kurubilva, ambuda,
Tilvaka, lodhra, shabar, galav, lodhraka, hema, shabari, tilvaktaru,
krishnatandul
Orpiment, As2S3, Arsenic Sulfide
Realgar, As4S4, arsenic sulfide
P.-1, Ch.-3, V.12

Orpiment, As2S3, Arsenic Sulfide
Marica, maricha, palita, shyam, kol, yavaneshta, vrittaphala,

Akra, alarka, red: tulaphala, kshirparna, shvetarka, madnar, vasuka,
raktarka, arkanama, arkaparna; white: shuklarka, tapan, supushpa,
vrittamallika, rajarka, vasuka, gunarupa, vikshir, alarka
Latin: Calotropis / Asclepia gigantea R. Br. Asclepiadaceae
P.-1, Ch.-3, V.13
Kappittha, kapittha, kapitthaka, dadhiphala, surabhicchada
Latin: Feronia limonia / Limonia acidissima Linn. Rutaceae
karaja
Caesalpiniaceae
P.-1, Ch.-3, V.15-16


Caesalpiniaceae
Karanja, naktamal, gucchapushpa, ghrutpur, snigdhapatra, prakirya,
cirbilva, putiparna, vriddhaphal, rocan, naktahva, naktamala,
Latin: Pongamia glabra Linn. / pinnata / Galedupa indica
Papilionaceae
Bhurja, bhurjapatra, valkadruma, sucarma, bhurjapatrak, citratvak,
bindupatra, rakshapatra, vicitrak, bhutaghna, mridupatra
Latin: Betula utilis D. Don Cupuliferae
Palasha, palasa, kimshuka, raktapushpaka, ksharashreshtha,
brahmvriksha, samidvara, triparna, vakrapushpa, trivrinta,
Latin: Butea monosperma (Lam.) Kuntz.
P.-1, Ch.-3, V.17

Aragvadha, argvadha, arogyashimbi, svarnat, karna, dirghaful,
rajvriksha, shampak, caturangul, arevat, krutaned, suvarnak,
kundurghna, karnikara, kritamala,
Latin Cassia fistula Linn. Caesalpiniaceae / Leguminosae
Kakamaci, dhvankshamachi, vayasavha, vayasi, sarvtikta, bahuphala,
katphala, rasayani, kakamata, gucchaphala, svadupaka, kakatikta
Latin: Solanum nigrum Linn. Solanaceae
P.-1, Ch.-3, V.18

Badara syn.= karkandhu, badari, kol, phenil, kuvala, sauvir, ajapriya,
koli, visham, abhaykantak, rajabadara
Latin: Zizyphus sativus Rhamnaceae
Kulatha, Kulattha, khalakula, kulastha, lulatha, kulittha, tamrabija,
shvetabija, kulali, vanaja, urvara, sthirmudra, aliskandha, kakavrinta
Latin: Dolichos biflorus Linn. / Vigna unquiculata Papilionaceae
devadaru, devahva
Rasna,
Latin: Pluchea lacneolata
Satapushpa, shimapa, mahashyama, krishnasara, tikshnasara, kapila,
krishnashinshapa, varan, guru, picchila, angarsara, mandalpatrika,
ugmapatrika, shinshapa
Latin: Foeniculum vulgare Mill./ Anethum foeniculum Linn.
Umbelliferae
P.-1, Ch.-3, V.20

Umbelliferae
P.-1, Ch.-3, V.21

Umbelliferae
Yashtimadhu, madhuyasti, madhuka, yashti, madhur, atirasa,
saumya, shoshapaha, jalaja, madhuparni, madhuyashti
Madhuka, tikshna, sara, gudapushpaka, golaphala, madhushthila,
madhu koshthi, madhu druma
Latin: Madhuca indica
Priyala, kharaskandh, bahalvalkal, snehabij, lalan, tapaspriya, caroli,
ciraunji, karaka
Latin: Buchanania lanzan Spreng. / latifolia Anacardiaceae
Kaseru, kaseruka, svalpa kanda, brihad raja, kaseruja, kasheruka
Latin: Scirpus grossus Linn. Cyperaceae
Vidari, kshirakanda varshavalli, bhumikushmanda, payasvini,
kshiravidari
Latin: Ipomoea digitata Linn. Convolvulaceae
P.-1, Ch.-3, V.22

Rasna,
Guduchi, madhuparnika, chinnodbhava, amrita, vishalya,
Jivaka, jeevaka
Latin: Malaxis acuminata D.Don / Microstylis wallichii Lindl.
Orchidaceae
Rsabhaka, Risabhaka
Latin: Allium wallichii , large
P.-1, Ch.-3, V.23

Utpala (lotus)
Tagara, vakra, kutila, vinamra, kuncit, shatha, nihusha, dandahasta,

pinditagarak, parthiv, nata
Latin: Valerian wallichi DC. Valerianaceae
Chandana shveta, chandana, shrikanda, gandhasara, candradyuti,
shvetacandana, shitala, sarvapriya, rajayogya, himam
Latin: Santalum album Linn. Santalaceae
P.-1, Ch.-3, V.24

Utpala (lotus)
Kamala, prapaundarika, svetakamala, pankaja, shatapatra, padma,

bisa; white - kamala; pink - kokonad; blud - induvara, kalodya
(seeds), kamalaraja (pollen), nalikera, nalina
Latin: Nelumbium speciosum Willd. / nucifera Nymphaeaceae
devadaru, devahva
Aguru, agni, loha, krimij, rajarha, bhringraj, agnikashtha, vanshik,
vanadrum, puram, dhupagam, mallikaagadh, jongaka
Latin: Aquilaria agallocha Roxb. Thymelacaceae
Padmaka,
Latin: Prunus puddum Roxb. ex Wall. / cerasoides D.Don
Rosaceae
Choraka, shankit, dushpatra, kshemak, ripu, ganahas, kopanaka,
phalcorak, nishacar, dhanhara, granthi parni, canda,
Latin: Angelica glaucam Edgew. Umbelliferae
P.-1, Ch.-3, V.25

Rasna,
Haridra, hridra, haridre, rajani, gauri, harida, ratri, harita, jayanti,
kancani, nisha, krimighna, yoshitriya, dvi nisha, dvaya, kshapa,
bhadra, bhadrulata, dirdhraga, dirgharanga, haladi, kalameshi,
mangalya, pavitra, pinga
Jatamamsi, jatamansi, bhutajata, sulomasha, nalada, jatila, keshini,
jata, himstra, mansini, mamsi, bhutakeshi, nalagaucha,
Latin: Nardostachys jatamamsi DC./ grandiflora DC./Valeriana
jatamamsi Jones Valerianaceae
Satapushpa, satapuspa, shimapa, mahashyama, krishnasara,
tikshnasara, kapila, krishnashinshapa, varan, guru, picchila, angarsara,
mandalpatrika, ugmapatrika, shinshapa
Umbelliferae
devadaru, devahva
Jivanti, jjivani, jivashresta, sakashresta, yasasvini, jivabhadra,
mangalya
Latin: Dendrobium macraei Lindl. Orchidaceae
P.-1, Ch.-3, V.26

Utpala (lotus)
Shaivala, saivala, jalanili, sheval, jalaj, shevalum

Latin: Evolvulus alsinoides Linn. Convolvulaceae
Kamala, prapaundarika, svetakamala, pankaja, shatapatra, padma,
bisa; white - kamala; pink - kokonad; blud - induvara, kalodya
(seeds), kamalaraja (pollen), nalikera, nalina
Latin: Nelumbium speciosum Willd. / nucifera Nymphaeaceae
Vetrah syn.= vetasa
Latin: Calamus rotang Linn. Palmae
Punnaga, purusha, rakta vriksha, devavallabh, surapanika,
sugandhipushpa, surapati, campak
Latin: Calophyllum inophyllum Linn. Guttiferae
Ushira, usira, usheer, samagandhak, javavasa, haripriya, varitara,
shishir, nalad, bahumulak, veernayak
Latin: Andropogon muricatus Retz. / Vetiveria zizanioides Nash
Gramineae
Lodhra, lodhara, shabar, galav, lodhraka, hema, shabari, tilvaktaru,
Phalini, priyangu, parnabhedini, pita, mangalaya, shreyasi,
varnabhedini, gandhaphali, striphali, lata
Latin: Callicarpa macrophylla Vahl. Verbenaceae
Kaleyaka, krishnacandana, daru-haridrakam, darvi, pita candanak,
Latin: Coscinium fenestratum Gaertn. & Colebr. Menispermaceae
P.-1, Ch.-3, V.27

Aindri,
Latin Bacopa monnieri
Kamala (kotus),
Yavasa
Latin: Alhagi camelorum
Kusa and Kasa (type of grass ?),
Hribera
Latin: Coleus Zeylanicus
Eraka
Latin: Elephantina Roxb.
Durva, granthi, sveta, bhargavi, ananta, golomi
Manjishtha, manjistha, manjishtham, harini, rakta, gauri, rohini,
vijaya, manjusha, jvarahantri, chadma, ragangi, rasayani, tamramula,
bhandi, lohita yashtika
Latin: Rubia cordifolia Linn. Rubiaceae
Vetasa, vanjula, namra, vanira, dirghapatraka, nadeya, madhya
pushpa, toyakama, nikumjaka, mandi mashaka
Latin: Salix caprea Linn. Salicaceae
Padmaka,
Latin: Prunus puddum Roxb. ex Wall. / cerasoides D.Don
Rosaceae
P.-1, Ch.-3, V.28

Tvaka
Latin: Cinnamomum cassia
Shaileya, saileya, silavalka, vriddhapalit, jirnapalit, vriddha,
kalanusaryak, sthavir, shiladadru, shilapushpa, shilodbhav
Latin: Tritonium
Aguru, agni, loha, krimij, rajarha, bhringraj, agnikashtha, vanshik,
vanadrum, puram, dhupagam, mallikaagadh, jongaka
Latin: Aquilaria agallocha Roxb. Thymelacaceae
Chanda, phalachoura, taskara, kitava, krodhana, pishuna, gouri,
shankhinika, shathi, douhkuleya-dushkula
Latin: Angelica archengelica Linn. Apiaceae (Umbelliferae)
Tagara, vakra, kutila, vinamra, kuncit, shatha, nihusha, dandahasta,
pinditagarak, parthiv, nata
Latin: Valerian wallichi DC. Valerianaceae
devadaru, devahva
Rasna,
P.-1, Ch.-3, V.29

Shirisha, sirisa, sitapushpa, bhandik, mridupushpak, uddanak,
shuktaru, lomapushpak, kapitan, shyamal, shukapriya, bhandil, vipra,
plavavangak, shukrapushpa,
pomelo / shadduck of West Indies
Lamajjaka, jaladhara, dirghamula, jalashaya, ishtakapathaka,
shighra, amrinala, sunalaka, ushira bheda
Latin: Cymbopogon jwarancusa Gramineae
Nagakeshara, nagakesara, kinjalka, campeya, nagakinjalka, kancan,
suvarna, rukma, nagapushpa, ahipushpa, mahapushpa,
hemahpushpaka, gaja, hema, nagakesara
Latin: Mesua ferrea Linn./ nagassarium (Kosterm.) Guttiferae /
Clusiaceae
Lodhra, lodhara, shabar, galav, lodhraka, hema, shabari, tilvaktaru,
Hribera, balaka, balaka, vari, pinga, acamana, kaca, udicya,
vajramantha, valaka, hribera, ambu, jala
Latin: Coleus vettiveroides / Plectranthus vettiveroides (Jacob)
Singh & Sharma Lamiaceae
Ushira, usira, usheer, samagandhak, javavasa, haripriya, varitara,
shishir, nalad, bahumulak, veernayak
Latin: Andropogon muricatus Retz. / Vetiveria zizanioides Nash
Gramineae

Caraka. - Rajpoot, Govind S - Interpretation of The Charaka Samhita. Volume 1a - 10, Sutrasthan (1A) - Ayurvedacharya Dr. Govind Rajpoot PHD - University of Ayurveda (2016)

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Caraka. - Rajpoot, Govind S - Interpretation of The Charaka Samhita. Volume 1a - 10, Sutrasthan (1A) - Ayurvedacharya Dr. Govind Rajpoot PHD - University of Ayurveda (2016)

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ंि

Preface to the Charaka Samhita

In 2001, in Jamnagar, India, I met Ayurvedacharya Govindji Rajpoot

This book is an interpretation and translation of the first part of a classic

The place of Charaka’s birth is considered to have been Kashmir, and he is

Health and illness are not irrevocably predestined in Charaka’s concept of

Charaka Samhita is an extensive text comprised of eight sections or -

The collection is dedicated to understanding the physiological and

Charaka frequently gives examples from nature that are sometimes

It is my wish that these writings be properly understood, and that is why

I am calling this work an interpretation, not a translation, as a strict

2. अथात◌ो दीघ ीिवतीयम ाय◌ं ा ा ाम◌ः || १ || ...the Sanskrit original

4. “This story comes from” … the commentary by Govindji Rajpoot is then

For 15 years I have been teaching Ayurveda at the Ayurvedic Institute

is about juices 115

Divine awareness of healing

On understanding human beings

Bharadvaj thought about this power. He was interested in how human

Energy – conscious connection

Bharadvaj received from Indra the total knowledge of Ayurveda while in

|| Volume 1, Chapter 1, Sutra 4 - 5 ||

Svayambhu – the source of connection

Bharadvaj is considered a human being. From Indra on up there are levels

The art of consciousness – the highest intelligence

Adhjan: Study, reflection, concentration, cognition and other work to

Brahmacharya: This word is comprised of two words, Brahma and achar.

Vrat: Firm decision. The great masters knew Ayurveda to be a component

|| Volume 1, Chapter 1, Sutra 8 - 14 ||

|| Volume 1., Chapter 1., Sutra 15 - 18 ||

To live in accordance with dharma and arrive at moksha

This means something different in Sanskrit than it does in other languages.

Human beings live under certain conditions and there is a certain

This particular section is about a healthy life. All of Ayurveda was

The controversial word “god” is also used here, which is understood by

The material body is the annamayakosh (organic matter). What keeps it

A lot goes on in our heads, our intellect is enormous. Vigyanmaya is the

|| Volume 1, Chapter 1, Sutra 19 - 23 ||

We are the extended energy of Brahma

In Samadhi, one connects with ananda. Where else would it be possible to

What is important to understand in this verse is that Bharadvaj is not riding

The appearance of Ayurveda on Earth happened only one time, and it

Today it is hard for us to understand what Bharadvaj received, but that is

We know Bharadvaj didn’t physically travel anywhere. We consider this

When the sages asked Bharadvaj what he experienced with Indra, he

Respect for authority is still emphasized in human culture. We speak to

Thousands of thoughts about everything possible are constantly chasing

|| Volume 1, Chapter 1, Sutra 24 ||

Disease and a person’s choice of lifestyle

Bharadvaj knew that disease is the culmination of a lifestyle following the

|| Volume 1, Chapter 1, Sutra 25 - 26 ||

On a fortunate, long life

The sutra mentions “three-pointed” Ayurveda. This comes from Sankhya

Then there is this little word “fortunate”. That is usually understood to

|| Volume 1, Chapter 1, Sutra 27 - 29 ||

Conscious management of life - harmony

Program Number One culminates in the appearance of disease. The tissues

Medicine today treats people by rescuing them from death. It cannot,

Now let’s investigate a few words further:

Samanya – This means “natural”, “plain”, “simple”. When we understand

Vishesha – This means something abnormal, extraordinary, or special. Some

Guna – This means a characteristic. The gunas are the characteristics of a

Dravya – This means an essential substance, and everything is a substance,

Karma – This means an action, a behavior. Karma is any process in which