Charak Samhita Su.1 – Deerghanjiviteeya Adhyaya

Leave a Comment / Samhita Adhyayan-1
  • Ayurveda Avatarana (Genealogy of Ayurveda) –
    दीर्घं जीवितमन्विच्छन्भरद्वाज उपागमत्|
    इन्द्रमुग्रतपा बुद्ध्वा शरण्यममरेश्वरम्|| (CS.Su.1)
    A great sage Bharadwaja went to Indra (the king of Gods) to get longevity (Deerghaayushya).

ब्रह्मणा हि यथाप्रोक्तमायुर्वेदं प्रजापतिः|
जग्राह निखिलेनादावश्विनौ तु पुनस्ततः||
अश्विभ्यां भगवाञ्छक्रः प्रतिपेदे ह केवलम्|
ऋषिप्रोक्तो भरद्वाजस्तस्माच्छक्रमुपागमत्|| (CS.Su.1)

    • Ayurveda was recited by Brahma & then was received by Prajapati.
    • Then the Ashwinikumar (received) the knowledge.
    • From Ashwinikumar, Lord Indra received it.
      That is why Bharadwaja came to Indra to get knowledge of Ayurveda.
  • Chaturvarga –
    धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्|| (CS.Su.1)
    These four Purushartha are the root (Moola) of Aarogya (Health) :
    1. Dharma
    2. Artha
    3. Kama
    4. Moksha

and diseases cause destruction of these four Purushartha and life itself.

  • Trisutra of Ayurveda (Three principles of health & diseases) –
    हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्|
    त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः|| (CS.Su.1)
    Ayurveda gives knowledge of
    1. Hetu (etiology)
    2. Linga (symptomatology)
    3. Aushadha (therapeutics),

These three are best ways for both healthy & patient.

  • Shad-Padarthas –
    सामान्यं च विशेषं च गुणान् द्रव्याणि कर्म च||
    समवायं च तज्ज्ञात्वा तन्त्रोक्तं विधिमास्थिताः|
    लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् || (CS.Su.1)
    Ayurveda was grasped by Rushi-muni in form of Shad-Padarthas or Shad-Karana :
  1. Samanya (similarity)
  2. Vishesha (dissimilarity)
  3. Guna (properties)
  4. Dravya (substances)
  5. Karma (action)
  6. Samavaya (inseparable relation)
  • Characteristics of Ayurveda – (Definition)
    हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|
    मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते|| (CS.Su.1)
    1. Hitayu
    2. Ahitayu
    3. Sukhayu
    4. Duhkhayu

These are four types of Ayu.
The science which deals with four types of Ayu, wholesome or unwholesome food & regimen for life, span of life & measurement about component of life is called as Ayurveda.

  • Characteristics of Ayu & its synonyms –
    शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्|
    नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते|| (CS.Su.1)
    • Ayu (life) means the conjunction of physical body, senses, mind and soul
    • Synonym of Ayu are :
    1. Dhari (to protect from decomposition)
    2. Jivita (provide & sustain life)
    3. Nityaga (that which is in continuum)
    4. Anubandha (association of above four factors, interdependent, or a link between past life and the future life).
  • Characteristics of Samanya & Vishesha –
    सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्|
    ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु|| (CS.Su.1)
    • Samanya is the cause of Vruddhi (increase)
    • Vishesha is the cause of Hrasa (decrease)
    • These two principles are applicable to initial three Padarthas (Dravya, Guna, Karma)
    • प्रवृत्तिरुभयस्य तु – both effects of Vruddhi & Kshaya takes place when applied in body. (When Samanya action takes place in one context simultaneously Vishesha action takes place in some other context)

सामान्यमेकत्वकरं, विशेषस्तु पृथक्त्वकृत्|
तुल्यार्थता हि सामान्यं, विशेषस्तु विपर्ययः|| (CS.Su.1)

    • सामान्यमेकत्वकरं – Samanya is the cause of union or joining.
    • विशेषस्तु पृथक्त्वकृत् – Vishesha is cause of separation or disintegration
    • तुल्यार्थता हि सामान्यं – it implies similarities or comparison
    • विशेषस्तु विपर्ययः – it implies dissimilarities or opposition
  • Tridanda (Tripods of Life) and subject of Ayurveda –
    सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्|
    लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम्||
    स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम्|
    वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः|| (CS.Su.1)
    • Satwa, Atma & Sharira are Tripod of life.
    • Existence of the living world is sustained by their conjunction. It is the substratum for all constitutional entities.
    • This combination is called as Purusha and Chetana (sentient).
    • It is the Adhikarana/ subject matter (topic of discourse) of Ayurveda.
    • Vedas is based on this Tridand.
    • Knowledge of Ayurveda is described for the sake of this combination only.
  • Classification & characteristics of Dravya –
    Chetana and Achetana dravya (elements) :
    खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः|
    सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (CS.Su.1)
    • Panchamahabhuta (the five fundamental elements – Akasha, Vayu, Tejas, Aap and Pruthvi), Atma (soul), Manas (mind), Kala (time) and Disha (orientation in space) are collectively called Dravya (elements).
    • Dravya with Indriya (sense organs) are called Chetana Dravya (Sentient)
    • Dravya without Indriya are Achetana. (insentient)

Definition of Dravya:
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्| तद्द्रव्यं | (CS.Su.1)
Dravya is the shelter/ substratum for karma & guna and that which is the Samavayi Karana (intrinsic or material cause) of Karya.

  • Classification & characteristics of Guna –
    Guna (basic properties/ qualities):
    सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः| गुणाः प्रोक्ताः || (CS.Su.1)
    Guna – Sense objects – Shabda, Sparsha, Rupa, Rasa, Gandha (sound, touch, sight, taste and smell respectively), properties beginning with Guru (twenty properties like Guru, Laghu, etc), Atma-Guna such as Buddhi (intelligence), prayatna (effort), properties beginning with Para are called Guna.

Definition of Guna:
समवायी तु निश्चेष्टः कारणं गुणः|| (CS.Su.1)
That which is devoid of Cheshta (Karma/ action), is Samavaya to Dravya and which is Samavayi Karana of Karya, is known as Guna.

  • Definition of Karma –
    प्रयत्नादि कर्म चेष्टितमुच्यते|| (CS.Su.1)
    Karma – The activity initiated by Prayatna (effort) is called Karma (action).

Karma (action):
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्|
कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते|| (CS.Su.1)

    • The causative factor (Karana) of Samyoga (conjunction) & Vibhaga (disjunction), located (Ashraya) in Dravya and performance of the activities to be done is called as Karma (action).
    • Karma does not depend on any other factor (Karma is very particular about its own Karana. Irrespective Karya cannot be expected)
  • Samavaya –
    Inseparable concomitance of element and properties:
    समवायोऽपृथग्भावो भूम्यादीनां गुणैर्मतः|
    स नित्यो यत्र हि द्रव्यं न तत्रानियतो गुणः|| (CS.Su.1)
    • Samavaya is the inseparable relationship of Dravya with their Guna (properties).
    • It is Nitya (eternal) because whenever a Dravya exists, it is not devoid of Guna.
  • Aim of Ayurveda – (The Objective of this Compendium)
    इत्युक्तं कारणं कार्यं धातुसाम्यमिहोच्यते|
    धातुसाम्यक्रिया चोक्ता तन्त्रस्यास्य प्रयोजनम्|| (CS.Su.1)
    • इत्युक्तं कारणं – These are Karana or cause of everything. (Shad-Padartha/ Shad-Karana)
    • Now the Karya (effect – Dhatu Samya) is described.
    • The objective of this compendium or Ayurveda is re-establishment of Dhatu Samya (equilibrium of sustaining and nourishing factors of body).
  • Three causative factors of disease – (त्रिविध हेतुसङ्ग्रह)
    कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चाति च|
    द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः|| (CS.Su.1)
    Atiyoga, Ayoga & Mithya-yoga of Kala, Buddhi & Indriyartha are the cause of Sharira & Manas Vyadhi.
  • Abode of Vyadhi & Arogya –
    Two Sites of Sukha and Disease:
    शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः|
    तथा सुखानां, योगस्तु सुखानां कारणं समः|| (CS.Su.1)
    Both Sharira & Manas are Ashraya (locations) of disorders as well as Sukha (pleasures).
    The Samyaka-yoga (balanced use) of the factors mentioned in previous verse is the cause of Sukha.
  • Characteristics of Atma –
    निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः|
    चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः|| (CS.Su.1)
    • निर्विकारः – The soul is free from Sukha & Duhkha
    • पर – Supreme/ superior
    • सत्त्वभूतगुणेन्द्रियैः चैतन्ये कारणं – It is the cause of Chaitanya (chetana/ life) when influenced by Satwa (mind), Bhuta (objects of senses) and Indriya (sense organs).
    • नित्य – It is eternal.
    • द्रष्टा पश्यति हि क्रियाः – The observer who witness all activities.
  • Dosha –
    Three Sharira dosha and two Manas dosha:
    वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः|
    मानसः पुनरुद्दिष्टो रजश्च तम एव च|| (CS.Su.1)
    Vayu (Vat), Pitta and Kapha are described as Sharirika Dosha
    Raja and Tama are Manasika Dosha.

Treatment of Dosha:
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः|| (CS.Su.1)

    • Sharira Dosha can be controlled by Daiva Vyapashraya (divine) & Yukti Vyapashraya (rational) Chikitsa.
    • Manas Dosha can be treated by- (Satwavajaya Chikitsa)
    • Jnana (true knowledge)
    • Vijnana (scientific knowledge)
    • Dhairya (patience)
    • Smruti (memory)
    • Samadhi (contentment/ salvation)
  • Guna/ Properties of Dosha & its treatment –
    रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः|
    विपरीतगुणैर्द्रव्यैर्मारुतः सम्प्रशाम्यति||
    सस्नेहमुष्णं तीक्ष्णं च द्रवमम्लं सरं कटु|
    विपरीतगुणैः पित्तं द्रव्यैराशु प्रशाम्यति||
    गुरुशीतमृदुस्निग्धमधुरस्थिरपिच्छिलाः|
    श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः|| (CS.Su.1)
    • Maruta (Vata Dosha) is Ruksha (dry), Shita (cold), Laghu (light), Sukshma (minute), Chala (mobile), Vishada (clear/ non-slimy) and Khara (rough) in its properties and can be pacified by Dravya having opposite properties.
    • Pitta is Sasneha (mildly unctuous), Ushna (hot), Tikshna (sharp), Drava (liquid/ viscous), Amla (sour), Sara (mobile) and Katu (pungent), and can be pacified by Dravya and food articles having opposite properties.
    • Shleshma (Kapha) is Guru (heavy), Shita (cold), Mrudu (soft), Snigdha (unctuous), Madhura (sweet), Sthira (immobile) and Picchila (slimy), and can be subsided by Dravya and food articles having opposite properties.
  • Treatment for Sadhya & Asadhya Vikara –
    Fundamental principle of disease management and prognosis:
    विपरीतगुणैर्देशमात्राकालोपपादितैः|
    भेषजैर्विनिवर्तन्ते विकाराः साध्यसम्मताः||
    साधनं न त्वसाध्यानां व्याधीनामुपदिश्यते|
    भूयश्चातो यथाद्रव्यं गुणकर्माणि वक्ष्यते|| (CS.Su.1)
    • Sadhya Vyadhi (Curable disorders) can be treated using Dravya having opposite Guna and administered with due consideration to Desha, Matra & Kala.
    • Treatment of Asadhya Vyadhi (incurable diseases) is not advised (in Ayurveda).
  • Concept and applications of Rasa (taste sensations) –
    Origin of Rasa (taste sensations):
    रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा|
    निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः|| (CS.Su.1)
    • Rasa (taste) is the object perceived by gustatory sense organ or tongue.
    • Pruthvi & Jala Mahabhuta are the source for its manifestation. The variation in taste is due to interaction of other three Mahabhuta like Akasha, Vayu and Agni with source Mahabhuta.

Six rasa:
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च|
कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः|| (CS.Su.1)
Swadu (Sweet), Amla (sour), Lavana (salty), Katy (pungent), Tikta (bitter) and Kashaya (astringent) – these are the six Rasas.

Effect of rasa on dosha:
स्वाद्वम्ललवणा वायुं, कषायस्वादुतिक्तकाः|
जयन्ति पित्तं, श्लेष्माणं कषायकटुतिक्तकाः||
(कट्वम्ललवणाः पित्तं, स्वाद्वम्ललवणाः कफम्|
कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||) (CS.Su.1)

    • Swadu, Amla & Lavana pacify Vata Dosha. (they aggravate Kapha Dosha)
    • Kashaya, Swadu, Tikta pacify Pitta Dosha.
    • Kashaya, Katu & Tikta pacify Kapha Dosha. (they aggravate Vata Dosha)
    • Katu, Amla & Lavana aggravate Pitta Dosha.
  • Classification of Dravya based on their effects on body & their origin –
    Classification of dravya based on their biological effects on body:
    किञ्चिद्दोषप्रशमनं किञ्चिद्धातुप्रदूषणम्|
    स्वस्थवृत्तौ मतं किञ्चित्त्रिविधं द्रव्यमुच्यते|| (CS.Su.1)
    Dravya is of three types- (based on Prabhava)
    1. किञ्चिद्दोषप्रशमनं – Some Dravya are pacifiers of Dosha,
    2. किञ्चिद्धातुप्रदूषणम् – Some vitiate Dhatu
    3. स्वस्थवृत्तौ किञ्चित् – Some helps to maintain & promote health.
  • Classification of Dravya according to their origin or Source:
    तत् पुनस्त्रिविधं प्रोक्तं जङ्गमौद्भिदपार्थिवम् | (CS.Su.1)
    According to the source of origin, Dravya are of three types –
    1. Jangama – Animal origin
    2. Audbhida – Plant origin
    3. Parthiva – Earth origin.
  1. Jangama Dravya (Animal origin) :
    मधूनि गोरसाः पित्तं वसा मज्जाऽसृगामिषम्||
    विण्मूत्रचर्मरेतोऽस्थिस्नायुशृङ्गनखाः खुराः|
    जङ्गमेभ्यः प्रयुज्यन्ते केशा लोमानि रोचनाः|| (CS.Su.1)
    Animal origin Dravya – Madhu (Honey), Gorasa (milk), Pitta (bile), Vasa (animal-fat), Majja (bone-marrow), Asruka (blood), Aamisha (Mamsa/ flesh), Vit (faeces), Mutra (urine), Charma (skin), Reta (semen), Asthi (bone), Snayu (ligaments), Shruna (horns), Nakha (nails), Khura (hoof), Kesha (hairs), Loma (body hairs), Rochana (cattle bile).
  2. Parthiva Dravya (Earth origin) :
    सुवर्णं समलाः पञ्च लोहाः ससिकताः सुधा|
    मनःशिलाले मणयो लवणं गैरिकाञ्जने||
    भौममौषधमुद्दिष्टमौद्भिदं तु चतुर्विधम्|
    वनस्पतिस्तथा वीरुद्वानस्पत्यस्तथौषधिः|| (CS.Su.1)
    Earth origin Davya – Suvarna (gold), Pancha-loha (five metals – silver, copper, tin, lead and iron) & their by-products such as shilajatu (bitumen), Sikata (sand), Sudh (lime), Manahshila (red arsenic), Haratala (yellow arsenic),  Mani (gems), Lavana (salt), Gairika (red haematite), Anjana (collyrium).
  3. Audbhida Dravya (Plant origin) :
    Plant origin Dravya are of four types –
    1. Vanaspati – direct fruiters
    2. Vanaspatya – flower based fruiters
    3. Aushadhi – herbs
    4. Virudha – climbers.

फलैर्वनस्पतिः पुष्पैर्वानस्पत्यः फलैरपि|
ओषध्यः फलपाकान्ताः प्रतानैर्वीरुधः स्मृताः|| (CS.Su.1)

    • The plants which bear distinct fruit without visible or indistinct flowers are known as Vanaspati (Eg. Vata, Udumbara)
    • The plants bearing both distinct flowers and fruits are known as Vanaspatya (Eg. Mango, Dadima)
    • The plants which die out after fruits matured are known as Aushadhi (Eg. Cereals, grains).
    • The plants which creep or twine are known as Virudha (Eg. Guduchi, Pothos).
  • Plant’s parts used as medicine:
    मूलत्वक्सारनिर्यासनाल(ड)स्वरसपल्लवाः|
    क्षाराः क्षीरं फलं पुष्पं भस्म तैलानि कण्टकाः||
    पत्राणि शुङ्गाः कन्दाश्च प्ररोहाश्चौद्भिदो गणः| (CS.Su.1)
    Mula (roots) Twak (bark), Saara (heart wood/ pith), Niryasa (exudation/ resins), Naala (stalk), Swarasa (juice), Pallava (tender leaves/ sprouts), Kshara (alkalis), Kshira (latex), Phala (fruits), Pushpa (flowers), Bhsma (ash), Tail (oil), Kantaka (thorns), Patra (leaves), Shunga (buds), Kanda (tuber/ bulbs) and Praroha (vertical roots).
  • Classifications of Dravya based on their various forms and applications:
    मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||
    महास्नेहाश्च चत्वारः पञ्चैव लवणानि च|
    अष्टौ मूत्राणि सङ्ख्यातान्यष्टावेव पयांसि च||
    शोधनार्थाश्च षड् वृक्षाः पुनर्वसुनिदर्शिताः|
    य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्|| (CS.Su.1)
    • Roots of 16 plants and fruits of 19 plants are used as medicine.
    • Mahasneha (Principal unctuous) substances are of four types.
    • Lavana (Main salts) are of five types.
    • Urine and milk for medicinal purposes are obtained from 8 different animals
    • Shodhana Dravya – Six plants are used for purification.

The physician who knows how to use all these materials for curing the disease is known as वेदवित् (expert physician).

  • Sixteen roots used for shodhana (purification): (16 Mulini)
    • Out of these Shanapushpi, Bimbi and Haimavati are used for Vamana (therapeutic emesis).
    • Shweta and Jyotishmati are used for Nasya (intra nasal administration).
      The remaining 11 Dravya are used for Virechana (therapeutic purgation).
  • Classifications of Dravya based on their various forms and applications:
    मूलिन्यः षोडशैकोना फलिन्यो विंशतिः स्मृताः||
    महास्नेहाश्च चत्वारः पञ्चैव लवणानि च|
    अष्टौ मूत्राणि सङ्ख्यातान्यष्टावेव पयांसि च||
    शोधनार्थाश्च षड् वृक्षाः पुनर्वसुनिदर्शिताः|
    य एतान् वेत्ति संयोक्तुं विकारेषु स वेदवित्|| (CS.Su.1)
    • Roots of 16 plants and fruits of 19 plants are used as medicine.
    • Mahasneha (Principal unctuous) substances are of four types.
    • Lavana (Main salts) are of five types.
    • Urine and milk for medicinal purposes are obtained from 8 different animals
    • Shodhana Dravya – Six plants are used for purification.
      The physician who knows how to use all these materials for curing the disease is known as वेदवित् (expert physician).
  • Sixteen roots used for shodhana (purification): (16 Mulini)
    • Out of these Shanapushpi, Bimbi and Haimavati are used for Vamana (therapeutic emesis).
    • Shweta and Jyotishmati are used for Nasya (intra nasal administration).
    • The remaining 11 Dravya are used for Virechana (therapeutic purgation).
  • Fruits used for shodhana (purification): (19 Phalini)
    • Out of the above Dhamargava, Ikshvaku, Jimutam, Krutavedhana, Madanaphala, Kutaja, Trapusham and Hastiparnini are used for Vamana and Niruha Basti.
    • Pratyakpushpa is used for Nasya karma.
    • The remaining 10 Dravya are useful for Virechana karma.
  • Four major unctuous substances (Mahasneha):
    सर्पिस्तैलं वसा मज्जा स्नेहो दिष्टश्चतुर्विधः ||
    पानाभ्यञ्जनबस्त्यर्थं नस्यार्थं चैव योगतः| (CS.Su.1)
    The four major unctuous substances (Mahasneha) are
    1. Sarpi – Ghee
    2. Tail – Oil
    3. Vasa – animal-fat
    4. Majja – bone-marrow

These are used after preparing with other Dravya for Pana (driking), Abhyanjana (Massage), Basti (enema), Nasya (Nasal drops).

  • General actions of unctuous substances:
    स्नेहना जीवना वर्ण्या बलोपचयवर्धनाः||
    स्नेहा ह्येते च विहिता वातपित्तकफापहाः| (CS.Su.1)
    The unctuous substances help to provide Snehana (lubrication), Jivana (life retriever), Varnya (complexion), Bala (Strength), Upachayavardhana (growth), & pacify Vata, Pitta, Kapha Dosha.
  • Five salt:
    सौवर्चलं सैन्धवं च विडमौद्भिदमेव च||
    सामुद्रेण सहैतानि पञ्च स्युर्लवणानि च|
    स्निग्धान्युष्णानि तीक्ष्णानि दीपनीयतमानि च|| (CS.Su.1)
    Pancha-Lavana/ Five principal salts are:
    1. Sauvarchala (black/sochal salt)
    2. Saindhava (Rock salt)
    3. Vida (Ammonium chloride)
    4. Audbhida (Earth/efflorescence salt)
    5. Samudra (Sea salt)

Their properties are Snigdha (unctuous), Ushna (hot), Tikshna (sharp/deep) and Dipaniya (digestive-stimulants)

Utility of Lavana (salt):
आलेपनार्थे युज्यन्ते स्नेहस्वेदविधौ तथा|
अधोभागोर्ध्वभागेषु निरूहेष्वनुवासने||
अभ्यञ्जने भोजनार्थे शिरसश्च विरेचने|
शस्त्रकर्मणि वर्त्यर्थमञ्जनोत्सादनेषु च||
अजीर्णानाहयोर्वाते गुल्मे शूले तथोदरे|
उक्तानि लवणा(नि)…| (CS.Su.1)
Lavana are used for –

    • Aalepana – external applications/ anointment
    • Snehana – oleation
    • Swedana – sudation
    • Adhobhaga-Urdhwabhaga – in emesis and purgation preparations
    • Niruha & Anuvasana Basti preparations
    • Abhyanjana – Massage and Nasya therapy
    • Shastra-karma – in surgical operations
    • Varti – suppository
    • Anjana – collyrium
    • Utsadana – frictional massage
    • It is indicated in Ajirna (indigestion), Aanaha (flatulence), disorders of Vata Dosha, Gulma, Shula (colic pain) and Udara (abdominal disorders).
  • Eight important varieties of urine:
    … न्यू (ऊ)र्ध्वं मूत्राण्यष्टौ निबोध मे||
    मुख्यानि यानि दिष्टानि सर्वाण्यात्रेयशासने|
    अविमूत्रमजामूत्रं गोमूत्रं माहिषं च यत् ||
    हस्तिमूत्रमथोष्ट्रस्य हयस्य च खरस्य च| (CS.Su.1)
    Eight Major types of urines described for medicinal use are urine of Avi (Sheep), Aja (goat), Gomutra (cow), Mahisha (buffalo), Hasti (elephant), Ushtra (camel), Haya (Horse) and Khara (donkey).
  • General properties and external uses of urine:
    उष्णं तीक्ष्णमथोऽरूक्षं कटुकं लवणान्वितम्||
    मूत्रमुत्सादने युक्तं युक्तमालेपनेषु च| (CS.Su.1)
    General properties of urines are Ushna (hot), Tikshna (deep/ acute), Aruksha (unctuous), Katu (pungent), Amla (salty) in taste and are used for Utsadana (frictional massage) and Aalepana (external applications).
  • Internal uses of urine:
    युक्तमास्थापने मूत्रं युक्तं चापि विरेचने||
    स्वेदेष्वपि च तद्युक्तमानाहेष्वगदेषु च|
    उदरेष्वथ चार्शःसु गुल्मिकुष्ठिकिलासिषु ||
    तद्युक्तमुपनाहेषु परिषेके तथैव च| (CS.Su.1)
    Urines are indicated in preparations of Aasthapana Basti (evacuator enema), Virechana (purgatives), Swedana (sudation), Upanaha (poultice) and Parisheka (effusion/ medicinal irrigation) as well as in antidote (Agada) preparations. It is indicated in afflictions such as Aanaha (flatulence), Udara (abdominal distention), Arsha (piles), Gulma, Kushtha (dermatitis) and Kilasa (leukoderma).दीपनीयं विषघ्नं च क्रिमिघ्नं चोपदिश्यते||
    पाण्डुरोगोपसृष्टानामुत्तमं शर्म चोच्यते| (CS.Su.1)
    Urines have properties such as Dipaniya (Appetizer), Vishaghna (antidotes to poison), Krumighna (Anti-helmintic). They are excellent for the treatment of persons suffering from Pandu-roga (anemia).

    श्लेष्माणं शमयेत् पीतं मारुतं चानुलोमयेत्||
    कर्षेत् पित्तमधोभागमित्यस्मिन् गुणसङ्ग्रहः|
    सामान्येन मयोक्तस्तु पृथक्त्वेन प्रवक्ष्यते|| (CS.Su.1)
    Oral intake of urine pacifies Kapha, regulates Anulomaka Gati of Vata and expels Pitta in downward direction.

Properties of urine of Sheep and goat:
अविमूत्रं सतिक्तं स्यात् स्निग्धं पित्ताविरोधि च|
आजं कषायमधुरं पथ्यं दोषान्निहन्ति च|| (CS.Su.1)

    • The urine of Sheep is SaTikta (slightly bitter), Snigdha (unctuous) and not antagonistic to Pitta Dosha.
    • The urine of goat is Kashaya (astringent), Madhura (sweet) and pathya (wholesome) and subside Doshas.

Properties of cow’s urine:
गव्यं समधुरं किञ्चिद्दोषघ्नं क्रिमिकुष्ठनुत्|
कण्डूं च शमयेत् पीतं सम्यग्दोषोदरे हितम्|| (CS.Su.1)
The urine of cow is SaMadhura (slightly sweet), alleviates Dosha.
It is indicated in Krumi (worms), Kushtha (skin diseases) and relieves Kandu (itching).
Its proper intake cures abdominal disorders.

Properties of urine of buffalo and elephant:
अर्शःशोफोदरघ्नं तु सक्षारं माहिषं सरम्|
हास्तिकं लवणं मूत्रं हितं तु क्रिमिकुष्ठिनाम्||
प्रशस्तं बद्धविण्मूत्रविषश्लेष्मामयार्शसाम्| (CS.Su.1)

    • The urine of buffalo gives relief in Arsha (piles), Shopha (edema) and Udara (abdominal distention).
    • The urine of elephant is Lavana (salty) and indicated in Krumi (worms) and Kushtha (skin diseases). It is also useful in the treatment of retention of feces and urine, Visha (poisoning), Kapha disorders and Arsha (piles).

Properties of urine of camel:
सतिक्तं श्वासकासघ्नमर्शोघ्नं चौष्ट्रमुच्यते|| (CS.Su.1)
The urine of camel is SaTikta (slightly bitter) and gives relief in Shwas (breathlessness), Kasa (cough) and Arsha (piles).

Properties of urine of horse and donkey:
वाजिनां तिक्तकटुकं कुष्ठव्रणविषापहम्|
खरमूत्रमपस्मारोन्मादग्रहविनाशनम्||
इतीहोक्तानि मूत्राणि यथासामर्थ्ययोगतः| (CS.Su.1)

    • Urine of horse is Tikta (bitter) and Katu (pungent) in taste and provides relief in Kushtha (skin diseases), Vrana (wounds) and Visha (poisoning).
    • Urine of donkey is indicated in Apsmara (epilepsy), Unmada (major psychosis) and Graha (severe chronic psychosomatic diseases of children).
  • Eight important varieties of milk:
    अतः क्षीराणि वक्ष्यन्ते कर्म चैषां गुणाश्च ये||
    अविक्षीरमजाक्षीरं गोक्षीरं माहिषं च यत्|
    उष्ट्रीणामथ नागीनां वडवायाः स्त्रियास्तथा|| (CS.Su.1)
    The milks of Avi (sheep), Aja (goat), Gokshira (cow), Mahisha (buffalo), Ushtra (camel), Nagi (elephant), Vadavaya (horse) and Stri (woman) are used for medicinal purposes.
  • General properties and actions of milk:
    प्रायशो मधुरं स्निग्धं शीतं स्तन्यं पयो मतम्|
    प्रीणनं बृंहणं वृष्यं मेध्यं बल्यं मनस्करम्||
    जीवनीयं श्रमहरं श्वासकासनिबर्हणम्|
    हन्ति शोणितपित्तं च सन्धानं विहतस्य च||
    सर्वप्राणभृतां सात्म्यं शमनं शोधनं तथा|
    तृष्णाघ्नं दीपनीयं च श्रेष्ठं क्षीणक्षतेषु च|| (CS.Su.1)
    General properties of milk are – Madhura (sweet), Snigdha (unctuous), Shita (cold), Stanya (lactogenic), Prinana (nourishing), Bruhana (increase muscle mass), Vrushya (aphrodisiac), Medhya (increase intelligence), Balya (strengthening), Manaskaram (increase Ojas), Jivaniya (revitalizing), Shramahar (Anti fatigue).Milk is indicated in Shwas (breathing difficulties), Kasa (cough), Shonitapitta (bleeding disorders), Sandhana (synthesizer in injuries/fracture), Sarvapranabrutam Satmya (accustomed to all creatures), Shamana (pacifies all Doshas), Shodhana (purification), Trushnaghna (pacifies thirst), Dipaniya (appetizer), and best in Kshta-ksheena.
  • General indications of milk:
    पाण्डुरोगेऽम्लपित्ते च शोषे गुल्मे तथोदरे|
    अतीसारे ज्वरे दाहे श्वयथौ च विशेषतः ||
    योनिशुक्रप्रदोषेषु मूत्रेष्वप्रचुरेषु च|
    पुरीषे ग्रथिते पथ्यं वातपित्तविकारिणाम्|| (CS.Su.1)
    Milk is indicated in Panduroga (anemia), Amlapitta (acid dyspepsia), Shosha (emaciation), Gulma, Udara (abdominal enlargement), Atisara (diarrhea), Jwara (fever), Daha (burning sensation), Shwayathu (edema), Yoni-pradosha (vaginal disorders), Shukra-pradosha (Male reproductive disorders), Aprachura-Mutra (scanty urine) and Grathitha Purisha (hard stools). It is Pathyakara in Vata & Pitta disorders.

Pharmaceutical uses of milk:
नस्यालेपावगाहेषु वमनास्थापनेषु च|
विरेचने स्नेहने च पयः सर्वत्र युज्यते|| (CS.Su.1)
Milk is used in different preparations such as Nasya (nasal drops), Aalepa (external applications), Avagaha (tub baths), Vamana (emesis), Asthapana Basti (medicated enema), Virechana (purgation) and Snehana (oleation).

यथाक्रमं क्षीरगुणानेकैकस्य पृथक् पृथक्|
अन्नपानादिकेऽध्याये भूयो वक्ष्याम्यशेषतः|| (CS.Su.1)
Properties & actions of individual Ksheera will be discussed detail in 27th Chapter entitled Annapanavidhi Adhyaya.

  • Plants with Ksheera:
    अथापरे त्रयो वृक्षाः पृथग्ये फलमूलिभिः|
    स्नुह्यर्काश्मन्तकास्तेषामिदं कर्म पृथक् पृथक्||
    वमनेऽश्मन्तकं विद्यात् स्नुहीक्षीरं विरेचने|
    क्षीरमर्कस्य विज्ञेयं वमने सविरेचने|| (CS.Su.1)
    Other three plants whose Ksheera is used will be explained.
    These three plants are –
    1. Snuhi
    2. Arka
    3. Ashmantaka
  • Ashmantaka is used for Vamana (therapeutic emesis)
  • Ksheera of Snuhi is used for Virechana (purgation)
  • Ksheera of Arka is used both for emesis and purgation therapies.
  • Three bark of plants used as medicine:
    इमांस्त्रीनपरान् वृक्षानाहुर्येषां हितास्त्वचः|
    पूतीकः कृष्णगन्धा च तिल्वकश्च तथा तरुः|| (CS.Su.1)
    There are three more trees whose bark is used as medicine. These are
    1. Putika
    2. Krishnagandha
    3. Tilvaka

विरेचने प्रयोक्तव्यः पूतीकस्तिल्वकस्तथा|
कृष्णगन्धा परीसर्पे शोथेष्वर्शःसु चोच्यते||
दद्रुविद्रधिगण्डेषु कुष्ठेष्वप्यलजीषु च|
षड्वृक्षाञ्छोधनानेतानपि विद्याद्विचक्षणः|| (CS.Su.1)

    • The barks of Putika and Tilvaka are used for Virechana (purgation therapy).
    • Indications of bark of Krishnagandha are Parisarpa (erysipelas), Shotha (inflammatory diseases), Arsha (piles), Dradru (ringworm infestation), Vidrashi (abscess), Ganda (nodules/ goiter), Kushtha (skin disorders) and Alaji (gangrene).

Limitation of knowledge of names of plants only:
न नामज्ञानमात्रेण रूपज्ञानेन वा पुनः|
ओषधीनां परां प्राप्तिं कश्चिद्वेदितुमर्हति|| (CS.Su.1)
Only by knowing the names and morphology or forms of plants is not sufficient to get clinical results, one must have knowledge of Guna & Karma of those plants.
Though, no one can claim to have a perfect knowledge of the medicinal uses of the plants.

Importance of complete knowledge of therapeutic actions of plants:
योगवित्त्वप्यरूपज्ञस्तासां तत्त्वविदुच्यते|
किं पुनर्यो विजानीयादोषधीः सर्वथा भिषक्|| (CS.Su.1)
योगवित् or तत्त्ववित् – The physician who knows morphology, uses, Guna, Karma, different preparation, all the aspects of plants is known as Yogavita or Tattwavita.

  • Ethics in clinical practice –
    Qualities of best physician:
    योगमासां तु यो विद्याद्देशकालोपपादितम्|
    पुरुषं पुरुषं वीक्ष्य स ज्ञेयो भिषगुत्तमः|| (CS.Su.1)
    Bhishaka-Uttam (best physicaian) – who knows the science of administration of medicine (its dose, action, Guna, different preparation, etc.) with consideration of Desha, Kala and who uses it only after examining each and every patient individually.Importance of judicious use of medicine:
    यथा विषं यथा शस्त्रं यथाऽग्निरशनिर्यथा|
    तथौषधमविज्ञातं विज्ञातममृतं यथा|| (CS.Su.1)
    A medicine which is understood perfectly can be used as Amruta (rehabilitate life process like nectar), but the use of a medicine which is not understood perfectly may work as Visha (poison), Shastra (weapon), Agni (fire) or Ashani (thunder bolt).

    औषधं ह्यनभिज्ञातं नामरूपगुणैस्त्रिभिः|
    विज्ञातं चापि दुर्युक्तमनर्थायोपपद्यते|| (CS.Su.1)
    A medicine whose name, form and properties are not known or a medicine though known but not administered properly causes disaster.

योगादपि विषं तीक्ष्णमुत्तमं भेषजं भवेत्|
भेषजं चापि दुर्युक्तं तीक्ष्णं सम्पद्यते विषम्|| (CS.Su.1)
Even a fatal instant poison could be best life saving medicine if used wisely & administered using the right methods. Conversely, even a best medicine may act as a potent poison if used improperly.

तस्मान्न भिषजा युक्तं युक्तिबाह्येन भेषजम्|
धीमता किञ्चिदादेयं जीवितारोग्यकाङ्क्षिणा|| (CS.Su.1)
Therefore especially patient in emergency should not take medicine prescribed by such physician who doesn’t know the proper Yukti for application of medicine.

कुर्यान्निपतितो मूर्ध्नि सशेषं वासवाशनिः|
सशेषमातुरं कुर्यान्नत्वज्ञमतमौषधम्|| (CS.Su.1)
Escaping death from thunder bolt of lightning might be possible, but patient taking treatment from ignorant physician cannot escape the fatal effects.

Denouncing of quacks:
दुःखिताय शयानाय श्रद्दधानाय रोगिणे|
यो भेषजमविज्ञाय प्राज्ञमानी प्रयच्छति||
त्यक्तधर्मस्य पापस्य मृत्युभूतस्य दुर्मतेः|
नरो नरकपाती स्यात्तस्य सम्भाषणादपि|| (CS.Su.1)
If patient suffering from life threatening diseases takes treatment from Prajnamani (Quack) physician will lead to more suffering. Even conversation with such physician may lead patient to hell (Naraka).

Sinful deeds about exploitation of patient:
वरमाशीविषविषं क्वथितं ताम्रमेव वा|
पीतमत्यग्निसन्तप्ता भक्षिता वाऽप्ययोगुडाः||
नतु श्रुतवतां वेशं बिभ्रता शरणागतात्|
गृहीतमन्नं पानं वा वित्तं वा रोगपीडितात्|| (CS.Su.1)
It is certainly better to take snake poison or drink melted copper; but not good to take treatment from such quack physician.
Such physician should not exploit patient by taking food, drink or money using emergency of critical situation of patient as a chance of earning.

Duties for one aspires to be a physician –
Quest to become good physician:
भिषग्बुभूषुर्मतिमानतः स्वगुणसम्पदि|
परं प्रयत्नमातिष्ठेत् प्राणदः स्याद्यथा नृणाम्|| (CS.Su.1)
Therefore, such Matimana (intelligent) physician, who is aspiring to be a good physician, should always keep himself alert to be Pranad (life giver). Healing patient is the best quality  & noble profession.

Best Drug & Best Physician –
तदेव युक्तं भैषज्यं यदारोग्याय कल्पते|
स चैव भिषजां श्रेष्ठो रोगेभ्यो यः प्रमोचयेत्|| (CS.Su.1)

    • The Shreshtha (best) medicine is that which restores the Aarogya (health).
    • The Shreshtha (best) physician is that who gives relief to patients from diseases.

सम्यक्प्रयोगं सर्वेषां सिद्धिराख्याति कर्मणाम्|
सिद्धिराख्याति सर्वैश्च गुणैर्युक्तं भिषक्तमम्|| (CS.Su.1)
The proper administration/ application/ planning/ arrangement in every aspect of treatment can lead to success/ accompishment (Sidddhi). This success reflects that the physician is endowed with all qualities of Uttam Bhishaka (best physician).

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