Search Results

Master patient examination techniques in Ayurvedic diagnosis. Learn tenfold examination protocol, assessment of doshas, pulse diagnosis, and determining prognosis for effective treatment planning. आतुरोपक्रमणीयाध्यायः अथात आतुरोपक्रमणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'The Management of Patients." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on the guidelines and procedures for managing patients effectively. आतुरमुपक्रममाणेन भिषजाऽऽयुरादावेव परीक्षितव्यं ; सत्यायुषि व्याध्यृत्वग्निवयोदेहबलसत्त्वसात्म्यप्रकृतिभेषजदेशान् परीक्षेत ||३|| "When commencing the treatment of a patient, the physician should first assess the patient's lifespan. If the lifespan is deemed long, the physician should examine the disease, the strength of the digestive fire, age, body, physical strength, mental strength, suitability, natural constitution, medicines, and the environment." This Shloka emphasizes the comprehensive assessment required by a physician before starting the treatment, ensuring all relevant factors are considered. तत्र महापाणिपादपार्श्वपृष्ठस्तनाग्रदशनवदनस्कन्धललाटं दीर्घाङ्गुलिपर्वोच्छ्वासप्रेक्षणबाहुं, विस्तीर्णभ्रूस्तनान्तरोरस्कं ह्रस्वजङ्घामेढ्रग्रीवं, गम्भीरसत्त्वस्वरनाभिम् , अनुच्चैर्बद्धस्तनम्, उपचितमहारोमशकर्णं, पश्चान्मस्तिष्कं, स्नातानुलिप्तं मूर्धानुपूर्व्या विशुष्यमाणशरीरं पश्चाच्च विशुष्यमाणहृदयं पुरुषं जानीयाद्दीर्घायुः खल्वयमिति | तमेकान्तेनोपक्रमेत् | एभिर्लक्षणैर्विपरीतैरल्पायुः; मिश्रैर्मध्यमायुरिति ||४|| "A person with large hands, feet, sides, back, chest, teeth, face, shoulders, and forehead, long fingers and joints, deep breaths, wide eyes, and long arms, broad eyebrows, wide-chested, short calves, genitals, and neck, deep voice and navel, and well-developed chest, covered with thick hair and ears, having a head well-proportioned to the body, such a person should be considered long-lived. Such a person should be treated wholeheartedly. With opposite characteristics, a person should be considered short-lived; with mixed characteristics, of medium lifespan." This Shloka describes the physical characteristics associated with a long-lived individual, emphasizing the importance of recognizing these traits for appropriate treatment. भवन्ति चात्र | गूढसन्धिसिरास्नायुः संहताङ्गः स्थिरेन्द्रियः | उत्तरोत्तरसुक्षेत्रो यः स दीर्घायुरुच्यते ||५|| गर्भात् प्रभृत्यरोगो यः शनैः समुपचीयते | शरीरज्ञानविज्ञानैः स दीर्घायुः समासतः ||६|| "Here it is stated: One with well-formed joints, veins, and ligaments, compact body, and stable senses, who comes from a lineage of progressively better lands, is considered long-lived. From birth onwards, one who is free from disease and gradually accumulates knowledge and understanding of the body, is generally considered long-lived." These Shlokas emphasize the physical characteristics and lineage associated with a long-lived individual, as well as the importance of health and knowledge in determining lifespan. मध्यमस्यायुषो ज्ञानमत ऊर्ध्वं निबोध मे | अधस्तादक्षयोर्यस्य लेखाः स्युर्व्यक्तमायताः ||७|| द्वे वा तिस्रोऽधिका वाऽपि पादौ कर्णौ च मांसलौ | नासाग्रमूर्ध्वं च भवेदूर्ध्वं लेखाश्च पृष्ठतः ||८|| यस्य स्युस्तस्य परममायुर्भवति सप्ततिः |९| "For understanding medium lifespan, listen to me further: One whose lines below the little finger are clear and elongated, or two or three lines, or even more, with fleshy feet and ears, whose nose tip is upward, and lines on the back are upward, that person's maximum lifespan is seventy years." These Shlokas describe the characteristics associated with a medium lifespan, focusing on the lines on the hands and body, as well as physical features. जघन्यस्यायुषो ज्ञानमत ऊर्ध्वं निबोध मे ||९|| हस्वानि यस्य पर्वाणि सुमहच्चापि मेहनम् | तथोरस्यवलीढानि न च स्यात्पृष्ठमायतम् ||१०|| ऊर्ध्वं च श्रवणौ स्थानान्नासा चोच्चा शरीरिणः | हसतो जल्पतो वाऽपि दन्तमांसं प्रदृश्यते | प्रेक्षते यश्च विभ्रान्तं स जीवेत्पञ्चविंशतिम् ||११|| "For understanding a short lifespan, listen to me further: One whose joints are small, and whose genitals are large, with folds on the chest and no lines on the back, whose ears are high, and whose nose is high, and whose gums are visible when laughing or talking, and who looks confused, will live for twenty-five years." These Shlokas describe the characteristics associated with a short lifespan, focusing on physical features and behavioral traits. अथ पुनरायुषो विज्ञानार्थमङ्गप्रत्यङ्गप्रमाणसारानुपदेक्ष्यामः | तत्राङ्गान्यन्तराधिसक्थिबाहुशिरांसि, तदवयवाः प्रत्यङ्गानीति | तत्र, स्वैरङ्गुलैः पादाङ्गुष्ठप्रदेशिन्यौ द्व्यङ्गुलायते ; प्रदेशिन्यास्तु मध्यमानामिकाकनिष्ठिका यथोत्तरं पञ्चमभागहीनाः; चतुरङ्गुलायते पञ्चाङ्गुलविस्तृते प्रपदपादतले; पञ्चचतुरङ्गुलायतविस्तृता पार्ष्णिः; चतुर्दशाङ्गुलायतः पादः; चतुर्दशाङ्गुलपरिणाहानि पादगुल्फजङ्घाजानुमध्यानि; अष्टादशाङ्गुला जङ्घा, जानूपरिष्टाच्च द्वात्रिंशदङ्गुलम्, एते पञ्चाशत्; जङ्घायामसमावूरू; द्व्यङ्गुलानि वृषणचिबुकदशननासापुटभागकर्णमूलभ्रूनयनान्तराणि; चतुरङ्गुलानि मेहनवदनान्तरनासाकर्णललाटग्रीवोच्छ्रायदृष्ट्यन्तराणि; द्वादशाङ्गुलानि भगविस्तारमेहननाभिहृदयग्रीवास्तनान्तरमुखायाममणिबन्धप्रकोष्ठस्थौल्यानि; इन्द्रबस्तिपरिणाहांसपीठकूर्परान्तरायामः षोडशाङ्गुलः; चतुर्विंशत्यङ्गुलो हस्तः; द्वात्रिंशदङ्गुलपरिमाणौ भुजौ; द्वात्रिंशत्परिणाहावूरू; मणिबन्धकूर्परान्तरं षोडशाङ्गुलं; तलं षट्चतुरङ्गुलायामविस्तारम्; अङ्गुष्ठमूलप्रदेशिनीश्रवणापाङ्गान्तरमध्यमाङ्गुल्यौ पञ्चाङ्गुले; अर्धपञ्चाङ्गुले प्रदेशिन्यनामिके; सार्धत्र्यङ्गुलौ कनिष्ठाङ्गुष्ठौ; चतुर्विंशतिविस्तारपरिणाहं मुखग्रीवं; त्रिभागाङ्गुलविस्तारा नासापुटमर्यादा; नयनत्रिभागपरिणाहा तारका; नवमस्तारकांशो दृष्टिः; केशान्तमस्तकान्तरमेकादशाङ्गुलं; मस्तकादवटुकेशान्तो दशाङ्गुलः; कर्णावट्वन्तरं चतुर्दशाङ्गुलं; पुरुषोरःप्रमाणविस्तीर्णा स्त्रीश्रोणिः; अष्टादशाङ्गुलविस्तारमुरः; तत्प्रमाणा पुरुषस्य कटी; सविंशमङ्गुलशतं पुरुषायाम इति ||१२|| "Now, to understand the science of lifespan, I will describe the measurements of body parts. The body parts include the inner thighs, arms, head, and their corresponding segments. For example, with one's own fingers, the big toe and the index finger measure two fingers' breadth; From the index finger to the middle, ring, and little fingers, each is progressively shorter by one-fifth. The sole of the foot measures four fingers in breadth and five in length. The heel measures four fingers in width and fourteen in length. The middle of the foot measures fourteen fingers in circumference. The calf measures eighteen fingers in length and thirty-two fingers from the knee up, making fifty fingers in total. The thighs are equal to the length of the calves. Two fingers measure the scrotum, chin, teeth, nostrils, ears, and eyebrows. Four fingers measure the genitals, the distance between the eyes, nose, ears, forehead, and neck. Twelve fingers measure the width of the hips, genitals, navel, heart, and chest. Sixteen fingers measure the circumference of the shoulders, abdomen, head, and chest. Twenty-four fingers measure the length of the arms. Thirty-two fingers measure the length of the arms and the circumference of the thighs. Sixteen fingers measure the distance between the wrist and elbow. The palm measures six fingers in length and four fingers in width. Five fingers measure the thumb, index finger, and middle finger. Three and a half fingers measure the ring finger and little finger. Twenty-four fingers measure the length of the neck. Three fingers measure the width of the nostrils. The pupil measures one-third of the eye. Eleven fingers measure the distance from the hairline to the top of the head. Ten fingers measure the distance from the top of the head to the hairline. Fourteen fingers measure the width between the ears. A woman's hips are the same width as a man's chest. Eighteen fingers measure the width of the chest. This is the measurement of the human body according to Sushruta Samhita." These Shlokas provide detailed measurements of different body parts, offering a comprehensive understanding of the human body's proportions and dimensions. भवन्ति चात्र श्लोकाः | पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| "Here are some verses: In the twenty-fifth year for a man, and in the sixteenth year for a woman, they reach the equilibrium of strength and vitality; a skilled physician knows this." This Shloka emphasizes the ages at which men and women are considered to have reached their peak strength and vitality, highlighting the importance of recognizing these stages for effective medical practice. देहः स्वैरङ्गुलैरेष यथावदनुकीर्तितः |१४| "The body has been described accurately using one's own fingers as a unit of measurement." This Shloka emphasizes the use of one's own fingers as a standard unit of measurement to describe the proportions and dimensions of the body accurately. युक्तः प्रमाणेनानेन पुमान् वा यदि वाऽङ्गना ||१४|| दीर्घमायुरवाप्नोति वित्तं च महदृच्छति | मध्यमं मध्यमैरायुर्वित्तं हीनैस्तथाऽवरम् ||१५|| "A man or woman whose body measures according to these proportions, will achieve a long life and great wealth. One with medium measurements will have a medium lifespan and moderate wealth, and one with inferior measurements will have a short lifespan and less wealth." These Shlokas emphasize the correlation between body proportions and lifespan, as well as the impact on wealth and prosperity. अथ सारान् वक्ष्यामः- स्मृतिभक्तिप्रज्ञाशौचशौर्योपेतं कल्याणाभिनिवेशं सत्त्वसारं विद्यात्; स्निग्धसंहतश्वेतास्थिदन्तनखं बहुलकामप्रजं शुक्रेण; अकृशमुत्तमबलं स्निग्धगम्भीरस्वरं सौभाग्योपपन्नं महानेत्रं च मज्ज्ञा; महाशिरःस्कन्धं दृढदन्तहन्वस्थिनखमस्थिभिः; स्निग्धमूत्रस्वेदस्वरं बृहच्छरीरमायासासहिष्णुं मेदसा; अच्छिद्रगात्रं गूढास्थिसन्धिं मांसोपचितं च मांसेन; स्निग्धताम्रनखनयनतालुजिह्वौष्ठपाणिपादतलं रक्तेन; सुप्रसन्नमृदुत्वग्रोमाणं त्वक्सारं विद्यादिति | एषां पूर्वं पूर्वं प्रधानमायुःसौभाग्ययोरिति ||१६|| "Now, I will describe the essence: One endowed with memory, devotion, intelligence, purity, bravery, and a tendency toward good deeds is considered to have sattva (essence of the mind). Someone with smooth, compact, white bones, teeth, and nails, and many offspring is considered to have shukra (essence of semen). One who is not thin, has excellent strength, a smooth, deep voice, good fortune, and large eyes is considered to have majja (essence of marrow). Someone with a large head and shoulders, strong teeth, jawbones, and nails, is considered to have asthi (essence of bones). One with smooth urine, sweat, and voice, a large body, and endurance is considered to have meda (essence of fat). One with a flawless body, well-formed joints, and well-built muscles is considered to have mamsa (essence of flesh). One with smooth, reddish nails, eyes, palate, tongue, lips, and soles of the hands and feet is considered to have rakta (essence of blood). One with clear and soft skin and hair is considered to have tvak (essence of skin). The earlier the qualities mentioned, the more important they are for longevity and prosperity." These Shlokas emphasize the different essences (saras) that contribute to a person's overall health and well-being, highlighting the importance of various qualities and characteristics. विशेषतोऽङ्गप्रत्यङ्गप्रमाणादथ सारतः | परीक्ष्यायुः सुनिपुणो भिषक् सिध्यति कर्मसु ||१७|| "By carefully examining the measurements of body parts and the essence, a skilled physician can accurately determine the lifespan and succeed in medical practice." This Shloka emphasizes the importance of thorough examination and understanding of body measurements and essences for a successful and accurate medical practice. व्याधिविशेषास्तु प्रागभिहिताः; सर्व एवैते त्रिविधाः- साध्या, याप्याः, प्रत्याख्येयाश्च | तत्रैतान् भूयस्त्रिधा परीक्षेत- किमयमौपसर्गिकः, प्राक्केवलः, अन्यलक्षण इति | तत्र, औपसर्गिको नाम यः पूर्वोत्पन्नं व्याधिं जघन्यकालजातो व्याधिरुपसृजति, स तन्मूल एवोपद्रवसञ्ज्ञः; प्राक्केवलो नाम यः प्रागेवोत्पन्नो व्याधिरपूर्वरूपोऽनुपद्रवश्च; अन्यलक्षणो नाम यो भविष्यद्व्याधिख्यापकः, स पूर्वरूपसञ्ज्ञः | तत्र, सोपद्रवमन्योन्याविरोधेनोपक्रमेत, बलवन्तमुपद्रवं वा; प्राक्केवलं यथास्वं प्रतिकुर्वीत; अन्यलक्षणे त्वादिव्याधौ प्रयतेत ||१८|| "The types of diseases have been previously mentioned; they are all of three types: curable, controllable, and incurable. They should be further examined in three ways: whether they are caused by complications, initially alone, or by other symptoms. A disease caused by complications is one that arises as an additional condition after a primary disease; it is known as an accompanying complication. A disease that arises initially without prior symptoms or complications is called primary. A disease that indicates the presence of future illness is known as a precursor. One should treat a disease with complications considering mutual non-interference, prioritizing the stronger complication. A primary disease should be treated according to its nature. For precursors, treatment should be aimed at preventing the future illness." These Shlokas provide a detailed classification of diseases and guidelines on how to approach their treatment based on their nature and onset. भवति चात्र | नास्ति रोगो विना दोषैर्यस्मात्तस्माद्विचक्षणः | अनुक्तमपि दोषाणां लिङ्गैर्व्याधिमुपाचरेत् ||१९|| "Here it is stated: There is no disease without the doshas; therefore, a wise physician, even without explicit instructions, should treat diseases based on the symptoms of the doshas." This Shloka highlights the importance of understanding the role of doshas (biological energies) in diseases and emphasizes the need for a physician to treat diseases based on the symptoms of the doshas, even if specific instructions are not provided. प्रागभिहिता ऋतवः ||२०|| "The seasons have been previously mentioned." This Shloka refers to the prior discussion of the seasons (ṛutus) in the text. शीते शीतप्रतीकारमुष्णे चोष्णनिवारणम् | कृत्वा कुर्यात् क्रियां प्राप्तां क्रियाकालं न हापयेत् ||२१|| "In the cold, one should take measures against the cold, and in the heat, measures against the heat. Having done this, one should perform the necessary actions, never missing the appropriate time for treatment." This Shloka emphasizes the importance of adapting to seasonal changes and ensuring that the appropriate measures are taken to counteract the effects of extreme weather, while also highlighting the necessity of timely treatment. अप्राप्ते वा क्रियाकाले प्राप्ते वा न कृता क्रिया | क्रिया हीनाऽतिरिक्ता वा साध्येष्वपि न सिध्यति ||२२|| "If the appropriate time for treatment is missed, or if treatment is not performed at the right time, and if the treatment is inadequate or excessive, even curable diseases will not be successfully treated." This Shloka emphasizes the importance of timely and appropriately administered treatment for the successful cure of diseases, highlighting that any deviation from this can hinder the healing process. या ह्युदीर्णं शमयति नान्यं व्याधिं करोति च | सा क्रिया, न तु या व्याधिं हरत्यन्यमुदीरयेत् ||२३|| "That treatment which alleviates the aggravated disease without causing another disease is considered effective, not the one which removes one disease but gives rise to another." This Shloka underscores the importance of effective treatment that addresses the primary illness without introducing new complications. प्रागभिहितोऽग्निरन्नस्य पाचकः | स चतुर्विधो भवति- दोषानभिपन्न एकः, विक्रियामापन्नस्त्रिविधो भवति- विषमो वातेन, तीक्ष्णः पित्तेन, मन्दः श्लेष्मणा, चतुर्थः समः सर्वसाम्यादिति | तत्र, यो यथाकालमुपयुक्तमन्नं सम्यक् पचति स समः, समैर्दोषैः; यः कदाचित् सम्यक् पचति, कदाचिदाध्मानशूलोदावर्तातिसारजठरगौरवान्त्रकूजनप्रवाहणानि कृत्वा, स विषमः; यः प्रभूतमप्युपयुक्तमन्नमाशु पचति स तीक्ष्णः, स एवाभिवर्धमानोऽत्यग्निरित्याभाष्यते, स मुहुर्मुहुः प्रभूतमप्युपयुक्तमन्नमाशुतरं पचति, पाकान्ते च गलताल्वोष्ठशोषदाहसन्तापाञ्जनयति; यस्त्वल्पमप्युपयुक्तमुदरशिरोगौरवकासश्वासप्रसेकच्छर्दिगात्रसदनानि कृत्वा महता कालेन पचति, स मन्दः ||२४|| "The digestive fire responsible for the digestion of food has been previously mentioned. It is of four types: one that is balanced with the doshas and three that are imbalanced. The imbalanced types are: Vishama (irregular) due to Vata, Tikshna (intense) due to Pitta, and Manda (slow) due to Kapha. The fourth type is Sama (balanced) when all doshas are in equilibrium. The Sama type properly digests food at the right time. The Vishama type sometimes digests food properly and sometimes causes issues like bloating, pain, and other digestive troubles. The Tikshna type rapidly digests even large quantities of food, but can lead to symptoms like dryness, burning, and heat. The Manda type, on the other hand, takes a long time to digest even small amounts of food, causing symptoms like heaviness, headache, cough, shortness of breath, nausea, and fatigue." These Shlokas describe the different types of digestive fire (Agni) and their effects on the digestion process and overall health, emphasizing the importance of balanced digestion for well-being. विषमो वातजान् रोगांस्तीक्ष्णः पित्तनिमित्तजान् | करोत्यग्निस्तथा मन्दो विकारान् कफसम्भवान् ||२५|| "The Vishama (irregular) Agni creates diseases caused by Vata, the Tikshna (intense) Agni causes diseases due to Pitta, and the Manda (slow) Agni leads to diseases originating from Kapha." This Shloka explains the connection between the different types of imbalanced digestive fire (Agni) and the diseases caused by the doshas Vata, Pitta, and Kapha, highlighting the importance of maintaining a balanced digestive fire for overall health. तत्र, समे परिरक्षणं कुर्वीत; विषमे स्निग्धाम्ललवणैः क्रियाविशेषैः प्रतिकुर्वीत; तीक्ष्णे मधुरस्निग्धशीतैर्विरेकैश्च; एवमेवात्यग्नौ, विशेषेण माहिषैश्च क्षीरदधिसर्पिर्भिः; मन्दे कटुतिक्तकषायैर्वमनैश्च ||२६|| "In the case of Sama (balanced) Agni, one should focus on maintaining it. For Vishama (irregular) Agni, treat it with special measures like unctuous, sour, and salty substances. For Tikshna (intense) Agni, use sweet, unctuous, and cooling substances, and purgatives. Similarly, for Ati Agni (extremely intense), use special measures including buffalo milk, curd, and ghee. For Manda (slow) Agni, use pungent, bitter, astringent substances, and emetics." This Shloka provides specific treatment guidelines for different types of digestive fire (Agni), emphasizing the importance of appropriate measures to restore balance and ensure effective digestion. जाठरो भगवानग्निरीश्वरोऽन्नस्य पाचकः | सौक्ष्म्याद्रसानाददानो विवेक्तुं नैव शक्यते ||२७|| "The stomach's fire, known as the divine Agni, is the lord responsible for digesting food. Due to its subtle nature, it cannot be distinctly perceived while it assimilates the essences." This Shloka highlights the importance of the digestive fire (Agni) in the stomach, which plays a crucial role in the digestion and assimilation of nutrients from food, despite its subtle and imperceptible nature. प्राणापानसमानैस्तु सर्वतः पवनैस्त्रिभिः | ध्मायते पाल्यते चापि स्वां स्वां गतिमवस्थितैः ||२८|| "The Agni is fanned and maintained by the three vital winds—Prana, Apana, and Samana— each performing its own specific function." This Shloka highlights the role of the three vital winds (Prana, Apana, and Samana) in maintaining the digestive fire (Agni) and ensuring proper digestion and bodily functions. वयस्तु त्रिविधं- बाल्यं, मध्यं, वृद्धमिति | तत्रोनषोडशवर्षीया बालाः | ते त्रिविधाः- क्षीरपाः, क्षीरान्नादा, अन्नादा इति | तेषु संवत्सरपराः क्षीरपाः, द्विसंवत्सरपराः क्षीरान्नादाः, परतोऽन्नादा इति | षोडशसप्तत्योरन्तरे मध्यं वयः | तस्य विकल्पो- वृद्धिः, यौवनं, सम्पूर्णता, परिहाणिरिति | तत्र, आविंशतेर्वृद्धिः, आत्रिंशतो यौवनम्, आचत्वारिंशतः सर्वधात्विन्द्रियबलवीर्यसम्पूर्णता, अत ऊर्ध्वमीषत्परिहाणिर्यावत् सप्ततिरिति | सप्ततेरूर्ध्वं क्षीयमाणधात्विन्द्रियबलवीर्योत्साहमहन्यहनि वलीपलितखालित्यजुष्टं कासश्वासप्रभृतिभिरुपद्रवैरभिभूयमानं सर्वक्रियास्वसमर्थं जीर्णागारमिवाभिवृष्टमवसीदन्तं वृद्धमाचक्षते ||२९|| "Ages are classified into three stages: childhood, middle age, and old age. Children are up to sixteen years old. They are further classified into three stages: those who drink milk, those who eat both milk and food, and those who eat only food. Those up to one year old are milk-drinkers, those up to two years old consume both milk and food, and beyond that, they eat only food. Middle age ranges from sixteen to seventy years. It is further subdivided into growth, youth, completeness, and decline. Growth is until twenty, youth until thirty, fullness of strength and vitality until forty, and slight decline until seventy. After seventy, with diminishing strength, vitality, and enthusiasm, affected daily by wrinkles, gray hair, baldness, and conditions like cough and breathing difficulties, unable to perform all activities, one is considered old, like a worn-out building deteriorating day by day." These Shlokas provide a detailed classification of the stages of life and their characteristics, emphasizing the changes that occur with age and the associated impacts on health and vitality. तत्रोत्तरोत्तरासु वयोवस्थासूत्तरोत्तरा भेषजमात्राविशेषा भवन्ति, ऋते च परिहाणेः; तत्राद्यापेक्षया प्रतिकुर्वीत ||३०|| "In the successive stages of life, the dosage of medicine should be adjusted accordingly, except during decline; hence, treatment should be given based on the earlier stage." This Shloka emphasizes the importance of adjusting the dosage of medicines according to the different stages of life, except during the period of decline, where the dosage should be based on the earlier stage of life. भवन्ति चात्र- बाले विवर्धते श्लेष्मा मध्यमे पित्तमेव तु | भूयिष्ठं वर्धते वायुर्वृद्धे तद्वीक्ष्य योजयेत् ||३१|| "Here it is stated: In childhood, Kapha increases, in middle age, Pitta increases, and in old age, Vata predominantly increases; treatment should be administered accordingly." This Shloka highlights the natural dominance of different doshas at various stages of life and emphasizes the importance of tailoring treatments based on the predominant dosha at each stage. अग्निक्षारविरेकैस्तु बालवृद्धौ विवर्जयेत् | तत्साध्येषु विकारेषु मृद्वीं कुर्यात् क्रियां शनैः ||३२|| "For children and the elderly, avoid treatments involving fire, alkali, and strong purgatives. In treatable conditions, use mild treatments gently." This Shloka emphasizes the importance of avoiding harsh treatments like fire, alkali, and strong purgatives for vulnerable groups like children and the elderly. Instead, it suggests using gentle and mild treatments for their conditions. देहः स्थूलः, कृशो, मध्य, इति प्रागुपदिष्टः ||३३|| "The body is classified as stout, thin, or of medium build, as mentioned earlier." This Shloka refers to the previous classification of body types, emphasizing the different physical builds and their characteristics. कर्शयेद्बृंहयेच्चापि सदा स्थूलकृशौ नरौ | रक्षणं चैव मध्यस्य कुर्वीत सततं भिषक् ||३४|| "A physician should always aim to reduce the weight of a stout person and nourish a thin person, and constantly maintain the health of a person of medium build." This Shloka highlights the tailored approach a physician should take in managing the health of individuals with different body types, focusing on weight reduction for the stout, nourishment for the thin, and maintenance for those of medium build. बलमभिहितगुणं; दौर्बल्यं तु स्वभावदोषजरादिभिरवेक्षितव्यम् | यस्माद्बलवतः सर्वक्रियाप्रवृत्तिस्तस्माद्बलमेव प्रधानमधिकरणानाम् ||३५|| "Strength has been discussed with its qualities; weakness, however, should be considered due to inherent nature, doshas, old age, etc. Because all actions depend on strength, it is the primary factor in bodily functions." This Shloka emphasizes the importance of strength in maintaining bodily functions and highlights the various factors that contribute to weakness, such as inherent nature, imbalances in doshas, and aging. केचित् कृशाः प्राणवन्तः स्थूलाश्चाल्पबला नराः | तस्मात् स्थिरत्वं व्यायामैर्बलं वैद्यः प्रतर्कयेत् ||३६|| "Some thin individuals are healthy and strong, while some stout individuals are weak. Therefore, a physician should assess strength based on stability and exercise." This Shloka highlights the importance of not judging health and strength solely based on body size. It emphasizes the need for a physician to evaluate strength through stability and exercise rather than appearance alone. सत्त्वं तु व्यसनाभ्युदयक्रियादिस्थानेष्वविक्लवकरम् ||३७|| सत्त्ववान् सहते सर्वं संस्तभ्यात्मानमात्मना | राजसः स्तभ्यमानोऽन्यैः सहते नैव तामसः ||३८|| "Sattva (essence of the mind) remains unwavering in situations of distress and prosperity. A person with sattva endures everything, stabilizing themselves with their own inner strength. A person with rajas (passion) can be stabilized by others, but a person with tamas (ignorance) cannot endure at all." These Shlokas highlight the different qualities of the mind (Sattva, Rajas, and Tamas) and their influence on a person's ability to endure various situations, emphasizing the importance of inner strength and stability. सात्म्यानि तु देशकालजात्यृतुरोगव्यायामोदकदिवास्वप्नरसप्रभृतीनि प्रकृतिविरुद्धान्यपि यान्यबाधकराणि भवन्ति ||३९|| यो रसः कल्पते यस्य सुखायैव निषेवितः | व्यायामजातमन्यद्वा तत् सात्म्यमिति निर्दिशेत् ||४०|| "Adaptations are based on factors such as place, time, race, season, disease, exercise, water, day sleep, and food taste. Even things that are contrary to nature can become non-harmful. The taste or exercise that suits someone and brings happiness is called Satmya (adaptation)." These Shlokas emphasize the importance of adaptability in various aspects of life, highlighting that even things that are initially contrary to one's nature can become non-harmful through adaptation. They also stress the significance of identifying what suits an individual and brings them happiness, referring to it as Satmya. प्रकृतिं भेषजं चोपरिष्टाद्वक्ष्यामः ||४१|| "Next, I will describe the nature (Prakriti) and the medicines (Bhesaja)." This Shloka introduces the upcoming discussion on the nature of individuals and the appropriate medicines, highlighting the importance of understanding both for effective treatment. देशस्त्वानूपो जाङ्गलः साधारण इति | तत्र, बहूदकनिम्नोन्नतनदीवर्षगहनो मृदुशीतानिलो बहुमहापर्वतवृक्षो मृदुसुकुमारोपचितशरीरमनुष्यप्रायः कफवातरोगभूयिष्ठश्चानूपः; आकाशसमः प्रविरलाल्पकण्टकिवृक्षप्रायोऽल्पवर्षप्रस्रवणोदपानोदकप्राय उष्णदारुणवातः प्रविरलाल्पशैलः स्थिरकृशशरीरमनुष्यप्रायो वातपित्तरोगभूयिष्ठश्च जाङ्गलः; उभयदेशलक्षणः साधारण इति ||४२|| "Regions are classified into Anupa (marshy), Jangala (desert), and Sadharana (mixed). Anupa is characterized by abundant water, low and high grounds, rivers, rainforests, mild cool winds, large mountains, and trees. People here have soft, tender, and well-built bodies and are mostly prone to Kapha and Vata disorders. Jangala is flat, with sparse and thorny trees, low rainfall, few springs, and water sources. It has hot, harsh winds and few mountains. People here have stable, lean bodies and are mostly prone to Vata and Pitta disorders. Sadharana has characteristics of both Anupa and Jangala." These Shlokas describe the characteristics of different regions and their impact on the health of their inhabitants, emphasizing the relationship between the environment and the prevalence of certain disorders. भवन्ति चात्र- समाः साधारणे यस्माच्छीतवर्षोष्ममारुताः | दोषाणां समता जन्तोस्तस्मात्साधारणो मतः ||४३|| "Here it is stated: In the mixed region (Sadharana), the cold, rain, heat, and wind are balanced. Therefore, the doshas are also balanced in people, which is why it is considered a mixed region." This Shloka explains the balance of climatic conditions in the Sadharana region and how this balance influences the doshas in the inhabitants, making it a mixed region. न तथा बलवन्तः स्युर्जलजा वा स्थलाहृताः | स्वदेशे निचिता दोषा अन्यस्मिन् कोपमागताः ||४४|| उचिते वर्तमानस्य नास्ति देशकृतं भयम् | आहारस्वप्नचेष्टादौ तद्देशस्य गुणे सति ||४५|| "Those who are either aquatic or land-based do not thrive as well when taken away from their natural habitat. The doshas accumulated in one's own country may become aggravated in another. One who lives in a suitable place has no fear of the region's climate. Proper diet, sleep, and activities, in accordance with the qualities of that place, support their well-being." These Shlokas emphasize the importance of living in a suitable environment and following appropriate dietary, sleep, and activity practices to maintain health and well-being. They also highlight the potential impact of moving to a different region on the balance of doshas. देशप्रकृतिसात्म्यर्तुविपरीतोऽचिरोत्थितः | सम्पत्तौ भिषगादीनां बलसत्त्वायुषां तथा ||४६|| केवलः समदेहाग्नेः सुखसाध्यतमो गदः | अतोऽन्यथा त्वसाध्यः स्यात्कृच्छ्रो व्यामिश्रलक्षणः ||४७|| "If a disease arises suddenly, contrary to the nature of the place, constitution, or season, considering the strength, essence, and lifespan of the physician and others, it is easiest to treat if the body and digestive fire are balanced. Otherwise, it may become difficult to treat and present mixed symptoms." These Shlokas emphasize the importance of balanced body and digestive fire (Agni) for easier treatment of diseases and highlight the challenges of treating diseases that arise contrary to natural factors and with mixed symptoms. क्रियायास्तु गुणालाभे क्रियामन्यां प्रयोजयेत् | पूर्वस्यां शान्तवेगायां न क्रियासङ्करो हितः ||४८|| "When the desired effect of a treatment is achieved, another treatment should be used. It is not beneficial to combine treatments while the previous one is still active." This Shloka emphasizes the importance of sequential treatment and avoiding the combination of multiple treatments until the effect of the previous one has subsided. गुणालाभेऽपि सपदि यदि सैव क्रिया हिता | कर्तव्यैव तदा व्याधिः कृच्छ्रसाध्यतमो यदि ||४९|| "Even if the desired effect of the treatment is achieved, if the same treatment is beneficial immediately, it should be continued when the disease is very difficult to treat." This Shloka emphasizes that when a disease is particularly challenging to treat, the treatment that has proven beneficial should be continued even if the desired effect has already been achieved. य एवमेनं विधिमेकरूपं बिभर्ति कालादिवशेन धीमान् | स मृत्युपाशाञ्जगतो गदौघाञ्छिनत्ति भैषज्यपरश्वधेन ||५०|| "He who wisely follows this method regularly, as per the time and season, cuts off the bonds of death and the multitude of diseases with the axe of medicine." This Shloka emphasizes the importance of adhering to the proper methods and treatments according to time and season, highlighting that doing so can effectively combat diseases and extend life. इति सुश्रुतसंहितायां सूत्रस्थाने आतुरोपक्रमणीयो नाम पञ्चत्रिंशोऽध्यायः ||३५|| "Thus ends the thirty-fifth chapter named 'The Management of Patients' in the Sutra Sthana of the Sushruta Samhita." This concludes the chapter, summarizing the comprehensive guidelines and wisdom shared for the effective management and treatment of patients. Previous Next

Master seasonal health practices (Ritucharya) for all six seasons. Learn dosha management, dietary recommendations, and cleansing therapies for Vasanta, Grishma, Varsha, Sharad, Hemanta, and Shishira seasons. ऋतुचर्याध्यायः अथात ऋतुचर्यमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on Seasonal Regimen." "Thus spoke the venerable Dhanvantari." This introduction sets the stage for the discussion on the seasonal regimen, emphasizing the importance of following specific practices and routines according to the seasons to maintain health and well-being. कालो हि नाम (भगवान्) स्वयम्भुरनादिमध्यनिधनः | अत्र रसव्यापत्सम्पत्ती जीवितमरणे च मनुष्याणामायत्ते | स सूक्ष्मामपि कलां न लीयत इति कालः, सङ्कलयति कालयति वा भूतानीति कालः ||३|| "Time, indeed, is a name for the divine, self-existent, without beginning, middle, or end. In this, the success or failure of tastes, life, and death of humans are dependent. That which does not diminish even a subtle fraction is called time; it brings together and dissolves beings." This shloka highlights the concept of time as a divine, self-existent force that governs the success, failure, life, and death of humans. Time is described as eternal and indestructible, bringing beings together and dissolving them. तस्य संवत्सरात्मनो भगवानादित्यो गतिविशेषेणाक्षिनिमेषकाष्ठाकलामुहूर्ताहोरात्रपक्षमासर्त्वयनसंवत्सरयुगप्रविभागं करोति ||४|| "The divine Sun, who embodies the year, through the specific movements, divides time into the units of akṣinimeṣa (the blink of an eye), kāṣṭhā, kālā, muhūrta, day and night, fortnight, month, season, half-year, year, and yuga (era)." This shloka explains how the divine Sun, through its movements, measures and divides time into various units, from the smallest (a blink of an eye) to the largest (yuga or era), emphasizing the cyclical nature of time. तत्र लघ्वक्षरोच्चारणमात्रोऽक्षिनिमेषः, पञ्चदशाऽक्षिनिमेषाः काष्ठा, त्रिंशत्काष्ठाः कला, विंशतिकलो मुहूर्तः कलादशभागश्च, त्रिंशन्मुहूर्तमहोरात्रं, पञ्चदशाहोरात्राणि पक्षः, स च द्विविधः- शुक्लः कृष्णश्च, तौ मासः ||५|| "There, a blink of an eye is the measure of the utterance of a short syllable, fifteen blinks make a kāṣṭhā, thirty kāṣṭhās make a kālā, twenty kalās make a muhūrta, one-tenth of a kalā is also considered a muhūrta, thirty muhūrtas make a day and night, fifteen days and nights make a fortnight, which is of two types - Shukla (bright) and Krishna (dark), these two fortnights make a month." This shloka describes the divisions of time starting from the smallest unit (the blink of an eye) to larger units (day and night, fortnight, and month), illustrating the intricate measurement of time in Ayurveda. तत्र माघादयो द्वादश मासाः, द्विमासिकमृतुं कृत्वा षडृतवो भवन्ति; ते शिशिरवसन्तग्रीष्मवर्षाशरद्धेमन्ताः | तेषां तपस्तपस्यौ शिशिरः, मधुमाधवौ वसन्तः, शुचिशुक्रौ ग्रीष्मः, नभोनभस्यौ वर्षाः, इषोर्जौ शरत्, सहःसहस्यौ हेमन्त इति ||६|| "Among them, the twelve months starting from Magha are grouped into six seasons with each season spanning two months; they are Shishira (Winter), Vasanta (Spring), Grishma (Summer), Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter). Among these, Tapas and Tapasya form Shishira (Winter), Madhu and Madhava form Vasanta (Spring), Shuchi and Shukra form Grishma (Summer), Nabhas and Nabhasya form Varsha (Rainy), Isha and Urja form Sharad (Autumn), and Sahas and Sahasya form Hemanta (Pre-Winter)." This shloka describes the division of the year into twelve months and six seasons, specifying which months belong to each season, thereby establishing a framework for understanding the Ayurvedic seasonal regimens. त एते शीतोष्णवर्षलक्षणाश्चन्द्रादित्ययोः कालविभागकरत्वादयने द्वे भवतो दक्षिणमुत्तरं च | तयोर्दक्षिणं वर्षाशरद्धेमन्ताः; तेषु भगवानाप्यायते सोमः, अम्ललवणमधुराश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमभिवर्धते | उत्तरं च शिशिरवसन्तग्रीष्माः, तेषु भगवानाप्यायतेऽर्कः, तिक्तकषायकटुकाश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमुपहीयते ||७|| "These seasons - marked by cold, heat, and rain - are created by the movement of the Sun and the Moon, resulting in two solstices: the southern and northern. The southern solstice comprises Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter) seasons; during these, Soma (the Moon) becomes powerful, and the sour, salty, and sweet tastes become strong, with the strength of all beings increasing progressively. The northern solstice comprises Shishira (Winter), Vasanta (Spring), and Grishma (Summer) seasons; during these, Arka (the Sun) becomes powerful, and the bitter, astringent, and pungent tastes become strong, with the strength of all beings decreasing progressively." This shloka explains how the movement of the Sun and Moon creates different seasons and solstices, influencing the dominance of certain tastes and the strength of living beings throughout the year. भवति चात्र- शीतांशुः क्लेदयत्युर्वीं विवस्वान् शोषयत्यपि | तावुभावपि संश्रित्य वायुः पालयति प्रजाः ||८|| "Here, the cool Moon moistens the Earth, while the hot Sun dries it; both, in conjunction with the wind, protect living beings." This shloka highlights the interplay of the Moon, Sun, and wind in maintaining the balance of nature. The Moon provides moisture, the Sun provides heat, and the wind helps regulate these elements, ensuring the protection and well-being of all living beings. अथ खल्वयने द्वे युगपत् संवत्सरो भवति | ते तु पञ्च युगमिति सञ्ज्ञां लभन्ते | स एष निमेषादिर्युगपर्यन्तः कालश्चक्रवत् परिवर्तमानः कालचक्रमित्युच्यत इत्येके ||९|| "Thus, there are two solstices in a year, which together are called a Yuga. This time, starting from a moment and extending up to a Yuga, continuously revolves like a wheel and is called the Time Cycle (Kala Chakra) by some." This shloka explains the concept of the two solstices in a year and how they form a Yuga. It emphasizes the continuous, cyclical nature of time, likened to a revolving wheel, and referred to as the Time Cycle (Kala Chakra) by some. इह तु वर्षाशरद्धेमन्तवसन्तग्रीष्मप्रावृषः षडृतवो भवन्ति, दोषोपचयप्रकोपोपशमनिमित्तं; ते तु भाद्रपदाद्येन द्विमासिकेन व्याख्याताः; तद्यथा- भाद्रपदाश्वयुजौ वर्षाः, कार्तिकमार्गशीर्षौ शरत्, पौषमाघौ हेमन्तः, फाल्गुनचैत्रौ वसन्तः, वैशाखज्येष्ठौ ग्रीष्मः; आषाढश्रावणौ प्रावृडिति ||१०|| "Here, the six seasons are Varsha (Rainy), Sharad (Autumn), Hemanta (Pre-Winter), Vasanta (Spring), Grishma (Summer), and Pravra (Monsoon), which are intended for the accumulation, aggravation, and pacification of doshas (bodily humors). They are explained as two-month periods starting from the month of Bhadrapada. Accordingly, Varsha consists of Bhadrapada and Ashvayuja, Sharad consists of Kartika and Margashirsha, Hemanta consists of Pausha and Magha, Vasanta consists of Phalguna and Chaitra, Grishma consists of Vaishakha and Jyeshtha, and Pravra consists of Ashadha and Shravana." This shloka explains the six seasons and their corresponding months, emphasizing the role of these seasons in the accumulation, aggravation, and pacification of doshas (bodily humors). Each season is described as spanning two months, starting from the month of Bhadrapada. तत्र, वर्षास्वोषधयस्तरुण्योऽल्पवीर्या आपश्चाप्रशान्ताः क्षितिमलप्रायाः, ता उपयुज्यमाना नभसि मेघावतते जलप्रक्लिन्नायां भूमौ क्लिन्नदेहानां प्राणिनां शीतवातविष्टम्भिताग्नीनां विदह्यन्ते, विदाहात् पित्तसञ्चयमापादयन्ति; स सञ्चयः शरदि प्रविरलमेघे वियत्युपशुष्यति पङ्केऽर्ककिरणप्रविलायितः पैत्तिकान् व्याधीञ्जनयति | ता एवौषधयः कालपरिणामात् परिणतवीर्या बलवत्यो हेमन्ते भवन्त्यापश्च प्रशान्ताः स्निग्धा अत्यर्थं गुर्व्याश्च, ता उपयुज्यमाना मन्दकिरणत्वाद्भानोः सतुषारपवनोपस्तम्भितदेहानां देहिनामविदग्धाः स्नेहाच्छैत्याद्गौरवादुपलेपाच्च श्लेष्मसञ्चयमापादयन्ति; स सञ्चयो वसन्तेऽर्करश्मिप्रविलायित ईषत्स्तब्धदेहानां देहिनां श्लैष्मिकान् व्याधीञ्जनयति | ता एवौषधयो निदाघे निःसारा रूक्षा अतिमात्रं लघ्व्यो भवन्त्यापश्च, ता उपयुज्यमानाः सूर्यप्रतापोपशोषितदेहानां देहिनां रौक्ष्याल्लघुत्वाच्च वायोः सञ्चयमापादयन्ति; स सञ्चयः प्रावृषि चात्यर्थं जलोपक्लिन्नायां भूमौ क्लिन्नदेहानां देहिनां शीतवातवर्षेरितो वातिकान् व्याधीञ्जनयति | एवमेष दोषाणां सञ्चयप्रकोपहेतुरुक्तः ||११|| "In the rainy season, the herbs are tender and less potent, and the waters are impure, having absorbed the earth's impurities. When used during this time, under a sky covered with clouds, on soil soaked with water, for bodies that are moist and whose digestive fires are weakened by cold and wind, they cause burning sensations, leading to an accumulation of pitta. This pitta accumulation, in autumn, dries up under the sparse clouds and open sky, and, dissolved by the sun’s rays, causes pitta disorders. The same herbs, by the effect of time, become more potent in the Hemanta (pre-winter) season. The waters also become calm, unctuous, and heavy. When used during this time, for bodies strengthened by the mild rays of the sun and supported by cold winds, they do not cause burning but, due to unctuousness, coldness, heaviness, and coating, lead to the accumulation of kapha. This kapha accumulation, dissolved by the sun’s rays in Vasanta (spring), causes kapha disorders for bodies that are slightly stiff. The same herbs in the Nidagha (summer) season become dry, very light, and non-potent, and the waters become dry as well. When used during this time, for bodies dried up by the sun's heat, they lead to the accumulation of vata due to dryness and lightness. This vata accumulation, in Pravra (monsoon), for bodies soaked by water on the excessively wet soil, disturbed by cold, wind, and rain, causes vata disorders. Thus, the causes of the accumulation and aggravation of doshas (bodily humors) have been described." This shloka elaborates on how the potency of herbs and the nature of water change with the seasons and how these changes influence the accumulation and aggravation of the three doshas: vata, pitta, and kapha. The cycle of dosha accumulation and aggravation highlights the importance of considering seasonal changes in Ayurvedic treatment. तत्र वर्षाहेमन्तग्रीष्मेषु सञ्चितानां दोषाणां शरद्वसन्तप्रावृट्सु च प्रकुपितानां निर्हरणं कर्तव्यम् ||१२|| "Therefore, the accumulated doshas in Varsha (Rainy), Hemanta (Pre-Winter), and Grishma (Summer) should be eliminated in Sharad (Autumn), Vasanta (Spring), and Pravra (Monsoon), when they become aggravated." This shloka emphasizes the importance of eliminating accumulated doshas during specific seasons. The doshas that build up during the Rainy, Pre-Winter, and Summer seasons should be addressed and eliminated during the Autumn, Spring, and Monsoon seasons when they tend to become aggravated, ensuring balance and health. तत्र पैत्तिकानां व्याधीनामुपशमो हेमन्ते, श्लैष्मिकाणां निदाघे, वातिकानां शरदि , स्वभावत एव; त एते सञ्चयप्रकोपोपशमा व्याख्याताः ||१३|| "Therefore, pitta disorders naturally subside in Hemanta (Pre-Winter), kapha disorders in Nidagha (Summer), and vata disorders in Sharad (Autumn). These have been described as the natural processes of accumulation, aggravation, and pacification of doshas." This shloka explains that certain dosha-related disorders naturally subside during specific seasons: pitta disorders in Pre-Winter, kapha disorders in Summer, and vata disorders in Autumn. It highlights the natural processes of accumulation, aggravation, and pacification of doshas according to the seasons. तत्र, पूर्वाह्णे वसन्तस्य लिङ्गं, मध्याह्ने ग्रीष्मस्य, अपराह्णे प्रावृषः, प्रदोषे वार्षिकं, शारदमर्धरात्रे, प्रत्युषसि हैमन्तमुपलक्षयेत्; एवमहोरात्रमपि वर्षमिव शीतोष्णवर्षलक्षणं दोषोपचयप्रकोपोपशमैर्जानीयात् ||१४|| "There, in the forenoon, one should observe the characteristics of Vasanta (Spring); in the midday, of Grishma (Summer); in the afternoon, of Pravra (Monsoon); in the evening, of Varsha (Rainy); at midnight, of Sharad (Autumn); and at dawn, of Hemanta (Pre-Winter). Thus, one should understand the day and night as analogous to the year, marked by cold, heat, and rain, and characterized by the processes of accumulation, aggravation, and pacification of doshas." This shloka draws an analogy between the cycle of a single day and the entire year, identifying parts of the day with specific seasons. It highlights how the processes of dosha accumulation, aggravation, and pacification occur within both the daily and annual cycles, thereby emphasizing the continuous nature of these processes. तत्र, अव्यापन्नेषु ऋतुष्वव्यापन्ना ओषधयो भवन्त्यापश्च; ता उपयुज्यमानाः प्राणायुर्बलवीर्यौजस्कर्यो भवन्ति ||१५|| "There, in uncorrupted seasons, herbs and waters remain uncorrupted; when used, they enhance life, strength, vigor, and vitality." This shloka emphasizes the importance of seasons in maintaining the potency of herbs and the purity of water. In uncorrupted seasons, these natural elements retain their beneficial properties, contributing significantly to enhancing life, strength, vigor, and vitality when used appropriately. तेषां पुनर्व्यापदोऽदृष्टकारिताः, शीतोष्णवातवर्षाणि खलु विपरीतान्योषधीर्व्यापादयन्त्यपश्च ||१६|| "Their abnormalities are caused by unseen forces; improper cold, heat, wind, and rain indeed corrupt herbs and waters." This shloka indicates that the abnormalities or impurities in herbs and waters are caused by invisible or unseen factors. It emphasizes how improper climatic conditions such as cold, heat, wind, and rain can lead to the corruption of natural elements. तासामुपयोगाद्विविधरोगप्रादुर्भावो मरको वा भवेदिति ||१७|| "Using these corrupted herbs and waters can lead to the emergence of various diseases or epidemics." This shloka highlights the adverse effects of using corrupted herbs and waters, emphasizing that their use can cause various diseases or even lead to epidemics. It underscores the importance of ensuring the purity of natural elements used in treatments to maintain health and prevent illnesses. तत्र, अव्यापन्नानामोषधीनामपां चोपयोगः ||१८|| "Therefore, the use of uncorrupted herbs and water is recommended." This shloka emphasizes the importance of using pure and uncorrupted herbs and water in treatments to ensure their effectiveness and to prevent the emergence of diseases. कदाचिदव्यापन्नेष्वपि ऋतुषु कृत्याभिशापरक्षःक्रोधाधर्मैरुपध्वस्यन्ते जनपदाः, विषौषधिपुष्पगन्धेन वा वायुनोपनीतेनाक्रम्यते यो देशस्तत्र दोषप्रकृत्यविशेषेण कासश्वासवमथुप्रतिश्यायशिरोरुग्ज्वरैरुपतप्यन्ते, ग्रहनक्षत्रचरितैर्वा, गृहदारशयनासनयानवाहनमणिरत्नोपकरणगर्हितलक्षणनिमित्तप्रादुर्भावैर्वा ||१९|| "Sometimes, even in uncorrupted seasons, regions can be afflicted due to spells, curses, demons, anger, and unrighteousness. When such regions are invaded by wind carrying poisonous herbs, flowers, or fragrances, people suffer from diseases based on their individual constitutions, such as coughing, asthma, vomiting, nasal congestion, headache, and fever. These afflictions can also be caused by the movements of celestial bodies or the appearance of inauspicious signs in houses, beds, seats, vehicles, jewelry, or utensils." This shloka discusses various factors, beyond seasonal changes, that can cause afflictions in regions. These factors include spells, curses, demonic influences, anger, unrighteous behavior, poisonous winds, celestial movements, and inauspicious signs, all of which can lead to a variety of diseases based on individual constitutions. तत्र, स्थानपरित्यागशान्तिकर्मप्रायश्चित्तमङ्गलजपहोमोपहारेज्याञ्जलिनमस्कारतपोनियम- दयादानदीक्षाभ्युपगमदेवताब्राह्मणगुरुपरैर्भवितव्यम्, एवं साधु भवति ||२०|| "Therefore, one should abandon the afflicted place and perform propitiatory rites, expiatory ceremonies, auspicious chants, oblations, offerings, worship, salutations, austerities, self-discipline, compassion, charity, and seek the refuge of deities, Brahmins, and spiritual teachers. Thus, everything will be well." This shloka emphasizes the importance of leaving afflicted places and performing various religious and spiritual practices to restore harmony and well-being. These practices include rituals, chants, offerings, worship, and seeking the guidance of deities, Brahmins, and spiritual teachers. अत ऊर्ध्वमव्यापन्नानामृतूनां लक्षणान्युपदेक्ष्यामः ||२१|| "Now, we shall describe the characteristics of uncorrupted seasons." This shloka introduces the discussion on the characteristics of uncorrupted or ideal seasons, setting the stage for understanding how these seasons influence health and well-being. वायुर्वात्युत्तरः शीतो रजोधूमाकुला दिशः | छन्नस्तुषारैः सविता हिमानद्धा जलाशयाः ||२२|| दर्पिता ध्वाङ्क्षखङ्गाह्वमहिषोरभ्रकुञ्जराः | रोध्रप्रियङ्गुपुन्नागाः पुष्पिता हिमसाह्वये ||२३|| "The wind blows cold from the north, the directions are filled with dust and smoke, the sun is covered with frost, and the water bodies are frozen. Birds like crows and herons, animals like buffaloes, wild boars, and elephants are frisky, and trees like rodhra, priyangu, and punnaga are in bloom during Hemanta (Pre-Winter)." These combined shlokas describe the characteristics of the Hemanta (Pre-Winter) season, highlighting the cold northern winds, dusty and smoky directions, frost-covered sun, frozen water bodies, active animals, and blooming trees. शिशिरे शीतमधिकं वातवृष्ट्याकुला दिशः | शेषं हेमन्तवत् सर्वं विज्ञेयं लक्षणं बुधैः ||२४|| "In Shishira (Late Winter), the cold is more intense, and the directions are disturbed by wind and rain. All other characteristics are similar to those of Hemanta (Early Winter), as understood by the wise." This shloka describes the characteristics of the Shishira (Late Winter) season, noting that it is colder than Hemanta (Early Winter) and is characterized by disturbances due to wind and rain. All other features of the season are similar to Hemanta, as recognized by those knowledgeable in the seasons. सिद्धविद्याधरवधूचरणालक्तकाङ्किते | मलये चन्दनलतापरिष्वङ्गाधिवासिते ||२५|| वाति कामिजनानन्दजननोऽनङ्गदीपनः | दम्पत्योर्मानभिदुरो वसन्ते दक्षिणोऽनिलः ||२६|| दिशो वसन्ते विमलाः काननैरुपशोभिताः | किंशुकाम्भोजबकुलचूताशोकादिपुष्पितैः ||२७|| कोकिलाषट्पदगणैरुपगीता मनोहराः | दक्षिणानिलसंवीताः सुमुखाः पल्लवोज्ज्वलाः ||२८|| "The Malaya mountain is adorned with the red dye of the feet of Siddha and Vidyadhara women and is scented with the embrace of sandalwood creepers. The southern breeze blows in spring, bringing joy to lovers, kindling passion, and breaking the pride of couples. In spring, the directions are clear and adorned with forests blossoming with flowers of Palasha, lotus, Bakula, mango, and Ashoka trees. The directions are charming, sung by the cuckoos and bees, caressed by the southern breeze, and bright with beautiful new leaves." These combined shlokas vividly describe the spring season (Vasanta), highlighting the beauty of nature, the fragrance of sandalwood, the joy and passion brought by the southern breeze, and the enchanting songs of birds and bees amidst blooming flowers and fresh leaves. ग्रीष्मे तीक्ष्णांशुरादित्यो मारुतो नैरृतोऽसुखः | भूस्तप्ता सरितस्तन्व्यो दिशः प्रज्वलिता इव ||२९|| भ्रान्तचक्राह्वयुगलाः पयःपानाकुला मृगाः | ध्वस्तवीरुत्तृणलता विपर्णाङ्कितपादपाः ||३०|| "In Grishma (Summer), the sun's rays are intense, and the wind from the southwest is harsh. The earth is scorched, the rivers are thin, and the directions seem to be ablaze. Animals are distressed, running in circles searching for water, the vegetation is destroyed, and the trees are marked with wilted leaves." These combined shlokas describe the characteristics of the Grishma (Summer) season, highlighting the intense heat from the sun, harsh winds, scorched earth, thinning rivers, distressed animals, and the damage to vegetation and trees. प्रावृष्यम्बरमानद्धं पश्चिमानिलकर्षितैः | अम्बुदैर्विद्युदुद्द्योतप्रस्रुतैस्तुमुलस्वनैः ||३१|| कोमलश्यामशष्पाढ्या शक्रगोपोज्ज्वला मही | कदम्बनीपकुटजसर्जकेतकभूषिता ||३२|| "In Pravra (Monsoon), the sky is covered with clouds driven by the western wind, adorned with lightning flashes and the loud sounds of thunder. The earth is rich with tender, green grass, shining with the brightness of Indra's pearls, and adorned with Kadamba, Nipa, Kutaja, Sarja, and Ketaka flowers." These combined shlokas describe the characteristics of the Pravra (Monsoon) season, highlighting the cloud-covered sky, lightning, thunder, lush green grass, and the blooming of various flowers. तत्र वर्षासु नद्योऽम्भश्छन्नोखाततटद्रुमाः | वाप्यः प्रोत्फुल्लकुमुदनीलोत्पलविराजिताः ||३३|| भूरव्यक्तस्थलश्वभ्रा बहुशस्योपशोभिता | नातिगर्जत्स्रवन्मेघनिरुद्धार्कग्रहं नभः ||३४|| "In the rainy season, the rivers are filled, covering their banks and trees, and the ponds are adorned with blooming white and blue lotuses. The earth is lush with crops and greenery, while the sky is often overcast with clouds, only occasionally revealing the sun and stars." These combined shlokas describe the characteristics of the rainy season, emphasizing the fullness of rivers, the blooming lotuses in ponds, the lush vegetation, and the frequently overcast sky with occasional glimpses of the sun and stars. बभ्रुरुष्णः शरद्यर्कः श्वेताभ्रविमलं नभः | तथा सरांस्यम्बुरुहैर्भान्ति हंसांसघट्टितैः ||३५|| पङ्कशुष्कद्रुमाकीर्णा निम्नोन्नतसमेषु भूः | बाणसप्ताह्वबन्धूककाशासनविराजिता ||३६|| "In Sharad (Autumn), the sun shines warmly with a tawny hue, and the sky is clear with white clouds. The lakes are adorned with blooming lotuses and the presence of swans. The earth, dotted with dry trees in marshy and dry areas, is beautified by the flowers of Banasaptaha, Bandhuka, and Kashasha trees." These combined shlokas describe the characteristics of the Sharad (Autumn) season, highlighting the warm sun, clear sky with white clouds, blooming lotuses, presence of swans in lakes, and the beauty of the earth with various flowers amidst dry trees in marshy areas. स्वगुणैरतियुक्तेषु विपरीतेषु वा पुनः | विषमेष्वपि वा दोषाः कुप्यन्त्यृतुषु देहिनाम् ||३७|| "During their appropriate or opposite seasons, or even in adverse conditions, the doshas (bodily humors) in living beings get aggravated." This shloka explains that the doshas (vata, pitta, and kapha) can become aggravated not only during their specific seasons but also in opposing seasons or under adverse conditions, affecting the health of living beings. हरेद्वसन्ते श्लेष्माणं पित्तं शरदि निर्हरेत् | वर्षासु शमयेद्वायुं प्राग्विकारसमुच्छ्रयात् ||३८|| "One should eliminate kapha in the spring, pitta in the autumn, and pacify vata in the rainy season, before the onset of diseases." This shloka emphasizes the importance of seasonal detoxification and pacification of the doshas. It suggests eliminating kapha in the spring, pitta in the autumn, and pacifying vata in the rainy season to prevent the onset of diseases and maintain balance in the body. इति सुश्रुतसंहितायां सूत्रस्थाने ऋतुचर्या नाम षष्ठोऽध्यायः ||६|| "Thus ends the sixth chapter named 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the sixth chapter called 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the seasonal regimen and its impact on health and well-being. Previous Next

Master 37 classical drug groups (Ganas) of Sushruta including Vidarigandhadi, Aragvadhadi, Varunadi, and others. Learn their compositions, properties, and therapeutic indications for diseases. द्रव्यसंग्रहणीयाध्यायः अथातो द्रव्यसङ्ग्रहणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall expound on the chapter called 'Dravya-Sangrahanīya." "Thus spoke the revered Dhanvantari." This introductory verse sets the stage for the forthcoming discussion on the collection and classification of medicinal substances as explained by the ancient sage Dhanvantari. समासेन सप्तत्रिंशद्द्रव्यगणा भवन्ति ||३|| "In brief, there are thirty-seven groups of medicinal substances." This verse summarizes that the chapter will detail thirty-seven different groups of medicinal substances. तद्यथा- विदारिगन्धा विदारी विश्वदेवा सहदेवा श्वदंष्ट्रा पृथक्पर्णी शतावरी सारिवा कृष्णसारिवा जीवकर्षभकौ महासहा क्षुद्रसहा बृहत्यौ पुनर्नवैरण्डो हंसपादी वृश्चिकाल्यृषभी चेति ||४|| विदारीगन्धादिरयं गणः पित्तानिलापहः | शोषगुल्माङ्गमर्दोर्ध्वश्वासकासविनाशनः ||५|| "Thus, the group comprises Vidari-gandha, Vidari, Vishvadeva, Sahadeva, Shvadamshtra, Pṛithakparṇī, Shatavari, Sariva, Krishna-sariva, Jivaka, Rishabhaka, Maha-saha, Kshudra-saha, Brihati, Kantakari, Punar-nava, Eranda, Hansapadi, Vrischikali, and Rishabhi. This group, beginning with Vidari-gandha, alleviates Pitta and Vata. It cures conditions like emaciation, abdominal tumors, bodily aches, dyspnea, and coughs." These Shlokas introduce the medicinal group starting with Vidari-gandha, highlighting their therapeutic benefits, particularly in alleviating Pitta and Vata doshas, and treating various conditions such as emaciation, abdominal tumors, bodily aches, dyspnea, and coughs. आरग्वधमदनगोपघोण्टाकण्टकीकुटजपाठापाटलामूर्वेन्द्रयवसप्तपर्णनिम्बकुरुण्टकदासीकुरुण्टक- गुडूचीचित्रकशार्ङ्ग(र्ङ्गे)ष्टाकरञ्जद्वयपटोलकिराततिक्तकानि सुषवी चेति ||६|| आरग्वधादिरित्येष गणः श्लेष्मविषापहः | मेहकुष्ठज्वरवमीकण्डूघ्नो व्रणशोधनः ||७|| "Thus, the group comprises Aragvadha, Madana, Gopaghoṇṭa, Kantaki, Kutaja, Patha, Patala, Murva, Indrayava, Saptaparna, Nimba, Kuruntaka, Dasi Kuruntaka, Guduchi, Chitraka, Sharngashta, Karaja, and Kiratatiktaka. This group, beginning with Aragvadha, alleviates Kapha and toxins. It cures conditions such as diabetes, skin diseases, fever, vomiting, itching, and cleanses wounds." These Shlokas introduce the medicinal group starting with Aragvadha, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and toxins, and treating various conditions such as diabetes, skin diseases, fever, vomiting, itching, and cleansing wounds. सालसाराजकर्णखदिरकदरकालस्कन्धक्रमुकभूर्जमेषशृङ्गतिनिशचन्दनकुचन्दनशिंशपा- शिरीषासनधवार्जुनतालशाकनक्तमालपूतीकाश्वकर्णागुरूणि कालीयकं चेति ||८|| सालसारादिरित्येष गणः कुष्ठविनाशनः | मेहपाण्ड्वामयहरः कफमेदोविशोषणः ||९|| "Thus, the group comprises Salasaradi, Rajakarna, Khadira, Kadara, Kalaskandha, Kramuka, Bhurja, Meshashṛṅga, Tiniśa, Chandana, Kucandana, Śiṃśapā, Śirīṣa, Asana, Dhava, Arjuna, Tāla, Shāka, Naktamāla, Pūtīka, Aśvakarna, Aguru, and Kāliyaka. This group, beginning with Salasaradi, is effective in curing skin diseases. It alleviates conditions like diabetes, jaundice, and dries up Kapha and fat." These Shlokas introduce the medicinal group starting with Salasaradi, highlighting their therapeutic benefits, particularly in curing skin diseases, alleviating conditions like diabetes and jaundice, and addressing Kapha and fat-related issues. वरुणार्तगलशिग्रुमधुशिग्रुतर्कारीमेषशृङ्गीपूतीकनक्तमालमोरटाग्निमन्थसैरेयकद्वयबिम्बीवसुकवसिरचित्रक- शतावरीबिल्वाजशृङ्गीदर्भा बृहतीद्वयं चेति ||१०|| वरुणादिर्गणो ह्येष कफमेदोनिवारणः | विनिहन्ति शिरःशूलगुल्माभ्यन्तरविद्रधीन् ||११|| "Thus, the group comprises Varuna, Artagala, Shigru, Madhu-shigru, Tarkari, Meshashṛṅgī, Pūtīka, Naktamāla, Moratā, Agnimantha, Saireyaka, Bimbi, Vasuka, Vasira, Chitraka, Shatavari, Bilva, Ajashṛṅgī, Darbha, and the two varieties of Brihati. This group, beginning with Varuna, is effective in alleviating Kapha and fat. It cures conditions like headache, abdominal tumors, and internal abscesses." These Shlokas introduce the medicinal group starting with Varuna, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and fat, and treating conditions like headache, abdominal tumors, and internal abscesses. वीरतरुसहचरद्वयदर्भवृक्षादनीगुन्द्रानलकुशकाशाश्मभेदकाग्निमन्थमोरटावसुकवसिरभल्लूककुरण्टिकेन्दीवरकपोतवङ्काः श्वदंष्ट्रा चेति ||१२|| वीरतर्वादिरित्येष गणो वातविकारनुत् | अश्मरीशर्करामूत्रकृच्छ्राघातरुजापहः ||१३|| "Thus, the group comprises Vīrataru, the two types of Sahachara, Darbha, Vṛkṣadani, Gundra, Nala, Kusha, Kasha, Ashmabhedaka, Agnimantha, Morata, Vasuka, Vasira, Bhalluka, Kuraṇṭika, Indīvara, Kapota, Vaṅka, and Shvadamṣṭra. This group, beginning with Vīrataru, alleviates Vata disorders. It cures conditions such as urinary stones, gravel, dysuria, and pain." These Shlokas introduce the medicinal group starting with Vīrataru, highlighting their therapeutic benefits, particularly in alleviating Vata dosha disorders and treating conditions like urinary stones, gravel, dysuria, and pain. लोध्रसावरलोध्रपलाशकुटन्नटाशोकफञ्जीकट्फलैलवालुकशल्लकीजिङ्गिनीकदम्बसालाः कदली चेति ||१४|| एष रोध्रादिरित्युक्तो मेदःकफहरो गणः | योनिदोषहरः स्तम्भी वर्ण्यो विषविनाशनः ||१५|| "Thus, the group comprises Lodhra, Savara Lodhra, Palasha, Kutannata, Ashoka, Panjī, Katphala, Ilvaluka, Shallakī, Jīnginī, Kadamba, Sāla, and Kadali. This group, beginning with Lodhra, is effective in reducing fat and Kapha. It alleviates conditions such as vaginal disorders, provides firmness, enhances complexion, and destroys toxins." These Shlokas introduce the medicinal group starting with Lodhra, highlighting their therapeutic benefits, particularly in reducing fat and Kapha dosha, and treating conditions such as vaginal disorders, providing firmness, enhancing complexion, and destroying toxins. अर्कालर्ककरञ्जद्वयनागदन्तीमयूरकभार्गीरास्नेन्द्रपुष्पीक्षुद्रश्वेतामहाश्वेतावृश्चिकाल्यलवणास्तापसवृक्षश्चेति ||१६|| अर्कादिको गणो ह्येष कफमेदोविषापहः | कृमिकुष्ठप्रशमनो विशेषाद्व्रणशोधनः ||१७|| "Thus, the group comprises Arka, Alarka, the two varieties of Karanja, Nāgadantī, Mayūraka, Bhārgī, Rāsna, Indrapuṣpī, Kṣudra-śvetā, Mahā-śvetā, Vṛścikālī, Lavaṇa, and Tāpasavṛkṣa. This group, beginning with Arka, is effective in alleviating Kapha, fat, and toxins. It cures conditions such as worms, skin diseases, and especially cleanses wounds." These Shlokas introduce the medicinal group starting with Arka, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha, fat, and toxins, and treating conditions such as worms, skin diseases, and cleansing wounds. सुरसाश्वेतसुरसाफणिज्झकार्जकभूस्तृणसुगन्धकसुमुखकालमालकुठेरककासमर्दक्षवकखरपुष्पाविडङ्गकट्फल- सुरसीनिर्गुण्डीकुलाहलोन्दुरुकर्णिकाफञ्जीप्राचीबलकाकमाच्यो विषमुष्टिकश्चेति ||१८|| सुरसादिर्गणो ह्येष कफहृत् कृमिसूदनः | प्रतिश्यायारुचिश्वासकासघ्नो व्रणशोधनः ||१९|| "Thus, the group comprises Surasā, Shveta Surasā, Phaṇijjhaka, Arjaka, Bhūstṛṇa, Sugandhaka, Sumukha, Kālamālaka, Kuṭheraka, Kāsamarda, Kṣavaka, Khara Puṣpa, Vidanga, Katphala, Surasī, Nirgundī, Kulāhala, Undurukarnika, Phañjī, Prācī Bala, Kāka Mācha, and Viṣamuṣṭika. This group, beginning with Surasā, is effective in reducing Kapha and killing worms. It alleviates conditions such as cold, loss of appetite, dyspnea, cough, and cleanses wounds." These Shlokas introduce the medicinal group starting with Surasā, highlighting their therapeutic benefits, particularly in reducing Kapha dosha and killing worms, and treating conditions like cold, loss of appetite, dyspnea, cough, and cleansing wounds. मुष्ककपलाशधवचित्रकमदनवृक्षकशिंशपावज्रवृक्षास्त्रिफला चेति ||२०|| मुष्ककादिर्गणो ह्येष मेदोघ्नः शुक्रदोषहृत् | मेहार्शःपाण्डुरोगाश्मशर्करानाशनः परः ||२१|| "Thus, the group comprises Muṣkaka, Palāsha, Dhava, Chitraka, Madanavṛkṣa, Śiṃśapā, Vajravṛkṣa, and Triphala. This group, beginning with Muṣkaka, is effective in reducing fat and alleviating disorders of the reproductive system. It cures conditions such as diabetes, hemorrhoids, anemia, urinary stones, and gravel." These Shlokas introduce the medicinal group starting with Muṣkaka, highlighting their therapeutic benefits, particularly in reducing fat and alleviating disorders of the reproductive system, and treating conditions like diabetes, hemorrhoids, anemia, urinary stones, and gravel. पिप्पलीपिप्पलीमूलचव्यचित्रकशृङ्गवेरमरिचहस्तिपिप्पलीहरेणुकैलाजमोदेन्द्रयवपाठाजीरकसर्षप- महानिम्बफलहिङ्गुभार्गीमधुरसातिविषावचाविडङ्गानि कटुरोहिणी चेति ||२२|| पिप्पल्यादिः कफहरः प्रतिश्यायानिलारुचीः | निहन्याद्दीपनो गुल्मशूलघ्नश्चामपाचनः ||२३|| "Thus, the group comprises Pippalī, Pippalīmūla, Chavya, Chitraka, Shṛṅgaveram, Maricha, Hastipippalī, Hareṇukā, Īlaj, Modak, Indrayava, Pāṭhā, Jīraka, Sarṣapa, Mahānimba fruit, Hiṅgu, Bhārgī, Madhurasa, Ativiṣā, Vaca, Vidaṅga, and Kaṭurohiṇī. This group, beginning with Pippalī, is effective in reducing Kapha. It alleviates conditions such as cold, loss of appetite, flatulence, and enhances digestion. It also cures abdominal tumors and pain." These Shlokas introduce the medicinal group starting with Pippalī, highlighting their therapeutic benefits, particularly in reducing Kapha dosha, alleviating conditions like cold, loss of appetite, flatulence, and enhancing digestion. It also treats abdominal tumors and pain. एलातगरकुष्ठमांसीध्यामकत्वक्पत्रनागपुष्पप्रियङ्गुहरेणुकाव्याघ्रनखशुक्तिचण्डास्थौणेयकश्रीवेष्टक- चोचचोरकवालुकगुग्गुलुसर्जरसतुरुष्ककुन्दुरुकागुरुस्पृक्कोशीरभद्रदारुकुङ्कुमानि पुन्नागकेशरं चेति ||२४|| एलादिको वातकफौ निहन्याद्विषमेव च | वर्णप्रसादनः कण्डूपिडकाकोठनाशनः ||२५|| "Thus, the group comprises Elā (Cardamom), Tagara (Valerian), Kuṣṭha (Costus), Mānsī (Indian Nard), Dhyāmak, Tvakpatra (Cinnamon bark), Nāgapuṣpa (Mesua ferrea), Priyaṅgu (Callicarpa macrophylla), Hareṇukā (Helicteres isora), Vyāghranakha (Martynia annua), Śukti (Pearl oyster shell), Caṇḍā, Sthāuṇeya, Śrīveṣṭaka (Guggulu), Chochachora, Vāluka, Guggulu (Commiphora mukul), Sarjarasa (Shorea robusta resin), Turuṣka, Kunduru, Kāgurū, Sprik, Kośīra, Bhadradāru, Kuṅkuma (Saffron), Punnāga, and Keśara. This group, beginning with Elā, is effective in alleviating Vata and Kapha doshas, and toxins. It enhances complexion, and cures conditions such as itching, pimples, and rashes." These Shlokas introduce the medicinal group starting with Elā, highlighting their therapeutic benefits, particularly in alleviating Vata and Kapha doshas and toxins, enhancing complexion, and treating conditions such as itching, pimples, and rashes. वचामुस्तातिविषाभयाभद्रदारूणि नागकेशरं चेति ||२६|| हरिद्रादारुहरिद्राकलशीकुटजबीजानि मधुकं चेति ||२७|| एतौ वचाहरिद्रादी गणौ स्तन्यविशोधनौ | आमातिसारशमनौ विशेषाद्दोषपाचनौ ||२८|| "Thus, the group comprises Vacha (Acorus calamus), Musta (Cyperus rotundus), Ativisha (Aconitum heterophyllum), Abhaya (Terminalia chebula), Bhadradaru (Cedrus deodara), and Nagakesara (Mesua ferrea). Another group includes Haridra (turmeric), Daruharidra (Berberis aristata), Kalashika, Kutaja seeds (Holarrhena antidysenterica), and Madhuka (Glycyrrhiza glabra). These groups, beginning with Vacha and Haridra respectively, are effective in purifying breast milk. They alleviate conditions such as dysentery, and particularly aid in digestion and the elimination of toxins." These Shlokas introduce two medicinal groups, each beginning with Vacha and Haridra respectively, highlighting their therapeutic benefits, particularly in purifying breast milk, alleviating conditions like dysentery, and aiding in digestion and toxin elimination. श्यामामहाश्यामात्रिवृद्दन्तीशङ्खिनीतिल्वककम्पिल्लकरम्यकक्रमुकपुत्रश्रेणीगवाक्षी- राजवृक्षकरञ्जद्वयगुडूचीसप्तलाच्छगलान्त्रीसुधाः सुवर्णक्षीरी चेति ||२९|| उक्तः श्यामादिरित्येष गणो गुल्मविषापहः | आनाहोदरविड्भेदी तथोदावर्तनाशनः ||३०|| "Thus, the group comprises Shyama, Maha Shyama, Trivrit, Danti, Shankhini, Tilvaka, Kampillaka, Ramyaka, Kramuka, Putra Shreni, Gavakshi, Rajavriksha, the two varieties of Karanja, Guduchi, Saptala, Shagalantri, Sudha, and Suvarna Kshiri. This group, beginning with Shyama, is effective in alleviating abdominal tumors and toxins. It cures conditions such as abdominal distension, ascites, and constipation." These Shlokas introduce the medicinal group starting with Shyama, highlighting their therapeutic benefits, particularly in alleviating abdominal tumors and toxins, and treating conditions like abdominal distension, ascites, and constipation. बृहतीकण्टकारिकाकुटजफलपाठा मधुकं चेति ||३१|| पाचनीयो बृहत्यादिर्गणः पित्तानिलापहः | कफारोचकहृद्रोगमूत्रकृच्छ्ररुजापहः ||३२|| "Thus, the group comprises Brihati, Kantakari, Karkataka, Kutaja fruit, Patha, and Madhuka. This group, beginning with Brihati, is effective in aiding digestion and alleviating Pitta and Vata doshas. It cures conditions such as phlegm, loss of appetite, heart disease, dysuria, and pain." These Shlokas introduce the medicinal group starting with Brihati, highlighting their therapeutic benefits, particularly in aiding digestion and alleviating Pitta and Vata doshas, and treating conditions like phlegm, loss of appetite, heart disease, dysuria, and pain. पटोलचन्दनकुचन्दनमूर्वागुडूचीपाठाः कटुरोहिणी चेति ||३३|| पटोलादिर्गणः पित्तकफारोचकनाशनः | ज्वरोपशमनो व्रण्यश्छर्दिकण्डूविषापहः ||३४|| "Thus, the group comprises Patola, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Murva, Guduchi, Patha, and Katu-rohini. This group, beginning with Patola, is effective in alleviating Pitta and Kapha doshas, and loss of appetite. It cures conditions such as fever, ulcers, vomiting, itching, and toxins." These Shlokas introduce the medicinal group starting with Patola, highlighting their therapeutic benefits, particularly in alleviating Pitta and Kapha doshas and loss of appetite, and treating conditions like fever, ulcers, vomiting, itching, and toxins. काकोलीक्षीरकाकोलीजीवकर्षभकमुद्गपर्णीमाषपर्णीमेदामहामेदाच्छिन्नरुहा कर्कटशृङ्गीतुगाक्षीरीपद्मकप्रपौण्डरीकर्धिवृद्धिमृद्वीकाजीवन्त्यो मधुकं चेति ||३५|| काकोल्यादिरयं पित्तशोणितानिलनाशनः | जीवनो बृंहणो वृष्यः स्तन्यश्लेष्मकरस्तथा ||३६|| "Thus, the group comprises Kakoli, Kshirakakoli, Jivaka, Rishabhaka, Mudgaparni, Mashaparni, Meda, Maha Meda, Chinnarhua, Karkatashringi, Tugakshiri, Padmaka, Prapaundurika, Dhrivridhi, Mridvika, Jivanti, and Madhuka. This group, beginning with Kakoli, is effective in alleviating Pitta, blood, and Vata disorders. It promotes life, strengthens, is aphrodisiac, and also enhances breast milk and Kapha." These Shlokas introduce the medicinal group starting with Kakoli, highlighting their therapeutic benefits, particularly in alleviating Pitta, blood, and Vata disorders. They also promote life, strengthen the body, act as aphrodisiacs, and enhance breast milk and Kapha. ऊषकसैन्धवशिलाजतुकासीसद्वयहिङ्गूनि तुत्थकं चेति ||३७|| ऊषकादिः कफं हन्ति गणो मेदोविशोषणः | अश्मरीशर्करामूत्रकृच्छ्रगुल्मप्रणाशनः ||३८|| "Thus, the group comprises Ushaka, Saindhava (rock salt), Shilajatu (asphaltum), two types of Kasis, Hing (asafoetida), and Tuttha (copper sulfate). This group, beginning with Ushaka, is effective in alleviating Kapha and reducing fat. It cures conditions such as urinary stones, gravel, dysuria, and abdominal tumors." These Shlokas introduce the medicinal group starting with Ushaka, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and reducing fat, and treating conditions like urinary stones, gravel, dysuria, and abdominal tumors. सारिवामधुकचन्दनकुचन्दनपद्मककाश्मरीफलमधूकपुष्पाण्युशीरं चेति ||३९|| सारिवादिः पिपासाघ्नो रक्तपित्तहरो गणः | पित्तज्वरप्रशमनो विशेषाद्दाहनाशनः ||४०|| "Thus, the group comprises Sariva, Madhuka, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Padmaka, Kashmari fruit, Madhuka flowers, and Ushira (Vetiver). This group, beginning with Sariva, is effective in alleviating thirst and Rakta-pitta (blood disorders). It cures conditions such as Pitta-type fever and particularly alleviates burning sensations." These Shlokas introduce the medicinal group starting with Sariva, highlighting their therapeutic benefits, particularly in alleviating thirst and Rakta-pitta (blood disorders), and treating conditions like Pitta-type fever and burning sensations. अञ्जनरसाञ्जननागपुष्पप्रियङ्गुनीलोत्पलनलदनलिनकेशराणि मधुकं चेति ||४१|| अञ्जनादिर्गणो ह्येष रक्तपित्तनिबर्हणः | विषोपशमनो दाहं निहन्त्याभ्यन्तरं भृशम् ||४२|| "Thus, the group comprises Anjana, Rasa-Anjana, Nagapushpa, Priyangu, Nilotpala, Nalada, Nalina-keshara, and Madhuka. This group, beginning with Anjana, is effective in alleviating Rakta-pitta (blood disorders). It also alleviates toxins and strongly alleviates internal burning sensations." These Shlokas introduce the medicinal group starting with Anjana, highlighting their therapeutic benefits, particularly in alleviating Rakta-pitta (blood disorders) and toxins, as well as strongly alleviating internal burning sensations. परूषकद्राक्षाकट्फलदाडिमराजादनकतकफलशाकफलानि त्रिफला चेति ||४३|| परूषकादिरित्येष गणोऽनिलविनाशनः | मूत्रदोषहरो हृद्यः पिपासाघ्नो रुचिप्रदः ||४४|| "Thus, the group comprises Parushaka, Draksha (grape), Katphala, Dadima (pomegranate), Rajadana, Katakaphala, Shaka, and Triphala. This group, beginning with Parushaka, is effective in alleviating Vata dosha. It cures conditions such as urinary disorders, is good for the heart, alleviates thirst, and enhances taste." These Shlokas introduce the medicinal group starting with Parushaka, highlighting their therapeutic benefits, particularly in alleviating Vata dosha, treating conditions like urinary disorders, being good for the heart, alleviating thirst, and enhancing taste. प्रियङ्गुसमङ्गाधातकीपुन्नागनागपुष्पचन्दनकुचन्दनमोचरसरसाञ्जनकुम्भीकस्रोतोजपद्मकेसरयोजनवल्ल्यो दीर्घमूला चेति ||४५|| अम्बष्ठाधातकीकुसुमसमङ्गाकट्वङ्गमधुकबिल्वपेशिकासावररोध्रपलाशनन्दीवृक्षाः पद्मकेशराणि चेति ||४६|| गणौ प्रियङ्ग्वम्बष्ठादी पक्वातीसारनाशनौ | सन्धानीयौ हितौ पित्ते व्रणानां चापि रोपणौ ||४७|| "Thus, the group comprises Priyangu, Samanga, Dhataki, Punnaga, Nagapushpa, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Mocharasa, Rasa-Anjana, Kumbhika, Srotoja, Padmaka, and Dirghamula. Another group includes Ambashta, Dhataki flowers, Samanga, Katvanga, Madhuka, Bilva-peshika, Savara, Rodhra, Palasha, Nandivriksha, and Padmaka flowers. These groups, beginning with Priyangu and Ambashta respectively, are effective in curing chronic diarrhea. They promote healing, are beneficial for Pitta dosha, and aid in wound healing." These Shlokas introduce two medicinal groups, each beginning with Priyangu and Ambashta respectively, highlighting their therapeutic benefits, particularly in curing chronic diarrhea, promoting healing, being beneficial for Pitta dosha, and aiding in wound healing. न्यग्रोधोदुम्बराश्वत्थप्लक्षमधुककपीतनककुभाम्रकोशाम्रचोरकपत्रजम्बूद्वयप्रियाल- मधूकरोहिणीवञ्जुलकदम्बबदरीतिन्दुकीसल्लकीरोध्रसावररोध्रभल्लातकपलाशा नन्दीवृक्षश्चेति ||४८|| न्यग्रोधादिर्गणो व्रण्यः सङ्ग्राही भग्नसाधकः | रक्तपित्तहरो दाहमेदोघ्नो योनिदोषहृत् ||४९|| "Thus, the group comprises Nyagrodha (Banyan), Udumbara (Ficus glomerata), Ashvattha (Peepal tree), Plaksha (Ficus infectoria), Madhuka (Madhuca longifolia), Kapitana (White Leea), Kakubha (Terminalia arjuna), Amra (Mango), Koshamra (Coscinium fenestratum), Choraka, Patra, Jambu (Syzygium cumini, two types), Priyala (Buchanania lanzan), Madhuka (Madhuca indica), Rohini, Vanjula, Kadamba, Badari (Ziziphus mauritiana), Tinduka (Diospyros melanoxylon), Sallaki, Rodhra, Savara Rodhra, Bhallataka (Semecarpus anacardium), Palasha (Butea monosperma), and Nandivriksha. This group, beginning with Nyagrodha, is effective in treating wounds, retaining astringency, healing fractures. It alleviates blood disorders, burning sensations, reduces fat, and cures vaginal disorders." These Shlokas introduce the medicinal group starting with Nyagrodha, highlighting their therapeutic benefits, particularly in treating wounds, retaining astringency, healing fractures, alleviating blood disorders and burning sensations, reducing fat, and curing vaginal disorders. गुडूचीनिम्बकुस्तुम्बुरुचन्दनानि पद्मकं चेति ||५०|| एष सर्वज्वरान् हन्ति गुडूच्यादिस्तु दीपनः | हृल्लासारोचकवमीपिपासादाहनाशनः ||५१|| "Thus, the group comprises Guduchi, Nimba, Kustumbaru, Chandana (Sandalwood), and Padmaka. This group, beginning with Guduchi, is effective in curing all types of fever. It enhances digestion, and alleviates conditions such as nausea, loss of appetite, vomiting, thirst, and burning sensations." These Shlokas introduce the medicinal group starting with Guduchi, highlighting their therapeutic benefits, particularly in curing all types of fever, enhancing digestion, and alleviating conditions such as nausea, loss of appetite, vomiting, thirst, and burning sensations. उत्पलरक्तोत्पलकुमुदसौगन्धिककुवलयपुण्डरीकाणि मधुकं चेति ||५२|| उत्पलादिरयं दाहपित्तरक्तविनाशनः | पिपासाविषहृद्रोगच्छर्दिमूर्च्छाहरो गणः ||५३|| "Thus, the group comprises Utapala (Blue Lotus), Raktotpala (Red Lotus), Kumuda (White Lotus), Saugandhika (Fragrant Water Lily), Kuvalaya (Lotus), Pundarika (White Water Lily), and Madhuka. This group, beginning with Utapala, is effective in alleviating burning sensations, Pitta, and blood disorders. It cures conditions such as thirst, toxins, heart diseases, vomiting, and fainting." These Shlokas introduce the medicinal group starting with Utapala, highlighting their therapeutic benefits, particularly in alleviating burning sensations, Pitta, and blood disorders, and treating conditions like thirst, toxins, heart diseases, vomiting, and fainting. मुस्ताहरिद्रादारुहरिद्राहरीतक्यामलकबिभीतककुष्ठहैमवतीवचापाठाकटुरोहिणीशार्ङ्गष्टातिविषाद्राविडीभल्लातकानि चित्रकश्चेति ||५४|| एष मुस्तादिको नाम्ना गणः श्लेष्मनिषूदनः | योनिदोषहरः स्तन्यशोधनः पाचनस्तथा ||५५|| "Thus, the group comprises Musta, Haridra (Turmeric), Daruharidra (Berberis aristata), Haritaki (Terminalia chebula), Amalaki (Emblica officinalis), Bibhitaka (Terminalia bellirica), Kushta (Saussurea lappa), Haimavati, Vacha (Acorus calamus), Patha, Katu-rohini, Sharngashta, Ativisha, Dravidi, Bhallataka, and Chitraka. This group, beginning with Musta, is effective in reducing Kapha. It cures conditions such as vaginal disorders, purifies breast milk, and aids in digestion." These Shlokas introduce the medicinal group starting with Musta, highlighting their therapeutic benefits, particularly in reducing Kapha dosha, treating conditions like vaginal disorders, purifying breast milk, and aiding in digestion. हरीतक्यामलकबिभीतकानीति त्रिफला ||५६|| त्रिफला कफपित्तघ्नी मेहकुष्ठविनाशनी | चक्षुष्या दीपनी चैव विषमज्वरनाशनी ||५७|| "Thus, the group comprises Haritaki (Terminalia chebula), Amalaki (Emblica officinalis), and Bibhitaka (Terminalia bellirica), known as Triphala. This group, beginning with Haritaki, is effective in alleviating Kapha and Pitta doshas. It cures conditions such as diabetes, skin diseases, improves eyesight, enhances digestion, and alleviates intermittent fever." These Shlokas introduce the medicinal group known as Triphala, highlighting their therapeutic benefits, particularly in alleviating Kapha and Pitta doshas, and treating conditions like diabetes, skin diseases, improving eyesight, enhancing digestion, and alleviating intermittent fever. पिप्पलीमरिचशृङ्गवेराणीति त्रिकटुकम् ||५८|| त्र्यूषणं कफमेदोघ्नं मेहकुष्ठत्वगामयान् | निहन्याद्दीपनं गुल्मपीनसाग्न्यल्पतामपि ||५९|| "Thus, the group comprises Pippali (Long pepper), Maricha (Black pepper), and Shringavera (Ginger), known as Trikatu. This group, beginning with Pippali, is effective in reducing Kapha and fat. It cures conditions such as diabetes, skin diseases, and enhances digestion. It also treats abdominal tumors, rhinitis, and low digestive fire." These Shlokas introduce the medicinal group known as Trikatu, highlighting their therapeutic benefits, particularly in reducing Kapha and fat, and treating conditions like diabetes, skin diseases, enhancing digestion, and treating abdominal tumors, rhinitis, and low digestive fire. आमलकीहरीतकीपिप्पल्यश्चित्रकश्चेति ||६०|| आमलक्यादिरित्येष गणः सर्वज्वरापहः | चक्षुष्यो दीपनो वृष्यः कफारोचकनाशनः ||६१|| "Thus, the group comprises Amalaki (Emblica officinalis), Haritaki (Terminalia chebula), Pippali (Long pepper), and Chitraka (Plumbago zeylanica). This group, beginning with Amalaki, is effective in curing all types of fever. It improves eyesight, enhances digestion, acts as an aphrodisiac, and alleviates Kapha dosha and loss of appetite." These Shlokas introduce the medicinal group starting with Amalaki, highlighting their therapeutic benefits, particularly in curing all types of fever, improving eyesight, enhancing digestion, acting as an aphrodisiac, and alleviating Kapha dosha and loss of appetite. त्रपुसीसताम्ररजतसुवर्णकृष्णलोहानि लोहमलश्चेति ||६२|| गणस्त्रप्वादिरित्येष गरक्रिमिहरः परः | पिपासाविषहृद्रोगपाण्डुमेहहरस्तथा ||६३|| "Thus, the group comprises Trapusī (Zinc), Sīsā (Lead), Tāmra (Copper), Rajata (Silver), Suvarṇa (Gold), Kṛṣṇalohāni (Iron), and Lohamala (Iron oxide). This group, beginning with Trapusī, is highly effective in eliminating toxins and worms. It cures conditions such as thirst, toxins, heart diseases, anemia, and diabetes." These Shlokas introduce the medicinal group starting with Trapusī, highlighting their therapeutic benefits, particularly in eliminating toxins and worms, and treating conditions like thirst, toxins, heart diseases, anemia, and diabetes. लाक्षारेवतकुटजाश्वमारकट्फलहरिद्राद्वयनिम्बसप्तच्छदमालत्यस्त्रायमाणा चेति ||६४|| कषायतिक्तमधुरः कफपित्तार्तिनाशनः | कुष्ठक्रिमिहरश्चैव दुष्टव्रणविशोधनः ||६५|| "Thus, the group comprises Lākṣā, Revat, Kuṭaja, Aśvamārak, Katphal, two varieties of Haridrā (Turmeric), Nim (Neem), Saptacchad, Mālatī, and Trāyamāṇā. This group, beginning with Lākṣā, is effective in alleviating Kapha and Pitta disorders. It cures conditions such as skin diseases, worm infestations, and cleanses infected wounds." These Shlokas introduce the medicinal group starting with Lākṣā, highlighting their therapeutic benefits, particularly in alleviating Kapha and Pitta disorders, and treating conditions like skin diseases, worm infestations, and cleansing infected wounds. पञ्च पञ्चमूलान्यत ऊर्ध्वं वक्ष्यामः | तत्र त्रिकण्टकबृहतीद्वयपृथक्पर्ण्यो विदारिगन्धा चेति कनीयः ||६६|| कषायतिक्तमधुरं कनीयः पञ्चमूलकम् | वातघ्नं पित्तशमनं बृंहणं बलवर्धनम् ||६७|| "Thus, the group comprises five groups of plants known as Panchapanchamula. Here, the first group includes Trikantaka, the two types of Brihati, Prithakparni, and Vidarigandha, known as the Kanīya Panchamula. This group, beginning with Trikantaka, has astringent, bitter, and sweet properties. It is effective in alleviating Vata and Pitta doshas, nourishing, and strengthening the body." These Shlokas introduce the medicinal group known as Kanīya Panchamula, highlighting their therapeutic benefits, particularly in having astringent, bitter, and sweet properties, alleviating Vata and Pitta doshas, and nourishing and strengthening the body. बिल्वाग्निमन्थटिण्टुकपाटलाः काश्मरी चेति महत् ||६८|| सतिक्तं कफवातघ्नं पाके लघ्वग्निदीपनम् | मधुरानुरसं चैव पञ्चमूलं महत् स्मृतम् ||६९|| "Thus, the group comprises Bilva (Aegle marmelos), Agnimantha (Premna integrifolia), Tinṭuka (Rhus succedanea), Pāṭalā (Stereospermum suaveolens), and Kāśmarī (Gmelina arborea), known as the Mahat Panchamula. This group, beginning with Bilva, is effective in having bitter properties that alleviate Kapha and Vata doshas. It is light in digestion, enhances digestive fire, and is considered sweet in post-digestion taste. This group is known as the Mahat Panchamula." These Shlokas introduce the medicinal group known as Mahat Panchamula, highlighting their therapeutic benefits, particularly in having bitter properties that alleviate Kapha and Vata doshas, being light in digestion, enhancing digestive fire, and having a sweet post-digestion taste. अनयोर्दशमूलमुच्यते ||७०|| गणः श्वासहरो ह्येष कफपित्तानिलापहः | आमस्य पाचनश्चैव सर्वज्वरविनाशनः ||७१|| "Thus, the combination of these two groups is known as Dashamoola (the ten roots). This group, beginning with Dashamoola, is effective in alleviating asthma and Kapha, Pitta, and Vata doshas. It aids in the digestion of unripe substances and cures all types of fever." These Shlokas introduce the medicinal group known as Dashamoola, highlighting their therapeutic benefits, particularly in alleviating asthma, Kapha, Pitta, and Vata doshas, aiding in the digestion of unripe substances, and curing all types of fever. विदारीसारिवारजनीगुडूच्योऽजशृङ्गी चेति वल्लीसञ्ज्ञः ||७२|| करमर्दीत्रिकण्टकसैरीयकशतावरीगृध्रनख्य इति कण्टकसञ्ज्ञः ||७३|| रक्तपित्तहरौ ह्येतौ शोफत्रयविनाशनौ | सर्वमेहहरौ चैव शुक्रदोषविनाशनौ ||७४|| "Thus, the group comprises Vidari (Ipomoea digitata), Sariva (Hemidesmus indicus), Rajani (Turmeric), Guduchi (Tinospora cordifolia), and Ajashringi (Euphorbia neriifolia), known as the Valli group. Another group includes Karamarda (Carissa carandas), Trikantaka (Tridax procumbens), Sairiyaka (Barleria prionitis), Shatavari (Asparagus racemosus), and Gridhranakha (Argyreia nervosa), known as the Kantaka group. These groups, beginning with Vidari and Karamarda respectively, are effective in alleviating Rakta-pitta (blood disorders). They cure conditions such as the three types of edema, all types of diabetes, and eliminate reproductive system disorders." These Shlokas introduce two medicinal groups, each beginning with Vidari and Karamarda respectively, highlighting their therapeutic benefits, particularly in alleviating Rakta-pitta (blood disorders), and treating conditions like the three types of edema, all types of diabetes, and eliminating reproductive system disorders. कुशकाशनलदर्भकाण्डेक्षुका इति तृणसञ्ज्ञकः ||७५|| मूत्रदोषविकारं च रक्तपित्तं तथैव च | अन्त्यः प्रयुक्तः क्षीरेण शीघ्रमेव विनाशयेत् ||७६|| "Thus, the group comprises Kusha (Desmostachya bipinnata), Kasha (Saccharum spontaneum), Nala (Arundo donax), Darbha (Imperata cylindrica), and Kandukeshuka, known as the Trina (Grass) group. This group, beginning with Kusha, is effective in treating urinary disorders and blood-related Pitta disorders. When used with milk, it quickly alleviates these conditions." These Shlokas introduce the medicinal group known as Trina (Grass), highlighting their therapeutic benefits, particularly in treating urinary disorders and blood-related Pitta disorders, and quickly alleviating these conditions when used with milk. एषां वातहरावाद्यावन्त्यः पित्तविनाशनः | पञ्चकौ श्लेष्मशमनावितरौ परिकीर्तितौ ||७७|| "Among these, the first two groups are primarily effective in alleviating Vata disorders. The remaining five groups are renowned for alleviating Pitta and Kapha disorders." This Shloka summarizes the different groups of medicinal plants, highlighting their primary therapeutic benefits, specifically their effectiveness in alleviating Vata, Pitta, and Kapha disorders. त्रिवृतादिकमन्यत्रोपदेक्ष्यामः ||७८|| "The group starting with Trivrit and others will be discussed in another section." This Shloka indicates that the discussion of the medicinal group starting with Trivrit will continue in another section. समासेन गणा ह्येते प्रोक्तास्तेषां तु विस्तरम् | चिकित्सितेषु वक्ष्यामि, ... |७९| "In summary, these groups have been introduced here. Their detailed discussion will be addressed in the therapeutic sections." This Shloka indicates that while the medicinal groups have been briefly introduced, their detailed therapeutic applications will be covered in later sections. ... ज्ञात्वा दोषबलाबलम् ||७९|| एभिर्लेपान् कषायांश्च तैलं सर्पींषि पानकान् | प्रविभज्य यथान्यायं कुर्वीत मतिमान् भिषक् ||८०|| "Having understood the strength and weakness of the doshas, the intelligent physician should prepare and apply these pastes, decoctions, oils, ghee preparations, and drinks appropriately." This Shloka emphasizes the importance of the physician's understanding of the doshas' strength and weakness to appropriately prepare and apply various treatments such as pastes, decoctions, oils, ghee preparations, and drinks. धूमवर्षानिलक्लेदैः सर्वर्तुष्वनभिद्रुते | ग्राहयित्वा गृहे न्यस्येद्विधिनौषधसङ्ग्रहम् ||८१|| "Without being exposed to smoke, rain, wind, or moisture in all seasons, one should collect the medicines properly and store them in the house according to the prescribed method." This Shloka emphasizes the importance of protecting medicinal herbs from environmental factors such as smoke, rain, wind, and moisture, and storing them correctly in the house according to the prescribed methods. समीक्ष्य दोषभेदांश्च भिन्नान् मिश्रान् भिन्नान् प्रयोजयेत् | पृथङ्मिश्रान् समस्तान्वा गणं वा व्यस्तसंहतम् ||८२|| "After examining the variations of the doshas, either individual or combined, the intelligent physician should use them separately, mixed, entirely, or in groups, as needed." This Shloka emphasizes the importance of the physician's careful examination of the doshas' variations and applying the medicinal treatments accordingly, whether individually, mixed, entirely, or in groups. इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यसङ्ग्रहणीयो नामाष्टत्रिंशोऽध्यायः ||३८|| "Thus, concludes the thirty-eighth chapter named Dravya-Sangrahaṇīya in the Sushruta Samhita, Sutrasthana section." This Shloka marks the conclusion of the chapter on the collection of medicinal substances, summarizing the comprehensive knowledge shared in this section. Previous Next

Explore prognostic significance of dreams, omens, messengers, and bird movements in predicting disease outcomes. Learn auspicious and inauspicious signs and their remedies in Ayurvedic practice. विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायः अथातो विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the recognition of proper and improper dreams." "As declared by the venerable Dhanvantari." This introduction sets the stage for discussing the methods and techniques for preparing and using alkali, following the teachings of the revered Dhanvantari. दूतदर्शनसम्भाषा वेषाश्चेष्टितमेव च | ऋक्षं वेला तिथिश्चैव निमित्तं शकुनोऽनिलः ||३|| देशो वैद्यस्य वाग्देहमनसां च विचेष्टितम् | कथयन्त्यातुरगतं शुभं वा यदि वाऽशुभम् ||४|| "The appearance, conversation, dress, and actions of a messenger, as well as the stars, time, date, omens, and winds, along with the place, speech, body, and mind of the physician, indicate the patient's condition, whether auspicious or inauspicious." These Shlokas elaborate on the various signs and omens, including the behavior and appearance of a messenger, astrological factors, environmental elements, and the demeanor of the physician, that can give insights into the patient's health condition. They underscore the significance of these indicators in assessing whether the outcome will be favorable or unfavorable. पाख(ष)ण्डाश्रमवर्णानां सपक्षाः कर्मसिद्धये | त एव विपरीताः स्युर्दूताः कर्मविपत्तये ||५|| नपुंसकं स्त्री बहवो नैककार्या असूयकाः | गर्दभोष्ट्ररथप्राप्ताः प्राप्ता वा स्युः परम्पराः ||६|| वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |७| "For the followers of heretical sects, ascetics, and various castes, those messengers who are suitable for success in deeds have their opposite counterparts bringing failure in deeds. A neuter person, a woman, many people, people engaged in diverse tasks, envious individuals, those arriving on donkeys, camels, or chariots, or those who come in a series of persons are considered inauspicious messengers for a physician." These Shlokas elaborate on the characteristics of messengers and their impact on the success or failure of deeds. It emphasizes the importance of discerning between auspicious and inauspicious messengers to ensure successful outcomes, especially in the context of a physician's practice. पाशदण्डायुधधराः पाण्डुरेतरवाससः ||७|| आर्द्रजीर्णापसव्यैकमलिनोद्ध्वस्तवाससः | न्यूनाधिकाङ्गा उद्विग्ना विकृता रौद्ररूपिणः ||८|| "Messengers carrying nooses, staffs, or weapons, those wearing white or other types of clothing, those who are wet, with incomplete digestion, those who are moving to the left, those who are wearing dirty or disheveled clothes, those with missing or extra limbs, those who are agitated, deformed, or with terrifying appearances, are considered inauspicious." These Shlokas describe various characteristics of inauspicious messengers, emphasizing the need for careful observation of their appearance and behavior. Such messengers are believed to bring negative outcomes or bad omens. रूक्षनिष्ठुरवक्तारस्त्वमङ्गल्याभिधायिनः |९| "Messengers who speak harshly or rudely and those who bring inauspicious news are also considered inauspicious." This Shloka highlights the importance of the demeanor and speech of messengers. Those who communicate in a harsh or unpleasant manner and bring negative news are viewed as bad omens. छिन्दन्तस्तृणकाष्ठानि स्पृशन्तो नासिकां स्तनम् ||९|| वस्त्रान्तानामिकाकेशनखरोमदशास्पृशः | स्रोतोवरोधहृद्गण्डमूर्धोरःकुक्षिपाणयः ||१०|| कपालोपलभस्मास्थितुषाङ्गारकराश्च ये | विलिखन्तो महीं किञ्चिन्मुञ्चन्तो लोष्टभेदिनः ||११|| तैलकर्दमदिग्धाङ्गा रक्तस्रगनुलेपनाः | फलं पक्वमसारं वा गृहीत्वाऽन्यच्च तद्विधम् ||१२|| नखैर्नखान्तरं वाऽपि करेण चरणं तथा | उपानच्चर्महस्ता वा विकृतव्याधिपीडिताः ||१३|| वामाचारा रुदन्तश्च श्वासिनो विकृतेक्षणाः | याम्यां दिशि प्राञ्जलयो विषमैकपदे स्थिताः ||१४|| वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |१५| "Messengers who cut grass and wood, touch their nose and breasts, those who bite the edges of their clothes, nails, or hair, and scratch their heads, chests, or abdomens, those who hold their hands to their hearts, heads, chests, or abdomens due to obstructions in bodily channels, those covered with ashes, dust, charred wood, or soot, those who draw on the ground or scatter dust, or break clods of earth, those with bodies smeared with oil and mud, adorned with red garlands and ointments, those carrying ripe or unripe fruits or other similar things, those who scratch one nail with another, or touch their feet with their hands, those holding shoes or animal skins in their hands, or suffering from deformities or diseases, those who behave improperly, cry, wheeze, or have deformed eyes, those who stand bowing in the southern direction with folded hands or stand on uneven ground on one leg, all these messengers who approach the physician are considered inauspicious." These Shlokas provide detailed descriptions of various behaviors and characteristics of inauspicious messengers. They emphasize the significance of observing these traits to understand the potential impact on the outcome of medical treatments. दक्षिणाभिमुखं देशे त्वशुचौ वा हुताशनम् | ज्वलयन्तं पचन्तं वा क्रूरकर्मणि चोद्यतम् ||१५|| नग्नं भूमौ शयानं वा वेगोत्सर्गेषु वाऽशुचिम् | प्रकीर्णकेशमभ्यक्तं स्विन्नं विक्लवमेव वा ||१६|| वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |१७| "Messengers who light or stoke a fire in an impure place facing the south, those who are involved in cruel activities, those who are naked or lying on the ground, or in unclean places, those with disheveled hair, smeared with oil, sweating, or appearing distressed, all these messengers who approach the physician are considered inauspicious." These Shlokas describe additional behaviors and characteristics of inauspicious messengers, emphasizing the importance of observing these traits to understand the potential impact on medical outcomes. वैद्यस्य पैत्र्ये दैवे वा कार्ये चोत्पातदर्शने ||१७|| मध्याह्ने चार्धरात्रे वा सन्ध्ययोः ... |१८| "When a physician sees an unnatural event in matters related to ancestral rites or divine activities, at midday, midnight, or during twilight, these omens are considered inauspicious." This Shloka describes specific times and situations when witnessing unnatural events or omens can be considered negative for a physician. These times include ancestral rites, divine activities, midday, midnight, and twilight, indicating the importance of being observant and cautious during these moments. ... कृत्तिकासु च | आर्द्राश्लेषामघामूलपूर्वासु भरणीषु च ||१८|| "... in Krittika, Ardra, Ashlesha, Magha, Mula, Purva Phalguni, and Bharani constellations." This Shloka continues to describe specific times when witnessing certain celestial events or omens is considered inauspicious for a physician. These include various constellations such as Krittika, Ardra, Ashlesha, Magha, Mula, Purva Phalguni, and Bharani. Being aware of these times can help in understanding the potential impact on medical outcomes. चतुर्थ्यां वा नवम्यां वा षष्ठ्यां सन्धिदिनेषु च | वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः ||१९|| "Messengers approaching the physician on the fourth, ninth, or sixth day, as well as on transitional days, are considered inauspicious." This Shloka describes specific days that are considered inauspicious for a physician when messengers approach. These days include the fourth, ninth, and sixth days of the lunar cycle, as well as transitional days, indicating the importance of timing in interpreting omens and their impact on medical outcomes. स्विन्नाभितप्ता मध्याह्ने ज्वलनस्य समीपतः | गर्हिताः पित्तरोगेषु दूता वैद्यमुपागताः ||२०|| त एव कफरोगेषु कर्मसिद्धिकराः स्मृताः | एतेन शेषं व्याख्यातं बुद्ध्वा संविभजेत्तु तत् ||२१|| रक्तपित्तातिसारेषु प्रमेहेषु तथैव च | प्रशस्तो जलरोधेषु दूतवैद्यसमागमः ||२२|| विज्ञायैवं विभागं तु शेषं बुध्येत पण्डितः |२३| Messengers who are sweating and overheated at midday near a fire are considered inauspicious in diseases caused by Pitta. However, the same messengers are considered auspicious and bring success in diseases caused by Kapha. By this, the remaining aspects should be understood and distributed accordingly. In conditions like bleeding disorders, dysentery, and diabetes, the arrival of such messengers is considered auspicious in treatments involving water retention. Thus, understanding this classification, a wise person should discern the remaining aspects." These Shlokas provide guidelines on how the characteristics and conditions of messengers are interpreted differently based on the type of diseases being treated, emphasizing the importance of careful observation and discernment in medical practice. शुक्लवासाः शुचिर्गौरः श्यामो वा प्रियदर्शनः ||२३|| स्वस्यां जातौ स्वगोत्रो वा दूतः कार्यकरः स्मृतः | गोयानेनागतस्तुष्टः पादाभ्यां शुभचेष्टितः ||२४|| स्मृतिमान् [विधिकालज्ञः स्वतन्त्रः प्रतिपत्तिमान् | अलङ्कृतो मङ्गलवान् दूतः कार्यकरः स्मृतः ||२५|| स्वस्थं प्राङ्मुखमासीनं समे देशे शुचौ शुचिम् | उपसर्पति यो वैद्यं स च कार्यकरः स्मृतः ||२६|| "Messengers who wear white clothes, are clean, fair-skinned or dark-skinned, and are pleasant to look at, belonging to the same caste or lineage, are considered efficient in their duties. Those who arrive happily on a cow-driven vehicle, with auspicious behavior on foot, who are mindful, aware of proper timings, independent, and determined, well-adorned and auspicious, are considered effective messengers. Those who approach the physician in a healthy, clean, and pure manner, facing east, seated in a clean place on even ground, are considered efficient in their duties." These Shlokas describe the characteristics of auspicious and efficient messengers. They emphasize the importance of cleanliness, proper behavior, mindfulness, and awareness of proper timings. Such messengers are considered to bring success in their duties. मांसोदकुम्भातपत्रविप्रवारणगोवृषाः | शुक्लवर्णाश्च पूज्यन्ते प्रस्थाने दर्शनं गताः ||२७|| स्त्री पुत्रिणी सवत्सा गौर्वर्धमानमलङ्कृता | कन्या मत्स्याः फलं चामं स्वस्तिकं मोदका दधि ||२८|| हिरण्याक्षतपात्रं वा रत्नानि सुमनो नृपः | अप्रशान्तोऽनलो वाजी हंसश्चापः शिखी तथा ||२९|| ब्रह्मदुन्दुभिजीमूतशङ्खवेणुरथस्वनाः | सिंहगोवृषनादाश्च ह्रे(हे)षितं गजबृंहितम् ||३०|| शस्तं हंसरुतं नॄणां कौशिकं चैव वामतः | प्रस्थाने यायिनः श्रेष्ठा वाचश्च हृदयङ्गमाः ||३१|| "The sight of meat, water jars, parasols, Brahmins, clothing, cows, and bulls of white color while setting out is considered auspicious. A woman with a child, a cow with a calf, a girl, fish, unripe fruits, a swastika, modaka sweets, and curd are also considered auspicious. Gold, a pot with rice, gems, flowers, a king, an unextinguished fire, a horse, a swan, a bow, and a peacock are auspicious. The sounds of Brahmin drums, thunder, conch shells, flutes, chariots, lions, bulls, horses, elephants, and human speech from the left side are considered auspicious. The pleasant and melodious speech of those going on a journey is considered the best." These Shlokas describe various auspicious signs and sounds that can be observed while setting out on a journey. They emphasize the significance of seeing and hearing these positive omens, which are believed to bring success and good fortune. पत्रपुष्पफलोपेतान् सक्षीरान्नीरुजो द्रुमान् | आश्रिता वा नभोवेश्मध्वजतोरणवेदिकाः ||३२|| दिक्षु शान्तासु वक्तारो मधुरं पृष्ठतोऽनुगाः | वामा वा दक्षिणा वाऽपि शकुनाः कर्मसिद्धये ||३३|| शुष्केऽशनिहतेऽपत्रे वल्लीनद्धे सकण्टके | वृक्षेऽथवाऽश्मभस्मास्थिविट्तुषाङ्गारपांशुषु ||३४|| चैत्यवल्मीकविषमस्थिता दीप्तखरस्वराः | पुरतो दिक्षु दीप्तासु वक्तारो नार्थसाधकाः ||३५|| पुन्नामानः खगा वामाः स्त्रीसञ्ज्ञा दक्षिणाः शुभाः | दक्षिणाद्वामगमनं प्रशस्तं श्वशृगालयोः | वामं नकुलचाषाणां नोभयं शशसर्पयोः ||३६|| भासकौशिकयोश्चैव न प्रशस्तं किलोभयम् | दर्शनं वा रुतं वाऽपि न गोधाकृकलासयोः ||३७|| दूतैरनिष्टैस्तुल्यानामशस्तं दर्शनं नृणाम् | कुलत्थतिलकार्पासतुषपाषाणभस्मनाम् ||३८|| पात्रं नेष्टं तथाऽङ्गारतैलकर्दमपूरितम् | प्रसन्नेतरमद्यानां पूर्णं वा रक्तसर्षपैः ||३९|| शवकाष्ठपलाशानां शुष्काणां पथि सङ्गमाः | नेष्यन्ते पतितान्तस्थदीनान्धरिपवस्तथा ||४०|| "Trees with leaves, flowers, fruits, and milk, which are healthy, are considered auspicious omens. Those who approach in clear weather, in the shade of trees, or near houses, flags, arches, and altars indicate success in deeds. Soft-spoken people from behind, and birds flying to the left or right, are also considered auspicious omens. However, dry, leafless, lightning-struck, vine-entangled, thorny trees, or those on ashes, bones, stone, rubbish, and charred areas are considered inauspicious. Harsh-voiced, brightly lit speakers, and those in distress do not indicate successful outcomes. Birds on the left named after males are inauspicious, while those named after females on the right are auspicious. Approaching from the right to the left is good for dogs and jackals, but not for mongooses and sparrows. The sight or sound of crows and owls is inauspicious, while that of swans and peacocks is auspicious. When birds or animals behave like inauspicious messengers, the sight of black gram, sesame, wool, stones, and ashes in vessels filled with these things is also inauspicious. Meeting dry, charred wood, dry trees, fallen trees, destitute, blind persons, and enemies on the path are considered bad omens." These Shlokas describe various omens, both auspicious and inauspicious, associated with different natural elements, behaviors of people, birds, animals, and objects. They emphasize the importance of observing these signs to determine the potential success or failure of actions. मृदुः शीतोऽनुकूलश्च सुगन्धिश्चानिलः शुभः | खरोष्णोऽनिष्टगन्धश्च प्रतिलोमश्च गर्हितः ||४१|| "A gentle, cool, favorable, and fragrant wind is considered auspicious. A harsh, hot, unpleasant-smelling, and contrary wind is considered inauspicious." This Shloka describes the qualities of wind and their impact as omens. A gentle and pleasant wind is seen as a positive sign, while a harsh and unpleasant wind is viewed negatively. ग्रन्थ्यर्बुदादिषु सदा छेदशब्दस्तु पूजितः | विद्रध्युदरगुल्मेषु भेदशब्दस्तथैव च ||४२|| रक्तपित्तातिसारेषु रुद्धशब्दः प्रशस्यते | एवं व्याधिविशेषेण निमित्तमुपधारयेत् ||४३|| "The sound of cutting is always considered auspicious in the treatment of conditions like tumors and abscesses. The sound of bursting is similarly auspicious in the treatment of suppurative conditions, abdominal disorders, and tumors. In conditions like bleeding disorders and dysentery, the sound of obstruction is considered favorable. Thus, by understanding the specific nature of diseases, the significance of omens can be deduced." These Shlokas describe the sounds associated with certain medical conditions and their interpretation as auspicious or inauspicious omens. Understanding these sounds can help in diagnosing and treating various ailments effectively. तथैवाक्रुष्टहाकष्टमाक्रन्दरुदितस्वनाः | छर्द्यां वातपुरीषाणां शब्दो वै गर्दभोष्ट्रयोः ||४४|| "Similarly, the sounds of shouting, yelling, crying, and weeping are considered inauspicious. The sound of vomiting, and the sound of wind and excrement, resembles the sound of donkeys and camels." This Shloka highlights certain sounds that are considered negative omens. Recognizing these sounds can help in understanding the potential implications for health and treatment outcomes. प्रतिषिद्धं तथा भग्नं क्षुतं स्खलितमाहतम् | दौर्मनस्यं च वैद्यस्य यात्रायां न प्रशस्यते ||४५|| "Obstructions, broken objects, hunger, stumbling, and being struck are considered inauspicious on a journey. Similarly, a physician's distress during a journey is also considered unfavorable." This Shloka describes various inauspicious signs that can occur during a journey, highlighting the importance of avoiding these negative omens to ensure a successful outcome. प्रवेशेऽप्येतदुद्देशादवेक्ष्यं च तथाऽऽतुरे | प्रतिद्वारं गृहे चास्य पुनरेतन्न गण्यते ||४६|| "These omens should be carefully observed when entering and exiting a house or attending to a patient. However, once these omens have been noted at one entrance, they should not be considered again at each subsequent entrance of the house." This Shloka highlights the importance of observing omens when entering and exiting a house or attending to a patient. Once these omens are noted at one entrance, they do not need to be considered again at each subsequent entrance. केशभस्मास्थिकाष्ठाश्मतुषकार्पासकण्टकाः | खट्वोर्ध्वपादा मद्यापो वसा तैलं तिलास्तृणम् ||४७|| नपुंसकव्यङ्गभग्ननग्नमुण्डासिताम्बराः | प्रस्थाने वा प्रवेशे वा नेष्यन्ते दर्शनं गताः ||४८|| "The sight of hair, ashes, bones, wood, stones, chaff, cotton, thorns, beds with legs upward, drunkards, fat, oil, sesame, and straw, eunuchs, deformed, broken-limbed, naked, shaven-headed, or black-clothed individuals should be avoided when setting out or entering a place." These Shlokas describe various inauspicious sights and individuals that should be avoided when embarking on a journey or entering a place. Recognizing these negative omens helps ensure a more favorable outcome. भाण्डानां सङ्करस्थानां स्थानात् सञ्चारणं तथा | निखातोत्पाटनं भङ्गः पतनं निर्गमस्तथा ||४९|| वैद्यासनावसादो वा रोगी वा स्यादधोमुखः | वैद्यं सम्भाषमाणोऽङ्गं कुड्यमास्तरणानि वा ||५०|| प्रमृज्याद्वा धुनीयाद्वा करौ पृष्ठं शिरस्तथा | हस्तं चाकृष्य वैद्यस्य न्यसेच्छिरसि चोरसि ||५१|| यो वैद्यमुन्मुखः पश्यन्नुन्मार्ष्टि स्वाङ्गमातुरः | न स सिध्यति वैद्यो वा गृहे यस्य न पूज्यते ||५२|| भवने पूज्यते वाऽपि यस्य वैद्यः स सिध्यति |५३| "Movement or placement of mixed items and vessels, digging up or uprooting objects, breaking or falling, and exiting are considered inauspicious. When a physician's seat is unsteady, or the patient looks down, If someone speaks to the physician while touching their own body, the wall, or the coverings, If they clean or shake their hands, back, or head, If they pull the physician's hand and place it on their own head or chest, If a patient looks at the physician face-to-face and then cleans their own body, That patient will not be successful, and a physician who is not respected at home also will not succeed. However, a physician who is respected and honored in a house will be successful." These Shlokas describe various inauspicious actions and behaviors that can negatively impact the success of medical treatment. They emphasize the importance of maintaining respect and proper conduct to ensure favorable outcomes. शुभं शुभेषु दूतादिष्वशुभं ह्यशुभेषु च ||५३|| आतुरस्य ध्रुवं तस्माद्दूतादीन् लक्षयेद्भिषक् |५४| Auspicious omens in auspicious messengers, and inauspicious omens in inauspicious ones, are certain for the patient. Therefore, a physician should carefully observe messengers and other signs." This Shloka emphasizes the importance of recognizing auspicious and inauspicious omens in messengers and other signs. By carefully observing these indications, a physician can make more informed decisions regarding the patient's condition and treatment. स्वप्नानतः प्रवक्ष्यामि मरणाय शुभाय च ||५४|| सुहृदो यांश्च पश्यन्ति व्याधितो वा स्वयं तथा | स्नेहाभ्यक्तशरीरस्तु करभव्यालगर्दभैः ||५५|| वराहैर्महिषैर्वाऽपि यो यायाद्दक्षिणामुखः | रक्ताम्बरधरा कृष्णा हसन्ती मुक्तमूर्धजा ||५६|| यं चाकर्षति बद्ध्वा स्त्री नृत्यन्ती दक्षिणामुखम् | अन्तावसायिभिर्यो वाऽऽकृष्यते दक्षिणामुखः ||५७|| परिष्वजेरन् यं वाऽपि प्रेताः प्रव्रजिता(न)स्तथा | मुहुराघ्रायते यस्तु श्वापदैर्विकृताननैः ||५८|| पिबेन्मधु च तैलं च यो वा पङ्केऽवसीदति | पङ्कप्रदिग्धगात्रो वा प्रनृत्येत् प्रहसेत्तथा ||५९|| निरम्बरश्च यो रक्तां धारयेच्छिरसा स्रजम् | यस्य वंशो नलो वाऽपि तालो वोरसि जायते ||६०|| यं वा मत्स्यो ग्रसेद्यो वा जननीं प्रविशेन्नरः | पर्वताग्रात् पतेद्यो वा श्वभ्रे वा तमसाऽऽवृते ||६१|| ह्रियेत स्रोतसा यो वा यो वा मौण्ड्यमवाप्नुयात् | पराजीयेत बध्येत काकाद्यैर्वाऽभिभूयते ||६२|| पतनं तारकादीनां प्रणाशं दीपचक्षुषोः | यः पश्येद्देवतानां वा प्रकम्पमवनेस्तथा ||६३|| यस्य छर्दिर्विरेको वा दशनाः प्रपतन्ति वा | शाल्मलीं किंशुकं यूपं वल्मीकं पारिभद्रकम् ||६४|| पुष्पाढ्यं कोविदारं वा चितां वा योऽधिरोहति | कार्पासतैलपिण्याकलोहानि लवणं तिलान् ||६५|| लभेताश्नीत वा पक्वमन्नं यश्च पिबेत् सुराम् | स्वस्थः स लभते व्याधिं व्याधितो मृत्युमृच्छति ||६६|| "Now, I shall describe the dreams that indicate death and those that indicate auspiciousness. Those seen by friends or the patient themselves, the body smeared with oil, being pulled by elephants, snakes, or donkeys, traveling southward with boars or buffaloes, a woman wearing red clothes, black and laughing with disheveled hair, or being dragged bound by a dancing woman facing south, being dragged by others intending to harm facing south, embraced by the dead or ascetics, frequently sniffed by wild beasts with deformed faces, drinking honey or oil, sinking in mud, covered in mud, dancing, laughing, being naked and wearing a red garland on the head, from whose chest or head a bamboo, reed, or palm tree grows, being swallowed by a fish or entering one's mother, falling from a mountain peak or into a dark abyss, being carried away by a stream, becoming bald, defeated, bound, or overcome by crows or other creatures, seeing stars falling, lamps going out, observing deities trembling or the earth shaking, vomiting, purging, or losing teeth, climbing a silk-cotton tree, red-flowered tree, sacrificial post, anthill, or Indian coral tree, covered with flowers, climbing a funeral pyre, obtaining cotton, oil, cakes, iron, salt, or sesame, eating ripe food or drinking liquor, the healthy one falling sick, and the sick one dying." These Shlokas describe various dreams and their interpretations, indicating whether they are auspicious or inauspicious. By understanding these dreams, one can gain insights into potential outcomes related to health and life events. यथास्वं प्रकृतिस्वप्नो विस्मृतो विहतस्तथा | चिन्ताकृतो दिवा दृष्टो भवन्त्यफलदास्तु ते ||६७|| "Dreams that are natural, forgotten, obstructed, or caused by worries and seen during the day are considered fruitless." This Shloka explains that certain types of dreams—those that occur naturally, are forgotten upon waking, are interrupted, or are caused by anxieties and seen during the daytime—are not considered to have significant outcomes or prophetic meanings. ज्वरितानां शुना सख्यं कपिसख्यं तु शोषिणाम् | उन्मादे राक्षसैः प्रेतैरपस्मारे प्रवर्तनम् ||६८|| मेहातिसारिणां तोयपानं स्नेहस्य कुष्ठिनाम् | गुल्मेषु स्थावरोत्पत्तिः कोष्ठे, मूर्ध्नि शिरोरुजि ||६९|| शष्कुलीभक्षणं छर्द्यामध्वा श्वासपिपासयोः | हारिद्रं भोजनं वाऽपि यस्य स्यात् पाण्डुरोगिणः ||७०|| रक्तपित्ती पिबेद्यस्तु शोणितं स विनश्यति |७१| "Friendship with a dog for fever patients, friendship with a monkey for those suffering from wasting disease, association with demons and the dead in insanity, movement during epileptic seizures, drinking water for those with diabetes and diarrhea, unctuous substances for those with leprosy, growth of static masses in the abdomen, head, and forehead pains, eating pancakes during vomiting, travel during breathlessness and thirst, eating turmeric for those with jaundice, and drinking blood for those with hemorrhagic diseases all lead to destruction." These Shlokas explain the inauspicious or harmful actions and associations for patients with specific diseases, emphasizing the importance of avoiding these to prevent worsening of their conditions. स्वप्नानेवंविधान् दृष्ट्वा प्रातरुत्थाय यत्नवान् ||७१|| दद्यान्माषांस्तिलांल्लोहं विप्रेभ्यः काञ्चनं तथा | जपेच्चापि शुभान् मन्त्रान् गायत्रीं त्रिपदां तथा ||७२|| दृष्ट्वा तु प्रथमे यामे स्वप्याद् ध्यात्वा पुनः शुभम् | जपेद्वाऽन्यतमं वेदं ब्रह्मचारी समाहितः ||७३|| न चाचक्षीत कस्मैचिद्दृष्ट्वा स्वप्नमशोभनम् | देवतायतने चैव वसेद्रात्रित्रयं तथा | विप्रांश्च पूजयेन्नित्यं दुःस्वप्नात् प्रविमुच्यते ||७४|| "Upon seeing such dreams, upon waking in the morning, one should make efforts to give black gram, sesame, iron, gold, and other auspicious substances to Brahmins. One should also chant auspicious mantras, the Gayatri mantra, and other three-versed hymns. After seeing the first part of the night, one should meditate on something auspicious and then sleep again. A student should chant any of the Vedas with concentration. One should not disclose an inauspicious dream to anyone. One should stay in a temple for three nights, regularly worship Brahmins, and thus be freed from the effects of a bad dream." These Shlokas describe various remedies and actions to mitigate the effects of inauspicious dreams. They highlight the importance of making offerings, chanting mantras, meditating on auspicious thoughts, and seeking the blessings of Brahmins to ensure a positive outcome. अत ऊर्ध्वं प्रवक्ष्यामि प्रशस्तं स्वप्नदर्शनम् | देवान् द्विजान्गोवृषभान् जीवतः सुहृदो नृपान् ||७५|| समिद्धमग्निं साधूंश्च निर्मलानि जलानि च | पश्येत् कल्याणलाभाय व्याधेरपगमाय च ||७६|| मांसं मत्स्यान् स्रजः श्वेता वासांसि च फलानि च | लभेत धनलाभाय व्याधेरपगमाय च ||७७|| महाप्रासादसफलवृक्षवारणपर्वतान् | आरोहेद्द्रव्यलाभाय व्याधेरपगमाय च ||७८|| नदीनदसमुद्रांश्च क्षुभितान् कलुषोदकान् | तरेत् कल्याणलाभाय व्याधेरपगमाय च ||७९|| उरगो वा जलौको वा भ्रमरो वाऽपि यं दशेत् | आरोग्यं निर्दिशेत्तस्य धनलाभं च बुद्धिमान् ||८०|| एवं रूपाञ् शुभान् स्वप्नान् यः पश्येद्व्याधितो नरः | स दीर्घायुरिति ज्ञेयस्तस्मै कर्म समाचरेत् ||८१|| "Now, I shall describe the auspicious dreams: Seeing gods, Brahmins, cows, bulls, living friends, and kings, Seeing kindled fire, sages, and clear water, indicates the attainment of good fortune and the cure of diseases. Seeing meat, fish, garlands, white clothes, and fruits, indicates wealth gain and the cure of diseases. Climbing great palaces, fruitful trees, elephants, and mountains, indicates wealth gain and the cure of diseases. Crossing turbulent rivers, streams, and oceans, indicates the attainment of good fortune and the cure of diseases. Being bitten by a serpent, leech, or bee, indicates health and wealth gain for the wise person. If a sick person sees such auspicious dreams, it is known that they will have a long life, and actions should be taken accordingly." These Shlokas describe various auspicious dreams and their positive interpretations, indicating good fortune, health, and wealth. Understanding these dreams can help in predicting favorable outcomes for the dreamer. इति सुश्रुतसंहितायां सूत्रस्थाने विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयो नामैकोनत्रिंशत्तमोऽध्यायः ||२९|| "Thus ends the twenty-ninth chapter named 'The Indication of Auspicious and Inauspicious Dreams' in the Sushruta Samhita's Sutra Sthana." This marks the conclusion of the chapter on dreams and their interpretations in the ancient text of Sushruta Samhita. The Sushruta Samhita is one of the foundational texts of Ayurveda, providing invaluable insights into various aspects of health and well-being. Previous Next

Study various liquid medicinal preparations including decoctions, oils, ghee, milk, wines, and fermented preparations. Learn preparation methods, properties, storage, and therapeutic uses. द्रवद्रव्यविध्यध्यायः अथातो द्रवद्रव्यविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on liquid substances." "As spoken by the revered Dhanvantari." These Shlokas mark the beginning of a new chapter focused on the preparation, properties, and uses of liquid substances in Ayurveda, as taught by the revered sage Dhanvantari. This chapter aims to provide comprehensive knowledge about various liquid formulations and their therapeutic applications. पानीयमान्तरीक्षमनिर्देश्यरसममृतं जीवनं तर्पणं धारणमाश्वासजननं श्रमक्लमपिपासामदमूर्च्छातन्द्रानिद्रादाहप्रशमनमेकान्ततः पथ्यतमं च ||३|| "Water, the essence of the atmosphere, is indescribable in taste, like nectar, life-giving, nourishing, sustaining, refreshing, relieving fatigue, exhaustion, thirst, intoxication, fainting, sleepiness, insomnia, and burning sensation. It is ultimately the most beneficial." This Shloka extols the numerous benefits of water, emphasizing that it is essential for life and health. Water is depicted as a life-giving, sustaining, and refreshing substance that helps alleviate various conditions like fatigue, thirst, and burning sensations, making it indispensable for overall well-being. तदेवावनिपतितमन्यतमं रसमुपलभते स्थानविशेषान्नदीनदसरस्तडागवापीकूपचुण्टीप्रस्रवणोद्भिदविकिरकेदारपल्वलादि षु स्थानेष्ववस्थितमिति ||४|| "That same liquid, upon descending onto the earth, acquires specific qualities based on its location, dwelling in places such as rivers, lakes, ponds, reservoirs, wells, pits, springs, gardens, fields, and marshes." This Shloka elucidates that water, when it falls upon the earth, attains unique properties and characteristics depending on the specific locations it inhabits, illustrating its diverse roles and functions in nature. तत्र, ‘लोहितकपिलपाण्डुनीलपीतशुक्लेष्ववनिप्रदेशेषु मधुराम्ललवणकटुतिक्तकषायाणि यथासङ्ख्यमुदकानि सम्भवन्ति’ इत्येके भाषन्ते ||५|| "There, in red, yellow, whitish, blue, yellowish-brown, and grey regions of the earth, different waters are said to possess sweet, sour, salty, pungent, bitter, and astringent tastes respectively." This Shloka explains that depending on the specific regions of the earth, water can acquire different tastes such as sweet, sour, salty, pungent, bitter, and astringent, influenced by the natural characteristics of those regions. तत्तु न सम्यक्; पृथिव्यादीनामन्योन्यानुप्रवेशकृतः सलिलरसो भवत्युत्कर्षापकर्षेण | तत्र, स्वलक्षणभूयिष्ठायां भूमावम्लं लवणं च; अम्बुगुणभूयिष्ठायां मधुरं; तेजोगुणभूयिष्ठायां कटुकं तिक्तं च; वायुगुणभूयिष्ठायां कषायम्; आकाशगुणभूयिष्ठायामव्यक्तरसम्, अव्यक्तं ह्याकाशमित्यतः; तत् प्रधानमव्यक्तरसत्वात्, तत्पेयमान्तरीक्षालाभे ||६|| "However, this is not accurate; the taste of water is influenced by the interpenetration of the properties of earth and other elements through mutual interaction, creating variations in taste. In regions where the earth’s qualities dominate, water tastes sour and salty; in areas dominated by water qualities, it tastes sweet; in regions with predominant fire qualities, it tastes pungent and bitter; in areas with predominant air qualities, it tastes astringent; and in regions with predominant ether qualities, it has an indistinct taste. This indicates the chief characteristic of ether, which is an indistinct taste that water acquires from the atmosphere." These Shlokas emphasize how the taste of water changes based on the dominant ambient elements. Earth-dominated regions produce sour and salty water; water-dominated regions yield sweet water; fire-dominated regions create pungent and bitter water; air-dominated areas generate astringent water; and ether-dominated locations render an indistinct-tasting water, capturing the chief characteristic of ether. तत्रान्तरीक्षं चतुर्विधम् | तद्यथा- धारं, कारं, तौषारं, हैममिति | तेषां धारं प्रधानं, लघुत्वात्; तत् पुनर्द्विविधं- गाङ्गं, सामुद्रं चेति | तत्र गाङ्गमाश्वयुजे मासि प्रायशो वर्षति | तयोर्द्वयोरपि परीक्षणं कुर्वीत- शाल्योदनपिण्डमकुथितमविदग्धं रजतभाजनोपहितं वर्षति देवे बहिष्कुर्वीत, स यदि मुहूर्तं स्थितस्तादृश एव भवति तदा गाङ्गं पततीत्यवगन्तव्यं; वर्णान्यत्वे सिक्थप्रक्लेदे च सामुद्रमिति विद्यात्, तन्नोपादेयम् | सामुद्रमप्याश्वयुजे मासि गृहीतं गाङ्गवद्भवति | गाङ्गं पुनः प्रधानं, तदुपाददीताश्वयुजे मासि | शुचिशुक्लविततपटैकदेशच्युतमथवा हर्म्यतलपरिभ्रष्टमन्यैर्वा शुचिभिर्भाजनैर्गृहीतं सौवर्णे राजते मृन्मये वा पात्रे निदध्यात् | तत् सर्वकालमुपयुञ्जीत, तस्यालाभे भौमम् | तच्चाकाशगुणबहुलम् | तत् पुनः सप्तविधम् | तद्यथा- कौपं, नादेयं, सारसं, ताडागं, प्रास्रवणम्, औद्भिदं, चौण्ट्यमिति ||७|| "There are four types of atmospheric waters; namely, Dhara (torrent), Kara (hail), Tousara (frost), and Haima (snow). Among these, Dhara is considered primary due to its lightness. Dhara is further classified into two types: Gangetic and Oceanic. Gangetic water predominantly falls in the Ashvayuja month. To test these waters, place a lump of boiled white rice in a silver vessel under the rain. If the lump remains unchanged after a while, then the water is Gangetic. If it changes color or texture, indicating the presence of waxy substances, it is Oceanic and should not be used. Oceanic water collected in Ashvayuja month also becomes similar to Gangetic water. Gangetic water is regarded as primary and should be collected in Ashvayuja month. Collect rainwater in clean, white stretched cloth or from clean surfaces using clean vessels made of gold, silver, or clay. This water can be used at any time, and in its absence, use underground water, which is rich in ether qualities. There are seven types of underground water: well water, spring water, lake water, pond water, stream water, garden water, and pit water." This Shloka explains the various types of atmospheric and underground water, providing guidelines for their collection and usage, emphasizing the importance of Gangetic water and the methods to test and collect it. It also highlights the significance of cleanliness and the appropriate materials to store water. तत्र वर्षास्वान्तरिक्षमौद्भिदं वा सेवेत, महागुणत्वात्; शरदि सर्वं, प्रसन्नत्वात्; हेमन्ते सारसं ताडागं वा; वसन्ते कौपं प्रास्रवणं वा; ग्रीष्मेऽप्येवं; प्रावृषि चौण्ट्यमनभिवृष्टं सर्वं चेति ||८|| "In the rainy season, one should use atmospheric or plant-derived water due to its superior qualities; during autumn, all types of water are good to use because of their clarity; in winter, lake or pond water; in spring, well or spring water; during summer, the same as spring; and in the monsoon, avoid water that has not been freshly rained upon, and prefer all water types." This Shloka provides guidelines on the preferred types of water to use in different seasons, emphasizing the qualities that make certain water types more suitable during specific times of the year. कीटमूत्रपुरीषाण्डशवकोथप्रदूषितम् | तृणपर्णोत्करयुतं कलुषं विषसंयुतम् ||९|| योऽवगाहेत वर्षासु पिबेद्वाऽपि नवं जलम् | स बाह्याभ्यन्तरान् रोगान् प्राप्नुयात् क्षिप्रमेव तु ||१०|| "Water contaminated with insect urine and feces, dead bodies, or decay, mixed with grass or leaves, and polluted with poison, is impure. Anyone who bathes in or drinks fresh water during the rainy season contaminated in this way will quickly contract external and internal diseases." These Shlokas warn against using contaminated water during the rainy season as it leads to various ailments, stressing the importance of clean water. तत्र यत् पङ्कशैवलहठतृणपद्मपत्रप्रभृतिभिरवच्छन्नं रविशशिकिरणानिलैर्नाभिजुष्टं गन्धवर्णरसोपसृष्टं तद्व्यापन्नमिति विद्यात् | तस्य स्पर्शरूपरसगन्धवीर्यविपाकदोषाः षट् सम्भवन्ति | तत्र, खरता पैच्छिल्यमौष्ण्यं दन्तग्राहिता च स्पर्शदोषः, पङ्कसिकताशैवालबहुवर्णता रूपदोषः; व्यक्तरसता रसदोषः; अनिष्टगन्धता गन्धदोषः; यदुपयुक्तं तृष्णागौरवशूलकफप्रसेकानापादयति स विर्यदोषः; यदुपयुक्तं चिराद्विपच्यते विष्टम्भयति वा स विपाकदोष इति | त एते आन्तरिक्षे न सन्ति ||११|| "Any water that is covered by mud, moss, grass, or other debris, and not exposed to sunlight, moonlight, or wind, and is affected by unpleasant smell, color, and taste should be considered contaminated. Such water has six types of defects: defects of touch (coarseness, slipperiness, heat, hardness), appearance (cloudiness, presence of mud, sand, or algae), taste (unpleasant taste), smell (unpleasant odor), potency (causing thirst, heaviness, abdominal pain, excessive mucus production), and digestion (delayed digestion, causing stiffness). These defects are not present in atmospheric water." This Shloka advises against using water contaminated by various impurities, emphasizing that such water can have multiple defects affecting touch, appearance, taste, smell, potency, and digestion. It highlights the fact that atmospheric water is free from these defects. व्यापन्नस्य चाग्निक्वथनं सूर्यातपप्रतापनं तप्तायःपिण्डसिकतालोष्ट्राणां वा निर्वापणं प्रसादनं च कर्तव्यं, नागचम्पकोत्पलपाटलापुष्पप्रभृतिभिश्चाधिवासनमिति ||१२|| "Contaminated water should be purified by boiling it over fire, heating it in sunlight, or quenching heated lumps of iron, sand, or stones. It should also be treated with fragrant flowers such as Naga, Champaka, Utpala, Patala, and others." This Shloka outlines methods for purifying contaminated water, emphasizing techniques like boiling, sun exposure, and using heated materials, along with the use of fragrant flowers to enhance its quality. सौवर्णे राजते ताम्रे कांस्ये मणिमयेऽपि वा | पुष्पावतंसं भौमे वा सुगन्धि सलिलं पिबेत् ||१३|| "Drink fragrant water stored in vessels made of gold, silver, copper, bronze, or gemstones, or in earthen pots adorned with flowers." This Shloka highlights the importance of using clean and fragrant water, stored in various types of vessels, to ensure its purity and beneficial properties. व्यापन्नं वर्जयेन्नित्यं तोयं यच्चाप्यनार्तवम् | दोषसञ्जननं ह्येतन्नाददीताहितं तु तत् ||१४|| व्यापन्नमुदकं यस्तु पिबतीहाप्रसादितम् | श्वयथुं पाण्डुरोगं च त्वग्दोषमविपाकताम् ||१५|| श्वासकासप्रतिश्यायशूलगुल्मोदराणि च | अन्यान्वा विषमान्रोगान्प्राप्नुयादचिरेण सः ||१६|| "One should always avoid contaminated water and water unsuited to the season. Such water causes disease and should not be consumed. Drinking unpurified contaminated water may lead to swelling, anemia, skin diseases, indigestion, breathing issues, cough, cold, pain, abdominal lumps, and other serious conditions." These Shlokas highlight the importance of avoiding contaminated and seasonally inappropriate water to prevent diseases and health issues that arise from consuming such water. तत्र सप्त कलुषस्य प्रसादनानि भवन्ति | तद्यथा- कतकगोमेदकबिसग्रन्थिशैवालमूलवस्त्राणि मुक्तामणिश्चेति ||१७|| "There are seven methods for purifying impure water, namely: Kataka seeds, Gomedaka (garnet), lotus stalk, Shaiwala (a type of aquatic plant), root, cloth, and pearl." This Shloka outlines various traditional methods used in Ayurveda to purify contaminated water, utilizing natural substances and materials known for their cleansing properties. पञ्च निक्षेपणानि भवन्ति | तद्यथा- फलकं, त्र्यष्टकं, मुञ्जवलय, उदकमञ्चिका, शिक्यं चेति ||१८|| "There are five types of water containers, namely: wooden planks, three-sided containers, reed rings, earthen pots, and hanging baskets." This Shloka describes different types of traditional containers used for storing and transporting water, highlighting the diversity of materials and designs utilized in ancient practices. सप्त शीतीकरणानि भवन्ति; तद्यथा- प्रवातस्थापनम्, उदकप्रक्षेपणं, यष्टिकाभ्रामणं, व्यजनं, वस्त्रोद्धरणं, वालुकाप्रक्षेपणं, शिक्यावलम्बनं चेति ||१९|| "There are seven methods of cooling water: placing it in the wind, pouring it from one container to another, stirring with a stick, fanning, wrapping it in a cloth, sprinkling with sand, and suspending in a basket." This Shloka lists traditional techniques used in Ayurveda for cooling water, ensuring it is pleasant and refreshing to drink. निर्गन्धमव्यक्तरसं तृष्णाघ्नं शुचि शीतलम् | अच्छं लघु च हृद्यं च तोयं गुणवदुच्यते ||२०|| "Water that is odorless, tasteless, thirst-quenching, pure, cool, clear, light, and pleasant is considered to be of high quality." This Shloka describes the qualities of pure and high-quality water, emphasizing its characteristics such as being odorless, tasteless, refreshing, pure, cool, clear, light, and pleasant. तत्र नद्यः पश्चिमाभिमुखाः पथ्याः, लघूदकत्वात्; पूर्वाभिमुखास्तु न प्रशस्यन्ते, गुरूदकत्वात्; दक्षिणाभिमुखा नातिदोषलाः, साधारणत्वात् | तत्र सह्यप्रभवाःकुष्ठं जनयन्ति, विन्ध्यप्रभवाः कुष्ठं पाण्डुरोगं च, मलयप्रभवाः कृमीन्, महेन्द्रप्रभवाः श्लीपदोदराणि, हिमवत्प्रभवा हृद्रोगश्वयथुशिरोरोगश्लीपदगलगण्डान्, प्राच्यावन्त्या अपरावन्त्याश्चार्शांस्युपजनयन्ति, पारियात्रप्रभवाः पथ्या बलारोग्यकर्य इति ||२१|| "Rivers flowing westward are considered beneficial due to the lightness of their water, while eastward flowing rivers are not recommended due to the heaviness of their water. Southward flowing rivers are moderately beneficial due to their neutrality. Rivers originating from the Sahyadri mountains cause skin diseases; those from the Vindhya mountains cause both skin and anemia diseases; rivers from the Malaya mountains cause worms; those from the Mahendra mountains cause elephantiasis and abdominal diseases. The rivers originating from the Himalayas cause heart disease, swelling, head diseases, elephantiasis, and goiter. Rivers from Eastern and Western Avanti regions cause hemorrhoids, while those from the Parijat mountains are beneficial, promoting strength and health." This Shloka provides an analysis of rivers based on their direction and origin, explaining the health benefits and potential diseases associated with the water from different sources and directions. नद्यः शीघ्रवहा लघ्व्यः प्रोक्ता याश्चामलोदकाः | गुर्व्यः शैवालसञ्छन्नाः कलुषा मन्दगाश्च याः ||२२|| "Rivers with swift currents, light water, and clear flow are considered good, while those with slow currents, heavy water, covered with algae, and turbid are considered poor." This Shloka highlights the contrasting characteristics of rivers with swift and clear flows versus those with slow and turbid flows, emphasizing the importance of clean and light water. प्रायेण नद्यो मरुषु सतिक्ता लवणान्विताः | लघ्व्यः समधुराश्चैव पौरुषेया बले हिताः ||२३|| "Generally, rivers in deserts are slightly bitter and salty; they are light, somewhat sweet, and beneficial for strength and vitality." This Shloka describes the characteristics of rivers found in desert regions, noting their slight bitterness and saltiness, yet light and somewhat sweet nature, making them beneficial for health and strength. तत्र सर्वेषामेव भौमानां ग्रहणं प्रत्यूषसि, तत्र ह्यमलत्वं शैत्यं चाधिकं भवति, स एव चापां परो गुण इति ||२४|| "Therefore, it is recommended to collect all types of underground water at dawn, as it is the purest and cool at that time, which is considered the highest quality of water." This Shloka emphasizes the practice of collecting underground water early in the morning, due to its higher purity and coolness, highlighting these as key attributes of high-quality water. दिवार्ककिरणैर्जुष्टं निशायामिन्दुरश्मिभिः | अरूक्षमनभिष्यन्दि तत्तुल्यं गगनाम्बुना ||२५|| "Water that is exposed to sunlight during the day and moonlight at night is neither too dry nor too moist, similar to atmospheric water." This Shloka describes the qualities of water that has been exposed to sunlight and moonlight, highlighting its balanced characteristics, making it akin to atmospheric water. गगनाम्बु त्रिदोषघ्नं गृहीतं यत् सुभाजने | बल्यं रसायनं मेध्यं पात्रापेक्षि ततः परम् ||२६|| "Atmospheric water, which is tri-doshic (balances the three doshas) and collected in a clean vessel, is strengthening, rejuvenating, and highly beneficial for the mind. It is therefore highly preferred to store water in such vessels." This Shloka elaborates on the benefits of atmospheric water, emphasizing its balanced nature and numerous health benefits when collected and stored properly. रक्षोघ्नं शीतलं ह्लादि ज्वरदाहविषापहम् | चन्द्रकान्तोद्भवं वारि पित्तघ्नं विमलं स्मृतम् ||२७|| "Water that originates from moonstones is considered rakshoghnam (protective against evil), cool, refreshing, and effective in alleviating fever, burning sensations, and poison. It is also known to balance pitta and is pure." This Shloka extolls the virtues of water that comes from moonstones, emphasizing its protective, cooling, and purifying qualities, especially in balancing pitta dosha and counteracting fever and poison. मूर्च्छापित्तोष्णदाहेषु विषे रक्ते मदात्यये | भ्रमक्लमपरीतेषु तमके वमथौ तथा ||२८|| ऊर्ध्वगे रक्तपित्ते च शीतमम्भः प्रशस्यते |२९| "Cool water is highly recommended for conditions such as fainting, pitta imbalance, heat, burning sensation, poison, excessive bleeding, intoxication, dizziness, exhaustion, breathlessness, vomiting, and in cases of upward-moving raktapitta (hemorrhage)." These Shlokas emphasize the therapeutic benefits of cool water in alleviating various conditions related to heat, pitta dosha, and other ailments, highlighting its importance in Ayurveda. पार्श्वशूले प्रतिश्याये वातरोगे गलग्रहे ||२९|| आध्माने स्तिमिते कोष्ठे सद्यःशुद्धे नवज्वरे | हिक्कायां स्नेहपीते च शीताम्बु परिवर्जयेत् ||३०|| "Avoid drinking cold water in cases of side pain, cold, vata disorders, sore throat, bloating, constipation, immediate post-cleansing, fresh fever, hiccups, and after consuming oily substances." This Shloka advises against the consumption of cold water in several conditions related to vata disorders, digestion issues, respiratory problems, and after certain treatments or food intake. नादेयं वातलं रूक्षं दीपनं लघु लेखनम् | तदभिष्यन्दि मधुरं सान्द्रं गुरु कफावहम् ||३१|| तृष्णाघ्नं सारसं बल्यं कषायं मधुरं लघु | ताडागं वातलं स्वादु कषायं कटुपाकि च ||३२|| वातश्लेष्महरं वाप्यं सक्षारं कटु पित्तलम् | सक्षारं पित्तलं कौपं श्लेष्मघ्नं दीपनं लघु ||३३|| चौण्ट्यमग्निकरं रूक्षं मधुरं कफकृन्न च | कफघ्नं दीपनं हृद्यं लघु प्रस्रवणोद्भवम् ||३४|| मधुरं पित्तशमनमविदाह्यौद्भिदं स्मृतम् | वैकिरं कटु सक्षारं श्लेष्मघ्नं लघु दीपनम् ||३५|| कैदारं मधुरं प्रोक्तं विपाके गुरु दोषलम् | तद्वत्पाल्वलमुद्दिष्टं विशेषाद्दोषलं तु तत् ||३६|| सामुद्रमुदकं विस्रं लवणं सर्वदोषकृत् |३७| "Naadeyam (well water) is vata-alleviating, dry, stimulating, light, and cleansing. It's slightly sweet, dense, heavy, and raises kapha. Lake water is thirst-quenching, nourishing, astringent, mild, and light. Pond water is vata-alleviating, sweet, astringent, and has a pungent aftertaste. Vapi water reduces vāta and kapha, contains alkali, has a pungent and hot post-digestive effect. Well water alleviates pitta, has a pungent taste, and is light and digesting. Chuntiyam water is digestive, dry, sweet, and doesn’t aggravate kapha. It reduces kapha, is digesting, pleasant, and light. Spring water is sweet, reduces pitta, and is non-irritating. Garden water is pungent, contains alkali, reduces kapha, and is digesting and light. Field water is sweet and heavy post-digestion, causing dosha imbalances. Marsh water is similar but particularly causes dosha imbalances. Sea water is malodorous, salty, and causes imbalances of all doshas." These Shlokas classify different types of water based on their source and the corresponding Ayurvedic properties, providing comprehensive guidelines on their usage and effects. अनेकदोषमानूपं वार्यभिष्यन्दि गर्हितम् ||३७|| एभिर्दोषैरसंयुक्तं निरवद्यं तु जाङ्गलम् | पाकेऽविदाहि तृष्णाघ्नं प्रशस्तं प्रीतिवर्धनम् ||३८|| दीपनं स्वादु शीतं च तोयं साधारणं लघु |३९| "Water from marshy areas is considered bad due to numerous impurities and its tendency to obstruct channels. In contrast, water from dry regions is free from such defects, is pure, non-irritating during digestion, thirst-quenching, appreciated, and enhances satisfaction. It is digesting, sweet in taste, cool, general, and light." These Shlokas highlight the contrast between water from marshy areas versus dry regions, emphasizing the purity and beneficial attributes of water from dry regions. कफमेदोऽनिलामघ्नं दीपनं बस्तिशोधनम् ||३९|| श्वासकासज्वरहरं पथ्यमुष्णोदकं सदा |४०| "Warm water is always considered beneficial as it alleviates kapha, medas (fat), and vāta; stimulates digestion; cleanses the urinary bladder; and relieves conditions like dyspnea, cough, and fever." These Shlokas praise the benefits of warm water, highlighting its role in balancing doshas and improving overall health. यत् क्वाथ्यमानं निर्वेगं निष्फेनं निर्मलं लघु ||४०|| चतुर्भागावशेषं तु तत्तोयं गुणवत् स्मृतम् |४१| "Water that, when boiled, does not overflow, is free of foam, clear, light, and reduced to a quarter of its original volume is considered of high quality." These Shlokas emphasize the process of boiling water to enhance its quality, ensuring that it meets specific Ayurvedic standards to be considered beneficial and pure. न च पर्युषितं देयं कदाचिद्वारि जानता ||४१|| अम्लीभूतं कफोत्क्लेदि न हितं तत् पिपासवे |४२| "One should never drink standing water, as it becomes sour and exacerbates kapha. Such water is not beneficial for quenching thirst." These Shlokas emphasize the importance of drinking fresh water, highlighting the negative effects of consuming water that has been stored for too long. मद्यपानात्समुद्भूते रोगे पित्तोत्थिते तथा ||४२|| सन्निपातसमुत्थे च शृतशीतं प्रशस्यते |४३| "In diseases caused by alcohol consumption, as well as those arising from pitta imbalance and tridoshic disorders, boiled and cooled water is considered highly beneficial." These Shlokas emphasize the therapeutic use of boiled and cooled water in treating ailments related to alcohol consumption, pitta imbalance, and tridoshic disorders, highlighting its soothing and balancing effects. स्निग्धं स्वादु हिमं हृद्यं दीपनं बस्तिशोधनम् ||४३|| वृष्यं पित्तपिपासाघ्नं नालिकेरोदकं गुरु |४४| "Coconut water is unctuous, sweet, cooling, pleasant, digesting, and cleanses the urinary bladder. It is also aphrodisiac, alleviates pitta and thirst, but is heavy." These Shlokas describe the beneficial properties of coconut water, emphasizing its cooling and calming effects, as well as its role in cleansing and nourishment, though it is considered heavy. दाहातीसारपित्तासृङ्मूर्च्छामद्यविषार्तिषु ||४४|| शृतशीतं जलं शस्तं तृष्णाच्छर्दिभ्रमेषु च |४५| "In conditions of burning sensation, diarrhea, excessive pitta, bleeding, fainting, effects of alcohol, and poison, boiled and cooled water is beneficial. It is also effective in relieving thirst, vomiting, and dizziness." These Shlokas emphasize the therapeutic use of boiled and cooled water in various conditions related to pitta imbalance, digestive issues, and intoxication, highlighting its soothing and balancing effects. अरोचके प्रतिश्याये प्रसेके श्वयथौ क्षये ||४५|| मन्देऽग्नावुदरे कुष्ठे ज्वरे नेत्रामये तथा | व्रणे च मधुमेहे च पानीयं मन्दमाचरेत् ||४६|| इति जलवर्गः | "In conditions such as anorexia, cold, excessive salivation, swelling, tuberculosis, weak digestion, abdominal diseases, skin diseases, fever, eye diseases, ulcers, and diabetes, water should be consumed slowly." The concluding phrase indicates the completion of the discourse on the water category, summarizing different conditions where careful and slow consumption of water is advised. अथ क्षीरवर्गः | गव्यमाजं तथा चौष्ट्रमाविकं माहिषं च यत् | अश्वायाश्चैव नार्याश्च करेणूनां च यत्पयः ||४७|| "Now, the category of milk: Cow's milk, goat's milk, camel's milk, sheep's milk, buffalo's milk, horse's milk, human milk, and elephant's milk." This verse introduces the classification of different types of milk used in Ayurveda, indicating the variety of sources from which milk can be obtained for various therapeutic applications. तत्त्वनेकौषधिरसप्रसादं प्राणदं गुरु | मधुरं पिच्छिलं शीतं स्निग्धं श्लक्ष्णं सरं मृदु | सर्वप्राणभृतां तस्मात् सात्म्यं क्षीरमिहोच्यते ||४८|| "Milk, which nourishes life, is sweet, unctuous, cool, smooth, and soft, is considered compatible (suitable) for all living beings due to its numerous medicinal properties." This Shloka highlights the comprehensive benefits of milk, emphasizing its nourishing and life-sustaining qualities, making it suitable for consumption by all living beings. तत्र सर्वमेव क्षीरं प्राणिनामप्रतिषिद्धं जातिसात्म्यात्, वातपित्तशोणितमानसेष्वपि विकारेष्वविरुद्धं, जीर्णज्वरकासश्वासशोषक्षयगुल्मोन्मादोदरमूर्च्छाभ्रममददाहपिपासाहृद्बस्तिदोष- पाण्डुरोगग्रहणीदोषार्शःशूलोदावर्तातिसारप्रवाहिकायोनिरोगगर्भास्रावरक्तपित्तश्रमक्लमहरं, पाप्मापहं बल्यं वृष्यं वाजीकरणं रसायनं मेध्यं वयःस्थापनमायुष्यं जीवनं बृंहणं सन्धानं वमनविरेचनास्थापनं तुल्यगुणत्वाच्चौजसो वर्धनं बालवृद्धक्षतक्षीणानां क्षुद्व्यवायव्यायामकर्शितानां च पथ्यतमम् ||४९|| "All types of milk are generally suitable for all creatures due to their compatibility with nature. They are particularly beneficial and non-antagonistic in conditions related to vata, pitta, blood, and mental disorders. Milk is useful in various ailments including chronic fever, cough, dyspnea, consumption, tumors, insanity, abdominal diseases, fainting, vertigo, intoxication, burning sensation, thirst, heart and bladder disorders, anemia, malabsorption, piles, pain, spasms, diarrhea, dysentery, reproductive disorders, and bleeding during pregnancy. It helps alleviate fatigue and exhaustion, is nourishing, aphrodisiac, rejuvenating, beneficial for the mind, supports longevity, life-sustaining, bulk-promoting, strengthens healing. It is also beneficial in vomiting, purgation, and enema, due to its similar qualities to ojas. It promotes ojas and is most wholesome for infants, the elderly, emaciated, hungry, sexually active, and those exhausted by exercise." These Shlokas extoll the numerous therapeutic applications of milk, highlighting its broad-spectrum benefits for various physical and mental conditions, making it an essential component in Ayurvedic healing. अल्पाभिष्यन्दि गोक्षीरं स्निग्धं गुरु रसायनम् | रक्तपित्तहरं शीतं मधुरं रसपाकयोः ||५०|| जीवनीयं तथा वातपित्तघ्नं परमं स्मृतम् |५१| "Cow’s milk is slightly channel-blocking, unctuous, heavy, and rejuvenative. It alleviates rakta pitta (bleeding disorders), is cool, and is sweet in both taste and post-digestive effect. It is life-promoting, and best for balancing vata and pitta doshas." This emphasizes the excellent qualities of cow’s milk, highlighting its role in specific health conditions and balancing doshas, making it highly beneficial. गव्यतुल्यगुणं त्वाजं विशेषाच्छोषिणां हितम् ||५१|| दीपनं लघु सङ्ग्राहि श्वासकासास्रपित्तनुत् | अजानामल्पकायत्वात् कटुतिक्तनिषेवणात् ||५२|| नात्यम्बुपानाद्व्यायामात् सर्वव्याधिहरं पयः |५३| "Goat’s milk has similar properties to cow’s milk but is particularly beneficial for those suffering from emaciation. It stimulates digestion, is light, astringent, and alleviates problems of dyspnea, cough, and bleeding disorders. Due to the small size of goats, their consumption of bitter and pungent plants, limited water intake, and physical activity, their milk is effective in alleviating all diseases." These Shlokas detail the attributes of goat’s milk, emphasizing its specific benefits in Ayurvedic medicine, particularly for individuals needing nourishment and recovery from various ailments. रूक्षोष्णं लवणं किञ्चिदौष्ट्रं स्वादुरसं लघु ||५३|| शोफगुल्मोदरार्शोघ्नं कृमिकुष्ठविषापहम् |५४| "Camel’s milk is slightly salty, unctuous, hot, light, and somewhat astringent. It is beneficial in reducing swelling, tumors, abdominal diseases, hemorrhoids, worms, skin diseases, and poison." These Shlokas explain the properties and therapeutic benefits of camel’s milk, highlighting its specific applications in Ayurveda for treating various ailments. आविकं मधुरं स्निग्धं गुरु पित्तकफावहम् ||५४|| पथ्यं केवलवातेषु कासे चानिलसम्भवे |५५| "Sheep’s milk is sweet, unctuous, and heavy, it increases pitta and kapha. It is beneficial in conditions arising from vata disorders, particularly cough caused by vata imbalances." These Shlokas explain the properties and specific applications of sheep’s milk in Ayurvedic medicine, highlighting its benefits for balancing vata-related conditions. महाभिष्यन्दि मधुरं माहिषं वह्निनाशनम् ||५५|| निद्राकरं शीततरं गव्यात् स्निग्धतरं गुरु |५६| "Buffalo’s milk is highly channel-clogging, sweet, and suppresses the digestive fire. It induces sleep, is cooler than cow’s milk, more unctuous, and heavier." These Shlokas describe the properties and effects of buffalo’s milk, emphasizing its unique features and specific applications in Ayurveda. उष्णमैकशफं बल्यं शाखावातहरं पयः ||५६|| मधुराम्लरसं रूक्षं लवणानुरसं लघु |५७| "Elephant's milk is hot, strengthening, and alleviates vata in the limbs. It has a sweet and sour taste, is dry, and has a slight salty taste. It is also light." These Shlokas detail the properties and benefits of elephant's milk in Ayurveda, emphasizing its specific applications for strengthening and balancing vata-related conditions. नार्यास्तु मधुरं स्तन्यं कषायानुरसं हिमम् ||५७|| नस्याश्च्योतनयोः पथ्यं जीवनं लघु दीपनम् |५८| "Human breast milk is sweet, slightly astringent, cooling, suitable for nasal administration and eye drops, life-nourishing, light, and digesting." These Shlokas explain the properties and benefits of human breast milk, with specific references to its suitability in Ayurvedic treatments like nasal administration and eye drops. हस्तिन्या मधुरं वृष्यं कषायानुरसं गुरु ||५८|| स्निग्धं स्थैर्यकरं शीतं चक्षुष्यं बलवर्धनम् |५९| "Elephant's milk is sweet, aphrodisiac, slightly astringent, heavy, unctuous, stabilizing, cooling, beneficial for the eyes, and increases strength." These Shlokas explain the properties and benefits of elephant's milk in Ayurveda, highlighting its specific applications for strengthening and stabilizing, as well as its cooling and nourishing effects. प्रायः प्राभातिकं क्षीरं गुरु विष्टम्भि शीतलम् ||५९|| रात्र्याः सोमगुणत्वाच्च व्यायामाभावतस्तथा |६०| "Milk produced early in the morning is generally heavy, constipating, and cooling due to its connection with soma (moon) qualities and the absence of exercise during the night." This Shloka explains the properties of early morning milk, highlighting its cooling, heavy, and constipating nature, which are influenced by the absence of activity and the moon's attributes. दिवाकराभितप्तानां व्यायामानिलसेवनात् ||६०|| श्रमघ्नं वातनुच्चैव चक्षुष्यं चापराह्णिकम् |६१| "Milk produced in the afternoon, warmed by the sun and influenced by physical activity and wind, alleviates fatigue, elevates vata, and is beneficial for the eyes." These Shlokas explain the properties of afternoon milk, highlighting its unique benefits and refreshment qualities. पयोऽभिष्यन्दि गुर्वामं प्रायशः परिकीर्तितम् ||६१|| "Milk is generally considered channel-blocking, heavy, and difficult to digest." This Shloka highlights the common Ayurvedic perception of milk, emphasizing its properties like being channel-blocking, heavy, and having a tendency to be difficult to digest. तदेवोक्तं लघुतरमनभिष्यन्दि वै शृतम् |६२| "The same milk, when boiled, is lighter and non-channel blocking." This Shloka emphasizes the transformation of milk's properties through boiling, making it lighter and less likely to block channels, enhancing its digestibility and benefits. वर्जयित्वा स्त्रियाः स्तन्यमाममेव हि तद्धितम् ||६२|| "Except for a woman's breast milk, raw milk is beneficial." This Shloka highlights the exception of human breast milk, indicating that while raw milk from animals can be beneficial, human breast milk is uniquely essential and should be consumed as it is, without boiling. धारोष्णं गुणवत् क्षीरं विपरीतमतोऽन्यथा |६३| "Fresh, hot milk is considered beneficial, whereas cold milk is considered to be the opposite." These Shlokas highlight the distinction in the benefits of consuming fresh, hot milk compared to cold milk in Ayurvedic practice. तदेवातिशृतं शीतं गुरु बृंहणमुच्यते ||६३|| "The same milk, when excessively boiled and cooled, is considered heavy and nourishing." These Shlokas highlight the transformation of milk's properties through over-boiling and cooling, making it heavy and more nourishing according to Ayurvedic principles. अनिष्टगन्धमम्लं च विवर्णं विरसं च यत् | वर्ज्यं सलवणं क्षीरं यच्च विग्रथितं भवेत् ||६४|| इति क्षीरवर्गः | "Milk that has unwanted odor, sour taste, discolored, tasteless, salty, or curdled should be avoided." These Shlokas outline the characteristics of milk that should be avoided in Ayurvedic practices, emphasizing various undesirable qualities that indicate the milk is not suitable for consumption. अथ दधिवर्गः | दधि तु मधुरमम्लमत्यम्लं चेति; तत्कषायानुरसं स्निग्धमुष्णं पीनसविषमज्वरातिसारारोचकमूत्रकृच्छ्रकार्श्यापहं वृष्यं प्राणकरं मङ्गल्यं च ||६५|| "Now, the category of yogurt (curd): Yogurt is sweet and sour, slightly astringent, unctuous, hot, beneficial for treating nasal congestion, irregular fever, diarrhea, anorexia, difficulty in urination, emaciation, aphrodisiac, life-promoting, and auspicious." These Shlokas introduce the properties of yogurt in Ayurvedic practices, highlighting its various therapeutic benefits. महाभिष्यन्दि मधुरं कफमेदोविवर्धनम् | कफपित्तकृदम्लं स्यादत्यम्लं रक्तदूषणम् ||६६|| "Yogurt is highly channel-blocking and sweet, it increases kapha and fat. It can also increase pitta due to its sour taste, and very sour yogurt can vitiate the blood." These Shlokas explain the properties of yogurt, emphasizing its potential impacts on doshas, particularly kapha and pitta, and the caution required with its consumption when it is very sour. विदाहि सृष्टविण्मूत्रं मन्दजातं त्रिदोषकृत् |६७| "Yogurt is known to cause burning sensations, loose stools, and increased urine flow. It is difficult to digest and can cause imbalances in all three doshas (vata, pitta, and kapha)." These Shlokas detail the potential adverse effects of yogurt, emphasizing the possible imbalances it can cause in the body according to Ayurvedic principles. स्निग्धं विपाके मधुरं दीपनं बलवर्धनम् ||६७|| वातापहं पवित्रं च दधि गव्यं रुचिप्रदम् |६८| "Cow's yogurt is unctuous, sweet in post-digestive effect, stimulates digestion, and increases strength. It alleviates vata, is purifying, and enhances taste." These Shlokas explain the specific benefits of cow's yogurt in Ayurveda, emphasizing its role in digestion, strength, vata-alleviation, purification, and taste enhancement. दध्याजं कफपित्तघ्नं लघु वातक्षयापहम् ||६८|| दुर्नामश्वासकासेषु हितमग्नेश्च दीपनम् |६९| "Goat’s yogurt alleviates kapha and pitta, is light, and helps with vata and weakness. It's beneficial for those with chronic respiratory conditions and stimulates digestive fire." These Shlokas highlight the specific properties and therapeutic benefits of goat’s yogurt in Ayurveda, emphasizing its role in balancing doshas and aiding various health conditions. विपाके मधुरं वृष्यं वातपित्तप्रसादनम् ||६९|| बलासवर्धनं स्निग्धं विशेषाद्दधि माहिषम् |७०| "Buffalo’s yogurt is sweet in post-digestive effect, aphrodisiac, vata and pitta pacifying, strength-increasing, and particularly unctuous." These Shlokas highlight the specific benefits of buffalo’s yogurt in Ayurvedic practice, emphasizing its sweet post-digestive effect, vata and pitta balancing properties, strength enhancement, and its unctuous nature. विपाके कटु सक्षारं गुरु भेद्यौष्ट्रिकं दधि ||७०|| वातमर्शांसि कुष्ठानि कृमीन् हन्त्युदराणि च |७१| "Camel’s yogurt is pungent in post-digestive effect, salty, heavy, and has a purgative effect. It alleviates vata, hemorrhoids, skin diseases, worms, and abdominal diseases." These Shlokas describe the specific properties and therapeutic benefits of camel’s yogurt in Ayurveda, highlighting its purgative effect and its role in treating various health conditions. कोपनं कफवातानां दुर्नाम्नां चाविकं दधि ||७१|| रसे पाके च मधुरमत्यभिष्यन्दि दोषलम् |७२| "Sheep’s yogurt aggravates kapha and vata, and is harmful to those with chronic respiratory conditions. It is sweet in taste and post-digestive effect, but highly channel-blocking and increases doshas." These Shlokas detail the specific properties and adverse effects of sheep’s yogurt in Ayurveda, emphasizing its potential to aggravate certain doshas and health conditions. दीपनीयमचक्षुष्यं वाडवं दधि वातलम् ||७२|| रूक्षमुष्णं कषायं च कफमूत्रापहं च तत् |७३| "Horse’s yogurt improves digestion but is not beneficial for the eyes. It increases vata, is dry, hot, astringent to taste, and helps alleviate kapha and urinary disorders." These Shlokas detail the specific properties and therapeutic benefits of horse’s yogurt in Ayurveda, highlighting its role in improving digestion and alleviating certain health conditions. स्निग्धं विपाके मधुरं बल्यं सन्तर्पणं गुरु ||७३|| चक्षुष्यमग्र्यं दोषघ्नं दधि नार्या गुणोत्तरम् |७४| "Human breast milk is unctuous, sweet in post-digestive effect, strengthening, nourishing, heavy, excellent for the eyes, and alleviates all doshas. It is superior in quality." These Shlokas emphasize the unique properties and numerous benefits of human breast milk in Ayurveda, highlighting its superior quality and therapeutic effects. लघु पाके बलासघ्नं वीर्योष्णं पक्तिनाशनम् ||७४|| कषायानुरसं नाग्या दधि वर्चोविवर्धनम् |७५| "Elephant's yogurt is light, reduces strength, hot in potency, and destroys digestion. It is slightly astringent in taste and increases stool." These Shlokas explain the potential adverse effects of elephant's yogurt in Ayurveda, emphasizing its properties and impacts, particularly on digestion. दधीन्युक्तानि यानीह गव्यादीनि पृथक् पृथक् ||७५|| विज्ञेयमेवं सर्वेषु गव्यमेव गुणोत्तरम् |७६| "The various types of yogurt mentioned here, such as cow’s yogurt and others, should be understood separately. Among all, cow’s yogurt is considered superior in quality." These Shlokas emphasize the need to understand the distinct properties of different types of yogurt, with a special recognition of cow’s yogurt as being superior. वातघ्नं कफकृत् स्निग्धं बृंहणं नातिपित्तकृत् ||७६|| कुर्याद्भक्ताभिलाषं च दधि यत् सुपरिस्रुतम् |७७| "Well-churned yogurt is vata-pacifying, increases kapha, is unctuous, nourishing, and does not overly aggravate pitta. It also enhances appetite and longing for food." These Shlokas explain the specific benefits of well-churned yogurt in Ayurveda, emphasizing its role in balancing doshas and enhancing appetite. शृतात् क्षीरात्तु यज्जातं गुणवद्दधि तत् स्मृतम् ||७७|| वातपित्तहरं रुच्यं धात्वग्निबलवर्धनम् |७८| "Yogurt made from boiled milk is considered beneficial. It pacifies vata and pitta, enhances taste, and increases the strength of tissues and digestive fire." These Shlokas highlight the specific benefits of yogurt prepared from boiled milk in Ayurveda, emphasizing its role in balancing doshas, enhancing taste, and boosting tissue strength and digestion. दध्नः सरो गुरुर्वृष्यो विज्ञेयोऽनिलनाशनः ||७८|| वह्नेर्विधमनश्चापि कफशुक्रविवर्धनः |७९| "Buttermilk is heavy, aphrodisiac, and alleviates vata. It should be understood that it reduces digestive fire, increases kapha and semen." These Shlokas outline the specific properties and effects of buttermilk in Ayurveda, emphasizing its benefits and cautionary aspects. दधि त्वसारं रूक्षं च ग्राहि विष्टम्भि वातलम् ||७९|| दीपनीयं लघुतरं सकषायं रुचिप्रदम् |८०| "Buttermilk is non-nourishing, dry, astringent, and constipating. It stimulates digestion, is light, slightly astringent in taste, and enhances appetite." These Shlokas provide a detailed description of the properties of buttermilk in Ayurveda, highlighting its effects on digestion, appetite, and doshas. शरद्ग्रीष्मवसन्तेषु प्रायशो दधि गर्हितम् ||८०|| हेमन्ते शिशिरे चैव वर्षासु दधि शस्यते |८१| "Yogurt is generally discouraged during the autumn, summer, and spring seasons. However, it is recommended during the winter, late winter, and rainy seasons." These Shlokas outline the appropriate seasons for consuming yogurt in Ayurveda, emphasizing the times when it is beneficial or should be avoided. तृष्णाक्लमहरं मस्तु लघु स्रोतोविशोधनम् ||८१|| अम्लं कषायं मधुरमवृष्यं कफवातनुत् | प्रह्लादनं प्रीणनं च भिनत्त्याशु मलं च तत् | बलमावहते क्षिप्रं भक्तच्छन्दं करोति च ||८२|| स्वाद्वम्लमत्यम्लकमन्दजातं तथा शृतक्षीरभवं सरश्च | असारमेवं दधि सप्तधाऽस्मिन् वर्गे स्मृता मस्तुगुणास्तथैव ||८३|| इति दधिवर्गः | "Buttermilk quenches thirst and alleviates fatigue, is light, and cleanses the channels. It is sour, astringent, and sweet; non-aphrodisiac, and reduces kapha and vata. It is refreshing, nourishing, quickly eliminates waste products, and restores strength promptly, enhancing appetite." When buttermilk is slightly sour, very sour, or mildly sour, or made from boiled milk, it is non-nourishing and channel-cleansing. These are the seven types of buttermilk and their properties. These Shlokas provide a detailed account of the properties and benefits of buttermilk, emphasizing its role in quenching thirst, cleansing channels, and balancing doshas. अथ तक्रवर्गः | तक्रं तु मधुरमम्लं कषायानुरसमुष्णवीर्यं लघुरूक्षमग्निदीपनं गरशोफातिसारग्रहणीपाण्डुरोगार्शःप्लीहगुल्मारोचकविषमज्वरतृष्णाच्छर्दिप्रसेकशूलभेदःश्लेष्मानिलहरं मधुरविपाकं हृद्यं मूत्रकृच्छ्रस्नेहव्यापत्प्रशमनमवृष्यं च ||८४|| "Buttermilk is sweet and sour, slightly astringent, hot in potency, light, and dry. It stimulates digestion, alleviates poisoning, swelling, diarrhea, malabsorption syndrome, anemia, piles, splenic diseases, abdominal lumps, anorexia, irregular fever, thirst, vomiting, drooling, colic pain, alleviates kapha and vata, sweet in post-digestive effect, pleasing to the heart, alleviates difficulty in urination, and alleviates oiliness disorders. It is also non-aphrodisiac." These Shlokas detail the extensive properties and benefits of buttermilk in Ayurveda, highlighting its role in digestion and various health conditions. मन्थनादिपृथग्भूतस्नेहमर्धोदकं च यत् | नातिसान्द्रद्रवं तक्रं स्वाद्वम्लं तुवरं रसे | यत्तु सस्नेहमजलं मथितं घोलमुच्यते ||८५|| "Buttermilk which is churned, separate from the butter, with half the volume of water, neither too thick nor too thin, is slightly astringent in taste and not very nourishing. Buttermilk which is churned retaining some butter and without water is called 'Ghola'." These Shlokas describe the specific preparation methods and qualities of different types of buttermilk in Ayurvedic practice. नैव तक्रं क्षते दद्यान्नोष्णकाले न दुर्बले | न मूर्च्छाभ्रमदाहेषु न रोगे रक्तपैत्तिके ||८६|| "Buttermilk should not be given to those with wounds, during hot weather, to weak individuals, or to those suffering from fainting, dizziness, burning sensations, or diseases caused by an excess of blood and pitta." These Shlokas emphasize the appropriate conditions for avoiding the use of buttermilk in Ayurveda, highlighting the importance of mindful consumption based on individual health and environmental conditions. शीतकालेऽग्निमान्द्ये च कफोत्थेष्वामयेषु च | मार्गावरोधे दुष्टे च वायौ तक्रं प्रशस्यते ||८७|| "Buttermilk is beneficial during cold weather, in case of weak digestion, kapha-related disorders, channel obstructions, and vitiated vata." These Shlokas detail the appropriate conditions for consuming buttermilk, highlighting its benefits in Ayurveda during specific health and environmental conditions. तत् पुनर्मधुरं श्लेष्मप्रकोपणं पित्तप्रशमनं च; अम्लं वातघ्नं पित्तकरं च ||८८|| "Buttermilk, when sweet, aggravates kapha and pacifies pitta. When sour, it alleviates vata and increases pitta." These Shlokas detail the differing effects of buttermilk based on its taste in Ayurveda, highlighting its impact on the doshas. वातेऽम्लं सैन्धवोपेतं, स्वादु पित्ते सशर्करम् | पिबेत्तक्रं कफे चापि व्योषक्षारसमन्वितम् ||८९|| "For vata, buttermilk with rock salt; for pitta, buttermilk with sugar; and for kapha, buttermilk with spices and alkaline substances (like ginger and black pepper)." These Shlokas provide specific recommendations for the consumption of buttermilk based on the predominant dosha, highlighting the importance of tailored dietary practices in Ayurveda. ग्राहिणी वातला रूक्षा दुर्जरा तक्रकूर्चिका |९०| "Buttermilk with a thin layer of butter (Takra Kurchika) is constipating, increases vata, is dry, and difficult to digest." This Shloka describes the specific properties and potential adverse effects of a particular preparation of buttermilk in Ayurveda, known as Takra Kurchika. तक्राल्लघुतरो मण्डः कूर्चिकादधितक्रजः ||९०|| "Rice water (Mand) is lighter than buttermilk, and buttermilk with butter (Koordjika) is lighter than the buttermilk made from curd." This Shloka highlights the comparative lightness and digestibility of different preparations of buttermilk and rice water in Ayurveda. गुरुः किलाटोऽनिलहा पुंस्त्वनिद्राप्रदः स्मृतः |९१| "Kilāta (a specific preparation or thickened buttermilk) is heavy, alleviates vata, promotes strength, and induces sleep." This Shloka highlights the specific properties and benefits of Kilāta in Ayurvedic practice, emphasizing its role in alleviating vata, promoting strength, and aiding sleep. मधुरौ बृंहणौ वृष्यौ तद्वत्पीयूषमोरटौ ||९१|| "Piyusha (a type of thickened yogurt) and Moratta (a similar preparation) are sweet, nourishing, and aphrodisiac." This Shloka highlights the specific properties and benefits of Piyusha and Moratta in Ayurveda, emphasizing their nourishing and aphrodisiac qualities. नवनीतं पुनः सद्यस्कं लघु सुकुमारं मधुरं कषायमीषदम्लं शीतलं मेध्यं दीपनं हृद्यं सङ्ग्राहि पित्तानिलहरं वृष्यमविदाहि क्षयकासव्रणशोषार्शोऽर्दितापहं, चिरोत्थितं गुरु कफमेदोविवर्धनं बलकरं बृंहणं शोषघ्नं विशेषेण बालानां प्रशस्यते ||९२|| "Fresh butter is light, delicate, sweet, slightly astringent, slightly sour, cool, enhances memory, stimulates digestion, pleasing to the heart, absorptive, alleviates pitta and vata, aphrodisiac, non-burning, alleviates tuberculosis, cough, ulcers, hemorrhoids, and nerve disorders. Old butter is heavy, increases kapha and body fat, strengthens and nourishes, alleviates emaciation, and is particularly beneficial for children." This detailed list outlines the specific properties and benefits of both fresh and old butter in Ayurveda, highlighting their different effects on doshas and overall health. क्षीरोत्थं पुनर्नवनीतमुत्कृष्टस्नेहमाधुर्यमतिशीतं सौकुमार्यकरं चक्षुष्यं सङ्ग्राहि रक्तपित्तनेत्ररोगहरं प्रसादनं च ||९३|| "Butter prepared from fresh milk is highly unctuous, sweet, very cooling, makes the body delicate, is good for the eyes, absorptive, and alleviates blood disorders, pitta, and eye diseases. It is also pleasing (to use or consume)." This Shloka highlights the specific properties and benefits of butter prepared from fresh milk in Ayurveda, emphasizing its cooling, soothing, and health-enhancing qualities. सन्तानिका पुनर्वातघ्नी तर्पणी वृष्या बल्या स्निग्धा रुच्या मधुरा मधुरविपाका रक्तपित्तप्रसादनी गुर्वी च ||९४|| "Santanikā (a type of butter) is vata-pacifying, nourishing, aphrodisiac, strengthening, unctuous, enhances taste, sweet, sweet in post-digestive effect, alleviates blood and pitta disorders, and is heavy." This Shloka details the specific properties and benefits of Santanikā butter in Ayurveda, highlighting its extensive health-promoting qualities. विकल्प एष दध्यादिः श्रेष्ठो गव्योऽभिवर्णितः | विकल्पानवशिष्टांस्तु क्षीरवीर्यात्समादिशेत् ||९५|| इति तक्रवर्गः | "Among all options, cow's buttermilk is considered the best as described. Any remaining options related to milk should be based on their qualities and benefits." This Shloka summarizes the section on buttermilk, emphasizing the superior qualities of cow's buttermilk and guiding the selection of other milk-based options based on their respective properties. अथ घृतम् | घृतं तु मधुरं सौम्यं मृदु शीतवीर्यमनभिष्यन्दि स्नेहनमुदावर्तोन्मादापस्मारशूलज्वरानाहवातपित्तप्रशमनमग्निदीपनं स्मृतिमतिमेधाकान्तिस्वरलावण्यसौकुमार्यौजस्तेजोबलकरमायुष्यं वृष्यं मेध्यं वयःस्थापनं गुरु चक्षुष्यं श्लेष्माभिवर्धनं पाप्मालक्ष्मीप्रशमनं विषहरं रक्षोघ्नं च ||९६|| "Ghee is sweet, gentle, soft, cooling, non-sticky, and unctuous. It alleviates upward movement of vata, insanity, epilepsy, colic, fever, distension, vata, and pitta. It stimulates digestion, enhances memory, intellect, and wisdom, improves complexion, voice, beauty, delicacy, vitality, and strength, increases lifespan, is aphrodisiac, enhances mental clarity, stabilizes age, is heavy, beneficial for the eyes, increases kapha, alleviates misfortune and poverty, detoxifies, and is protective against evil spirits." This Shloka lists the extensive properties and health benefits of ghee in Ayurveda, emphasizing its role in promoting overall health and well-being. विपाके मधुरं शीतं वातपित्तविषापहम् | चक्षुष्यमग्र्यं बल्यं च गव्यं सर्पिर्गुणोत्तरम् ||९७|| "Ghee, in post-digestive effect, is sweet and cooling. It alleviates vata, pitta, and poison. It is excellent for the eyes, strengthening, and among cow products, it is superior in quality." This Shloka highlights the specific properties and benefits of cow's ghee in Ayurveda, emphasizing its cooling, strengthening, and dosha-balancing qualities. आजं घृतं दीपनीयं चक्षुष्यं बलवर्धनम् | कासे श्वासे क्षये चापि पथ्यं पाके च तल्लघु ||९८|| "Goat's ghee stimulates digestion, is good for the eyes, increases strength, and is beneficial in conditions like cough, asthma, and tuberculosis. When digested, it is light and healthy." This Shloka highlights the specific properties and therapeutic benefits of goat's ghee in Ayurveda, emphasizing its role in enhancing digestion, strength, and supporting respiratory health. मधुरं रक्तपित्तघ्नं गुरु पाके कफावहम् | वातपित्तप्रशमनं सुशीतं माहिषं घृतम् ||९९|| "Buffalo ghee is sweet, alleviates blood and pitta disorders, is heavy in digestion, increases kapha, pacifies vata and pitta, and is very cooling." This Shloka highlights the specific properties and therapeutic benefits of buffalo ghee in Ayurveda, emphasizing its cooling, dosha-balancing, and nourishing qualities. औष्ट्रं कटु घृतं पाके शोफक्रिमिविषापहम् | दीपनं कफवातघ्नं कुष्ठगुल्मोदरापहम् ||१००|| "Camel's ghee is pungent, alleviates swelling, worms, and poison. It stimulates digestion, pacifies kapha and vata, and is effective against skin diseases, abdominal lumps, and ascites." This Shloka highlights the specific properties and therapeutic benefits of camel's ghee in Ayurveda, emphasizing its role in balancing doshas, stimulating digestion, and addressing various health conditions. पाके लघ्वाविकं सर्पिर्न च पित्तप्रकोपणम् | कफेऽनिले योनिदोषे शोषे कम्पे च तद्धितम् ||१०१|| "Goat's ghee is light in digestion and does not aggravate pitta. It is beneficial in conditions of kapha and vata disorders, uterine diseases, emaciation, and tremors." This Shloka highlights the properties and benefits of goat's ghee in Ayurveda, emphasizing its light digestion, non-aggravation of pitta, and effectiveness in treating specific health conditions related to kapha and vata imbalances, reproductive health, emaciation, and tremors. पाके लघूष्णवीर्यं च कषायं कफनाशनम् | दीपनं बद्धमूत्रं च विद्यादैकशफं घृतम् ||१०२|| "Elephant's ghee is light, hot in potency, astringent, alleviates kapha, stimulates digestion, and alleviates retention of urine." This Shloka highlights the properties and therapeutic benefits of elephant's ghee in Ayurveda, emphasizing its role in balancing doshas, stimulating digestion, and addressing specific health conditions. चक्षुष्यमग्र्यं स्त्रीणां तु सर्पिः स्यादमृतोपमम् | वृद्धिं करोति देहाग्न्योर्लघुपाकं विषापहम् ||१०३|| "Ghee is excellent for the eyes and for women, comparable to nectar. It enhances body strength and digestive fire, is light in digestion, and detoxifies." This Shloka highlights the specific properties and extensive benefits of ghee in Ayurveda, particularly emphasizing its nourishing nature and its importance for eye health, women's health, and overall vitality. कषायं बद्धविण्मूत्रं तिक्तमग्निकरं लघु | हन्ति कारेणवं सर्पिः कफकुष्ठविषक्रिमीन् ||१०४|| "Karina (a type of ghee) is astringent, alleviates constipation and urinary retention, is bitter, stimulates digestion, and is light. It destroys kapha, skin diseases, poison, and worms." This Shloka highlights the specific properties and therapeutic benefits of Karina ghee in Ayurveda, emphasizing its role in balancing doshas, stimulating digestion, and addressing various health conditions. क्षीरघृतं पुनः सङ्ग्राहि रक्तपित्तभ्रममूर्च्छाप्रशमनं नेत्ररोगहितं च ||१०५|| "Milk ghee (ghee derived from cow's milk) is absorptive, alleviates blood and pitta disorders, dizziness, fainting, and is beneficial for eye diseases." This Shloka highlights the specific properties and therapeutic benefits of milk ghee in Ayurveda, emphasizing its role in balancing doshas, addressing blood and pitta disorders, relieving dizziness and fainting, and promoting eye health. सर्पिर्मण्डस्तु मधुरः सरो योनिश्रोत्राक्षिशिरसां शूलघ्नो बस्तिनस्याक्षिपूरणेषूपदिश्यते ||१०६|| "Sarpir Manda (ghee mixed with the upper portion of curd) is sweet and fluid. It is used to alleviate pain in the reproductive organs, ears, eyes, and head, and is recommended for applications like bladder disorders, nasal drops, and eye treatments." This Shloka highlights the specific properties and therapeutic benefits of Sarpir Manda in Ayurveda, emphasizing its role in treating pain in various organs and its use in specific therapeutic applications. सर्पिः पुराणं सरं कटुविपाकं त्रिदोषापहं मूर्च्छामदोन्मादोदरज्वरगरशोषापस्मारयोनिश्रोत्राक्षिशिर शूलघ्नं दीपनं बस्तिनस्यपूरणेषूपदिश्यते ||१०७|| भवति चात्र- पुराणं तिमिरश्वासपीनसज्वरकासनुत् | मूर्च्छाकुष्ठविषोन्मादग्रहापस्मारनाशनम् ||१०८|| (एकादशशतं चैव वत्सरानुषितं घृतम् | रक्षोघ्नं कुम्भसर्पिः स्यात् परतस्तु महाघृतम् ||१०९|| पेयं महाघृतं भूतैः कफघ्नं पवनाधिकैः | बल्यं पवित्रं मेध्यं च विशेषात्तिमिरापहम् ||११०|| सर्वभूतहरं चैव घृतमेतत् प्रशस्यते) ||१११|| इति घृतवर्गः | "Old ghee is fluid, has a pungent post-digestive effect, and balances all three doshas. It alleviates fainting, intoxication, insanity, abdominal diseases, fever, poisoning, emaciation, epilepsy, pain in the reproductive organs, ears, eyes, and head. It stimulates digestion and is recommended for applications like bladder disorders, nasal drops, and eye treatments. Old ghee is beneficial for conditions like cataracts, asthma, rhinitis, fever, and cough. It alleviates fainting, skin diseases, poisoning, insanity, graha dosha, and epilepsy. Ghee aged eleven years or more, known as Kumbha Sarpi, is particularly effective against evil spirits and known as Maha Ghrita. Maha Ghrita is consumed for diseases with excess kapha and vata, is strengthening, purifying, enhances intelligence, and is especially beneficial for vision. It is also praised for its ability to counteract all types of evil influences." This section from the Ayurveda text highlights the extensive properties and health benefits of old ghee and specifically Maha Ghrita (aged ghee) in Ayurveda. It emphasizes its effectiveness in balancing doshas, treating various health conditions, and its therapeutic applications. It also underscores the unique benefits of ghee aged eleven years or more, particularly its protective abilities against evil spirits and its use in promoting overall health, especially vision and intelligence. अथ तैलानि | तैलं त्वाग्नेयमुष्णं तीक्ष्णं मधुरं मधुरविपाकं बृंहणं प्रीणनं व्यवायि सूक्ष्मं विशदं गुरु सरं विकासि वृष्यं त्वक्प्रसादनं मेधामार्दवमांसस्थैर्यवर्णबलकरं चक्षुष्यं बद्धमूत्रं लेखनं तिक्तकषायानुरसं पाचनमनिलबलासक्षयकरं क्रिमिघ्नमशितपित्तजननं योनिशिरःकर्णशूलप्रशमनं गर्भाशयशोधनं च, तथा छिन्नभिन्नविद्धोत्पिष्टच्युतमथितक्षतपिच्चितभग्नस्फुटितक्षाराग्निदग्धविश्लिष्टदारिता भिहतदुर्भग्नमृगव्यालविदष्टप्रभृतिषु च परिषेकाभ्यङ्गावगाहादिषु तिलतैलं प्रशस्यते ||११२|| तद्बस्तिषु च पानेषु नस्ये कर्णाक्षिपूरणे | अन्नपानविधौ चापि प्रयोज्यं वातशान्तये ||११३|| "Oil has agneya (fiery), hot, sharp, and sweet qualities with a sweet post-digestive effect. It is nourishing, strengthening, supportive, subtle, penetrative, heavy, fluid, expansive, aphrodisiac, beautifies the skin, enhances memory, softens muscles, stabilizes the body's tissues, and improves strength, vision, and complexion. It alleviates constipation, serves as an emollient, and is bitter-astringent in secondary flavor. It aids digestion, alleviates vata-related disorders, enhances overall strength, relieves emaciation, and is anthelmintic. Heated oil generates asita-pitta (burn-induced pitta), alleviates pain in the reproductive organs, head, and ears, and cleanses the uterus. Sesame oil, in particular, is recommended for wounds, injuries, abrasions, fractures, dislocations, burns, toxins caused by alkali burns, fire, and bites by animals. It is highly recommended for external treatments like sprinkling, massage, and bathing, well as for internal applications, especially therapeutic enemas, oral consumption, nasal drops, and ear and eye treatments." The text highlights the extensive therapeutic benefits and applications of sesame oil in Ayurveda, emphasizing its warming, nourishing, and healing properties. एरण्डतैलं मधुरमुष्णं तीक्ष्णं दीपनं कटु कषायानुरसं सूक्ष्मं स्रोतोविशोधनं त्वच्यं वृष्यं मधुरविपाकं वयःस्थापनं योनिशुक्रविशोधनमारोग्यमेधाकान्तिस्मृतिबलकरं वातकफहरमधोभागदोषहरं च ||११४|| "Castor oil is sweet, hot, sharp, digestive stimulant, and has a secondary taste that is pungent and astringent. It is subtle and cleanses the channels. It is good for the skin, aphrodisiac, has a sweet post-digestive effect, promotes longevity, cleanses the reproductive organs and semen, promotes health, enhances intellect, complexion, memory, and strength. It alleviates vata and kapha, and removes disorders affecting the lower part of the body." This Shloka focuses on the specific properties and therapeutic benefits of castor oil in Ayurveda, emphasizing its multiple health-promoting qualities. निम्बातसीकुसुम्भमूलकजीमूतकवृक्षककृतवेधनार्ककम्पिल्लकहस्तिकर्णपृथ्वीकापीलु- करञ्जेङ्गुदीशिग्रुसर्षपसुवर्चलाविडङ्गज्योतिष्मतीफलतैलानि तीक्ष्णानि लघून्युष्णवीर्याणि कटूनि कटुविपाकानि सराण्यनिलकफकृमिकुष्ठप्रमेहशिरोरोगापहराणि चेति ||११५|| "Oils derived from neem, flaxseed, safflower, radish, jīmūta (a type of plant), wood, vedhana (a type of tree), arka, kampillaka, elephant ear plant, yellow soil, pilu, karanja, castor, horse gram, mustard, suvarchala (a plant), vidanga, jyotishmati fruit, among others, are sharp, light, hot in potency, pungent, have a pungent post-digestive effect, are fluid, and alleviate vata, kapha, worms, skin diseases, diabetes, and head diseases." This Shloka highlights the specific properties and therapeutic benefits of various oils derived from a variety of plants, emphasizing their sharp, light, hot potency, and their effectiveness in treating various health conditions. वातघ्नं मधुरं तेषु क्षौमं तैलं बलापहम् | कटुपाकमचक्षुष्यं स्निग्धोष्णं गुरुपित्तलम् ||११६|| कृमिघ्नं सार्षपं तैलं कण्डूकुष्ठापहं लघु | कफमेदोनिलहरं लेखनं कटु दीपनम् ||११७|| कृमिघ्नमिङ्गुदीतैलमीषत्तिक्तं तथा लघु | कुष्ठामयकृमिहरं दृष्टिशुक्रबलापहम् ||११८|| विपाके कटुकं तैलं कौसुम्भं सर्वदोषकृत् | रक्तपित्तकरं तीक्ष्णमचक्षुष्यं विदाहि च ||११९|| “Flaxseed oil is sweet and pacifies vata but reduces strength. Its post-digestive effect is pungent, making it unsuitable for eye health. It is unctuous, hot, heavy, and increases pitta. Mustard oil is anthelmintic, alleviates itching and skin diseases, is light, balances kapha and vata, scrapes fat, and stimulates digestion. Castor oil is slightly bitter, light, effective against worms and skin diseases, improves vision, enhances semen quality, and strengthens the body. Safflower oil has a pungent post-digestive effect, affects all three doshas (tridoshic), causes blood and pitta disorders, is sharp, not good for eyes, and causes a burning sensation.” These Shlokas highlight the specific properties and therapeutic benefits of various oils, detailing their effects on doshas, health conditions, and overall well-being. किराततिक्तकातिमुक्तकबिभीतकनालिकेरकोलाक्षोडजीवन्तीप्रियालकर्बुदार- सूर्यवल्लीत्रपुसैर्वारुककर्कारुकूष्माण्डप्रभृतीनां तैलानि मधुराणि मधुरविपाकानि वातपित्तप्रशमनानि शीतवीर्याण्यभिष्यन्दीनि सृष्टमूत्राण्यग्निसादनानि चेति ||१२०|| “Oils derived from kiratatikta, katimukta, terminalia bellirica, noni, coconut, koalaksoda, jeevanti, priyala, karbudara, souryavalli, musk melon, and pumpkin are sweet, have a sweet post-digestive effect, pacify vata and pitta, are cooling in potency, cause discharge, facilitate urination, and stimulate digestive fire.” These oils are highlighted for their sweet taste, cooling potency, and their effectiveness in pacifying vata and pitta doshas. They are beneficial for promoting digestion, facilitating urination, and providing a cooling effect to the body. मधूककाश्मर्यपलाशतैलानि मधुरकषायाणि कफपित्तप्रशमनानि ||१२१|| “Oils derived from madhuka (mahua), kashmarya (Gmelina arborea), and palasha (Butea monosperma) are sweet and astringent, and they pacify kapha and pitta.” These oils are recognized for their sweet and astringent properties, making them effective in balancing and pacifying kapha and pitta doshas. तुवरकभल्लातकतैले उष्णे मधुरकषाये तिक्तानुरसे वातकफकुष्ठमेदोमेहकृमिप्रशमने उभयतोभागदोषहरे च ||१२२|| “Oils derived from tuvaraka (Hydnocarpus laurifolia) and bhallataka (Semecarpus anacardium) are hot, sweet, astringent, and slightly bitter. They pacify vata, kapha, skin diseases, obesity, diabetes, and worms. They also balance disorders in both the upper and lower parts of the body.” These oils are recognized for their hot, sweet, astringent, and slightly bitter properties, and their effectiveness in balancing vata and kapha doshas, as well as treating various health conditions such as skin diseases, obesity, and diabetes. सरलदेवदारुशिंशपागुरुगण्डीरसारस्नेहास्तिक्तकटुकषाया दुष्टव्रणशोधनाः कृमिकफकुष्ठानिलहराश्च ||१२३|| “Oils derived from sal tree (sāl), deodar (devadāru), indian rosewood (śiṁśapā), gurigundā (Guṇḍī), and others have bitter, pungent, astringent properties. They cleanse infected wounds and are effective against worms, kapha, skin diseases, and vata.” These oils are highlighted for their bitter and astringent properties, making them effective in cleansing infected wounds and pacifying kapha, skin diseases, worms, and vata doshas. तुम्बीकोशाम्रदन्तीद्रवन्तीश्यामासप्तलानीलिकाकम्पिल्लकशङ्खिनीस्नेहास्तिक्तकटुकषाया अधोभागदोषहराः कृमिकफकुष्ठानिलहरा दुष्टव्रणशोधनाश्च ||१२४|| “Oils derived from bottle gourd (tumbī), amra fruit (kośāmra), dantī, dravantī, abrus precatorius (śyāmā), sapta, era tree (nīlīkā), kampilaka, and conch shell are bitter, pungent, and astringent. They balance disorders affecting the lower part of the body, pacify kapha, skin diseases, worms, and vata doshas, and cleanse infected wounds.” These oils are known for their bitter, pungent, and astringent properties, making them effective in balancing lower body disorders, pacifying kapha, skin diseases, worms, and vata doshas, as well as cleansing infected wounds. यवतिक्तातैलं सर्वदोषप्रशमनमीषत्तिक्तमग्निदीपनं लेखनं मेध्यं पथ्यं च ||१२५|| “Yavatikta oil pacifies all doshas, is slightly bitter, stimulates digestive fire, scrapes fat, enhances intellect, and is beneficial for health.” This oil is valued for its ability to balance all doshas, its slightly bitter taste, and its effectiveness in stimulating digestion, promoting mental clarity, and supporting overall health. एकैषिकातैलं मधुरमतिशीतं पित्तहरमनिलप्रकोपणं श्लेष्माभिवर्धनं च ||१२६|| “Ekaishika oil is sweet and extremely cooling. It alleviates pitta, but aggravates vata and increases kapha.” This oil is known for its sweet and cooling properties. It is beneficial for alleviating pitta dosha but should be used cautiously as it can aggravate vata and increase kapha. सहकारतैलमीषत्तिक्तमतिसुगन्धि वातकफहरं रूक्षं मधुरकषायं रसवन्नातिपित्तकरं च ||१२७|| “Mango oil is slightly bitter and highly fragrant. It alleviates vata and kapha, is dry, sweet, astringent, and mildly increases pitta.” Mango oil is praised for its pleasant aroma and its ability to balance vata and kapha doshas. It is dry but has sweet and astringent properties, with a mild effect on increasing pitta. फलोद्भवानि तैलानि यान्युक्तानीह कानिचित् | गुणान् कर्म च विज्ञाय फलानीव विनिर्दिशेत् ||१२८|| “Certain oils derived from fruits have been mentioned here. By knowing their qualities and actions, one should understand their specific benefits just as one understands the properties of fruits.” This verse emphasizes the importance of understanding the properties and actions of oils derived from fruits, comparing their benefits to those of the fruits themselves. यावन्तः स्थावराः स्नेहाः समासात्परिकीर्तिताः | सर्वे तैलगुणा ज्ञेयाः सर्वे चानिलनाशनाः ||१२९|| "All oils derived from solid plant sources are mentioned here in summary. They all possess the qualities of oils and are known to alleviate vata." This shloka highlights that oils derived from various solid plant sources share common oil qualities and are particularly effective in pacifying the vata dosha. सर्वेभ्यस्त्विह तैलेभ्यस्तिलतैलं विशिष्यते | निष्पत्तेस्तद्गुणत्वाच्च तैलत्वमितरेष्वपि ||१३०|| "Sesame oil is considered superior to all oils mentioned here due to its inherent qualities and properties. The properties found in other oils also exist in sesame oil." This shloka emphasizes the unique qualities of sesame oil, making it superior among oils. It states that the beneficial properties of other oils can also be found in sesame oil. ग्राम्यानूपौदकानां च वसामेदोमज्जानो गुरूष्णमधुरा वातघ्नाः, जाङ्गलैकशफक्रव्यादादीनां लघुशीतकषाया रक्तपित्तघ्नाः, प्रतुदविष्किराणां श्लेष्मघ्नाः | तत्र घृततैलवसामेदोमज्जानो यथोत्तरं गुरुविपाका वातहराश्च ||१३१|| इति तैलवर्गः | "The fats, marrow, and oils from animals in villages, marshes, or water sources are heavy, hot, sweet, and pacify vata. The fats from wild, hoofed animals are light, cold, and astringent, pacifying blood and pitta. The fats of birds and small animals counteract kapha. Among ghee, oil, fat, and marrow, in that order, they are increasingly heavy and vata-pacifying.” This Shloka explains the properties of various animal-derived fats and oils based on their source, highlighting their dosha-balancing effects and their relative qualities of heaviness and vata-pacifying nature. अथ मधुवर्गः | मधु तु मधुरं कषायानुरसं रूक्षं शीतमग्निदीपनं वर्ण्यं स्वर्यं लघु सुकुमारं लेखनं हृद्यं वाजीकरणं सन्धानं शोधनं रोपणं(सङ्ग्राहि ) चक्षुष्यं प्रसादनं सूक्ष्ममार्गानुसारि पित्तश्लेष्ममेदोमेहहिक्काश्वासकासातिसारच्छर्दितृष्णाकृमिविषप्रशमनं ह्लादि त्रिदोषप्रशमनं च; तत्तु लघुत्वात् कफघ्नं, पैच्छिल्यान्माधुर्यात् कषायभावाच्च वातपित्तघ्नम् ||१३२|| “Honey is sweet, astringent, dry, and cooling. It stimulates digestion, improves complexion and voice, is light, delicate, and scrapes fat. It is beneficial for the heart, enhances vigor, binds, cleanses, heals, improves vision, purifies, and follows subtle channels. Honey pacifies pitta, kapha, fat, diabetes, hiccups, asthma, cough, diarrhea, vomiting, thirst, worms, and poison. It is exhilarating and pacifies all three doshas. However, due to its lightness, it pacifies kapha, while its smoothness, sweetness, and astringent nature pacify vata and pitta.” Honey is highlighted for its numerous benefits, including its ability to stimulate digestion, improve complexion, enhance voice, scrape fat, bind, cleanse, heal, and follow subtle channels. It pacifies all three doshas, making it a valuable substance in Ayurveda. पौत्तिकं भ्रामरं क्षौद्रं माक्षिकं छात्रमेव च | आर्घ्यमौद्दालकं दालमित्यष्टौ मधुजातयः ||१३३|| “Pouttika, bhramara, kshaudra, maksika, cha, arghya, audala, and dala are the eight types of honey.” This shloka lists the eight distinct types of honey recognized in Ayurveda, each with its unique properties and benefits. विशेषात्पौत्तिकं तेषु रूक्षोष्णं सविषान्वयात् | वातासृक्पित्तकृच्छेदि विदाहि मदकृन्मधु ||१३४|| पैच्छिल्यात् स्वादुभूयस्त्वाद्भ्रामरं गुरुसञ्ज्ञितम् | क्षौद्रं विशेषतो ज्ञेयं शीतलं लघु लेखनम् ||१३५|| तस्माल्लघुतरं रूक्षं माक्षिकं प्रवरं स्मृतम् | श्वासादिषु च रोगेषु प्रशस्तं तद्विशेषतः ||१३६|| स्वादुपाकं गुरु हिमं पिच्छिलं रक्तपित्तजित् | श्वित्रमेहकृमिघ्नं च विद्याच्छात्रं गुणोत्तरम् ||१३७|| आर्घ्यं मध्वतिचक्षुष्यं कफपित्तहरं परम् | कषायं कटु पाके च बल्यं तिक्तमवातकृत् ||१३८|| औद्दालकं रुचिकरं स्वर्यं कुष्ठविषापहम् | कषायमम्लमुष्णं च पित्तकृत् कटुपाकि च ||१३९|| छर्दिमेहप्रशमनं मधु रूक्षं दलोद्भवम् |१४०| “Among the types of honey, pâtical honey is particularly drying and hot, due to mixed venom it increases vata, blood, pitta, causes burning, and induces intoxication. Brāhmara honey, due to its slimy and very sweet nature, is considered heavy. Kṣaudra honey is especially known for being cool, light, and fat-scraping. Among them, mākṣika honey is considered the best as it is the lightest and driest, and is particularly recommended for treating diseases like asthma. Cātra honey is sweet in taste,^from valsanghnduttaogopj àrghya honey is particularly beneficial for eyes, alleviates kapha and pitta, is astringent and pungent post-digestion, is strengthening, bitter, and non-aggravating to vata. Audalaka honey is appetizing, enhances voice, alleviates skin diseases and poison, is astringent, sour, and hot, increases pitta, and is pungent post-digestion. Dala honey is drying and particularly effective in stopping vomiting and treating diabetes.” These Shlokas detail the specific characteristics and therapeutic uses of different types of honey, highlighting their unique properties and benefits. बृंहणीयं मधु नवं नातिश्लेष्महरं समम् ||१४०|| मेदःस्थौल्यापहं ग्राहि पुराणमतिलेखनम् |१४१| "New honey is nourishing, not excessively pacifying kapha but keeping it balanced. It effectively reduces fat and obesity, is binding, and old honey is highly fat-scraping." This Shloka emphasizes the different benefits of new and old honey, highlighting their roles in balancing kapha and reducing fat and obesity. दोषत्रयहरं पक्वमाममम्लं त्रिदोषकृत् ||१४१|| “Cooked honey alleviates all three doshas, while raw honey can aggravate all three doshas and has a sour quality.” This Shloka highlights the properties of cooked and raw honey, emphasizing that cooked honey is beneficial in balancing the three doshas, whereas raw honey can have negative effects due to its sour nature. तद्युक्तं विविधैर्योगैर्निहन्यादामयान् बहून् | नानाद्रव्यात्मकत्वाच्च योगवाहि परं मधु ||१४२|| “Honey, when combined with various treatments, can eliminate many diseases. Due to its diverse ingredients, honey acts as an excellent yogavahi (vehicle for other medicinal substances).” This Shloka underscores the versatility of honey in Ayurvedic medicine, emphasizing its ability to enhance the effectiveness of various treatments due to its unique properties. तत्तु नानाद्रव्यरसगुणवीर्यविपाकविरुद्धानां पुष्परसानां मक्षिकासम्भवत्वाच्चानुष्णोपचारम् ||१४३|| उष्णैर्विरुध्यते सर्वं विषान्वयतया मधु | उष्णार्तमुष्णैरुष्णे वा तन्निहन्ति यथा विषम् ||१४४|| तत्सौकुमार्याच्च तथैव शैत्यान्नानौषधीनां रससम्भवाच्च | उष्णैर्विरुध्येत विशेषतश्च तथाऽन्तरीक्षेण जलेन चापि ||१४५|| “Since honey is composed of diverse ingredients with various tastes, properties, potencies, and post-digestive effects, it should not be combined with hot treatments. It is antagonistic with all hot substances due to its venomous nature when mixed. Whether it is given to someone suffering from heat or combined with hot substances, it has poisonous effects similar to poison. This is because of its delicacy and the cooling effect of different medicinal substances it contains. It is especially antagonistic with hot substances, air, and water.” This Shloka explains the special nature of honey, denoting its incompatibility with hot substances and treatments due to its complex composition and potential to become harmful when combined with heat. उष्णेन मधु संयुक्तं वमनेष्ववचारितम् | अपाकादनवस्थानान्न विरुध्येत पूर्ववत् ||१४६|| "Honey mixed with hot substances is not recommended for emesis. In a partially digested or raw state, it will not cause the usual antagonistic effects." This Shloka emphasizes that honey should not be combined with hot substances during emesis treatments. However, when honey is in a partially digested or raw state, it may not cause the same negative interactions typically associated with mixing honey and heat. मध्वामात्परतस्त्वन्यदामं कष्टं न विद्यते | विरुद्धोपक्रमत्वात्तत् सर्वं हन्ति यथा विषम् ||१४७|| इति मधुवर्गः | “Raw honey is considered the worst among all forms of honey. Due to its antagonistic actions, it can cause harm just like poison.” This Shloka underscores the dangers of raw honey, emphasizing that its improper use can lead to adverse effects comparable to poison. अथेक्षुवर्गः | इक्षवो मधुरा मधुरविपाका गुरवः शीताः स्निग्धा बल्या वृष्या मूत्रला रक्तपित्तप्रशमनाः कृमिकफकराश्चेति | ते चानेकविधाः | तद्यथा- ||१४८|| पौण्ड्रको भीरुकश्चैव वंशकः श्वेतपोरकः | कान्तारस्तापसेक्षुश्च काष्ठेक्षुः सूचिपत्रकः ||१४९|| नैपालो दीर्घपत्रश्च नीलपोरोऽथ कोशकृत् | इत्येता जातयः स्थौल्याद्, ... |१५०| “Sugarcane is sweet, has a sweet post-digestive effect, is heavy, cold, unctuous, strengthening, and aphrodisiac. It promotes urination, alleviates rakta-pitta (blood and pitta disorders), and can cause worms and kapha. There are various types of sugarcane, such as pauṇḍraka, bhīruka, vaṃśaka, śveta-pōraka, kāntāra, tāpasekṣu, kāṣṭhēkṣu, sūcipatraka, naipāla, dīrghapatra, nīlapōraka, and kōśakṛta.” This Shloka elaborates on the different varieties of sugarcane, their sweet and nourishing properties, and their effects on the doshas. ... गुणान् वक्ष्याम्यतः परम् ||१५०|| सुशीतो मधुरः स्निग्धो बृंहणः श्लेष्मलः सरः | अविदाही गुरुर्वृष्यः पौण्ड्रको भीरुकस्तथा ||१५१|| आभ्यां तुल्यगुणः किञ्चित्सक्षारो वंशको मतः | वंशवच्छ्वेतपोरस्तु किञ्चिदुष्णः स वातहा ||१५२|| कान्तारतापसाविक्षू वंशकानुगतौ मतौ | एवङ्गुणस्तु काष्ठेक्षुः स तु वातप्रकोपणः ||१५३|| सूचीपत्रो नीलपोरौ नैपालो दीर्घपत्रकः | वातलाः कफपित्तघ्नाः सकषाया विदाहिनः ||१५४|| कोशकारो गुरुः शीतो रक्तपित्तक्षयापहः |१५५| “Next, I shall describe the qualities. Pauṇḍraka and bhīruka are very cool, sweet, unctuous, nourishing, kapha-promoting, fluid, non-burning, heavy, and aphrodisiac. Vaṃśaka is somewhat alkaline but similar in quality to these. Śveta-pōraka, like vaṃśaka, is slightly hot and alleviates vata. Kāntāra and tāpasekṣu have qualities similar to vaṃśaka. Kāṣṭhēkṣū has the same qualities but aggravates vata. Sūcipatraka, nīlapōraka, naipāla, and dīrghapatra are vata-aggravating but pacify kapha and pitta, are astringent and cause burning. Kōśakāra is heavy, cool, and alleviates blood and pitta disorders.” This shloka details the specific qualities and effects of various types of sugarcane, highlighting their impact on the doshas and their unique properties. अतीव मधुरो मूले मध्ये मधुर एव तु ||१५५|| अग्रेष्वक्षिषु विज्ञेय इक्षूणां लवणो रसः ||१५६|| “The sugarcane's root is extremely sweet, the middle part is also sweet, and the tip parts and the nodes have a saline taste.” This Shloka describes the varying tastes of different parts of the sugarcane, indicating that while the root and middle parts are sweet, the tips and nodes have a salty taste. अविदाही कफकरो वातपित्तनिवारणः | वक्त्रप्रह्लादनो वृष्यो दन्तनिष्पीडितो रसः ||१५७|| “Sugarcane juice is non-burning, promotes kapha, alleviates vata and pitta, refreshes the mouth, enhances vigour, and is extracted by pressing the teeth.” This Shloka highlights the qualities of sugarcane juice, emphasizing its non-burning nature, its ability to balance the doshas, and its invigorating effects. गुरुर्विदाही विष्टम्भी यान्त्रिकस्तु प्रकीर्तितः |१५८| “Juice extracted mechanically (using a sugarcane press) is heavy, causes burning, and is constipating.” This Shloka emphasizes the qualities of sugarcane juice extracted mechanically, noting that it can be heavy on digestion, cause burning sensations, and lead to constipation. पक्वो गुरुः सरः स्निग्धः सतीक्ष्णः कफवातनुत् ||१५८|| “Cooked sugarcane juice is heavy, fluid, unctuous, and sharp. It alleviates kapha and vata.” This Shloka describes the properties of cooked sugarcane juice, highlighting its heaviness, fluidity, unctuousness, and sharpness, and its ability to balance kapha and vata doshas. फाणितं गुरु मधुरमभिष्यन्दि बृंहणमवृष्यं त्रिदोषकृच्च ||१५९|| “Molasses is heavy, sweet, causes phlegm, nourishes, is non-aphrodisiac, and can aggravate all three doshas.” This Shloka explains the properties of molasses, emphasizing its heaviness, sweetness, and potential to cause phlegm, nourish the body, and aggravate all three doshas. गुडः सक्षारमधुरो नातिशीतः स्निग्धो मूत्ररक्तशोधनो नातिपित्तजिद्वातघ्नो मेदःकृमिकफकरो बल्यो वृष्यश्च ||१६०|| “Jaggery is slightly alkaline, sweet, not too cold, unctuous, and purifies urine and blood. It mildly alleviates pitta, pacifies vata, increases fat, worms, and kapha, is strengthening, and enhances vigor.” This Shloka highlights the properties of jaggery, emphasizing its sweetness, mild alkalinity, and ability to purify bodily fluids, as well as its impact on the doshas and its nourishing qualities. पित्तघ्नो मधुरः शुद्धो वातघ्नोऽसृक्प्रसादनः |१६१| “Pure molasses is sweet, pacifies pitta, vata, and purifies the blood.” This Shloka highlights the properties of pure molasses, emphasizing its sweetness and its ability to balance pitta and vata doshas, and purify the blood. मत्स्यण्डिकाखण्डशर्करा विमलजाता उत्तरोत्तरं शीताः स्निग्धाः गुरुतरा मधुरतरा वृष्या रक्तपित्तप्रशमनास्तृष्णाप्रशमनाश्च ||१६२|| “The different types of sugar: Matsyandika, Khanda, and Sharkara, in ascending order of their cooling, unctuous, heavy, sweet, aphrodisiac qualities, and their ability to alleviate blood and pitta disorders, and thirst.” This Shloka describes the properties of various forms of sugar, highlighting their increasing levels of cooling, unctuousness, heaviness, sweetness, aphrodisiac qualities, and their effectiveness in alleviating blood and pitta disorders and thirst. यथा यथैषां वैमल्यं मधुरत्वं तथा तथा | स्नेहगौरवशैत्यानि सरत्वं च तथा तथा ||१६३|| “The clearer the sugar, the sweeter it is. Correspondingly, it becomes more unctuous, heavy, and cooling, with more fluid properties.” This Shloka explains the relationship between the clarity of sugar and its other properties, noting that clearer sugar tends to be sweeter, more unctuous, heavier, and cooler, and has more fluid properties. यो यो मत्स्यण्डिकाखण्डशर्कराणां स्वको गुणः | तेन तेनैव निर्देश्यस्तेषां विस्रावणो गुणः ||१६४|| “Whatever characteristic is inherent in matsyandika, khanda, and sharkara sugars, that specific characteristic should be noted as their respective liquid property.” This Shloka emphasizes that the inherent qualities of different types of sugar (matsyandika, khanda, and sharkara) should be observed and acknowledged as their respective liquid or fluid properties. सारस्थिता सुविमला निःक्षारा च यथा यथा | तथा गुणवती सर्वा विज्ञेया शर्करा बुधैः ||१६५|| “The purer the sugar, the more beneficial qualities it possesses. As it becomes clearer and less alkaline, its qualities increase, and the wise consider it highly valuable.” This Shloka highlights that the clearer and less alkaline the sugar is, the more beneficial qualities it holds, marking its value by the knowledgeable. मधुशर्करा पुनश्छर्द्यतीसारहरी रूक्षा छेदनी प्रसादनी कषायमधुरा मधुरविपाका च ||१६६|| “Madhusharkara (sugar candy) pacifies vomiting and diarrhea, is dry, scraping, purifying, astringent, sweet, and has a sweet post-digestive effect.” This Shloka emphasizes the properties of madhusharkara, highlighting its ability to stop vomiting and diarrhea, its drying and scraping properties, and its astringent and sweet qualities. यवासशर्करा मधुरकषाया तिक्तानुरसा श्लेष्महरी सरा चेति ||१६७|| “Yavasa sugar (a type of sugar derived from barley) is sweet and astringent, has a slightly bitter taste, alleviates kapha, and has fluid properties.” This Shloka describes the properties of yavasa sugar, highlighting its sweetness, slight bitterness, and ability to alleviate kapha, along with its fluid nature. यावत्यः शर्कराः प्रोक्ताः सर्वा दाहप्रणाशनाः | रक्तपित्तप्रशमनाश्छर्दिमूर्च्छातृषापहाः ||१६८|| "All the types of sugar mentioned are capable of alleviating burning sensations, balancing blood and pitta, stopping vomiting and fainting, and relieving thirst." This Shloka emphasizes the overall benefits of the various types of sugar discussed so far, highlighting their contributions to relieving burning sensations, balancing doshas, and addressing symptoms like vomiting, fainting, and thirst. रूक्षं मधूकपुष्पोत्थं फाणितं वातपित्तकृत् | कफघ्नं मधुरं पाके कषायं बस्तिदूषणम् ||१६९|| इतीक्षुवर्गः | “Molasses derived from madhuka flowers is dry and can aggravate vata and pitta, but it alleviates kapha, has a sweet taste, becomes astringent post-digestion, and can be harmful to the bladder.” This Shloka emphasizes the different properties and effects of molasses derived from madhuka flowers, highlighting its drying nature, its impact on doshas, and its post-digestive qualities. अथ मद्यवर्गः | सर्वं पित्तकरं मद्यमम्लं रोचनदीपनम् | भेदनं कफवातघ्नं हृद्यं बस्तिविशोधनम् ||१७०|| पाके लघु विदाह्युष्णं तीक्ष्णमिन्द्रियबोधनम् | विकासि सृष्टविण्मूत्रं... |१७१| “All types of alcoholic drinks aggravate pitta, have a sour taste, and stimulate appetite and digestion. They are purgative, alleviate kapha and vata, are good for the heart, and cleanse the bladder. In digestion, they are light, cause burning, are hot, sharp, stimulate the senses, cause expansion, and promote excretion of stool and urine.” These Shlokas describe the qualities and effects of various alcoholic drinks, highlighting their impact on the doshas and their stimulating and cleansing properties. ... शृणु तस्य विशेषणम् ||१७१|| मार्द्वीकमविदाहित्वान्मधुरान्वयतस्तथा | रक्तपित्तेऽपि सततं बुधैर्न प्रतिषिध्यते ||१७२|| मधुरं तद्धि रूक्षं च कषायानुरसं लघु | लघुपाकि सरं शोषविषमज्वरनाशनम् ||१७३|| “Listen to the specific qualities of wine: “Wine made from grapes is non-burning due to its inherent sweetness. It is not always contraindicated in blood disorders and pitta conditions by the learned ones. It is sweet, dry, slightly astringent, and light. It is easily digestible, fluid, alleviates dryness, and alleviates irregular fevers." These Shlokas describe the unique properties of grape wine, highlighting its effects on the doshas and its suitability for particular conditions. मार्द्वीकाल्पान्तरं किञ्चित् खार्जूरं वातकोपनम् | तदेव विशदं रुच्यं कफघ्नं कर्शनं लघु ||१७४|| कषायमधुरं हृद्यं सुगन्धीन्द्रियबोधनम् |१७५| “Grape wine has an alternative variant known as vine of dates, which can aggravate vata. It is clear, tasty, alleviates kapha, aids in weight reduction, and is light. It is astringent and sweet, good for the heart, fragrant, and stimulates the senses.” This set of Shlokas explains the properties of date wine (kharjura wine), highlighting its effects on the doshas, its taste, and its beneficial properties. कासार्शोग्रहणीदोषमूत्राघातानिलापहा ||१७५|| स्तन्यरक्तक्षयहिता सुरा बृंहणदीपनी |१७६| “Wine alleviates cough, hemorrhoids, chronic dysentery, urinary retention, and vata disorders. It helps with deficiency of breast milk and blood, and it is nourishing and digestive-stimulating.” These Shlokas highlight the medicinal properties of wine, outlining its benefits in alleviating various conditions and promoting nourishment and digestion. कासार्शोग्रहणीश्वासप्रतिश्यायविनाशनी ||१७६|| श्वेता मूत्रकफस्तन्यरक्तमांसकरी सुरा |१७७| “White wine alleviates cough, hemorrhoids, chronic dysentery, asthma, and nasal congestion. It also promotes urine flow, kapha reduction, and enhances breast milk, blood, and muscle tissue.” These Shlokas describe the health benefits of white wine, emphasizing its effects on various conditions and its nourishing properties. छर्द्यरोचकहृत्कुक्षितोदशूलप्रमर्दनी ||१७७|| प्रसन्ना कफवातार्शोविबन्धानाहनाशनी |१७८| “Clear wine alleviates vomiting, anorexia, and pain in the heart, stomach, and intestines. It also reduces kapha and vata, hemorrhoids, constipation, and bloating.” These Shlokas detail the various health benefits of clear wine, highlighting its ability to alleviate a range of symptoms and conditions. पित्तलाऽल्पकफा रूक्षा यवैर्वातप्रकोपणी |१७८| विष्टम्भिनी सुरा गुर्वी... ||१७९|| “Wine made from barley is slightly pita-pacifying, dry, and slightly kapha-promoting, but aggravates vata. It is constipating, heavy, and causes obstruction.” This Shloka highlights the properties of barley wine and its effects on the doshas, primarily focusing on its impact on vata and its constipating nature. ... श्लेष्मलं तु मधूलकम् ||१७८|| “Wine made from figs is kapha-promoting (śleṣmala).” This Shloka highlights the specific property of fig wine, noting its tendency to increase kapha dosha. रूक्षा नातिकफा वृष्या पाचनी चाक्षिकी स्मृता ||१७९|| “Wine made from barley is dry, slightly kapha-promoting, aphrodisiac, digestive, and considered good for the eyes.” This Shloka emphasizes the properties of barley wine, highlighting its dryness, slight kapha-promoting nature, aphrodisiac qualities, and its beneficial effects on digestion and eye health. त्रिदोषो भेद्यवृष्यश्च कोहलो वदनप्रियः |१८०| "Wine known as 'Kohala' helps in balancing all three doshas, acts as a purgative, is aphrodisiac, and is pleasing to the mouth." This Shloka highlights the properties of Kohala wine, emphasizing its ability to balance the three doshas, its purgative action, aphrodisiac qualities, and its pleasing taste. ग्राह्युष्णो जगलः पक्ता रूक्षस्तृट्कफशोफकृत् ||१८०|| हृद्यः प्रवाहिकाटोपदुर्नामानिलशोषहृत् |१८१| “Wine called 'Jagala' is absorbent, hot, causes thirst, and produces kapha and swelling. It is pleasing, relieves diarrhea, alleviates flatulence, and cures dryness due to vata.” This Shloka describes the properties of Jagala wine, highlighting its absorbent nature, its hot quality, and its effects on thirst, kapha, and swelling. It also emphasizes its benefits for the heart, its ability to relieve diarrhea and flatulence, and cure vata-induced dryness. बक्कसो हृतसारत्वाद्विष्टम्भी वातकोपनः ||१८१|| दीपनः सृष्टविण्मूत्रो विशदोऽल्पमदो गुरुः |१८२| “Wine called 'Bakkasa' lacks essence, is constipating, aggravates vata, stimulates digestion, causes excretion of stool and urine, is clear, has a mild intoxicating effect, and is heavy.” This Shloka explains the unique properties of Bakkasa wine, highlighting its constipating nature, vata-aggravating effect, and its ability to stimulate digestion and excretion, while noting its clarity, mild intoxication, and heaviness. कषायो मधुरः शीधुर्गौडः पाचनदीपनः ||१८२|| “Sheedhu (a type of wine), made from molasses, is astringent and sweet, promotes digestion and stimulates the digestive fire.” This Shloka highlights the properties of sheedhu, emphasizing its astringent and sweet taste, and its benefits for digestion. शार्करो मधुरो रुच्यो दीपनो बस्तिशोधनः | वातघ्नो मधुरः पाके हृद्य इन्द्रियबोधनः ||१८३|| “Sharkara wine is sweet, tasty, stimulates digestion, cleanses the bladder, alleviates vata, remains sweet post-digestion, is pleasing to the heart, and stimulates the senses.” This Shloka describes the properties of sharkara wine, emphasizing its sweet taste, digestion-stimulating effects, bladder-cleansing nature, and its pleasing and sensory-stimulating qualities. तद्वत् पक्वरसः शीधुर्बलवर्णकरः सरः | शोफघ्नो दीपनो हृद्यो रुच्यः श्लेष्मार्शसां हितः ||१८४|| “Similarly, fermented sheedhu made from molasses is nourishing, improves complexion, has fluid properties, reduces swelling, stimulates digestion, and is pleasing to the heart. It is tasty and beneficial for kapha-related disorders and hemorrhoids.” This Shloka highlights the qualities of fermented sheedhu, emphasizing its nourishing and complexion-improving properties, its fluid nature, and its benefits in reducing swelling, stimulating digestion, and alleviating kapha-related disorders and hemorrhoids. कर्शनः शीतरसिकः श्वयथूदरनाशनः | वर्णकृज्जरणः स्वर्यो विबन्धघ्नोऽर्शसां हितः ||१८५|| “Wine, promoting weight loss, has a cool taste and reduces swelling and abdominal disorders. It improves complexion, aids digestion, strengthens the body, alleviates constipation, and is beneficial for hemorrhoids.” This Shloka highlights the diverse benefits of a particular type of wine, emphasizing its cooling nature, and its effects on weight loss, reducing swelling, aiding digestion, and improving complexion. आक्षिकः पाण्डुरोगघ्नो व्रण्यः सङ्ग्राहको लघुः | कषायमधुरः सीधुः पित्तघ्नोऽसृक्प्रसादनः ||१८६|| “Wine made from honey alleviates anemia, heals wounds, is absorbent, light, astringent, and sweet. It pacifies pitta and purifies the blood.” This Shloka sheds light on the remarkable qualities of honey wine (ākiṣika), emphasizing its healing properties and its beneficial effects on digestion and blood purification. जाम्बवो बद्धनिस्यन्दस्तुवरो वातकोपनः |१८७| "Jamun wine has binding properties, is astringent, and can aggravate vata." This highlights specific characteristics of wine made from jamun fruit, focusing on its astringent nature and its impact on vata dosha. तीक्ष्णः सुरासवो हृद्यो मूत्रलः कफवातनुत् ||१८७|| मुखप्रियः स्थिरमदो विज्ञेयोऽनिलनाशनः |१८८| “Sharp in nature, sura and asava wines are pleasing to the heart, diuretic, reduce kapha and vata, are pleasant in taste, and have a stable intoxication effect. They also balance vata dosha.” This Shloka highlights the properties of sura and asava wines, emphasizing their sharpness, diuretic effect, and their abilities to reduce kapha and vata, while being pleasing to the taste and providing a stable intoxication. लघुर्मध्वासवश्छेदी मेहकुष्ठविषापहः ||१८८|| तिक्तः कषायः शोफघ्नस्तीक्ष्णः स्वादुरवातकृत् |१८९| “Madhu-asava (a type of wine) is light in nature, has a scraping effect, alleviates urinary disorders, skin diseases, and poisons. It is bitter and astringent, reduces swelling, is sharp, tasty, and can cause vata imbalance.” This Shloka describes the properties of Madhu-asava, emphasizing its lightness, scraping effect, and its benefits in alleviating various disorders and reducing swelling, while noting its bitter and astringent taste and potential to cause vata imbalance. तीक्ष्णः कषायो मदकृद्दुर्नामकफगुल्महृत् ||१८९|| कृमिमेदोनिलहरो मैरेयो मधुरो गुरुः |१९०| “Maish wine (youghiurt-based) is sharp and astringent, induces intoxication, helps in removing kapha-related lumps, and alleviates worms, fat, and vata. It is sweet, heavy, and nourishing.” This Shloka highlights the properties of Maish wine, focusing on its sharpness, astringency, and various health benefits such as reducing kapha-related lumps, alleviating worms and fat, and balancing vata, while also being sweet, heavy, and nourishing. बल्यः पित्तहरो वर्ण्यो हृद्यश्चेक्षुरसासवः ||१९०|| “Cane juice wine is strengthening, alleviates pitta, enhances complexion, and is pleasing to the heart.” This Shloka elaborates on the benefits of cane juice wine, emphasizing its strengthening properties, its ability to balance pitta dosha, its positive impact on complexion, and its heart-pleasing nature. शीधुर्मधूकपुष्पोत्थो विहाह्यग्निबलप्रदः | रूक्षः कषायः कफहृद्वातपित्तप्रकोपणः ||१९१|| “Wine made from Madhuka flowers stimulates agni (digestive fire), provides strength, is dry and astringent, alleviates kapha, but aggravates vata and pitta.” This Shloka details the properties of wine made from Madhuka flowers (Sheetal drink). It emphasizes its digestive-stimulating and strengthening effects, its drying and astringent nature, and its impact on the doshas—balancing kapha while aggravating vata and pitta. निर्दिशेद्रसतश्चान्यान् कन्दमूलफलासवान् |१९२| “She should also prescribe juices, decoctions, and fermented drinks made from roots, tubers, and fruits.” This Shloka advises the use of various natural preparations from roots, tubers, and fruits, indicating their benefits and therapeutic uses. नवं मद्यमभिष्यन्दि गुरु वातादिकोपनम् ||१९२|| अनिष्टगन्धि विरसमहृद्यं च विदाहि च |१९३| “Newly fermented wine causes obstruction, is heavy, aggravates vata and other doshas, has an unpleasant smell and taste, is unpleasing to the heart, and causes burning sensation.” This Shloka emphasizes the negative aspects of newly fermented wine, highlighting its obstructive and heavy nature, its tendency to aggravate doshas, and its unpleasant characteristics. सुगन्धि दीपनं हृद्यं रोचिष्णु कृमिनाशनम् ||१९३|| स्फुटस्रोतस्करं जीर्णं लघु वातकफापहम् |१९४| “Aged wine has a pleasant fragrance, stimulates digestion, is pleasing to the heart, kindles appetite, kills worms, clears the channels, is light, and alleviates vata and kapha.” This Shloka highlights the positive effects of aged wine, focusing on its pleasant fragrance and various health benefits such as stimulating digestion, clearing bodily channels, and balancing doshas. अरिष्टो द्रव्यसंयोगसंस्कारादधिको गुणैः ||१९४|| बहुदोषहरश्चैव दोषाणां शमनश्च सः | दीपनः कफवातघ्नः सरः पित्ताविरोधनः ||१९५|| शूलाध्मानोदरप्लीहज्वराजीर्णार्शसां हितः |१९६| “Due to the unique combination and processing of ingredients, Arishta (a type of medicinal wine) is superior in qualities. It alleviates numerous doshas, balances them, stimulates digestion, reduces kapha and vata, is fluid, and does not aggravate pitta. It is beneficial for abdominal pain, bloating, disease of the spleen, fever, indigestion, and hemorrhoids.” This Shloka extols the virtues of Arishta, emphasizing its exceptional qualities and its efficacy in treating various conditions due to its unique preparation. पिप्पल्यादिकृतो गुल्मकफरोगहरः स्मृतः ||१९६|| “Wine made by combining long pepper and other ingredients is known to alleviate disorders related to gulma (abdominal tumors) and kapha.” This Shloka highlights the medicinal properties of a specific type of wine made from pippali (long pepper) and other ingredients, emphasizing its efficacy in treating abdominal tumors and kapha-related diseases. चिकित्सितेषु वक्ष्यन्तेऽरिष्टा रोगहराः पृथक् |१९७| "In the sections on therapeutic treatments, individual Arishtas (medicinal wines) will be described as remedies for specific diseases." This Shloka explains that the specifics of different Arishtas will be detailed in the therapeutic sections, each tailored to treat particular ailments. अरिष्टासवशीधूनां गुणान् कर्माणि चादिशेत् ||१९७|| बुद्ध्या यथास्वं संस्कारमवेक्ष्य कुशलो भिषक् |१९८| "The skilled physician (bhishak) should prescribe the benefits and actions of Arishta, Asava, and Sheedhu wines according to their preparation and use." This Shloka emphasizes the importance of a knowledgeable physician understanding and prescribing these medicinal wines based on their unique preparation and intended therapeutic actions. सान्द्रं विदाहि दुर्गन्धं विरसं कृमिलं गुरु ||१९८|| अहृद्यं तरुणं तीक्ष्णमुष्णं दुर्भाजनस्थितम् | अल्पौषधं पर्युषितमत्यच्छं पिच्छिलं च यत् ||१९९|| तद्वर्ज्यं सर्वथा मद्यं किञ्चिच्छेषं तु यद्भवेत् | तत्र यत् स्तोकसम्भारं तरुणं पिच्छिलं गुरु ||२००|| कफप्रकोपि तन्मद्यं दुर्जरं च विशेषतः | पित्तप्रकोपि बहलं तीक्ष्णमुष्णं विदाहि च ||२०१|| अहृद्यं पेलवं पूति कृमिलं विरसं च यत् | तथा पर्युषितं चापि विद्यादनिलकोपनम् ||२०२|| सर्वदोषैरुपेतं तु सर्वदोषप्रकोपणम् |२०३| "Thick, irritating, foul-smelling, tasteless, worm-infested, heavy, unpleasing, young, sharp, hot, poorly stored, with little medicinal value, exceedingly clear, and slimy wine—such wine should always be avoided. Among these, young, slimy, and heavy wine in small quantities can cause strong kapha imbalance and poor digestion. Particularly thick, sharp, hot, and irritating wine increases pitta significantly. Unpleasing, tender, foul-smelling, worm-infested, tasteless, and stale wine aggravates vata and causes multiple dosha imbalances. Such wines, being unpleasing and light, are identified as causing severe dosha disturbances." These Shlokas highlight the negative qualities and impacts of various types of poorly prepared or improperly stored wines on the body. चिरस्थितं जातरसं दीपनं कफवातजित् ||२०३|| रुच्यं प्रसन्नं सुरभि मद्यं सेव्यं मदावहम् |२०४| “Well-aged wine is flavorful, enhances digestion, alleviates kapha and vata, is tasty, clear, fragrant, enjoyable, and mildly intoxicating.” The Shloka underscores the beneficial properties of well-aged wine, particularly its positive effects on digestion and doshas, as well as its pleasant sensory qualities. तस्यानेकप्रकारस्य मद्यस्य रसवीर्यतः ||२०४|| सौक्ष्म्यादौष्ण्याच्च तैक्ष्ण्याच्च विकासित्वाच्च वह्निना समेत्य हृदयं प्राप्य धमनीरूर्ध्वमागतम् | विचाल्येन्द्रियचेतांसि वीर्यं मदयतेऽचिरात् ||२०५|| “Due to the subtle, hot, and sharp qualities of various types of wine, as well as their expansive nature, when combined with digestive fire (agni), they reach the heart through the channels and move upwards, disturbing the senses and mind, causing intoxication.” These Shlokas highlight the potent and rapid effects of wine on the senses and mind, emphasizing its powerful influence on the body's channels and the importance of understanding its properties for safe consumption. चिरेण श्लैष्मिके पुंसि पानतो जायते मदः | अचिराद्वातिके दृष्टः, पैत्तिके शीघ्रमेव च ||२०६|| “In individuals with a predominant kapha dosha, intoxication from drinking wine takes a long time. In those with vata dosha, intoxication is observed sooner, while in those with pitta dosha, it occurs very quickly.” This Shloka emphasizes how the effects of wine consumption vary based on an individual's dominant dosha, illustrating Ayurveda's profound understanding of personalized health and the body's unique responses to different substances. सात्त्विके शौचदाक्षिण्यहर्षमण्डनलालसः | गीताध्ययनसौभाग्यसुरतोत्साहकृन्मदः ||२०७|| राजसे दुःखशीलत्वमात्मत्यागं ससाहसम् | कलहं सानुबन्धं तु करोति पुरुषे मदः ||२०८|| अशौचनिद्रामात्सर्यागम्यागमनलोलताः | असत्यभाषणं चापि कुर्याद्धि तामसे मदः ||२०९|| “In a sāttvika individual, intoxication leads to joy, love of cleanliness, kindness, delight, desire for adornment, enthusiasm for singing, studying, good fortune, and intimate pleasures. In a rājasika person, intoxication causes distress, self-pity, reckless actions, chaos, and quarrels with companions. In a tāmasika individual, intoxication results in uncleanliness, sleepiness, mistrust, craving for improper company, false speech, and other vices.” These Shlokas emphasize the varied effects of intoxication based on an individual's predominant guṇa (quality) – sāttvika, rājasika, or tāmasika. रक्तपित्तकरं शुक्तं छेदनं भुक्तपाचनम् | वैस्वर्यं जरणं श्लेष्मपाण्डुक्रिमिहरं लघु ||२१०|| तीक्ष्णोष्णं मूत्रलं हृद्यं कफघ्नं कटुपाकि च |२११| “Fermented wine causes bleeding disorders (rakta-pitta), has a cutting nature, aids in digestion after eating, impacts the voice, stimulates digestion, eliminates kapha dosha, anemia, and worms, is light, sharp, hot, diuretic, beneficial for the heart, alleviates kapha, and has a pungent taste post-digestion.” This Shloka highlights the diverse effects of fermented wine, emphasizing both its beneficial and potentially harmful qualities. तद्वत्तदासुतं सर्वं रोचनं च विशेषतः ||२११|| "In the same way, all types of fermented drinks are particularly appetizing." All fermented drinks share similar properties, particularly in stimulating appetite and enhancing the experience of eating due to their unique tastes and effects. गौडानि रसशुक्तानि मधुशुक्तानि यानि च | यथापूर्वं गुरुतराण्यभिष्यन्दकराणि च ||२१२|| "Guda (jaggery) wines, fermented juices, and honey wines are, sequentially, even more heavy and cause more obstruction." Guda (Jaggery) Wine: The heaviest and most obstructive, making it difficult to digest and causing blockages in the body. Fermented Juices: Slightly less heavy but still cause significant obstruction. Honey Wine: The lightest of the three but still has properties that can lead to obstruction. तुषाम्बु दीपनं हृद्यं हृत्पाण्डुकृमिरोगनुत् | ग्रहण्यर्शोविकारघ्नं भेदि सौवीरकं तथा ||२१३|| "Wine made from bran is digestive, pleasant to the heart, alleviates anemia, kills worms, and treats diseases of the grahani (digestive tract), hemorrhoids, and other disorders. Similarly, Sauvīraka wine is digestive, pleasant, and beneficial for the heart." Bran wine and Sauvīraka wine share these standout qualities, making them beneficial for treating various conditions. धान्याम्लं धान्ययोनित्वाज्जीवनं दाहनाशनम् | स्पर्शात् पानात्तु पवनकफतृष्णाहरं लघु ||२१४|| तैक्ष्ण्याच्च निर्हरेदाशु कफं गण्डूषधारणात् | मुखवैरस्यदौर्गन्ध्यमलशोषक्लमापहम् ||२१५|| दीपनं जरणं भेदि हितमास्थापनेषु च | समुद्रमाश्रितानां च जनानां सात्म्यमुच्यते ||२१६|| इति मध्यवर्गः | "Dhaniyamla (wine made from grains), due to its origin, is revitalizing, alleviates burning sensations, and is light. By contact and ingestion, it alleviates vata, kapha, and thirst. Due to its sharpness, it quickly clears kapha when used as a gargle, resolves bad taste and foul smell in the mouth, helps in drying impurities and alleviating exhaustion. It is digestive, aids in digestion, clears obstructions, and is beneficial in enema treatments. It is considered suitable for people living by the sea." The Shloka emphasizes the therapeutic benefits of Dhaniyamla, particularly for those with specific dosha imbalances and living conditions. अथ मूत्राणि | मूत्राणि गोमहिष्यजाविगजहयखरोष्ट्राणां तीक्ष्णान्युष्णानि कटूनि तिक्तानि लवणानुरसानि लघूनि शोधनानि कफवातकृमिमेदोविषगुल्मार्शदरकुष्ठशोफारोचकपाण्डुरोगहराणि हृद्यानि दीपनानि च सामान्यतः ||२१७|| भवतश्चात्र- तत् सर्वं कटु तीक्ष्णोष्णं लवणानुरसं लघु | शोधनं कफवातघ्नं कृमिमेदोविषापहम् ||२१८|| अर्शोजठरगुल्मघ्नं शोफारोचकनाशनम् | पाण्डुरोगहरं भेदि हृद्यं दीपनपाचनम् ||२१९|| "Urine from different animals like cow, buffalo, goat, elephant, horse, donkey, and camel is generally sharp, hot, pungent, bitter, and salty in taste, light, and purifying. It alleviates kapha, vata, worms, fat, poison, abdominal tumors, hemorrhoids, chronic skin diseases, swelling, anorexia, and anemia. It is also pleasing to the heart, digestive, and digestive." "All these types of urine are pungent, sharp, hot, slightly salty in taste, light, purifying, beneficial for reducing kapha and vata, worms, fat, poison, and abdominal tumors. They are useful for treating abdominal disorders, swelling, anorexia, anemia, and are digestive, pleasing to the heart, and aid digestion and metabolism." These Shlokas emphasize the medicinal properties of animal urine, highlighting its ability to alleviate various dosha imbalances and treat a wide range of ailments. गोमूत्रं कटु तीक्ष्णोष्णं सक्षारत्वान्न वातलम् | लघ्वग्निदीपनं मेध्यं पित्तलं कफवातनुत् ||२२०|| शूलगुल्मोदरानाहविरेकास्थापनादिषु | मूत्रप्रयोगसाध्येषु गव्यं मूत्रं प्रयोजयेत् ||२२१|| "Cow urine is pungent, sharp, hot, and alkaline, which reduces vata. It is light, stimulates digestive fire, sharpens the intellect, increases pitta, and reduces kapha and vata. It is useful in treating colic, abdominal tumors, ascites (fluid accumulation in the abdomen), and constipation, and is particularly beneficial when used in purging and enema treatments." These Shlokas elaborate on the qualities and therapeutic benefits of cow urine, highlighting its effectiveness in balancing doshas and treating a range of conditions. दुर्नामोदरशूलेषु कुष्ठमेहाविशुद्धिषु | आनाहशोफगुल्मेषु पाण्डुरोगे च माहिषम् ||२२२|| "Buffalo urine is beneficial in treating severe abdominal pain, colic, chronic skin diseases, urinary disorders, and purification, bloating, swelling, abdominal tumors, and anemia." This Shloka emphasizes the medicinal properties of buffalo urine, highlighting its effectiveness in addressing a wide range of conditions. कासश्वासापहं शोफकामलापाण्डुरोगनुत् | कटुतिक्तान्वितं छागमीषन्मारुतकोपनम् ||२२३|| "Goat urine alleviates cough, asthma, swelling, jaundice, and anemia. It contains pungent and bitter qualities and slightly aggravates vata." These Shlokas highlight the medicinal properties of goat urine, emphasizing its ability to treat various conditions and its effects on the doshas. कासप्लीहोदरश्वासशोषवर्चोग्रहे हितम् | सक्षारं तिक्तकटुकमुष्णं वातघ्नमाविकम् ||२२४|| "Sheep urine is beneficial for treating cough, spleen disorders, ascites (fluid accumulation in the abdomen), asthma, emaciation, and constipation. It is alkaline, bitter, pungent, hot, and reduces vata dosha." These Shlokas provide insights into the therapeutic properties of sheep urine and its effectiveness in addressing various conditions and dosha imbalances. दीपनं कटु तीक्ष्णोष्णं वातचेतोविकारनुत् | आश्वं कफहरं मूत्रं कृमिदद्रुषु शस्यते ||२२५|| "Horse urine is digestive, pungent, sharp, hot, and alleviates vata-related mental disorders. It reduces kapha and is recommended for treating conditions caused by worms." These Shlokas highlight the therapeutic benefits of horse urine, including its digestive, kapha-reducing, and vata-alleviating properties, making it effective in treating worm-related conditions. सतिक्तं लवणं भेदि वातघ्नं पित्तकोपनम् | तीक्ष्णं क्षारे किलासे च नागं मूत्रं प्रयोजयेत् ||२२६|| "Elephant urine, which is bitter and salty, is useful in breaking down obstructions, reducing vata, and slightly increasing pitta. It is sharp and alkaline, and is particularly recommended for conditions such as leucoderma (kilasa)." These Shlokas highlight the medicinal properties of elephant urine, emphasizing its effectiveness in treating conditions like leucoderma and addressing dosha imbalances. गरचेतोविकारघ्नं तीक्ष्णं ग्रहणिरोगनुत् | दीपनं गार्दभं मूत्रं कृमिवातकफापहम् ||२२७|| "Donkey urine is sharp, alleviates mental disorders caused by toxins, treats digestive disorders, stimulates the digestive fire, and reduces worms, vata, and kapha." These Shlokas highlight the medicinal properties of donkey urine, emphasizing its effectiveness in treating various conditions and balancing the doshas. शोफकुष्ठोदरोन्मादमारुतक्रिमिनाशनम् | अर्शोघ्नं कारभं मूत्रं... |२२८| "Camel urine is effective in treating swelling, skin diseases, abdominal disorders, insanity, neurological issues, and worm infestations, and is beneficial for reducing hemorrhoids." These Shlokas highlight the therapeutic benefits of camel urine, emphasizing its effectiveness in addressing various conditions and dosha imbalances. ... मानुषं च विषापहम् ||२२८|| “Human urine, too, is considered to counteract poisons." These Shlokas highlight the remarkable therapeutic potential of human urine, emphasizing their efficacy in treating various conditions and neutralizing harmful substances. द्रवद्रव्याणि सर्वाणि समासात् कीर्तितानि तु | कालदेशविभागज्ञो नृपतेर्दातुमर्हति ||२२९|| "All liquid substances have been concisely described; it is appropriate for someone knowledgeable of time and place to administer them to the king." This Shloka underscores the importance of understanding the time and place in order to properly administer various liquid substances, especially for the benefit of a king. इति सुश्रुतसंहितायां सूत्रस्थाने द्रवद्रव्यविज्ञानीयो नाम पञ्चचत्वारिंशोऽध्यायः ||४५|| "Thus ends the forty-fifth chapter named 'Dravadravya Vijnaniyo' (Knowledge of Liquid Substances) in the Sutrasthana of Sushruta Samhita." This concluding verse marks the end of the chapter, signifying the comprehensive study and understanding of liquid substances. Previous Next

Learn five purification therapies (Panchakarma) and palliative treatments (Shamana) for dosha management. Essential chapter for understanding Ayurvedic detoxification and disease prevention. संशोधनसंशमनीयाध्यायः अथातः संशोधनसंशमनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Shodhana (purification) and Shamana (palliative) therapies." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the therapeutic methods of purification and palliation, providing insights into treatments and practices as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. मदनकुटजजीमूतकेक्ष्वाकुधामार्गवकृतवेधनसर्षपविडङ्गपिप्पलीकरञ्जप्रपुन्नाड कोविदारकर्बुदारारिष्टाश्वगन्धाविदुलबन्धुजीवकश्वेताशणपुष्पीबिम्बीवचामृगेर्वारवश्चित्रा चेत्यूर्ध्वभागहराणि | तत्र, कोविदारपूर्वाणां फलानि, कोविदारादीनां मूलानि ||३|| "The group comprises Madana, Kutaja, Jimutaka, Ikshvaku, Dhamaargava, Kritavedhana, Sarshapa, Vidanga, Pippali, Karanja, Prapunnada, Kovidara, Karbudara, Arishta, Ashwagandha, Vidula, Bandhujiva, Shveta, Shana, Pushpi, Bimbi, Vacha, Mrigervara, Varavara, and Chitra—these are known as the Urdhvabhagahara (those that act on the upper body). Among them, the fruits of Kovidara and the roots of Kovidara and other mentioned plants are used." This Shloka introduces a medicinal group known as Urdhvabhagahara, highlighting their therapeutic use, particularly in using the fruits of Kovidara and the roots of Kovidara and other mentioned plants for treatment. विवृताश्यामादन्तीद्रवन्तीसप्तलाशङ्खिनीविषाणिकागवाक्षीच्छगलान्त्रीस्नुक्सु वर्णक्षीरीचित्रककिणिहीकुशकाशतिल्वककम्पिल्लकरम्यकपाटलापूगहरीतक्या मलकबिभीतकनीलिनीचतुरङ्गुलैरण्डपूतीकमहावृक्षसप्तच्छदार्का ज्योतिष्मती चेत्यधोभागहराणि | तत्र तिल्वकपूर्वाणां मूलानि , तिल्वकादीनां पाटलान्तानां त्वचः, कम्पिल्लकफलरजः, पूगादीनामेरण्डान्तानां फलानि, पूतीकारग्वधयोः पत्राणि, शेषाणां क्षीराणीति ||४|| "The group comprises Vivruta, Shyama, Danti, Dravanti, Saptala, Shankhini, Vishanika, Gavakshi, Chhagalantri, Snuk, Suvarnakshiri, Chitraka, Kinahika, Kusha, Kashatilvaka, Kampillaka, Ramyaka, Patala, Puga, Haritaki, Amalaki, Bibhitaka, Nilini, Chaturangula, Eranda, Pootika, Mahavriksha, Saptacchada, Arka, and Jyotishmati—these are known as the Adhobhaagahara (those that act on the lower body). Among them, the roots of Tilvaka and others up to Patala are used; the bark of Tilvaka and others up to Patala, the fruit powder of Kampillaka, the fruits of Puga up to Eranda, the leaves of Pootika and Aragvadha, and the milky sap of the others." This Shloka introduces a medicinal group known as Adhobhaagahara, highlighting their therapeutic use, particularly in using different parts of the mentioned plants for treatment. कोशातकी सप्तला शङ्खिनी देवदाली कारवेल्लिका चेत्युभयतोभागहराणि | एषां स्वरसा इति ||५|| "The group comprises Koshataki, Saptala, Shankhini, Devadali, and Karavellika—these are known as the Ubhayata-Bhagahara (those that act on both parts of the body). The fresh juices of these plants are used." This Shloka introduces a medicinal group known as Ubhayata-Bhagahara, highlighting their therapeutic use, particularly in utilizing the fresh juices of these plants for treatment पिप्पलीविडङ्गापामार्गशिग्रुसिद्धार्थकशिरीषमरिचकरवीरबिम्बीगिरिकर्णिकाकिणिहीवचाज्योतिष्मती- करञ्जार्कालर्कलशुनातिविषाशृङ्गवेरतालीशतमालसुरसार्जकेङ्गुदीमेषशृङ्गीमातुलुङ्गीमुरङ्गीपीलु- जातीशालतालमधूकलाक्षाहिङ्गुलवणमद्यगोशकृद्रसमूत्राणीति शिरोविरेचनानि | तत्र करवीरपूर्वाणां फलानि, करवीरादीनामर्कान्तानां मूलानि, तालीशपूर्वाणां कन्दाः, तालीशादीनामर्जकान्तानां पत्राणि, इङ्गुदीमेषशृङ्ग्योस्त्वचः, मातुलुङ्गीमुरङ्गीपीलुजातीनां पुष्पाणि, शालतालमधूकानां साराः, हिङ्गुलाक्षे निर्यासौ, लवणानि पार्थिवविशेषाः; मद्यान्यासुतसंयोगाः, शकृद्रसमूत्रे मलाविति ||६|| "The group comprises Pippali (Long pepper), Vidanga (False black pepper), Apamarga (Achyranthes aspera), Shigru (Moringa oleifera), Siddhartha (White mustard), Shireesha (Albizia lebbeck), Maricha (Black pepper), Karaveera (Oleander), Bimbi, Girikarnika, Kinahika, Vacha (Acorus calamus), Jyotishmati, Karanja (Pongamia pinnata), Arka (Calotropis gigantea), Lark (Nerium), Lashuna (Garlic), Ativisha (Aconitum heterophyllum), Shringavera (Ginger), Talisha (Abies webbiana), Tamala (Cinnamomum tamala), Surasa (Holy basil), Arjaka, Ingudi (Vitex negundo), Meshashringi, Matulungi (Citrus medica), Murangi (Drumstick), Pilu (Salvadora persica), Jati (Jasmine), Shala, Tala (Borassus flabellifer), Madhuka (Madhuca longifolia), Laksha (Lac), Hingula (Cinnabar), Lavana (Salt), Madya (Wine), Go-shakrit (Cow dung), Rasam (Mercury), and Mutra (Urine)—these are known as Shirovirechana (medicines for nasal administration). Among them, the fruits of Karaveera and others up to Arka are used; the roots of Karaveera and others up to Arka, the tubers of Talisha, the leaves of Talisha and others up to Arjaka, the bark of Ingudi and Meshashringi, the flowers of Matulungi, Murangi, Pilu, and Jati, the heartwood of Shala and Tala, the exudate of Hingula and Laksha, various types of salt; in combination with wine, the excreta and urine are considered the active ingredients." This Shloka introduces the medicinal group known as Shirovirechana, highlighting their therapeutic use, particularly in utilizing different parts of the mentioned plants for nasal administration treatments. संशमनान्यत ऊर्ध्वं वक्ष्यामः- तत्र भद्रदारुकुष्ठहरिद्रावरुणमेषशृङ्गीबलातिबलार्तगलकच्छुराशल्लकीकुबेराक्षीवीरतरुसहचराग्निमन्थ- वत्सादन्येरण्डाश्मभेदकालर्कार्कशतावरीपुनर्नवावसुकवशिरकाञ्चनकभार्गीकार्पासीवृश्चिकालीपत्तूरबदरयवकोलकुलत्थप्रभृतीनि विदारिगन्धादिश्च द्वे चाद्ये पञ्चमूल्यौ समासेन वातसंशमनो वर्गः ||७|| "Now we shall discuss the palliative therapies—Shamana. Among them, Bhadradaru, Kushta, Haridra, Varuna, Meshashringi, Bala, Atibala, Artagala, Kachchura, Shallaki, Kubera-akshi, Veerataru, Sahachara, Agnimantha, Vatsadani, Eranda, Ashmabheda, Kalaraka, Arka, Shatavari, Punarnava, Vasuka, Vashirika, Kanchanaka, Bhargi, Karpasi, Vrishchikali, Pattura, Badara, Yava, Kola, Kulattha, and others, including Vidari, constitute the two primary groups known as Panchamula. Summarizing, this group primarily acts as a Vata-pacifying category." This Shloka introduces various herbs and their combinations, specifically highlighting their role in palliative therapies, with a focus on alleviating Vata dosha. चन्दनकुचन्दनह्रीबेरोशीरमञ्जिष्ठापयस्याविदारीशतावरीगुन्द्राशैवलकह्लारकुमुदोत्पलकन्द(द)लीदूर्वामूर्वाप्रभृतीनि काकोल्यादिः सारिवादिरञ्जनादिरुत्पलादिर्न्यग्रोधादिस्तृणपञ्चमूलमिति समासेन पित्तसंशमनो वर्गः ||८|| "The group comprises Chandan (Sandalwood), Kuchandan, Hribera, Ushira (Vetiver), Manjishta (Rubia cordifolia), Payasya, Vidari, Shatavari, Gundra, Shaivala (Moss), Kahlara (Lotus), Kumud, Utpal, Kanda (Bulb), Dali, Durva (Cynodon dactylon), and Murva, among others. These are known as the Kakoli and other groups, including Sariva, Ranjan, and Utpal. In summary, this group primarily acts as a Pitta-pacifying category." This Shloka introduces various herbs and their combinations, specifically highlighting their role in palliative therapies, with a focus on alleviating Pitta dosha. कालेयकागुरुतिलपर्णीकुष्ठहरिद्राशीतशिवशतपुष्पासरलारास्नाप्रकीर्योदकीर्येङ्गुदीसुमना- काकादनीलाङ्गलकीहस्तिकर्णमुञ्जातकलामज्जकप्रभृतीनि वल्लीकण्टकपञ्चमूल्यौ पिप्पल्यादिर्बृहत्यादिर्मुष्ककादिर्वचादिः सुरसादिरारग्वधादिरिति समासेन श्लेष्मसंशमनो वर्गः ||९|| "The group comprises Kaleyaka, Aguru, Tilaparni, Kushta, Haridra (Turmeric), Sheetashiva, Shatapushpa, Sarala, Rasna, Prakirya, Udakiriya, Ingudi, Sumana, Kakadani, Langalaki, Hastikarna, Munjata, Kalaraja, Majjak, and others, known as Valli, Kantaka, Panchamula, Pippali group, Brihati group, Mushkaka group, Vacha group, Surasa group, Aragvadha group. In summary, this group primarily acts as a Kapha-pacifying category." This Shloka introduces various herbs and their combinations, specifically highlighting their role in palliative therapies, with a focus on alleviating Kapha dosha. तत्र सर्वाण्येवौषधानि व्याध्यग्निपुरुषबलान्यभिसमीक्ष्य विदध्यात् | तत्र, व्याधिबलादधिकमौषधमुपयुक्तं तमुपशम्य व्याधिं व्याधिमन्यमावहति; अग्निबलादधिकमजीर्णं विष्टभ्य वा पच्यते; पुरुषबलादधिकं ग्लानिमूर्च्छामदानावहति संशमनम्; एवं संशोधनमतिपातयति | हीनमेभ्यो दत्तमकिञ्चित्करं भवति | तस्मात् सममेव विदध्यात् ||१०|| "Thus, all medicines should be administered after carefully examining the strength of the disease, digestive fire (agni), and the patient. If the medicine is stronger than the disease, it can alleviate the current disease but may lead to another; if stronger than the digestive fire, it may cause indigestion or block digestion; if stronger than the patient's strength, it may cause debility, unconsciousness, or fainting. In such cases, purification therapies can also aggravate conditions. On the contrary, if the medicine is weaker than needed, it will have no effect. Therefore, medicine should be administered in a balanced manner." This Shloka emphasizes the importance of the physician's careful examination of the disease, digestive fire, and the patient's strength to administer the appropriate dosage of medicines, ensuring they are effective without causing adverse effects. भवन्ति चात्र- रोगे शोधनसाध्ये तु यो भवेद्दोषदुर्बलः | तस्मै दद्याद्भिषक् प्राज्ञो दोषप्रच्यावानं मृदु ||११|| "In this context, when the disease is curable through purification therapy, but the doshas are weak, the wise physician should administer a gentle purgative to expel the doshas." This Shloka emphasizes the importance of using gentle purgative therapy for patients with weak doshas when the disease can be cured through purification. चले दोषे मृदौ कोष्ठे नेक्षेतात्र बलं नृणाम् | अव्याधिदुर्बलस्यापि शोधनं हि तदा भवेत् ||१२|| स्वयं प्रवृत्तदोषस्य मृदुकोष्ठस्य शोधनम् | भवेदल्पबलस्यापि प्रयुक्तं व्याधिनाशनम् ||१३|| "When the doshas are mobile and the intestines are soft, the strength of the individual is not considered. Even in a person who is weak but not diseased, purification is appropriate. For a person with self-expelled doshas and a soft bowel, purification can be effective even if they have little strength." These Shlokas emphasize the importance of considering the mobility of doshas and the condition of the intestines when administering purification therapy, and highlight that even individuals with little strength or no disease may benefit from such therapy under certain conditions. व्याध्यादिषु तु मध्येषु क्वाथस्याञ्जलिरिष्यते | बिडालपदकं चूर्णं देयः कल्कोऽक्षसम्मितः ||१४|| "In moderate conditions of diseases and their intensities, an Anjali (about 500 ml) of decoction is recommended. Additionally, a quantity of powder equal to a Bidalapada (a small quantity) and a paste equal to one Aksha (approximately 12 grams) should be given." This Shloka provides guidance on the appropriate dosage of decoction, powder, and paste to be administered in moderate conditions of diseases and their intensities. इति सुश्रुतसंहितायां सूत्रस्थाने संशोधनसंशमनीयो नामैकोनचत्वारिंशोऽध्यायः ||३९|| "Thus, concludes the thirty-ninth chapter named Shodhana and Shamana in the Sushruta Samhita, Sutrasthana section." This Shloka marks the conclusion of the chapter on purification and palliative therapies, summarizing the comprehensive knowledge shared in this section. Previous Next

Discover the 20 types of sharp surgical instruments (Shastras) and 20 accessory instruments in Sushruta Samhita. Learn their design, usage, maintenance, and the art of holding instruments for precise surgical operations. शस्त्रावचारणीयाध्यायः अथातः शस्त्रावचारणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the application of surgical instruments." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the application and use of surgical instruments , following the teachings of the revered Dhanvantari. विंशतिः शस्त्राणि, तद्यथा- मण्डलाग्रकरपत्रवृद्धिपत्रनखशस्त्रमुद्रिकोत्पलपत्रकार्धधारसूचीकुशपत्राटीमुख- शरारिमुखान्तर्मुखत्रिकूर्चककुठारिकाव्रीहिमुखारावेतसपत्रकबडिशदन्तशङ्क्वेषण्य इति ||३|| "There are twenty types of surgical instruments: Mandalagra, Karapatra, Vriddhipatra, Nakhasastra, Mudrika, Utpalapatra, Arddhadhara, Suchi, Kushapatra, Ati-Mukha, Sharari-Mukha, Antarmukha, Trikurchaka, Kutharika, Vrihimukha, Arā, Vetasa-Patraka, Badisha, Danta-Shanku, and Eshani." This shloka enumerates the twenty types of surgical instruments used in ancient surgery, listing their specific names, each with unique functions and applications in medical procedures. तत्र मण्डलाग्रकरपत्रे स्यातां छेदने लेखने च, वृद्धिपत्रनखशस्त्रमुद्रिकोत्पलपत्रकार्धधाराणि छेदने भेदने च, सूचीकुशपत्राटी(टा)मुखशरारिमुखान्तर्मुखत्रिकूर्चकानि विस्रावणे, कुठारिकाव्रीहिमुखारावेतसपत्रकाणि व्यधने सूची च, बडिशं दन्तशङ्कुश्चाहरणे, एषण्येषणे आनुलोम्ये च, सूच्यः सीवने; इत्यष्टविधे कर्मण्युपयोगः शस्त्राणां व्याख्यातः ||४|| "Among them, Mandalagra and Karapatra are used for cutting and excising. Vriddhipatra, Nakhasastra, Mudrika, Utpalapatra, Arddhadhara are used for cutting and opening. Suchi, Kushapatra, Ati-Mukha, Sharari-Mukha, Antarmukha, Trikurchaka are used for bloodletting. Kutharika, Vrihimukha, Arā, Vetasa-Patraka are used for puncturing and so is the needle. Badisha and Danta-Shanku are used for extraction. Eshani is used for probing and directional guidance. The needle is used for suturing. Thus, the eight types of actions and uses of the instruments have been described." This shloka categorizes and describes the various uses of the surgical instruments, emphasizing their specific functions in different types of surgical procedures such as cutting, opening, bloodletting, puncturing, extraction, probing, and suturing. तेषामथ यथायोगं ग्रहणसमासोपायः कर्मसु वक्ष्यते- तत्र वृद्धिपत्रं वृन्तफलसाधारणे भागे गृह्णीयात्, भेदनान्येवं सर्वाणि, वृद्धिपत्रं मण्डलाग्रं च किञ्चिदुत्तानेन पाणिना लेखने बहुशोऽवचार्यं, वृन्ताग्रे विस्रावणानि, विशेषेण तु बालवृद्धसुकुमारभीरुनारीणां राज्ञां राजमा(पु)त्राणां च त्रिकूर्चकेन विस्रावयेत्, तलप्रच्छादितवृन्तमङ्गुष्ठप्रदेशिनीभ्यां व्रीहिमुखं, कुठारिकां वामहस्तन्यस्तामितरहस्तमध्यमाङ्गुल्याऽङ्गुष्ठविष्टब्धयाऽभिहन्यात् , आराकरपत्रैषण्यो मूले, शेषाणि तु यथायोगं गृह्णीयात् ||५|| "The method of holding and using the instruments will now be described. The Vriddhipatra should be held at the base of the stalk. All cutting instruments should be held similarly. The Vriddhipatra and Mandalagra should be used with the hand slightly raised for excisions. Bloodletting instruments should be held at the end of the stalk. For children, elderly, delicate individuals, fearful persons, queens, and royal offspring, the Trikurchaka should be used for bloodletting. The Vrihimukha should be held with the thumb and index finger covering the blade. The Kutharika should be held in the left hand, supported by the middle finger and thumb of the right hand. The Arā, Karapatra, and Eshani should be held at their base. All other instruments should be held as appropriate for their use." This shloka provides detailed instructions on how to hold and use various surgical instruments, emphasizing the importance of proper technique and adjustments for different patient groups to ensure effective and safe surgical procedures. तेषां नामभिरेवाकृतयः प्रायेण व्याख्याताः ||६|| "Their forms are mostly described by their names." This shloka indicates that the shapes and forms of the surgical instruments are generally indicated by their names, making it easier to understand their design and purpose. तत्र नखशस्त्रैषण्यावष्टाङ्गुले , सूच्यो वक्ष्यन्ते, (प्रदेशिन्यग्रपर्वप्रदेशप्रमाणा मुद्रिका, दशाङ्गुला शरारिमुखी सा च (या सा) कर्तरीति कथ्यते) | शेषाणि तु षडङ्गुलानि ||७|| "Among them, the Nakhasastra and Eshani are eight finger-widths long. The sizes of the needles will be described later (Mudrika is the size of the first phalanx of the index finger; the Sharari-Mukha is ten finger-widths long and is also known as Kartari). The remaining instruments are six finger-widths long." This shloka provides the specific lengths of certain surgical instruments, emphasizing that the Nakhasastra and Eshani are eight finger-widths long, while the needles' sizes will be described later. It also mentions that the remaining instruments are generally six finger-widths in length. तानि सुग्रहाणि, सुलोहानि, सुधाराणि, सुरूपाणि, सुसमाहितमुखाग्राणि, अकरालानि, चेति शस्त्रसम्पत् ||८|| "These instruments should be easy to handle, made of good quality metal, well-sharpened, well-formed, with appropriately shaped tips, and not frightening in appearance. Such are the qualities of good surgical instruments." This shloka describes the desirable qualities of surgical instruments, emphasizing that they should be easy to handle, made of high-quality metal, well-sharpened, well-formed, have appropriately shaped tips, and should not appear frightening. These attributes ensure the effectiveness and safety of the instruments in surgical procedures. तत्र वक्रं, कुण्ठं, खण्डं, खरधारम्, अतिस्थूलम्, अत्यल्पम्, अतिदीर्घम्, अतिह्रस्वम्, इत्यष्टौ शस्त्रदोषाः | अतो विपरीतगुणमाददीत, अन्यत्र करपत्रात्; तद्धि खरधारमस्थिच्छेदनार्थम् ||९|| "There are eight defects of surgical instruments: crooked, blunt, broken, excessively sharp, too thick, too small, too long, and too short. Instruments with opposite qualities to these defects should be chosen, except for the Karapatra, which should be sharp for cutting bones." This shloka lists the eight defects of surgical instruments, emphasizing the importance of choosing instruments that possess the opposite qualities to avoid these defects. However, it notes that the Karapatra should have a sharp edge specifically for cutting bones. तत्र धारा भेदनानां मासूरी, लेखनानामर्धमासूरी, व्यधनानां विस्रावणानां च कैशिकी, छेदनानामर्धकैशिकीति ||१०|| "There, the edge for piercing should be like a lentil, for excising it should be half a lentil, for puncturing and bloodletting it should be like a hair, and for cutting it should be half a hair." This shloka provides guidelines on the specific shapes and sharpness of the edges of surgical instruments for different procedures, such as piercing, excising, puncturing, bloodletting, and cutting, emphasizing the precision required for each type of surgical action. बडिशं दन्तशङ्कुश्चानताग्रे | तीक्ष्णकण्टकप्रथमयवपत्रमुख्येषणी (गण्डूपदाकारमुखी च) ||११|| "The Badisha and Danta-Shanku have curved tips. The Eshani, primarily used for probing, should have sharp thorns or arrowhead-shaped tips (also shaped like the head of an earthworm)." This shloka describes the specific shapes and tips of certain surgical instruments, emphasizing the curved tips for the Badisha and Danta-Shanku, and the sharp thorn or arrowhead-shaped tips for the Eshani, which is used for probing. तेषां पायना त्रिविधा क्षारोदकतैलेषु | तत्र क्षारपायितं शरशल्यास्थिच्छेदनेषु, उदकपायितं मांसच्छेदनभेदनपाटनेषु, तैलपायितं सिराव्यधनस्नायुच्छेदनेषु ||१२|| "Their sterilization involves three types: using alkali, water, and oil. Instruments sterilized with alkali are used for cutting arrows, extracting foreign bodies, and cutting bones. Instruments sterilized with water are used for cutting, excising, and splitting flesh. Instruments sterilized with oil are used for venesection and cutting ligaments." This shloka describes the three methods of sterilizing surgical instruments, emphasizing the specific uses for instruments sterilized with alkali, water, and oil, corresponding to different surgical procedures such as cutting, extracting foreign bodies, and venesection. तेषां निशानार्थं श्लक्ष्णशिला माषवर्णा; धारासंस्थापनार्थं शाल्मलीफलकमिति ||१३|| "For sharpening them, a smooth stone of the color of lentils is used; for fixing the edges, a wooden board of Salmali wood is used." This shloka describes the tools and materials used for maintaining the sharpness and effectiveness of surgical instruments. It emphasizes the use of a smooth stone for sharpening and a Salmali wood board for fixing the edges. भवति चात्र- यदा सुनिशितं शस्त्रं रोमच्छेदि सुसंस्थितम् | सुगृहीतं प्रमाणेन तदा कर्मसु योजयेत् ||१४|| "Here, when the well-sharpened instrument can cut a hair and is well-balanced and properly handled, it should then be used in surgical procedures." This shloka emphasizes the importance of ensuring that surgical instruments are well-sharpened, balanced, and properly handled before being used in any surgical procedures. It highlights the need for precision and skill in the preparation and use of surgical tools. अनुशस्त्राणि तु त्वक्सारस्फटिककाचकुरुविन्दजलौकोग्निक्षारनखगोजीशेफालिकाशाकपत्रकरीरबालाङ्गुलय इति ||१५|| "The auxiliary instruments are: leather, crystal, glass, corundum, leeches, fire, alkali, nails, goat's horn, the leaf of the Shephali plant, vegetable leaves, Kari root, and the young shoots of the Balangula tree." This shloka lists various auxiliary instruments used in surgical procedures, highlighting the diverse materials and natural elements that complement the primary surgical instruments. शिशूनां शस्त्रभीरूणां शस्त्राभावे च योजयेत् | त्वक्सारादिचतुर्वर्गं छेद्ये भेद्ये च बुद्धिमान् ||१६|| आहार्यच्छेद्यभेद्येषु नखं शक्येषु योजयेत् | विधिः प्रवक्ष्यते पश्चात् क्षारवह्निजलौकसाम् ||१७|| ये स्युर्मुखगता रोगा नेत्रवर्त्मगताश्च ये | गोजीशेफालिकाशाकपत्रैर्विस्रावयेत्तु तान् ||१८|| एष्येष्वेषण्यलाभे तु बालाङ्गुल्यङ्कुरा हिताः |१९| "For children, those who are afraid of surgical instruments, and in the absence of surgical instruments, a wise practitioner should use the four types of auxiliary instruments: leather, crystal, glass, and corundum, for cutting and incising. For external cutting and incising, nails can be used where possible. The methods for using alkali, fire, and leeches will be described next. Diseases that affect the mouth and those that affect the eyelids should be treated by letting blood using the leaves of Shephali, and other herbs. In the absence of probing instruments, the young shoots of the Balangula tree are beneficial for probing." These combined shlokas provide guidelines for alternative instruments and methods that can be used in the absence of traditional surgical tools or for treating specific patient groups such as children or those afraid of surgical instruments. The importance of using natural and auxiliary instruments in certain situations is highlighted to ensure safe and effective treatment. शस्त्राण्येतानि मतिमान् शुद्धशैक्यायसानि तु | कारयेत् करणप्राप्तं कर्मारं कर्मकोविदम् ||१९|| "A wise practitioner should ensure that these instruments are made of pure, well- forged iron and steel, crafted by a skilled and knowledgeable blacksmith." This shloka emphasizes the importance of using high-quality materials such as pure iron and steel for surgical instruments, and it highlights the need for these instruments to be crafted by a skilled and knowledgeable blacksmith to ensure their effectiveness and safety in surgical procedures. प्रयोगज्ञस्य वैद्यस्य सिद्धिर्भवति नित्यशः | तस्मात् परिचयं कुर्याच्छस्त्राणां ग्रहणे सदा ||२०|| "A physician skilled in the use of instruments always attains success. Therefore, one should always become acquainted with the handling of surgical instruments." This shloka emphasizes the importance of a physician being skilled in using surgical instruments. It highlights that success in surgical procedures comes from a thorough understanding and familiarity with handling these tools. इति सुश्रुतसंहितायां सूत्रस्थाने शस्त्रावचारणीयो नामाष्टमोऽध्यायः ||८|| "Thus ends the eighth chapter named 'Shastravacharaniya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the eighth chapter called 'Shastravacharaniya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the application and use of surgical instruments. Previous Next

Advanced understanding of drug properties: Rasa (taste), Guna (qualities), Virya (potency), and Vipaka (post-digestive effect). Master fundamental concepts of Ayurvedic pharmacodynamics. द्रव्यरसगुणवीर्यविपाकविज्ञानीयाध्यायः अथातो द्रव्यरसगुणवीर्यविपाकविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Dravya (substance), Rasa (taste), Guna (quality), Virya (potency), and Vipaka (post-digestive effect)." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the properties and effects of various substances, providing insights into their tastes, qualities, potencies, and post-digestive effects as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. केचिदाचार्या ब्रुवते- द्रव्यं प्रधानं, कस्मात्? व्यवस्थितत्वात्, इह खलु द्रव्यं व्यवस्थितं न रसादयः, यथा आमे फले ये रसादयस्ते पक्वे न सन्ति; नित्यत्वाच्च, नित्यं हि द्रव्यमनित्या गुणाः, यथा कल्कादिप्रविभागः, स एव सम्पन्नरसगन्धो व्यापन्नरसगन्धो वा भवति; स्वजात्यवस्थानाच्च, यथा हि पार्थिवं द्रव्यमन्यभावं न गच्छत्येवं शेषाणि; पञ्चेन्द्रियग्रहणाश्च, पञ्चभिरिन्द्रियैर्गृह्यते द्रव्यं न रसादयः; आश्रयत्वाच्च, द्रव्यमाश्रिता रसादयः; आरम्भसामर्थ्याच्च, द्रव्याश्रित आरम्भः, यथा- ‘विदारिगन्धादिमाहृत्य सङ्क्षुद्य विपचेत्’ इत्येवमादिषु न रसादिष्वारम्भः; शास्त्रप्रामाण्याच्च, शास्त्रे हि द्रव्यं प्रधानमुपदेशे योगानां, यथा- ‘मातुलुङ्गाग्निमन्थौ च’ इत्यादौ न रसादय उपदिश्यन्ते; क्रमापेक्षितत्वाच्च रसादीनां, रसादयो हि द्रव्यक्रममपेक्षन्ते, यथा- तरुणे तरुणाः सम्पूर्णे सम्पूर्णा इति; एकदेशसाध्यत्वाच्च, द्रव्याणामेकदेशेनापि व्याधयः साध्यन्ते, यथा- महावृक्षक्षीरेणेति; तस्माद्द्रव्यं प्रधानं, न रसादयः, कस्मात्? निरवयवत्वात् | द्रव्यलक्षणं तु ‘क्रियागुणवत् समवायिकारणम्’ इति ||३|| "Some scholars assert that the substance (Dravya) is primary. Why is this so? Because it is stable, whereas Rasa (taste) and others are not. For instance, the tastes present in an unripe fruit change when it ripens. Additionally, Dravya is eternal, while qualities are not. Just as the same object may change its taste or smell, the inherent substance remains. Furthermore, Dravya does not change its inherent nature, just as earthly substances do not transform into different elements. Dravya can be perceived by the five senses, unlike Rasa and others. Qualities are dependent on Dravya for their existence. The initiation of action is also dependent on Dravya, as seen in instructions like 'fetch Vidari-gandha and grind it.' The authoritative texts also prioritize Dravya in their teachings, such as 'Matulunga and Agnimantha' without mentioning Rasa and others. The sequence of Rasa and others depends on the sequence of Dravya, such as young Dravya having young qualities and mature Dravya having mature qualities. Dravyas can also achieve therapeutic effects by themselves, as seen with substances like Maha-vriksha-kshira. Therefore, Dravya is considered primary because it is indivisible. The definition of Dravya is 'an inherent cause possessing action and qualities.” This section highlights the reasons why some scholars consider Dravya (substance) as primary in Ayurveda, emphasizing its stability, permanence, and its role as the basis for qualities and actions. नेत्याहुरन्ये , रसास्तु प्रधानं; कस्मात्? आगमात्, आगमो हि शास्त्रमुच्यते; शास्त्रे हि रसा अधिकृताः, यथा- रसायत्त आहार इति, तस्मिंस्तु प्राणाः; उपदेशाच्च, उपदिश्यन्ते हि रसाः, यथा- मधुराम्ललवणा वातं शमयन्ति; अनुमानाच्च, रसेन ह्यनुमीयते द्रव्यं, यथा- मधुरमिति; ऋषिवचनाच्च, ऋषिवचनं वेदो यथा- किञ्चिदिज्यार्थं मधुरमाहरेदिति, तस्माद्रसाः प्रधानं; रसेषु गुणसञ्ज्ञा | रसलक्षणमन्यत्रोपदेक्ष्यामः ||४|| "Others argue that Rasa (taste) is primary. Why? Because of the scriptures, which are considered authoritative texts. In these texts, Rasa is emphasized, such as in the statement 'life is dependent on taste, as it sustains life.' In teachings, tastes are mentioned, like 'sweet, sour, and salty tastes pacify Vata.' From the taste, the substance can be inferred, such as 'it is sweet.' The sages' statements, like 'consume something sweet for a specific purpose,' also suggest the primacy of Rasa. Therefore, Rasa is considered primary. The qualities are designated in the tastes. The characteristics of Rasa will be discussed later." This section presents the argument that Rasa (taste) is primary in Ayurveda, highlighting its importance as emphasized in authoritative texts and teachings. नेत्याहुरन्ये , वीर्यं प्रधानमिति | कस्मात्? तद्वशेनौषधकर्मनिष्पत्तेः | इहौषधकर्माण्यूर्ध्वाधोभागोभयभागसंशोधनसंशमनसङ्ग्राहिकाग्निदीपनपीडनलेखनबृंहण- रसायनवाजीकरणश्वयथुकरविलयनदहनदारणमादनप्राणघ्नविषप्रशमनादीनि वीर्यप्राधान्याद्भवन्ति | तच्च वीर्यं द्विविधमुष्णं शीतं च, अग्नीषोमीयत्वाज्जगतः | केचिदष्टविधमाहुः- शीतमुष्णं स्निग्धं रूक्षं विशदं पिच्छिलं मृदु तीक्ष्णं चेति | एतानि वीर्याणि स्वबलगुणोत्कर्षाद्रसमभिभूयात्मकर्म कुर्वन्ति | यथा तावन्महत्पञ्चमूलं कषायं तिक्तानुरसं वातं शमयति, उष्णवीर्यत्वात्; तथा कुलत्थः कषायः, कटुकः पलाण्डुः, स्नेहभावाच्च; मधुरश्चेक्षुरसो वातं वर्धयति, शीतवीर्यत्वात्; कटुका पिप्पली पित्तं शमयति, मृदुशीतवीर्यत्वात्; अम्लमामलकं लवणं सैन्धवं च; तिक्ता काकमाची पित्तं वर्धयति, उष्णवीर्यत्वात्, मधुरा मत्स्याश्च; कटुकं मूलकं श्लेष्माणं वर्धयति, स्निग्धवीर्यत्वात्; अम्लं कपित्थं श्लेष्माणां शमयति, रूक्षवीर्यत्वात्, मधुरं क्षौद्रं च; तदेतन्निदर्शनमात्रमुक्तम् ||५|| "Others argue that Virya (potency) is primary. Why? Because the effectiveness of medicinal actions depends on it. Medicinal actions such as purification, palliative treatments, digestive stimulation, scraping, nourishing, rejuvenation, aphrodisiac effects, reducing swelling, dissolving, burning, holding, intoxicating, life-threatening, and poison-neutralizing effects are all due to the potency of the substance. Virya is of two types: hot and cold, corresponding to the universal principles of Agni (fire) and Soma (moon). Some classify it into eight types: cold, hot, unctuous, dry, clear, slimy, soft, and sharp. These potencies, due to their inherent strength and qualities, overpower the taste and perform their specific actions. For example, the decoction of Mahat Panchamula, which is astringent and bitter, pacifies Vata due to its hot potency; similarly, the astringent Kulattha, pungent Palandu, and unctuous substances; the sweet sugarcane juice increases Vata due to its cold potency; the pungent Pippali pacifies Pitta due to its mild cold potency; sour Amalaki and salty Saindhava; the bitter Kakmachi increases Pitta due to its hot potency, as do sweet fish; the pungent radish increases Kapha due to its unctuous potency; the sour Kapittha pacifies Kapha due to its dry potency, as does sweet honey. These are just examples." This section presents the argument that Virya (potency) is primary in Ayurveda, highlighting its importance in determining the effectiveness of medicinal actions and its classification into different types. भवन्ति चात्र- ये रसा वातशमना भवन्ति यदि तेषु वै | रौक्ष्यलाघवशैत्यानि न ते हन्युः समीरणम् ||६|| ये रसाः पित्तशमना भवन्ति यदि तेषु वै | तैक्ष्ण्यौष्ण्यलघुताश्चैव न ते तत्कर्मकारिणः ||७|| ये रसाः श्लेष्मशमना भवन्ति यदि तेषु वै | स्नेहगौरवशैत्यानि न ते तत्कर्मकारिणः ||८|| तस्माद्वीर्यं प्रधानमिति ||९|| "In this context, the tastes that pacify Vata, if they are dry, light, and cold, will not accomplish their task. The tastes that pacify Pitta, if they are sharp, hot, and light, will not accomplish their task. The tastes that pacify Kapha, if they are unctuous, heavy, and cold, will not accomplish their task. Therefore, Virya (potency) is considered primary." These Shlokas highlight the importance of Virya (potency) in determining the effectiveness of medicinal treatments. They emphasize that even if the tastes are appropriate for pacifying a dosha, if their potency does not align, they will not be effective. नेत्याहुरन्ये , विपाकः प्रधानमिति | कस्मात्? सम्यङ्मिथ्याविपक्वत्वात्; इह सर्वद्रवाण्यभ्यवहृतानि सम्यङ्मिथ्याविपक्वानि गुणं दोषं वा जनयन्ति | तत्राहुरन्ये- प्रति रसं पाक इति | केचित्त्रिविधमिच्छन्ति- मधुरमम्लं कटुकं चेति | तत्तु न सम्यक्, भूतगुणादामाच्चान्योऽम्लो विपाको नास्ति; पित्तं हि विदग्धमम्लतामुपैत्याग्नेयत्वात्; यद्येवं लवणोऽप्यन्यः पाको भविष्यति, श्लेष्मा हि विदग्धो लवणतामुपैतीति | मधुरो मधुरस्याम्लोऽम्लस्यैवं सर्वेषामिति केचिदाहुः; दृष्टान्तं चोपदिशन्ति- यथा तावत् क्षीरमुखागतं पच्यमानं मधुरमेव स्यात्तथा शालियवमुद्गादयः प्रकीर्णाः स्वभावमुत्तरकालेऽपि न परित्यजन्ति तद्वदिति | केचिद्वदन्ति- अबलवन्तो बलवतां वशमायान्तीति | एवमनवस्थितिः, तस्मादसिद्धान्त एषः | आगमे हि द्विविध एव पाको मधुरः कटुकश्च | तयोर्मधुराख्यो गुरुः, कटुकाख्यो लघुरिति | तत्र पृथिव्यप्तेजोवाय्वाकाशानां द्वैविध्यं भवति गुणसाधर्म्याद्गुरुता लघुता च; पृथिव्यापश्च गुर्व्यः, शेषाणि लघूनि; तस्माद्द्विविध एव पाक इति ||१०|| "Others argue that Vipaka (post-digestive effect) is primary. Why? Because the correct or incorrect digestion of all substances generates qualities or doshas. Some say that there is Vipaka (digestive effect) for each taste. Others categorize it into three types: sweet, sour, and pungent. But this is not accurate; there is no different sour Vipaka. Pitta, when digested, turns sour due to its fiery nature. If so, salt would also have a different Vipaka, as digested Kapha turns salty. Some argue that sweet Vipaka comes from sweet, and sour Vipaka comes from sour, and so on for all tastes, citing that milk, when digested, remains sweet, and grains maintain their nature even after digestion. Others state that weaker substances follow the stronger ones. This inconsistency makes it an unfounded principle. In authoritative texts, Vipaka is only of two types: sweet and pungent. Among them, the sweet Vipaka is heavy, and the pungent Vipaka is light. This corresponds to the qualities of the five elements: earth and water are heavy, while the rest are light. Thus, Vipaka is only of two types." This section presents the argument that Vipaka (post-digestive effect) is primary in Ayurveda, emphasizing its role in generating qualities or doshas based on the correct or incorrect digestion of substances. भवन्ति चात्र- द्रव्येषु पच्यमानेषु येष्वम्बुपृथिवीगुणाः | निर्वर्तन्तेऽधिकास्तत्र पाको मधुर उच्यते ||११|| तेजोऽनिलाकाशगुणाः पच्यमानेषु येषु तु | निर्वर्तन्तेऽधिकास्तत्र पाकः कटुक उच्यते ||१२|| "In this context: When substances are digested, those in which the qualities of water and earth are predominant, Their post-digestive effect is said to be sweet. When the qualities of fire, air, and ether are predominant in substances being digested, Their post-digestive effect is said to be pungent." These Shlokas explain the classification of Vipaka (post-digestive effect) based on the predominance of elemental qualities in substances. Substances with predominant water and earth qualities result in a sweet Vipaka, while those with fire, air, and ether qualities result in a pungent Vipaka. पृथक्त्वदर्शिनामेष वादिनां वादसङ्ग्रहः | चतुर्णामपि सामग्र्यमिच्छन्त्यत्र विपश्चितः ||१३|| "The arguments of those who see differences have been presented. However, the wise desire the integration of all four (Dravya, Rasa, Guna, and Virya) here." This Shloka highlights that while different scholars may argue the primacy of Dravya, Rasa, Guna, or Virya individually, the wise recognize the importance of integrating all four aspects to understand and utilize medicinal substances effectively. तद्द्रव्यमात्मना किञ्चित्किञ्चिद्वीर्येण सेवितम् | किञ्चिद्रसविपाकाभ्यां दोषं हन्ति करोति वा ||१४|| "Thus, a substance when used by itself, with certain potencies, tastes, and post-digestive effects, can either eliminate or cause a dosha." This Shloka emphasizes that the effectiveness of a substance in treating or causing a dosha is determined by its inherent qualities, including its potency, taste, and post-digestive effect. पाको नास्ति विना वीर्याद्वीर्यं नास्ति विना रसात् | रसो नास्ति विना द्रव्याद्द्रव्यं श्रेष्ठतमं स्मृतम् ||१५|| "There is no Vipaka (post-digestive effect) without Virya (potency), no Virya without Rasa (taste), no Rasa without Dravya (substance), thus Dravya is considered the most superior." This Shloka emphasizes the interconnectedness of Dravya, Rasa, Virya, and Vipaka, and ultimately concludes that Dravya (substance) holds the highest importance in Ayurveda. जन्म तु द्रव्यरसयोरन्योन्यापेक्षिकं स्मृतम् | अन्योन्यापेक्षिकं जन्म यथा स्याद्देहदेहिनोः ||१६|| वीर्यसञ्ज्ञा गुणा येऽष्टौ तेऽपि द्रव्याश्रयाः स्मृताः | रसेषु न भवन्त्येते निर्गुणास्तु गुणाः स्मृताः ||१७|| द्रव्ये द्रव्याणि यस्माद्धि विपच्यन्ते न षड्रसाः | श्रेष्ठं द्रव्यमतो ज्ञेयं, शेषा भावास्तदाश्रयाः ||१८|| "The birth of Dravya (substance) and Rasa (taste) is considered interdependent, Just as the body and the soul are interdependent. The qualities known as Virya (potency) are also considered dependent on Dravya, These qualities do not exist in the Rasa without Dravya; they are considered qualities without substance. Because substances are digested, not just the six tastes, Therefore, Dravya is known to be superior, and the remaining attributes depend on it." These Shlokas highlight the interdependence of Dravya (substance) and Rasa (taste), emphasizing that Virya (potency) and other qualities are dependent on Dravya. They further affirm the superiority of Dravya as the primary element, with all other attributes relying on it. अमीमांस्यान्यचिन्त्यानि प्रसिद्धानि स्वभावतः | आगमेनोपयोज्यानि भेषजानि विचक्षणैः ||१९|| "Certain aspects of nature are beyond analysis and contemplation, known to be inherently effective. Wise practitioners should use medicines based on authoritative texts." This Shloka emphasizes that some natural phenomena and their medicinal properties are inherently effective and beyond detailed analysis. It advises that knowledgeable practitioners should rely on authoritative texts for the appropriate use of these medicines. प्रत्यक्षलक्षणफलाः प्रसिद्धाश्च स्वभावतः | नौषधीर्हेतुभिर्विद्वान् परीक्षेत कदाचन ||२०|| सहस्रेणापि हेतूनां नाम्बष्ठादिर्विरचयेत् | तस्मात्तिष्ठेत्तु मतिमानागमे न तु हेतुषु ||२१|| "The evident characteristics and effects of medicines are well-known by nature. A wise person should never examine medicines solely based on theoretical reasons. Even with thousands of reasons, one cannot create medicines like Amvashtha and others. Therefore, an intelligent person should rely on authoritative texts rather than theories." These Shlokas highlight the importance of relying on practical experience and authoritative texts in the use of medicines, rather than solely depending on theoretical reasoning. इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यगुणरसवीर्यविपाकविज्ञानीयो नाम चत्वारिंशत्तमोऽध्यायः ||४०|| "Thus, concludes the fortieth chapter named Dravya, Guna, Rasa, Virya, Vipaka Vijnaniya (Understanding of Substance, Qualities, Taste, Potency, and Post-digestive Effect) in the Sushruta Samhita, Sutrasthana section." This Shloka marks the conclusion of the chapter on the understanding of substances, qualities, tastes, potencies, and post-digestive effects, summarizing the comprehensive knowledge shared in this section. Previous Next

Explore the origin of Ayurveda in Sushruta Samhita's first chapter. Learn about the eight branches of Ayurveda, the importance of surgery (Shalya Tantra), and the divine teachings of Dhanvantari to his disciples. वेदोत्पत्तिमध्यायः अथातो वेदोत्पत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the origin of the Vedas." “As was spoken by the revered Dhanvantari." These introductory shlokas set the stage for a discussion on the origins of Vedic knowledge, as narrated by the divine figure Dhanvantari, who is often revered as the god of Ayurveda. अथ खलु भगवन्तममरवरमृषिगणपरिवृतमाश्रमस्थं काशिराजं दिवोदासं धन्वन्तरिमौपधेनववैतरणौरभ्रपौष्कलावतकरवीर्यगोपुररक्षितसुश्रुतप्रभृतय ऊचुः ||३|| “Then, surrounding the revered Dhanvantari, the lord of the immortals, who resided in his hermitage, were the sages along with the king of Kashi, Divodasa. They, including Sushruta and others, addressed him." This shloka describes the scene where sages and noble figures, including King Divodasa of Kashi and the sage Sushruta, approach the deity Dhanvantari in his ashram. भगवन्! शारीरमानसागन्तुभिर्व्याधिभिर्विविधवेदनाभिघातोपद्रुतान् सनाथानप्यनाथवद्विचेष्टमानान् विक्रोशतश्च मानवानभिसमीक्ष्य मनसि नः पीडा भवति, तेषां सुखैषिणां रोगोपशमार्थमात्मनश्च प्राणयात्रार्थं प्रजाहितहेतोरायुर्वेदं श्रोतुमिच्छाम इहोपदिश्यमानम्, अत्रायत्तमैहिकमामुष्मिकं च श्रेयः; तद्भगवन्तमुपपन्नाः स्मः शिष्यत्वेनेति ||४|| “O revered one! Seeing humans, afflicted by both physical and mental diseases, suffering from various pains and disturbances, wandering aimlessly like the helpless, our hearts are filled with pain. For the sake of their well-being, the alleviation of diseases, and for our own livelihood, we wish to learn Ayurveda as it is being taught here. In this lies our welfare in this world and the next. Therefore, we approach you seeking discipleship." This shloka expresses the deep compassion and concern for suffering humanity, and the desire to learn Ayurveda to bring relief and well-being to people. It highlights the holistic approach of Ayurveda, aiming for both immediate and long-term benefits. तानुवाच भगवान्- स्वागतं वः; सर्व एवामीमांस्या अध्याप्याश्च भवन्तो वत्साः ||५|| "The revered one (Dhanvantari) said to them: Welcome to you all. You are all worthy of this inquiry and teaching, my dear disciples." This verse indicates Dhanvantari's warm welcome to the sages and scholars, acknowledging their worthiness to learn and discuss the profound knowledge of Ayurveda. इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाद्यैव प्रजाः श्लोकशतसहस्रमध्यायसहस्रं च कृतवान् स्वयम्भूः, ततोऽल्पायुष्ट्वमल्पमेधस्त्वं चालोक्य नराणां भूयोऽष्टधा प्रणीतवान् ||६|| "Indeed, this Ayurveda, known as a subsidiary of the Atharvaveda, was originally created by the self-existent (Svayambhu) with hundreds of thousands of shlokas and thousands of chapters. Observing the shorter lifespans and lesser intellect of humans, he further condensed it into eight parts." This shloka mentions how Ayurveda, initially a vast compilation, was simplified and categorized into eight parts by its divine originator, considering human limitations. तद्यथा- शल्यं, शालाक्यं, कायचिकित्सा, भूतविद्या, कौमारभृत्यम्, अगदतन्त्रं, रसायनतन्त्रं, वाजीकरणतन्त्रमिति ||७|| "These are: Surgery (Shalya), Ophthalmology and ENT (Shalakya), Internal Medicine (Kayachikitsa), Psychiatry (Bhutavidya), Pediatrics (Kaumarabhritya), Toxicology (Agadatantra), Rejuvenation Therapy (Rasayana Tantra), and Aphrodisiac Therapy (Vajikarana Tantra)." This verse lists the eight branches of Ayurveda as condensed by Svayambhu, each addressing different aspects of health and well-being. अथास्य प्रत्यङ्गलक्षणसमासः ||८|| “Now, the summary of the characteristics of its various branches." This shloka introduces the upcoming section that will detail the specific features and characteristics of each branch of Ayurveda mentioned previously. तत्र, शल्यं नाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्टास्थिबालनखपूयास्रावदुष्टव्रणान्तर्गर्भशल्योद्धरणार्थं , यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च (१) |८| “Therein, Shalya (surgery) involves the removal of various foreign bodies such as grass, wood, stone, dust, metal, soil, bone fragments, and nails from the body, including the extraction of dead fetuses. It also includes the application of surgical instruments, alkali, fire, and the treatment of wounds." This shloka provides a concise overview of the branch of Shalya, or surgery, describing its purpose and methods used. शालाक्यं नामोर्ध्वजत्रुगतानां श्रवणनयनवदनघ्राणादिसंश्रितानां व्याधीनामुपशमनार्थम् (२) |८| "Shalakya (ENT and ophthalmology) is aimed at the treatment of diseases located above the clavicle, particularly those affecting the ears, eyes, mouth, nose, and related areas." This shloka provides an overview of the branch of Shalakya, which focuses on the treatment of ailments in the head and neck region. कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् (३) |८| "Kayachikitsa (internal medicine) is aimed at the treatment of diseases affecting the whole body, including fever, disorders of the blood, consumption (tuberculosis), insanity, epilepsy, skin diseases, diabetes, diarrhea, etc." This shloka provides an overview of the branch of Kayachikitsa, which focuses on treating systemic ailments that affect the entire body. भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षःपितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् (४) |८| "Bhutavidya (psychological disorders) is aimed at the treatment of mental disturbances caused by supernatural entities such as gods, demons, celestial beings, spirits, ancestors, ghosts, and serpents, through rituals like appeasements and offerings." This shloka provides an overview of the branch of Bhutavidya, which deals with treating mental illnesses believed to be caused by supernatural forces through various rituals and exorcisms. कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थं दुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् (५) |८| "Kaumarabhritya (pediatrics) is aimed at the treatment of diseases in children arising from improper breastfeeding and other issues, through purification of the nurse’s milk and addressing ailments caused by contaminated breast milk." This shloka provides an overview of the branch of Kaumarabhritya, which focuses on pediatric care, particularly addressing issues related to breastfeeding and related diseases in children. अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च (६) |८| "Agadatantra (toxicology) is aimed at the treatment of venomous bites from snakes, insects, rats, and other creatures, as well as the management of various types of poisoning." This shloka provides an overview of the branch of Agadatantra, which deals with the treatment of poisons and venom from various sources. रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधाबलकरं रोगापहरणसमर्थं च (७) |८| "Rasayana Tantra (rejuvenation therapy) is aimed at maintaining youthfulness, increasing lifespan, enhancing intellect and strength, and effectively removing diseases." This shloka provides an overview of the branch of Rasayana Tantra, which focuses on therapies to rejuvenate the body, enhance longevity, and improve overall health. वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजनननिमित्तं प्रहर्षजननार्थं च (८) ||८|| "Vajikarana Tantra (aphrodisiac therapy) is aimed at enhancing fertility and virility in individuals with inadequate, deficient, or dried-up semen, as well as generating strength, pleasure, and joy." This shloka provides an overview of the branch of Vajikarana Tantra, which focuses on therapies to boost reproductive health and overall vitality. एवमयमायुर्वेदोऽष्टाङ्ग उपदिश्यते; अत्र कस्मै किमुच्यतामिति ||९|| "Thus, this Ayurveda is expounded in eight branches. To whom should these be taught?" This verse concludes the description of the eight branches of Ayurveda and raises the question of who is worthy or suitable to learn and practice this comprehensive knowledge. त ऊचुः- अस्माकं सर्वेषामेव शल्यज्ञानं मूलं कृत्वोपदिशतु भगवानिति ||१०|| स उवाचैवमस्त्विति ||११|| "They said: 'For all of us, let knowledge of surgery be the foundation. May the revered one teach us.'" "He said: 'So be it.'" These verses reflect the disciples' request to make the knowledge of surgery (Shalya) the foundation of their learning, and Dhanvantari's agreement to their request. त ऊचुर्भूयोऽपि भगवन्तम्- अस्माकमेकमतीनां मतमभिसमीक्ष्य सुश्रुतो भगवन्तं प्रक्ष्यति, अस्मै चोपदिश्यमानं वयमप्युधारयिष्यामः ||१२|| स उवाचैवमस्त्विति ||१३|| "They further said to the revered one: 'Considering our united opinion, Sushruta will ask you, O revered one. Whatever is being taught to him, we will also absorb and uphold.'" "He said: 'So be it.'" These verses show the disciples agreeing that Sushruta will present their unified inquiries to Dhanvantari, and they will collectively learn and uphold the teachings provided to Sushruta. Dhanvantari consents to their plan. वत्स सुश्रुत! इह खल्वायुर्वेदप्रयोजनं- व्याध्युपसृष्टानां व्याधिपरिमोक्षः, स्वस्थस्य रक्षणं च ||१४|| "Dear Sushruta! The purpose of Ayurveda is to free those afflicted by diseases from their ailments and to protect the health of the healthy." This verse succinctly captures the dual objectives of Ayurveda: curing diseases and maintaining health. ‘आयुरस्मिन् विद्यते, अनेन वाऽऽयुर्विन्दन्ति’ इत्यायुर्वेदः ||१५|| "‘Life (āyus) resides in this (knowledge), or through this (knowledge), one attains life’; thus, it is called Ayurveda." This verse provides an etymological explanation for the term "Ayurveda," highlighting its fundamental purpose of sustaining and enhancing life. तस्याङ्गवरमाद्यं प्रत्यक्षागमानुमानोपमानैरविरुद्धमुच्यमानमुपधारय ||१६|| "Consider the most excellent part of this, as explained clearly by direct perception, traditional teachings, inference, and analogy." This verse emphasizes the importance of understanding Ayurveda through various means of knowledge—direct observation, traditional teachings, logical inference, and analogy. एतद्ध्यङ्गं प्रथमं, प्रागभिघातव्रणसंरोहाद्यज्ञशिरःसन्धानाच्च | श्रूयते हि यथा- “रुद्रेण यज्ञस्य शिरश्छिन्नमिति, ततो देवा अश्विनावभिगम्योचुः- भगवन्तौ नः श्रेष्ठतमौ युवां भविष्यथः, भवद्भ्यां यज्ञस्य शिरः सन्धातव्यमिति | तावूचतुरेवमस्त्विति | अथ तयोरर्थे देवा इन्द्रं यज्ञभागेन प्रासादयन् | ताभ्यां यज्ञस्य शिरः संहितम्” इति ||१७|| "This is the first branch, involving the healing of wounds and the rejoining of the head of the yajna (sacrifice). It is heard as follows: 'The head of the yajna was severed by Rudra, and then the gods approached the Ashvins, saying, "O revered ones, you are the greatest among us; you must rejoin the head of the yajna." The Ashvins consented, saying, "So be it." Then, for their sake, the gods propitiated Indra with a portion of the sacrifice, and the Ashvins rejoined the head of the yajna.'" This shloka emphasizes the significance of the surgical branch (Shalya), highlighting the mythological account of the Ashvins, divine twins skilled in surgery, who rejoined the severed head of a sacrifice. अष्टास्वपि चायुर्वेदतन्त्रेष्वेतदेवाधिकमभिमतम्, आशुक्रियाकरणाद्यन्त्रशस्त्रक्षाराग्निप्रणिधानात् सर्वतन्त्रसामान्याच्च ||१८|| "Among the eight branches of Ayurveda, this (Shalya Tantra) is regarded as the most esteemed due to its immediate applicability, the use of instruments, surgical tools, alkali, fire, and its universal relevance across all branches." This shloka highlights the preeminence of Shalya Tantra (surgery) within Ayurveda, emphasizing its practical significance and widespread utility. तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ||१९|| "This (knowledge) is eternal, virtuous, heavenly, famed, life-prolonging, and a means of livelihood." This verse extols the virtues of Ayurveda, highlighting its enduring nature, spiritual significance, potential to grant fame, enhance longevity, and provide a means for a respectable livelihood. ब्रह्मा प्रोवाच ततः प्रजापतिरधिजगे, तस्मादश्विनौ, अश्विभ्यामिन्द्रः, इन्द्रादहं, मया त्विह प्रदेयमर्थिभ्यः प्रजाहितहेतोः ||२०|| "Brahma imparted it to Prajapati; from him, it was learned by the Ashvins; from the Ashvins, Indra learned it; from Indra, I learned it. I am to bestow it here for the benefit of humanity." This verse outlines the lineage of the transmission of Ayurvedic knowledge, emphasizing its divine origin and its purpose for the welfare of humanity. भवति चात्र- अहं हि धन्वन्तरिरादिदेवो जरारुजामृत्युहरोऽमराणाम् | शल्याङ्गमङ्गैरपरैरुपेतं प्राप्तोऽस्मि गां भूय इहोपदेष्टुम् ||२१|| "It is said here: 'I am Dhanvantari, the primordial god, the remover of aging, disease, and death among the immortals. Having perfected the knowledge of surgery and other branches, I have come to the earth once again to impart this knowledge.'" This verse underscores the divine nature of Dhanvantari and his mission to share the knowledge of surgery and other aspects of Ayurveda with humanity. अस्मिञ्छास्त्रे पञ्चमहाभूतशरीरिसमवायः पुरुष इत्युच्यते | तस्मिन् क्रिया, सोऽधिष्ठानं; कस्मात्? लोकस्य द्वैविध्यात ; लोको हि द्विविधः स्थावरो जङ्गमश्च; द्विविधात्मक एवाग्नेयः, सौम्यश्च, तद्भूयस्त्वात्; पञ्चात्मको वा; तत्र चतुर्विधो भूतग्रामः संस्वेदजजरायुजाण्डजोद्भिज्जसञ्ज्ञः ; तत्र पुरुषः प्रधानं, तस्योपकरणमन्यत्; तस्मात् पुरुषोऽधिष्ठानम् ||२२|| "In this science, a being is said to be composed of the five great elements. The actions (functions) and their substratum (base) pertain to this being. Why so? Because the world is of two kinds: stationary and moving. It is fundamentally dual in nature—fiery and watery. Being predominantly of the five elements, it is of four types of beings: born from sweat, from eggs, from the womb, and from sprouts (plants). Among these, the being (Purusha) is the principal one, and everything else is its apparatus. Thus, the being is the base." This verse explains the concept of a living being as composed of the five great elements and categorizes living beings based on their origins. It highlights the Purusha (individual) as the principal entity, with everything else serving as its instruments. तद्दुःखसंयोगा व्याधय उच्यन्ते ||२३|| "Diseases are said to be the result of the association with suffering." This verse succinctly explains that diseases arise from the interaction or association with various forms of suffering. ते चतुर्विधाः- आगन्तवः, शारीराः, मानसाः, स्वाभाविकाश्चेति ||२४|| "They are of four types: external (caused by external factors), physical (bodily), mental (psychological), and natural (due to natural causes)." This verse categorizes diseases into four main types based on their origin: external, bodily, mental, and natural. तेषामागन्तवोऽभिघातनिमित्ताः |२५| "Among them, external (diseases) are caused by trauma." This verse identifies that external diseases are those that result from injuries or trauma. शारीरास्त्वन्नपानमूला वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः |२५| "Physical (bodily) diseases arise from food and drink and are caused by imbalances of Vata, Pitta, Kapha, and blood." This verse explains that bodily diseases originate from dietary factors and imbalances in the fundamental bodily humors (Vata, Pitta, Kapha) and blood. मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतय इच्छाद्वेषभेदैर्भवन्ति |२५| "Mental (psychological) diseases arise from emotions such as anger, grief, fear, joy, depression, jealousy, envy, anxiety, spite, desire, and greed, among others, which result from the conflict between desires and aversions." This verse explains that psychological diseases stem from various emotional states and the conflicts arising from opposing desires and aversions. स्वाभाविकास्तु क्षुत्पिपासाजरामृत्युनिद्राप्रकृ(भृ)तयः ||२५|| "Natural (innate) conditions are hunger, thirst, aging, death, and sleep." This verse explains that certain conditions are natural and inherent to all living beings, including hunger, thirst, aging, death, and the need for sleep. त एते मनःशरीराधिष्ठानाः ||२६|| "These are the basis of the mind and body." This verse concludes the categorization of diseases, indicating that these various types of diseases form the foundation for understanding the conditions affecting both the mind and the body. तेषां संशोधनसंशमनाहाराचाराः सम्यक्प्रयुक्ता निग्रहहेतवः ||२७|| "For them, purification (shodhana), palliative treatments (shamana), diet (ahara), and conduct (achara), when properly applied, are the means to control (diseases)." This verse outlines the primary methods used in Ayurveda to manage and control diseases, emphasizing the importance of purification, palliative care, proper diet, and conduct. प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च | स षट्सु रसेष्वायत्तः; रसाः पुनर्द्रव्याश्रयाः; द्रव्याणि पुनरोषधयः | तास्तु द्विविधाः- स्थावरा जङ्गमाश्च ||२८|| "The root of life in living beings is food, and it is also the source of strength, complexion, and vitality. Food is dependent on the six tastes, which are in turn based on substances. These substances are medicinal plants, which are of two types: immovable (plants) and movable (animals)." This verse emphasizes the fundamental importance of food in sustaining life and health. It also explains the dependence of food on the six tastes, which are derived from various substances, highlighting the dual categories of medicinal resources in Ayurveda. तासां स्थावराश्चतुर्विधाः- वनस्पतयो, वृक्षा, वीरुध, ओषधय इति | तासु, अपुष्पाः फलवन्तो वनस्पतयः, पुष्पफलवन्तो वृक्षाः, प्रतानवत्यः स्तम्बिन्यश्च वीरुधः, फलपाकनिष्ठा ओषधय इति ||२९|| "Immovable (plants) are of four types: trees (Vanaspati), large trees (Vriksha), creepers (Virudha), and herbs (Oshadhi). Among these, trees (Vanaspati) bear fruits without flowers, large trees (Vriksha) bear both flowers and fruits, creepers (Virudha) have spreading and climbing stems, and herbs (Oshadhi) reach maturity when they bear fruits." This verse categorizes immovable plants into four types, providing details about their characteristics and how they produce flowers and fruits. जङ्गमा खल्वपि चतुर्विधाः- जरायुजाण्डजस्वेदजोद्भिज्जाः | तत्र पशुमनुष्यव्यालादयो जरायुजाः, खगसर्पसरीसृपप्रभृतयोऽण्डजाः, कृमिकीटपिपीलिकाप्रभृतयः स्वेदजाः, इन्द्रगोपमण्डूकप्रभृतय उद्भिज्जाः ||३०|| "Movable beings are also of four types: viviparous, oviparous, born from sweat, and sprouting from the earth. Among them, mammals like animals, humans, and wild animals are viviparous; birds, snakes, and reptiles are oviparous; worms, insects, and ants are born from sweat; and creatures like indragopa (a type of insect) and frogs are born from sprouts." This verse categorizes movable beings into four types based on their mode of birth, providing examples for each category. तत्र स्थावरेभ्यस्त्वक्पत्रपुष्पफलमूलकन्दनिर्यासस्वरसादयः प्रयोजनवन्तः; जङ्गमेभ्यश्चर्मनखरोमरुधिरादयः ||३१|| "From immovable beings (plants), the useful parts are the bark, leaves, flowers, fruits, roots, tubers, resins, and juices. From movable beings (animals), the useful parts are the skin, nails, hair, and blood." This verse explains the different useful parts obtained from plants and animals, highlighting their applications in Ayurveda. पार्थिवाः सुवर्णरजतमणिमुक्तामनःशिलामृत्कपालादयः ||३२|| "Earthly substances include gold, silver, gems, pearls, realgar, clay, and bones." This verse lists various earthly substances that are considered useful in Ayurveda, including precious metals, gems, minerals, and bones. कालकृताःप्रवातनिवातातपच्छायाज्योत्स्नातमःशीतोष्णवर्षाहोरात्रपक्षमासर्त्वयनादयः संवत्सरविशेषाः ||३३|| "Time is marked by wind, calm, heat, shade, moonlight, darkness, cold, heat, rain, day, night, lunar phases, months, seasons, solstices, and other specific divisions of the year." This verse describes the various natural phenomena and divisions of time that are used to measure the passage of a year. त एते स्वभावत एव दोषाणां सञ्चयप्रकोपप्रशमप्रतीकारहेतवः प्रयोजनवन्तश्च ||३४|| "By their very nature, these (time divisions) contribute to the accumulation, aggravation, and pacification of the doshas (bodily humors) and serve various purposes." This verse explains how the natural divisions of time inherently influence the balance and imbalance of the doshas, affecting overall health and playing a crucial role in Ayurvedic treatments. भवन्ति चात्र श्लोकाः- शारीराणां विकाराणामेष वर्गश्चतुर्विधः | प्रकोपे प्रशमे चैव हेतुरुक्तश्चिकित्सकैः ||३५|| "There are verses here: For bodily disorders, these are categorized into four types. The causes of their aggravation and pacification have been described by physicians." This verse summarizes that bodily disorders are classified into four categories and that the causes of their worsening and alleviation are explained by physicians. आगन्तवस्तु ये रोगास्ते द्विधा निपतन्ति हि | मनस्यन्ये शरीरेऽन्ये तेषां तु द्विविधा क्रिया ||३६|| शरीरपतितानां तु शारीरवदुपक्रमः | मानसानां तु शब्दादिरिष्टो वर्गः सुखावहः ||३७|| "External diseases indeed fall into two categories: some affect the mind and others affect the body. Their treatments are of two types accordingly." "For those that affect the body, physical treatments are employed. For those that affect the mind, pleasant sensory experiences like sounds are considered beneficial." These verses differentiate between external diseases that impact the mind and body, specifying that the treatments for these diseases vary based on their nature. एवमेतत् पुरुषो व्याधिरौषधं क्रियाकाल इति चतुष्टयं समासेन व्याख्यातम् | तत्र पुरुषग्रहणात् तत्सम्भवद्रव्यसमूहो भूतादिरुक्तस्तदङ्गप्रत्यङ्गविकल्पाश्च त्वङ्मांसास्थिसिरास्नायुप्रभृतयः, व्याधिग्रहणाद्वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः सर्व एव व्याधयो व्याख्याताः, औषधग्रहणाद्द्रव्यरसगुणवीर्यविपाकानामादेशः, क्रियाग्रहणात् स्नेहादीनि च्छेद्यादीनि च कर्माणि व्याख्यातानि, कालग्रहणात् सर्वक्रियाकालानामादेशः ||३८|| "Thus, the fourfold concept of a being, disease, medicine, treatment, and time has been summarized. In the context of a being, the elements and their constituent parts such as skin, muscle, bone, vessels, and ligaments have been described. In the context of disease, all disorders arising from the imbalance of Vata, Pitta, Kapha, and blood have been explained. In the context of medicine, the properties of substances, tastes, potencies, and post-digestive effects have been described. In the context of treatment, procedures such as oleation and surgeries have been explained. In the context of time, the timings for all treatments have been detailed." This verse provides a comprehensive summary of the four essential components discussed: the being, diseases, medicines, treatments, and their relation to time in Ayurveda. भवति चात्र- बीजं चिकित्सितस्यैतत्समासेन प्रकीर्तितम् | सविंशमध्यायशतमस्य व्याख्या भविष्यति ||३९|| "Thus, the seed (foundation) of treatment has been summarized. The detailed explanation of the remaining ninety-nine chapters will follow." This verse indicates that the fundamental concepts of treatment have been outlined, and the detailed explanations will be provided in the subsequent chapters. तच्च सविंशमध्यायशतं पञ्चसु स्थानेषु | तत्र सूत्रनिदानशारीरचिकित्सितकल्पेष्वर्थवशात् संविभज्योत्तरे तन्त्रे शेषानर्थान् वक्ष्यामः ||४०|| "The remaining ninety-nine chapters are distributed across five sections. In the subsequent treatise, the contents of the Sutra, Nidana, Sharira, Chikitsa, and Kalpa sections will be elaborately explained." This verse indicates that the remaining chapters of the Sushruta Samhita are organized into five sections, which will be detailed in the following parts of the text. भवति चात्र- स्वयम्भुवा प्रोक्तमिदं सनातनं पठेद्धि यः काशिपतिप्रकाशितम् | स पुण्यकर्मा भुवि पूजितो नृपैरसुक्षये शक्रसलोकतां व्रजेत् ||४१|| "It is said here: This eternal knowledge was proclaimed by Svayambhu (the self-existent), and whoever reads this as revealed by the King of Kashi (Divodasa) will be virtuous, honored by kings on earth, and attain the abode of Indra (heaven) after death." This verse highlights the divine origin and eternal nature of the knowledge of Ayurveda. It also suggests that those who study and follow this knowledge, as revealed by the King of Kashi, will be virtuous, respected, and ultimately attain heavenly rewards. इति सुश्रुतसंहितायां सूत्रस्थाने वेदोत्पत्तिर्नाम प्रथमोऽध्यायः ||१|| "Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the first chapter named ‘The Origin of the Vedas.’" This concluding verse marks the end of the first chapter of the Sutra Sthana in the Sushruta Samhita, which is dedicated to explaining the origins of Ayurvedic knowledge. Next

Discover the eight types of surgical procedures (Shastra Karma) in ancient Indian surgery. Learn about pre-operative, operative, and post-operative care, surgical techniques, and qualities of a successful surgeon. अग्रोपहरणीयाध्यायः अथातोऽग्रोपहरणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the best (materials) for treatments." "As spoken by the revered Dhanvantari." This introductory passage sets the stage for discussing the best materials and substances for medical treatments in Ayurveda, as taught by Dhanvantari. त्रिविधं कर्म- पूर्वकर्म, प्रधानकर्म, पश्चात्कर्मेति; तद्व्याधिं प्रत्युपदेक्ष्यामः ||३|| "There are three types of actions: preparatory actions (Purvakarma), main actions (Pradhanakarma), and post-actions (Pashchatkarma). We shall describe these in relation to diseases." This verse introduces the classification of medical actions into three categories: preparatory, primary, and post-treatment actions, emphasizing a structured approach to disease management. अस्य तु शास्त्रस्य शस्त्रकर्मप्राधान्याच्छस्त्रकर्मैव तावत् पूर्वमुपदेक्ष्यामस्तत्सम्भारांश्च ||४|| "Given that surgical procedures hold primary importance in this science, we shall first describe the surgical procedures and their components." This verse highlights the significance of surgical actions within the science of Ayurveda and indicates that the description of surgical procedures and their requisite materials will be provided first. तच्च शस्त्रकर्माऽष्टविधं; तद्यथा- छेद्यं, भेद्यं, लेख्यं, वेध्यम्, एष्यम्, आहार्यं, विस्राव्यं, सीव्यमिति ||५|| "There are eight types of surgical procedures: excision (Chedya), incision (Bhedya), scarification (Lekhya), puncturing (Vedhya), probing (Eshya), extraction (Aharya), draining (Visravya), and suturing (Sivya)." This verse categorizes the various surgical procedures practiced in Ayurveda, providing a foundational understanding of the different types of operations and techniques. ततः प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु दध्यक्षतान्नपानरत्नैरग्निं विप्रान् भिषजश्चार्चयित्वा, कृतबलिमङ्गलस्वस्तिवाचनं लघुभुक्तवन्तं प्राङ्मुखमातुरमुपवेश्य , यन्त्रयित्वा, प्रत्यङ्मुखो वैद्यो मर्मसिरास्नायुसन्ध्यस्थिधमनीः परिहरन्, अनुलोमं शस्त्रं निदध्यादापूयदर्शनात् , सकृदेवापहरेच्छस्त्रमाशु च; महत्स्वपि च पाकेषु द्व्यङ्गुलान्तरं त्र्यङ्गुलान्तरं वा शस्त्रपदमुक्तम् ||७|| "Then, on an auspicious day, during a favorable tithi (lunar day), karaṇa (half lunar day), muhūrta (moment), and nakṣatra (constellation), having worshipped the sacred fire, Brahmins, and physicians with curd, rice, grains, water, and jewels, and after offering sacrificial offerings and auspicious chants, the physician should seat the patient facing the east, having had a light meal, and restrain him with surgical instruments. The physician, facing the west, avoiding the vital points (marmas), veins (sirās), ligaments (snāyus), joints (sandhis), bones (asthis), and arteries (dhamanīs), should apply the surgical instrument in the direction of hair growth as soon as pus is seen, and swiftly remove the instrument at once; for large abscesses too, the surgical incision should be made at a distance of two to three finger-breadths." This verse describes the detailed procedure a physician should follow for performing a surgical operation, highlighting the importance of auspicious timing, proper preparation, and surgical precision. तत्रायतो विशालः समः सुविभक्तो निराश्रय इति व्रणगुणाः ||८|| "The qualities of a good wound are: it should be elongated, wide, level, well-distributed, and without any cavities." This verse describes the ideal characteristics of a wound, emphasizing the importance of proper shape, distribution, and absence of cavities for effective healing. भवतश्चात्र- आयतश्च विशालश्च सुविभक्तो निराश्रयः | प्राप्तकालकृतश्चापि व्रणः कर्मणि शस्यते ||९|| "The wound that is elongated, wide, well-distributed, without any cavities, and made at the appropriate time is considered suitable for the procedure." This verse highlights the importance of specific characteristics of a wound for it to be deemed suitable for a medical procedure, emphasizing shape, distribution, absence of cavities, and timing. शौर्यमाशुक्रिया शस्त्रतैक्ष्ण्यमस्वेदवेपथु | असम्मोहश्च वैद्यस्य शस्त्रकर्मणि शस्यते ||१०|| "Courage, cleanliness, sharpness of instruments, absence of sweat, absence of trembling, and absence of confusion in the physician are essential for surgical procedures." This verse emphasizes the importance of the physician's qualities and the condition of the surgical instruments for performing successful surgeries. एकेन वा व्रणेनाशुध्यमाने नाऽन्तरा बुद्ध्याऽवेक्ष्यापरान् व्रणान् कुर्यात् ||११|| भवति चात्र- यतो यतो गतिं विद्यादुत्सङ्गो यत्र यत्र च | तत्र तत्र व्रणं कुर्याद्यथा दोषो न तिष्ठति ||१२|| "If a single wound is not healing, the physician should, using his intelligence, examine and make more wounds in between. It is said that wherever there is movement and wherever there is swelling, there, the physician should make incisions so that the dosha (impurity) does not remain." These verses emphasize the importance of thorough examination and the creation of additional incisions to ensure that impurities do not remain in the body, thereby promoting proper healing. तत्र भ्रूगण्डशङ्खललाटाक्षिपुटौष्ठदन्तवेष्टकक्षाकुक्षिवङ्क्षणेषु तिर्यक् छेद उक्तः ||१३|| (चन्द्रमण्डलवच्छेदान् पाणिपादेषु कारयेत् | अर्धचन्द्राकृतींश्चापि गुदे मेढ्रे च बुद्धिमान्) ||१४|| अन्यथा तु सिरास्नायुच्छेदनम्, अतिमात्रं वेदना, चिराद्व्रणसंरोहो, मांसकन्दीप्रादुर्भावश्चेति ||१५|| "In regions like the eyebrows, cheeks, temples, forehead, eye sockets, lips, gums, armpits, abdomen, and groin, a transverse incision is recommended. Incisions resembling the shape of the crescent moon should be made on the hands and feet, and semi-circular incisions in the anal and genital regions by a wise physician. Otherwise, it may lead to the cutting of veins and ligaments, excessive pain, delayed wound healing, and the development of fleshy growths." These verses describe the appropriate types of incisions for various body parts and emphasize the importance of careful surgical techniques to avoid complications. मूढगर्भोदरार्शोऽश्मरीभगन्दरमुखरोगेष्वभुक्तवतः कर्म कुर्वीत ||१६|| "In cases of obstructed labor, abdominal diseases, hemorrhoids, urinary stones, fistula-in-ano, and oral diseases, the procedure should be performed on an empty stomach." This verse emphasizes the importance of an empty stomach before performing surgical procedures for specific medical conditions to ensure better outcomes. ततः शस्त्रमवचार्य,शीताभिरद्भिरातुरमाश्वास्य, समन्तात् परिपीड्याङ्गुल्या, व्रणमभिमृद्य(ज्य), प्रक्षाल्य कषायेण प्रोतेनोदकमादाय , तिलकल्कमधुसर्पिःप्रगाढामौषधयुक्तां नातिस्निग्धां नातिरूक्षां वर्तिं प्रणिदध्यात्; ततः कल्केनाच्छाद्य, घनां कवलिकां दत्त्वा, वस्त्रपट्टेन बध्नीयात्; वेदनारक्षोघ्नैर्धूपैर्धूपयेत्, रक्षोघ्नैश्च मन्त्रै रक्षां कुर्वीत ||१७|| "After applying the surgical instrument, soothing the patient with cold water, and pressing the wound all around with fingers, and rubbing the wound, washing with a decoction, taking clean water, he should place a wick smeared with a paste of sesame, honey, and ghee that is neither too oily nor too dry and is well mixed with medicines. Then, covering the wound with a paste, applying a thick covering, tying with a cloth bandage, he should fumigate with fumigations that alleviate pain and ward off evil spirits, and protect with protective chants." This verse describes the detailed post-surgical care process, including cleaning, soothing, applying medicinal pastes, bandaging, and using protective measures like fumigation and chants to ensure proper healing and protection. ततो गुग्गुल्वगुरुसर्जरसवचागौरसर्षपचूर्णैर्लवणनिम्बपत्रविमिश्रैराज्ययुक्तैर्धूपयेत् | आज्यशेषेण चास्य प्राणान् समालभेत ||१८|| "Then, fumigate the wound with a mixture of powdered guggulu (Commiphora mukul), aguru (Aquilaria agallocha), resin of sal tree (Shorea robusta), vachā (Acorus calamus), white mustard seeds, and salt mixed with clarified butter and neem leaves. Thereafter, apply the remaining clarified butter to revive the patient's life force." This verse describes the use of specific herbal and medicinal fumigations and the application of clarified butter as part of the post-surgical care to ensure proper healing and rejuvenation of the patient. उदकुम्भाच्चापो गृहीत्वा प्रोक्षयन् रक्षाकर्म कुर्यात्; तद्वक्ष्यामः- ||१९|| कृत्यानां प्रतिघातार्थं तथा रक्षोभयस्य च | रक्षाकर्म करिष्यामि ब्रह्मा तदनुमन्यताम् ||२०|| नागाः पिशाचा गन्धर्वाः पितरो यक्षराक्षसाः | अभिद्रवन्ति ये ये त्वां ब्रह्माद्या घ्नन्तु तान् सदा ||२१|| पृथिव्यामन्तरीक्षे च ये चरन्ति निशाचराः | दिक्षु वास्तुनिवासाश्च पान्तु त्वां ते नमस्कृताः ||२२|| पान्तु त्वां मुनयो ब्राह्मया दिव्या राजर्षयस्तथा | पर्वताश्चैव नद्यश्च सर्वाः सर्वे च सागराः ||२३|| अग्नी रक्षतु ते जिह्वां प्राणान् वायुस्तथैव च | सोमो व्यानमपानं ते पर्जन्यः परिरक्षतु ||२४|| उदानं विद्युतः पान्तु समानं स्तनयित्नवः | बलमिन्द्रो बलपतिर्मनुर्मन्ये मतिं तथा ||२५|| कामांस्ते पान्तु गन्धर्वाः सत्त्वमिन्द्रोऽभिरक्षतु | प्रज्ञां ते वरुणो राजा समुद्रो नाभिमण्डलम् ||२६|| चक्षुः सूर्यो दिशः श्रोत्रे चन्द्रमाः पातु ते मनः | नक्षत्राणि सदा रूपं छायां पान्तु निशास्तव ||२७|| रेतस्त्वाप्याययन्त्वापो रोमाण्योषधयस्तथा | आकाशं खानि ते पान्तु देहं तव वसुन्धरा ||२८|| वैश्वानरः शिरः पातु विष्णुस्तव पराक्रमम् | पौरुषं पुरुषश्रेष्ठो ब्रह्माऽऽत्मानं ध्रुवो भ्रुवौ ||२९|| एता देहे विशेषेण तव नित्या हि देवताः | एतास्त्वां सततं पान्तु दीर्घमायुरवाप्नुहि ||३०|| स्वस्ति ते भगवान् ब्रह्मा स्वस्ति देवाश्च कुर्वताम् | (स्वस्ति ते चन्द्रसूर्यौ च स्वस्ति नारदपर्वतौ) | स्वस्त्यग्निश्चौव वायुश्च स्वस्ति देवाः सहेन्द्रगाः ||३१|| पितामहकृता रक्षा स्वस्त्यायुर्वर्धतां तव | ईतयस्ते प्रशाम्यन्तु सदा भव गतव्यथः ||३२|| इति स्वाहा | एतैर्वेदात्मकैर्मन्त्रैः कृत्याव्याधिविनाशनैः | मयैवं कृतरक्षस्त्वं दीर्घमायुरवाप्नुहि ||३३|| "Taking water from a pot, sprinkle it around and perform the protection ritual; this will be described:" "To counteract spells and ward off dangers, I shall perform the protection ritual, let Brahma approve of it:" "Serpents, demons, celestial musicians, ancestors, yakshas, and rakshasas who attack you, may Brahma and other deities always destroy them:" "Those nocturnal beings who wander on earth and in the atmosphere, those who reside in the directions and places, let them protect you, those who are venerated:" "May the sages, divine Brahmins, royal sages, mountains, rivers, and all oceans always protect you:" "May the fire protect your tongue, the wind protect your life breaths, and Soma protect your breath of exhalation and inhalation; let Parjanya protect you:" "May the lightnings protect your breath of exhalation, thunder protect your equalizing breath, Indra protect your strength, the lord of strength and Manu protect your mind:" "May the celestial musicians protect your desires, Indra protect your essence, Varuna the king protect your wisdom, and the ocean protect your navel:" "May the sun protect your eyes, the moon protect your ears and the directions, the stars always protect your form, and the nights protect your shadow:" "May the waters always nourish your semen, your hair, and the herbs; may the sky protect your openings, and the earth protect your body:" "May the cosmic fire protect your head, Vishnu protect your valor, the best of men protect your masculinity, Brahma protect your self, and Dhruva protect your eyebrows:" "These eternal deities particularly in your body, may they always protect you, and may you obtain long life:" "May the blessed Brahma and the gods grant you auspiciousness, may the moon and the sun bless you with auspiciousness, may Narada and Parvata bless you:" "May the protection performed by the ancestors increase your lifespan, may your ailments always be pacified, and may you always be free from pain:" "Thus, may it be true; with these Vedic mantras that destroy spells and diseases, I have thus protected you, may you obtain long life." These verses describe the protection rituals and mantras used to ward off evil spirits, spells, and diseases. The rituals invoke the blessings and protection of various deities, natural elements, and ancestors, emphasizing the importance of divine protection and auspiciousness for the well-being and longevity of the patient. ततः कृतरक्षमातुरमागारं प्रवेश्य, आचारिकमादिशेत् ||३४|| "Then, having performed the protection ritual, the patient should be led into the house, and the attendant should be instructed accordingly." This verse emphasizes the importance of guiding the patient into a safe and protected environment after performing the necessary protection rituals. The attendant is to be given proper instructions to ensure the patient's well-being. ततस्तृतीयेऽहनि विमुच्यैवमेव बध्नीयाद्वस्त्रपट्टेन; न चैनं त्वरमाणोऽपरेद्युर्मोक्षयेत् ||३५|| "Then, on the third day, after untying the bandage, bind it again with a cloth bandage in the same manner; do not untie it in a hurry on the next day." This verse emphasizes the importance of proper wound care, advising to re-bandage the wound on the third day without haste and ensuring the bandage is applied correctly to promote healing. द्वितीयदिवसपरिमोक्षणाद्विग्रथितो व्रणश्चिरादुपसंरोहति, तीव्ररुजश्च भवति ||३६|| "If the bandage is removed on the second day, the wound becomes complicated, heals slowly, and causes intense pain." This verse advises against removing the bandage on the second day, as it can lead to complications, delayed healing, and increased pain. Proper wound care and timing are emphasized to ensure effective healing and reduce discomfort. अत ऊर्ध्वं दोषकालबलादीनवेक्ष्य कषायालेपनबन्धाहाराचारान् विदध्यात् ||३७|| "After that, considering the doshas, timing, strength, and other factors, one should apply decoctions, poultices, bandages, diet, and regimen accordingly." This verse emphasizes the importance of taking into account the individual's doshas (bodily humors), appropriate timing, and the patient's strength while deciding on the application of medicinal decoctions, poultices, bandages, diet, and overall regimen to ensure proper healing. न चैनं त्वरमाणः सान्तर्दोषं रोपयेत्; स ह्यल्पेनाप्यपचारेणाभ्यन्तरमुत्सङ्गं कृत्वा भूयोऽपि विकरोति ||३८|| "One should not hastily heal a wound with internal impurities; even with slight negligence, it can lead to internal pus formation and cause further complications." This verse emphasizes the importance of not rushing the healing process for wounds that contain internal impurities. Proper care and attention are necessary to prevent internal pus formation and avoid further complications. भवन्ति चात्र- तस्मादन्तर्बहिश्चैव सुशुद्धं रोपयेद्व्रणम् | रूढेऽप्यजीर्णव्यायामव्यवायादीन् विवर्जयेत् | हर्षं क्रोधं भयं चापि यावत् स्थैर्योपसम्भवात् ||३९|| "Therefore, one should thoroughly cleanse and heal the wound both internally and externally. Even after healing, one should avoid improper digestion, excessive exercise, and sexual activities. Joy, anger, and fear should also be avoided until stability and recovery are achieved." This verse emphasizes the importance of cleansing and healing the wound thoroughly both internally and externally. It also advises avoiding activities and emotions that may hinder the healing process, such as improper digestion, excessive exercise, sexual activities, joy, anger, and fear, until complete stability and recovery are achieved. हेमन्ते शिशिरे चैव वसन्ते चापि मोक्षयेत् | त्र्यहाद्द्व्यहाच्छरद्ग्रीष्मवर्षास्वपि च बुद्धिमान् ||४०|| "In the Hemanta (early winter), Shishira (late winter), and Vasanta (spring) seasons, the bandage should be changed after three days; during Sharad (autumn), Grishma (summer), and Varsha (rainy) seasons, the bandage should be changed after two days." This verse provides guidelines on the frequency of changing bandages according to the different seasons. It emphasizes the importance of adjusting medical care to the seasonal conditions to ensure proper healing and prevent complications. अतिपातिषु रोगेषु नेच्छेद्विधिमिमं भिषक् | प्रदीप्तागारवच्छीघ्रं तत्र कुर्यात् प्रतिक्रियाम् ||४१|| "In severe diseases, the physician should not follow this method; instead, immediate action should be taken, like extinguishing a burning house." This verse advises that in cases of severe diseases, the physician should not adhere to the usual method but should act swiftly and decisively, similar to how one would urgently address a fire in a burning house. या वेदना शस्त्रनिपातजाता तीव्रा शरीरं प्रदुनोति जन्तोः | धृतेन सा शान्तिमुपैति सिक्ता कोष्णेन यष्टीमधुकान्वितेना ||४२|| "The pain caused by the impact of surgical instruments that intensely afflicts the body can be soothed by applying a warm solution mixed with licorice and ghee." This verse emphasizes the importance of using warm medicinal solutions, specifically those containing licorice and ghee, to soothe and alleviate the intense pain caused by surgical procedures. इति सुश्रुतसंहितायां सूत्रस्थानेऽग्रोपहरणीयो नाम पञ्चमोऽध्यायः ||५|| "Thus ends the fifth chapter named 'Agropaharaniya' in the Sushruta Samhita's Sutra Sthana." This verse signifies the conclusion of the fifth chapter called 'Agropaharaniya' in the Sutra Sthana section of the Sushruta Samhita. Previous Next

Learn medical protocols for protecting a king during military campaigns. Understand the four factors of treatment, qualities of ideal physician-patient-medicine combination, and battlefield medicine. युक्तसेनीयाध्यायः अथातो युक्तसेनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'Proper Selection of Assistant Physicians." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on the guidelines and criteria for selecting assistant physicians to ensure effective medical practice. नृपतेर्युक्तसेनस्य परानभिजिगीषतः | भिषजा रक्षणं कार्यं यथा तदुपदेक्ष्यते ||३|| विजिगीषुः सहामात्यैर्यात्रायुक्तः प्रयत्नतः | रक्षितव्यो विशेषेण विषादेव नराधिपः ||४|| "For a king with a well-organized army, who wishes to conquer others, the physician's duty is to protect him as instructed. A king who wishes to conquer, accompanied by ministers and prepared for a journey with effort, should be especially protected from poison." These Shlokas emphasize the importance of selecting competent physicians for a king, particularly in times of conquest and war, to ensure the king's health and protection from potential dangers like poison. पन्थानमुदकं छायां भक्तं यवसमिन्धनम् | दूषयन्त्यरयस्तच्च जानीयाच्छोधयेत्तथा ||५|| "Enemies can contaminate the road, water, shade, food, barley, and firewood; one should be aware of this and purify them accordingly." This Shloka emphasizes the need for vigilance and caution in ensuring the purity of essential resources, especially in the presence of potential threats from enemies. तस्य लिङ्गं चिकित्सा च कल्पस्थाने प्रवक्ष्यते |६| "Its symptoms and treatment will be explained in the Kalpa Sthana." This Shloka indicates that further details about the symptoms and treatment of the conditions mentioned will be elaborated in the Kalpa Sthana section of the Sushruta Samhita. एकोत्तरं मृत्युशतमथर्वाणः प्रचक्षते ||६|| तत्रैकः कालसंयुक्तः शेषा आगन्तवः स्मृताः |७| "The Atharvans mention 101 types of death. One of them is associated with natural causes (Kala), while the remaining are considered to be caused by external factors (Agantavah)." This Shloka emphasizes the categorization of different types of death, with a distinction between natural causes and those caused by external factors. दोषागन्तुजमृत्युभ्यो रसमन्त्रविशारदौ ||७|| रक्षेतां नृपतिं नित्यं यत्तौ वैद्यपुरोहितौ |८| "The physician and the priest, skilled in antidotes and incantations, should always protect the king from deaths caused by doshas and external factors." This Shloka emphasizes the importance of having knowledgeable and skilled physicians and priests to safeguard the king from various causes of death, both internal (doshas) and external (Agantavah). ब्रह्मा वेदाङ्गमष्टाङ्गमायुर्वेदमभाषत ||८|| पुरोहितमते तस्माद्वर्तेत भिषगात्मवान् |९| "Brahma spoke the eight branches of Ayurveda from the Vedas. Therefore, a wise physician should always act according to the guidance of the priest." These Shlokas emphasize the divine origin of Ayurveda and the importance of following the guidance of priests in medical practice. सङ्करः सर्ववर्णानां प्रणाशो धर्मकर्मणाम् ||९|| प्रजानामपि चोच्छित्तिर्नृपव्यसनहेतुतः |१०| "The intermingling of all castes, the destruction of righteous actions and duties, and the eradication of the people, are caused by the downfall of a king." These Shlokas emphasize the consequences of a king's downfall, leading to societal disruption and the deterioration of moral and ethical values. पुरुषाणां नृपाणां च केवलं तुल्यमूर्तिता ||१०|| आज्ञा त्यागः क्षमा धैर्यं विक्रमश्चाप्यमानुषः | तस्माद्देवमिवाभीक्ष्णं वाङ्मनःकर्मभिः शुभैः ||११|| चिन्तयेन्नृपतिं वैद्यः श्रेयांसीच्छन् विचक्षणः |१२| "In men and kings, there is no difference in physical form. But obedience, renunciation, forgiveness, courage, and valor are extraordinary. Therefore, considering the king as a deity, the wise physician should always think of him with good words, mind, and actions, desiring his welfare." These Shlokas emphasize the qualities that distinguish a king from ordinary men and the importance of treating the king with utmost respect and dedication, akin to worshiping a deity. स्कन्धावारे च महति राजगेहादनन्तरम् ||१२|| भवेत्सन्निहितो वैद्यः सर्वोपकरणान्वितः | तत्रस्थमेनं ध्वजवद्यशःख्यातिसमुच्छ्रितम् ||१३|| उपसर्पन्त्यमोहेन विषशल्यामयार्दिताः | स्वतन्त्रकुशलोऽन्येषु शास्त्रार्थेष्वबहिष्कृतः ||१४|| वैद्यो ध्वज इवाभाति नृपतद्विद्यपूजितः |१५| "In a great camp near the king's house, the physician should be present with all necessary instruments. Standing there, renowned like a banner, approached without hesitation by those afflicted with poison, injuries, and diseases. Independently skilled and proficient in other sciences, not excluded from any pursuits, the physician shines like a banner, honored for his knowledge by the king." These Shlokas emphasize the esteemed position and responsibilities of a physician, who must be well-equipped and skilled, always ready to assist those in need, and honored for his knowledge and service. वैद्यो व्याध्युपसृष्टश्च भेषजं परिचारकः ||१५|| एते पादाश्चिकित्सायाः कर्मसाधनहेतवः | गुणवद्भिस्त्रिभिः पादैश्चतुर्थो गुणवान् भिषक् ||१६|| व्याधिमल्पेन कालेन महान्तमपि साधयेत् |१७| "The physician, the patient afflicted with disease, the medicine, and the attendant, These are the four pillars of treatment. With three of these pillars being competent and the fourth being a skilled physician, even a severe disease can be cured in a short time." These Shlokas emphasize the importance of having a well-coordinated approach to treatment, involving a competent physician, attentive patient, effective medicine, and a diligent attendant. वैद्यहीनास्त्रयः पादा गुणवन्तोऽप्यपार्थकाः ||१७|| उद्गातृहोतृब्रह्माणो यथाऽध्वर्युं विनाऽध्वरे |१८| "The three pillars, even if competent, are useless without the physician, just as the singers, priests, and Brahmanas are without the officiating priest in a sacrificial ceremony." These Shlokas emphasize the crucial role of the physician in the treatment process, comparing it to the indispensability of the officiating priest in a sacrificial ceremony. वैद्यस्तु गुणवानेकस्तारयेदातुरां सदा ||१८|| प्लवं प्रतितरैर्हीनं कर्णधार इवाम्भसि |१९| "A single, competent physician can always save patients, just as a helmsman can steer a boat without other rowers across the water." This Shloka emphasizes the crucial role of a skilled physician, likening them to a helmsman who can guide a boat safely across the water, even without additional help. तत्त्वाधिगतशास्त्रार्थो दृष्टकर्मा स्वयङ्कृती ||१९|| लघुहस्तः शुचिः शूरः सज्जोपस्करभेषजः | प्रत्युत्पन्नमतिर्धीमान् व्यवसायी विशारदः ||२०|| सत्यधर्मपरो यश्च स भिषक् पाद उच्यते |२१| "The one who has mastered the theoretical knowledge and understood the essence of the scriptures, has practical experience and performs tasks independently, is skillful, clean, courageous, equipped with necessary instruments and medicines, quick-witted, intelligent, industrious, and proficient, and who is devoted to truth and righteousness, is considered a competent physician." These Shlokas outline the qualities and attributes that define a competent and ideal physician, emphasizing the importance of both theoretical knowledge and practical skills. आयुष्मान् सत्त्ववान् साध्यो द्रव्यवानात्मवानपि ||२१|| आस्तिको वैद्यवाक्यस्थो व्याधितः पाद उच्यते |२२| "A patient who is long-lived, strong-willed, curable, wealthy, and self-restrained, who believes in the treatment and follows the physician's instructions, is considered an ideal patient." This Shloka emphasizes the qualities that define an ideal patient, highlighting the importance of their belief in the treatment and adherence to the physician's guidance. प्रशस्तदेशसम्भूतं प्रशस्तेऽहनि चोद्धृतम् ||२२|| युक्तमात्रं मनस्कान्तं गन्धवर्णरसान्वितम् | दोषघ्नमग्लानिकरमविकारि विपर्यये | समीक्ष्य दत्तं काले च भेषजं पाद उच्यते ||२३|| "Medicine that is sourced from a favorable region and collected on an auspicious day, in the right amount, appealing to the mind, with good fragrance, color, and taste, which destroys doshas, is non-debilitating, and effective even when used in reverse conditions, given thoughtfully and timely, is considered an ideal medicine." This Shloka outlines the qualities and attributes that define an ideal medicine, emphasizing the importance of its source, collection, properties, and proper administration. स्निग्धोऽजुगुप्सुर्बलवान् युक्तो व्याधितरक्षणे | वैद्यवाक्यकृदश्रान्तः पादः परिचरः स्मृतः ||२४|| "A well-disposed, attentive, and strong attendant, dedicated to patient care, who follows the physician's instructions tirelessly, is considered an ideal attendant." This Shloka outlines the qualities and attributes that define an ideal attendant, highlighting the importance of their dedication and adherence to the physician's guidance. इति सुश्रुतसंहितायां सूत्रस्थाने युक्तसेनीयो नाम चतुस्त्रिंशत्तमोऽध्यायः ||३४|| "Thus ends the thirty-fourth chapter named 'Proper Selection of Assistant Physicians' in the Sushruta Samhita's Sutra Sthana." We have concluded another insightful chapter from the Sushruta Samhita, which provided valuable guidelines on selecting competent assistant physicians to ensure effective medical practice. Previous Next

Learn the systematic classification of Sushruta Samhita's 120 chapters across five sections. Understand the qualities of skilled physicians, proper study methods, and the importance of theoretical and practical knowledge. अध्ययनसंप्रदानीयाध्यायः अथातोऽध्ययनसम्प्रदानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on imparting education." "As spoken by the revered Dhanvantari." This introductory passage sets the stage for discussing the methods and importance of imparting education in Ayurveda, as taught by Dhanvantari. प्रागभिहितं सविंशमध्यायशतं पञ्चसु स्थानेषु | तत्र सूत्रस्थानमध्यायाः षट्चत्वारिंशत्, षोडश निदानानि, दश शारीराणि, चत्वारिंशच्चिकित्सितानि, अष्टौ कल्पाः, तदुत्तरं षट्षष्टिः ||३|| "As previously mentioned, the complete treatise consists of 120 chapters, distributed across five sections. Among these, 46 chapters belong to the Sutra Sthana, 16 to Nidana Sthana, 10 to Sharira Sthana, 40 to Chikitsa Sthana, and 8 to Kalpa Sthana, with an additional 66 chapters in the Uttara Tantra." This verse provides an overview of the structure and distribution of the chapters in the Sushruta Samhita, detailing how they are organized across different sections. वेदोत्पत्तिः शिष्यनयस्तथाऽध्ययनदानिकः | प्रभाषणाग्रहरणावृतुचर्याऽथ यान्त्रिकः ||४|| शस्त्रावचारणं योग्या विशिखा क्षारकल्पनम् | अग्निकर्म जलौकाख्यो ह्यध्यायो रक्तवर्णनम् ||५|| दोषधातुमलाद्यानां विज्ञानाध्याय एव च | कर्णव्यधामपक्वैषावालेपो व्रण्युपासनम् ||६|| हिताहितो व्रणप्रश्नो व्रणास्रावश्च यः पृथक् | कृत्याकृत्यविधिर्व्याधिसमुद्देशीय एव च ||७|| विनिश्चयः शस्त्रविधौ प्रनष्टज्ञानिकस्तथा | शल्योद्धृतिर्व्रणज्ञानं दूतस्वप्ननिदर्शनम् ||८|| पञ्चेन्द्रियं तथा छाया स्वभावाद्वैकृतं तथा | अवारणो युक्तसेनीय आतुरक्रमभूमिकौ ||९|| मिश्रकाख्यो द्रव्यगणः संशुद्धौ शमने च यः | द्रव्यादीनां च विज्ञानं विशेषो द्रव्यगोऽपरः ||१०|| रसज्ञानं वमनार्थमध्यायो रेचनाय च | द्रवद्रव्यविधिस्तद्वदन्नपानविधिस्तथा ||११|| सूचनात् सूत्रणाच्चैव सवनाच्चार्थसन्ततेः | षट्चत्वारिंशदध्यायं सूत्रस्थानं प्रचक्षते ||१२|| "In the Sutra Sthana, there are 46 chapters: वेदोत्पत्त्यध्यायः शिष्योपनयनीयाध्यायः अध्ययनसंप्रदानीयाध्यायः प्रभाषणीयाध्यायः अग्रोपहरणीयाध्यायः ऋतुचर्याध्यायः यन्त्रविध्यध्यायः शस्त्रावचारणीयाध्यायः योग्यासूत्रीयाध्यायः विशिखानुप्रवेशनीयाध्यायः क्षारपाकविध्यध्यायः अग्निकर्मविध्यध्यायः जलौकावचारणीयाध्यायः शोणितवर्णनीयाध्यायः दोषधातुमलक्षयवृद्धिविज्ञानीयाध्यायः कर्णव्यधबन्धविध्यध्यायः आमपक्वैषणीयाध्यायः व्रणालेपनबन्धविध्यध्यायः व्रणितोपासनीयाध्यायः हिताहितीयाध्यायः व्रणप्रश्नाध्यायः व्रणास्रावविज्ञानीयाध्यायः कृत्याकृत्यविध्यध्यायः व्याधिसमुद्देशीयाध्यायः अष्टविधशस्त्रकर्मीयाध्यायः प्रनष्टशल्यविज्ञानीयाध्यायः शल्यापनयनीयाध्यायः विपरीताविपरीतव्रणविज्ञानीयाध्यायः विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायः पञ्चेन्द्रियार्थविप्रतिपत्त्यध्यायः छायाविप्रतिपत्त्यध्यायः स्वभावविप्रतिपत्त्यध्यायः अवारणीयाध्यायः युक्तसेनीयाध्यायः आतुरोपक्रमणीयाध्यायः भूमिप्रविभागविज्ञानीयाध्यायः मिश्रकाध्यायः द्रव्यसंग्रहणीयाध्यायः संशोधनसंशमनीयाध्यायः द्रव्यरसगुणवीर्यविपाकविज्ञानीयाध्यायः द्रव्यविशेषविज्ञानीयाध्यायः रसविशेषविज्ञानीयाध्यायः वमनद्रव्यविकल्पविज्ञानीयाध्यायः विरेचनद्रव्यविकल्पविज्ञानीयाध्यायः द्रवद्रव्यविध्यध्यायः अन्नपानविध्यध्यायः This list provides an outline of the chapters included in the Sutra Sthana, each focusing on different aspects of Ayurveda. वातव्याधिकमर्शांसि साश्मरिश्च भगन्दरः | कुष्ठमेहोदरं मूढो विद्रधिः परिसर्पणम् ||१३|| ग्रन्थिवृद्धिक्षुद्रशूकभग्नाश्च मुखरोगिकम् | हेतुलक्षणनिर्देशान्निदानानीति षोडश ||१४|| "In the Nidana Sthana, there are 16 chapters: वातव्याधिनिदानम् अर्शोनिदानम् अश्मरीनिदानम् भगन्दरनिदानम् कुष्ठनिदानम् प्रमेहनिदानम् उदरनिदानम् मूढगर्भनिदानम् विद्रधिनिदानम् विसर्पनाडीस्तनरोगनिदानम् ग्रन्थ्यपच्यर्बुदगलगण्डनिदानम् वृद्ध्युपदंशश्लीपदनिदानम् क्षुद्ररोगनिदानम् शूकदोषनिदानम् भग्ननिदानम् मुखरोगनिदानम् These verses list the sixteen types of diseases covered in the Nidana Sthana, focusing on their etiology, symptoms, and diagnostic methods. भूतचिन्ता रजःशुद्धिर्गर्भावक्रान्तिरेव च | व्याकरणं च गर्भस्य शरीरस्य च यत्स्मृतम् ||१५|| प्रत्येकं मर्मनिर्देशः सिरावर्णनमेव च | सिराव्यधो धमनीनां गर्भिण्या व्याकृतिस्तथा ||१६|| निर्दिष्टानि दशैतानि शारीराणि महर्षिणा | विज्ञानार्थं शरीरस्य भिषजां योगिनामपि ||१७|| "In the Sharira Sthana, there are 10 chapters: सर्वभूतचिन्ताशारीरम् शुक्रशोणितशुद्धिशारीरम् गर्भावक्रान्तिशारीरम् गर्भव्याकरणशारीरम् शरीरसंख्याव्याकरणशारीरम् प्रत्येकमर्मनिर्देशशारीरम् सिरावर्णविभक्तिशारीरम् सिराव्यधविधिशारीरम् धमनीव्याकरणशारीरम् गर्भिणीव्याकरणशारीरम् These verses provide an overview of the ten chapters of the Sharira Sthana, which cover various topics related to anatomy, embryology, vital points, and the study of the human body. द्विव्रणीयो व्रणः सद्यो भग्नानां वातरोगिकम् | महावातिकमर्शांसि साश्मरिश्च भगन्दरः ||१८|| कुष्ठानां महतां चापि मैहिकं पैडिकं तथा | मधुमेहचिकित्सा च तथा चोदरिणामपि ||१९|| मूढगर्भचिकित्सा च विद्रधीनां विसर्पिणाम् | ग्रन्थिवृद्ध्युपदंशानां तथा च क्षुद्ररोगिणाम् ||२०|| शूकदोषचिकित्सा च तथा च मुखरोगिणाम् | शोफस्यानागतानां च निषेधो मिश्रकं तथा ||२१|| वाजीकरं च यत् क्षीणे सर्वाबाधशमोऽपि च | मेधायुष्करणं चापि स्वभावव्याधिवारणम् ||२२|| निवृत्तसन्तापकरं कीर्तितं च रसायनम् | स्नेहोपयौगिकः स्वेदो वमने सविरेचने ||२३|| तयोर्व्यापच्चिकित्सा च नेत्रबस्तिविभागिकः | नेत्रबस्तिविपत्सिद्धिस्तथा चोत्तरबस्तिकः ||२४|| निरूहक्रमसञ्ज्ञश्च तथैवातुरसञ्ज्ञकः | धूमनस्यविधिश्चान्त्यश्चत्वारिंशदिति [स्मृताः ||२५|| प्रायश्चित्तं प्रशमनं चिकित्सा शान्तिकर्म च | पर्यायास्तस्य निर्देशाच्चिकित्सास्थानमुच्यते ||२६|| "In the Chikitsa Sthana, there are 40 chapters: द्विव्रणीयचिकित्सितम् सद्योव्रणचिकित्सितम् भग्नचिकित्सितम् वातव्याधिचिकित्सितम् महावातव्याधिचिकित्सितम् अर्शश्चिकित्सितम् अश्मरीचिकित्सितम् भगन्दरचिकित्सितम् कुष्ठचिकित्सितम् महाकुष्ठचिकित्सितम् प्रमेहचिकित्सितम् प्रमेहपिडकाचिकित्सितम् मधुमेहचिकित्सितम् उदरचिकित्सितम् मूढगर्भचिकित्सितम् विद्रधिचिकित्सितम् विसर्पनाडीस्तनरोगचिकित्सितम् ग्रन्थ्यपच्यर्बुदगलगण्डचिकित्सितम् वृद्ध्युपदंशश्लीपदचिकित्सितम् क्षुद्ररोगचिकित्सितम् शूकरोगचिकित्सितम् मुखरोगचिकित्सितम् शोफचिकित्सितम् अनागतबाधाप्रतिषेधः मिश्रकचिकित्सितम् क्षीणबलीयवाजीकरणम् सर्वोपघातशमनीयरसायनम् मेधायुःकामीयरसायनम् स्वभावव्याधिप्रतिषेधनीयरसायनम् निवृत्तसंतापीयरसायनम् स्नेहोपयौगिकचिकित्सितम् स्वेदावचारणीयचिकित्सितम् वमनविरेचनसाध्योपद्रवचिकित्सितम् वमनविरेचनव्यापच्चिकित्सितम् नेत्रबस्तिप्रमाणप्रविभागचिकित्सितम् नेत्रबस्तिव्यापच्चिकित्सितम् अनुवासनोत्तरबस्तिचिकित्सितम् निरूहक्रमचिकित्सितम् आतुरोपद्रवचिकित्सितम् धूमनस्यकवलग्रहचिकित्सितम् These verses provide an outline of the chapters included in the Chikitsa Sthana, each focusing on different aspects of treatment and management of diseases in Ayurveda. अन्नस्य रक्षा विज्ञानं स्थावरस्येतरस्य च | सर्पदष्टविषज्ञानं तस्यैव च चिकित्सितम् ||२७|| दुन्दुभेर्मूषिकाणां च कीटानां कल्प एव च | अष्टौ कल्पाः समाख्याता विषभेषजकल्पनात् ||२८|| "In the Kalpa Sthana, there are 8 chapters: अन्नपानरक्षाकल्पः स्थावरविषविज्ञानीयकल्पः जङ्गमविषविज्ञानीयकल्पः सर्पदष्टविषविज्ञानीयकल्पः सर्पदष्टविषचिकित्सितकल्पः दुन्दुभिस्वनीयकल्पः मूषिककल्पः कीटकल्पः These verses provide an overview of the eight chapters included in the Kalpa Sthana, which focus on various methods for treating poisonings and venomous bites, as well as the preservation of food and substances. अध्यायानां शतं विंशमेवमेतदुदीरितम् |२९| "Thus, this treatise is said to contain one hundred and twenty chapters." This verse reaffirms that the Sushruta Samhita is composed of 120 chapters, detailing various aspects of Ayurveda. अतः परं स्वनाम्नैव तन्त्रमुत्तरमुच्यते ||२९|| अधिकृत्य कृतं यस्मात्तन्त्रमेतदुपद्रवान् | औपद्रविक इत्येष तस्याग्र्यत्वान्निरुच्यते ||३०|| सन्धौ वर्त्मनि शुक्ले च कृष्णे सर्वत्र दृष्टिषु | संविज्ञानार्थमध्याया गदानां तु प्रति प्रति ||३१|| चिकित्साप्रविभागीयो वाताभिष्यन्दवारणः | पैत्तस्य श्लैष्मिकस्यापि रौधिरस्य तथैव च ||३२|| लेख्यभेद्यनिषेधौ च छेद्यानां वर्त्मदृष्टिषु | क्रियाकल्पोऽभिघातश्च कर्णोत्थास्तच्चिकित्सितम् ||३३|| घ्राणोत्थानां च विज्ञानं तद्गदप्रतिषेधनम् | प्रतिश्यायनिषेधश्च शिरोगदविवेचनम् ||३४|| चिकित्सा तद्गदानां च शालाक्यं तन्त्रमुच्यते |३५| "Henceforth, this treatise is called Uttara Tantra." "As it primarily deals with complications, it is known as the section dealing with complications." "It describes the diseases of the joints, eyes (both white and black portions), and other sensory organs, chapter by chapter." "The division of treatments for Vata (wind), Pitta (bile), Kapha (phlegm), and blood disorders are also elaborated." "The specifics of surgical procedures, forbidden actions in surgical practices, eye treatments, injuries, ear disorders, and their treatments are detailed." "Knowledge of nasal disorders, their prevention, management of nasal catarrh, and analysis of head diseases are also described." "The treatments for these diseases are discussed under Shalakya Tantra." These verses introduce the Uttara Tantra, focusing on the complications, sensory organ diseases, and their treatments, particularly under the branch of Shalakya Tantra. नवग्रहाकृतिज्ञानं स्कन्दस्य च निषेधनम् ||३५|| अपस्मारशकुन्योश्च रेवत्याश्च पुनः पृथक् | पूतनायास्तथाऽन्धायाः शीतपूतनमण्डिका ||३६|| नैगमेषचिकित्सा च ग्रहोत्पत्तिः सयोनिजा | कुमारतन्त्रमित्येतच्छारीरेषु च कीर्तितम् ||३७|| "Knowledge of the forms of the nine planets and the rituals to pacify Skanda (Karttikeya)." "Knowledge of epilepsy, omens, and the Revati star, as well as the demons Putana and Andha, the cold fever Putana, and Mandika." "Treatment of epidemics, origin of afflictions (grahas), and the science related to children. These topics are mentioned in the Sharira Sthana." These verses provide an overview of additional topics covered in the Sharira Sthana and Uttara Tantra, focusing on astrological knowledge, rituals, pediatric care, and treatment of various afflictions and omens. ज्वरातिसारशोषाणां गुल्महृद्रोगिणामपि | पाण्डूनां रक्तपित्तस्य मूर्च्छायाः पानजाश्च ये ||३८|| तृष्णायाश्छर्दिहिक्कानां निषेधः श्वासकासयोः | स्वरभेदचिकित्सा च कृम्युदावर्तिनोः पृथक् ||३९|| विसूचिकारोचकयोर्मूत्राघातविकृच्छ्रयोः | इति कायचिकित्सायाः शेषमत्र प्रकीर्तितम् ||४०|| "Treatment of fever, diarrhea, consumption, abdominal tumors, heart diseases, anemia, bleeding disorders, and fainting caused by drinking." "Treatment of excessive thirst, vomiting, hiccups, dyspnea, cough, voice disorders, and individual treatments for worms and abdominal distension." "Treatment of cholera, anorexia, urinary retention, and difficult urination. Thus, the remaining chapters of Kayachikitsa (internal medicine) are mentioned here." These verses provide an overview of the remaining chapters included in the Chikitsa Sthana, focusing on various treatments for internal diseases. अमानुषनिषेधश्च तथाऽऽपस्मारिकोऽपरः | उन्मादप्रतिषेधश्च भूतविद्या निरुच्यते ||४१|| "The prohibition against non-human influences, treatment of epilepsy, and the management of insanity. Thus, Bhutavidya (the science of spirits) is described." This verse provides an overview of the topics covered under Bhutavidya, which focuses on managing conditions believed to be influenced by supernatural entities, as well as epilepsy and insanity. रसभेदाः स्वस्थवृत्तं युक्तयस्तान्त्रिकाश्च याः | दोषभेदा इति ज्ञेया अध्यायास्तन्त्रभूषणाः ||४२|| "The differences in tastes (Rasa), health regimens, therapeutic strategies, and the classification of Doshas are known as the chapters that adorn the treatise." This verse highlights additional topics covered in the text, focusing on the classification of tastes, health routines, therapeutic methods, and the different types of Doshas, which enhance the overall knowledge presented in the treatise. श्रेष्ठत्वादुत्तरं ह्येतत्तन्त्रमाहुर्महर्षयः | बह्वर्थसङ्ग्रहाच्छ्रेष्ठमुत्तरं वाऽपि पश्चिमम् ||४३|| "The sages have declared this Uttara Tantra superior due to its comprehensiveness and extensive coverage of various topics. Hence, it is considered the best or the concluding section." This verse emphasizes the importance and superiority of the Uttara Tantra, acknowledging its detailed and comprehensive content, which makes it a distinguished and essential part of the Sushruta Samhita. शालाक्यतन्त्रं कौमारं चिकित्सा कायिकी च या | भूतविद्येति चत्वारि तन्त्रे तूत्तरसञ्ज्ञिते ||४४|| वाजीकरं चिकित्सासु रसायनविधिस्तथा | विषतन्त्रं पुनः कल्पाः शल्यज्ञानं समन्ततः ||४५|| इत्यष्टाङ्गमिदं तन्त्रमादिदेवप्रकाशितम् | विधिनाऽधीत्य युञ्जाना भवन्ति प्राणदा भुवि ||४६|| "The four branches mentioned in the Uttara Tantra are: Shalakya Tantra (ENT and Ophthalmology), Kaumarabhritya (Pediatrics), Kayachikitsa (Internal Medicine), and Bhutavidya (Psychiatry)." "In the treatments, Vajikarana (Aphrodisiac Therapy), Rasayana (Rejuvenation Therapy), Vishatantra (Toxicology), and Kalpa (Preparation of Medicines), as well as complete knowledge of surgery, are mentioned." "Thus, these eight branches of the treatise, revealed by the primordial deity, when studied and practiced correctly, grant life on earth." These verses provide a summary of the eight branches of Ayurveda as described in the Uttara Tantra, highlighting the importance of each branch and its contribution to the overall knowledge and practice of Ayurveda. एतद्ध्यवश्यमध्येयम्, अधीत्य च कर्माप्यवश्यमुपासितव्यम्, उभयज्ञो हि भिषग् राजार्हो भवति ||४७|| "This must be thoroughly studied, and having studied it, the practice must be diligently followed. A physician proficient in both (study and practice) is fit to serve a king." This verse emphasizes the importance of both studying and practicing the principles of Ayurveda. It highlights that a physician who excels in both these aspects is deemed worthy of serving even a king. भवन्ति चात्र- यस्तु केवलशास्त्रज्ञः कर्मस्वपरिनिष्ठितः | स मुह्यत्यातुरं प्राप्य प्राप्य भीरुरिवाहवम् ||४८|| यस्तु कर्मसु निष्णातो धार्ष्ट्याच्छास्त्रबहिष्कृतः | स सत्सु पूजां नाप्नोति वधं चर्च्छति राजतः ||४९|| उभावेतावनिपुणावसमर्थौ स्वकर्मणि | अर्धवेदधरावेतावेकपक्षाविव द्विजौ ||५०|| "There are those who are merely knowledgeable in theory but lack practical expertise; they become bewildered when faced with a patient, like a coward in battle." "Then there are those who are skilled in practice but lack theoretical knowledge; they are not honored among the wise and face punishment from the king." "Both of these types are incompetent and incapable in their respective tasks, like birds with only one wing." These verses emphasize the importance of being well-versed in both theoretical knowledge and practical skills. A physician must balance both to be truly effective and respected in their profession. ओषध्योऽमृतकल्पास्तु शस्त्राशनिविषोपमाः | भवन्त्यज्ञैरुपहृतास्तस्मादेतान् विवर्जयेत् ||५१|| "Medicinal herbs, which are like nectar, can become as deadly as weapons, fire, or poison when used by the ignorant. Therefore, one should avoid them." This verse emphasizes the importance of proper knowledge and skill in the use of medicinal herbs. It suggests that, in the hands of an untrained person, even the most beneficial substances can become harmful. स्नेहादिष्वनभिज्ञो यश्छेद्यादिषु च कर्मसु | स निहन्ति जनं लोभात् कुवैद्यो नृपदोषतः ||५२|| "Dear Sushruta! The purpose of Ayurveda is to free those afflicted by diseases from their ailments and to protect the health of the healthy." This verse succinctly captures the dual objectives of Ayurveda: curing diseases and maintaining health. यस्तूभयज्ञो मतिमान् स समर्थोऽर्थसाधने | आहवे कर्म निर्वोढुं द्विचक्रः स्यन्दनो यथा ||५३|| "One who is knowledgeable in both theory and practice, and is wise, is capable of achieving success in his duties, like a two-wheeled chariot that is able to bear the load in battle." This verse emphasizes the importance of being proficient in both theoretical knowledge and practical skills. It suggests that only such a balanced individual can truly succeed in their profession, similar to how a well-balanced chariot is effective in battle. अथ वत्स! तदेतदध्येयं यथा तथोपधारय मया प्रोच्यमानं- अथ शुचये कृतोत्तरासङ्गायाव्याकुलायोपस्थितायाध्ययनकाले शिष्याय यथाशक्ति गुरुरुपदिशेत् पदं पादं श्लोकं वा; ते च पदपादश्लोका भूयः क्रमेणानुसन्धेयाः, एवमेकैकशो घटयेदात्मना चानुपठेत्; अद्रुतमविलम्बितमविशङ्कितमननुनासिकं सुव्यक्ताक्षरमपीडितवर्णमक्षिभ्रुवौष्ठहस्तैरनभिनीतं सुसंस्कृतं नात्युच्चैर्नातिनीचैश्च स्वरैः पठेत् | न चान्तरेण कश्चिद्व्रजेत् तयोरधीयानयोः ||५४|| "Now, my dear, this must be studied as I explain it. The teacher should instruct the disciple who is clean, composed, attentive, and ready to learn, as much as possible—word by word, quarter by quarter, or verse by verse. These words, quarters, and verses should then be continuously reviewed. Each should be recited by oneself, slowly, without haste or delay, without hesitation, clearly articulated, with pure and unstrained syllables, without gesticulations of the eyes, eyebrows, lips, or hands. It should be properly enunciated, neither too loud nor too soft in voice. No one should disturb them during their study." This verse provides detailed instructions on the proper method of studying and reciting the texts, emphasizing clarity, composure, and uninterrupted focus. भवतश्चात्र | शुचिर्गुरुपरो दक्षस्तन्द्रानिद्राविवर्जितः | पठन्नेतेन विधिना शिष्यः शास्त्रान्तमाप्नुयात् ||५५|| "Therefore, one who is clean, devoted to the teacher, diligent, and free from drowsiness and sleepiness, by studying in this manner, the disciple will attain the complete knowledge of the scriptures." This verse emphasizes the importance of cleanliness, dedication to the teacher, diligence, and alertness for a disciple. By adhering to these qualities and studying in the prescribed manner, the disciple can achieve complete mastery over the texts. वाक्सौष्ठवेऽर्थविज्ञाने प्रागल्भ्ये कर्मनैपुणे | तदभ्यासे च सिद्धौ च यतेताध्ययनान्तगः ||५६|| "One who has completed their studies should strive for excellence in speech, understanding of meanings, proficiency, skill in practice, and mastery through repeated practice." This verse highlights the qualities that a student should aim to develop upon the completion of their studies. It emphasizes the importance of eloquence, comprehension, expertise, practical skills, and continuous practice to achieve mastery. इति सुश्रुतसंहितायां सूत्रस्थानेऽध्ययनसम्प्रदानीयो नाम तृतीयोऽध्यायः ||३|| "Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the third chapter named ‘Imparting Education.’" This concluding verse marks the end of the third chapter of the Sutra Sthana in the Sushruta Samhita, dedicated to the methods and importance of imparting education in Ayurveda. Previous Next