Ayurveda 1

PUBLISHERS NOTE
Sri Swami Sivanandaji. Maharaj was a healer of the

body in his Purvashram (before he entered the Holy Order
of Sannyasa). He was a born healer, with an extraordinary
inborn love to serve humanity; that is why he chose the
medical profession as a career. That is why he edited and
published a health Journal Ambrosia. That is why he
went over to Malaya to serve the poor in the plantations
there. And, strangely enough, that is why, he renounced
the world and embraced the Holy Order of Sannyasa.
He was a healer of the body and the soul. This truth
is reflected in the Ashram which he has established in
Rishikesh. The huge hospital equipped with modern
instruments was set up and the entire Ashram where all
are welcome to get themselves healed of their hearts sores
and thoroughly refresh themselves in the divine
atmosphere of the holy place.
Sri Swamiji wanted that all systems of healing should
flourish. He had equal love and admiration for all systems
of healing. He wanted that the best of all the systems
should be brought out and utilised in the service of Man.
He has written a number of books on all aspects of
Healingfrom the Naturopathic and Allopathic points of
view. This one dealing with Ayurveda is a valuable
addition to the healers armamentarium.
Ayurveda is the Veda or knowledge of Ayus or life. It
has been classified as the Fifth Veda.
Ayurveda is a distinct Veda. It is even superior to the
other Vedas because it gives life which is the basis of all
enjoyments, study, meditation and Yoga Sadhana.
Ayurveda is the science of life. It shows the way to
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remove diseases, to keep up sound health and attain

longevity.
Ayurveda was in vogue in India since very early times.
The Ayurvedic and Siddha systems have played a very
important and vital part in the sphere of public health.
Their popularity is due to their availability, cheapness and
efficacy.
Here is a beautiful ideal of Charaka: Not for self, not
for the fulfilment of any earthly desire of gain, but solely
for the good of suffering humanity should you treat your
patients and so excel all. Those who sell the treatment o f
disease as merchandise gather the dust and neglect the
gold.
Charaka also says: A physician who cannot enter into
the innermost soul jof the patient with the bright light of
the lamp of his own knowledge cannot successfully treat
any disease.
India has ever been evolving art after art, science after
science, as her contribution to the common heritage of all
the nations of the world. Her greatest gift to the world is
the gift of the spiritual science of Self-perfection. Next to
it we should place this Science of Life, the Ayurveda, as a
precious gift to be carefully developed and broadcast to all
nations. It is a national duty of every Indian.
THE DIVINE LIFE SOCIETY
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CONTENTS
Chapter I
AyurvedaTheory and P ra c tic e ................... ...
13
Chapter II
Ayurvedic Ethics
.......................! ..............................
33
Chapter III
Doctrine of Vatha-Pitta-Kaphas..................................
36
Chapter IV
Doctrine of Rasa, Veerya, Vipaka and Prabhava . . .
50
Chapter V
Hygienic Principles in A yurveda..................................
56
Chapter VI
Ayurveda on D i e t .........................................................
68
Chapter VII
Ayurvedic P sy c h o lo g y ..................................................
78
Chapter VIII
NadiVijnana
.................................................................
85
Chapter X
Indian Surgery
.............................................................
96
Chapter XI
N id a n a ....................................................................
101
Chapter XII
Ayurvedic Chikitsa
.....................................................
107
Chapter XIII
Indian Materia M e d ic a .................................. ...

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Ill
Chapeter XIV
Home Remedies
.........................................................
128
Chapter XV
Common H e r b s ................... .........................................
131
Chapter XVI
Charakas Classification of D r u g s ...............................
136
Chapter XVII
Classification of Drugs t
..........................................
142
Chapter XVIII
Classification of Drugs II ..........................................
146
Chapter XIX
Index to Therapeutic Action of Bazaar Drugs . . . .
148
Chapter XX
Ayurvedic Preparations
..............................................
156
Chapter XXI
Ayurvedic Preparations E x p la in e d ...............................
158
Chapter XXII
K a y a K a lp a .....................................................................
203
Chapter XXIII
The Rasayana T re a tm e n t..............................................
214
Chapter XXIV
Y antras.................................. .........................................
216
Appendix
Definitions in A y u r v e d a ..............................................
Rajo D h a r m a .................................................................
Nomenclature of D i s e a s e s ..........................................
Diseases of the E y e s .................................. ...................
Index to Diseaes and T re a tm e n t..................................
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219
229
239
248
250
Ayurvedic Q u o ta tio n s ................................................. .... 254

Ayurvedic J o ttin g s ......................................................... .... 256
Maharshi Chyavana and C h y a v an a p rash ................... .... 266
The Bilwa Tree: Its Properties and U s e s ....................... 268
K u p p am an i...................................... ... .......................... .... 270
C a n c e r ................................................. .......................... .... 270
L u m b ag o ................. ...............................................
272
Saltless Diet ................... ................................. ............... 276
Causes of Diseases ..................................................... .... 276
The Three Pillars in Ayurveda...................................... ....277
AyurvedaAlthough Ancient It Can Be Ever New . 280
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About the A uthor :
SRI SWAMI SIVANANDA
Bom on the 8th September, 1887, in the illustrious

family o f Sage Appayya Dikshitar and several other
renowned saints and savants, Sri Swami Sivananda had a
natural flair for a life devoted to the study and practice o f
Vedanta. Added to this was an inborn eagerness to serve all
and an innate feeling o f unity with all mankind.
His passion for service drew him to the medical career;
and soon he gravitated to where he thought that his service
was most needed. Malaya claimed him. He had earlier
been editing a health journal and wrote extensively on
health problems. He discovered that people needed right
knowledge most o f all; dissemination of that knowledge he
espoused as his own mission.
It was divine dispensation and the blessing o f God upon
mankind that the doctor o f body and mind renounced his
career and took to a life o f renunciation to qualify for
ministering to the soul o f man. He settled down at
Rishikesh in 1924, practised intense austerities and shone
as a great Yogi, saint, sage and Jivanmukta.
In 1932 Swami Sivananda started the Sivanandashram.
In 1936 was bom The Divine Life Society. In 1948 the
Y oga-V edanta F o rest A cad em y w as o rg an ised .
Dissemination o f spiritual knowledge and training o f
people in Yoga and Vedanta were their aim and object. In
1950 Swamiji undertook a lightning tour o f India and
Ceylon. In 1953 Swamiji convened a World Parliament o f
Religions. Swamiji is the author o f over 300 volumes and
has disciples all over the world, belonging to all
nationalities, religions and creeds. To read Swamijis
works is to drink at the Fountain o f Wisdom Supreme. On
14th July, 1963 Swamiji entered Mahasamadhi.
Chapter I
AYURVEDA-THEORY AND PRACTICE
Ayurveda
The Importance and Value of the
Ancient Indian System of Medicine
The ancient intuitive India that brought to being the

brightest and the most inspired of eternal spiritual songs on
the struggles and problems of active life in this terrestrial
world in relation to the highest End of Existence which
Self-realisation is, and embodied them in the four Vedas,
could not resist its native many-sided tendency not merely to
subject the entire nature of man to a process of dynamic
spiritualisation, but literally to seek the health, strength, vim,
vitality, longevity of the third of the triune aspect of
m an,the physical body, which is recognized as the
indispensable and perfectible vehicle for both the enjoyment
of temporal happiness and supreme spiritual felicity. This
tendency of an essentially intuitive mind, towards an integral
development of life, towards a complete blossoming of the
whole man even while living in a physical form in this
material world, this impassioned affirmation of positive
living, this acceptance of the body as the best instrument for
the realization here on earth, of the best blessings of the
profound spiritual realms, resulted in the obtainment of the
yet unmatched, deepest insights, the subtle determining vital
powers and secrets in the human system that govern its
radiant health and longevity and in the creation of a yet
another Veda, the Ayurveda. Ayurveda is a perfect science of
life and consists of a body of most remarkable knowledge on
the internal mechanism of human health and longevity, on
medicinal herbs and therapeutic roots, on the efficacious
treatment of human ills by eradicating from the human
13
system the very sources of their causation. This great medical

science and humanitys most ancient and finest preventive
school of practical medicine, which has been practised in
India, century after century for over four thousand years, by
expert Vaidyas well-versed and highly trained in its lore,
should now receive, as a matter of immediate practical
necessity, the increasing and the best interest of modern free
India. To those who claim to have a knowledge of this ancient
medicinal science enriched by the happy results of the
researches and advancement made by eminent Vaidyas in
succeeding ages, its superior merits over the Western systems
of medicine, and its immense value, do not need any
delineation. Such names of the great pioneers who added to
the development of the science of Ayurveda, as Vagbhata,
Madhava, Jivaka and Bhava Mishra of Banaras are
well-known, and the almost miraculous results that the
medicinal herbs prescribed by Ayurveda have brought into
the systems of those who have used them, are more than
sufficient proof of its unique value. The amazingly wide
scope and the genuine scientific nature of Ayurveda received
much enthusiastic appreciation by such Westerners as Sri
William Hunter, too, and the recent researches show that the
early Greeks owed much of their knowledge on the
physiology of man and medicine, to Ayurveda. The interest of
Government of India, in Ayurveda is indeed most
encouraging, but the private bodies and the public too should
come to an increasing recognition of its importance and
value, and as a first step begin trying its drugs.
Origin erfAyurveda
The Lord Himself is the first divine physician. He is the

best among physicians.
When the body is afflicted with senility and diseases, the

14
PRACTICE OF AYURVEDA
holy water of Mother Gariga is the medicine and LordNarayana, from whose holy feet Ganga emanates, is the great
physician.
Lord Dhanwantari.
Once upon a time some distinguished sages happened to
meet on the Himalayan mountains, among them being
Agastya, Ashvalyana, Asita, Badarayana, Balikhya,
Bharadwaja, Chyavana, Devala, Dhaumya, Galaya, Garga,
Gautama, Gobhila, Harita, Hiranyaksha, Jamadagni, Kamya,
Kankayana, Kapinjala, Kashyapa, Katyayana, Kaundinya,
Kushika, Langakshi, Maitreya, Markandeya, Narada,
Parashara, Parikshaka, Pulasthya, Sankhya, Sankritya,
Shakuneya, Shandilya, Sharaloma, Shaunaka, Vaijapeya,
Vaikhanasa, Vamadeva, Vasishtha, Vishwamitra and many
others. All of them were well-versed in philosophy and
practised religious austerities. The subject of their
conversation was the ills that the flesh is heir to. They began
to complain: Our body, which is the means of attaining the
four aims of life, viz., virtue, worldly pursuits, pleasure and
liberation, is subject to diseases which emaciate and weaken
it, deprive the senses of their functions, and cause extreme
pains. These diseases are great impediments to our worldly
affairs and bring on premature death. In the face of such
enemies, how can men be happy? It is neceesary, therefore,
to find remedies for such diseases. They turned to sage
Bharadwaja, and thus addressed him:
O Sage! Thou art the fittest person among us. Go thou
to the thousand-eyed Indra, who has systematically studied
the Ayurveda, and by acquiring from him the knowledge of
that science, free us, O sage, from the scourge of diseases.
So be it, said' the sage, who at once went to Indra and
thus accosted him: O Lord, I have been deputed by the
parliament of sages, to learn from you the remedies for the
direful diseases that afflict mankind; I pray you, therefore, to
teach me the Ayurveda.__________________ ____________
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Indra was pleased with the object of his mission, and

taught him the Ayurveda in all its parts. Bharadwaja
recounted the precepts he had acquired to the other sages
who had deputed him, and with the knowledge of this science
they were able to live in health and happiness.
Indra taught the science to his pupil Atreya, who wrote
several works. Atreya Samhita is a celebrated book. Atreya is
one of the oldest authorities on Hindu medicine.
Brahma propounded the healing art first. He composed
the Ayurveda consisting of one hundred chapters of one
hundred stanzas each. It is the oldest medical book of the
Hindus. It is divided into eight parts:
(1) Shalya: Surgery. (2) Shalaka: Treatment of disease of
the eye, nose, mouth, ears, etc. (3) Kaya Chikitsa: Treatment
of general diseases affecting the whole body, such as, fever,
diabetes, etc. (4) Bhoota-vidya: Treatment of diseases caused
by evil spirits. (5) Kumara Bhritya: Treatment of infants and
of puerperal state. (6) Agada: Antidotes to poisons: (7)
Rasayana: Treats of medicines which promote health and
longevity, which preserve vigour, restore youth, improve
memory, cure and prevent diseases in general. (8) Vajikarana
or aphrodisiac: Describes the means of increasing the virile
power, of giving tone to the weakened organs of generation.
Nidane Madhava Shreshthah, Sutra Sthane Tu Vagbhatah;

Sharire Sushrutah Proktah, Charakastu Chikitsake.
It means Madhava is unrivalled in Diagnosis, Vagbhata in

principles and practice of Medicine,, Sushruta in Surgery and
Charaka in Therapeutics. In his old age Madhava became an
ascetic and assumed the name of Vidyaranya (forest of
learning).
Charaka is said to have been an incarnation of
Sheshathe Serpent God with a thousand hoodswho is
16
supposed to be the depository of all sciences, especially of

medicine.
Charaka, the son of Vishuddha, a learned Muni,
flourished during the Vedic period. Some believe him to have
been born at Banaras 320 years B.C. He was the greatest
physician of his day, and his Charaka Samhita is still held to
be a standard work on medicine.
Charaka Samhita and Sushruta Ayurveda are the oldest
and most reputed treatises on Hindu medicine now extant.
Charaka Samhita is generally believed to be the oldest work
on. Hindu medicine.
Atreya taught the Ayurveda to sue pupils, namely
Agnivesa, Bhela, Jatukarna, Parasara, Harita and Kharapani.
Agnivesa first wrote a book on medicine. It was edited and
corrected by Charaka.
Next to Charaka the authority on Hindu medicine is
Vagbhata, who flourished about the second century before
Christ. He was an inhabitant of Sindh. Vagbhata wrote
Ashtanga Hridaya. This is a mere compilation from Charaka
and Sushruta.
Dhanwantari, the surgeon of heaven descended upon
earth in the person of Dividasa, king of Banaras for teaching
surgery. Sushruta learnt surgery from Dhanwantari. Sushruta
treats of anatomy, surgical diseases, surgical instruments,
operations.
The general diseases such as fever, diarrhoea, chest
diseases etc. are treated in the book called Uttara-tantra.
Madhava or Madhavacharya, who wrote several works
embracing almost all branches of Hindu learning was born in
Kishkindha now called Golkonda in South India.
Bhava Mishra, author of Bhava Prakasha lived in 1550
A.D. He was considered to be the best scholar of his time in
Madra Desha.
Madhava Kara wrote the book Nidana. This is a concise
17
treatise on the causes, symptoms, and prognosis of diseases.

It is a text book on pathology.
Chakrapani Datta wrote Chakradatta Sangraha. It deals
with the treatment of diseases.
Bhava Misra was an inhabitant of Banaras, where he is
said to have had no less than four hundred pupils. Bhava
Misra wrote a book called Bhavaprakasha. It is a
comprehensive treatise compiled from the works of
preceding authors. There is additional information on the
properties of drugs, accounts of new drugs and of some new
diseases like syphilis.
Then followed Sharangadhara, son of Damodara, who
wrote a treatise bearing his name. The work is divided into
twenty-five chapters, and is a very popular work.
There are several works in Sanskrit devoted especially to
the description of the synonyms and properties of drugs and
articles of diet. The oldest treatment on this subject is the
book called Raja-nighantu.
Bhela, Jatukarna, Parasara, Kharapani and Harita wrote
medical books.
Agniveshas Nidanajnana, a treatise on diagnosis, is still
admired.
Harita Samhita is a standard book. This was dictated by
Atreya in reply to Haritas questions.
The Glory of Ayurveda
The Ayurvedic system has been demonstrated in recent
years to be as effective against malaria as Allopathic
treatment. In Rheumatism Ayurvedic medicines are able to
produce a greater alleviating and curative effect than other
systems.
The best febrifuges have been learnt by British physicians
from the Hindus. When patients deafened and swollen by
abuse of Quinine were slowly dying of fever under the
18
treatment of enlightened physicians, the bark of the Margosa

(Neem tree) and Chiretta herb have cured them completely.
These now occupy an honourable place among European
drugs.
To the ascetic Gymnosophists of ancient India, no secret
power of either plant or mineral was unknown. They, possess
the greatest secrets in medicinal knowledge and unsurpassed
skill in its practice.
No country in the world can boast of more medicinal
plants than India, Burma, Siam and Sri Lanka. Indias wealth
of medicinal plants is unsurpassed. The literature of
indigenous medicine ascribes medicinal properties to more
than 2000 plants. Medicinal herbs are mentioned in the
Rig-Veda. Ayurveda treats of herbal remedies in detail on
which the ancient medical science largely rested.
There is an entire Upanishad on the internal parts of the
human body with an enumeration of the nerves, veins,
arteries, a description of the heart, spleen and liver and
various disquisitions on the formation and growth of the
foetus.
The Rig-Veda (I, 116,15-16) speaks of an artificial limb of
iron as having been given to a woman whose foot had been
cut off so that she might walk. The giving of artificial eyes is
also mentioned.
. .
Jivaka, the personal physician of Buddha, is said to have
practised cranial surgery with success. The Hindus were the
first to do skin-grafting and plastic surgery, cataract
operation, amputation, the caesarian operation, etc.
Bhoja Prabandha describes a cranial operation performed
in 927 A.D. on King Bhoja of Dhar. Two surgeons made the
king insensible by a drug called Sammohini, trephined the
skull, removed a growth from the brain, closed the opening
and stitched the wound and restored the patient to
consciousness by another drug.
19
Both Charaka and Sushruta mention the ancient use of

anesthetics.
Charaka dealt with diet, antidotes for poisons, syringes,
emetic, purgatives and drugs for the cure of diseases.
Sushruta was the greatest surgeon of his time. He practised
Aseptic surgery.
Vedic literature abounds in references to surgical
instruments, such as scalpels, lancets, forceps, catheters,
saws, etc.
The old Sanskrit and Pali texts give details of various
diseases and their remedies dysentery, jaundice, diabetes,
tuberculosis, heart-diseases, etc. They declare that surgery
had reached a great degree of skill; and that difficult skull,
brain and abdominal operations were successfully performed.
The Homoeopathists Law of similars and contraries can
be traced to the ancient Indian classics of Charaka and
Sushruta through Egypt, Persia, Arabia, Greece, into
medieval Europe and down to modern times.
Here is a beautiful ideal of Charaka: Not for self, not for
the fulfilment of any earthly desire of gain, but solely for the
good of suffering humanity should you treat your patients
and so excel all. Those who sell the treatment of disease as
merchandise gather the dust and neglect the gold.
Ayurveda The Fifth Veda
Ayurveda or the Science of life is an Upanga of

Atharva-Veda. It consists of 100,000 verses in 1000 chapters.
It was composed by Brahma, the Lord, before he created all
beings. Ayurveda is really one aspect of the Veda as a whole.
Ayurveda is the Veda or knowledge of Ayus or life. It has
been classified as the Fifth Veda.
Ayurveda is a distinct Veda. It is even superior to the
other Vedas because it gives life which is the basis of all
enjoyments, study, meditation and Yoga Sadhana.
20
The three main branches of Ayurveda deal with the

causes, symptoms and treatment of diseases.
Charaka, Sushruta, Vagbhata, Madhava and Sharangadhara were the great Rishis or Fathers of Ayurvedic
medicines. They were Yogis. They had great power of
observation, generalisation and analysis. Their students made
wonderful researches. Indias fertility for medicinal herbs
and plants contributed a great deal to the prosecution of
their study of medicine.
Ayurveda serves as the best guide for the healthy and for
the sick.
Ayurvedic medicines are more effective and less costly.
Ayurveda treats of eight subjects: Surgery (Salya),
treatment of diseases of the head (Shalaka), treatment of
ordinary diseases (Kaya-chikitsa), the processes of
counteracting the influences of evil spirits (Bhuta-vaidya),
treatment of child-diseases (Kaumara-bhritya), antidotes to
poisons (Agada tantra), science of rejuvenating body
(Rasayana) and the science of acquiring virile strength
(Vajikarana).
The principles of Ayurvedic treatment are in the main the
same as that of allopathic treatment. They consist of
removing the injurious agent, soothing injured body and
mind and eradicating the cause. The difference lies in the
methods of detail adopted by the different systems. In
Ayurveda great importance is given upon the study of the
various stages of vitiation of the three Doshas or humours of
the body.
Dosha Dhatu Mala Moolam hi Sareeram. The essential

constituents of the human body consist of Doshas, Dhatus
and Malas. Delia Dhatus mean the supporters of the human
body. The three Doshas, the seven Dhatus, the three
21
Malas these thirteen constitute the human body according

to Ayurveda.
Disease, according to Ayurveda, is generally defined as
derangement of thp three Doshas. Health is an equilibrium
of the three Doshas.
Importance of Ayurveda
Ayurveda is the science of life. It shows the way to

remove diseases, to keep up sound health and attain
longevity.
This wonderful science cannot be rooted out of India. It is
deeply rooted in the hearts of the children of India, the
offsprings of Charaka, Sushruta, Madhava, Vagbhata,
Sharangadhara and Dhanwantari. Even if all the books on
Ayurveda are lost today, it will surely survive.
The efficacy of Ayurvedic medicines prepared strictly in
accordance with the methods presented by the Ayurvedic text
is very great and their curative powers cannot be in the least
doubted or disputed.
Ayurveda was in vogue in India since very early times.
The Ayurvedic and Siddha systems have played a very
important and vital part in the sphere of public health. Their
popularity is due to their availability, cheapness and efficacy,
but their thorough knowledge was confined to a few
specialists only. There was paucity of standardisation of the
drugs and therefore the Ayurvedic system did not keep pace
with the Allopathic system.
An Ayurvedic physician is very accurate and scientific in
determining the causes, symptoms and treatment of diseases.
He accurately diagnoses the diseases by feeling the pulse or
looking at the eyes and face. He brings about harmony of the
three DoshasVatha (wind), Pitta (bile) and Kapha
(phlegm) by administering the suitable Rasas in correct
proportions and combinations.
Ayurveda is based on ten fundamental considerations
22
1. Dusyam, 2. Desam, 3. Balam, 4. Kalam, 5. Analam,

6. Prakriti, 7. Vayaha, 8. Satvam, 9. Satmyam, 10. Aharam.
Ayurveda can cure certain diseases for which the
Allopathic Pharmacopoeia has no remedy. There are great
many indigenous drugs of extreme utility but little known to
the students of Allopathy. The Allopaths are just emerging
from the slough of empiricism. Many of the empirical
methods of treatment adopted by many Ayurvedic physicians
are. of the greatest value. Whatever the ancient Ayurvedic
physicians of yore knew are nowadays being brought to light
as new discovery by the Allopaths. If people follow the
treatment according to the methods of Charaka, there will be
few chronic invalids in the world.
The Ayurveda or the Science of Life
The Ayurveda is by itself an almost perfect science
treating of Surgery, Medicine, Therapeutics, etc., in as
efficient a light as possible. Those antiquated sages and
Rishis had been men of miraculous powers. The
root-medicines, the medicated leaves with which they cured
the disease were all powerful and unique. They were, as it
were, God-sent medicines. Dr. Wise remarks, Asia can
munificently give, but it does not need to borrow. This
Ayurvedic system of medicine was promulgated early in the
Vedic age. The Hindu Medical system called Ayurveda or the
Science of Life is regarded by the Hindus as the fifth Veda. A
portion of the Atharvana Veda was devoted to medicine. It is
stated that this knowledge of medicine was revealed by
Brahma who instructed for the first time the patriarch
Daksha. Punarvasu, the son of Atri, Bharadwaja, Indra and
the two Aswins practised this system of medicine. A time
came for the Rishis and sages to take their long leave and
their disciples practised Ayurveda, who in their turn went the
way of all flesh and blood and their followers practised it. In
course of events, Ayurveda became a monopoly and exclusive
right of certain families only and it has become more or less
23
an occult science. There were no well trained masters to give

clear instructions, no schools and colleges to receive
education and practical training. Selfishness played a most
conspicuous part. Self-denial and self-sacrifice were quite
novel things. Controversies and contests arose in the arena of
Ayurvedic field. An Ayurvedic father was jealous to make
even his son well-versed in Ayurvedic Science, Exclusivism,
and not the spirit of inclusivism, aristocracy and not
liberalism and plebianism were the most pondering
elements. The books written by the Rishis and sages were in
the hands of certain unsympathetic audacious men who cared
not the well being of the suffering humanity at large. The
books were in their hands, the sole means to acquire wealth.
So, in the field of Ayurveda, there were no well-trained
sympathetic captains to guide. The Science, the exclusive
Science, which the exclusive men hid for themselves and thus
prevented its sunshine to glow over far off climes, and which
would have become an eternal blessing, sank into partial
oblivion.
It is our sincere and heart-felt longing to see this
venerable and ancient system of medicine, the system of our
ancestors, sages and Rishis come to the front and occupy the
same prominent position, it held in days of yore. It is highly
gratifying to note that some generous hearted and liberal
minded noble men of the Aryan land are straining their every
nerve in the resuscitation of our ancient system of medicine,
which, but for their munificence would have been swept away
altogether from practice at the present day.
Ayurveda Is Scientific
Western scholars who have studied the Ayurveda are of
the opinion that the Hindus developed their Medical science
without any extraneous aid. That the Arabs at one time
celebrated for their cultivation of Medical Science, had
borrowed Medicine from the Hindus, is of course admitted.
But whether the Greeks were ever indebted for their medical
24
lore to the people of India, is not so clear. There are scholars

whose enthusiasm of Greece is so great that they do not
hesitate to advance the extraordinary proposition that except
the blind forces of Nature nothing moves in the world that is
not Greek in origin. We have nothing to do with scholars that
have in even their historical speculations taken leave of
sobriety. The accepted opinion is that, as in the case of their
Astronomy and philosophy, the Greeks derived considerable
help as regards their Medicine also, from their knowledge of
India.
The Hindu Medical System called Ayurveda or the
Science of Life is exceedingly voluminous. It is commonly
supposed that a portion of the Atharvana Veda was devoted
to Health and Medicine. The Vedas are eternal and the
Science of Life therefore, as included in it is also eternal. The
other opinion is that the Science of Life was evolved by
Brahma, the Grandsire of all the worlds. The Vedas are
unquestionably the most ancient books in the world in spite
of all the care taken to preserve them in their entirety, there
can be no question that in course of many long centuries they
have suffered mutilation. The destroying influence of Time is
irresistible. No trace accordingly,' can be found of the
Ayurveda as it formed a part of the Atharvana. The earliest
treatises extant on the Science of Life are those of Agnivesa,
Bhela, Jatukarana, Parasara, Harita and Kharapani. They
were the six disciples of Punarvasu, the son of Atri, who got
the science from his preceptor, Bharadwaja, who had again
got it from Indra, according to the ancient belief. The chief of
the celestials, it is said, had got it, through the Aswins from
the Grandsire. Among the works of the six disciples of
Punarvasu, that of Agnivesa comes to be better known. It
was, some centuries after, revised and arranged by Charaka.
Of Charaka the Xarch of the Arabian writers, nothing is
known beyond the fact than he was a Rishi who belonged to
Panchanada or the country of the Five Waters (Punjab). As a
25
treatise on Hygiene and the treatment of diseases, Charakas

great work is certainly a very valuable contribution to the
Hindu medical literature. The other great medical work of
ancient India is Sushruta. It deals largely with Surgery.
The Rishis forbade the sale of knowledge. There were,
therefore, no public schools or colleges in which students
could acquire knowledge of any branch of learning. Hindu
physicians, as soon as any of them succeeded in acquiring
celebrity, attracted pupils from the surrounding country.
They had not only to teach but also to feed the pupils thus
attracted towards them. Besides lecturing on the subject, they
had to take more advanced ones among their pupils with
them in their daily round of practice. For use in the
lecture-hall, almost every physician of fame had to compile
an abridgment condensing not only the contents of the more
famous works known at the time but often supplementing
them with the results of his own experience. Some of those
abridgments in process of time, became standard works, and
were commented upon by succeeding physicians of note. In
this way, a very large and voluminous body of medical
literature has grown up in India. If collected with care that
literature is capable of fairly filling a large library.
The charge has frequently been preferred against Hindu
Medicine that instead of being scientific, it is purely
empirical. No charge could be more absurd.
The charge proceeds from erroneous conviction that as a
system of Therapeutics, Hindu medicine is inferior to the
Western system of diagnosis and treatment.
Depending largely as Hindu medicine does on herbs and
plants, the medical treatises of India contain the most
elaborate instructions regarding the methods or manner of
gathering these. Annual plants are to be collected before the
ripening of their seeds, biennials in the spring, and perennials
in autumn; twigs are to be of present years growth; roots are
to be taken up in winter; leaves in the hot season; and the
26
barks and pith in the rainy season. Minute descriptions occur

regarding the manner also of preparing medicines. Not less
than six and twenty forms of medicines are mentioned, such
as powders, extracts, boluses, decoctions, and infusions in
water and milk and ghee, syrups, expressions, distillation,
fermentation, medicated oils, etc. The very fuel that is to be
used in view of particular preparations, has been described.
It goes without saying that as Botany was never cultivated
by the Hindu physicians on a scientific basis, the difficulty
experienced in the identification of herbs and plants is often
very great. Fortunately, the profession of medicine in India,
like most other professions, has been hereditary. This has
ensured the descent of knowledge from generation to
generation. The son, discerning an aptitude for the
profession of the sire, acts as his sires assistant from his
earliest years. This circumstance enables him to acquire a full
knowledge not only of the medicinal herbs and plants
mentioned in the Hindu medical treatises, but also of the
processes of preparing every medicine with care. By the time,
therefore, he begins to practise as a physician, after, of
course, having completely mastered the principles of Science
by a thorough study of the standard works, his proficiency as
an apothecary becomes unquestionable. The instruction laid
down in medical treatises for the preparation of medicines
are not, in every case, complete. Even when complete, mere
theoretical knowledge can never go far. No man can become
a good cook by only reading even the most excellent treatises
on cookery. Without practice, such knowledge cannot be
much useful. The hereditary character of the medical
profession, therefore, in India, and the circumstance of the
younger members of the family being the helpmates of the
practicing physician in the subsidiary branches of his science
and art, always ensure a high degree of skill, both in
treatment and the apothecarys art in every physician.
27
Renaissance of Ayurveda
Ayurveda is an exact science. It is the Indian medical

science practised by ancient Rishis and seers of India. It is a
portion of the Vedas. It is a very effective System of treatment
of diseases. It had long period of development in its various
branches including surgery. It was very much advanced in
ancient India.
Ayurveda has a significant name. It is the knowledge of
the science which ensures health and longevity. It is in no way
inferior to other systems. The Ayurvedic doctors had very
great influence in the field of medicine. Charaka, Sushruta,
Vagbhata, Madhava Nidhan are the well-known scientific
books on Indian Medicine.
The Allopathic doctors are perhaps intolerant towards
Ayurveda. They have not understood and recognised the
value and importance of the Indian System of Medicine. If
they combine Allopathy and Ayurveda, they will be more
useful to the suffering humanity and will do wonders in the
field of Medicine.
The Ayurvedic system, on the other hand, laid the
foundation to Allopathy. It has been proved beyond a shadow
of doubt that the system of Ayurveda travelled from India to
Egypt, Arabia, Rome and other places.
This glorious system of medicine fell into disuse owing to
lack of State support and facilities for proper study, training
and research.
Rasayana treatment which confers Kaya Kalpa comes
under Ayurveda.
Nadi-pariksha or examination of the condition of the
patient through feeling the pulse is a noteworthy feature in
this system of treatment. No other system in the world has
this feature. An Ayurvedic doctor or Vaidya feels the pulse of
the patient and diagnoses the disease at once. He gives a
vivid description of the state of the patient. Allopathy speaks
28
of volume, tension, etc., of the pulse. The allopathic doctor

says only The pulse is wiry, small, feeble, etc., but the
Ayurvedic doctor dives deep and speaks volumes on the
subject.
Herbs and Bhasmas (metallic oxides) play a prominent
part in this system. Herbs and oxides possess infinite
potencies or Saktis. A small herb dissolves stones in the
bladder, kidneys and gall-bladder in a minute or the
twinkling of an eye.
The various potent Ayurvedic preparations are Asavas
(infusions), Arishtas (decoctions), Tailas (various medicated
oils), double Kashayams or Kvathas, Churna (powder), Lepa
(ointment), Gutika or Gulikai (pills), Ghritams (medicated
ghees), Bhasmas or metallic oxides, Sindoor (oxides), Rasa,
Rasayanas, Lehyam (confections), Dravakam.
The preventive aspects of the Ayurveda have been
incorporated in the religious and social observances of the
Hindus. If they are prescribed in a modern way, rationally, in
terms of modern science, they will appeal nicely to the
people. They will take them with a pleasant frame of mind as
prescriptions for the maintenance of good health and proper
hygienic conditions.
Ayurvedic system is still alive even after centuries of
vicissitudes and non-recognition by the State. This points out
definitely that the system has a vigour, vitality and power. It
has a natural deep root in India. It can never die or become
extinct.
India or Bharatavarsha is rich in medical plants and
herbs. In the Gandhamadana hills of the Himalayas and in
the vicinity of Nahang near Simla, rare medical herbs are
found in abundance. All these herbs can be utilised to great
advantage.
There should be Ayurvedic Universities in different parts
of India. Training should be imparted to the students on
29
modern lines. Ayurveda and Allopathy should be

harmoniously combined. Then the doctors will do more good
in the suffering humanity.
There should be more rural dispensaries. People in the
villages should be. benefited. The cheap and equally
efficacious indigenous medicines should be used.
Intense research in the Ayurveda is a need of the hour.
Treasures lie hidden in Indian herbs and medicinal plants.
They must be brought to light. Then the whole world will be
immensely benefited.
India is free now. It is Svatantra Bharat. The Government
and the people should endeavour to resuscitate this
indigenous system.
The present Ayurvedic institutions should be put on a
very sound basis. Many more institutions should be started in
various parts of India, Europe and America.
It is gratifying to note that the Indian Government has
already taken up the work of promoting Ayurveda. It is
hoped that the Government will leave no stone unturned in
unearthing the treasures which are hidden in this glorious
system of medicine and in establishing Ayurvedic
laboratories, Research Institutes in various centres and
Ayurvedic Dispensaries in every village.
Many Ayurvedic Pharmacies in India are already doing
great research work in the promotion of Ayurveda. If the
public take interest and if the Government gives proper aid
and help now, Ayurveda will once again come into
prominence and prove to be of incalculable benefit to India
and the world at large.
All-India Ayurvedic University
Ayurveda is closely associated with the ancient Aryan or
Bharateeya culture.
Treasures lie hidden in Indian or Bharateeya herbs and
medicinal plants. Research can do a lot by unearthing those
30
treasures, not only for the sake of India, but for the sake of
the whole universe at large.
Ayurveda has immense potentialities. Even today it is
used by 80 per cent of the population in India. Ayurvedic
drugs are cheap, easy to obtain and administer and are more
effective, too.
Look at the marvels of Ayurveda!
Bhasmas even in the smallest quantity work wonders and
cure incurable diseases.
Kaya Kalpa is another marvel of Ayurvedic science.
Nadi Vijnana is a third wonder.
Diagnosis of diseases through facial and eye expressions,
odours, sounds, etc., is astounding. Finding of incurability or
otherwise of diseases through Til oil examination is also
wonderful.
Doctrines of Tridoshas, Mahabhutas, Rasa, Vipaka,
Veerya, Prabhava, etc., are thought provoking.
The Ayurvedic system is still alive after centuries of
vicissitudes. Even now there are institutions, doing wonderful
work; this clearly indicates that it has a vitality and natural
root in India. All that is required is proper encouragement.
What is necessary for the growth of Ayurveda at the
present moment is standardisation of quality, methods of
administration, ways of manufacturing and the degree of
potency.
The establishment of an All-India Ayurvedic University is
an important constructive work in India. It should be taken
up by the State at once.
The Ayurvedic Pandits, all workers in the science,
sympathisers and lovers of Ayurveda must co-operate,
collaborate, co-ordinate to organise themselves and help in
the establishment of this University.
This will bring about uniformity in Ayurvedic education
31
and practice. It will purely produce capable and efficient

Ayurvedic graduates in vast numbers and bring forth
specialists and research scholars in different branches of this
wonderful and remarkable science in a very short time.
Now India is free. It should have immediately an
All-India Ayurvedic University for the growth and uplift of
the wonderful medical science of Rishisthe Ayurveda or
the Science of Life.
The best place for starting the All-India Ayurvedic
University is Delhi. Herbs can be easily secured from
Himalayas. Delhi is the capital of India, too. The University
will adorn the capital.
Wake up now at least. Open your eyes. The wealth of
India is being drained by the import of sulphonamides,
Iodides, tinctures, etc. Tap the inexhaustible herbal wealth of
the Himalayas. Make your own Asavas, Arishtas, Avalehas
and Ghritas. Enrich India and bring good health to the
people. This is your very onerous duty. Kindly fulfil it now.
Please discharge your duties well, and obtain the grace of the
Lord. Here is a great field for your selfless service,
purification of heart and salvation.
Glory to Ayurveda, the fifth Veda! Glory to Ayurvedic
Rishis, Charaka, Sushruta, Vagbhata and Madhava!
Glory to righteous and self-sacrificing Ayurvedic
physicians! Glory, Glory! All glory to Dhanvantari Bhagavan,
the Lord, the original father and supporter of the Ayurvedic
medicine!
32
Chapter II
A YU RVEDIC ETH IC S
According to Charaka the fruits of extremely wicked
deeds cannot be checked by the normal efforts of good
conduct. The fruits of all ordinary actions can be checked by
good conduct, the administration of proper medicines and
the like.
You may have fallen ill according to the effects of your
ordinary Karma; but if you take due care, you may avoid such
effects and may still be in good health.
Charaka does not speak of the immutability of ripe
Karmas. He says that the effects of all Karmas excepting
those which are extremely strong, can be modified or
combated by good conduct, efforts and' the observance of the
ordinary daily duties of life.
He says that a man must carefully judge and anticipate
the utility of his actions before he begins to do it. He must
judge whether the action will be good for him or not. If the
effects are beneficial for him, he ought to do it. If they are
harmful, he should not do it.
Our ultimate standard of good actions lies in seeking our
own good. To achieve this, the mind and the senses should be
disciplined properly and kept under proper control.
He further adds that the proper means of keeping the
mind in the virtuous path consists in avoiding too much
thinking, in not thinking of revolting objects and keeping the
mind ever busy or active.
Atma Hita or Self-good which is the end of all our
actions is that which bestows us pleasure, comfort, peace of
mind and longevity. Right conduct leads to the health and
AYURVEDIC ETHICS
33
well being of body and mind, and secures sense control or

conquest over the turbulent Indriyas.
Rebirth is entirely admitted by Charaka. He says that the
fruits of our actions determine our birth, our experiences and
many intellectual gifts but they do not determine the nature
of our will or affect its strength of application in particular
directions.
According to Charaka the nature of transmigration is
controlled by the virtuous or vicious deeds of a man. The
productivity of nature, its purity or pollution etc., are also
determined by good and evil actions.
Charaka refers to the collective evil effects of the evil
actions of people living in a particular locality which leads to
the outbreak of epidemics.
As a result of the evil actions of the people of a locality,
the gods abandon that place. There is no proper rain. The air,
water and the country as a whole become polluted.
Epidemics break out.
He says that when a country is ruined by civil war, this
also is due to the sins of the people who are inflated with too
much greed, anger, pride and ignorance.
Charaka says that the truth of rebirth can be
demonstrated by all possible proofs. Apart from the
testimony of the Vedas and of the sages, even perception also
proves the truth of rebirth. It is seen that children are often
very different from their parents and even from the same
parents the children born are often very different in colour,
voice, frame of body, mental disposition, intelligence and
luck. The natural influences to be based on these data
directly experienced is that no one can avoid the effects of
the actions he has performed and that therefore what was
performed in a past birth is indestructible and always follows
a' man in his present birth as his Karmas, the fruits of which
manifest in his present life. There cannot be shoots without
34
seeds. So also fruits can only be reaped when the actions

have been performed and not if they are not performed.
From the present fruits of pleasurable or painful
experiences their past seeds as past Karma, are inferred.
From the present deeds as seeds, their future effects as
pleasurable or painful experiences in another birth are also
inferred.
Infants know how to cry, suck, smile or fear without any
previous instruction or experience. There are some who
remember their past lives. A child does not owe its
intelligence to the father or to the mother. Intellectual gifts
belong to the soul of the child. There is, therefore, no reason
to suppose that the son of an intellectually deficient person
will on that account, be necessarily dull.
AYURVEDIC ETHICS
35
Chapter III
D O C T R IN E OF VATHA-PITTA-KAPHAS
In short, the three Doshas or bodily humours of the body

are Vatha (wind), Pitta (bile) and Sleshma or Kapha
(phlegm). They exist in a definite proportion. If there is any
variation in the proportion, health declines and even life is
jeopardized. If the fixed proportion is maintained, they build
up the different tissues of the body and tone the system.
TTiough Vatha, Pitta and Kapha pervade throughout the body
and are in a state of diffusion, yet there are special centres
for them.
Seat for Vatha is below heart and navel or umbilicus. The
centre for bile is located between heart and navel. Seat for
phlegm is situated in the chest above heart and naval. Agni is
intensified or loses its intensity if the definite proportion is
upset.
The body is sustained by the three constituents or Dhatus,
viz., Vayu (wind), Pitta (bile) and Sleshma or Kapha (mucus).
The body decays through their decay.
Vatha, Pitta and Kapha form the Tridoshas. The theory of
Tridoshas forms the pivot on which the whole system of
Ayurveda revolves. It is the fundamental basis of all
Ayurvedic physiology, pathology and methods of treatment.
Therefore study of Tridoshas is important, vital and
interesting.
These three humours are very likely to be deranged easily
36
by unsuitable food, climate or other environments, thereby

causing ill-health or disease. Therefore they are often called
the Tridoshas. When they serve as nutriments or supporters
of the body they are called Tridhatus. When they are
responsible for causing disease, they are called Tridoshas.
Bile and phlegm are primary principles as well as fluids
which are representative of these principles.
Tridoshas are also called Tridhatus. They are called
Tridhatus when they are in a state of equilibrium and when
they support the body by supplying the necessary nutrition
and energy. When their equilibrium is upset they cause
disease. In the state of non-equilibrium or disharmony they
are called the Tridoshas. The Tridhatus are daily supplied by
the food.
The most important dictum of Ayurveda is Dosha Dhatu
Mala Moolam hi Sareeram, i.e., the essential constituents of
the human body consist of Doshas, Dhatus, and Malas.
Deha Dhatu means supporters of the body. Out of the
three groups Dhatus mean tissues. The third group means
excretion such as sweat, urine, excreta, etc.
Tridoshas are made up of the five ingredients, the five
Mahabhutas. They have different colours. They are
secretions of the body. They occur in gross forms in the
abdomen and in the subtle form throughout the body. They
have different colours.
They circulate throughout the body after absorption, and
nourish the seven tissues. They act on food. During digestion
the three Doshas are poured into the intestines as secretions.
Correct diet, exercise, Asanas, Pranayama, bodily
activities keep the Doshas healthy and in proper proportion.
There are 80 ounces of Kapha, 70 ounces of Pitta in the
body of an adult.
During the rainy season there is collection of Pitta. In the
autumn there is disturbance of Pitta. In the harvesting season
DOCTRINE OF VATHA-PITTA-KAPHAS
37
there is lowering of Pitta and collection of Kapha. In the

summer there is collection of Vatha.
Vatha, Pitta and Kapha are independent agents. They
work in unison with a mans Karma and also in unison with a
mans mind.
Health and Diseases
Doshas are the forces which regulate and control the
Dhatus and Malas.
When the Tridoshas are in a state of equilibrium,
harmony or equipoise, you enjoy health. When the
equilibrium is disturbed, you get diseases. Diseases are
generated through the disturbance of one Dosha or two or
three.
Faulty, unwholesome food produces disharmony or loss
of equilibrium in the Doshas.
Increase of vitiated Doshas is the beginning of disease. It
brings on Prakopa of Doshas.
In the next stage, Doshas are circulated. They get located
in certain parts of the body. Organic changes take place in
the tissues. Swelling occurs due to local infiltration. Swelling
turns into abscess.
Regulated, balanced and wholesome food, exercise and
physical activities bring back the Doshas into a state of
equilibrium or harmony. Fasting also helps in bringing back
the lost equilibrium. Enema gives relief to Vatha symptoms.
Purgatives relieve affections of Pitta. Emetics throw out
Kapha and bring relief.
Different conditions need different treatment as Pancha
Karma, Basti, restorative medicines, etc.
So long as the waste products are not in deficiency or
excess, they help the functioning of the system. They are
regarded as Dhatus or supporters of the body. When there is
excess or deficiency of one or more of them, they oppose in
38
various ways the general process of the working of the

system. Then they are considered as Doshas or polluting
agents.
When Vatha, Pitta and Kapha are in their natural state of
equilibrium, they contribute to the efficiency of all the
sense-organs, the strength, colour and health of the body and
endow a man with long life. But when they are disturbed,
they produce contrary results and eventually break the whole
balance of the system and destroy it.
Characteristics
The characteristics of Vatha are Rooksha (dryness),

Laghu (lightness), Seetha (coolness), Khara (roughness),
Sookshma (subtlety) and Chala (mobility). Rajas predomi
nates in Vatha. The taste is astringent and the colour is light
red.
Pitta is hot (Ushna), light (Laghu), quickly penetrating
(Saram), liquid (Dravam), slightly viscid (Sneha), active
(Teekshna), slightly foul smelling (Visrum). Its colour is
yellow. Sattva predominates in Pitta.
Kapha is viscid (Snigdha), cold (Seetha), heavy (Guru),
slow (Manda), soft (Slakshna), slimy (Mritsnah) and
motionless (Sthira). The taste is sweet. It is saltish in an
immature state. Colour is white. Tamas predominates.
Seat
The seat of Kledaka is mouth and stomach. The seat of
Avalambaka is thorax. The seat of Bodhaka is mouth. The
seat of Tarpaka is head. The seat of Sleshaka is mouth.
The seat of Paachaka is between stomach and small
intestines (Amasaya) and Pakvaasaya. The seat of Ranjaka is
heart. The seat of Aalochaka is inside the pupil of the
eye retina. The seat of Bhraajaka is skin.
The seat of Prana is head, neck and chest. The seat of
Udana is chest, neck and upper abdomen. The seat of
39
Samana is umbilical region. The seat of Vyana is heart and

whole body. The seat of Apana is pelvis and below.
The chest is the seat for Kapha, the upper part of the
abdomen is the seat for Pitta, the lower abdomen is the seat
of Vatha.
Functions
The whole human activities are controlled by these

principles or important forces. The physical and mental
functions are performed by Vatha. Pitta does all metabolic
activities. Kapha maintains equilibrium in the human system.
Movement and feeling are the chief functions of Vayu or
Vatha. The functions of the nervous system are the functions
of Vatha. Vatha is the force which gives all kinds of
movements or the dynamic activity and sensation to each and
every part of the body inside and outside.
Vatha is a Dravya matter of which the force is a quality.
Vatha causes muscular activity. It regulates the functions
of the mind and the will, feeling and understanding. It
contributes ejective forces. It invigorates and vitalises all the
senses. It causes cohesion of the different systems. It builds
up cells to fill up a breach. It sustains the body. It contributes
energy (Utsaha). It causes inspiration and expiration. It
causes bodily and mental movement.
Vatha is the source of all inspiration, energy, voluntary
movement, speech, circulation of blood and internal
purification of the system.
Pitta is the source of all internal heat including digestion,
hunger, thirst, intelligence, imagination, understanding,
memory, glow in the complexion, function of sight, etc. It
contributes courage, softness of the body.
Kapha is responsible for the smoothness of body, general
strength, potency, forbearance, steadiness, etc.
40
Vatha
Vatha is the most important of the three Doshas as it
performs the most useful functions. It is the first of the three
primal constituents of the living body. It upholds the
constituents of the body, such as blood, flesh, marrow, fat,
etc. Mind is checked from all undesirable objects. All the
parts of the body are pierced by Vatha. The foetus in the
womb is affected by Vatha.
Vatha is that secretion of the alimentary canal which
converts food into assimilable materials.
Pitta
Pitta is that secretion which turns all fatty matter into

fatty acids.
The chief function of Pitta is production of heat. Pitta is
that force which as Jatharagni or the digestive fire, breaks
down the particles of foodstuffs in the form of Rasadhatu.
The metabolic activities are carried on by Pitta. The five
kinds of Pitta are Panchakam, Ranchakam, Soohakam,
Alochakam and Prajakam.
Kapha
Kapha or Sleshma is that force which unites, supports and

lubricates all the parts of the body, especially the moving
parts of the body. The chief function of Kapha is lubrication
(Sechanam). The Kapha represents the body-water and
watery materials of the body. The stamina of .the body
depends upon the Kapha.
Kapha converts the starch into sugar. Saliva is Kapha.
The five kinds of Kapha are: (1) Avalambaka Kapha
found in the chest, which controls the deficiencies relating to
the Kapha in general in the body; (2) Kledaka Kapha is
found in the Amasayam (stomach), which emulsifies the
food; (3) Tarpaka Kapha which invigorates the heart; (4)
Sleshaka Kapha which keeps intact the joints and other
41
similar structures; and (5) Bodhaka Kapha which renders the

tongue to perceive taste.
Vasti, Vireka and Vamana are the brief methods of
treatment for Vatha, Pitta and Kapha respectively.
Symptoms When There Is Predominance
When Vatha is predominant, body is light; there are pain
in the joints, flatulence, constipation, weakness, emaciation,
tremor, giddiness, exhaustion, darkness of complexion,
sleeplessness.
When there is a burning sensation in the body and the
eyes, the stool, urine and skin become yellowish, when there
are intense hunger, thirst and sleeplessness, Pitta
predominates.
When one
are excretion
cough, excess
memory, low
predominates.
feels heaviness of body or head, when there

of mucus, loss of appetite, pallor of body,
of sleep, heaviness in breathing, lack of
temperature, weakness of joints, Kapha
Sapta Dhatus
Sapta Dhatus are the seven basic elements of the human

body, viz., Rasa (chyle), Rakta (blood), Mamsa (flesh),
Medas (fat), Asthi (bone), Majja (marrow) and Shukla
(sperm).
Rasa
Rasa is the juice that is derived from the digested food. It
is chyle. It nourishes the whole body, maintains and supports
it.
Rasa is transformed into Rakta or blood at the end of five
days. It requires a month in order to become sperm or semen
or in the case of women, ovum. It becomes pungent or sour
and produces many diseases owing to weakness of digestion.
Blood (Rakta) originates from Rasa or chyle, when it
42
readies the liver and spleen. It becomes red by the heating

effect of Pitta. Its colour is compared with that of ruby.
Blood circulation was known to Indians already before
Harvey (1619 A.D.).
Blood is rendered impure by the Doshas. It becomes
thick or thin, frothy, black, blue, yellow, green, bad smelling.
Swelling of the body, abscess, inflammation in the mouth,
nose, eyes, erysipelas, haematuria, skin diseases, nettle rash,
indigestion, anaemia are caused by impure'blood.
Mamsa
Mamsa is flesh. It is produced from blood. Mamsa is

blood digested by the natural fire which is condensed by the
wind.
Medas
Medas is fat. Fat is flesh digested by the natural fire. It has
its chief place in the abdomen or belly.
Asthi (Bone)
Bone is fat digested by the natural fire and dried by the
wind. It is the support or skeleton of the body.
Majja (Marrow)
It is a tough juice of bones digested by the natural fire.

Shukla (Semen)
This is the vital, generative fluid that originates from the

marrow. It is stored in the seminal bags. It is also present all
over the body.
Deteriorating changes take place in the body on account
of decrease and increase of the basic elements or Dhatus of
the body. Thirst, heart diseases, tremor occur on account of
decrease of Rasa. Nausea, salivation take place on account of
increase of Rasa.
There are pain in the penis and the testicles, impotency
or slowness in the emission of semen on account of decrease
43
of Shukla. Sperm stone and excessive discharge of semen

take place on account of over-abundance of Shukla.
The quintessence of all the semen elements is called
Ojas, vitality or Bala. It pervades the whole body. It is only,
white, cold and dense. It has motion. It is very fine and
subtle. It is delicate. It is a tonic. It nourishes the tissues. It is
the vital energy. There is no life without it. It has a volume. It
has its place in the heart as a centre.
Ojas is heat. Ojas is energy. Sex-harmony constitutes
Ojas. Health is maintained by the equilibrium of Ojas.
Just as the ghee is to the milk, so is the Ojas to the tissues.
It is circulated to all parts of the body by vessels to supply
nutrition and energy to the tissues.
It gets deteriorated by grief, exhaustion, bleeding, wasting
diseases, anger, fear, hunger, etc. Great derangement of Ojas
leads to death.
The practice of Sarvangasana, Sirshasana restores the
equilibrium of Ojas and perfect health.
Health and Diseases
Disease is the disturbance of the equilibrium of the

Dhatus, Rasas and Karmas. The Dhatus are the constituents,
i.e., the elements that uphold the body. The body is a
Samudaya or collection of the modification of five Bhutas or
elements: Prithvi, Apas, Tejas, Vayu and Akasa. The body
works properly only when these elements are in proper
proportion (Samayogavahin). The modifications of the five
elements which cooperate together to uphold the body are
called Dhatus. When one or more of the Dhatus become less
in quantity or become more to the extent of making the
cooperation between them impossible, there is Dhatu
Vaishamya or the disturbance of the equilibrium of the
Dhatus. Thus a sick man is in a state of Dhatu Vaishamya. On
the contrary, a healthy man is in a state of Dhatu Samya.
There are external symptoms of Dhatu Vaishamya. They are
44
called Vikaras. It is by noticing these Vikaras that treatment

is started.
Just as Dhatus are elements that uphold the body, there
are Rasa and Rakta. The Rasa is usually translated as chyle,
i.e., the white milky fluid formed by the action of pancreatic
juice and bile on chyme. Chyme is the food converted into
acid pulp by gastric secretion. This juice coming from the
stomach is a thin, clear acid almost colourless. It converts the
food (that gets into the stomach) into a pulp. Then two juices
come from the Pancreas and liver respectively known as
pancreatic juice and bile. Thus these three juices act upon the
food and reduce it into a white milky fluid, known as the
chyle. This is spoken of as the Rasa. It is produced as a result
of the digestive process. But besides this Rasa which is
produced from time to time, when food enters the stomach,
there is the permanent Rasa in the body. It is called
Dhatu-rupa-rasa. It is a body constituent.
One part of the chyle (the Rasa that is produced in the
stomach) increases the permanently existing Rasa (the
Dhatu-rupa-rasa) to a certain extent. Another part of the
chyle (Rasa) gets the same colour and smell of blood and
increases the blood (Rakta). Still another part goes to the
flesh and increases it, and yet another increases the fat.
When the chyle has entered into the Dhatu-rupa-rasa, the
whole circulation begins, and because the chyle enters into
every constituent of the body, to add to its strength, it is clear
that it greatly determines the nature of the constituents of the
body. The chyle is primarily food, modified by juices. If the
food is such as to produce harmful results, there will be harm
done to the body. If, on the other hand, the food is such as to
produce beneficial results, good will be done to the body.
That is the reason why scriptures lay emphasis upon what is
called Sattvic food.
The qualities of the body are of two kinds: those which
45
make the system foul, the Mala, and those which purify the
body and sustain it. They are the Prasada.
It is Vayu, Pitta and Kapha that are primarily responsible
for all kinds of morbidities of the body. For that reason they
are called Doshas. But these three (Vayu, Pitta and Kapha)
are also body constituents, i.e., Dhatus so long as they do not
exceed their proper measure. They are called Mala-dhatus.
Now Mala-dhatus and Prasada-dhatus must cooperate with
one another in sustaining the body. The Mala-dhatus must
function properly for sending out the waste products of the
body. The Prasada-dhatus must function for building up the
tissues etc., of the body. Thus Vayu, Pitta and Kapha are very
valuable. It is Vayu that contributes energy (Utsaha),
inhalation and exhalation (Uchvasa and Nishvasa), bodily
and mental movements (Cheshta) and ejective forces (Vegapravartana). Pitta helps the body by bringing about digestion,
giving the necessary amount of heat, helping the function of
sight, developing imagination (Medha), power of
understanding (Dhee), courage (Sourya) and giving softness
to the body. Kapha gives steadiness and smoothness and is
helpful for uniting the joints etc. Balhana, the commentator
on Sushruta, one of the classical authorities on Ayurveda,
says that Vayu is to be identified with Rajoguna, Pitta with
Sattva Guna and Kapha with Tamoguna. Of all these, it is the
Pitta which corresponds to the Sattva Guna that is most
powerful. Susruta says that Pitta is the fire in the body and
that there is no other fire than Pitta. It is situated between
the stomach (Amasaya) and the smaller intestines
(Pakvasaya) and it cooks all food and drink; it separates the
chyle on the one hand, the excreta and urine on the other.
Though it is situated in one place, it gets up proper activities
in other parts of the body. It does many functions and so has
many namesit cooks and so is Pachaka. It gives redness to
the blood and is, therefore, called Ranjaka. It serves
intellectual purposes in the heart and so is called Sadhaka; it
46
helps the eyes to see and so it is called Lochaka. It gives a

glossy appearances to the skin and so it is called Bhrajaka. It
is hot; it is a liquid having blue or yellow colour. It possesses
a bad smell, and in the unhealthy state of body, it is sour.
Likewise Kapha is located in the stomach. It is watery. It
flows downwards and neutralises the bile, heat, which
otherwise will destroy the whole body with its excessive heat.
From the stomach it works in other centres viz., the heart, the
tongue, the throat, the head and in all joints of the body.
Vayu is located in the region of the pelvis and the rectum.
It is described as (Ruksha) dry, (Seetha) cold, (Laghu) light,
(Sukshma) subtle, (Chala) moving, (Visada) scattering
everything else in different directions and (Khara) rough.
(This is the description of Charaka). Its functions are
(1) sustaining the machinery of the body, (2) the functions of
Prana, Apana, Udana and Samana, (3) as the controller
(Niyanta) of the mind from all undesirables and as the
director (Praneta) towards all the desirables, (4) as the cause
of the employment of the sense-organs, (5) as the carrier of
the stimulation of sense-objects, (6) as the mover of speech,
(7) as being the cause of touch and sounds, (8) as being the
root of joy and mental energy.
It is Vayu in its undue proportions that brings about all
sorts of troubles, weakens the system, takes away the colour
of a person, makes him feel unhappy and sad, weakens the
sense-organs and is responsible for fear, grief, delirium, etc.
The above account of the functions of Vayu and also of
the disorders which are associated with Vayu, enables us to
realise the importance of Pranayama. It is clear that most of
the human disorders which have a Vayu origin can be
removed by Pranayama. That is why Hatha Yoga emphasises
it.
Temperament is defined in the Quains dictionary of
medicine as correlations of grouped differences existing
among men, in respect of physical structure and
47
conformation, with differences of functional activity, of

mental endowment and disposition and of affection by
external circumstances. Temperaments are either innate or
physiological or unnatural influences and are liable to partial
or complete alteration by disease, age, environments,
hardship and other extraneous circumstances. Temperament
is essentially a quality having a hereditary origin.
We distinguish four principal physiological forms of
temperament, viz., the sanguineous, lymphatic or
phlegmonous, bilious and nervous. The intermediate forms
such as the nervo-sanguineous, the lymphatic-bilious etc.,
arise from a combination of the individual peculiarities of
constitution. Each temperament signifies that the individual
is susceptible to certain peculiar diseases. Persons of bilious
temperament generally suffer from bilious and digestive
troubles. The sanguineous temperament predisposes to
severe fevers, bleeding (Haemorrhage) and acute
inflammation, while the lymphatic to dropsy and certain
other disturbances of a constitutional character.
Vatha answers to air, Pitta (bile) to the element Agni,
Kapha to water. Of the three Vatha, Pitta, Kapha, the foetus
in the womb is influenced by that which predominates at the
time of impregnation i.e., when the spermatozoa of the
sperm come in contact with the ova, when the sperm mingles
with the ovum. If the bile is preponderating, the child
acquires a bilious temperament and so on.
The lymphatic temperament is characterised by a slow
and feeble pulse, dull intellect, apathy, sluggishness of mind
and body, frequent yawning, costive state of the bowels,
feeble appetite, low sexual power, cold and flabby state of the
body, diminution of ovum and black complexion. Increase in
air is indicated by a reduction of temperature in the body and
sour taste. Persons having a rheumatic tendency are generally
under 40 years of age. Vatha holds its regime in the morning
hours.
48
The pulse of a person in whom bile is predominant is

rapid and strong. He suffers from bilious complaints. He has
a fine physique and an enduring frame. His body is hot. The
hairs turn prematurely grey. Sexual desire is great. Bitter
taste and the rise of temperature of the body denote an
increase in bile. Bile exerts its influence in midday hours.
Patients suffering from bile are generally over 30 years of age
and under 60.
The patient suffering from phlegm has a feeble pulse. His
body always sweats. He is generally pious, God-fearing and
moral. He has a fair skin. Sweating of the body and sweet
taste indicate an increase in phlegm. Phlegm holds its regime
in the evening hours. Persons between 60 and 90 are
phlegmatic in temperament.
49
Chapter IV
DO CTRIN E OF RASA, VEERYA, VIPAKA AND
PRABHAVA
Rasa
The entire knowledge of the preparation and application
of drugs in the treatment of the sick, the selection and proper
use of the different dietetics, depend entirely on the Rasa,
Guna, Veerya, Vipaka and Prabhava of the drugs and the
dietetics.
The Ayurvedic physician should have a very good
knowledge of this doctrine and the preparation of medicines
and their uses. He who begins to practise Ayurveda and to
treat patients without this basic knowledge is like a blind
man. He does immense harm to the patients and brings their
ruin.
An able Ayurvedic physician estimates the correct
proportions of the combinations of the Doshas and Tridhatus,
plans the combinations of Rasas and administers to the
patients the suitable Rasas and brings about the harmony or
equilibrium of the Doshas. He finds out the correct causes
and the correct symptoms of diseases and very successfully
and wonderfully treats his patients.
Many diseases are caused by eating together things which
are opposed to each other in Rasa, Vipaka, or Veerya.
The theory of Rasas or tastes plays a vital part in
Ayurveda in the selection of medicines and diet and in
diagnosing diseases and arranging their cures.
There are six tastes (Shad-rasas) in all the eatable
substances. The six Rasas are (1) Madhura (sweet), (2) Amla
(sour), (3) Lavana (salt), (4) Tikta (bitter), (5) Katu
(pungent) and (6) Kashaya (astringent).
50
if the objects which contain these Rasas are properly

used, they nourish the body well and keep it in good health. If
they are improperly used, they vitiate the Doshas or humours
and cause various diseases.
The source of all these Rasas is water. All Rasas exist in
an unmanifested state in water. Pleasantness (Svadu) or
unpleasantness (Asvadu) of taste depends on liking or
disliking. All the five elements are present in all Rasas, but in
some Rasa some of the elements predominate and in
accordance with these there are differences among the
various Rasas. With the predominance of Soma there is
sweet taste; with the predominance of earth and fire an acid
taste; with water and fire a saline taste; with air and fire, hot
and pungent; with air and Akasa, bitter; with air and earth,
astringent.
One Rasa is predominantly developed in one Ritu or
season. Madhura Rasa generally develops to its best in
Hemanta Ritu, Amla Rasa in Varsha Ritu, Lavana Rasa in
Sarad Ritu, Tikta Rasa in Sisira Ritu, Katu Rasa in Greeshma
Ritu and Kashaya Rasa in Vasanta Ritu.
The sweet Rasa increases blood, flesh, fat, marrow,
semen, life, does good to the senses, produces strength and
colour of the body; does good to the skin and throat, checks
Pitta and Vatha, and destroys poison, morbidity of air, and
produces moistening cold and heaviness etc. It stimulates ihe
mind.
Sweet Rasa gives longevity. It pleases and clarifies the
five senses and the mind. It relieves thirst. It is soothing to
the skin. It promotes the growth of hair. It improves voice. It
is exhilarating. It is cooling, lubricating and rejuvenating.
Excess of sweetness produces stoutness, excess of sleep,
cough, diabetes, laziness, hard breathing, enlargement of the
glands.
The acid (Amla) invigorates and energises digestion,
DOCTRINE OF RASA, VEERYA, VIPAKA AND PRABHAVA
51
promotes appetite, develops the body and removes Vatha. It

is light, warm, moist, oily, etc.
Excess of Amlarasa increases the Pitta, vitiates blood,
causes burning sensation of throat, chest and heart.
The saline taste is digestive. It promotes appetite. It
removes Vatha, secretes Kapha. It is moist, warm, etc. It is
oily. It is very acute and penetrating. It causes softness to the
limbs.
Excess of Lavana Rasa vitiates Pitta, causes thirst and
burning sensation. It increases the action of poisons. It
diminishes vitality and causes looseness of teeth. It causes
grey hairs, alopecia or baldness, bleeding, eruptions on the
sljin, shrivelling of the skin.
Substances which have bitter taste like Chirata, Guduchi
or Neem have the property of reducing fever (Jwara Hara).
This is direct clinical experience of Ayurvedic doctors.
Katu Rasa (pungent taste) makes the appetite keen. It
kills worms. It purifies the mouth and stimulates the senses.
It counteracts the oiliness of the Kapha.
Excess of Katu Rasa destroys the virile fluid, causes
burning in the throat and body, thirst and weakness, vertigo
and Vatha diseases.
Bitter taste (Tikta Rasa) reduces toxins and poisons,
checks fever, worms, allays itching of the skin. It is digestive.
It possesses valuable properties. It dries up sweat, pus.
Excess of Tikta Rasa dries up Rasa, Rakta, flesh, fat,
marrow and semen. It causes fatigue and weakness. It
promotes Vatha diseases.
Kashaya Rasa (astringent taste) dries up the mouth and
arrests secretions, allays vitiated Kapha, Rakta and Pitta.
Excess of this Rasa dries up the mouth, reduces the virile
fluid and causes Vatha diseases like one side paralysis,
distention of the abdomen and pain in the heart.
52
Substances which have a sweet taste are more nutritious

than sour and saltish substances.
Substances with bitter, pungent and astringent tastes are
less nutritious. Substances which have astringent taste are the
least nutritious.
The taste (Rasa) of some substances changes altogether
after digestion. In such cases the taste which changes after
digestion (Paka) will be operative. The force of taste
produced by the final operation of the digestive process is
naturally strong.
Madhura, Amla and Lavana Rasas control Vatha.
Kashaya, Tikta and Madhura check Pitta.
Katu, Tikta and Kashaya check Kapha.
If the six Rasas are used properly they nourish the body
and bestow good health; if they are used improperly, they
vitiate the Doshas and cause various diseases.
Milk, ghee, wheat, Draksha, mango, dates, coconut
possess Madhura Rasa.
Lemon, sour curd, tamarind, Amalaka (Indian
gooseberry) are endowed with Amla Rasa.
Common salt, Saindhava Lavana possess Lavana Rasa.
Chillies, asafoetida, dried ginger, long pepper, Tulasi,
garlic, possess Katu Rasa.
Chirata, Neem, Gudoochi, Haridra, Karilla possess Tikta
Rasa or pungent taste.
Myrobalam, catechu, arecanut are endowed with Kashaya
Rasa or astringent taste.
There are many drugs or Dravyas which contain many
Rasas in different proportions. Myrobalam and Amalaka are
endowed with all Rasas except Lavana. But Kashaya Rasa in
Myrobalam and Amla Rasa in Amalaki are most prominent.
In green gram Kashaya and Madhura exist but the former is
more prominent in it._________________________ ________
53
The effect of substances which contain several Rasas on

the system is a complex one.
Veerya
Veerya is Sakti or potency. It is the capacity of a substance
to render the system heat or cold. There are two kinds of
Veerya, viz., Ushna Veerya and Seeta Veerya. This Veerya
accounts for the effects of the drug from the time of ingestion
and as long as it lasts in the body.
A substance contributes its properties to the body by
Rasa to some extent, by Veerya to some extent, by Vipaka to
some extent and by Prabhava to some extent.
The potency (Veerya) of things is of eight kinds viz., hot
(Ushna), cold (Seeta), moist (Snigdha), dry (Ruksha),
moving (Visada), slippery (Picchila), soft (Mridu) and sharp
(Tikshna).
Sometimes potency overcomes Rasa by its power and
makes its own tendencies felt. For example sugarcane must
remove Vatha owing to its sweetness; but it really increases it
on account of its being Seeta Veerya (of cold potency).
Dravya (substance), Rasa (taste), Veerya (potency) and
Vipaka are all important, because a medicine produces
effects in all these four ways according to its own nature.
Vipaka
When you eat a substance or when you drink something,
it comes in contact with the Jatharagni or digestive fire
(Pachaka Pitta); Paka or digestion takes place. During
digestion the food or substance undergoes many changes.
The Rasas are changed. This changing of the Rasa of the
substance into a certain similar or dissimilar Rasas is called
Vipaka.
There are three Vipakas for all Dravyas or substances
viz., Madhura Vipaka, Amla Vipaka and Katu Vipaka.
Madhura Vipaka increases Kapha, Amla Vipaka increases
Pitta and Katu Vipaka increases Vatha.
54
Rasa is directly known by the tongue but Vipaka is

inferred from its effects.
Vipaka is more powerful than Rasa. Veerya is more
powerful than Vipaka. Prabhava is more powerful than
Veerya. Prabhava is more powerful than Vipaka. Prabhava is
the most powerful of all.
All these produce their effects in their own time. They
are not inimical towards each other.
The Rasa, Veerya, Vipaka and Prabhava of all substances
have been codified in Ayurveda.
Prabhava
A Dravya operates by itself in an unthinkable way
(Achintya), which is called Dravya-Prabhava or a specific
Sakti. Prabhava means the mysterious operation of a
medicine acting in an unaccountable way. Allopaths call this
alterative.
55
Chapter V
HYGIENIC PRINCIPLES IN AYURVEDA
The Six Seasons
India has the advantage of enjoying the six seasons, each

with a regular duration of two months. They are Sisira Ritu,
the dry season (roughly January and February), Vasanta Ritu,
spring (March and April), Greeshma Ritu, the hot season
(May and June), Varsha Ritu, the rainy season (July and
August), Sarad Ritu, the sultry season (September and
October) and Hemanta Ritu, the winter season (November
and December).
A knowledge of the climates is indispensable for the
Ayurvedic physician.
In Sisira the morning meal should never be neglected.
Pungent, acid and salt things should be particularly taken.
Wheat, rice, jaggery, new grain, sesamum and massage are
very agreeable. The body should be smeared with oil. The
clothing should be warm. Physical exercise before bath is
particularly recommended in this season.
Vasanta promotes phlegmatic diseases. Emetics are
beneficial in this season. Bodily exercise is also beneficial.
Avoid sleep in the day time. Dry, pungent, light, heating
substances can be taken with much advantage. Avoid heavy,
sour, oily and sweet food, sleep in the day time. Take barley,
wheat. This season is generally unhealthy. Tepid baths are
beneficial. Wheat and rice should be. a year old.
In Greeshma, sweet, oily, cooling, light and liquid things
are beneficial. Sugar, curds, soup and milk may be freely
taken. Avoid pungent, salt and acid things. Moonlight is
healthy. A nap in the noon is beneficial. Massage is
condemned.
56
In Varsha sweet, sour and saline things, wheat, rice,

Masha should be taken. Curds should not be taken without
being mixed with black pepper. Massage is beneficial. Varsha
gives rise to wind complaints. Give up sleeping by day,
cohabitation. Have massage.
In summer and in rainy season man is very weak.
In Sarad^ghee, milk, wheat, barley, kidney bean, rice,
white, sugarcane, sweet, astringent and bitter things may be
taken. Curds, sour, pungent, hot and acid substances are
injurious. This is the most unhealthy season in India. Sarad
gives rise to bilious disorders. Avoid bitter drinks, ghee,
purgatives, fats and oils.
In Hemanta the rules of conduct to be observed are
similar to those prescribed for Sisira. Fat, milk preparations,
sweets, oil, new rice and hot water should be taken.
Divisions of Land
The division of land is threefold according to climatic

conditions namely Anupa, Jangala and Sadharana or Mishra.
Anupa is a moist and marshy country with numerous
rivers, lakes and mountains, thick forest, mild and cooling
winds. There are various fruits and vegetables. There are
paddy, sugarcane, plantain tree.
There are swans, cranes, geese, hares, pigs, buffaloes;
deer and other wild animal. In such a country phlegmatic
diseases (Kapha) are very common. The people have a soft,
tender and fleshy body.
Jangala is a dry and even country. There is little rainfall.
There are thorny trees and bushes. The water-supply is from
wells. Water is scarce. Shami, Kareera, Arka, Peela and
Jujube trees are abundant. The fruits are very sweet. Beasts
like donkeys, bears and spotted deer are found in great
number. There are hot and bad winds. There are detached
and scanty hills. There is little grass. It is rich in corn and the
57
like. The inhabitants have a strong but thin body. They suffer
from diseases of bile and Vatha.
Mishra is a country which has all the advantages of Anupa
and Jangala without their disadvantage. It is neither too
moist nor too hot. Such a country is naturally the best,
because it promotes health and long life.
In this country cold, heat and wind are proportionate. The
three basic principles (Tridoshas) are held in equilibrium.
Elephantiasis of the swampy land is not present here.
A man suffering from a phlegmatic disorder may with
advantage go to a Jangala country. One suffering from biliary
complaints will be benefited by resorting to an Anupa
country.
Use of Oil
Use Brahmi-Amla oil. This will prevent the falling of grey
hair and produce good sleep. Take cold bath.
Oil the ears with sesamum oil. This will prevent deafness,
difficulty in hearing and will remove ear-diseases, stiffness of
throat etc.
Rub the feet with oil. This will remove roughness,
dryness, heat, fatigue, numbness of feet, fissures of the feet,
sciatic pain, etc. This will produce good sleep.
Massage the body with gingily oil or Narayana Tailam.
This will remove Kapha and fat and make the limbs strong.
Food
Take two meals a day, in the morning between 9 and 12
Oclock and in the evening between 7 and 10.
Take a little rock salt and fresh ginger before taking food.
This will clear the throat and sharpen the appetite.
Food taken in silver plate promotes functions of the liver.
Food served in brass utensils cures phlegmatic disorders and
expels worms. The use of glass vessels cures chlorosis,
jaundice.
58
When you take food a tumbler of water should be placed

on the right side.
Charaka says that one should not sit for taking food facing
the north. But Manu says that one desiring longevity should
face the east when he takes his food; one desirous of fame
must face the south; of wealth towards the west; and one
desirous of true knowledge should sit looking towards the
north.
If one passes wind when he takes his food he must leave
off eating. He must not take any food during the day.
Remember Agastya, Agni, Mangala, Surya and Aswini
Kumaras when you take your food. This will give you the
power of helping the digestive organs. This will give you good
digestion.
Remember Hanuman, son of Anjana when you take your
meals. This will avert the influence of evil eyes.
Sweet things should be taken first, salt and acid
substances next; and pungent, bitter and astringent things at
the end.
Pomegranates, sugarcane and similar things should be
eaten first and never at the end of dinner.
Take hard substances in the beginning, soft things in the
middle and the liquids towards the end of the meal.
Finish your midday meal with a tumbler of Takra or
buttermilk.
Do not run soon after taking a meal.
Walking after dinner promotes life. It gives good health.
After food, lie down on the left side for a short time. This
helps digestion. Surya Nadi works when you lie on the left
side.
Immediately after taking food, it is highly injurious to
bask in the sun, swim, ride or run, sing, sit by the fireside,
59
fight, practise physical exercise or Asana, Pranayama or

study.
Night meals should always be light.
Do not take curd at night. Curd should never be taken
without the addition of some salt.
Food, cohabitation, sleep, studying and walking in the
street should not be indulged in at sunset.
Food, evacuation of the bowels, cohabitation, sleep,
taking medicine, interview with great persons should be done
when the breath is passing through the right nostril.
Sleep
Do not sleep with the head towards the north. Sleeping

with ones head towards the south prolongs life.
You will pass a dreamy night by keeping your head
towards the west.
You will get wealth by keeping your head towards the
east.
Recite the names of the five happy sleepers namely
Agastya, Astika, Kapila, Madhava and Muchukunda, when
you retire to bed. You will get sound sleep.
Sexual Health
Sexual intercourse is prohibited for the first four days
after the appearance of the menses, as well as on the 8th,
14th, and 15th days of fortnights (light and dark), on the
anniversary days of dead parents, Sankranti, in the daytime,
at midnight and during an eclipse. Morning cohabitation is
injurious. Sushruta is of opinion that the carnal desires may
be gratified at the interval of a fortnight.
He who has eaten a heavy meal, who is hungry, thirsty,
who is pressed with the calls of nature, should not indulge in
sexual intercourse.
Have sexual intercourse when the breath is flowing
60
through your right nostril. After intercourse wash the hands,

feet and other parts, and drink milk.
Exercise after sexual intercourse is injurious.
Sexual intercourse in the daytime shortens life.
General Rules of Hygiene
The hair in the nose should not be pulled out. It will
impair the eyesight.
Get up before sunrise. Answer the calls of nature first.
Cleanse with water and earth. Cleanse the teeth twice daily.
Do not use toothbrush. Do not hurt the gums. Scrape the
tongue with a tongue scraper. Rinse the mouth with cold
water and wash the face.
Practise Asanas, Pranayama, Vyayama. This will reduce
fat, give strength and give good digestion.
Do not suppress natural tendencies like stool, urine,
sneezing, sleep, phlegm. Do not sleep in the daytime.
Bathing after a meal is injurious.
Hot water should be added to cold water. Cold water
should never be added to hot water for bathing purpose.
Never bathe in a nude state either at home or in public.
Drink cold water every morning at sunrise. You will be
free from the effects of old age and such diseases as piles,
headache, shooting pain, bilious diseases, inflammations,
constipation. You will live for a hundred years.
Drink a small quantity of water through the nose. Your
eyesight will improve. Your hair will not turn grey.
Recite the names of Aswatthama, Bali, Vyasa, Hanuman,
Vibhishana, Kripa, Parasurama and Markandeya, who are
Chiranjeevis. You will attain long life.
Gently stroke the eyes with the wet hands. This will
improve your vision.
During the British Rule in India, we were hypnotised by
61
the glamour of the western civilisation. We have imbibed a

few of their good but many of their bad habits. Some habits,
perfectly suitable for a cold country like England, become
meaningless or even harmful when adopted thoughtlessly in a
tropical country like ours.
With the regaining of the political independence, we
should also shake off the mental slavishness and turn once
more with pride to our ancient customs, based on an accurate
and intimate knowledge of the country and the people for
whom they were framed.
In this article I shall take up only such customs that have a
direct bearing on the health of an individual. Ancient India
realised that soil is more important than seed and hence laid
a good deal of stress on positive health. Ayurveda, in an
elementary form was one of the compulsory subjects taught
in the schools. Therefore these rules of hygiene were known
to everyone and the more important ones actually attained
the status of religious customs and were regularly and
universally practised. Sushruta, Charaka and Vagbhata, some
of the most famous Ayurvedacharyas have laid down, in no
uncertain terms, rules to regulate every aspect of ones daily
routine, taking into account the seasonal variations and
individual idiosyncrasies. But here are only a few rules
applicable to everyone.
Even at the risk of giving up everything else, you should
protect your body: for if your body does not exist everything
that exists is non-existent to you.
For the protection of health and life, wake up at
Brahmamuhurta i.e., at about 48 minutes before sunrise.
From this, we may infer that people started their work at
sunrise or immediately after, and one is asked to rise up early
so as to go through the necessary ablutions carefully and
leisurely. They, no doubt, retired for rest during the hot
midday. We would do well to go back to this routine in all
schools and as many offices as possible.
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Morning and evening, the teeth must be cleaned without

hurting the gum with an astringent, pungent or a bitter twig
which is chewed at one end into a tuft.
No wonder, the Indians were once famed for their
excellent teeth. But now the toothbrushes have helped to
bring pyorrhoea and caries to almost to every house in India.
Good deal of attention has to be paid to keep a toothbrush
free of germs and probably not 10% of the users do this.
Toothpastes may be good substitutes for the natural
medicinal juices present in the twigs but a toothbrush,
however well-fashioned can never clean each individual
tooth and interspace as thoroughly and gently as a toothstick
can. If fresh twigs are not available, dry ones may be used
after soaking it in water for at least 12 hours. Ayurveda also
provides excellent powders for polishing teeth.
The tongue should be scraped with a silver or a gold
scraper or a fine soft twig split longitudinally and about 10
inches long.
The man who cleanses his mouth with (seasame or til)
will be free of tooth ache. He will relish even very sour
things, can bite any food be it ever so hard. His throat will
never be parched nor is there any fear of the lips getting
chapped. His teeth will not be affected by caries and the
gums will be strong. This is something altogether new to
most of us and the application of oil to mouth sounds rather
unpleasant but the benefit it promises is so good that the
whole treatment seems well worth a trial.
The mouth should be cleaned by gargling with cold
water four, eight, twelve, or sixteen times after urination,
defecation, eating and brushing the teeth respectively.
It is because they recognised the value of gargling as a
preventive against infections that this custom was observed
with scrupulous regularity. But alas, the present day table
manners and the present day bustle of life, have almost
banished this good habit.
63
You should apply the cool and pleasant Surma

(collyrium) to both eyes daily. Once in five days or at least in
eight days Rasanjan must be applied in order to induce free
watering of the eyes. It must however be applied only at night
as the eyes must not be exposed to the rays of the sun
immediately afterwards.
The Surma is still in vogue among both sexes of the older
generations and among the rural people of India. Their eyes
have a beautiful lustre and their eyesight too is better than
that of non-users.
Physical Culture
Strength is the foundation of health: hence promote it by
all the means at your command.
Just as a lion is not approached by minor animals, so also
a gymnast is not approached by disease.
Enemies are afraid of approaching one who practises
physical culture regularly. Old age does not encroach on such
a man easily.
If a man performs physical exercises regularly even
unwholesome, overcooked or undercooked food gets
digested.
W hat a correct estimate of the value of physical culture!
And yet it was not practised indiscriminately as is done now
in the schools in the form of drill at all times of the day. They
knew that
Age, strength, constitution, county, time, season, diet
must determine the amount of physical culture or else the
result will be disease.
There can be no better system of physical culture than the
Asanas and Pranayama once practised universally in India.
After the exercise the whole body must be massaged
firmly and yet smoothly.
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Abhyangam i.e., a bath preceded by a massage with oil

was a daily ritual:
It checks old age, removes fatigue and body-aches. The
sight improves and the body gains weight. Sound sleep is
induced and the complexion improves. The body gains in
strength and in short the life is prolonged.
You must apply oil more profusely to the head, ears and
feet. And yet the modem people not only shun jail, but even
remove the nature protective oils by soaps. In olden days,
they used gentle cleaners such as fine powders of pulses,
special earths, or the leaves or fruit which contain a frothy
alkaloid when a stronger cleaner was required. All this is
because we aped the Westerner whose moist climate did not
require the use of oils. Besides improving the complexion
and circulation of the blood in the skin the daily massage has
a definite beneficial effect on the body metabolism. It is
certain that this simple process of putting a few drops of oil
in the ear regularly, will reduce the number of cases of ear
aches, as it helps the elimination of wax and at the same time
prevents infections. Here is a common Tamil proverb:
Pay your oilman and save your doctors bills.
Bath
A bath in a river is the best, a bath in a lake is middling, a
bath in a well (a small pond) is ordinary while a bath in a
limited amount of water as by pouring water with a lota
useless.
An immersion of the whole body in cold water for any
length of time is no doubt invaluable in a tropical country
like ours. Hence for the sake of those who were unable to
bathe in rivers regularly, certain sacred days were fixed when
it was obligatory for everyone to bathe in rivers and sea.
Bathing tanks and ponds were a prominent feature of many a
private dwelling.
Very dirty is the body with its nine outlets which throw
65
out waste products throughout night and day; it must be

cleansed by a morning bath daily.
This rule was so rigorously enforced that even a child
would never dream of having its first meal of the day without
having a bath. The manual labourers were however allowed
to have their bath at the end of the day, when their days toils
were over.
Bathing the head with hot water is not good for the eyes.
Cold water on the head is good for eyes. Let our people
take note of this.
Food
The use of suitable food is the only means of promotion
of health; use of unsuitable food causes disease.
Everyone of the articles of diet is described carefully in
Ayurvedic books and classified under one or other of the
following headings, according to its effect on the body tissues
as augmenter of Vatha, Pitta or Kapha or according to its
effect on oiies character as Sattvic, Rajasic or Tamasic.
It is interesting to note that they knew the special value of
meat as a tissue-builder and energy-sustainer and that the
flesh of chicken and some other birds was prescribed for
increasing fertility. This explains why only Kshatriyas and
Shudras, the two castes where a man-power is all important
were allowed to be non-vegetarians. Here is the model diet
prescribed for all.
Grain that ripens in 60 days, red rice, green gram, rock
salt, Amla (emblic myrobalan), barley, pure rain water, milk,
ghee, meat of animals that live in forests, honey and green
vegetables.
Milk, Amalaka and ghee were given a very high place in
diet. The first two were classed among Jivaneeyas or
life-giving substances. In modern language we acknowledge
them as being rich in vitamins.
Interesting to note too is the fact that milk known to be
66
the best of foods was eschewed like poison in acute fevers,

though permissible in chronic fevers.
Time, season, mode of preparation, country, in relation
to where it is grown and where it is used, constitution, state
of health at the moment, must determine the suitability or
not of an article of diet.
Full details are given regarding diet to be taken in case of
the six Ritus or seasons of India.
Never take food within one Yaama (3 hours) of the last
meal. This produces indigestion. Do not allow an interval of
more than two Yaamas.
Eat suitable food, eat moderately, and eat at proper
time. Always control your Indriyas.
The dej)th of the knowledge of diets both in health and in
disease possessed by the older generations even to this day is
truly astounding. Equally deplorable is the ignorance of the
modern people. The remedy lies not in broadcasting dietetics
worked by Westerners for their country but in reviving
Ayurveda, the medical science of our country. Thi article
touches the barest outlines and is intended just to whet the
curiosity of the modern doctors and stimulate thought. Even
a cursory study of the ancient science will dispel their
prejudice and shall give useful information.
The public health officers, the custodians of nations
health, would do well to bear in mind that old customs must
be proved to be harmful before they are given up for new
ones. In fact research may be instituted into Hygiene
according to Ayurveda and in consultation with the famous
Ayurvedacharyas it may be possible to publish text books,
suitable for use in schools.
67
Chapter VI
AYURVEDA ON DIET
Ancient Indian Dietetics
I would not be convinced at first. Yes, it sounded

incredible when the Ayurvedic Pandit claimed that the
principle of Balanced Diet was known to Ayurveda. He
confronted me with a question from Charaka Samhita, the
great work of Ayurveda, written in 100 A.D.
This is the verse:
Shastiken sali mudgamcha, syndhavamalakey yavan
Antariksham payassarpirjangalam, madu chabhyaset.
Include these in your daily diet, says Acharya Charaka,
the great Ayurvedist who compiled the work. These are: (1)
grain, (2) green gram, (3) salt, (4) the Amla fruit, (5) barley,
(6) rain water, (7) milk, (8) butter and (9) honey. Let us study
the list in the light of modern research.
Balanced and mixed diet, says modern science, consists in
balanced proportions of energy-giving and heat-producing
carbohydrates and fats, body-building proteins, healthpromoting vitamins, salt and Water. Now grain, barley and
honey supply carbohydrates; butter and milk are rich in fats;
protein exists in abundance in milk; Amla and milk have
plenty of vitamins; salt and water complete the list.
What is claimed as important modern discovery was
known to ancient India at least two thousand years ago.
Charaka mentions predecessors, specially Atreya and
Agnivesa. In fact, he only re-edited the work of Agnivesa.
One authority has it that the latter lived in 600 B.C. Charaka
was at the court of the Kushan emperor Kanishka in 100 A.D.
at Peshawar. Hippocrates, father of Western medicine
(460-375 B.C.), is said to have borrowed much from Indian
68
Materia Medica. The advanced nature of Indian medicine

centuries before Christ is undisputed. In fact, Ayurveda knew
many facts of modern medicine and dietetics.
The comprehensive food-list includes various kinds of
vegetables, grain, pulses, milk and honey. Their effects on the
body are also mentioned in detail. Milk and its products are
given special attention. Milk preserves youth and protects the
body from many a disease. Its vitalising qualities are highly
praised. Milk of the goat, horse, camel, mule, donkey and
even the elephant is described.
Of fruits, Amla gets the top rank. It is said tp contain all
tastes except salt. If taken properly, it will give everlasting
youth. Besides recommending for the daily menu, it is
included in many Ayurvedic medicinal preparations. The
Nutrition Research Laboratories at Coonoor discovered that
Amla is the worlds richest fruit in Vitamin C.
Charaka exhibits a surprising degree of liberalism. It does
not insist on nourishing our tissues with similar animal
tissues. Alternate foodstuffs with similar qualities should be
taken. The sperm deficiency in the human system can, for
instance, be made up by taking milk and ghee.
How unlike the Westernised Indian Physician of today
who insists on even grey-haired vegetarians consuming egg
and meat juice! Ayurveda is not rigid at all.
Charaka says: Let your diet be anything, but this is the
acid test. It should protect health and prevent onset of
disease.
Advice of utmost liberalism regarding the individuals
likes and dislikes for whatever he consumes is given at
length. It is plainly said food should be to the individuals
taste and colour sense and increase his appetite at the very
sight of it. Also, We have studied but one country. Foods
differ from land to land. All of them should be tasted, and if
found beneficial, included in the diet. At another place, it is
AYURVEDA ON DIET
69
said: There is no limit to this vast fieldAyurveda. It grows

with time.
The need for inclusion of new discoveries, further study
and research is thus clearly envisaged. There are orthodox
families in this country which eschew the tomato and the
cabbage on the ground that they are foreign in origin.
Ayurveda recommends special diet for each season and to
suit the physical taste of the individual. Winter demands rich
and nourishing dishes. Milk, cane juice, honey and new grain
are recommended. In contrast, summer requires a light diet,
preferably in liquid form, cooling and soothing. Old grain,
malt, pulse soup and vegetables are the best. Curds and
buttermilk are preferable to milk. Drink is taboo. The rainy
season demands caution. The weather is cloudy, the heat
comes out of the earth due to the rains and the water in the
rivers and the lakes is impure. Honey is good. Great care
should be taken regarding the bowels and the diet regulated.
About individuals, special attention is paid to the
expectant mother, the mother and the child. The pregnant
womans diet has to be carefully attended to. Mothers milk is
the best for the child. In its absence, milk of another woman
is the best alternative. Rules are laid down for choosing such
women.
A science which could enunciate such sound principles of
diet, comparing very favourably with modern dietetic
principles, even thousands of years ago, deserves attention
and patronage in free India. It is a tragedy that these great
truths exist in a confused and ill-understood form only in the
rural areas. Yet, a good slice of the orthodox population still
practises the laws of Indias ancient dietetics to a very
appreciable extent. Further research is bound to throw more
light on the authenticity of several of the claims in this
branch of Ayurveda.
70
Diet
One should take food when he is hungry. He should not
be guided by the stroke of the clock for taking his food.
Generally the rule is that one should take food in the
morning and in the evening. He should not take anything in
between the two meals. Just as Agnihotra is performed
morning and evening, so also food should be taken in the
morning and in the evening. Hunger is Jatharagni. Food is
the Ahuti for the Jatharagni.
Sweet things should be taken first; then saltish and sour
things. In the end one should take bitter things. Sweet things
are destructive of wind, and so they are to be taken first.
Saltish and sour things increase the digestive power and so
should be taken in the middle. Bitter taste reduces phlegm
and so it should be taken last. Ghee should be taken first.
This reduces wind. The last item of food should be light.
Water should not be taken profusely before food. It
makes the digestive fire weak. Water taken during meals
makes the digestive fire bright and water taken at the close of
the food makes one fat.
Half the stomach should be filled with food, one quarter
with water and the last quarter should be left free for air. A
hungry man should not drink water and a thirsty man should
not eat food. A thirsty man if he eats food will develop
Gulmarog and a hungry man taking water will develop
Jalodar. Taking large quantity of water during food is
harmful. One should take a small quantity of water during
meals. His digestion will be affected if he drinks large
quantity of water during food. A glutton is short-lived. He
loses his health, strength and vitality. People dislike him. It is
a sin to take food bellyful when there is no hunger.
A sage takes 8 gras of diet, a Vanaprastha takes 16 gras
and a householder takes 32 gras. For a Brahmachari the
quantity is undetermined. That means he has to take just
AYURVEDA ON DIET
71
what is indispensable. A gras is equal to the size of an egg of

a hen.
It is beneficial to take a small quantity of curd with salt.
Food should be taken in a calm and quiet place, free from
anxiety and sorrow, observing silence. This has very great
effect on the health of the person. Food taken when one is
weighed down by great care, in hurry, in a sorrowful mood
affects the health and he contracts some disease or other in
the long run.
At the end of the meals one should sip a little water
(Achaman) and then get up. He should clean his mouth well
with water and remove all particles of food sticking to the
mouth and teeth. Wash both the hands with cold water. Rub
the hands together a few times and apply them on the eyes.
You will be cured of Timira of the eyes if you do so.
Diet (Pathya)
Food exercises a tremendous influence on the mind and
temperament of the individual.
Ayurveda attaches very great importance to Pathya (diet)
in the treatment of diseases. At the end of every disease
elaborate directions for the observance of Pathya are given.
Without Pathya diseases cannot be cured even with
thousands of medicines.
You will not succumb to any disease if you strictly observe
the laws of diet (Pathya) and the laws of nature.
Diet varies with the place, climate, the soil, the
environment and Prakriti of man.
The interval between two meals is four hours. Do not
remain without food for more than eight hours, because the
tissues will waste. Do not take food at a time when the
previous meal has not yet been digested.
A man of Pitta Prakriti should take bitter things such as
Patola, Karabella, etc.
72
Takra (buttermilk) is useful in Grahani and Arsha. Goats

milk is beneficial in Raja Yakshma (T.B.). Cows Ghee is
useful in Epilepsy, Jimmi Khand in Arsha.
Honey keeps down Kapha and Pitta. Ghee pacifies Vatha
and Pitta. Goats milk prevents gradual wastage and
emaciation of body. Sugarcandy is a good diuretic.
Milk and fish are incompatibles. Milk has Seetaveerya
(cold). Fish has Ushna-veerya (hot).
Meat should not be taken with honey, milk, sesamum,
molasses, Maasha (Black gram). If the rule is violated one
will get deafness, dumbness, blindness.
Do not take milk after taking radish, garlic, Tulasi. Never
take hot honey. Never take honey with hot milk. Never take
equal quantity of honey and ghee. Do not take ghee kept in
bronze vessels. Do not take alcohol with Khichadi or
Paayasa.
Tamarind, chillies, pumpkin, sour things, oils, jaggery are
all anti-pathya. Lauki (bottle gourd), Parval, beans (Chemi in
Hindi, Avarakai in Tamil), snakegourd, moong-ki-dal (green
gram), brinjal, cows ghee are all Pathya.
Diet in Diseases
Albuminuria
In albuminuria or Brights disease (disease of the

kidneys) give mung dal water, barley water, green vegetables,
salads, cauliflower, turnip, whey, sago, rice, bread of wheat,
bajra, joar.
Do not give salt, meat, proteins, sugar, sweets, spicy
articles, pickles, potatoes, peas, cheese, alcohol.
Anaemia
In anaemia give tomatoes, mung dal, wheat, bajra, joar,

barley, vegetables, mangoes, grapes, amalaka, banana, milk,
whev. cream, butter.
AYURVEDA ON DIET
73
Constipation
In constipation give barley, wheat, cabbage, salads, plenty

of vegetables, spinach, apples, figs, prunes, dates, oranges,
grapes, bananas, milk. Give up tea, pastry, cheese.
Diabetes
In diabetes take cream, butter, milk, cheese, nuts of all

kinds, lemons and oranges in'moderation; take mung, green
vegetables, cabbages, cauliflower, tomatoes, bread made of
Bengal gram and wheat or barley (misre rottie), cucumber.
Do not take sugar and starch in any form, rice, sago,
vermicelli, arrowroot, com flower, barley, potatoes, peas,
pastry and puddings of all kinds.
Diarrhoea
In diarrhoea take barley water, whey, rice water, mung
water, buttermilk, rice and buttermilk.
Do not take pulses, green vegetables, potatoes and fruits,
all solid foods, sweetmeats.
Dyspepsia
In dyspepsia take mung, barley bread, rice, sago, potatoes,

green vegetables and fruits in small quantities, milk, butter,
ghee in moderation, oranges, prunes, whey, barley water,
buttermilk.
Do not take pastry, sweetmeats, thick pulses, icecream, all
starchy and sugary foods, unripe fruits, uncooked vegetables,
acid fruits, etc.
Fevers
Give orange juice, mung water, conjee in fevers. Milk

should not be given for 7 days. Do not give ghee, pulses,
sweets, heavy foods, solids.
Gout
Take all fresh vegetables, rice, sago, fresh ripe fruits,
wheat, bajra, joar, potatoes, salads, milk, milk puddings, lime
74
juice freely diluted. In small quantities take tomatoes, beans,

peas and other pulses, butter, ghee, cheese.
Do not take rich foods, animal foods, pastries, jellies,
confection, all acid fruits, all liquors.
Obesity
Take wheat, bajra, joar, mung water, butter in

moderation, milk, grapes, oranges, green vegetables such as
cabbages, spinach (palak), tomatoes.
Do not take ghee, pastry, sweets, too much rice, too
much sugar, thick pulses.
Phthisis
Take mung, wheat, rice, chana, cream, milk, all fruits,

all vegetables.
Rheumatism
During the stage of fever and joint inflammation take

fluids only such as diluted milk, mung water, fruit jellies.
When the febrile stage is over, take milk, mung water and
vegetables.
Fifteen days after the temperature has returned to
normal, take bread, rice, green vegetables, milk, mung water.
Do not take pastry, sweets, pumpkin, black gram, alcohol.
Typhoid Fever
During the febrile stage, fluids onlyglucose water,
barley water or rice water, pure w atershould be given.
. Do not give solid food for some days even when the
temperature has become normal.
The Digestive Fire
Let us see what the Ayurvedic science has to say
regarding digestion.
The food is digested by the internal fire which assumes
four forms:
AYURVEDA ON DIET
75
I. The regular working digestive fire where Vatha, Pitta

and Kapha exist in a definite proportion to maintain a state
of equilibrium and which is not influenced by any of the
humours.
II. The irregular working digestive fire is caused by
vitiation of the Vatha. If the proportion in the Vatha is
upset, vitiation of Vatha results.
III. The intense working digestive fire is caused by
vitiation of Pitta.
IV. The dull working digestive fire is due to vitiation of
Kapha.
The regular working digestive fire digests the food
properly a;t the proper time. Here, wind, bile and phlegm
maintain a state of equilibrium.
The irregular working digestive fire only occasionally
digests the food satisfactorily at the proper time but at
other times it causes distention Of the abdomen, gripping
pains in the bowels, Atisaram, a sensation of heaviness in
the stomach, gurgling sounds in the bowels and ultimately
digests the food.
The intense working digestive fire digests quickly any
amount of food, even if it is taken at very short intervals.
After digestion is completed, it causes dryness, heat,
redness, pain, swelling and alteration of the functions in the
throat, palate and lips.
The dull working digestive fire causes heaviness of the
belly and head, bronchitis, asthma, salivary discharge,
vomiting, a feeling of weariness of the limbs and digests
even a small quantity of food slowly after a very long time.
The period of life, complexion, strength, health,
exertion, growth, lustre, Ojas,, energy, animal and other
kinds of heat, and the life breaths have all been the result
of the digestive fire within the human frame or
76
constitution. When this fire becomes extinguished, the

person dies. When it burns within the body, one lives long
without diseases of any kind. When it becomes vitiated one
becomes afflicted with disease. For these reasons the Agni
is the root. Pitta is the only fire present in the system, as
all acts from the digestion of food to the disintegration of
tissues are performed with the help of Pitta.
AYURVEDA ON DIET
77
Chapter VII
AYURVEDIC PSYCHOLOGY
Ayurvedic psychology is vast and profound. Ayurveda
follows the Yogic psychology.
Ayurveda separates Manas (mind) from the ordinary
senses, as it has many functions which are not possessed by
any of the other senses.
According to Charaka, the Self is active. The mind moves
by its activity.- The senses move by the operation of mind. The
Self is conscious (Chetana). But this consciousness does not
belong to the Self in itself. It is attained Only by its
connection with the senses through mind or Manas.
According to Charaka, there is another transcendental
Self (Paramatma) apart from this Self. This is different from
the Self which participates in the union o f the body and the
senses.
The subtler or transcendental Self is unchangeable
(Nirvikara). The unchangeableness of the Self consists in its
being able to unite with itself its past and future states. If the
Self were not permanent, it could not unite with itself all its
past experience.
The pleasure and pain, joy and sorrow, the sufferings and
enjoyment that affect you should not be attributed to the Self
but to mind or Manas.
Knowledge implies a process and a change. This Self
manifests consciousness only in those parts where it becomes
associated with the mind and the senses.
Charaka says that the mind, the Self and the body are
linked together like a tripod, on which life rests. If any one of
the components is missing, the unity is broken.
Just as the tree is involved in the seed, so also this entire
78
universe is involved in the Mulaprakriti. Prakriti is

homogeneous. It is made up of three Gunas Sattva, Rajas
and Tamas. When the three Gunas are in a state of
equilibrium or equipoise, there is no manifestation of
Prakriti. A disturbance in the equilibrium takes place in the
Prakriti and this world is projected. The three Gunas
manifest.
Sattva is white. White colour is symbolic of peace, Santi.
Sattva is light, peace or harmony.
Rajas is red. Red colour is symbolic of excitement. Rajas
is passion, struggle, motion.
Tamas is black. Black colour is symbolic of Moha
(ignorance, infatuation, delusion). Tamas is inertia, darkness,
sloth.
Mind is the direct cause of pleasure and pain. It is the
superintendent of all the ten senses (Adhishthayaka).
The mind comes in contact with its objects and
experiences pleasure and pain.
It thinks of the objects of thought and moves the
sense-organs. The senses, guided by the mind, grasp their
respective objects and produce their knowledge.
When the Self or Atman is associated with the mind, it
has the following qualities: desire, hatred, effort, pleasure,
pain, Prana (the upward current of breath), Apana (the
downward force acting in the direction of the rectum), the
opening and closing of the eyelids, imagination, thought,
decision of intellect, energy, sense-cognitions.
Kindness, mercy, truthfulness, virtue, faith, Selfknowledge, retentive power (Medha), intelligence, selfcontrol (Dhriti), sense of duty are all Sattvic qualities of the
mind.
Pride, untruthfulness, cruelty, conceit, passion, anger,
impatience, restlessness, suffering, boastfulness, are the
Rajasic qualities of the mind.
79
Dullness, idleness, sleepiness, sloth, inertia, darkness,

viciousness, lack of retentive power are all Tamasic qualities
of the mind.
Prayatna is that particular quality by the rise of which in
the soul the mind is moved to activity.
The one mind appears as diverse owing to various objects
of thought. It may sometimes have religious thoughts and
appear religious. At other times it entertains lustful thoughts
and appears lustful.
The mind grasps colour, smell, sound, taste and touch.
It imagines in diverse ways. This will do good to me or
This will do me harm.
Iq the same man the mind sometimes appears as angry,
virtuous, ignorant, lustful. But in reality the mind is one and
the same for each person. All these differences do not appear
at the same time with the same person as might have been
the case if there were many minds for one and the same
person.
The mind is atomic, for otherwise many different
functions could not be performed by one and the same mind
at the same time.
A man is called Sattvic, Rajasic or Tamasic according as
predominance of one or other of these Gunas is observed in
that man.
The connection of the body, the senses, the mind and the
Self is called life (Jivita).
The five sense-cognitions are caused through the
contiguity of the senses, the sense objects, mind and the soul.
Though all the senses are made up of the five elements,
yet those senses which contain any element in a
preponderating degree were regarded as made up of that
element. The sense which has a particular element in a
80
preponderating degree is considered as having by virtue of

that a special capacity for grasping that particular element.
A Sound Mind Ensures Sound Health
The mind has very intimate connection with the body.
When the body suffers, the mind also suffers. When the mind
suffers, there is reaction in the body as well. Therefore one
who knows the secret of keeping the mind in a healthy state
can keep his body also in a sound condition.
A doubting man always suffers from some disease or
other. He suspects everybody. His own mind is the cause for
his suffering. He has no self-confidence. He thinks always
that others are trying to harm him. He feels that others are
viewing him with suspicion and that they think very low of
him. This is his own creation. The more he thinks thus, the
more is he worried.
Faith in the doctor from whom he takes medicine is very
essential for cure. A man who has no confidence in the other
goes on changing the doctor and medicine every day. This is
the reason why a patient gets no relief even after protracted
treatment with different doctors. They say: I have tried all
medicines and all doctors. But there is no relief at all.
It is very difficult for a rich man to have faith in any one
doctor. He is proud of his wealth. He expects a cure for his
ailment in a few hours or a few days. He is very impatient. He
takes medicine from two or three doctors at a time. This is
the height of his folly. A poor man has faith and he is able to
get a cure even from an ordinary doctor without much
qualifications.
Faith is very essential in curing mental diseases. In the
case of a physical ailment sometimes the patient is able to get
a cure even without much faith. The cause of the disease is
evident and the cure is easy. In cases where diseases of the
mind are concerned, faith is very essential. Then the cure is
81
very easy. The patient confesses fully and expresses himself

fully. He becomes light at heart. Confession is half cure.
There are two kinds of patients suffering from mental
diseases. One is he in whom desires are not fulfilled. One
suppresses this by his ego. Such a patient suffers from
hysteria in the long run. Sometimes he expresses himself fully
under the influence of the disease. In the ordinary course he
is unable to express his ideas on account of shyness. For
example one has intense desire to earn money and become
rich. He has no means of doing it for he has no suitable
qualification. In the state of hysteria he says, I shall get a
lakh of rupees tomorrow. The State Bank is sending me a
cheque through a friend of mine. I shall get the first prize in
the cross-word puzzle competition, and so on.
The second type of man has connection with his
character. Take for example a certain individual committed
adultery with anothers wife, or say he committed theft. The
guilty conscience pricks him always. He feels that everyone is
speaking about his theft or adultery privately. His own mind,
his guilty conscience is harassing him now. Such a man
develops in course of time ulcer in his stomach, palpitation of
heart, consumption, leucoderma and such other diseases.
Fear in seclusion, shame to face others are all due to
wrongs suppressed. But the moment he admits them in
public or before the Lord, he is free from all worries. He has
a light heart. He feels relief.
A grown-up man does not confess his mistakes, because
the ego is strong in him and he suppresses the guilt. He feels
he is a very big man and he should not confess his crime
before his juniors. Such a man has no faith even in God.
Out of fear of punishment some take to devotional
practices. They think that by such practices they can escape
the Yamarajs rod of punishment. Such people are always
afraid. They do not derive the full benefit of devotion. The
82
moment some calamity overcomes them, they give up all

devotional practices.
A great psychologist of the West has said, I have not
seen in my forty years experience as a psychologist, even one
man who has faith in God and who had suffered from mental
ailments. I have also not seen anyone free from his mental
disease without having faith in God. Thus it is clear that
those who have faith in the Lord do not suffer from any
mental ailment.
Mental ailment has very close connection with want of
faith in God. One who works always for the good of others
never suffers from mental diseases.
Feel, The Lord is all-merciful. He attends to the good of
all. He makes all happy. All are His children. With this faith,
work for the good of all. You will not suffer from any mental
ailment at any time. You will become more and more healthy
both mentally and physically.
Disease is the name for the feeble state of the mind.
There is very close connection with ones internal as well as
external world. When you are having something bad at heart,
the Lord who is the Antaryamin gives you punishment from
within and as a result of that your mind always remains
diseased. Therefore ever exert to remain mentally pure. Do
nothing which will affect your mental peace.
One who has faith in rebirth and the law of cause and
effect, is seen to be more religious and God-fearing than one
who has no such faith. The latter has no fear of anything. He
does not believe in rebirth. He thinks he can do any evil and
yet go unharmed. He becomes an atheist as he has no fear of
punishment by any superior authority. He thinks that he can
escape punishment if he is not detected by those responsible
for the peace of the land, i.e., the police or other
Government officials. One who has fear of God will never
indulge in adultery, black-marketing, etc.
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Man gets the worst of mental diseases when he acts

against the dictates of his own conscience, and against the
dictates of Dharma and religion.
Have faith in your own Self. Have faith in God. Do the
right thing. Always fear sin. Help others. Work for the good
of others. You will be free from all diseases. You will be ever
healthy and happy. This is the key to success, health and
happiness!
Worry, anger, hatred and fear generate many diseases.
Worry and fear intensify every disease. Worry, anxiety and
fear turn a little ordinary fever into typhoid, a little diarrhoea
into cholera, a little cough into phthisis or pneumonia, a
slight increase of urine into diabetes, a little blood-pressure
into very high blood-pressure.
If the patient has no peace of mind, all kinds of medical
treatment will fail. Peace of mind alone will cure every
disease without any drug-treatment.
Practise Japa, meditation. Pray. Fast. Study religious
books. Have Satsanga. Discipline the mind. You can have
peace of mind.
Right mental culture is the right and sure remedy for any
disease.
84
Chapter VIII
NADI VIJNANA
(Science of Pulse)
Introduction
The Indian Science of Pulse is a very important and vital

branch of the Indian system of Medicine or Ayurveda.
An accurate knowledge of the science of pulse will
certainly have much of the unnecessary waste of time and
money. He who has knowledge of this sublime science of
pulse will be able to foretell the appearance of a disease with
its progress long before it has taken a strong hold in the
constitution of the patient.
The ancient Ayurvedic Physicians of India had attained
great mastery and excellence in the science of feeling the
pulse. They depended on the pulse for diagnosing a disease.
They had no apparatuses and appliances for the examination
of blood, urine, stool and sputum. They had no microscope or
sphygmometer. And yet they were highly successful without
the aid of appliances in finding out the exact nature of the
diseases. What a great marvel! What a great wonder! How
intelligent they were!
What Is Pulse
The heart-muscle contracts. A wave of increased pressure
is transmitted by Vayu along the arteries. This wave is called
Pulse. The pulse indicates the normal and abnormal
conditions of the body.
Where to Feel Pulse
Generally the pulse is felt in the radial artery, because it
rests on the bone radius and it is easily accessible too.
The pulse is felt in the tibial and temporal arteries also. It
NADI VIJNANA
85
can be felt in the arteries in the neck, nose, eye, ear, tongue
and penis as the Prana Vayu is predominant in them.
The radial pulse is felt at the wrist on the radial artery by
three fingers along two inches. The three digits commence
from the root of the thumb. The first, second and third digits
represent Vatha, Pitta and Kapha respectively. They are
examined by the index, middle and ring fingers respectively.
The pulse is prominent on the left side in women and on
the right side in men on account of the alternate disposition
of the transverse Kurma Nadi at the navel.
Science of Pulse
There are 72,000 arteries in the body. They all form their
centres in the navel or umbilicus.
Fourteen arteries are important. They are Ida, Pingala,
Sushumna, Saraswati, Varuni, Pusa, Hastijihva, Yasasvini,
Visvodari, Kuhu, Sankhini, Payaswini, Alambusa and
Gandhari. Of these fourteen the first three are most
important.
Pulse reveals the Doshas arising from the combination of
the two Doshas or three Doshas.
Himstra, Snayu, Vasa Nadi, Dhamani, Dhara, Tantuki,
Jivitgna and Sira are the designations of the pulse.
By feeling the pulse the three kinds of Doshas are
ascertained by the three kinds of movement of the pulse, viz.,
slow, middle and swift.
The pulse indicates whether the disease is due to Vatha or
Pitta or Kapha or due to the influence of two Doshas
combined or three Doshas combined or whether the disease
is curable or incurable.
N ature of Pulse
Pulse in a healthy person is slow and strong. The

movement of the pulse is like that of an earthworm.
86
The pulse beats mildly in the morning, quickly at noon

and moderately at night.
Benefits of Feeling Pulse
The examination of the pulse will reveal the knowledge of

the impending disease, the three Doshas individually and in
combination and the curability and the incurability of
diseases.
Just as face is index of the mind, just as eye is the index of
the state of heart, so also pulse is an index of condition of the
heart, blood-circulation and the entire system of a man. The
examination of the pulse gives convincing facts.
Just as the strings of violin or Veena or Sitar express the
musical notes, the pulse expresses the symptoms of the
diseases".
It is very difficult to attain the knowledge of the pulse.
Much experience, much clinical observation and study are
necessary. A keen intelligence is also necessary.
How to Examine the Pulse
You will have to learn the pulse under the guidance of an

experienced and able Ayurvedic physician. The grace of God
and ones own virtue are also necessary. Knowledge of the
pulse is attained through long practice.
The student should at first feel the pulse of healthy
persons.
The pulse of a sick person takes different attitudes in
connection with the patients age, time and the peculiar
character of the disease.
Examine the pulse in the morning after sunrise in the
radial artery above the thumb ^on an empty stomach. The
patient should sit comfortably. Feel the pulse with your three
fingers index, middle and ring fingers.
The examiner of the pulse also should sit comfortably. He
NADI VUNANA
87
should have a calm mind. He should have perfect

concentration. He should be free from anger and lust.
You cannot feel the pulse clearly and distinctly after
sexual intercourse, when one has just taken his meal or bath,
when he is hungry, thirsty or heated owing to exposure to
sun, when he is fatigued due to exercise, when he has
checked his calls of nature, when the mind is disturbed by
emotion. The pulse is not normal and hence unfit for
examination in such cases.
Place the hand to be examined in a curved state. Examine
the pulse with your left hand. Feel the pulse three times by
holding and letting loose the hand.
Indication of Pulse
The pulse at the wrist indicates digestion, onset of fever
and derangement of the Vatha, Pitta and Kapha.
The pulse in the neck indicates fear, anger, sexual union,
thirst, fatigue, bereavement, the nature of accidental fear.
The pulse in the nose indicates sexual desire, the life and
death of the patient, diseases of the throat, head, ear, face
and mouth, passion, headache.
Pulse Rate
The pulse-rate of a new born infant is 130 per minute. In
an adult it is 72 per minute; in an old man of 80 it is 60. In
young women the pulse-rate is faster than in men by 5 beats
per minute.
The pulse-rate is increased in emotional excitement, long
walk, during menstruation, and absence of menstruation.
The pulse is slow in convalescents, depressed conditions,
grief, fear, starvation, excessive copulation, dyspepsia,
emaciation, wasting diseases like consumption, diarrhoea,
diabetes, anaemia, general debility.
Exercise,
88
emotion,
etc.,
modify
the
pulse-rate
temporarily. If rest is given, normal condition will manifest

again. This is not pathological.
The pulse which is too rapid, too slow, too crooked, too
feeble is of pathological importance.
Pulse in Disease
The science of pulse is inseparably associated with the
Tridosha theory of Ayurveda. A perfect knowledge of the
Tridosha theory, the knowledge of Vatha (air), Pitta (heat)
and Kapha (phlegm), the three vital principles in the
composition of the human body is, therefore, absolutely
essential for a proper understanding of sphygmology or the
nature of the pulse in Ayurveda.
The single Nadi is divided into three parts and possesses
the characteristics of Vatha, Pitta and Kapha. The Vayu Nadi
lies beneath the first finger, the Pitta Nadi beneath the
second and the Kapha Nadi beneath the third.
Brahma, Siva and Vishnu these are the respective
presiding deities of Vayu Nadi, Pitta Nadi and Kapha Nadi.
The predominance of Vatha is felt in the rainy season and
winter; the predominance of Pitta is felt in the autumn and
summer; the predominance of Kapha is felt in the spring.
The predominance of Kapha is felt after taking food, that
of Pitta during digestion and that of Vatha after the food is
digested.
The predominance of Kapha is felt in the first part of the
day and the night, that of Pitta in the second part and that of
the Vatha in the third part.
Colours of Vatha Nadi, Pitta Nadi and Kapha Nadi are
respectively blue, pale and white.
The touch of Pitta Nadi is warm, that of Kapha Nadi is
cold, and that of Vatha Nadi is neither warm nor cold.
The movement of the pulse under the fore-finger is that
NADI VIJNANA
89
of Vatha, under the middle-finger is that of Pitta and under

the ring-finger is that of Kapha.
Vatha Nadi is crooked, Pitta Nadi is flickering and Kapha
Nadi is steady.
In fever the pulse is quick and flickering. It is called
Chanchala pulse. The pulse in chronic fever and diarrhoea is
called Durbala (weak). The pulse in a more deteriorated
state of body is called Ksheera. The pulse in very
long-standing diseases is called Deerghagaamini. The state in
an oncoming fever and Vatha pulse is called Tejapunja.
Movement of the Nadi
The movement of Vatha Nadi is like that of serpents and

leeches.
The movement of Pitta Nadi is like that of Kulinga, crows
and frogs.
The movement of Kapha Nadi is like that of pigeons,
peacocks, swans and cocks.
The movement of the pulse becomes crooked in the case
of excess of Vatha; rapid in the case of excess of Pitta; heavy
in the case of excess of Kapha; and mixed in the case of
mixed Doshas.
The movement of the pulse becomes crooked like that of
snake, leech and scorpion in the case of excess of Vatha. The
movement is like that of the crow, the Lava and the frog in
the case of excess of Pitta. The movement of the pulse is like
that of gander, the peacock, the pigeon, the dove and the
cock in the case of excess of Kapha.
In the case of excess of both Vatha and Pitta the
movement of the pulse is like that of the snake and that of
the frog at frequent intervals.
The movement of the pulse is like that of the movement
of the snake and the gander in the case of excess of Vatha and
Kapha.
90
The movement of the pulse is like that of the movement

of the frog and the peacock in the case of excess of Pitta and
Kapha.
The pulse due to the excess of the three Doshas moves
just like the snake, the Lava and the gander.
Low Pulse
In serious Sannipata the pulse sometimes beats slowly,
sometimes loosely, sometimes beats and sometimes does not,
sometimes becomes throaty. A pulse of this type cannot be
restored to its normal condition.
When the pulse is cold but the body is warm, again when
the pulse is warm but the body cold, and when the pulse has
various movements, the patient must die.
Sometimes the pulse stops on account of swoon, fear,
sorrow, the carrying of heavy loads, a fall from a high place,
purgation, and loss of semen due to excessive copulation.
This does not indicate death, because the pulse beats again
after some time.
If anyone fasts, if a healthy man has sexual intercourse,
his pulse becomes weak and rapid.
In pregnancy the pulse becomes weak and moves slowly.
Pulse and Diet
The pulse of a man who has taken sweet things moves like
a peacock or frog, that of the man who has taken bitter things
moves like an earth-worm, that of the man who has taken
sour things becomes hot and jumps like a frog, that of the
man who has taken pungent things moves like a Vringa bird,
that of the man who has taken astringent things becomes
hard and dejected, that of the man who has taken saline
things becomes straight and rapid.
The taking of white pumpkin (Kushmanda or Petha) and
Munakka makes the pulse heavy; milk makes it cool and
steady; meat makes it slow and rigid; greens and plantains
NADI VIJNANA
91
make it full; jaggery and oils make it slow and strong; roots
make it slow; dried things make it slow and heavy; bitter
things make it dull; saline things make it straight and light;
hot things make it hard and dry; sour things make it cool;
solid things make it tender; liquid things make it hard.
Pulse in Allopathy
Allopathy also recognises the theory of pulse and its
efficacy in determining the nature of the disease and its cure.
Allopathy, too, has realised its usefulness and nowadays
examination of the pulse is given the proper place in the
treatment of diseases.
Definition
At each heart-beat four to six ounces of blood are sent
into the aorta. A fluid wave distends the arteries as it passes
and is transmitted along the arteries all over the body. This
fluid wave is called pulse. The physician has in the wave a
valuable means of studying both the state of the artery as
regards elasticity and the heart action.
Pulse is the expansion and contraction of the artery
caused by the blood which is being pumped into it by the
heart.
Pulse-Rate
The pulse-rate is usually about 72 per minute but it may
vary in health from 50 to 100. It is quicker in children and
slower in old age than in middle life.
In a newborn infant the pulse-rate is 140 per minute, and,
twelve months old 120, and in a child about 100. In old age,
the pulse becomes slower than 60.
In childhood and youth, the wall of the artery is very thin.
In old age and in some degenerative process, the vessel wall
becomes so thick that it may be felt like a piece of whip cord
rolling beneath the finger. This gives the valuable
information to the physician as to the existence of Brights
diseases, the liability to apoplexy, etc.
92
The size of the column felt also gives information. After

great muscular exertion or when the heart is beating strongly,
the vessels of the limbs are full and the pulse is large. In the
case of internal inflammation the vessels of the limbs are
empty. The pulse is thin and wiry.
Pulse and Diseases
Different types of heart diseases have special features of
the pulse. In auricular fibrillation the general character is
irregularity.
In cases where the aortic valve is incompetent, the pulse
has the peculiarity of rising very quickly and collapsing
suddenly (water-hammer pulse).
In fevers a dicrotic pulse indicates considerable nervous
prostration in which the heart continues to beat violently,
while the small blood vessels have lost their tone. Dicrotic
pulse is one in which two impulses are felt by the finger at
each heart-beat.
Examination of Pulse
The examination of-the pulse gives you direct information
regarding the condition of the walls of the arteries and the
amount and variation of pressure of the contained blood. By
careful and intelligent observation you can obtain very
valuable information regarding the state of the heart and
circulation, as well as the general state of the patient.
The patient should not make any effort or strain before
the examination of the pulse.
Feel the rate of the pulse, its rhythm of puke
(irregularity, inequality), size of the artery (calibre),
condition of the vessel wall, volume, amount of movement
during a pulse-wave, the blood pressure in the artery during
the systolic beat, the blood-pressure between the beats
(tension), the form of the individual pulse wave (rise,
maintenance and fall of pressure).
The successive beats of the pulse may recur at equal or
NADI VIJNANA
93
unequal intervals giving a regular or irregular rhythm. There

may be an occasional intermission in the pulse. The
intermission may recur, as in pulses bigeminus after two
beats. The individual beats may be irregular in their
time-relation to each other. They may be unequal in volume
too.
A small instrument known as sphygmograph has been
devised to register the waves.
Abnormal Pulses
A rapid pulse is one over 100. A running pulse is very
quick. The beats are difficult to distinguish. They appear to
run into each other. The pulse cannot be counted (as in
Tachycardia).
A slow pulse is one below 60 (as in Bradycardia).
Napoleon had Bradycardia.
A low volume, low tension, thready pulse -denotes a low
blood-pressure. It may be due to loss of blood as in
bleeding.
In failure of heart the pulse is small and easily
compressible.
Abounding pulse is of full volume; difficult to compress.
It is seen in cases of high blood-pressure and apoplexy.
A high tension pulse occurs in some cases of high
blood-pressure, when the arteries have undergone
calcareous degeneration, as in arterio-sclerosis.
An irregular pulse is one in which the intervals between
the pulse beats vary in length. Sometimes the beats seem
to run together quickly; at other' times the intervals are
long and the pulse appears slow.
An intermittent pulse is one in which some of the. beats
are missed.
A dicrotic pulse is one in which two expansions of the
94
artery can be felt instead of one. The second is like an

echo of the first true wave of expansion. Every heart beat
is counted twice. The true pulse wave is easily recognisable.
The second wave is of smaller volume than the first.
Corrigans pulse
is
one
which
characterises
incompetence of the aortic valve. The pulse is felt but it
immediately recedes as the blood regurgitates into the left
ventricle. It is also described as a collapsing pulse and a
water-hammer pulse.
NADI VIJNANA
95
Chapter X
INDIAN SURGERY
That our ancients had a thorough knowledge of the body
and its functions, called Sareera Sastra, is revealed by the
various references in the Vedas. There is a detailed account
in the Atharvana Veda of Asthipanjara (osteology). Chapter 7
of Charaka and chapters 4 to 6, 7 and 9 of Sushruta deal in
detail with Sareera-sthana and Sareera-astharanam
(Anatou\y and Physiology). In the Vedic age the physician is
distinguished from the surgeon. The latter belongs to the
Dhanvantari school. Surgeons again were of two classes.
Shalya Tantrajnas (major surgeons) and Salakya Tantrajnas
(minor surgeons) and they deal respectively with surgery
above the neck, and surgery in other parts of the body, cavity,
etc. What Dhanvantari taught was brought to perfection by
Sushruta. Reference to operation in the abdomen to set right
deceased intestines are not wanting. An army of skilled
doctors and surgeons with necessary appliances were at hand
in the Mahabharata Yuddha. Mahavarga tells us that
Jeevaka, the personal physician of Buddha practised cranio
surgery with success. Bhojaprabandha tells us of a cranio
operation on Bhoja under anaesthetics. Rigveda mentions
Yajna Sirassandhana (attaching a severed head to the trunk
by surgery): and replacement of vispolas by an iron one (by
means of amputation and artificial limb); and the substitution
of an eye-ball with that of an animal. As late as 9th century
A.D. Westerners learnt intricate surgery from the Ayurvedic
surgeons.
There are several chapters in Sushruta which will be
revelation to those who little realised the surgical side ol
Ayurveda.
Sushruta has been translated into Latin by Hustler. There
96
is a German version of it by Mueller. These clearly indicate

that Ayurveda commanded a very high respect in the West.
Pythagorus, the Greek physician was indebted to
Sushruta for his knowledge of surgery.
Shalya or surgery is one of the eight sections of Ayurveda.
It occupies the first place in the work of Sushruta.
Charaka, Atreya, Harita, Agnivesha were more physicians
than surgeons. Dhanvantari, Sushruta, Aupadihenava,
Aurabhra, Pushkalavata were rather surgeons than
physicians.
Indian surgeons of yore used one hundred and twentyfive surgical instruments for ophthalmic, obstetric and other
operations.
They were doing Rhinoplasty. They were experts in
forming new ears and noses. In cases of broken legs the
surgeons used to substitute iron legs, Ayasa-Jangha (Vide
Rig-Veda 1-116, 153) and to furnish artificial eyes in places of
those plucked out (Rig-Veda 1-115-16).
Arrows lodged in the bodies of the warriors were
dexterously extracted, and their wounds promptly dressed by
the army surgeons.
The Ashwins have given new teeth to Poosha, new eyes to
Bhagdeva. The Indian surgeons did skin grafting and cataract
operations also. They were also experts in performing
amputations and abdominal section. They could set fractures
and dislocations in men and beasts, reduce hernia and extract
foreign-bodies.
Inoculation for small-pox was also done by them.
They used to practise the dissection of the human body
and taught it to their disciples. They knew human anatomy
and physiology.
Sushruta gives very minute directions to be observed in
the performance of surgical operations. He clearly describes
INDIAN SURGERY
97
the method of opening abscesses, treating inflammations,

tumour, fistulae, and of applying blisters, cautery, etc.
He classifies surgical operations into Aharya (extracting
solid bodies), Bhedya (excising), Chhedya (incising), Eshya
(probing), Lekhya Vedhya (puncturing) and Visravaniya
(evacuating fluids).
There are 105 Yantras (appliances) and 20 Shastras
(instruments).
The Yantras are divided into 6 kinds: Svastikas (pincers
or forceps) 24 forms, Sandashas (tongs of two kinds), Talas of
two kinds; Nadis (tubulas) instruments like catheters of 20
varieties; Shalakas (bougies) of 30 sorts; Upayantras
(dressings Sutures, 26 in number). Hand also is the most
indispensable implement.
The Shastras are Ardhadhara, Atimukha, Ara, Badisha,
Dantasanku, Eshni, Karapatra, Kartirika, Kritharika,
Kushpatra, Mandalagra, Mudrika, Nakhasashtra, Shararimukha, Suchi, Trikurchaka, Utpalapatraka, Vriddhipatra,
Vrihimukha and Vetaspatra.
The names of the Yantras are Anguli Yantra, Bhasti
Yantra (syringe), Jalodara Yantra, Kakamukha Yantra,
Garbha Sankhi Yantra, Simhamukha Yantra, Vyaghramukha
Yantra, Shanku Yantra, Tala Yantra, etc.
The surgical operations are performed on auspicious
days. The patient sits with his face to the east. The surgeon
offers a prayer to the Lord for the speedy recovery of the
patient as soon as the operation is over.
In serious surgical operations patients were made
insensible by administration of anaesthetics.
Indian surgeons used caustic cautery.
The students practised incision on fruits. They practised
vivisection on the vessels of dead animals. They did
catheterisation.
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Turning to midwifery every stage of the felns, from the

formozan and ovary gland is described in detail in
Bholasamhita with an extraordinary treatise on possibility
of changing the sex of the child in the womb, etc.
The precautions for the delivery, the expedients and
surgical skill in cases of hard labour, still birth, and cranio
operation are all well described. Bhagavatam recites the
instances of Vasishtha cutting the womb of a pregnant
woman with Kusa Sastra to save the child and mother from
a collapse. Chanakyas Artha Sastra deals with
post-mortem. The circulatory system and function of the
heart are there in Charaka (i.e., even before 5th century
B.C.). The Chola kings opened many maternity centres.
Yajurveda deals with the four cavities of the heart; and
Dr. Constans ancient medical science refers to Jeevakas
diagnosis of the internal organs, and bone fractures with
the aid of herbs in place of the modern X-ray.
Garbhopanishad deals with respiration. The practice of
surgery and incisions with the aid of a Pushpapala, etc.,
objects in the first instance was in vogue.
As for surgical instruments the exhibits in the museums
in Naples and Athens are there in proof of their existence
in Ayurveda.
They (the ancient surgeons) performed abdominal
section, practised cranial surgery successfully, and no region
of the body was thought sacred to the knife. Field surgery
was thoroughly understood... They were acquainted with
the circulation of the blood, the distinction between the
artery and vein, the use of anaesthetics, the means of
arresting haemorrhage and the proper treatment of surgical
wounds.
Dissection by medical students was insisted upon and
practiced during this time. Nagarjuna, Buddhist priest
INDIAN SURGERY
99
belonging to a much later date is not only known to have

improved upon and supplemented Sushrutas great work
on surgery, but he is also reputed to have been a great
surgeon of his time.
The founding of hospitals all over the country was a
unique feature of the Buddhist period and these
institutions were also known to have provided for surgical
treatments. Vagbhata, who is considered to have been a
Buddhist, included surgery and surgical instruments in his
famous workAshtanga Hridaya.
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Chapter XI
NIDANA
(Diagnosis)
The literature of Indian Medicine is vast and copious.
This science is admitted by all to be of great antiquity. It
contains a mine of information. It discloses the gems of many
marvellous discoveries in the realm of medicine.
In Ayurveda, diagnosis and treatment are based upon the
Tridhatu (Tridosha) theory. The Tridosha theory is closely
related to that of the Panchabhutas which are the causes for
the universe.
Nidana is diagnosis. Chikitsa is treatment. Madhava has
investigated at length the causes and symptoms of the largest
number of diseases in all their varieties. Sushruta has
devoted sixteen chapters treating the classification, causation
and symptoms of diseases such as piles, erysipelas, abdominal
tumours, abortion, urinary calculi, fistula, carbuncles,
tumours, fractures, diseases of the mouth, male generative
organ, etc.
Sarangadhara enumerates 80 principal diseases caused by
wind, 40 by derangements by bile, 20 by abnormalities of
phlegm and 10 by faulty conditions of blood.
Sushruta traces all diseases to one or other of the
following seven causes: 1. Corrupt semen or ovum of the
father and mother, respectively, causing leprosy, etc.;
2. Indulgence in forbidden food by the mother during
pregnancy, or the non-fulfilment of any of her desires during
that condition causing blindness, etc., to the child; 3. The
derangement of humours in the body causing fever, etc.; 4.
Accidents by fall, snake-bite, etc., 5. Variations in the climate,
NIDANA
101
causing cold, etc.; 6. Superhuman agencies and 7. Natural

such as hunger, etc.
Harita reduces the number to three and says that diseases
are caused by Karma or by the derangement of the humours,
or by both.
Karma is the unavoidable consequence of good or evil
acts done in this or in a past existence. Misery and happiness
in this life are the inevitable results of our conduct in a past
life, and our actions here will determine our happiness or
misery in the life to come. When any creature dies, he is born
again in some higher or lower state of existence, according to
his merit or demerit. So there are certain diseases which are
supposed to be the fruits of evil deeds done in a former state
of existence. Harita declares that a murderer of a Brahmin
will suffer from anaemia, a cow-killer from leprosy, a regicide
from consumption, and a murderer in general from
diarrhoea. One committing adultery with his masters wife
will suffer from gonorrhoea, and the violator of his
preceptors couch from retention of urine. A back-biter will
suffer from asthma, a misleader from giddiness, a cheat from
epilepsy, one who occasions or procures abortion from liver
complaint, a drunkard from skin diseases, an incendiary from
erysipelas, and one prying into anothers secrets will lose the
sight of one eye. Diseases caused by Karma may be cured by
propitiatory rites, expiating ceremonies, and tranquillising
efforts. If the rites do not cure the diseases, the patients have
the assurance that they will at least check the further
progress of the maladies in the life to come.
The art of diagnosis is the most difficult task. It is most
important too. According to Ayurveda various factors such as
the face of the patient, his temperament, his eye, tongue,
skin, pulse, voice, urine and faeces, etc., should be
considered.
In diagnosing a disease, the Hindu physicians have been
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guided by physical signs afforded by inspection, palpation,

percussion, auscultation, defaction and degustation.
Palpation, percussion and auscultation are not altogether
modern. They are referred to in the works of Charaka.
Atreya, in his interesting dialogue with his favourite disciple
Harita, speaks with even more precision on the subject.
The examination of the pulse is considered the most
important of all. It furnishes the best criterion of the
phenomena and progress of disease and it is the one usually
depended upon by the Ayurvedic physicians.
In order to know the precise character of the pulse, the
radial artery at the wrist is usually chosen. In case of a male
patient, his right pulse is generally felt and in the case of a
female, the left. In feeling the pulse the physician is to note
its compressibility, frequency, regularity, size and the
different impressions it produces on the fingers. If it feels
like the creeping of a serpent or a leech, wind is supposed to
be predominant. If it be jumping like a frog, or similar to the
flight of a crow or sparrow, it indicates the predominance of
bile. When it strikes the finger slowly and resembles the
strutting of peacock, it shows that the phlegm is in excess.
The pulse that suggests the running of a partridge is called
delirium pulse. An irregular pulse indicates delirium
tremens, and a pulse which is almost imperceptible,
depressed, irregular and extremely languid, is a precursor of
death. Pulsations in one suffering from fever or amorous
passions are quick, and in a healthy man they are of a
medium and perfectly regular. The capriciousness of the
pulse produces other modifications very curiously described.
It is interesting to note the similarity between this description
of the pulse as found in the ancient Sanskrit treatises, and the
doctrine of the pulse taught by the famous physician Galen,
who is the greatest and the best authority in Europe on the
subject. For all subsequent writers have simply transferred
his teaching on this subject boldly to their own works. Galen
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103
speaks of the pulsus myurus (sharp-tailed pulse, so called as it

sinks progressively and becomes smaller and smaller, like a
mouses tail); pulse dorecatisans (goat-leap pulse, as it seems
to leap like a goat); pulsus fluctuscus (undulating), etc. This
would suggest that Galen derived his knowledge on the
subject from the works of Indian writers.
The methods prescribed for the examination of a patient
in Ayurveda are: l: Darshana (seeing), 2. Sparshana (touch)
and 3. Prashna (questioning).
Sushruta stresses upon the thorough examination with the
aid of the physicians five organs and questioning i.e., seeing,
hearing, touching, tasting, smelling and detailed
interrogations.
The Pancha Nidana in its broad sense implies fivefold
means of diagnosis. They are (1) Nidana, (2) Purva Rupa, (3)
Rupa, (4) Upashaya and (5) Sampraapti.
Etiology (cause) is Nidana. Purva Rupa is premonitory
symptoms such as headache, pain, indisposition which
manifest before the derangement of the system. Rupa is
disease in its full stage (symptomatology). Upashaya is
therapeutic test. It is deducing the nature of the disease from
therapeutical measures. Pathological change is Sampraapti.
The disease is studied logically. Pathology is Sampraapti.
Nidana
The investigation of the root-cause of diseases (whether it
is bad food, bad water, indulgence, excesses, etc.) is Nidana.
This will give you the clue to diagnosis and prognosis. One
Nidana may possibly be to the root of more than one disease.
Nidana alone cannot help you to diagnose diseases.
Nidana is divided into four kinds, viz., (1) Sannikrishta
Nidana (immediate cause), (2) Viprakrishta (the remote
cause), (3) Vyabhichari and (4) Pradhana. Vyabhichari may
or may not cause a disease according to the circumstances
but Pradhana will certainly cause the disease. Vague
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symptoms become very prominent while the disease actually

manifests in full force. This stage enables the physician to nip
the malady in its bud or shorten its course or mitigate its
virulence. Purva Rupa consists of the premonitory symptoms
or the prodromata.
The vague symptoms consist of dull aching pain, general
malaises, heaviness in the head, loss of appetite, lassitude,
etc. These are seen in the incubation period of various
diseases and in diseases which have a slow and gradual onset.
Purva Rupa gives the physician some clue to prognosis. It
helps him to correlate particular derangement of the Doshas
with particular group of prodromata.
Rupas
(Symptomatology)
This includes the signs and symptoms of the disease. It
provides the means for clinical diagnosis. The physician will
be able to find out whether he has to deal with morbidity of
one Dosha, two Doshas or all the three Doshas. He will also
be able to find out whether the disease is an effection of
Rasa, Rakta, Mamsa, Asthi or any other Dhatus.
Upashaya
(Therapeutic test)
This is diagnosis by experimental treatment. A doubt

arises whether a particular disease is due to the derangement
of Vatha or not. The physician prescribes a diet, exercise or
any other remedial measure known to cure this suspected
derangement. If the disease is ameliorated, then the
hypothetical proposition is confirmed. If not, it is rejected. If
the fever yields to Antimony it is Kala Azar; if it does not it is
not so.
Upashaya is a trial treatment in any confounding disease.
It is a guess work. This treatment is conveyed through
(1) medicines (Bheshaja), (2) food (Anna) and (3) Vihaara
(air, sleep, cold, sun, etc., general care).
NIDANA
105
Sampraapti
(Pathology)
Sampraapti is that which reveals the internal action of the
Doshas when they are in the act of producing a disease.
Diseases caused by intrinsic causes show the effects at
once. Doshas get vitiated and produce the diseases. These
are judged under the following heads (1) stagnation of the
Doshas (Sanchayam), (2) exciting of the stagnated Doshas
(Prakopa), (3) migration of the excited Doshas to the seat of
disease (Prasaram), (4) location of these Doshas there
(Punarupam), (5) specific feature of the affection is noted
(Vyakti) and (6) the final stage of the disease, either causing
death or becoming chronic or Bhedam.
The Ashtasthana Pariksha comes under the examination
of the Rupam combined with Sampraapti, Nadi (pulse),
Mootra (urine), Sabda (voice), Sparsha (touch), Roopa (face
and body), and Netra (eyes) are the eight Sthanams to be
examined.
The Til oil test will help the physician in deciding the
curability or the incurability of the disease. The figures that
are formed when a drop of oil is placed in the urine and the
direction in which the drop of oil extends first are the guiding
factors for this test.
The diseases can be very minutely examined and
diagnosed with the help of all these methods individually and
collectively.
There are some important symptoms specially termed as
Upadrava and Arishta to ascertain the curability, incurability
and the dangerous nature of a disease. With the help of these
the Ayurvedic physician draws definite and positive
conclusions.
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Chapter XII
AYURVEDIC CHIKITSA
(Treatment)
The treatment of diseases caused by humours or Doshas
forms part of Chikitsa or the therapeutic branch of Hindu
Medical Science.
The principles of Ayurvedic treatment consist in
removing the injurious agent, soothing the injured body and
mind and eradicating the cause.
Treatment is twofold: (1) Dravyakritam, (2) Adravyakritam. The former is done with the aid of materials, i.e.,
drugs, food, etc. Adravyakritam is that which is done without
the aid of these. Vihaara, Upavasa (fasting) are the agents
here. Naturopathy comes under this.
In Ayurveda great importance is given upon the study of
the various stages of vitiation of Doshas.
Daiva Vyapaasraya, Yukti Vyapaasraya, Sattwa Vyapaasraya are the three divisions of treatment. Daiva Vyapa
asraya is the method of treating diseases through worship of
gods, through offerings to God, chanting hymns and Mantras.
This relates to the spiritual branch of science.
Yukti Vyapaasraya
This depends upon reasoning out the causes of diseases
and on devising suitable ways and means for its cure. It deals
with appropriate administration of food and medicines and
other combinations.
The various treatments administered for the various
diseases result in either improving the flesh and bone or
decreasing the fat and the undigested and unuseful
substances. They come under Brimhanam or Langhanam.
a
Yu r
v e d ic c h ik it s a
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Langhanam is divided into (1) Shodhanam and

(2) Shamanam. They are divided into five and seven varieties
respectively.
Shodhanam is the process of elimination of foreign
matters and accumulations which are dangerous to the body
through the mouth, anus, nose, etc.
Shamanam (soothing process) is to absorb and bring the
disturbances into a calm condition without their expulsion.
Sattwa Vyapaasraya means control of mind. It is the
psychological branch of treatment.
Pancha Karmas
In Shodhanam the five Karmas are (1) Vamanam,
(2) Virechanam, (3) Vasti, (4) Anuvaasana and (5) Nasya.
Shamanam
The seven factors of Shamanam are (1) Deepanam,
(2) Paachanam, (3) Kshut, (4) Trishna, (5) Vyaayaama,
(6) Aatapa (sun bath) and (7) Maaruta (air bath).
Shodhanam is intended where the disease is superfluous
and the patient is able to withstand the strain of the same.
Before proceeding to Shodhanam, Sneha (lubrication and
massage) and Sweda (sweating) should be practised. These
regulate the circulation of blood and produce a healthy
recuperation of the tissues of the body. The Malas
(impurities) come into a position easy to be eliminated. '
Vamanam (vomiting) must be practised in the aggravated
state of Kapha, Virechanam (purgation) in that of Pitta and
Vasti (enema) in that of Vatha.
Vomiting, purging, enema, Nasya (nasal purge),
Siro-virechana blood-letting (Rakta Mokshana) are the
Pancha Karmas or operations.
Nasya is the method of administering medicated oils,
powders, etc., through the nose. This is very beneficial in
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diseases of the ear, nose, eyes, brain, etc. In Tetanus, Nasya

Karma is highly recommended.
The Six Upakarmas
They are 1. Brimhanam (promoting growth), 2. Langhanam (fasting, effecting reduction), 3. Snehanam (lubrication)
4. Rookshanam (removing fat or drying), 5. Swedanam
(promoting sweating) and 6. Sthambhanam (promoting
contraction of all channels).
Shamana Karmas
They are soothing processes. They are eight in number:
1. Restraining thirst (Trishna Nigraha), 2. Exposure to air
(Maruta or air bath), 3. Exposure to sun (Aatapa or
sun-bath), 4. Administering carminatives (Deepana),
5. Administering digestives (Paachana), 6. Starvation
(Upavasa), 7. Physical exercise (Vyaayaama) and
8. Unmardanam (hard massage).
Gargling (Gandusha), fumigation and smoking
(Dhumrapana), collyrium (Anjana), caustics (Kshara),
scorching (Agni Karma) are aids to these methods.
Treatment by Drugs
Brahmi is the best drug in epilepsy (Apasmara), goats
milk is highly beneficial in consumption, fresh ginger is
very useful in slow digestion, Goksheera is very useful in
Mootra Krischhra (painful urination). Shilajit is the best
medicine in diseases of the bladder, iron oxide is best in
anaemia (Pandu), Triphala is the best drug in diseases of
the eye, buttermilk is the best medicine in chronic
diarrhoea (Grahani), Pippali is the best drug in diseases of
the spleen, Guggulu is the best drug in rheumatism and
lumbago, Vidanga is the best drug for worms.
Poisons and Their Antidotes
The treatment of poisons and their antidotes come
under the head of Kalpa.
AYURVEDIC CHIKITSA
109
Datura, arsenic, etc., are Sthavara poisons. They are

cured by emetics, purgatives, errhines, collyria and
antiphilogistic treatment.
Jangama poisons include venoms of insects, scorpions,
spiders, lizards, serpents, etc.
Ayurveda did not ignore that blood also is a chief agent
in causing diseases. In such cases special care to treat the
condition of blood is chiefly recommended.
110
Chapter XIII
INDIAN MATERIA MEDICA
The ancient Hindus made tremendous progress in the
science of Materia Medica. The Materia Medica of India is
very voluminous.
India is a vast and fertile country. It contains abundant
herbs or medicinal plants. The ancient Ayurvedic physicians
examined and studied all the herbs that came under their
observation and classified them into groups or Ganas.
Charaka gives 50 groups of ten herbs each. Sushruta has
arranged 760 herbs in 37 sets according to some common
properties. They have also described the proper seasons for
gathering the herbs, the period of their growth, when they
possess their distinctive properties, the localities from where
they should be collected and the way of treating them,
extracting their active principles and preserving them.
Agnivesha, a disciple of Charaka enumerates 500 classes
of medicinal agents. They are arranged according to their
virtues in curing diseases. The chief notable feature in
connection with the nomenclature of the Indian plants is that
their names are descriptive either of their character or
property.
Charaka Samhita and Sushrutas Ayurveda are the oldest
and most reputed books on Hindu medicine. Charaka is
older than Sushruta.
Atreya, son of Atri Rishi, taught the holy Ayurveda to six
students, namely, Agnivesa, Bhela, Jatukarna, Parasara,
Harita and Kharapani. Agnivesa first wrote a treatise on
medicine. It was edited and corrected by Charaka. Vagbhata
wrote Ashtanga Hridaya. Sushruta was written in Banaras.
Ashtanga Hridaya Samhita was compiled by Simha Gupta
111
Sena Vagbhata. It is a mere compilation from Charaka and

Sushruta methodically arranged.
The Materia Medica of the Hindus is a marvel to the
modern investigator. The properties of drugs belonging to
the animal, vegetable and mineral kingdoms and of the
articles of food essential to the maintenance of health,
strength and vitality are fully described here. .The theory
which forms the basis of the investigation is that every
substance, whether animal, vegetable or mineral, possesses
five properties namely Rasa, Guna, Veerya, Vipaka and
Prabhava.
Charakacharya says, the best medicine is one which
cures a disease and the best physician is one who relieves the
suffering of a patient. The best medicine for people living in
any particular country is the one that grows in that country.
Though Ayurvedic system of medicine is slow in giving
relief to the patients, it is ultimately sure in its results. It
never produces those after disturbances which the
administration of violent, foreign drugs effects in the
debilitated system of patients.
Bhava Misra, son of Lataka Misra, has written a book on
medicinal herbs.
Sushruta says that the physician should go to the jungles
and gather the herbs when they are in flowers. They should
avoid those injured by insects.
Dhanvantari Nighantu is much the same as followed by
Charaka. It is an old treatise. Some ascribe the authorship to
Dhanvantari, the father of Indian Medicine
Raja Madanapala wrote, Madana-Vinoda. He increased
the list of Indian herbs such as pellitory, gambier, etc.
Narahari, a learned physician of Kashmere wrote an
excellent work called Raja Nighantu.
Shodhala who came after Narahari wrote a book on
Materia Medica. He was a Gujarati Brahmin. His work is
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chiefly based on Dhanvantari Nighantu. He has added 80

drugs.
All parts of medicinal plants may be used. Root, as of
Chitraka; underground stem as of Surana; leaves as of
Vasaka; fruits as the three Myrobalams; flowers as of
Dhataki; extract, as catechu, opium; bark as of Kurchi,
Ashoka; wood as of sandal; gum as Myrrh, Asafoetida.
Sometimes the entire plant is used as Rantakari.
The Nighantu adopts the following classification:
1. Strongly scented substances, 2. Moderately scented
substances, 3. Weak scented substances, 4. Extracts, 5. Sweet
plants, 6. Acid plants, 7. Bitter herbs, 8. Flower plants,
9. Fruit bearing creepers, 10. Small shrubs, 11. Creepers, etc.
Material objects have six tastes, 20 sorts of qualities, and
two forces. The six tastes are sweet, acid, salt, bitter, pungent
and astringent. The twenty qualities of objects are: Heavy,
light, soft, dull, oily, consistent, watery, hot, fixed, sharp,
tremulous, delicate, demulcent, smooth, harsh, transparent,
hard, pungent, coarse and cold. The two forces are heating
and cooling.
The virtues of the Indian medicinal plants were known in
other countries also. Hippocrates in his Materia Medica
recommends several Indian plants such as Jatamansi,
Kunduru, ginger, black pepper etc. Dioskorides, a Greek
physician investigated the medicinal virtues of many Indian
plants which were then taken to the market of Europe and
incorporated them in his book on Materia Medica.
The Indian Medicinal Herbs
The central fact of Indian Culture is its conception of the
spiritual Ideal. Its core and essence is the fundamental belief
that the attainment of perfection is the sole purpose of mans
life. Thus the worth and value of all the other parts and
aspects of our life is estimated and equated in terms of their
utility in serving this central. Ideal. The value of human birth
113
and body was accepted because mans body was recognised

as the supreme instrument through which to strive for
reaching lifes great consummation. The ancient seers, the
Rishis of wisdom, therefore, spared no pains in carefully
evolving a great system of Medicine to help to keep this
precious instrument, i.e., the human body, in perfect trim.
The maintenance of the body in proper disease-free
condition and perfect health was a sacred duty of man, for it
constituted the primary means of all attainments because,
Health is the supreme Good of attainment of the Good
Life, of all wealth, fulfilment of cherished desires and
ultimate Liberation. The intuitive sages of India were in full
awareness of this important fact, for, notwithstanding their
lofty idealism, they had the admirable faculty to be intensely
practical and thorough.
The Indian seers in the past have devoted special
attention to the study of health, disease and therapeutics.
They have looked upon Ayurveda or the Science of Life as
another Veda.
Ayurveda believes in treatment by herbs, which form its
mainstay. rrhe greater part of the treatment of Ayurvedic
practitioner is by medicinal herbs. How very minute and how
thoroughly scientific their study of the herbs and their
characteristics are amply evidenced by the scholarly treatises
of these ancient scientists in which subjects they have given
us the results of their admirable researches.
Besides this evidence, the very fact of these herbal
medicines continuing to be widely used with remarkable
success, even up to this day, by quite modern Ayurvedic
medicinal practitioners all over India, is a patent proof
beyond any doubt about the high and enduring merits of this
system of therapeutics.
The high development and specialisation of herbal
medication in this country has been a direct outcome of the
fact that due to her vastness and fertility India has the unique
114
advantage of possessing a wide range of climatic

geographical and geological conditions wherein came to
flourish an infinite variety of numerous, rare and precious
herbs. The ancient seer-scientists were ardent lovers of scope
for close observation of the rich herbal wealth of the
vegetable kingdom. Theirs has been a critical examination
and study of almost all the important medicinal herbs. Thus a
good deal of literature, deeply interesting and greatly
informative, came into being on this branch of knowledge.
One of the greatest authorities upon this subject is the
illustrious author Charaka whose invaluable work, the
Charaka-Samhita is still accepted as the standard classical
work on Medicine. It forms by far the most exhaustive
treatise, and in it Maharshi Charaka gives nearly fifty
different groups of medicinal herbs; naming ten herbs under
each group. These fifty groups or Ganas, he considers as
being quite sufficient for the purpose of the average medical
practitioner. Another great authority, the able author
Sushruta, who is ranked equal with Charaka, has mentioned
about 760 herbs which he has divided into thirty-seven Ganas
or groups in accordance with certain common characteristics.
His masterly work was translated into Arabic as early as
twenty centuries ago somewhere about 800 A.D. Later,
translations into Latin and German also appeared. Charakas
works too were translated into Arabic and references are
made in several Latin works of eminent Western physicians.
The grouping of these medicines by these writers reveal
an astonishing knowledge, of pathology and disease
therapeutics, of the savants of so ancient a period. In the
wide range of these grouping are included Anaesthetic,
Anecbolic, Anthelmintic, Anemetic, Anodyne, Antibromic,
Anti-colic, Anti-fat, Antasthmatic, Anticholeric, Anti
scorbutic, Antihypnotic, Anuretic, Antipyretic, Antipsoric,
Anti-Phlegmagogue, Antispasmodic, Astringent, Aphro
disiac, Antitoxic, Cathartic, Calmative, Cholagoue,
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Carminative,
Constringent,
Cosmetic,
Demulcent,
Diaphoretic, Diuretic, Emetic, Drastic, Emmenagogue,
Epispastic, Expectorant, Epulotic, Frigorific, Fat-producer,
Flatus-Producer, Fat-former, Galactagogue, Haemostatic,
Hypnotic, Hydragogue, Inerbrient, Liquefacient, Lithonlytic,
Laxative, Parturifacient, Phlegmagogue, Purgative, Rejuvenascent, Refrigerant, Rubifacient, Restorative, Sialagogue,
Sedative, Semen-improver, Styptic, Tonic, Vermiparous,
Stomachic, Spermatopoietic, Voice-improver, etc. A disciple
of the great Charaka, Agnivesha by name enumerates many
more classes of medicines besides those mentioned above.
The Bhava-Prakasha of Bhava Misra (another important
writer on medicinal herbs) further adds certain valuable
medicines. New light is thrown upon a number of these
medicines in the Aatankatimirabhaskara a comparatively
recent work of considerable size by some Ayurveda Acharya
belonging to the eighteenth century. An even most recent
author Pandit Godbole has published in the later half of last
century his Nighanturatnakara epitomising all the previous
works on Materia Medica with nearly fifty new herbs added,
as the result of fresh research.
The high potency and curative value of the Indian
medicinal herbs have, for long been well-recognised in
countries outside India. Even so, far back as previous to the
Christian Era, ancients like Hippocrates recommended
Indian herbs in their medical treatises. The Greek physician
Dioskorides, (100 A.D.) speaks well of the numerous Indian
plants, the medicinal virtues of which he had thoroughly
investigated before incorporating them into his famous
Materia Medica. Later on, the physicians who came in the
train of the Mohammedan conquerors were quick to perceive
the great potency and worth of the Indian medicines, and
began to make use of them without hesitation. Mohammed
Akbar Arzani, the Court Physician of Emperor Aurangazeb,
and Nuruddin Mohammed Abdulla Shirazee, the personal
116
Hakeem to the great Shah Jehan have both included

numerous efficacious medicines from the Ayurveda Materia
Medica into their famous works on medicine. And a glance at
the Allopathys Pharmacopoeia today will be enough proof
that the Indian herb has fully lived up to its reputation as
potent healers.
There is a special reason why medicinal herbs constitute
the most invaluable sovereign remedy for every ailment. It is
because they contain in them the curative element in its
most vital, potent, and withal, easiest state. This is brdught
about by the following factors: The herbs are God-sent
apparatuses endowed with the unique capacity of converting
valuable inorganic earth-salts, chemicals and minerals into
organic substances eminently suitable for complete
absorption into the human system. The cells in the human
body are vital tissues. Chemical drugs are inert matter. They
are never fully absorbed into the human system and fail to go
to the root of the trouble and effect a radical cure. In herbs
we have vital substances that actually get absorbed into the
very core of our tissues. The essence of herb is the vital
substance. These remedies go to the very root of the disease
and remove it in toto as they are assimilated into the cell of
the human system. They are also, in a way, of a predigested
form because they come from the soil, specially energised by
potent rays of the sun and the gases of the atmosphere. Thus,
these herbal essences get purified and irradiated during the
hours of daylight and, in addition, store up the healing
potencies of the lunar rays. Further more the herb forms the
medicine par excellence: it is informed by a life-principle
drawn out of the power of the Panchabhutas or the five
fundamental elements, i.e., earth, water, fire, air and ether.
The physical frame of man is a combination of these five, and
hence, the herbal extract is the nearest approach to the most
ideal combination for administration. The secret of the
marvellous and almost miraculous curative potencies of the
INDIAN MATERIA MEDIGA
117
herb, is the presence in them of a supra-terrestrial force, i.e.,

the solar energy. The Sun is the source of cosmic energy. It is
the source of the mightiest healing power known to mankind.
Hindu seers have regarded the Sun as Divine in nature. And
the only substance known in nature that possesses the
capacity of stock-piling solar energy in the form of a usable
essence is the plant chlorophyll. Precisely, therefore, herbs
are said to possess divine potency termed by Hindus as Divya
Shakti.
The study of herbs is of absorbing interest. Their
administration is also simple compared to the elaborate and
complicated process of other pharmacopoeias. It is now an
established fact that the science of herbal cure is not
experimental. Its high merits and practical utility have long
been put to severe tests by the Rishis and practitioners of the
past whose researches and practical therapeutical findings
have been minutely recorded for us in their illuminating
treatises. Therein we find their minute study of the herbs,
their characteristics, habitat, conditions for their healthy
growth, their appearance, the time of highest, potency, etc.
The proper season for gathering the herbs, the localities from
which they should be collected and the right method of
processing them, isolating the active principle and preserving
it, are all accurately and scientifically detailed.
One noteworthy point in the naming of these Indian
medicinal herbs is that in great many cases their very names
are descriptive of the specific character of prominent
appearance of the plant. This becomes an effective means for
the easy identification of the particular herb. Thus, for
instance, Acorus Calamus has the name Ugra-gandha
(strong-odour); for it is characterised by a very pungent
smell. The name Vatsa-nabhi (calfs navel) describes the
plant Aconitum Ferox because its root resembles the
umbilical cord of a calf. Tribulus Terrestris is referred to by
the significant name Trikantaka (three-horned) as its fruit
118
contains three prickles. Ricinus Communis goes by the naniv.

Chitrabija (spotted seed) due to its seed being speckled by
white or brown patches. Datura Alba is named Ghantapushpa (bell-flower) due to the shape of its flowers. The long
and cylindrical podded Cassia Fistula gets the name
Deergha-phala (long fruit) and the plant Sapindus Emarginatus is called Bahuphena (very foamy) because its berries
produce a rich soapy lather when rubbed and shaken with
water.
A full study of all the herbal medicines is not a possibility
in the columns of a magazine. Even a detailed consideration
of the most important of the herbs does not come within the
province of an article. Hence a few of the very prominent and
widely used herbs are discussed here chiefly with e view that
they mayserve to give the interested reader some idea of the
precious gems that are to be found in the mine of the
Ayurvedic Materia Medica.
Ashwagandha (Withania Somnifera)
It is one of the important tonic medicines in the herbal
Materia Medica. It is generally found all over India. It is a
straight growing shrubby plant between 2 to 4 feet tall. Both
its leaves and flowers are somewhat rounded in shape. The
root is thin and tapers conically. The root is sedative, tonic,
alterative, aphrodisiac and nutritive.
It is used in doses o.f about 30 grains in cases of
consumption, rickets, senile debility, rheumatism, and all
types of debility, neurasthenia and nervous breakdown,
brain-fag, loss of memory, loss of muscular strength, and it
strengthens semen and is therefore used with success in
spermatorrhoea and impotency. It possesses Vasayana Guna,
i.e., quality of infusing flesh strength and energy, and is thus a
valuable protective tonic-food for the system when worn out
by ravages of constitutional diseases like Syphilis, Rheumatic
fever etc. As a nervine sedative, it is serviceable in Insomnia.
Ashwagandha is also a Galactagogue and is given to nursing
119
mothers to increase lactation. For weak children the

Ashwagandha root, reduced to a paste and given with milk
and clarified butter, forms an invaluable dietary supplement.
A fortnights course is sufficient to bring about a tangible
improvement.
The herb is administered in the form of powder, extract,
confection and also decoction.
Apamarga (Achyranthes Aspera)
It is a prickly chaff-flower an annual herb. It is laxative,
diuretic and alterative. It also has emetic property. It is
pungent.
Due to its alterative properties, Apamarga is used as a
blood-purifier. Though emetic in large doses yet when given
in small doses, it is a useful expectorant. In powder-form it is
taken with honey in conditions of asceites, dropsy,
enlargement of glands and cutaneous affections. Externally
Apamarga is used as application in cases of dog-bite,
snake-bite, etc.
Arka (Calotropis Gigantea)
A middle sized milky shrub. Emetic, purgative,
rubefacient, alterative, digestive and abortifacient.
A well-known medicinal plant famous all over India as a
herb of versatile therapeutical value. There are two varieties,
one with white flower and the other having a somewhat
reddish flower. The former variety is more abundant in U.P.,
Sindh, Punjab and Bihar.
The leaves reduced to ash with i/^th part of rock salt
when administered in whey in 10 to 15 grain doses, forms a
valuable remedy in all affectations of spleen, liver and
stomach. 5 to 20 grains of the powdered root-bark is used in a
variety of conditions like leprosy, constitutional syphilis,
ulcerations, skin-diseases, glandular swellings, poisons,
worms, anasarca, etc. Due to its remarkable action in
Syphilitic affectations Arka is referred to as Vegetable
120
Mercury. It is useful in Pyrexia, which it lowers by causing

diaphoresis. The root, rubbed into paste with rice gruel is
used externally with effect as an application in Elephantiasis
and enlarged scrotum. The milky sap of thin plant cures
chronic obstinate eczema and ring worm and ripens boils
quickly. Even Plaque Buboes are aborted by the repeated
application of the milk of Arka plant. In most of the cases the
patient is saved. The milk is a poison and, therefore,
constitutes a valuable counter-irritant and a good antidote to
poisonous bite of reptiles. It is used on the spot of the bite.
Brahmi
Herpestis Monniera or Gratiola Monniera; also known as
Jalneem' and Mandukapami (another sister herb: the
Hydrocotyle Asiatica; also known as Brakma-manduki) \
Brahriii is a marshy labrous runner. Mandukaparni is a
prostrate perennial herb: grows by the banks of rivers and
streams amidst common grass and is usually surrounded by
the latter. In very many ways these two herbs are closely
similar in their medicinal properties so that they have come
to be regarded as almost interchangeable herbs.
Brahmi is a wonderful herb. It is possessed of peerless
therapeutical values. Rarely is it possible to come across a
herb of such great worth. It is slightly bitter, diuretic and
nervine tonic. It is useful in blood-pressure and skin diseases
and also valuable as a voice-improver.
It is a brain tonic par excellence. It cools the brain,
strengthens and sharpens the intellect; increases memory
power and infuses vigour and radiance. It purifies the whole
system. It is a first-rate herb to cleanse the system by
eliminating all sorts of poisons. It is, therefore, very useful in
leprosy, syphilitic and scrofulous ulceration, obstinate
eczema, cutaneous affections and psoriasis. It is administered
* In Punjab and Uttara Pradesh the Creeper Hydrocotyl Asiatica is
regarded as Brahmi but the physicians of Bengal take Cratiola
Monniera as Brahmi.
121
in powder as well as liquid form. Ghee, medicated with it, is

prescribed for brain and voice, and externally the oil is much
in vogue.
Aijuna (Terminalia Arjuna)
A huge white-barked tree. A most valuable Cardiac tonic
and stimulant. It is a hemostatevery cooling. It is
invaluable in heart-diseases where stimulant action is
indicated. It also acts with wonderful effect in local
inflammation of the heart. It has a Glucoside that is
extremely useful in heart-disease. It slows the palpitation of
heart but strengthens the force of the beat. Arjuna has all the
valuable properties of Digitalis but has one great advantage,
namely, it is entirely non-poisonous whereas Digitalis is a
deadly poison. Arjuna is used with great effect in Cardiac
dropsy. Since very ancient times it has been used in all
heart-diseases. It is very quick in its action and, withal, safe.
In feeble pulse and in palpitation, tablets of Aijuna, allowed
to dissolve gradually in the mouth, work miraculously. The
effect on the pulse is immediate and lasting too. It is also
useful as a diuretic. The whiter the colour of the bark the
greater is its efficacy.
Chirata (Swertia Chirata)
A perennial hilly herb. There are certain varieties of the
plains also as the Chirata of Tamil Nadu and Maharashtra.
But the northern variety of the hills in Punjab is preferable,
and the best is recognised to be the Chirata grown in Nepal.
It is a plant about 3 to 4 feet in height. The leaves are of large
size at the lower end of the plant and get smaller in size at
the top. The leaves are characterised by five or six linear
markings or veins upon them.
Chirata is a bitter tonic, laxative, febrifuge and
anthelmintic. In India it has been for centuries used widely
with success as an effective substitute for Quinine in Malaria.
In such cases its tincture or the cold infusion is used. If the
122
decoction is boiled, its medicinal value is somewhat lessened.

Even then it is useful to some extent. It is also a good tonic
after fever. The herb is used when there are flowers in the
plant. Great benefit is derived from administering Chirata in
a variety of liver complaints. It flushes the liver and reduces
enlargement. It contains Chiratin and Ophelic acids.
The special noteworthy feature about Chirata is its
non-toxic nature. It acts effectively against Malaria avoiding
at the same time the unpleasant reactions of Quinine or
Cinchonism.
Bala (Sida Cordifolla)
There are four varieties of this herb. Their properties are
all more or less similar. Besides Bala the other three varieties
are Ati-Bala, Maha-Bala and Naga-Bala.
Bala is a common weedy herb. Ati-Bala is a large annual
shrub. Maha-Bala is a pale flowering plant. Naga-Bala is an
erect spiny shrub. Its Latin name is Sida Spinosa.
Properties: All are muscilaginous, diuretic, cooling,
astringent and nutritive. They impart radiance, beauty and
strength to the body. They strengthen the vital force and
remove seminal weakness.
Preparations of Bala are administered in the form of
medicated ghees, powders or confections. They are used with
effect in sexual and general debility, rheumatism, fevers,
bleeding, heart diseases, blood-pressure and gout.
Kutaja (Holarrhena Antidysenterica)
Its bark and seeds are astringent, very useful in dysentery,
bleeding and in piles. It is a small tree very graceful in
appearance. It grows in the hilly tracts: in the Himalayas, the
Vindhyas and the Ghats of South India. It seldom grows in
the plains except in some rare places in Bengal. It has a pale
coloured slightly sweet-smelling flowers about two to three
inches in size, that generally bloom during the rainy season.
The fruit is straight bean-stalk like, about a foot long and half
123
an inch in diameter spotted slightly with white. It contains

barley shaped seeds.
Kutaja is one of the most effective medicines in
dysentery. The efficacy of both the bark and the seeds was
well-known to the ancients. Modern research has now proved
amply that the bark is an effective amoebicide. It contains
conesine, an alkaloid which is suitable for oral
administration. It is a specific remedy for amebic dysentery.
As powerful as Emetine yet Kutaja does not produce any of
the toxic effects produced by the former. In chronic cases
particularly the action of Kutaja is nothing short of
marvellous.
Punamava (White variety: Trianthema Monogina;
Red variety: Boerhasvia diffusa).
Punamava is a prostrate succulent herb. The red variety is
more commonly found than the white one. It creeps along
the ground and at times covers an area 4 to 5 feet square. It
has tiny flowers growing in button like bunch and juicy.
Allopaths have incorporated this herb in their
pharmacopoeia wherein it is known as Extractum Punarnava
Liquidum. The white Punamava is stomachic, expectorant
and slightly laxative. It has remarkable diuretic properties
and is hence invariably used in cases of ascites.
The red variety too is similar in action, and is also used in
hepatic and splenic enlargements, and also as a renal
antiseptic in gonorrhoea and dysuria. Punarnava has the
quality of reducing inflammation and is, therefore, found to
be very effective in internal abscess, jaundice and piles. The
white herb in tincture is useful in insomnia.
Sariva (Hemidesmus Indicus)
This is the Indian or Country Sarsaparilla. It is a
demulcent, alterative, diaphoretic, diuretic, tonic and
blood-purifier.
Sariva is a low twining shrub. It grows abundantly in
124
Bengal. It is found in other hilly tracts of India. It is a

creeper. It contains a sweet aromatic essence known as
Counmarin. But the dried root is devoid of flavour or aroma.
It is well-known in India as Anantamool. It acts as a good
diuretic increasing the flow of urine copiously. It is used with
great effect in the secondary and tertiary stages of Syphilis
and ordinary skin diseases, too. Prolonged use is indicated in
the former case. It is administered in the form of extract,
syrup, tincture or as infusion.
Ashoka (Saraca Indica)
A very valuable Uterine styptic (drug that checks

bleeding). Bark and flowers are used in uterine affectations
like Menorrhagia.
Ashoka is a large beautiful ever-green tree found all over
India but particularly abundant in Malabar, Bengal and M.P.
The leaves are like that of mango tree, but of a deeper green
colour and tender. Flowers are red. The bark is of a muddy
brownish appearance externally but is of red colour upon the
inner side. Its chief use is in uterine troubles in which it is
often used in the form of decoction. It is a first-rate remedy
and tonic in all sorts of troubles of the womb. It regulates the
periodical menstrual flow. It is one of the best uterine tonic
and its use averts the possibility of abortion in weak females.
India has ever been evolving art after art, science after
science as her contribution to the common heritage of all the
nations of the world. Her greatest gift to the world is the gift
of the spiritual science of Self-perfection. Next to it I would
place this Science of Life, the Ayurveda as a precious gift to
be carefully developed and broadcast to all nations. It is a
national duty of every Indian.
Inorganic Materia Medica
(Mineral Medicines)
Mineral or inorganic medicines are generally described

under five heads, namely, Rasa or mercury, Uparasa or
125
metallic ores and earths, Dhatu or metals, Lavana or salts

and Ratna or precious stones.
The metals are divided into two classesprincipal and
secondary. The principal metals or Dhatus are seven namely,
Svarna (old), Rupya (silver), Tamra (copper), Banga (tin),
Seesaka (lead), Yashada (zinc) and Loha (iron).
The secondary metals which contain any of the principal
metals or their compounds, are also seven, namely, Tuttha
(sulphate of copper), Sindura (red oxide of lead), Shilajit
(bitumen), Kamsya (brass), Reeti (calcined zinc),
Swarnamakshika (yellow pyrites), Tamramakshika (white
pyrites).
Sulphur, talc or mica, calamine, alum, borax, chalk, conch
shells orpiment, lead stone, realger, sulphate of iron,
cinnabar, sulphate of lead, red sulphide of mercury,
bisulphide of arsenic, ter sulphide of arsenic, sulphide of
lead, lapis lazuli, carbonate of zinc, litharge come under the
category of Uparasas.
The precious stones (Ratnas) are also divvied into two
classes, principal and secondary. Heera (diamond), Manikya
(ruby), Neela (sapphire), Garutmata (emerald), Pushparaga
(topaz), Gomeda (onyx), Vaidurya (lapis lazuli or cats eye),
Mauktika (pearl) and Pravaala (coral). Pearl and coral
belong to the animal kingdom.
The secondary stones are Suryakanta (sun-stone),
Chandrakanta (moon-stone), Sphatika (crystal), Haritshyama
(turquoise) and Kancha (glass).
The principal salts that are included in the Indian
Pharmacopoeia are Saindhava (rock salt), Sambhara
(Sambhara lake salt), Samudra (sun dried sea salt), Navasara
(ammonium chloride), Yavakshara (carbonate of Soda),
Suryakshara (nitrate of potash), Tankana (borax).
The Ayurvedic physicians have for ages past used
Mandura (hydrated oxide of iron), Pashanabheda
126
(carbonate of iron and lime), Yashadapushpa (oxide of

zinc), Rasasindura (sulphide of mercury), Rasakonpura
(corrosive sublimate), Shankavisha (arsenious acid).
Metals and metallic compounds must be purified in
order to remove their impurities. They will produce
diseases if they are used in an unpurified state. The metals
are purified by repeatedly heating their plates and plunging
them in oil, whey, sour conjee, cows urine, Kulatha
decoction. They can be dipped in the juice of the plantain
tree also.
Metals and metallic compounds are reduced to powder
or Bhasma (oxide) by various processes. The furnace for
heating metals is usually a pit in the ground called
Gajaputa. It is made one and a quarter cubits in depth,
length and breadth. This is filled with dried balls of
cowdung. The metals of metallic compounds to be burnt
are enclosed in a covered crucible and placed in the centre
of pit within the balls of cowdung, which are then set fire
to and allowed to burn till consumed to ashes.
Vegetable drugs become inert after a year; powders
keep up their power for two months, pills and tinctures for
a year and oily preparations for sixteen months. But
Bhasmas are infinitely more effective than the vegetable
drugs. They are given in very small doses.
The literature on metallic remedies is very voluminous
in Ayurveda. The metallic oxides do more harm than good
if they are not carefully and properly prepared.
127
Chapeter XIV
HOME REMEDIES
Everyone should possess an elementary knowledge of the
Practical Household Remedies. Even an elementary
knowledge of the Practical Household Remedies will go a
long way in alleviating human sufferings and saving valuable
lives. All cannot afford to pay the doctors bill and purchase
costly patent medicines. The results achieved by
Chamberlains Cough Remedy or Venos Lightning Cough
Cure can be very easily obtained by a decoction of the
vegetable Ladies Finger at the cost of one or two pies, or a
lozenge made out of black pepper, sugarcandy, liquorice and
honey.
This book supplies a handy list of Practical Household
Remedies and a list of very useful, practical, potent
prescriptions made up from them. There are very good
prescriptions for diarrhoea, dysentery, fevers, malaria,
indigestion, flatulence, constipation, debility, influenza,
bronchitis, cough, scurvy, rheumatism, biliousness, liver,
kidney, lung troubles, etc.
In places where there are no dispensaries Practical
Household Remedies will come to your help, and guide you
like an able Family Physician.
Prakriti or Mother Nature has been very, very kind and
beneficent. She has placed valuable potent herbs and plants
at your backyard, immediate neighbourhood and garden.
Make use of these herbs and be healthy and strong.
Equip your household, domes'tic, medicine-chest with
preparations like dysentery powder, diarrhoea powder, cough
lozenges, constipation powder, pills, etc. Your whole family
will be immensely benefited.
128
Rural dispensaries can give you a great deal of medical

relief at a very little cost, if Household Remedies or
Bazaar medicines are intelligently* judiciously and largely
used.
In the Medical Schools and Colleges in India, Europe
and America, the students should get a knowledge of
Indian plants, herbs and drugs during their course of study
of Materia Medica. There is great potency or potentiality in
Indian herbs and plants. Many plants have very great
therapeutic value.
Free India should start now many Ayurvedic laborato
ries in different parts of India to manufacture various
Ayurvedic preparations and send them to different parts of
the world and should have Ayurvedic conquest. Ayurveda
will surely have triumph over other systems of medicine as
the preparations are very potent, cheap and produce lasting
effect and permanent cure.
A doctor should have a very large Vedantic heart and
broad tolerance. He should see good in every system of
medicine. He should welcome the good from each system
and utilise it in the treatment of his patients. Every
individual has a peculiar temperament. Allopathic drug that
suits one temperament will not be suitable to another
person. Homoeopathy suits X, Allopathy suits Y and
Ayurveda suits Z. And as such a synthetic doctor can do
more good to the patients by taking recourse to different
systems. Every doctor should have a synthetic knowledge of
all systems. Every doctor should have a perfect knowledge
of the Indian plants and herbs and the Household
Remedies or Indian Bazaar drugs.
In olden times Indian grandmothers had good
knowledge of Household Remedies. They were good
Family Physicians. Present-day Indian women also should
HOME REMEDIES
129
possess a knowledge of the herbs and plants. Then they can

attend well to the health of their families.
It is your duty and the duty of Government to see how
you enrich the forest, herbal wealth of India. If the
Government undertakes to turn the jungle herbs and
shrubs into remedies which are badly needed in our towns
and villages, you can put a check on the import of foreign
remedies and thereby save millions of rupees every year,
which can be utilised for solving more urgent problems
facing the country.
Glory to the Ayurvedic Rishis of India like Charaka,
Sushruta, Dhanvantari and others.
130
Chapter XV
CO M M O N HERBS
12. Mudakkatran
11. Kandangkattiri
10. Amman Pachcharisi
6. Sombu
5. Vallarai
4. Karisilankanni
3. Karkadaga Singhi
2. Peramutti
1. Chitramutti
Karnaspota
Kanta Kaarikaa
Kshirirti
Vacha
8. Vasambu
9. Kudasapalai (Bark used) Kutaja
7. Sathakuppai
Meenakshi
Misi
Sthula Jeerakam
Brahmi
Bhringaraj, Kesaranja
Karkatashringi
Mahabala
Bala
Sanskrit
Gumamadhupati
Machhchhi
Kanphata
Kateli
Dudhi
Karva, Indarajow
Bach
Suva
Motajeera
Khulakudi
Bungrah
Kakrasing
Suganda Vala
Khareti
Hindi
Leucus Aspera
Alternanthera Sessiles
Balloon-Vine
Wild egg plant
Australian Asthma Weed
The Kurchi, Tellicherry bark
Sweet-flag
The Dill
Anise seeds
Indian Pennyworth
Eclipta Prostata
The Galls
Pavonia Odorata
Pavonia Zeylanica
English
Their names in different languages
13. Ponnangkanni
Dronapushpi
Tamil
14. Tumbai
Tamil
'
Sanskrit
Hindi
English
15. Manaththakkali
Kakamachi
Mako
Salanum Nigrum
16. Chukku
Nagaram
Sonth
Zingiber Officinalis (Dried Ginger)
17. Atimaduram
Yashti-Madhukam
Mulatthi
Indian-Liquorice
18. Inji
Ardrakam
Adrakh
Green Ginger
19. Jadamanji
Jatamansi
Jatmasi
Valerian Root
20. Jathikkai
Jatiphalam
Jaiphal
Nutmeg
21. Chirakam
Jirakam
Zira
Cumin Seeds, Carawey
22. Thalisapaththiri
Talisapathram
Talispatri
Many spiked Flacortia
23. Thippili
Pippali
Pippali
Long Pepper
24. Nayuruvi
Apamargah
Chit-Chita
Rough Chaff
2S. Nervalam
Jayapalah
Jamalgotta
Purgative Croton
26. Manjal
Haridra
Haldi
Turmeric
27. Vellaippundu
Lasunam
Lahsun
Garlic
28. Karimulli
Brihati
Barahantta
Indian Nightshade
29. Ati Vidayam
Ativisha
Atis
Indian Atees
30. Vendayam
Methi
Methi
Fenugreek
31. Kartazhai
Kumari
Ghikauvar
Aloes
32. Nilavembu
Kirathathikta
Chirayata
Chiretta
33. Amukkarak Kizangu

34. Aduteendap palai
Aswagandha
Ajaasparshah
Aswagandha
Gandan
Winter Cherry
Indian Birthwort
Tfcrnll
Sanskrit
Hindi
English
35. Amanakku Muththu

36. Alivirai
Yeranda Beejam
Chandrasura
Arandi
Chansar
Castor oil seeds
37. Lavangapatri
Lavangapatram
Tejpat
Chinnamum leaves
38. Etti
Visha mushti
Kuchla
Strychnine tree
39. Elam
Elah
Elachi
Cardamom seeds
40. Omam
Yavani
Ajvaian
Bishops Weed
41. Kadukkai
Hareetaki
Pile Hara
Ink Nut
42. Kumkumappu
Kunkuma
Kesar
Saffron
43. Kuppaimeni
Arittamanjari
Kuppi
Intian acalypha
44. Kottumalli
Kustumbari
Dhaniya
Coriander Seeds
4S. Jathipatri
Jathipatram
Javatri
Arillus
46. Drakshai
Draksha
Munakka
Grapes
47. Tottarchu ringi
Namaskari
Lajalu
Sensitive Plant
48. Pachchai payaru
Mugdam
Moong
Green Gram
49. Agatti
Agastya
Agti
Agati Grandiflora
Lefidium Sativum
50. Akrottu
Akshota
Akhrot
Walnut
51. Atari
Karaveera
Karher
The Oleander
52. Alisivirai
Atasi
Alsi
Linseed-seeds
53. Azhavnam
Raktagarbha
Kurantak
Henna Plant
54. Avarai
Taiapotakam
Tarvar
Tanners-cassia
55. Kariabolam
Ikshumalika
Chhotakanvar
Small aloe
Sanskrit
Hindi
English
56. Karakkarunai
Arsaghnakanda
Zaminkand
Amorphophalus
57. Sirupasalai
Laghulonika
Chaulayi
Portulacea Quadrifida
Marsh Mint
Tamil
Pudina
Pudina
59. Vettiver
Usheera
Balah
Cuscus grass
60. Kundumani
Gunja
Ratti
Jequrity
61. Pirandai
Asthisamhari
Harahankar
Vitis Qudrangularis
62. Perungayam
Hingu
Hing
Asafoetida
63. Valmilagu
Lankesah
Kababchini
Cubebs; Tail pepper
64. Vaivilangam
Vidanga
Baibadang
Embelia Ribes
65. Akkarakaram
Aakaarakarabah
Akhalkara
Pellitory root
66. Atti
Udumbarah
Gular
Country Fig
67. Abini
Ahihenam
Hafim
Poppy
68. Arasu
69. Chittarattai
Aswatha
Rasna
Pipal
Khulanjan
Peepul tree, Sacred Fig

Galangal the lesser
70. Perichchu
Kharjuram
Kajur
Phoenix Ductylifera
71. Thirunitruppachchai
Viswatulasi
Sabzah
Sweet Basil
72. Umattai
Unmaththah
Dhatura
Dhatura, Thom apple
73. Erukku
Arkah
Ak
Mudar
58. Puthina
74. Elumichchai
75. Kadugu
76. Kalli
Nimbu
Acid Lime
Rajika
Kalasarason
Black Mustard
Dugdhika
Dugdhavatee
Milk Hedge plant
. Jambirah
Sanskrit
Hindi
English
Surabhinimba
Meeta Neem
Curry Leaf
78. Vembu
Nimba
Nim
Margosa tree
79. Vellarikkai
Urvarukam
Kakri
Common Cucumber
80. Vilvam
Bilvah
Bel
Bael tree
81. Marudam pattai
Arjuna Thwak
Arjun
Aijuna Myrobalan (bark)
82. Mathuiai
83. Maramarlial
Dadima, Sukhaadana
Daruharidra, Daarvi
Anar
Jaharhaldi
Pomegranate
Treeturmeric
84. Nerinjil
Gokshura
Gokhru
Small Caltraps
85. Kungiliam
Guggulu
Guggul
Saul tree, resin of
86. Neermulli
87. Katukurohini
Kokilakshab, Ikshuraka
Katurohini
Talmakhana
Kutki
Hygrophila spinosa
Picrorhizakurroa
88. Karungali
Kadhira
Katha
Black Catechu
Tamil
77. Kariveppilai
89. Chattichcharanai
Punarnava
Peescopra
Trianthema decandra
90. Intuppu
Saindhava Lavanam
Senda nimak
Rock Salt
91. Nannari
Sariba
Magrabu Nannar
Indian Sarasaparilla
92. Thannirvittan kilangu
Satavari
Sataw ar
Asparagus Racemosus
93. Moongiluppu
Vamsalochana
Thabashir
Bamboo Manna
94. Niradimuthu
Tuvarkah
Jangli Badam
Jangli Almond
95. Mullikkai
Sringaatakah
Singhada
Water Chestnut
96. Parpaatakam
Parpatakam
Taph-jhad
Mollugo Cerviana
Chapter XVI
CHARAKAS CLASSIFICATION O F DR UG S
Jeevaneeya are medicines which prolong life. Jeevaka,
Rishabhaka, Meda, Mahameda, Kaakoli, Ksheerakaakoli,
Mashaparni, Mudgaparni, Jeevanti and Yastimadhu belong
to this group.
Brimhaneeya are medicines which promote nutrition and
increase corpulency. Ksheerini, Raajakshavaka, Bala,
Kaakoli,
Ksheerakaakoli,
Vatyaayani,
Bhadroudani,
Bhaaradwaaji, Payasyaa, Rishyagandhaa are some medicines
under this category.
Lekhaneeya thin the tissues or reduce corpulency. Musta,
Kushta, Haridra, Vacha; Daaruharjidra, Ativisha, Katukarohini, Bhadroudani, Bhaaradwaaji, Payasyaa, Rishyagandhaa
come under this group.
Bhedaneeya promote excretions. The following come
under this: Trivruth, Arka, Eranda, Agnimukhi, Danti,
Chitramula,
Chiribilwa,
Sankhini,
Katukarohini,
Brahmadandi.
Sandhaneeya promote the union of fractured or divided
parts. Yashtimadhu, Guduchi, Prisniparni, Ambashta,
Samanga, Mocharasa, Daataki, Lodhra, Priyangu, Katphala
help union of fractured parts.
Deepaneeya increase the appetite and digestive power.
Pippali, Pippalimoola, Chavya, Chitraka, Sunthi, Amlavestasa, Maricha, Ajamoda, Bhallaathakaasthi, Hingu help
digestion.
Balya promote strength. They are tonics. Indravaaruni,
Vrishabha, Sataavari, Maashaparni, Vidaari, Aswagandha,
Sthiraa, Rohini, Bala, Atibala are all tonics.
Varnya improve complexion. Chandana, Tunga, Tadmaka,
136
U seer a, Yashtimadhu, Manjista, Saariba, Ksheera-Kaakoli,

Sita, Lata belong to this group.
Kanthya improve the voice and cure hoarseness. Saariba,
Ikshumoola, Yashtimadhu, Pippali, Draaksha, Vidaari,
Kayaphala, Hamsapadi, Brihati, Khantakaarie come under
this category.
Hridaya promote cheerfulness, happy feeling and joy.
Amra, Aamrathaka, Lakucha, Karamarda, Vrikshaamla,
Amlavetasa, Kuvala, Badara, Baadima, MaatUlunga help
cheerfulness.
THptighna destroy satisfaction. They remove the phlegm
which causes a sense of satiety. The following are Triptigiia:
Sunthi, Chitramoola, Chavya, Vidanga, Murva, Guduchi,
Vacha, Musta, Pippali, Patola.
Arsoghna destroy piles. Kutaja, Bilwa, Chitraka, Sunthi,
Ativisha, Harithaki, Dhanvayaasaka, Daaruharidra, Vacha,
Chavya, are all useful in piles.
Kusthaghna cure all skin diseases. Kahaira, Hareetaki,
Aamalaki, Haridra, Bhallaataka, Saptaparna, Aaragwadha,
Karaveera, Vidanga, Jathi, Pravaala are useful in all
skin-diseases.
Kandughnam destroy itching. Chandana, Jataamaamsi,
Aaragwadha, Naktamaala, Nimba, Kutaja, Sarshapa,
Yastimadhu, Daaruhardra, Musta come under this category,
Krimighnam destroy parasites. Sigru, Maricha, Gandira,
Kebuka, Vidanga, Nirgundi, Kinihi, Gokshura, Bhaaragi,
Aakshuparnika, all destroy germs.
Vishaghna act as antidotes to poisons. Haridra,
Manjishta, Raasna, Sukshmila, Syaama, Chandana, Kataka,
Sireesha, Sindhuvaara, Sleshmaataka all destroy poison.
Stanyajanana improve the secretion of milk. Virana,
Saah, Shastika, Ikshumoola, Kusamoola, Darbhamoola,
Kaasamoola, Gundra Utkatamoola, Katrianamoolaall help
the secretion of milk.
CHARAKAS CLASSIFICATION OF DRUGS
137
Slhanyasodhana purify milk. They improve the quality of

milk. Paathaa, Sunthi, Devadaaru, Musta, Murvaa, Guduchi,
Kutajabeeja, Bhunimba, Katukarohini, Saariba purify milk.
Sukrajanana increase the secretion of semen. Jeevaka,
Rishabhaka, Kaakoli, Ksheerakaakoli, Mudgaparni, Maashaparni, Meda, Sataavari, Jataamaamsi, Karkatakasringi come
under this group.
Sukrasodhana purify the seman. Kustha, Elavaaluka,
Katphala, Samudraphena, Kadambaniryaasa, Ikshukanda,
Ikshuraka, Vasuka, Useera are all purifiers of semen.
Snehopayoga promote lubrication. Draaksha, Yastimadhu, Guduchi, Meda, Vidaari, Kaakoli, Ksheerakaakoli,
Jeevaka, Jeevanti, Saalaparni come under this group.
Svedopayoga promote sweat. Sigru, Erandamula, Arka,
Vrischira, Punarnava, Yava, Tila, Kuluttha, Maasha,
Badariphala promote sweat.
Vamanopagam promote vomiting. Madhu, Yastimadhu,
Kovidaara, Karubudaara, Neepa, Vidula, Bimbi, Sankapushpi, Arka, Pratyakpushpi come under this category.
Virechanopagam
promote
purgation.
Draaksha,
Kaasmaree, Parushaka, Abhaya, Aamalaki, Vibhitaki,
Kuvala, Badara, Karkandhu and Pilu promote purgation.
Asthaapanopagam are medicines for use in non-oily
enemas. Trivruth, Bilwa, Pippali, Kushta, Sarshapa, Vacha,
Kutajabeeja, Satapushpa, Yashtimadhu, Madanaphala are all
non-oily enemas.
Anuvasanopayoga are medicines for oily enemas. Raasna,
Devadaaru, Bilwa, Madanaphala, Satapushpa, Punarnava,
Vrishcheera, Gokshura, Agnimantha, Syonaka all come
under this group.
Sirovirechanopayoga promote discharge from the nose.
Jyotishmati, Kshavaka, M;.richa, Pippali, Vidanga, Sigru,
Sarshapa, Apaamaarga, Svveta, Mahaasweta, all come under
this group.
138
Chhardinigrahanam relieve vomiting. Jambu, Aamrapallava, Maadiphala, Badara, Daadima, Yava, Yasthimadhu,
Usmeera, Mrith, Laaja all relieve vomiting.
Trishnaanigrahanam relieve thirst. Sunthi, Dhanvayaasa,
Musta, Parpataka, Chanana, Bhunimba, Guduchi, Useera,
Mrith, Laaja all relieve thirst.
Hikkanigrahanam relieve hiccup. Sati, Pushkaramoola,
Badarabeeja, Kantakaari, Brihati, Vriksharuha, Hareethaki,
Pippali, Duraalabha, Karkatakasringi are all useful in hiccup.
Purishe Sangrahaniyam render the faeces consistent.
Priyangu, Anantha, Aamraasthi, Katwanga, Lodhra,
Mocharasa, Samanga, Dhaataki, Baarngi, Padmakesara come
under this group.
Purisha Virajaneeyam alter the colour of the faeces.
Jambu, Sallkitwak, Kachchura, Yashtimadhu, Mocharasa,
Devadaru-niryasa, Bhrutamrit, Payasyaa, Utpal, Tilakana all
alter the colour of the faeces.
Mootra-sangrahaneeyam reduce secretion of urine.
Jambu, Aamra, Plaksha, Vata, Kapeetana, Udumbara,
Aswaththa, Bhallaathaka, Asmanthaka, Somavalka all reduce
the secretion of urine.
Mutra-virechaneeyam increase urine. Vrikshaadani,
Swadamstra, Vasuka, Suryaavrata, Paashaanabhedi, Darbha,
Kusa, Kaasa, Musta, Utkatamoola all these increase urine.
Kaphahara relieve cough. Draaksha, Hareethaki,
Aamalaki, Pippali, Duraalabha, Karkatasringi, Kantakaari,
Punarnava, Taalaki, Vruschira all relieve cough.
Svaasahara cure difficult breathing or Asthma. Sati,
Pushkaranamula, Amlavetasa, Ela, Hingu, Agaru, Surasa,
Taamalaki, Jeevanti, Chandan are useful in Asthma.
Sothahara cure swelling. Paatala, Agnimandha, Syonaka,
Bilwa, Kaasmaree, Kantakaari, Brihati, Saalaparni,
Prisniparni, Gokshura, (Dasamoola) cure swelling.
139
Jwaraharam relieve fever. Saariba, Sarkara, Paatha,

Manjistha, Draaksha, Peelu, Parushaka, Hareethaki,
Aamalaki, Vibheetaki relieve fever.
Sramaharam relieve exhaustion. Draaksha, Kharjura,
Piyala, Badaara, Daadima, Phalgu, Parushaka, Ikshu, Yava,
Shastika relieve exhaustion.
Daahaprasamanam relieve burning sensation. Laaja,
Chandana, Kaasmaree, Madhuka, Sarkara, Neelotpala,
Usheera, Saariba, Guduchi, Hribera relieve burning and
reduce heat in the body.
Seethaprasamana relieve
cold. Tagara, Agaru,
Dhaanyaka, Sringabera, Ajmoda, Vacha, Kantakaari,
Agnimandha, Syonaka, Pippali relieve cold.
Udardaprasamanam relieve rashes. Tinduka, Piyaala,
Badara, Khadira, Kadara, Saptaparna, Aswakarna, Arjuna,
Asana, Irimeda are useful in rashes.
Angamardaprasamanam relieve bodily pains. Vidarigandha, Prisniparni, Brihati, Kantakaari, Eranda, Kaakoli,
Chandana, Useera, Ela, Madhuka help relief from bodily
pains.
Sulaprasamanam relieve colic. Pippali, Pippalimoola,
Chavya, Chitraka, Sunthi, Maricha, Ajamoda, Ajagandha,
Jeeraka, Gandeera relieve colic.
Sonitathapanam restore blood. Madhu, Madhuka,
Kumkuma,
Mocharasa,
Loshta,
Lodhra,
Gairaka,
Prenkhana, Sarkara, Laaja restore blood.
Vedanaasthapana relieve suffering. Arjuna, Katphala,
Kadamba, Padma, Kumuda, Mocharasa, Sirisha, Vanjula,
Ela, Valuka, Asoka all relieve suffering.
Samjnaasthapana
restore
consciousness.
Hingu,
Katphala, Irimeda, Vacha, Sati, Brahmi, Golomi,
Jataamaamsi, Guggulu, Katurohini restore consciousness.
140
Prajaasthapana cure sterility. Indravaaruni, Brahmi,

Durvaa, Swetadurvaa, Paatali, Aamalaki, Hareethaki,
Katurohini, Bala, Prenkhana, are useful in pregnancy.
Vayasthaapana prevent the effects of age. Guduchi,
Hareethaki, Aamalaki, Raasna, Sweta, Jeevanti, Satavari,
Brahmi, Sthira, Punarnava help rejuvenation.
141
Chapter XVII
CLASSIFICATION OF DRUGS I
Angamardaprashamana (Antispasmodic) as Vidarigandha

(costus speciosus).
Anulomana
chebula).
(Cathartic)
as
Hareetaki
(terminalia
Arshoghna (Haemostatic) as Indrayava (wrightia

antidysentrica).
Artavotpadaka
(Emmenagogue)
as
Jyotishmati
(cardiospermum helicacabum).
Ashmareeghna (Lithonyltic), as Gokshura (tribulus
terrestris).
Avrishya (Anaphrodisiac), as Bhoostrina (andropogon
scoenanthus).
Bhedana (purgative), as Katuki (pricorrhiza kurroa).
Chhardinigrahana (Anaematic), as Dadina (punica
granatum).
Chhedana (Laxative), as Marichi (piper nigrum).
Daahaprashamana
(Antipyretic),
as
Usheera
(andropogon nardus).
Dambha (Escharotic), as Bhallataka (semi-carpus
anacardium).
Deepaneeya (Stomachic), as Pippalimoola (piper
longum).
Garbhasraavi (Ecbolic), as Girinjana (daucus carota).
Grahi (Carminative
(cuminum cyminum).
Hikkanigraha
spicatum).
142
and
Exsiccative),
(Antisingultus),
as
Shati
as
Jeeraka
(hedychium
Jvarahara (Antipyretic), as Peelu (salvadora indica).

Kaphahara
(Antiphlegmagogue),
as
Bibheetaka
(terminalia bellerica).
Kaphakara (Phlegmagogue), as Ikshu (saccharum
officinarum).
Kandughna (Antipsoric), as Chandana (santalum album).
Kandura (Rubefacient), as Kapikachhu (mucuna
pruriens).
Kanthya (Expectorant), as Brihati (solanum indicum).
Karshyakara (Antifat), as Gavedhu (a kind of corn).
Krimighna (Anthelninatic), as Vidanga (embelia ribes).
Krimikrit (Vermiparaous), as Matha (phaseolus
aconitifolius).
Kuthtaghna (Antiscorbutic), as Haridra (curcuma
zedoaria).
Lalaghna (Antisialoagogue), as Jatiphala (myristica
moschata).
Lalotpadaka (sialagogue), as Akalakarabha (spilanthes
oleracea).
Lekhana (Liquefacient), as Vacha (acorus calamus).
Madaka (Inebrient), as Dhattura (datura stramonium).
Mootrasangrahana (Anuretic), as Pippalachchala (cortex
ficus religiosa).
Mootravirechaneeya
(Diuretic), as
Kasha (poa
. cynosuradies).
Nidrahara (Anti hypnotic), as Shigrubeeja (moringa
pterygosperma).
Nidrakara (Hypnotic), as Kakajangha (capparis sepiaria).
Niromakara (Depilatory), as Rala (shorea robusta).
Pittahara (Anticholeric), as Kamala (nelumbium
speciosum).
CLASSIFICATION OF D R U G S-I
143
Pittakara (cholagogue), as Tvak (cinnamomum cassia).

Prajasthapana (Anebolic), as Vishnukranta (evolvulus
hirsustus).
Pramathi (Antiphysical), as Hinga (narthex asafoetida).
Prasvaka (Parturifacient), as Beejapura (citrus acida).
Prativasa (Antibromic), as Karpoora (camphora
officinarum).
Purishasangrahana (Astringent), as Priyangu (panicum
miliaceum).
Rasayana
(Rejuvenesent),
as
Guggulu
(amyris
pentaphylla).
Rechana (Hydragogue), as Trivrita (ipomaea terpethum).
Roha'na (Epulotic), as Tila (seasumum indicum).
Sammohana (Anaesthetic), as Madhya (vina medicata).
Samshodhana (Emetic and Purgative), as Devadali (luffa
echinata).
Sankochana (Constringent), as Mayophala (quercus
infectoria).
Sanjeevasthapana (Restorative), Jatamansi (nardostachys
jatamansi).
Shamaneeya (Calmative), as Amrita (coculus cordifolius).
Sheetaprashamana (Antalgide), as Agaru (aquilaria
agallochum).
Shirovirechana (Sternutatory), as Agastya (agati
grandiflora).
Shophakara (Epispatic), as Snoohee (euphorbia tirucalli).
Shoolaprashamana (Anticolic) as Ajamoda (ptychotis
ajowan).
Shothahara (Discutient), as Arani (premna serratisfolia).
Shramahara (Refrigerant), as Ikshu (saccharum
officinarum).
144
Shronitasthapana (Styptic), as Kesara (crocus sativus).

Shukrajanana (Spermatopoietic),
(hedysarum gangeticum).
as
Ksheerakakoli
Shukrala (Tonic), as Rishabhaka (helekteres isora).

Shukrashodhana
(saussurea lappa).
(Semen-improver),
as
Kushtha
Shvasahara (Antiasthmatic), as Ela (amomum elettarum).

Snehopaga (Demulcent), as Vidari (batatas paniculata).
Sransana (Drastic), as Rajataru (cassia fistula).
Sthanyajanana
(Galactagogue),
(pimpinella anisum).
Sthaulyakara
integrifolia).
Svarya
globra).
(Fat-former),
(Voice-improver),
as
as
as
Sthatapushpa
Panasa
(artocarpus
Madhuka
(glycyrrhiza
Shvedopaga (Diaphoretic), as Punarnava (boerhaavia

diffua).
Trishna Nigrahana (Frigorific) as Ashwagandha (physalis
somnifera).
Vajeekara
somnifera).
(Aphrodisiac), as Ashvagandha
(physalis
Vamana (Emetic), as Madana (randia dumetrorum).

Varnya (Cosmetic), as Manjishtha (rubia cordifolia).
Vatakara (Flatus-producer) as Vallaka (dolichos sinensis).
Vedaanasthapana (Anodyne), as Shireesha (mimosa
seriassa).
Visha (Toxic) as Vatsanabha (aconitum napellus).
Vishaghna (Antitoxic), as Nirgundi (vitex negundo).
Vyayayi (Sedative), as Bhanga (cannabis sativa).
CLASSIFICATION OF D R U G S-I
145
Chapter XVIII
CLASSIFICATION OF D R U G S - I I
Anulomana are medicines which digest the humours and

set them free. They promote excretions and help their
discharge.
Abhishyandi are medicines which retain the secretions
and cause heaviness of the body through their qualities of
heaviness or emollient qualities, e.g., Dadhi or curd.
Bhedana are medicines which set free scybala and other
contents of the intestines and discharge them from the
bowels, without producing watery motions are called
Bhedana, e.g., Katuki (Pricorrhiza Kurroa).
Balya or tonics are medicines which increase strength.
Brimhana are medicines which promote nutrition and
increase the bulk of the body.
Chhedana are medicines which remove forcibly and
eliminate from the body phlegm or other humours, e.g., black
pepper, emetics, expectorants, errhines, caustics.
Deepana are medicines which promote appetite but do
not help in digesting undigested food.
Grahi or inspissants are medicines which dry the fluids of
the body through their digestive and healing properties.
Lekhana or attenuants remove bad humours by thinning
them gradually and eliminating them from the system e.g.,
warm water, barley, honey, etc.
Mutrala are medicines which promote the secretion of
urine.
Pachana are medicines which assist in digesting
undigested food but do not increase the appetite.
Pramathi are medicines which facilitate the removal of
146
collecting secretions from their tubes or receptacles, e.g.,

Vacha (acorus calamus).
Rechaka are medicines which cause the discharge of the
digested or undigested contents of the intestines in a liquid
form, e.g., Trivriti (Impomeoa Turpethum).
Rasayana or alterative tonics are medicines which
prevent or remove the effects of age, increase the vigour and
cure the diseases.
Samsamana are medicines which rectify the deranged
state of the humours and calm their excited action, without
promoting the excretions.
Samsodhana are medicines which remove collections of
bad humours and discharge them by the excretions, e.g.,
emetics, purgatives, errhines and other depuratories.
Sransara are medicines which hurry the chyle or materials
for digestion without allowing them to be properly digested,
e.g., the pulp of cassia fistula.
Svedana are medicines which promote the secretion of
perspiration.
Stanyajanana are medicines which promote the secretion
of milk.
Stambhana or constipators are medicines which increase
the air and retain the secretions through their drying and
astringent properties e.g., Indrayava seeds or Holarrhena
antidysenterica.
Vamana or emetics are medicines which cause emesis of
bile, mucus and other contents of the stomach.
Wajeekarana or aphrodisiacs are medicines which
increase the sexual power.
CLASSIFICATION OF DRUG S-II
147
Chapter XIX
IN D EX TO TH ERAPEU TIC ACTIO N OF BAZAAR
DRUGS
Alterative (Vyadhi-bheda-kari) is a drug that alters the
morbid or unhealthy processes in the body and restores the
normal functions of an organ in some unknown way. It
corrects or alters a poisoned condition of blood-stream and
restores healthy functioning. Example: Akrot (walnut),
adhatodha, white pumpkin, apamarga, garlic, Ammonium
Chloride, bach, chiretta, chobchini, gulancha, mudar,
sarsaparilla.
Anaphrodisiac is opposite of aphrodisiac. It depresses the
sexual organ. Example: Camphor, etc.
Anti-sialagogue. A drug or substance that reduces the
flow of saliva.
Antiseptic (Dhatu Ksheenarodhi) is a remedy that
prevents putrefaction and inhibits the growth of germs.
Example: Ajowan, Benzoin, tobacco, betel, Neem oil, cloves,
sugarcane, sandal, etc.
Antispasmodic (Angakarshana Nasini). It is an agent or
remedy that allays or relieves convulsions or spasmodic
pains. Example: Cloves, Adhatodha, Ajowan, cannabis,
saffron, tobacco, mint, asafoetida, borax, camphor, Datura,
jetamansi.
Antilithic is a medicine or substance that prevents the
formation of stones in the gall-bladder, kidneys, urinary
bladder, etc. Example: Coffee seeds, benzoin, mountain
Neem.
Anti-philogistic. A remedy that reduces inflammation.
Example: Opium.
148
Anti-soporific. A remedy that prevents sleep and keeps

one awake. Example: Tea, coffee, etc.
Antidote (Vishanasini). A remedy that counteracts the
action of a poison. Example: Belladonna, opium, etc.
Antibilious (Pittasantini). A remedy that produces a
soothing effect over diseases caused by excessive secretion of
bile. Example: Ginger, lemon, cumin, coriander, etc.
Anthelmintic (Kriminasini). A remedy or medicine that
either kills or renders powerless or expels intestinal worms
(vermicide and vermifuge). Example: Bark of walnut,
adhatodha, black cumin, palas, asafoetida, bark, fruit,
root-bark and seeds of pomegranate, garlic, leaves and seeds
of Neem, baberaug, Bhoree Loth, butea seeds, kamala,
papaya, somraj, supari.
Anti-periodic. An agent that acts against the poison of
periodic fever like malaria. Example: Apamarga, pepper.
Anti-rheumatic (Vataharini). A remedy that prevents the
Vata diseases in the body. Example: Pepper, dried ginger.
Anti-pyretic. A remedy that reduces the temperature of
fever. Example: Pepper.
Anodyne (Vedanasantini). A drug that gives relief from
pain. Example: Opium, cannabis.
Aphrodisiac (Kamavardhini) is a medicine that stimulates
the sexual passion. Example: Walnut, linseed, black-gram,
cinnamon, cannabis, radish, nutmeg, jalamisri, asafoetida,
dates, cashewnut, ladys finger, methi seed, betel.
Aromatic is a drug that stimulates digestion and appetite.
It has good aroma. Example: Cardamom, Spirit Ammonia
Aromaticus, calumba, etc.
Astringent (Sankochanakari). A substance that causes
contraction of organic tissues or arrests bleeding, diarrhoea,
etc. Example: Walnut, isafgul, Ajowan, poppy seeds,
Beneal-gram,
Madras-nut
(coloured),
ragi,
guava,
INDEX TO THERAPEUTIC ACTION OF BAZAAR DRUGS
149
horse-gram, sandal, cumin seeds, triphala, apamarga, jambul,

mint, methi seeds, gum-arabic, alum, ashoka bark, babul
gum, bael, betel leaf, betel nut, butea gum, catechu, copper
sulphate, galls, kurchi bark, kurchi seeds, mangostin,
myrobalans, opium, pomegranate.
Cardiac Stimulant (Hridushnakari) is a remedy that
stimulates the heart. Example: Chillies, coffee.
Carminative (Udaravathaharini). A drug that expels wind
from the bowels and relieves pain and corrects digestion.
Example: Long pepper, nux vomica, lemon, coriander,
ginger, dried ginger (sonth), mint, asafoetida, pepper, tailed
pepper, methi seeds, garlic, white pepper, betel, Fennel,
nutmeg, Kala Mirch, pipul, Tulasi, turmeric, Ajowan seeds,
aniseed, capsicum, caraway seeds, cardamom, chamomile,
cinnamon, cloves, coriander, cumin, dill seeds.
Cathartic. A drug that promotes evacuation from the
bowels. It is divided into (1) laxative which induces gentle
bowel movement. Example: Figs, prunes, phenolphthalein,
etc., (2) purgative which produces copious, repeated and
more watery motions. Example: Pulvis Jalapa, Croton, etc.
Cholagogue (Pittakari). A remedy that promotes the
secretion or excretion of bile. Example: Podophyllin, walnut
seed.
Cordiac (Raktavardhini). Blood tonic. A drug that
improves the quality and quantity of blood. Example: Fig,
sarsaparilla.
Depurative (Malinanivartini). A remedy that purifies the
animal economy. Example: Palas.
Deodarant (Bhutigandha-nasini). A remedy that destroys,
removes or collects offensive odour. Example: Benzoin.
Demulcent (Antar Snigdhakari). The drug that soothes or
protects the mucous membrane. Example: Black-gram.
sesamum, cucumber, poppy seeds, gum, sugarcane, wheat,
grapes, Tulasi, sarsaparilla, jack, barley, dates, plantain fruit,
150
waoci apple, onion, ladys finger (bhindi), methi seeds, bara

gokhru, basil seeds, chaulmoogra, cocoanut oil, garjan oil,
isafgul, kakrasinghi, linseed oil, liquorice.
Diaphoretic is a drug that produces increased perspi
ration. It reduces fever by inducing increased perspiration.
Example: Hyoscyamus, Spirit Actheria, Nitrosi, etc.
Discutient: An agent that causes disappearance of a
swelling. Example: Neem leaves.
Disinfectant (Agantuka-roga-nasini). A remedy that
destroys germs and prevents fermentation and putrefaction.
Example: Vasambu.
Digestive (Pachanakari). A drug that promotes digestion.
Example: Ginger, bael, Ajowan, cumin, black pepper.
Diuretic (Mootravardhini). A drug that increases the flow
or secretion of urine. Example: Cubebs, gokhru, gulancha,
moringa root, Potas Nit., talmakhan.
Ecbolic is a drug that increases the activity of a pregnant
uterus.
Emetic (Vamanakari). A remedy that causes vomiting.
Example: Alum, Dhatura, tobacco, copper sulphate,
Jangli-pikvan, mudar, mustard, salt.
Emmenagogue (Ritu-vardhini). A remedy that stimulates
and regulates the menstrual flow. Example: Pine-appie,
adhatodha, linseed, sesamum, black cumin, saffron, papaya,
asafoetida, onions, methi leaves.
Emollient (Snigdhakari). An agent which by external
application soothes the skin. Example: Castor oil, vaseline,
isafgul, gum arabic, ladys finger, methi seeds.
Errhine (Sirovirechani). A drug when applied to the
mucous membrane of the nose, increases nasal secretion.
Example: Tobacco.
Expectorant (Kaphakarini). A drug that promotes
expectoration of phlegm or sputum. Example: Opium,
15 1
151
adhatodha, jatamansi, benzoin, Tulasi, asafoetida, dates,

tailed pepper, garlic, Ammonium-chloride, arusha, banafsa,
cubebs, garjan oil, jangli pikvan, kakra singhi, liquorice,
mudar, myrrh.
Febrifuge (Jvaraharini). A remedy that lessens or
removes fever. Example: Bael leaves, betel, pepper, etc.
General Anaesthetic is a drug or substance that stops
bleeding by coagulating the blood or contracting the .arteries
and arterioles. Example: Calcium-chloride, pituitrin, opium,
adrenaline, etc.
Germicide (Kriminasini). A remedy that destroys the
micro-organism or germs. Example: Adhatodha, Vasambu.
(Also see Anthelmintic).
Haemostatic (Rakta-sthambhanakari) is a drug that
arrests or restrains bleeding. Example: Opium, pine apple,
white pumpkin, pomegranate, gall-nut.
Hepatic (Yakrit-bala-kari) is an agent or medicine that
tones the action of the liver. Example: Ammonium-chloride,
etc.
Hydragogue (Jalavirechani). A drug that produces watery
motions by inducing free secretion from the intestinal glands
and removing much serum from the intestinal blood vessels.
Example: Croton.
Hypnotic or Soporific (Nidrakari) is an agent or medicine
that induces sleep. Example: Opium, cannabis. (For opposite
action see Anti-soporific).
Lactagogue (Ksheera-vardhini). A remedy that increases
the secretion of milk in the breasts of the nursing mothers.
Example: Linseed, cotton seed extract, potatoes, black-gram,
sesamum, black cumin seeds, methi seeds, betel.
Lactifuge (Ksheeranasini). An agent that reduces or stops
the secretion of milk in the breasts. Example: The bark of
walnut, arabian jasmine.
152
Laxative (Malakari). A remedy that loosens the bowels, a

mild purgative. Example: Walnut seed, liquorice, fig, castor
oil, linseed, potatoes, sesamum, Bengal-gram, sugarcane,
grapes, amalaka, myrobalan, papaya, tamarind fruit,
asafoetida, radish, plantain fruit, bael fruit, methi leaves,
groundnut.
Local Anodyne (Charmavedananashini). An agent which
relieves pain in the skin (locally).
Local Anaesthetic (Smritirodhakari). A substance that
produces less of sensation locally. Example: Oil of cloves, ice,
cocaine, etc.
Local Stimulant. A drug that irritates the skin locally.
Lithontriptic (Pashanabhedini). A remedy that has the
power of dissolving the various stones in the body, in the
gall-bladder, kidneys and urinary bladder. Example:
Benzoates for phosphatic and alkalis for uric acid calculi in
the urinary tract.
Mild Diuretic (Laghu-mootra-vardhini) is a drug or
substance that slightly increases the flow or secretion of the
urine.
Muscular Tonic is a drug that tones up the muscular
tissues. Example: The seeds of pomegranates, Madras-nut
(Kalipakku).
Narcotic. A drug or remedy that produces narcosis or
stupor. Example: Opium, stramonium or Dhatura, cannabis,
nutmeg, tobacco. (Also see Hypnotic, Soporific).
Nervine Tonic. A remedy that causes nervous excitement
or gives tone to the nervous system. Example: Brahmi.
Nervous Sedative (Nadisamanakari). A remedy that
produces a soothing influence by lowering the functional
activity of the nervous system. Example: Potatoes, opium,
cannabis.
Nutrient or Nutretic (Poshanakari). A drug that nourishes
153
the body as a whole. Example: Lavang (cloves), black-gram,

sesamum seeds, cucumber, poppy seeds, sugarcane, white
pumpkin, wheat, ragi, sweet-potatoes, maize, grapes,
green-gram, barley, jack, dates, plantain fruit.
Parasiticide (Krimighna). An agent that kills parasite.
Example: Black cumin.
Parturifarient (Prasavakari). A remedy that induces the
labour pain in order to hasten the delivery. Example:
Cannabis.
Purgative (Virechani). A remedy that causes copious
watery evacuation of the bowels. Example: Castor oil,
Croton, Jalapa, etc.
Refrigerant (Seetalakari) is a drug that has cooling
properties or lowers the bodily temperature. Example:
Walnut, black-gram, sandal, lemon, Bengal-gram (Chana),
sugarcane, sweet-potatoes, grapes, cocoanut water.
Resolvent. An agent that causes the absorption of
inflammatory or other swelling. Example: pepper, hill Neem
flower.
Restorative. It is a drug or medicine or food that is
efficacious in restoring one to health and vigour.
Rubefacient (Shonakari). A drug that produces reddening
of the skin.
Sedative (Samanakari). A substance that produces a
soothing effect by lowering functional activity. Example:
Cannabis, tobacco, borax, camphor, Dhatura, Jatamansi,
opium, asafoetida.
Sialogogue (Dravakari). A drug that increases the flow of
saliva. Example: ginger, Ajowan, tobacco, betel.
Stimulant (Ushnakari). A remedy that excites the
functions of an organ or some process of the body economy.
Example: Opium, ginger, nux vomica, sesamum, Ajowan,
cannabis, coffee, saffron, coriander, jatamansi, cardamom,
154
cumin, dried ginger, Tulasi, chiretta, mint leaves, turmeric,

chillies, pepper, resin, radish, tailed pepper, onions, garlic,
betel, ghee, camphor, musk, sandalwood oil.
Stomachic (Jatharagni Vardhini). An agent that
invigorates the functional activities of the stomach. Example:
Ajowan, ginger, cloves, black cumin, cardamom, saffron,
coriander, cumin, dried ginger, jambul, chiretta, mint, dates,
chillies, radish, bael, garlic, betel, the flower of Neem.
Tonic (Balakari). A drug that restores the normal tone of
the body. Example: Akrot, black-gram, sesamum, Ajowan,
white pumpkin, horse-gram, sarsaparilla, atis, bach,
bonduc-nut,
chamomile,
chaulmoogra oil, chinchal
(chatium), chiretta, chobchini, creat, gokhru, gulancha,
moringa root, mudar, Neem bark, rasaut, salsa, sat gilo,
sulphate of iron.
Uterine Tonic. A drug that tones the uterus. Example:
Ashoka.
U terine Sedative. A remedy that produces a soothing
effect on the uterus by lessening its functional activity.
Example: Ashoka.
Vermicide is a drug that kills the worms in the bowels.
Example: Santonin, Batanaphthol, oil Of chenopodium, etc.
Vermifuge is a drug that causes expulsion of worms from
the bowels.
Vesicant (Tvakspotakari). A drug that produces vesicles
and blisters when applied to the skin. Example: Mustard.
155
Chapter XX
AYURVEDIC PREPARATIONS
(Vividha Niraian)
Anjana
Asava
Avaleha
Basti
Bhasma
Bindu
Chukra
Churna
Dhumapana
Dhumra
Drava
Dravasveda
Gandusha
Ghrita
Gutika
Hima
Kalka
Kanjika
Kavalika
Kvatha
Lepa
Manjana
Modaka
Nasya
Paka
Panaka
Peya
Phanta
Pindi
156
(eye-salve)
(tincture)
(electuary)
(enema)
(alkaline ashes)
(drops)
(vinegar)
(powder)
. (inhalation)
(fumigation)
(acid)
(medicated bath)
(gargle)
(ghee)
(pill)
(watery extract)
(paste)
(gruel)
(suppository)
(decoction)
(ointment)
(dentifrice)
(bolus)
(snuff)
(confection)
(syrup)
(emulsion)
(infusion)
(poultice)
Plota
Satva
Sechana
Shrutambu
Shukta
Svarasa
Sveda
Taila
Udvartana
Upanaha
Vatika
Vartika
(lotion)
(extract)
(spray)
(Cold water in which a very hot
piece of brick or iron is quenched)
(ferment)
(expressed juice)
(vapour)
(oil)
(liniment)
(fomentation)
(lozenge)
(bougie)
AYURVEDIC PREPARATIONS
157
Chapter XXI
AYURVEDIC PRE PARATIONS EXPLAINED
(Nirmana Vivarana)
Choorna
Choorna or powders are prepared by pounding dry

substances in a mortar with a pestle and passing the powder
through a fine cloth.
Kvatha (Quath)
Kvatha or decoctions are prepared by boiling one part of

vegetable substances with sixteen parts of water, till the latter
is reduced to one fourth. The medicines should be pounded
small, then boiled over a slow fire. The decoction should be
strained through a cloth. Decoctions are administered with
the addition of salt, honey, sugar, treacle.
Avaleha
Avaleha or extract. Decoctions after being strained are

again boiled down to the consistence of a thick extract.
Extracts are administered with the addition of sugar.
Vatika and Gutika
They are pills and boluses. They are prepared by reducing

a decoction of vegetable substances to a thick consistence
and then adding some powders for making a pill-mass.
Sometimes pill-masses are made of powdered medicines with
the addition of treacle or honey.
Modaka
Modaka are boluses prepared by adding powders to cold

syrup and stirring them together till uniformly mixed. No
boiling needed in this preparation.
158
Asava and Arishta

They are medicated liquors. They are prepared from
honey and treacle with the addition of various medicinal
substances. They are all steeped in water and put aside in
earthen jars for vinous fermentation. When raw medicinal
substances are used for fermentation, the resulting fluid is
called Asava. When the decoction of drugs only is added, the
fermented liquor is called Arishta.
They are heating, stimulating, easily digested and
stomachic.
Medicated Oils and Ghritas
These are decoctions of vegetable drugs in oil or Ghrita

(ghee or clarified butter). The Ghritas are used internally.
The oils are rubbed on the body.
They are prepared by boiling vegetable drugs in ghee or
oil with the addition of water, milk or a decoction of drugs.
Dravaka
This is a distilled mineral acid. A number of mineral

substances of salts are heated in a retort and the distilled
fluid is collected in a glass-reservoir.
Sankadravaka and Svalpadravaka are examples.
Seeta Kashaya
This is a cold infusion. This is prepared by steeping one

part of a drug in six parts of water for the night and straining
the fluid in the morning.
Phanta
They are infusions prepared by steeping one part of

powered herbs in 8 parts of hot water for 12 hours during the
night. Strain the liquid.
Svarasa
This is expressed juice prepared by pounding vegetables

in a mortar expressing the juice and straining it through cloth.
AYURVEDIC PREPARATIONS EXPLAINED
159
Kalka
This is a paste prepared by grinding dry or fresh vegetable

substances on a stone with a muller and then making a thin
paste with the addition of water if necessary.
Khandapaka
These are confections. They are made by adding to syrup

medicines in fine powder and stirring them over the fire till
ultimately mixed and reduced to proper consistence. Honey
is subsequently added to confections. Syrup may be made
with sugar and water or milk or the strained decoction of
some medicinal substances.
Ayuryedic Preparations
Arishta, Asava is a fermented drink of honey, syrup and
water with various medicinal stuffs.
Bhasma is an oxide of metal or jewel.
Choorna is a powder pounded in a mortar and is strained
through a piece of cloth.
Choornarishta is mixed with a powder.
Ghrita is a medicinal preparation with cows ghee. It is for
internal use.
Gutika is a ball.
Kashaya, Kvatha is a decoction of 4 to 16 parts of water
with one part of medicine. The mixture is boiled until one
fourth remains.
Kalka is a paste of a plant bruised on a stone.
Kanjika is a fermented rice-gruel.
Kanjika guda is a mixture with syrup.
Kanjika lavana is a mixture with salt.
Lehya, Avalehya is a licking substance or confection
consisting of thick extracts from plants with addition of sugar.
Lepa is an ointment.
Modaka is sweet, uncooked pill.
160
Putapaka is a roasted vegetable medicine. The stuffs are

turned into a ball which is enveloped in leaves strung
together and is covered with a layer of mud. The whole is
roasted. Then the shell is broken and the roasted medicine is
given either as a pill or a powder, or its extract as juice with
honey.
Parpati is like a pappad.
Pak is like mysore pak, cake or chocolate.
Rasa is a mercurial preparation.
Svarasa is a natural juice, which is produced in a mortar
by pounding fresh plants.
Taila is a medicinal preparation with oil. It is for external
use.
Varti is suppository.
Vatika is a pill.
Yavagu is a meal sauce with an addition of medicinal
stuff.
ARISHTAS
Dose: V2 to 2 tolas (1 oz.) twice a day after meals
diluted with half the quantity o f water.
Abhayarishta: Chief ingredient is Hareetaki. Dose for
adults is one ounce twice daily with one ounce of water, 15
minutes after food. Useful in piles, dysentery, anaemia,
bowel complaints, worms, chronic constipation, spleen and
liver disorders. For children below six years 2 teaspoonfuls,
Amritarishta: Chief ingredients are Gudoochi or Giloy,
Satavari, Prapak, Saptaparna (sarsaparilla), Kaituki,
Tirukutu, black cumin. This is a bitter tonic and stimulant
specially beneficial in chronic fevers, malaria, night sweating,
debility. It improves appetite. It is useful in liver and spleen
complaints.
Arjunarishta: It contains the bark of Arjuna tree,
161
Munakka (grapes), Madhukapushpa, old gud (jaggery).

Useful in diseases of heart, lungs and Blood-Pressure.
Ashokarishta: Chief ingredient is Ashoka Bark.
Alterative, uterine tonic and stimulant. It eradicates all
diseases of the womb and strengthens the womb. Useful in
leucorrhoea, dismenorrhoea or difficulty of menstruation,
menorrhagia and other female complaints, amenorrhoea or
absence of menstruation, Metitis. It regulates menstruation.
It contains also triphala, dry ginger, black cumin, bark of
Vasaka, red sandal powder, the seed of mango, neelkamal or
blue lotus, Nagarmotha, dhaykapool.
Aswagandharishta: Chief ingredients: Aswagandha,
honey, Musali, white Manjistha, Hareetaki (big), Rasna,
Turmeric, Mulati (liquorice), Bidari kand, Arjuna sal,
Nagarmotha, red sandal, white sandal, trikote. Useful in
Epilepsy, general and nervous debility, sleeplessness, loss of
memory; a tonic for all rheumatic complaints.
Balarishta: Chief ingredients are Bala, Aswagandha,
Dhatakipushpa (wood fordia, Floribunda), Satavari, Rasna,
big cardamoms, cloves (lavanga), Gokuru, Purana gud.
Useful in all kinds of debility, Rheumatic pains, asti jwara,
pains in joints, heniplegia, all discharges. Promotes health
and vitality, bestows dhatupushti.
Babbuladyarishta: Babbulka chhal (bark), Dhataki
pushpa, pippali (long pepper), Jeyapal (nutmeg), cardamoms,
cinnamon, cloves, Nagkesar (Masuaferia), black pepper,
Tamalpatra (cinnamonum tamala). Useful in consumption,
cough, asthma, parswasool (pain in the side of the chest), all
sorts of urinary complaint, diarrhoea, leprosy.
Dasamoolarishta: There are 71 herbs. Chief ingredients
are Guduchee (or Giloy or Amrita), Chitrak (Plumbago
zeylanica), Amla, Khadir bark, Hareetaki, Devadaru, Mulati
(liquorice), Punarnava, Pippali, Nagarmotha, Ashtavarga,
Musk, Munakka, old gud, honey, etc. Useful in piles, leprosy,
162
sexual and general debility, cough, cold, consumption,

pulmonary and urinary diseases, dysentery. It purifies the
womb. It is given as a tonic to women after delivery. It is
useful in Prasuthijwara of women after delivery. It is a
stimulant when one is fatigued.
Dantyarishta: Chief ingredients are: root of Jamalgota or
croton, Chitrak, Dasmool, triphala, Dhatakipushpa, old gud.
Useful in anaemia or poverty of blood, bleeding piles,
constipation, worms, anaemia (Panduroga), obesity. It
increases appetite and digestion.
Draksharishta: Chief ingredients are Munakka (big
grapes), pippali (long pepper), cinnamon, small cardamom,
Tejpatra, Nagkesar, black pepper, Dhatakipushpa. Useful in
consumption, typhoid, influenza, cold, cough, asthma,
dyspepsia, anaemia, loss of appetite, tonic for children. It
increases Jatharagni or the digestive fire.
Dhatryarishta: Chief ingredients are Green Amla juice,
sugar, honey, pippali, Dhatakipushpa. Useful in jaundice,
anaemia, fever, malaria, blood pressure, cough, hiccup,
asthma, dyspepsia, biliousness.
Eladyarishta: Ingredients: Small cardamoms, Vasaka
(panchanga, five parts), Majyth, Indrajau, dantimool, Giloy,
Khas, Mulati, Khadir bark, Arjun bark, Chiretta, Neem bark,
Chitrak, Satpushpa, (saunf, feniculum bulgeri), honey,
Dhatakipushpa, Trikatu. Useful in influenza, chicken pox,
sinus, fistula, gonorrhoea (Upadans), ordinary fever, measles,
urticaria, itching, asthma, erysipelas (visarp).
Jeerakadyarishta: Ingredients: White cumin seed, old
gud, Dhatakipushpa, dried ginger, nutmeg (jaipal),
Nagermotha, cinnamon, small cardamoms, Tejpatra,
Nagkesar, ajwain, cloves. Useful in dyspepsia, sprue, chronic
diarrhoea, dysentery (sangrahani), Soothikarog (diseases
after delivery), cough, asthma, consumption. This is a best
tonic for women after delivery. It is a galactagogue. It purifies
and increases the milk in nursing mothers.
163
Khadirarishta: Ingredients are Khadir bark, Devadharu,

triphala, Dharuhaldi, Bhaguchi, honey, sugar, Dhataki
pushpa, Seetalcheeni, cloves, small cardamoms, nutmeg,
cinnamon, Nagkesar, black pepper, Tejpatra. Useful in
leucoderma, leprosy, impurities of blood, diseases of skin,
anaemia, heart diseases, cough, boils, plchodar, jaundice,
gulma of women.
Kutajarishta: Ingredients are Kutaja bark, Munakka,
madhuka pushpa, Gambari bark, old gud, Dhatakipushpa.
Properties: Astringent, stimulant and anti-periodic. Useful in
chronic diarrhoea, sprue, dysentery and long continued
fevers and bleeding piles.
Karpoorarishta: Ingredients are camphor, small carda
moms, Nagermotha, dried ginger (soont), Ajwain, black
pepper, rectified spirit, Dhatakipushpa, sugar. Useful in
cholera, vomiting, indigestion, diarrhoea, stomach pain,
intestinal colic, flatulence or wind in the bowels. In cholera
this works marvellously if it is given once in 2 or 3 hours till
purging stops. It is used as a local application in toothache.
Mustakarishta: Ingredients are Nagermotha, Dhataki
pushpa, Ajwain, sont, black pepper, cloves, methi seeds,
Chitrak, Jeera white, old gud. This is a general tonic for
children. Useful in dyspepsia, agnimandha, vomiting,
dysentery, diarrhoea. It is a deepan (increases the digestive
fire), pachan (digestive).
Parpatadyarishta: Ingredients are Parpat, Dhataki
pushpa, Giloy, Nagermotha, Dharuhaldi, Devadaru, damasa,
chavya, chitrakmool, Trikatu, Vidang, old gud, Bhadi katteri.
Useful in bilious fever, jaundice, bilious complaints,
panduroga, Kamala, complaints of liver and spleen,
abdominal disorder. It increases Jatharagni (Agni deepak).
Pippali Arishta: Ingredients are Pippali, black pepper
(kali mirch), chavya, Haridra, Chitrak, Nagermotha,
vaividang, supari (arecanut), Lodhra, Patha, Amla, Khus,
powder of white sandal, cloves, Kusht, Tagar, Jatamansi,
164
cinnamon, small cardamoms, Tejpatra, Nagkesar, Priyanku,

Dhatakipushpa, Draksha (big grapes), old gud.
This is a stimulant, deepan (increases the digestive fire)
and pachan (digestive). It puts the three Doshas in a state of
equilibrium (Tridosha prashamaka). It is useful in dysentery,
consumption, anaemia, diseases of stomach, flatulence,
dyspepsia, vomiting, anorexia (loss of appetite), piles, cough,
Asthma.
Punarnavarishta: Ingredients are Punarnava, sont,
Mirch, pippali, Harad, Baheda, Amla, Dharu haldi, Gokuru,
Vasaka, Kutki, Gajapippali, Neem bark, Giloy, Damasa,
Pattolapatra, Dhatakipushpa, Munakka, sugar, honey. Useful
in liver and spleen complaints, general debility, dropsy of
hands, feet and body, blood-pressure (raktachap), diseases of
heart (hridaya rog), fistula (bagandara), piles, asthma,
leprosy, dysentery, itching of body, diseases of stomach,
flatulence, constipation, hiccup, fever, amla pitta. It increases
vitality and veerya (semen). It bestows longevity. It regulates
the function of the kidney (Vrikkasanshodhak).
Rohita kadyarishta: Ingredients are Rohit bark,
Dhatakipushpa, panchakola, Trijatak, Triphala, old gud.
Useful in old fever (jeerna jwara), disorders of spleen and
liver, piles, jaundice (Kamala), indigestion, dysentery
(sangrahani), abdominal troubles (udaravikar), Sothrog
(swelling of body, sohai), leprosy.
Saribadyarishta: Chief ingredients: white and black

Sariba, Nagermotha (cyperus rotundous), balka chal,
.pipalkachal, Amla, Giloy, Khas, red and white sandal,
Ajwain, Kutki, small cardamom, Tejpatra (leaf of cinnamon),
big cardamoms, Hareetaki, Dhatakipushpa, old gud. This is a
blood purifier. This is useful in liver complaints, Prameha
(spermatorrhoea), itching (scabies), skin diseases, destroys
poison,
urinary
complaints,
scrofula
(kandamala),
constipation and debility, Raktapradar (red metarrhagia in
women).
165
Saraswatarishta: Ingredients are Brahmi, Satavari kand,

Harad, Khus, fresh ginger (adrak), sont (dried ginger),
Dhatakipushpa, Sambalu seeds, nishoth, pippali, cloves
(lavang), Bacha, Kusht, Aswagandha, Baheda, Giloy, small
cardamoms, vaividang, cinnamon, gold leaf, honey, sugar.
This is Veeryavardhak. So it is useful in sexual debility,
seminal weakness. It is useful in general debility. This is a
tonic for brain. This is beneficial in fainting, convulsions,
nervous debility. This is useful in stammering, svarabhanga. It
gives good memory (Smarana Sakti) and Dharana Sakti
(Dhriti). It is useful in menstrual disorders.
Vidangarishta: Ingredients are Vidanga, pippali mool,
Rasna, Kutaja bark, Indrajau Patta, Elavaluk, Amla, honey,
Dhatakipushpa, Trijatak, Priangu, Kachnar, Lodhra, Trikatu.
Useful in abscess, fistula, scrofula (Kandamala),
spermatorrhoea (prameha), worm, stone in the kidney
(patri), urinary complaints, obesity, lockjaw (Mooka),
locomotor ataxia.
ASAVAS
Dose: 1 oz (2V2 tolas) twice daily after food. Dilute with
V2 ounce o f water. For children o f six months quarter
teaspoonful. For children o f six years 2 teaspoonfuls.
Aravindaasava: Ingredients: White Kamal (lotus), Khus,
Kesar, Neelotpal, Manjista, small cardamoms, Balamool,
Jatamansi, Nagermotha, Krishna Sariba, Triphala, Bacha,
Kachoor, Krishnanisroth, Patolpatra, Peetha Papada, Arjuna
sal, liquorice, Mahuva flower, Mura, Munakka, Dhataki
pushpa, Sugar and honey.
This is a tonic for children. This is useful for all diseases
of children. This is beneficial in the vomiting of children,
enlargement of spleen in children. This is Agnivardhak or
Deepan for children. It increases the Jatharagni or digestive
fire. This is useful in Raktapradhar (metarrhagia) of women.
This is beneficial in the gonorrhoea of males.
166
Ahiphenaasava: Ingredients: Opium, Nagermotha, Jaipal,

Indrajau, big cardamoms, Mahuvasura.
This is useful in acute diarrhoea and cholera, udarasoola
(stomach pain, intestinal colic), vomiting, diarrhoea of
children (Balatisara). It produces sleep.
Chandanaasava: Ingredients: Svetachandan, Netrabala,
Nagermotha, Gualbari, Neelotpal, Priyanghir, Padmak,
Lodhra, Mapit, Raktachandan, Patta, Chirayatha, Badkichal,
Pippali, Kachoor, Pithapapda, Mulahati, Rasna, Patolpatra,
Kachnarchal, Amkichal, Semalka goand, Dhatakipushpa,
Munakka, sugar, honey and old jaggery.
This is useful in chronic gonorrhoea, gleet, sperma
torrhoea, dysuria or difficulty in passing urine and other
urinary diseases, stone in the kidney (patri), heat in the body.
It gives strength to the heart.
Chavika Asava: Ingredients are Chavya, Chitrak, Bacha,
Hingupatri, Pushkarmoola, apusha, Kachoor, Patolmool,
Triphala, Ajwain, Kutajbark, Indrayana, Dania, Rasna,
Dantimool, Vaividang, Nagermotha, Majit, Devadaru,
Pippala, Sonth, Marich, Dhatakipushpa, Purana gud, Chatur
Jatak, Lavang and Seetalcheeni.
Properties: Deepan and Pachak. Agnivardhak, stimulant,
useful in constipation, udara rog (diseases of stomach),
dysmenorrhoea or difficulty in menstruation, Raktasrava in
women (bleeding after delivery), cough, abdominal
complaints, consumption, urinal troubles, phthisis, nasal
catarrh, hernia.
Dasamoola Asava: Ingredients are Dasamoola, Lodhra,
Pushkarmoola, Gudoochi, Amalaki, Draksha, Dhataki
pushpa.
This is stimulant, alterative and bitter tonic. It increases
blood. It is useful in cough, piles, anorexia, asthma, vomiting,
alcoholism. It keeps the bile in a harmonious state
(pittaprasamana).
167
Drakshaasava:
Chief
ingredients
are
Draksha
(Munakka), sugar, honey, Dhatakipushpa, Jeyapal, lavang,
Seetalcheeni, Lalchandan powder, Pippali, Dalchini and
Tejpatra.
Properties: Stimulant, especially cardiac, antipyretic,
diuretic and disphretic, Tridosha prasamana, deepan and
pachan.
It is useful in anaemia, cold, cough, dyspepsia, loss of

appetite, diseases of heart, chronic wasting diseases such as
Phthisis, sleeplessness, sudden fainting. Maintains strength in
acute diseases characterised by excessive debility, worms in
the bowels, fever, fistula.
Kanakaasava: Ingredients are Dhaturika panchang, sont,
Vasaka jada, Mulati, pippali, Nagakesar, Kathali, Bharangi,
Taleesa patra, Munakka, Dhatakipushpa, sugar, honey.
Properties: Expectorant, stimulant and laxative. Useful in
asthma, dry cough, phthisis, flatulence or wind in the bowels,
Raktapittha vikar, old fever (jeerna jwara), hiccup, leprosy
and pain in the kidney.
Kumariasava: Ingredients: Ghrita Kumari, Purana gud,
choti ilachi, cinnamon, Tejpatra, Nagakesar, Red salt (senda
nimak), Haridra, Dharu Haridra, pippali, Marich, Kharanj,
Dhatakipushpa, Akarkara, Bacha, Vidang, Javitri.
Properties: Stimulant, laxative, alterative, tonic, deepan,
pachan. Useful in diseases of women, agnimandya (loss of
appetite), Udar Rog, (diseases of stomach), abdominal
complaints, parswa soola (pain in the sides of trunk),
Asthma, cough, consumption, enlargement of liver and
spleen, sothanasak (removes swelling of the body),
flatulence, dyspepsia, colic pain, liver and spleen disorders,
piles and tympanitis.
Karpuraasava: Ingredients: camphor, small cardamoms,
Nagarmotha, sont, Ajwain, black pepper, rectified spirit.
Useful in Cholera, vomiting, indigestion, diarrhoea,
168
P R A C T IC E O F AYU R V E D A
dysentery, udarasoola (stomach pain), pain in the teeth. It

can be applied locally to teeth.
Lodhraasava: Ingredients: Patani Lodhra, Kachur, Poha
karmool, small cardamoms, Moorva, Vidang, Triphala,
Ajwain, Chavya, Priangu, Chikni supari, Indrayana mool,
Chirayatha, Katki, Bharangi, Chitrak mool, Pippali mool,
Kusht, Atees Patta, Indrajau, Nagkesar, Kutajbark, Nak,
Tejpatra, Mirch, Nagarmotha, honey. Useful in Prameha
(spermatorrhoea, veeryavikar), piles, cough, anaemia,
dysentery, leprosy, Raktapittha, Raktapradhar, Raktavikar in
children, diabetes, retention of urine, worms, dyspepsia.
Lohaasava: Ingredients: Triphala, Neem bark, Patolpatra,
Nagarmotha, Patta, Giloy, Chitrak, Lalchandan, Vidanga,
Majit, Kachoor, Basa, Trivrit, Haldi, Damasa, Pithapappada,
Indrajau/ Javasa, Sanoi, Bawachi, Bilvachal, Kutajchal,
Kutkee, Trayamana, Poha karmool, Conchroot, Mahuva gum,
Katha, Suddha Loha Choorna, Madhoor Bhasma,
Sampoorna Jeevaneeya Gana oushadi, gud. It is an iron tonic
for blood. This is an alterative; useful is anaemia, jaundice
(Kamla), dropsy (jalodhara), diseases of spleen and liver,
malaria, old or chronic fever.
Mrigamadaasava: Dose: 10-30 drops with one ounce of
water. Ingredients: Kasturi, Marich, lavang, Jeyapal, Pippal,
Dalcheeni, Mritasanjeevni sura or Rectified spirit, Madhu.
Useful in cholera, hiccup, pneumonia, typhoid fever, Hriday
Asad (pain in the heart), Nadika Ksheernata, increase of
Vatha. This is a general tonic for all. It gives strength. It is a
tonic for women after delivery.
Pippaliadyaasva: Ingredients: Pippali, Marich, Chavya,
Haridra, Chitrak, Nagermotha, Vaividang, Lodhra, Patta,
Amla, Rakta and Sveta chandan, Khus, lavang, sagar,
Jatamansi, Dalcheeni, Nagakesar, Priangu, Choti Ilachi,
Tejpatra, Dhatakipushpa, Munakka, Purana gud. It is deepan
and pachan. Useful in indigestion, dyspepsia and other
stomach troubles, dysentery, diarrhoea, Kshayaroga (T.B),
169
Pandurog (anaemia), piles, Gulmarog, worms in the bowels

(threadworms).
Punarnavaasava: Ingredients: Sonth, Marich, Pippali,
Harad, Bibheetak (Baheda), Amla, Dharu Haldi, Gokuru,
chota katteri, Bhada katteri, Vasaka, Irendramool, Kutake,
Gajapippali, Punarnava, Nimichal, Giloy, Sukhi Mooli,
Damasa, Patolpatra, Dhatakipushpa, Munakka, sugar and
honey. Useful in enlargement of spleen and liver, diseases of
spleen and liver, amlapitta, dropsy, all kinds of fever, diseases
of kidney.
Sharibadyaasava: Ingredients are Sveta-Krishna anantamool, Nagarmotha, Lodhra, Bhatki chal, Pippalki chal,
Kachoor, padmak, Netravala, Patha, Amla, Giloy, Khus,
Svetachandan, Lalchandan, Ajwain, Kutki, Tejpatra, Choti
Ilachi, Badi llachee, Koot, sanai, Harad, Dhatakipushpa,
Munakka, old gud.
Properties: Pittaprasamana (equalises the pitta), Rakta
Sodhak (purifier of blood). Useful in urinary complaints,
relieves retention of urine, dysuria (or difficulty in passing
urine), gonorrhea, syphilis, Prameha or spermatorrhoea,
boils, eruptions, itching, fistula, destroys poison, skin
diseases, leprosy, jaundice, increases appetite (deepan).
Ushirasava: Ingredients are: Khus, Netrabala, Lai Kamal
(red lotus), Sweta Kamal, Priangu, Gambhmari, Padmak,
Lodhra, Majit, Neelotpal, Damasa, Patta, Chirayatha,
Bhadkichal, Goolarkichal, Kachoor, Pitha Pappada, Patol
patra, Kachnarkichal, Jammukichal, Moochras, Munakka,
Dhatakipushpa, sugar and honey.
Properties: Alterative, tonic, astringent, diuretic, Pitta
samak (equalising of pitta).
Useful in bleeding piles, dysentery, urinary disorders,

Mootra krischra (dysuria or difficulty in passing urine),
gonorrhoea, syphilis, Raktapitta, anaemia, haemorrage,
170
dropsy, leprosy, worms, chronic diarrhoea, intestinal and

pulmonary heamorrhages.
Vasakaasava: Ingredients: Vasaka Panchang (root, bark,
flower, seed, leaf), Purana gud, Dhatakipushpa, Dalchini,
choti ilachi, Tejpatra, Nagkesar, Sitalcheeni, Pippali, sont,
Marich, Sugandwala.
Properties: Expectorant and antispasmodic. Purifies the
blood. Useful in cough, bronchitis, asthma, phthisis and other
chest affections, all diseases of lungs, blood spitting
(Raktapittha), srotanasak.
AVALEHAS
(Confections)
Dose: V2 to 1 tola (one teaspoonful)
to be taken twice a day with milk.
Milk should always be taken after taking Avaleha.

Oil, tamarind, sour things, gud, too much salt, mustard,
black gram, sweet pumpkin, kachalu or Arabi or Seppan
Kilangu, potato should not be taken.
Aswagandhadi Lehyam: Chief ingredients are Aswa
gandha, cows ghee, Banslochan, honey, sugar, talispatra,
pippali, dalcheeni. Useful in sexual debility, spermatorrhoea,
general debility, senile debility or debility on account of old
age, epilepsy, nervous debility. It purifies blood. It is the best
nervine and brain tonic.
Agastya Hareetaki Avaleha: This was prepared by
Agastya Rishi. Chief ingredients are Hari, Hareetaki, Yava,
Dasamoola, Chitraka, Pippali, Gokaru, cows ghee, honey,
Banslochan, Dalcheeni.
Properties: Alterative and nutritive. It is Ayurvardhak;
gives longevity. Useful in cough, hiccup, asthma, piles,
phthisis, general debility, constipation. It is Raktapravardhak,
increases blood. It gives energy to the heart.
Chyavanaprash: This was prepared by Chyavan Maharshi
171
and was used by him. Hence the name. He lived for 1500
years.
Chief ingredients: Amalaka, Dasamoola, Ashtavarga,
Pippali, Banslochan, Choti- Ilachi, Jeevanti, Kachur,
Pohakarmool, cows ghee, honey, sugar.
Properties: Nutritive, tonic, strengthens the constitution,
gives vigour, vitality, good memory, brain power, longevity.
Very useful as a nutritive in phthisis, general debility,
cough, spermatorrhoea (suklanasha), hoarseness of voice,
debility of old age, all kinds of debility, anaemia,
constipation, dhatudourbalya (semen becomes watery).
Ashtavarga: Jeevak, Rishabhak, Meda,
Kakoli, Ksheera Kakoli, Riddhi, Vriddhi.
Mahameda,
Dasamoola: Bilwa, Padal, Ghanakarika or Arini, Syanak,

Gambhari are five big mools. Sataparni, Plashtaparni,
Vartaki, Kantakarika, Gokuru are the five small mools.
Kantakarya Avaleha: Chief ingredients: Kantakari
(Katteri), sugar candy, cows ghee, Chitraka, Trikatu,
Nagermotha, shringi, Rasna, Bharinghi.
Properties: Expectorant (kaphanasak), diuretic and
aperient, gives energy to lungs, vathanasak (destroys wind),
purifies the blood.
Useful in cough, bronchitis, asthma, hiccup and other

chest diseases, parsvasool, consumption. It is also useful as a
diuretic in dysuria and dropsy.
Kutajavaleha: Chief ingredients are: Kutaj bark, old gud,
Trikatu, Triphala, Rasanjan, Bhallataka, Baelgiri, Chitraka,
Vaividanga, honey.
Properties: astringent, antiperiodic, Deepak, pachak,
Raktapravardhak (increases blood). Useful in all kinds of
piles, chronic diarrhoea, anaemia, dysentery, hematemesis,
melaena, vomiting, chronic dyspepsia, jaundice, Amlapitta.
Take goats milk, buttermilk.
172
Kooshmandavaleha: Chief ingredients: fresh Kooshmanda, cows ghee, sugarcandy, pippali, sont, jeera, tejpatra,
marich, Dalchini, Ilachi, honey.
Properties: Shakti vardhak (promotes energy, vigour),
cools the brain, nervous system and the eyes, gives strength
to lungs and heart, nutritive, gives Dehapushti, dhatupushti,
veerya vardhak.
It is a tonic for old people and children.
Useful in Asthma, cough, consumption, fever, giddiness,
excessive thirst, Haemophysis.
Maha Bilwadi Lehyam: Chief ingredients: Bilwa,
Baelgiri, sugarcandy, honey, Chitraka, Trikatu, cows ghee,
Banslochan.
Useful in indigestion, distaste for food, constipation,
gastric troubles, intestinal weakness, spermatorrhoea,
diabetes, chronic diarrhoea and dysentery.
Vasakavaleha: Chief ingredients: Fresh Vasaka panchang,
pippali, honey, Banslochan, cows ghee.
Properties: expectorant (Kaphanasak), antispasmodic,
alterative, astringent, gives strength to the lungs.
Useful in asthma, cough, bronchitis, phthisis and other
chest
affections,
especially those
attended
with
haemmorrhages.
GHRITAS
Ashoka Ghrita: Chief ingredients: Cows ghee, Ashoka
chhal, Ashtavarga (Jeevaka, Rishabhak, Meda, Mahameda,
Kakoli, Ksheera Kakoli, Riddhi, Vriddhi), Masparani,
Mudgaparni, Jeevanthi etc.
A general tonic and alterative for women. Useful in
amenorrhoea, menorrhagia, metritis, leucorrhoea.
Dose: 0.25to 1 tola to be taken twice a day with sugarcandy.
Brahmi Ghrita: Chief ingredients are Brahmi, cows
173
ghee, Brahmi Svarasa (essence of fresh Brahmi leaves), sont,

Marich, Chavya, Bacha.
A Brain tonic useful in Hysteria, Epilepsy, loss of
memory. It is beneficial in aphonia or loss of speech and
hoarseness of voice. It is taken with milk or sugarcandy twice
daily, on an empty stomach in the morning and evening. It
must be prepared fresh.
Brihat Aswagandha Ghrita: Ingredients: Cows ghee,
Aswagandha, goats milk, Kakoli, Ksheera Kakoli, Riddhi,
Vriddhi, Meda, Mahameda, Jeevak, Rishabhak.
It is useful in phthisis, cough, fever, loss of appetite,
general debility, Hasmoptysis (Rakta Pitta), Rheumatism,
malaria, alopecia or baldness, epilepsy (Apasmara, Mirighi),
sterility.
It is a sexual tonic. It increases memory (Medha and
Buddhi vardhak). It is useful in timira or night blindness
(nictolopia).
Changeri Ghrita: Chief ingredients are cows ghee,
Changeri Svarasa (juice), Badri quath, sour curd, sont,
Yavakshar.
Deepak, Pachak, appetizer and digestive, alterative. It is
intestinal tonic. It cleanses the lower bowels, gives strength to
the intestine. It is specially useful in prolapsed anus (Guda
bhramsa).
Jatyadi Ghrita: Chief ingredients: Jatipatra, Neempatra,
Patol patra, Katuke, Neela tutha, wax, majit, Dharu haldhi,
haldhi, Khus, Mulhati, cows ghee.
This is for external use only. This is useful in chronic
ulcers, wounds, fistula, sluggish ulcers, chaneres. It is a
styptic, local stimulant, escharotic.
Kantakari Ghrita: Ingredients: Cows ghee (Goghrita),
Rasa of chota Katteri, badi khaterka Svarasa, bharanghika
Svarasa, vasaka Svarasa, goats milk, Gaja pippali, pippali,
Marich, pippali mool, red and white chandan.
174
Useful in cough and asthma; to be used with decoction of

Vasaka. Chiefly beneficial in the asthma and cough of
children. Useful in fever, stomach pain. It increases the
digestive fire (Agnivardhak, deepak).
Mahatikta Ghrita: Chief ingredients are Cows ghee,
Amla Svarasa, Atees, Amaltas, Katuki, Triphala, neem chhal,
Dharu haldi, Bhasaka, ananta mool, Chirayata, giloy, Gaja
pippali, etc.
Bitter tonic, alterative, purifies the blood. Useful in

leprosy, Visarpa, amla pitta, heart diseases, fever, jaundice,
boils, itching, scrofula, bleeding piles.
Mahatriphala Ghrita: Ingredients: Cows ghee, Triphala
quath, Bhangra Svarasa, Vasaka Svarasa, Satavari Svarasa,
goats milk, Giloy Svarasa, Draksha, Ksheera Kakoli.
Useful in ophthalmia, Trichiasis, night blindness,

lachrymal fistula, conjunctivitis and other eye diseases.
Digestive, appetizer (Pachak), deepak, Drishti prasarak,
increases the power of vision.
Phala Ghrita: Chief ingredients are Triphala, Dharuhaldi,
Kustha, Kutaki, Vacha, Sariva, Rasna, Vansalochana.
Useful in uterine disorders, anaemia, ristelity and
prolapsed uterus.
Saraswati Ghrita: Ingredients: Haree Brahmi Svarasa,
cows ghee, Haridra, Amla, Kushta, Nisoth, pippali,
Vaividang, saindhava, lavang, sugar, Bacha.
Bitter tonic, stimulant, brain tonic. Useful in aphonia and
hoarseness of voice, leprosy, piles, spermatorrhoea
(prameha), cough.
BHASMAS
Bhasma is an oxidised or reduced metal mineral or jewel.
Metals and metallic compounds are subjected to a process of
purification to free them of their impurities. Otherwise they
are likely to induce certain diseases or morbid symptoms.
175
The metals are purified by heating the respective plates again

and again. They are then plunged in the following liquids viz.,
oil, whey, or buttermilk, sour conjee, cows urine, tamarind
water, decoction of a pulse called Kulattha (Dolichos
uniflorus, horse gram). There is yet another method of
purifying these metals i.e., by soaking plates of heated metals
in the juice of plantain tree.
The thing is heated in a hot iron vessel and dipped in the
oil etc., each seven times. Oil, buttermilk, should be fresh for
each time.
Metal and metallic compounds are reduced to powder.
The operation is called Marana, the destruction of their
metallic character. It is practically reduced to powder either
in the metallic state or after conversion into an oxide or
sulphide.
The furnace for heating metals is usually a pit in the
ground called Gajaputa. It is made one and a quarter cubits
in depth length and breadth. This is filled with dried balls of
cowdung. The metals or metallic compounds to be roasted
are enclosed in a covered crucible and placed in the centre of
the pit within the balls of cowdung, which are then set fire to
and allowed to burn till consumed to ashes.
The apparatus employed in preparing these chemical
compounds consisted of crucibles of different sorts, glass
bottles and earthen pots etc.
After purification it is burnt. It is rubbed in a mortar with
the juice of Ghrit Kumari for 3 days and rose water for 3 days
and Arkadhooth for 3 days and cows milk for three days.
Afterwards it is made into tablets, the size of a rupee. Then it
is dried in the sun. Then it is kept in a mud pot and covered
with an earthen lid. Pieces of cloth dipped is Multani mitti,
are covered over the pot. The pot is dried in the sun for a
day. Then it is put in Gajaput and burnt for 24 hours. Then it
is taken out and rubbed again. This is burnt eleven times.
176
Ordinary Bhasmas like coral, pearl, Sukti, conch are

burnt eleven times. Abhrak is burnt 100 times (Sataputi), 500
times (Pancha Sataputi) and 1000 times (Sahasraputi).
Test of a Pure Bhasma
1. When the Bhasma is put in water, it must float. Then it
is properly burnt. It can be taken safely.
2. When it is put in fire, there must be no smoke or smell.
3. There must be no shining when it is exposed to the sun
after rubbing it on finger.
4. It must be tasteless when applied to the tongue.
5. It must be very, very light.
How to administer?
Dose: Adults 1 to 2 grains. Children from 6 to 12 years:

Vi a grain. Bhasma should not be given to children below 6.
It is usually given with honey, butter, cream, ghee on an
empty stomach in the early morning and evening. Oil, red
chillies, tamarind, gud (jaggery), black gram, sour things,
mustard, should be avoided.
Abhrak Bhasma (Mica): Sataputi, Pancha Sataputi,
Sahasraputi. Useful in phthisis, diabetes, debility of old age.
Gives strength to the body, promotes vigour. It cures old
fever, bronchitis, asthma, piles, palpitation of the heart,
blood pressure, nervous debility, spermatorrhoea, hard
breathing, coryza, leucorrhoea, stricture urethra, Mutra
Krichra, Mutra Agad, thickens the watery semen.
It produces longevity (Ayurvardhak), Agnipradeepak
(increases the digestive fire), cures leprosy.
Bhanga Bhasma (black): It is very difficult to prepare this
Bhasma. Increases semen and power of retention. Useful in
seminal impurities, nocturnal emission, urinary disorders,
leucorrhoea, general debility, asthma, consumption, diabetes.
Coral (Pravaal Bhasma): There are three kinds of
preparations Aeni, Surva and Chandra puti.
177
It is useful in phthisis, cough, spermatorrhoea, asthma,

menorrhagia, haemophtysis, Haematatemes. It is Deepak
(appetizer) and Pachak (digestive). It checks haemorrhage. It
increases the lustre in the eyes.
Chandrodaya: It contains mercury, sulphur, bhang,
Krishna Abhrak.
Most popular remedy in sexual debility for Dhatu vriddhi.
It gives strength to the heart and lungs. It is useful in cough,
asthma, dhanurvata (tetanus), chronic fever.
Take this with honey or butter or ghee. Drink half a seer
of milk afterwards.
Godanti Hartal Bhasma: Useful in bilious fever, malarial
fever, dry cough, haemorrhage, headache, leucorrhoea,
menorrhagia, leprosy, rheumatism. It is Deepak and Pachak.
Louha Bhasma (Iron): It gives longevity. It is useful in
anaemia, chlorosis, visarpa, hearts affections, phthisis,
scrofula, general debility, sexual debility, Brights disease,
blood impurity, jaundice, liver and spleen complaints. It
promotes digestion.
It is burnt 50 times, 100 times (Sataputi) and 200 times.
Mandoor Bhasma: Useful in anaemia, chlorosis, general
debility, sexual debility, liver and spleen complaints,
jaundice, piles.
It is a blood purifier, Shakti vardhak (increases strength
and vitality), increases red blood cells.
Mukta Bhasma: It is a Veerya Vardhak. Gives strength to
the heart. It is useful in palpitation of heart (Hridaya
prakampan), blood pressure (Raktachap). It gives longevity,
and gives lustre to the eyes. It is useful in all kinds of debility,
consumption, nervousness, chronic fever, cough, asthma,
hysteria, heart diseases, haemoptysis (Rakta pitta),
indigestion, seminal diseases, haemorrhage, rickets. It is
given to pregnant women as it supplies vitamin A. It is useful
in urinary diseases such as Mutrakrischra, Mutra Aead. It is
178
useful in leucorrhoea. It equalises the bile (pitta prasamak).

It is Agnipradeepak, increases the digestive fire. It is useful in
gonorrhoea.
Makaradhwaja: It is Khoopipakwa rasayana. It is
prepared in a glass bottle, a special variety. It contains gold,
pearl, sulphur, mercury.
It is a wonderful tonic. Useful in all kinds of debilitv. It

gives vigour, vitality, energy to heart, lungs and the entire
constitution. It strengthens memory. It improves blood.
It is Veerya vardhak and so is useful in impotency. It is
useful in palpitation of heart, blood pressure, old fever,
constipation. It is useful for women after delivery.
Rajata Bhasma (silver, Roupya): It is Agnipradeepak,
increases" the digestive fire. It is useful in seminal diseases,
nervous diseases, general debility, consumption, liver
complaints, hemiplegia, epilepsy, chorea, consumption,
anaemia, leucorrhoea (svetapradar), hectic fever, old fevers,
asthma. It promotes memory and intellect, lustre of the eyes.
It is a blood purifier. It is a Veeryavardhak, increases sexual
vigour. It is a pittaprasantak, keeps the bile in a normal
condition.
Rasasindhu: This is also a Koopipakwa rasayana
prepared in a special bottle. It contains sulphur, mercury.
Useful in sexual and general debility. It is Pachak

(digestive) and Deepak (increases the digestive fire). It
increases the blood (Raktavardhak).
Sankha Bhasma (conch shell): Useful in diseases of the
stomach, tympanitis, flatulence, colic, asthma, acidity,
bronchitis, loose stools, abdominal and pelvic tumours.
Svarna Bhasma (gold): Useful in phthisis, asthma,
general debility, hysteria, diabetes, chronic fever,
spermatorrhoea, impotency. It strengthens memory. It is a
tonic, Veerva vardhak, increases sexual vigour.
179
Shringa Bhasma (stags horn): Useful in pneumonia,

cough, chest pain, parsva sool.
Swarnamakshika (Pyrite-Yellow): Useful in sperma
torrhoea, anaemia, itching. It gives strength to heart, lungs,
intestines, brain and keeps them in fit condition. It is
beneficial in enlargement of spleen, bleeding piles,
consumption, asthma. It purifies the blood. It has the
qualities of Swarna Bhasma.
Tamra Bhasma (copper): Useful in leprosy, asthma,
bronchitis, cough, consumption, anaemia, piles, liver trouble,
blood impurities, diseases of stomach, colic.
THbhanga Bhasma (lead, zinc, seesha): Useful in
gonorrhoea, all seminal impurities, sterility, all female
diseases pertaining to the irregularity of menses.
CHOORNA
Dose: V4 to V2 tola (24 to 48 grs.) twice or thrice daily.
Usually the powders are taken with milk, water, ghee,

honey, sherbet or sugar.
Wherever the Anupan or vehicle is ghee or honey with
milk, the powder should be first mixed with ghee or honey
and milk to be taken afterwards.
Ajmodadi Choorna: The ingredients are Ajmoda,
Moochras, Sonth, Dhatakipushpa. This should be taken with
buttermilk. Useful in diarrhoea, dysentery.
Aswagandha Choorna: Ingredients are Aswagandha,
Bhidara or Vriddhdarak. It should be taken with milk. Tonic,
alterative, blood purifier. Gives Dhatupushti, strengthens
memory. Useful in sexual and general debility, sperma
torrhoea, impotency, emaciation of children, nervous
diseases, old age. It prevents the hairs from becoming grey.
Bhaskar Lavan Choorna: Lord Surya gave this recipe to
Aswin Kumars, the celestial physicians. This can be taken
before or with food or after food.
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Chief ingredients are Saindhava, Vida, Souvarchala, Kala

nimak, Dhania, Pippali, Pippalamool, Amla vetasa, Trikatu,
Anardana. Gastric, stimulant, carminative, Deepak, Pachak.
Useful in indigestion, all kinds of stomach diseases,
flatulence or wind in the bowels, nausea, constipation, loss of
appetite, bowel complaint, diarrhoea, piles (to be taken with
butter milk), fistula, enlargement of spleen.
Chitrakadi Choorna: Ingredients are Chitrak root, Hing
(asafoetida fried), Sonth, Pippali, Pippala mool, Chavya, the
five salts viz., Saindhava nimak, Kala nimak, Vida, Samudra,
Sambar (Souvarchala). (In Tamil Induppu, Kalluppu, Kariuppu, Paraiuppu, Valayaluppu).
All these are powdered and pounded in the mortar along

with big lemon juice and then dried in the sun. Deepak,
Pachak. Useful in chronic .diarrhoea, dyspepsia, anorexia,
gulma (stomach ache)
Eladi Choorna: Ingredients are small Cardamom seeds,
Pippali, Nagermotha, White Chandan, Trapusha, Cloves,
Nagakesar.
Diuretic, demulcent, Tridosha prasamak, Pitha prasamak

(Keeps bile in normal condition), mutra samsodhak (purifies
urine). Very useful in dysuria (mutra krischra), incontinence
of urine, Mutra Agad (pain in passing urine). In acute
gonorrhoea it makes the urine alkaline and non-irritating. It
stops vomiting. It is useful in influenza, bronchitis. It is taken
with honey.
Hinguashtak Choorna: Ingredients are Sonth, Marich,
Pippali, Ajwain, Saindhava nimak (red salt), Sveta Jeera,
Kala Jeera, Hingu. Hingu must be fried. It can be taken
before food, with food and after food.
Gastric stimulant, carminative, Deepak, Pachak,

Agnivardhak (increases digestive fire). Very useful in loss of
appetite, indigestion, colic, dyspepsia, flatulence, tympanitis,
all stomach diseases, constipation.
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Katphaladi
Choorna:
Ingredients are
Katphal,
Pokkarmool, Kakkad Singi, Nagarmotha, Trikatu, Kachur.
Kaphanasak (destroyer of phlegm), Pachak. Useful in cough,
asthma, phthisis, rheumatism, vomiting, stomach pain. It is
mixed with honey and then taken.
Lavangadi Choorna: Chief ingredients are Lavanga
(cloves), Bheemseni Kapur, Chota Ilachi, Dalcheeni,
Jeyaphal (Jatiphal), Sonth, Banslochan, Pippali, Jatamansi,
Sugandawala, Kankola, sugar.
Kantha samsodhak (cleanses the throat and vocal cords),

Agni pravardhak, Suruchikar (gives taste to the food), Dhatu
vardhak, Tridosha prasamak, sedative, anti spasmodic,
carminative, expectorant (Kaphanasak), diaphoretic.
Useful in cold, hiccup, diarrhoea, lumbago, whooping
cough, flatulence, spermatorrhoea, consumption, urinary
diseases like Mutra krischra, Mutra Agad, diarrhoea,
dysentery, hridaya rog (heart diseases), fever due to cold.
Maha Khandava Choorna: Ingredients are Marich,
Nagakesar, Talispatra, five salts, Pippalamool, Dalcheeni,
Pippali, Sonth, Nagarmotha, sugarcandy.
Deepak, Pachak, Agni Vardhak, Krimi Nasak. Gives

strength to the heart. Useful in anorexia, diarrhoea,
dysentery, cholera, piles, cough, worms, vomiting, stomatitis,
diseases of stomach.
Narayana Choorna: Ingredients are Chitrak root,
Triphala, Trikatu, Svet Jeera, Bacha, Pippala mool, Vana
Tulasi, Vaividang, five salts, Danti, Pohakar mool. Deepak,
Pachak, Agni vardhak, Dastavar (rechak), Svedhak
(diaphoretic), Snehak (makes the body shine), Saktivardhak.
To be taken with warm water when required as purgative.

Useful in heart disease with honey. Useful in piles with
butter milk. Useful in indigestion, flatulence, constipation,
stomach pain, acid eructation from stomach. Useful in wasp
182
sting with ghee. Useful in fistula, cough, asthma, anaemia,

fever, leprosy, dysentery.
Navayas Choorna: Ingredients are Chitrak jada, Triphala,
Nagarmotha, Vaividang, Trikatu, Loha Bhasma. Rakta
pravardhak, sakti vardhak, aruchi nasak. Useful in fistula,
leprosy, piles, mandagni (indigestion), anaemia, worms,
asthma, phthisis. To be taken with honey or butter milk.
Pippalyadi Choorna: Chief ingredients are Pippali, Bari
Katteri, Chhoti Katteri, Javakshara, Indrajava, Chitrak jada,
Ananta mool (Sariva), Kachoor, five salts, Patha.
Alterative, blood-purifier, tonic, Deepak, Pachak, Vatha

prasamak, diuretic, antilithic, antacid. Useful in chronic
diarrhoea and chronic dysentery, dyspepsia, sprue, influenza,
stones in the kidney. It is taken with buttermilk or hot water.
Pushyanuga Choorna: Chief ingredients are Patha,
Jamun beej, Amkigiri, Pashana bhed, Atees, Rasanjan,
Nagarmotha, Trikatu, Red Sandal, Indrajava, Dhata ki
pushpa, Arjun chal, Gheru, Lodhra, Ananta mool. All these
drugs are collected in Pushya Star.
Alterative, tonic, astringent, diuretic. Useful in

leucorrhoea, menorrhegia (raktapradhar), Rajodosha (men
strual troubles), all female complaints, lumbago in females.
To be taken twice daily with rice water obtained from boiled
rice or raw rice water with honey.
Sitophaladi Choorna: Chief ingredients are Sugarcandy,
Banslochan, Pippali, Ilachi, Dalcheeni.
Expectorant (Kapha nasak), stimulant, Suruchikar (that

which gives good taste), Sakti pravardhak (gives strength and
energy), Jwaranasak (destroys fever), Pittahari (destroys
bile). Useful in cough, asthma, bronchitis, pneumonia,
phthisis, chest diseases, burning of the feet, bilious fever,
excessive thirst (daha santi), mandagni nasak (destroyer of
indigestion). To be taken three times a day with honey before
food.
183
Sonthyadi Choorna No 1: Ingredients are Sonth, Kala

nimak, Hingu (fried), Anardana, Amlavet. Useful in cough
and asthma, hridaya rog (heart diseases).
Sonthyadi Choorna No. 2: Ingredients are Sonth, Atees,
Hingu (fried), Nagarmotha, Kutaj, Chitrak root. Useful in
dysentery and diarrhoea, to be taken with hot water.
Sudarshana Choorna: Chief ingredients are Kirata and
52 bitter tonics, Triphala, Haldi, Darn haldi, Choti and Bhada
Katteri, Kachar, Trikatu, Pithapapada, Banslochan, Guduchi,
Talispatra.
Bitter tonic, blood purifier (Rakta sodhak), Tridosha

prasamak, Jwara nasak, Deepak (increases digestive fire).
Useful in fevers, malaria, dyspepsia, nausea, typhoid fever
(Sannipata Jwara), Jaundice, anaemia, lumbago, parsva sool,
asthma, cough. To be taken with hot water twice daily before
food, morning and evening;
Talisadi Choorna: Chief ingredients are Talispatra,
Trikatu, Banslochan, Ilachi, Nagakesar, Khus, Dalchini,
sugar, Pippali.
To be taken before meals thrice with honey or Brahmi or
Anar Sherbet. Stimulant, expectorant (Kapha prasamak),
laxative, alterative, Swasa-Kasa nasak (destroyer of cough).
Useful in anorexia (distaste for food), chronic cough, chest
diseases, dyspepsia, enlargement of spleen, vomiting,
dysentery, fever, Shoth (swelling of body), stomach diseases,
anaemia.
Trikatu Choorna: Ingredients are Sonth, Marich, Pippali,
Harad, Baheda, Amla Chavya, Bhatkichal, Katphal.
Kapha prasamak, Rakta shodak, Deepak, Pachak. Useful
in cold, cough, anorexia or loss of appetite, colic, chest pain,
parsva sool. It should be taken twice daily before meals with
honey or hot water or cows ghee.
Triphala Choorna: Ingredients are Hareetaki, Bibhitaki
(Baheda) and Amlaki.
184
Alterative, Rakta sodhak, astringent, purgative (Rechak),

Pitta-Kapha prasamak, Mutra samsodhak. Useful in
dyspepsia, chronic diarrhoea, hiccup, colic, itch, skin
diseases, spermatorrhoea, bilious fever (Pitta Jwara), Mutra
krichra, Mutra Agad, gonorrhoea. Useful in eye diseases for
fomentation, internal haemorrhages. Take with hot water or
honey or sherbet.
Vriddha Gangadhar Choorna: Ingredients are Musta
(Nagarmotha), Syonaka, Sonth, Lodhra, Dhatakipushpa,
Mochrasa, Patha (patal), Kutaj twak, Indrajava, Amka gutli.
Astringent (digestive), tonic, blood purifier, Pachak.
Gives tone to the intestines, promotes appetite and increases
digestive power. Useful in chronic diarrhoea, ordinary
diarrhoea. It is taken three times daily with whey or butter
milk or raw rice water.
Yastimadhu Choorna: Ingredients are Liquorice
(Mulhati), Amla, Baheda, Harad, Chitrak, Bacha, Dalchini,
Banslochan,.
Expectorant (Kapha prasamak), demulcent, slightly
laxative, Svara samsodhak (improves the voice), Krimi nasak.
Useful in asthma, cough, bronchitis, laryngitis, catarrh,
hoarseness of voice, gonorrhoea, hridaya vikar (heart
diseases), worms. To be taken with honey or sherbet.
MODAK OR LADDU
Abhayadi Modak: 48 grains. Chief ingredients are
Chitrak Jad, Abhaya (Harad), Amalaka, Pippali, Dalcheeni,
Tejpatra, pure Jamalgota (croton seeds or Danti Seeds),
Trivrik, sugar.
Drastic, purgative. Useful in constipation, indigestion,
dropsy, rheumatism, gout, stomach pain. Not to be given to
pregnant women, old and weak persons and children. One
Modak to be taken with hot water or hot milk.
Brihad Satavari Modak: Chief ingredients are Satavari,
Gokuru. Bala. Ati-Bala. Vidari Kand. Satavarka Svaras.
185
Vidari Kand Svaras, Trikatu, Triphala, Choti Ilachi, Dalchini,

Gandawala, Kasturi, Kismiss, Banslochan, Jeyaphal,
Jatamansi, Daruhaldi, Guggulu, pure Kapoor (Bheemseni),
sugar.
Gives energy, vigour (Ojas), Rati Vardhak (sexual
excitement), Buddhi Vardhak, Svarahit prada. Useful in
leprosy, impotency, hoarseness of voice, spermatorrhoea,
cough, piles, elephantiasis of legs, Soth (swelling of body),
removes sterility in women. It should be taken with milk
fifteen minutes before food.
Brihat Sooran Modak: Chief ingredients are Jemi Kand
(sooran), Chitrak, Sonth, Marich, Triphala, Pippali, Choti
Ilachi, Triphalamool, Vaividang, Vidara seeds, Dalchini,
sugar.
Maha Veerya Vardhak, Deepak, Pachak, Agnipradeepak,

Vataprasamaka, Ayurvardhak. Useful in Bhasmak rog
(excessive hunger), Soth (swelling), all kinds of piles,
elephantiasis of legs (sleepad), dysentery, hiccup, cough,
consumption, enlargement of spleen, asthma, poison in food.
It should be taken with honey or milk.
Methi Modak: Chief Ingredients are Methi seeds,
Trikatu, Triphala, Nagarmotha, Jeera, Kalajeera, Dhania,
Ajwain, Saindhava nimak, Talispatra, Jeyaphal, Dalcheeni,
Lavang, Javitri, Nagakesar, pure Kapoor, sugar, cows ghee,
Madhu.
Saktivardhak, Deepak, Vatha prasamak, Stanya vardhak

(lactagogue), Pachak. Useful in spermatorrhoea, dysentery,
rheumatism, anaemia, stone in the kidney, cough,
Mootragada, Raja Yakshma (consumption), increases the
milk in nursing mothers. It should be taken with milk twice
daily.
Pippali Modak: Ingredients are Honey, cows ghee,
Pippali, sugarcandy, cows milk, Tejpat, Ilachi seeds,
Nagakesar.
186
It is Kapha, Vatha prasamak, Agnipradeepak. Useful in

chronic fever, cough, asthma, anaemia, jaundice, Veeryapat
(spermatorrhoea), indigestion. It is taken with milk twice
daily before food.
Sri Kameshwar Modak: (48 grains) Chief ingredients are
Aswagandha, Guduchi, Methikibeej, Vidarikand, Moosli,
Gokuru, Talmakhana, Satavari, Jeyaphal, Trikatu, Chitrak,
Gajapippali, Munakka, sugar.
Vaajeekarana (Ativeerya Vardhak), Kamagni Deepak
(increases sexual vigour), Stambhak (retains the semen),
Vathaprasamak. Useful in impotency, all kinds of sperma
torrhoea, piles, consumption, cough, asthma, rheumatism.
One Modak to be taken with milk.
Svabaghyasonti Modak: (48 grains) Chief ingredients are
Trikatu, Triphala, white Jeera, Ajamoda, Dhania, Katphala,
Nagarmotha, Choti Ilachi, Jeyaphal, Jatamansi, Lavang,
Sonth.
Tridosha prasamak, Deepak, Pachak, Agnivardhak.
Useful in vomiting, burning in the throat due to sour belching
(Kanthadaha), headache, Mandagni (indigestion), Hridayasool (heart pain), Parsvasool (side chest pain), fever.
TViphala Modak: Chief ingredients are Triphala, Bavache,
Vaividang, Nisoth, pure Guggulu, Silajit, Pokkarmool,
Marich, Trikatu, Dalcheeni, Choti Ilachi, sugar.
Vata, Pitta, Kapha Prasamak, Rakta prasodhak. Useful in
fistula, enlargement of spleen, fissure in the tongue,
Kantharog (throat pain), lumbago, leprosy. It is taken with
milk before food twice daily.
PILLS
Oil, oil preparations, chillies, tamarind, mustard, jaggery,
black gram, sour things, pumpkin, too much sweets should be
avoided when you take these pills.
Chandraprabha Pill: (6 grains) Chief ingredients are
Refined Kapoor (Bheemseni), Bacha, Nagarmotha,
187
Chirayata, Triphala, Trikatu, five salts, Dalchini, Shilajit,

Guggulu, sugarcandy, Loha Bhasma, Svarnamakshik Bhasma.
Tonic, Shakti Vardhak, Rakta Shodhak, Tridosha
Prasamak, Mutra Samshodhak, diuretic, diaphoretic (Sveda
Prada), Deepak, Pachak. Useful in spermatorrhoea, Mutra
krichra, Mutra agad, stone in the kidney, gonorrhoea,
anaemia, lumbago, bleeding piles, leprosy, itch, enlargement
of spleen, stomach diseases, fistula, diseases of teeth,
menstrual
disorders,
rheumatism,
cough,
asthma,
albuminuria, phosphaturia, chronic fever. One pill to be
taken with milk twice daily morning and evening.
Gokshuradi Guggulu: (6 grains) Chief ingredients are
Gokuru, pure Guggulu, Sonth, Marich, Pippal, Triphala,
Nagarmotha.
Diuretic, alterative, Rakta Samsodhak, demulcent, tonic,

Mutra Samsodhak. Useful in spermatorrhoea, Mutra Krichra
(dysuria), leucorrhoea (Sveta Pratar), gonorrhoea, Mutra
agad, stone in the kidney (patri), rheumatism, albuminuria,
phosphaturia. One pill twice daily with cold water or raw rice
water before food.
Kanchnar Guggulu: (6 grains) Chief ingredients are
Kanchnar bark, Triphala, Trikatu, Ilachi, Dalchini, Tejpatra,
pure Guggulu, Go Ghrita (cows ghee), Varuna.
Alterative, Tridosha Prasamak, Rakta Samsodhak, tonic.
Highly beneficial in scrofula. Useful in fistula, leprosy, ulcers
(Vrana), sinus (Nasur Nadi Vrana). 2 pills to be taken with
hot water twice daily before food.
Sanjeevani Vati: Chief ingredients are Vaividang, Sonth,
Pippali, Triphala, Guduchi, pure Ballatak, pure Vatsanab.
Deepak, Pachak, Agni Vardhak, Tridosha Prasamak.
Useful in indigestion, cholera, snake bite, typhoid fever,
vomiting and diarrhoea of children all stomach diseases of
children. One pill twice daily before food.
In typhoid fever with ginger juice; in snake bite with the
188
juice of plantain root; in cholera with mint juice; in vomiting

and diarrhoea of children with mothers milk or juice of mint,
or juice of Ajwain, or juice of Karpura Valli.
Triphala Guggulu: (6 grains) Chief ingredients are
Triphala, pure Guggulu, Pippali.
Rakta Pravardhak, Rakta Samsodak, Rakta Vata

Prasamak. Useful in fistula, bleeding piles, carbuncles,
abscesses, ulcer, sinus (Nadi Vrana), rheumatism. One pill to
be taken with milk twice daily before food.
Yograj Guggulu: (6 grains) Chief ingredients are Triphala,
Trikatu, pure Guggulu, Vacha, Hing (fried), Kala Jeera, Go
Ghrita, Ajmoda, Indrajav, Vaividang, Atees, Gaja Pippali,
Jeera, Bharangni, Patha, Kutaki.
Alterative, Shakti Pravardhak, Vata Prasamak, Rakta

Samsodhak, tonic. Useful in syrovitis, rheumatism, leprosy,
piles, dysentery, spermatorrhoea, wet dreams, fistula,
epilepsy, indigestion, asthma, cough, hemiplegia (ardit,
lakua), paraplegia, tetanus, sciatica, all menstrual disorders,
consumption. Reduces Vata, removes stomach pain. One pill
twice daily before food with milk.
RASAS
(Mercurial Preparations)
Ananda Bhairava Rasa: Dose 2 to 4 grains (1 to 2 Rattis)
to be taken with honey or buttermilk or water.
Chief Ingredients are pure Hingul (Rasa Sindhura),

Vatsanabhi, Marich, Sohaga (Tankan), Pippali.
It is diaphoretic (Svedavardhak), Mutra Samsodhak,
anodyne. It is useful in chronic diarrhoea, dysentery, Malaria.
Take rice and buttermilk in diarrhoea, dysentery. Take
Ghritapakva rice in Malaria. Take this twice daily before
food. This is given in a pill form.
Arshakuthara Rasa: This is given in a powder form. Dose
4 Rattis to 6 P attis (8 to 12 grains);
189
Chief ingredients are purified mercury, pure sulphur,

Tamra Bhasma, Loha Bhasma, Kalihari mool choorna,
Trikatu choorna, Dantimool choorna, Peeluk choorna,
Chitrakmool tvak choorna, Yavakshara, pure Sohaga.
It is alterative, Raktaprasodhak, tonic, laxative. This is
specially prescribed in piles. This is taken with butter, or
honey, or buttermilk, or pomegranate sherbet.
Ichhabhedi Rasa: This is given in a powder form with
water, milk. Dose 6 grains. Chief ingredients are pure
Hingul, Sohaga, Sonth, Pippali, Satyanasi root (Hemakshini
mool), Danti bhij (pure Jamalgota).
It is a powerful purgative and Vataprasamak. It is useful

in obstinate constipation, worms, dropsy, all conditions
where a powerful purgative is needed. This should not be
given in feeble patients and inflammatory conditions of the
stomach and intestines. Motions stop if hot water is given. If
you drink four handfuls of cold water you will get 4 motions;
if you take six handfuls of water, you will have six motions.
Lakshmi Vilas Rasa: Dose: 4 grains (2 Rattis) with butter
or honey or milk twice daily before food. Chief ingredients
are pure Sourashtra mygritika, pure mercury, pure sulphur,
Marich, pure Kuchla, Sohaga, ginger Svarasa, Ajwain Rasa,
Punarnava Svarasa, Abhrak Bhasma, Loha Bhasma.
It is Rativardhak, Veerya Vardhak, Bala pushtikar (gives
strength and nutrition), tonic. It is useful in consumption,
spermatorrhoea, chronic fever, sexual debility, impotency,
cough, asthma, dysmenorrhoea.
Loknath Rasa: Dose: 1 to 2 Rattis (2 to 4 grains), twice
daily before food with honey and sugarcandy or Vasaka
Svarasa or Durvarasa or Guduchika Rasa. Take milk after
taking medicine. Chief ingredients are Rasa Sindhur, pure
mercury, pure sulphur, Trikatu, Shankha Bhasma, Viratika
Bhasma, Sohaga.
It is Deepak, Pachak, Agnivardhak, Sakti Vardhak, Veerya

190
Vardhak (aphrodisiac), Svastiprada (gives good health). It is

useful in Rakta pitha, cough, asthma, anaemia, Svarabhanga
(hoarseness of voice), jaundice, diarrhoea, dysentery,
indigestion (Mandagni), diseases of liver, dropsy, sleepless
ness, general debility, weakness due to fever, piles, vomiting,
bleeding from nose.
Maha Mrityunjaya Rasa: Dose: 1 to 2 Rattis (2 to 4
grains) with ginger juice or honey or Tulasi juice or Guduchi
juice before food twice daily. Chief ingredients are pure
Vatsanabh, pure mercury, Marich, Pippali Svarasa, Loha
Bhasma, Abhrak Bhasma, Vanga Bhasma, pure Manashila,
Swarjikakshara, Yavakshara, Adrak Svarasa.
Vatha Sleshmak Dosha prashamak, Jvarahara, Balapushtikara (gives strength and nutrition) and it is a nervine
tonic also. It is useful in chronic fever, typhoid fever, malaria,
asthma, hiccup, epilepsy, pneumonia, consumption, Shoth
(swelling).
Maha Jivarankusha Rasa: Dose 4 grains to be taken in
ginger juice or honey twice daily before food. Chief
ingredients are purified mercury, pure Vatsanabh, pure
Gandhak, Dhatura ka bij, Satyanasika jad.
It is Tridosha Prasamak, Jwarahara. It is useful in fevers,

malaria, typhoid fever, chronic fever.
Manikya Rasa: Dose 1 to 2 Rattis (2 to 4 grains) with
cows ghee or butter twice daily before food. Chief
ingredients are pure Harital, pure sulphur, pure Manashila,
pure mercury, Sheeshak Bhasma, Tamra Bhasma, Abhrak
Bhasma, Loha Bhasma, Vatadhug, Guduchi Svarasa.
It is Seetaprada (cools the system), gives strength to the

heart (Hridaya ojas kar), Tridosha prasamak, Balapushtikar.
It is useful in hiccup, fever, rheumatism, anaemia, cough,
asthma, jaundice, leucorrhoea, all kinds of fever, itch.
Panchamrit Parpati: Dose 2 to 4 Rattis (4 to 8 grains)
twice daily with ghee, or honey, or butter. Chief ingredients
191
are pure sulphur (Gandhak), pure mercury (parad), Loha

Bhasma, Abhrak Bhasma, Tamra Bhasma.
It is Deepak, Pachak, Agnipradeepak, Balapushtikar,
Veerya Vardhak, Tridoshaprasamak, Netrahitakar (keeps the
eyes in a healthy condition), Jwarahara, Kshudha Vardhak. It
is useful in sprue, chronic diarrhoea, chronic dysentery,
chronic piles, vomiting, fever, eye-diseases, enlargement of
spleen, consumption, Shoth (swelling of body), rheumatism.
Pratap Lankeswar: Dose: 1 Ratti (2 grains) to be taken
with honey, butter, cbws ghee, Anarka sherbet, ginger juice,
sandal sherbet, twice da% before food. Chief ingredients are
pure mercury (parad), pure Gandhak, Tamra Bhasma, pure
Guggulu, pure Manashila, Amlaki choorna, Trikatu, Vacha,
Vaividang, Nagarmotha, pure Vatsanabh.
It is Deepak, Pachak, Kapha-vatha Prasamak, Ojaskar,

Jwarahara. It is useful in rheumatism, typhoid fever, chronic
dysentery, diarrhoea, malaria, anaemia, puerperal fever
(Prasoothi Jwar).
Rajamriganika Rasa: Dose: 1 Ratti or 2 grains to be
taken with cows ghee or honey or sherbet or butter, twice
daily before food. Chief ingredients are Rasa Sindhur,
Swarna Bhasma, Tamra Bhasma, Manashila, Harital Bhasma,
pure Gandhak.
Tridosha Prasamak, Veerya-pravardhak, Raktaprasodhak,

tonic, Deepak, Pachak, Jwarahara. It is useful in phthisis,
chronic fever, asthma, cough, parsva sool, enlargement of
liver, spermatorrhoea.
Ramban Rasa: Dose: one to two grains. To be taken with
honey or butter or ghee or ginger juice, juice of bael leaves or
Vasaka or coriander leaves or Punarnava two times daily
before meals. Chief ingredients are: Swarna Bhasma,
Rasasindur or Parad Bhasma, Swarnamakshik Bhasma,
Vaikrantha Bhasma, Ragavart Bhasma, pure Gandhak.
It is Bala Veerya Vardhak, tonic, Jwarahara, antiperiodic,

192
Rakta pravardhak, Tridosha Prasamak, Agnipradeepak. It is

useful in spermatorrhoea, gonorrhoea, fever, asthma, cough,
malaria, anaemia, wet dreams, chronic rheumatism, gout,
dysentery, scrofula, chronic skin diseases such as eczema,
psoriasis, lichen, pemphigus, neuralgia, chronic nasal catarrh,
weakness of heart.
Shwas Kuthara Rasa: Dose: 2 Rattis (4 grains) with
honey or ginger juice or butter twice daily before meals.
Chief ingredients are pure Parad, pure Vatsanab, pure
Gandhak, Sohaga, Manashila, Marich, Pippali, Sonth.
Deepak, Pachak, gastric stimulant, Balavriddhikar, Rakta

pravardhak, Sveda prad (diaphoretic), Jwarahara, sedative or
pain reliever. Useful in cough, asthma, consumption, fevers,
typhoid fever, pneumonia, erysipelas (visarpa), tonsillitis,
parsvasool, painful neuralgic affections, Moorcha, Svarabheda, hemicrania (suryavartha).
Svarnaparpati: Dose: 1 Ratti to 3 Rattis (2 to 6 grains)
twice daily before meals, with cows ghee or butter or honey
or sherbet. Chief ingredients are pure mercury, Svarnapatra,
pure Gandhak.
Balaveerya Vardhak, tonic, Ojaskar, Saktiprada, Raktachancharak, Tridosha Prasamak. Useful in phthisis,
Sangrahani (dysentery), chronic fever, pain in the body,
epilepsy (mirigi, apasmara), leprosy, spermatorrhoea, general
debility, weakness of memory, itch.
THbhavan Keerti Rasa: Dose 2 to 3 Rattis (4 to 6 grains)
twice daily after food with cream or butter or honey or cows
ghee or ginger juice. Chief ingredients are pure Tamra
Bhasma, pure mercury, pure sulphur, Nirgundi beej, Pippali,
pure Vatsanabh.
Tridosha Prasamak, Saktiprada, Rakta prashodhak,

Jwarahara, Svedaprad (diaphoretic), anodyne (pain reliever).
Useful in malaria, typhoid fever, high fever, consumption,
spermatorrhoea, liver complaint, leprosy, pneumonia,
192
visarpa, tonsillitis, painful neuralgic affections, prasuthi rog

in women.
Tripur Bhairava Rasa: Dose 1 to 2 Rattis (2 to 4 grains)
with Trikatu choorna and honey or ginger juice, Tulasi juice,
or bael juice or Punarnava juice or buttermilk twice daily
before meals. Chief ingredients are pure Vatsanab, Sohaga,
pure Gandhak, Tamra Bhasma, pure Hingul, Dantibeej.
Deepak, Pachak, Tridosha Prasamak, Agnivardhak,

Jwarahara (antipyretic), anodyne (pain reliever), Arogyaprada (Rasayana), Raktaprasodhak, diaphoretic (Svedaprada), antiphlogistic. Useful in high fever, malaria, typhoid
fever, pneumonia, visarpa (erysipelas), tonsillitis, eruptive
fevers, painful neuralgic affections, indigestion (Agnimandya), Shoth (swelling), intestinal colic, piles, worms.
Vasantakusumakar Rasa: Dose 1 to 2 Rattis (2 to 4
grains) with honey, or butter, or bael juice, twice daily before
meals. Take one tumbler of milk after taking the medicine.
Chief ingredients are Swarna Bhasma, Rajata Bhasma, Vanga
Bhasma, Seeshak Bhasma, Kanta-loha Bhasma, Abhrak
Bhasma, Mukta Bhasma, Praval Bhasma, Musk.
Ayurarogya Vardhak, Tridosha prasamak, Jwarahara,

Rakta Samsodhak, Veerya Vardhak, Buddhi Vardhak,
Pushtikar, Mutra Samsodhak. Useful in cough, diabetes,
spermatorrhoea, urinary diseases, consumption, Vishavikar,
sexual debility, asthma, general debility.
Vasanta Malati: Dose 1 to.2 Rattis (2 to 4 grains) with
honey and Pippali Choorna or butter or ginger juice, or
Tulasi juice, twice daily before meals. Take one tumbler of
cows milk preferably goats milk after taking the medicine.
Chief ingredients are Swarna Bhasma, pure Hingul, Marich,
pure Karpur Bhasma.
Kshudhavardhak (promotes appetite), Jwarahara, Ayur

arogya Vardhak, Tridosha prashamak, Saktiprada, Rati194
vardhak. Useful in chronic fever, malaria, cough, asthma,

debility, highly beneficial in phthisis.
TAILAS
Amla Taila: Chief ingredients: Fresh Amla juice, Harad,

Baheda, Chandan, Choora, Khas Khas, Tejpatra, cows milk,
sesame oil.
Cooling and refreshing hair tonic. Keeps the head cool

and promotes the growth of hair. It is also good for the brain.
It gives lustre to the eyes (Netra Jyotirvardhak). It is useful in
epilepsy.
Brahmi Taila: Juice of green Brahmi leaves or Brahmi
quath, Triphala, sandal wood powder, Panari, Khus Khus,
Sugandhawala, Netravala, bark of small cardamoms, cows
milk, sesame oil.
This is a brain tonic. It strengthens memory, cools the

head and brain, cures headache, eye ache, hemicrania or
unilateral headache, epilepsy, sleeplessness (Prajaagar).
Bhringamalaka Taila: Sesame oil, Bhringaraj Svarasa,
Amla Svarasa, Manjishta, Padmak, Mulhati, Lalchandan,
Nagakesar, cows milk, Bala, Dharu Haldi.
It is useful in sleeplessness, epilepsy, excessive heat,

headache, mental weakness. It is an excellent bathing oil for
everyday use. It cools the head and strengthens the memory.
It removes burning sensation of eyes. It prevents premature
grey hairs and falling of hair. It is a brain tonic. It is used as
Nasya for snuffing. It is useful in diseases of ear and eyes. It
makes curly hairs.
Brihat Vishnu Tailam: Til Tel (gingily oil), Satavara
Svarasa, cows milk, Aswagandha, Nagarmotha, Jeevak,
Rishabhak, Jeevanti, Jatamansi, Kasturi.
Useful in rheumatism, manniasthambha, Sirkampan,

angaruksha, gallagraha, anguligraha.
Brihat Dashamool Tailam: Oil of mustard. Dashamool,
195
Dhatura, Punarnava, Sambalu, .Vasaka bark, Devadara,

Trikatu, Rasna, Karang Beej, Kala Jeera.
Useful in Karnasool, Netrasool, headache, hemicrania,
rheumatism; cleanses the ulcers.
Brihat Lakshadi Tailam: Chief ingredients are Til Tel,
Laksha Svarasa, Rasna, Aswagandha, Devadara, Sveta
Chandan, Moorva, Katuki, Kusht, Haridra.
A very useful remedy as a massage in old fevers, malaria,

cough, asthma, cold, epilepsy, Rhithesis, itching, anaemia,
rheumatism, emaciation. It gives garbhapushti.
Brihat Mareechadi Tailam: Chief ingredients are
mustard oil, cows urine, Marichi, Dantimool, Mandarka
dhoot, Devadaru, Dharu Haldi, Kutaj bark, Kadhir bark.
Useful in scabies, leucoderma, leprosy, pruritus, psoriasis,

eczema, ringworm.
Chandanadi Tailam: Til oil, Bringraj Svarasa, Triphala,
Lalchandan, Priyanthu, Neelotpal, Guduchi, Bootkeshi,
Anantamool.
Coolijig and refreshing to the head and eyes; useful in

burning sensation in the head, hemicrania or one-side
headache, burning of the feet, headache, bleeding of the
nose. It is used as a Nasya in bleeding of the nose. It
strengthens the root of the hair on the head.
Chitrakadi Tailam: Chief ingredients are Til oil, cows
urine, Chitra ka mool, Chavya, Ajwain, Choti Katteri, Karang
Beej, red salt, Madarki jad or milk.
Useful in fistula, sinus and other deep ulcers. Soak a

cotton wick in the oil and put it in the cavity of the ulcers.
Useful as a Nasya in ulcers of the nose.
Haridradi Tailam: Chief ingredients are Til oil, Haridra,
Daru Haridra, Darvi, Mulhati, Lalchandan, Kesar, Majit
(Manjistha), Bhatpatra, Padma, Padmak Agaru.
196
A useful application in acne, gives glow to the skin of the

face.
Hinguadi Tailam: Chief ingredients are mustard oil
(Sarson ki Tel), Hingu, Trikatu, Saindhava (Senda Nimak),
Sonth, Chitrak, camphor, Haridra, Saggkshar. Put three or
four drops in the nose. This is useful in ozoena. Relieves pain
in menstruation when applied to the trunk (massage).
Jatyadi Tailam: Til oil, Chameli Svarasa, Sankhpushpa,
Molesarika chal, Kadir, Amka gutli, Triphala, Trikatu
Sindhur. Useful in ulcer, fistula, all sorts of sores.
Karanjadi Tailam: Til oil, Karanja beej, Kutiki. Useful
for application in ring worm of the scalp.
Maha Narayana Tailam: Chief ingredients are Til Tel,
Satavari Svarasa, cows milk, goats milk, Bivamoola bark,
Neem bark, Aswagandha, Gokuru, Punarnava, Lalchandan,
Sendanimak, Atibala, Patala, Syonak, Agnimanthi.
It is a wonderful remedy as a local massage in

Hemiplegia, lumbago, fever, phthisis, paraplegia, sciatica,
synovitis, rheumatism, impotence, headache, rigid spasm.
Maha Saindhavadi Tailam: Ingredients are Iranda Tel,
Sreyasi, Saindhavanimak (red salt), Rasna, Ajwain, Marichi,
Pippali, Sonth, Ajmoda, Pohakar mool.
Useful in locomotor ataxia, synovitis, Parswa sool, stone

in the kidney, hemiplegia, rheumatism.
Maha Vishgarbha Tailam: Ingredients are Til Tel, Neem
bark, Nirgundi Svarasa, Bhringaraj Svarasa, Dhatura, aconite,
Aswagandha, Dasamool, Anantamool, Arkamool.
Properties: anodyne, sedative. Useful in arthritis, tremors,

sprain, chronic rheumatism, paraplegia, sciatica, lumbago,
gout.
Nirgundi Tailam: Ingredients are Til Tel, Nirgundi
Svarasa (leaf and root bark).
197
Useful in diseases of ear (to be used as ear drops); used

as Nasya in scrofula sinus. It is beneficial in itching.
Shad Bindu Tailam I: Ingredients are mustard oil, cows
ghee, Ark Svarasa, Mandar Patra Svarasa, cows urine,
Gheru, Sindhur, Trikatu. Useful in leprosy, Visarpa.
Shad Bindu Tailam II: Chief ingredients are Til Tel,
goats milk, Bhringaraj Svarasa, Iranda mool, Jeevanti,
Rasna, Dalcheeni.
Useful in headache as Nasya (drops in the nose). Nasya
strengthens the root of the hairs of the head and the root of
the teeth and improves the vision and lustre of the eyes.
Triphaladi Tailam: Ingredients are Til Tel, Svaradhigana
quath, Triphala, Atees, Nisooth, Chitrak mool, Vasaka chal,
Guduchi, Trikatu. Useful for application in skin diseases.
Vidang Tailam: Chief ingredients are Til oil, Vaividang,
Kalajeera, Chitrak, Trikatu, Triphala. Useful in itching. For
chest pain and cough apply to the chest and throat.
Vyaghri Tailam: Til Tel, Choti Katteri, Vasaka, Bilwa
bark, Devadaru, Bala, Dhanihaldi, Chaturjat. Useful in
ozoena, catarrh, disease of nose.
QUATH
(Decoction)
Take V2 to 2 tolas of coarse powder of quath. Add water
16 times its proportion. Boil and make it into a decoction.
When three fourth the quantity of water is evaporated,
strain the remaining portion.
Always prepare fresh quaths. Do not keep the
decoction over night. You can prepare the decoction for
the whole day. The quaths are prescribed as Anupans or
vehicles for other drugs. Dose: 1 oz. to be taken twice daily
with V2 oz. honey.
Abhayadi Quath: Chief ingredients are Harad, Damasa,
Amaltas, Gokuru, Pashanabhedi.
198
It increases blood (Raktapravardhak). It purifies the

blood (Rakta Shodak), laxative, bitter tonic and alterative.
Useful in long continued fevers, chronic constipation,
increases appetite.
Amritadi Quath: Chief ingredients are Guduchi, Eranda
root, Vasaka panchang.
This is a blood purifier, Tridosha Prasamak (equalises

the three Doshas). Useful in spermatorrhoea, cough,
asthma, old fever.
Arjunatwak Quath: Chief ingredients are Arjun bark,
Chitrak, Guduchi, Nagarmotha, Dhania.
Astringent and tonic. It is a heart tonic too. Useful in

cirrhosis (liver disease), heart diseases.
Dasamool Quath: Chief ingredients are Shaliparni,
Prasniparni, Bilus, Brihati, Kantakaritha (Choti Katteri),
Gokshuraka, Agnimanthi, Shyonaka, Kashmari and Patala.
Alterative, bitter tonic, Tridosha Prasamak. Useful in

typhoid fever, fevers, malaria, cough, cold, scrofula,
neuralgia, puerperal diseases like Soothikarog, asthma,
parsva sool, excessive perspiration, giddiness. Gives
strength to the heart.
Devadarwadi Quath: Chief ingredients are Devadaru,
Vacha, Kustha, Pippali, Sonth, Nagarmotha, Chirayata
(Kirata), Kutuki, Gokuru, Katphala, Brihati, Guduchi,
Shringi, etc.
Bitter tonic, alterative, stimulant, cools the system, gives

strength to the heart, increases lustre in the eyes, Rakta
prasodhak (purifies the blood). Useful for women after
delivery or colic fever, headache, cough, moorcha
(giddiness), pains in the body and the joints, etc.
Drakshadi
Quath:
Chief ingredients
are
Draksha
199
(Munakka), Harad, Nagarmotha, Kutuki, Amaltas ka gudha

or pulp.
Guduchyadi Quath: Chief ingredients are Guduchi,
Dhania, Khus, Sonth, Netrabala, Pithapapada, Baelgiri,
Atees, Lalchandan, Chirata, Indrajav.
Bitter tonic, stomachic, antiperiodic, Rakta prasodhak
(purifier of blood), Pitha Prasamak (keeps the bile in the
normal condition). Useful in malaria, dysentery, diarrhoea.
Give with half quantity of honey.
Kiratadi Quath: Chief ingredients are Kirata
(Chirayata), Neem bark, Pippali, Kachur, Sonth, Satavari,
Guduchi, Badi Katteri.
Bitter tonic, anti-periodic. Highly useful in malaria,

atonia, influenza (sleshma jwara) and others fevers,
dyspepsia.
Manjisthadi Quath: (Brihat) Chief ingredients are
Manjistha, Nagarmotha, Kutakchal, Guduchi, Sonth,
Bharanghi, Nimkichal, Dharu Haldi, Triphala, Trikatu,
Moorva, Sariva. In all 45 drugs.
Alterative, Raktaprashodhak (blood purifier), tonic,

diuretic, astringent, antiperiodic, stimulant, Pitta-prasamak
(keeps the bile in a normal condition). Useful in all forms
of leprosy, gonorrhoea (Upadamsa), hemiplegia, acne, skin
diseases, boils, eye diseases. It improves general health.
Maharasnadi Quath: Chief ingredients are Rasna,
Guduchi, Devadaru, Gokuru, Punarnava, Vasaka, Atees,
Satavari, Lakshmana, Bacha.
Bitter tonic, aperient, diuretic. Gives foundation for

pregnancy (Garbha sthapan).
Useful in all kinds of rheumatism, spermatorrhoea,
paraplegia, sciatica, hemiplegia, lumbago.
Nimbadi Quath: Chief ingredients are Nimba, Katuki,
200
Nagarmotha, Indrajav, Parpat, Patha, Hareetaki, Vasa,

Gandawala, Katphala.
Bitter tonic, anti-periodic, aperient, Raktaprashodhak
(blood-purifier), Pitta-prasamak (keeps the bile in a normal
condition). Useful in Malaria, jaundice, worms, leprosy,
hepatitis, etc., itch, bilious fever.
Parpatadi Quath (Panchabhadra Kahada ): Chief
ingredients are Pitha papada (Parpat), Nagarmotha,
Guduchi, Sonth, Chirayata.
Blood purifier, Pittaprasamak, bitter tonic, Tridosha

prasamak. Keeps the three Doshas in a normal condition.
Useful in fevers. Take this with half quantity of honey.
Punarnavadi Quath: Chief ingredients are Punarnava,
Nimbark, Darvi, Katuki, Sonth, Guduchi, Palota.
Bitter tonic, alterative, laxative, antiperiodic, diuretic,

Shothahara (remover of swelling of body). Useful in
jaundice, anaemia, cough, asthma, stomach pain, all
diseases of stomach, chronic rheumatism, dropsy, bubo.
Pithapapada Quath: Rakta pravardhak (increases the
blood), gives strength to the heart, tonic. Useful in debility,
moorcha (fainting), Rakta Pitta, bilious fever (Pitta jwara),
malaria, thirst, cools the lungs in dry condition.
Sarivadi Quath: Chief ingredients are Anantamool
(Sariva), black Til, Lodhra, Mulati.
Alterative, blood-purifier, diaphoretic, diuretic, tonic.

As a blood-purifier it is useful in skin diseases, itch, boil,
scrofula, syphilis, cachexia, constitutional debility. As a
diaphoretic and tonic it is given in fevers with loss of
appetite and disinclination for food. It is useful in the
beginning stage of stone in the kidney. It is a
Mutrasamshodhak. It purifies the urine. So it is useful in
scanty and high coloured urine.
201
Triphaladi Quath: Chief ingredients are Triphala,

Guduchi, Katuki, Nimbark, Chirayata, Adusha (Vasaka).
Alterative, laxative, Raktaprashodhak (blood-purifier),

Kriminasak (killer of worms in the bowels), Pachak
(digestive), Tridosha prasamak (keeps the three Doshas in
a normal condition), Mutra samshodhak (purifier of urine).
Useful in jaundice, anaemia, itch.
Trivritadi Quath: Chief ingredients are Trivrit or
Trikatu (Sonth, black pepper, Pippali), Nirhoth, Sanai,
Nagarmotha, Mulati, Bolamool, Haldi, Daruhaldi, Triphala.
Deepak, Pachak, tonic, purgative. Useful in obesity,
orchitis, first stage of stone in the kidney, flatulence or
wind in the bowels, pain in the stomach, headache.
202
Chapter XXII
KAYA KALPA
This is an age of science. This is an age of scientific

discovery and inventions. Life is complex. Life is under great
tension. Rivalry and competition are intense. Man exerts
more. There is great tension on his brain and nerves. He is
under great excitement. He is restless. There is undue strain
on his nerves and brain. He gets exhausted quickly. There is
great struggle in the daily battle of life.
Ayurveda shows you the way to attain a high standard of
health, vim, vigour, vitality and longevity. It solves the riddle
of old age. It helps you to preserve the youth. It gives a
scientific description of the process of rejuvenation, Kaya
Kalpa.
Chyavana and other sages of yore who had a broken and
debilitated constitution on account of old age, renewed their
vigour of life and lived for countless years by undergoing
Kaya Kalpa treatment.
Chyavana prepared a confection out of various herbs and.
took it. That herbal4 preparation is known by the name
Chyavanaprash which is still used by the people of India.
Mandavya Rishi who lived in the Vindhya mountains took an
Elixir. He got perpetual youth through the use of drugs.
The Sanskrit word Kaya means body and Kalpa means
transformation or rejuvenation. Kaya Kalpa is that form of
treatment which restores the aged and debilitated body to its
pristine youth and vigour, re-establishes the full potentialities
of the senses and gives good health. Kaya Kalpa adds new life
to years and new years to life.
Scientists also are attempting to find out the Elixir of life
KAYA KALPA
203
which will combat against decay and produce vigour and

youth in the old and conquer the fear of death.
Kaya Kalpa restores the natural balance to Vatha, Pitta
and Kapha, brings the functions of Saptadhatus to a normal
condition and cures many incurable diseases. Kaya Kalpa
should be conducted under the expert guidance of a very
competent Ayurvedic physician.
The life-long accumulation of various poisons in the
system causes decay, old age and death. Therefore one
should take recourse to Pancha Karmas for purifying the
body before he begins Kaya Kalpa treatment. The Pancha
Karmas are 1. Nasya Karma (nasal purge), 2. Vamana Karma
(emetics), 3. Virechana Karma (purgatives), 4. Niropa Vasti
(clearing Enemata) and 5. Anuvaasana Vasti (soothing
Enemata).
Forms of Kalpa Treatment
Kuti Pravesika Kalpa
One remains in a dark cell. He lives on black cows milk

alone. He should not take shave. He should not touch cold
water. He lives in seclusion. He is cut off from friends and
society. This gives complete rejuvenation.
Aja Kalpa
This is rejuvenation through goats milk. The goat should

yield 4 pounds of milk. Salt, chillies, tea and coffee are
forbidden. This Kalpa cures definitely diabetes, dyspepsia,
Asthma, rheumatism and debility.
Ghrita Kalpa
Pure cows ghee is taken with cows milk eveiy morning

for two months in every winter.
Harad Kalpa
Harad is Hareetaki or myrobalan. One big Harad

(Terminalia chebula) is taken in the morning for 41 days.
204
Somalata Kalpa
This process is a difficult, delicate and drastic one. The

patient becomes unconscious for some days. The skin peels
off. He comes back to consciousness and becomes a
blooming youth.
Bodhi Kalpa
One regains lost memory. This is highly beneficial for all
brain workers, professors, lawyers and doctors, students and
scholars. No Pancha Karma is necessary. This is very easy. It
can be taken for a week or more. Give up oil, chillies, sour
things, ice, tea, etc.
Kesha Kalpa
Grey hair becomes black through this Kalpa. There is no
Pancha JCarma or food restriction. It should be taken under
the supervision of an experienced Ayurvedic physician. It
causes vomiting.
Brahmi Kalpa
Brahmi is one of the beautiful creeper herbs found in the
Himalayan regions. This is available in plenty in winter.
During Vasanta-Greeshma Ritus (February to April) it
flowers. In rainy season it is almost extinct. In the dictionary
of herbs Brahmi is known as Somavati or Saraswati. This is
found in places which are moist on the wet sandy mountain
regions. This should be collected in Sisira Ritu and Vasanta
Ritu (seasons) when it is full with beneficial juice. The leaves
should be collected from clean places with fresh airy regions.
Impure and unholy places should be avoided in collecting
Brahmi leaves.
Wonderful are the characteristic qualities of Brahmi. It

develops bodily as well as mental faculties. It increases life
KAYA KALPA
205
and checks degeneration. It develops intelligence and

improves memory. It is effective in leprosy, leucoderma. It is
very cooling in effect. It is good in clearing the bowels. Its
taste is bitter. It improves intellectual faculties. It increases
life. It makes the voice fine. It purifies urine. It is useful in
blood impurities, Apasmar (Mrigi), loss of memory, in wet
dreams, menstrual disorders, nervous debility, childrens
diseases, pneumonia etc. In childrens diseases pneumonia
and cough it should be made into a paste and applied to the
neck.
Even the Westerners have done great researches over
Brahmi. It is known as Gratila Monniera Hydrocotyle
Asiatica. They are of the opinion that this should not be dried
in the sun. If it is dried in the sun it loses some of its vitar
qualities.
In Brahmi Kalpa fresh Brahmi is to be utilised. Fresh
Brahmi abounds in wonderful life-giving strength and various
beneficial qualities. It transforms a man immediately. Brahmi
Kalpa is undertaken for 31 days. The person undergoing the
Kalpa should first of all clean his bowels. The next day after
bath and other cleansings he should take 6 Mashas (V2 tola)
of Brahmi (leaves, roots, branches) and grind it very nicely.
This is very effective. The paste should be as fine as possible.
Take half at sunrise. The remaining half (3 mashas)
should be taken at sunset. Three hours later you should take
cows milk half a seer or as much as you can digest. You can
increase the quantity according to your capacity. While
heating the milk put 6 mashas of fresh Brahmi leaves and
boil it well. Cool it and take it. In case pure cows milk is not
available, goats milk can be taken. After 3 or 4 days if there
is difficulty in digesting the milk you can add a small quantity
of dried ginger and Pippali (both powdered well).
During the Kalpa period take nothing prepared out of
grains. Nothing other than milk should be taken. Have the
senses under perfect control. Devote more time to prayer
206
and meditation. If you want to take rest lie on your left side.
The rule is:
Care should be taken to see that the milk is freshly drawn
every morning. The quantity of Brahmi should be increased
in the following order. The entire course of treatment is for
45 days.
1st day
2nd day
3rd day
7th day
15th day
21st day
28th day
31st day
3 mashas both morning & evening

From the 32nd day onward reduce 2 mashas each time

and on the 45th day the quantity of Brahmi leaves Kalaa
taken will be 3 Mashas morning and evening as on the first
day of the Kalpa.
On the completion of Kalpa, food should be gradually
Increased. First fruit juice should be taken. Then green gram
and then old rice and easily digestible articles of diet should
be taken before taking to the full normal diet. During the
period following the treatment you should avoid onion, oils,
chillies, tamarind (sour articles), etc.
Dugdha Kayakalpa
Ensures good health and long life. Treatment extends to

30 days.
Avoid onions, chillies, non-vegetarian diet and seminal
wastage. Cures headaches, fevers, consumption, dysentery
and constipation.
Spring season is particularly suited for undertaking this
KAYA KALPA
207
treatment. Begin the Kalpa on a Suklapaksha (bright

fortnight).
Before commencement of the treatment have a clean
purgative with Triphala or Myrobalan (Hareetaki).
Take 9 Chataks (45 Tolas) pure cows milk. Add 3 Chataks
of juice of bittergourd or 6 mashas of Triphala powder or 9
mashas of Trikatu Churna. Mix any of these in milk. Heat and
reduce the milk to half the quantity. Allow the milk to cool.
Add one tola of sugarcandy. On the first day take this milk
only. You should not take any other food. On the second day
have 13 Chataks of milk. Mix one third the quantity of
bitter-gourd juice or if Triphala Churna, add one Masha in
addition. Other instructions as on the first day. Continue thus
adding 4 Chataks of milk and juice of gourd or Triphala
powder in the same proportion. Carry on the treatment for
one full month (30 days).
During the treatment avoid all mental exertion, long
night vigils. Maintain Brahmacharya. Observe vow of silence.
You can take juice of mosumbi or orange if you feel
hungry at other times. No other food should be taken.
Note: For fuller details refer my book Practice of Nature
Cure.
Neem Kalpa
It is an admitted fact that herbs possess curative effect to

a very high degree. The benefits of Indian herbs are known
throughout the world. Herbal treatment is unparalleled in
effect. Among herbs Neem occupies a very distinctive
position.
It is beyond the power of words to describe the curative
effect of this wonderful tree. Every part of this tree is useful.
From very ancient times we have heard the glory of this tree.
It is capable of destroying to the root many incurable
diseases. Leaves, flowers and bark of the tree are highlv
208
useful. These act unfailingly in giving the maximum benefit

to the patient and make the treatment successful.
People of good health derive the maximum benefit of this
treatment as a recuperative tonic. The rules enjoined in the
observance of this Kalpa have to be strictly adhered to to
ensure the maximum result. Care should be taken to see that
nothing is done by the patient which will go against his
interests, i.e., he should be careful in following the rules
relating the treatment.
March, April, October and November are the months
highly beneficial in undertaking this Kalpa. Both men and
women can derive the maximum benefit by undertaking the
Neem treatment. Sunday, Tuesday and Thursdays are
favourable in commencing the treatment for men. Monday,
Wednesday, Friday and Saturday are days suitable for
women.
Before commencement of the treatment the bowels
should be cleared by a purgative. The observance of the
following rules will be highly useful.
Live in seclusion. Speak slowly, moderately. Maintain
celibacy. Remain in well-ventilated rooms. Rise up from bed
early morning. General rules of health and hygiene should be
adhered to.
Neem Kalpa can be successfully carried out within 31
days. Take one Masha of the combined Trivarg (leaves,
flowers and bark of Neem). Mix them all. Paste it well with
water. Make pills. The pills are to be taken with fresh water
drawn from well or river. Similarly in the evening prepare
pills of weight one Masha and take them with fresh water.
Three hours later take half a seer pure cows milk. Take milk
at least 3 times daily. In this Kalpa food of all descriptions
should be given up. Mix a small quantity of Trikatu powder
(Sonth, Marich, Pippali) with milk before taking. This helps
digestion and increases strength.
KAYA KALPA
209
On the second day add 4 rattis of leaves, flowers and bark

of Neem. Thus the quantity has to be increased 4 rattis daily.
The following table will give you an idea of the quantity of
medicine to be taken.
1st day
1 Masha
2nd day 1.5 Masha
7th day
4 Mashas
15th day
8 Mashas
20th day 10.5 Mashas
31st day 16 Mashas
morning and evening

morning and evening
morning and evening
morning and evening
morning and evening
morning and evening
On the 32nd day the quantity of the pill should be

reduced by one Masha and thus every day one Masha is to be
reduced and on the 45th day the size of the pill comes to one
Masha. Thus the course of treatment comes to an end and
the patient feels great strength, vigour and vitality.
The patient will do well to keep some green leaves of
Neem under the pillow. This removes the heat in the system.
This rejuvenates the entire nervous system.
Put 15 leaves of Neem in one glass of water and keep it
covered near your bed at bed-time. On waking from bed at 5
a.m. filter it and drink the water. This is known as Ushapan
also. This cleanses the bowels and the bladder. It removes
the defects of phlegm and bile. After Ushapan one should go
for stroll in the early morning. The lungs are cleared. The
heat in the system is reduced. On return from walk take rest
for half an hour and practise mild Pranayama or deep
breathing exercises.
During the course of treatment on account of little heat
in the system you may feel weak, you may suffer from a little
sleeplessness, a little whirling of the head etc., may be felt.
But those will not last long and they will pass away. Be not
moved by such experience. You should maintain mental
equilibrium and not allow yourself to be led away by
emotions.
210
The effect of Neem is cooling, and lightness of body. It is

highly effective in curing skin diseases. It removes phlegm,
wind and bile.
It is helpful in cough, all fevers, loss of appetite, thirst,
cough, diabetes, leprosy, etc. The oil of Neem is very useful
in all skin diseases, worms in teeth, infectious diseased.
Even the Western scientists have accepted the fact that of
all medicines which help to cleanse the system Neem finds
the first place.
Soon after the treatment the patient should take care to
see that he takes no such thing which gives rise to the disease
once agaiH. This is very, very important. Once the Kalpa is
successfully undertaken the patient gets immunity from the
disease for a pretty long time.
Buttemilk Treatment (Takra Kalpa)
Takra Kalpa treatment is not merely a cure for diseases. It
also bestows long life on the individual. Buttermilk contains
in itself all the strength-giving elements which could
otherwise be had only from a number of other edible articles
of daily life. It gives more strength and energy than ordinary
articles of diet. It contains very important vitamin useful for
the building up of body cells.
In the chapter on dietetics in Ayurveda we find a full
description of buttermilk as an important part of our food.
The person who takes buttermilk never falls sick. It

KAYA KALPA
211
destroys all kinds of diseases. It does not allow diseases to

enter the system. Just as nectar is prescribed for gods in
heaven, even so here in this world buttermilk is prescribed
for human beings as a means for maintaining healthy life.
They are ever happy.
In Kalpa Kosha we find a beautiful description of Takra
Kalpa for a happy and diseaseless life.
This Kalpa is useful in dreadful diseases contracted by
heredity. In short it is useful in all diseases. It should be
administered with a thorough knowledge of the Pathyas
(dos) and Apathyas (donts).
We find Chandrasamputi, Amritakaran and many other
varieties of Butter-milk treatment. But the following method
is very useful. It is easy to practise and is highly fruitful.
This Kalpa is undertaken for 40 days. There are various
methods of preparing curd and buttermilk. The most easy
and useful method is described here.
For purposes of making curd cows milk is the best.
Cows milk is itself a Rasayana (tonic). Prepare curd out
of pure cows milk. Add one part of water in 3 parts of curd.
Take butter from one half of the curd. Add the other half and
make buttermilk. Prepare curd in the early morning and keep
it for one full day. The second day the curd is fit for use. Do
not use old curd. The curd that is kept unused for 48 hours
becomes unfit for use in Kalpa. It is even harmful. Do not
preserve curd or buttermilk in brass or copper vessels. It is
highly injurious to health.
Before commencing Takra Kalpa clear your bowels with
Pancha Karma (Vamana, Virechana, Nasya, Niruhan and
Anuvasan). By this not only the bowels but even the senses
are purified.
Keep up the vow of Brahmacharya. Continue the Kalpa
212
for 40 days. Take bath in the early morning. At sunrise take

10 Chataks (50 tolas) of buttermilk. Take an equal quantity
at sunset also. The next day increase it by 2 Chataks i.e., 11
chataks at sunrise and 11 chataks at sunset. Thus increase 2
chataks daily.
If you find it difficult to take simple buttermilk as it is,
you can add a small quantity of fried Jira, asafoetida mixed
with a little Saindhava Nimak, well powdered.
On the 41st day onward reduce 4 Chataks every day
until you come again to 1 seer and 4 chataks.
On the completion of Kalpa you should not commence
your usual diet at once. Do not take salt and- chillies for
some days. In the beginning take only fruit juice, palak,
louki, parval and green vegetables. Then take milk and
then gradually the usual diet. This Kalpa is not advisable in
Varsha and Sarad Ritus (Rainy and winter seasons).
If th'e buttermilk is light it is useful in stopping motions.
If it is sour in taste, it does not increase bile. It helps
digestion. It improves digestion, strength and removes the
evil effects of Vatha, Kapha, etc.
In cold season it improves digestion and removes bad
taste. It improves the movement of Nadis and makes it
normal.
KAYA KALPA
213
Chapter XXIII
THE RASAYANA TREATM ENT

In the Ayurvedic system Rasayana treatment is
prescribed for keeping death at a distance and attaining
longevity. This system has become a neglected science at
the present moment. According to this treatment, old age is
a disease. This needs to be treated. Accidental deaths can
be avoided.
Life can be continued indefinitely through Rasayana
treatment. Rasayana is the science of removing old age and
diseases which do not yield to ordinary treatment,
prolonging life and rejuvenating it. Whatever promotes
longevity, retentive memory, health, vitality, is called
Rasayana. It is called Rasayana because it has a beneficial
effect on the Rasas and other elements of the body. It
strengthens the metabolic system, improves the blood and
consequently the whole body.
Mandavya Muni who resided in Vindhya mountains
attained long life and Siddhis by herbs. So did Chyavana
Rishi through the reputed Chyavanaprash. Those who
attained longevity through Rasayana are called Rasayanas.
Rasayana treatment is done through sulphur, mercury,
nux vomica seeds, Neem, Haritaki and Amalaka.
The Rasayanas can immortalise the physical body. The
Rasayanas keep the physical body healthy and strong for a
long time in order to achieve the goal or Self-realisation in
this very life. If the body is kept healthy and strong for a
long time, the Yogic students have much time to attain the
goal. Much time will not be lost in dying and being born
again. This is the theory of Rasayanas.
214
Three distinct processes are described in the Ayurveda

to attain longevity and rejuvenation. They are Rasaraj
Rasayana, termed mercury which has first and foremost
place among the ancient therapeutics, Rasayana herbs and
A achara Rasayana.
Eko Aso Rasaraj Shariram-ajara Am ara Kurute the
only thing that can make the body ever young and
immortal is the blessed Rasaraj.
Longevity is also attained through Rasayana herbs
such as Soma, Nila, Nari, Padma, Hareetaki and Amala.
Amala and Hareetaki tone the body, give immense strength
and virility and make it immune from many diseases. The
patient is kept indoor (Kuti-pravesh) or out-door (Vatepik).
A achara Rasayana or rejuvenation and longevity
through the practice of Yama and Niyama or right conduct
(Ahimsa, Satyam, Brahmacharya, etc.) is another kind of
treatment by the Yogins and sages.
According to Sushruta the Rasayana treatment should
be performed on the subject either in youth or in the
middle age. It will not bestow the desired results, if it is
performed when old age or decrepitude has already set in.
THE RASAYANA TREATMENT
215
Chapter XXIV
YANTRAS
The Yantras deal with the science of mercury and
sulphur. These are useful in what are called Swedan, Pachan,
Mardan, etc.
That which controls, protects and solidifies mercury and
sulphur is called Yantram ( Yantrayate, Niyamyate, Badhyate
vaa Rakshyate Paradonenopayena Tadyantram).
Vaghbhatas Rasaratna Samuchya gives description of a
number of useful Yantras. Chief among them are Dola
Yantra, Swedaneeya Yantra, Paatana Yantra, Adhapatana
Yantra, Jarana Yantra, Kachchap Yantra, Vidhyadhar Yantra
(Oordhwapatan), Somanal Yantra, Hamsapaak Yantra,
Baaluka and Lavana Yantra, Bhoodhar Yantra, Koshtee
Yantra, Valabhee Yantra, Tiryakpaatan Yantra, Paalika
Yantra, Ishtikaa Yantra, Nabhi Yantra, Dhoopa Yantra and
Tapta khal Yantra. Very important ones from among the
above are described here in fuller details.
Dola Yantra
Fill a mud pot half with Dravadravya (mixture of sulphur,
mercury and decoction) Rasa, Qwath, Kanji. Make two holes
on the upper portion of the mud pot across and pass a
straight wooden or iron rod. Suspend the Swedadravya from
the rod tied to a cloth. Now heat the Dravadravya. Prepare
Swedan pak. This is Dola Yantra.
Swedaneeya Yantra
Fill water or Dravadravya (Svaras, Kashaya, Kanji, milk,
etc.) in a broad mud pot three fourth full. The pot should
then be covered with a cloth and tied tight. Keep the
Swedadravya which is to be cooked. Cover it with a similar
mud pot (as one kept below). Both the pots together will
216
have a global appearance. New keep this over fire. Heat

well. This is called Swedaneeya Yantra.
Paatana Yantra
Take a pot with an internal measurement of 16 inches.

Invert the pot. On the top of it make a Jaladhar 10" long,
8" broad and 4" high. Take another with its mouth slightly
smaller than the previous one, which can fit in properly in
the previous pot. In the second pot have mercury or
sulphide of mercury. Now invert the first pot on the pot
containing mercury. Join both the pots nicely with buffalos
milk, iron powder, Sira (paste) muted together. When it
gets dry keep the pot on fire. Fill the Jaladhar with water.
This Yantra is called Paatana.
Adhah Paatana Yantra
Have two pots as described in the previous Yantra. In

the pot that is kept on the top have a coating of paste of
mercury and sulphur. Fill the other pot half with water. Fit
in the pot containing the paste well into the water pot in
an inverted position. Join them both with the paste
referred in the previous Yantra. When the Lepan is dry
have cow dung cakes on the top and set fire. The down pot
is kept within the earth with water as mentioned above.
When the upper pot gets hot, the mercury gets melted and
falls into the water in the pot kept within the earth. This is
Adhah Paatana Vidhi.
Vidyadhara Yantra
The Yantra prepared out of two pots of equal measure

ment is called Vidhyadhara Yantra. In one pot mercury and
other medicines are filled. The other pot is kept inverted
on the first. Both the pots are then joined by Sandhilep.
Then it is dried properly. In this Yantra a Chula (firepot) is
to be used which will supply fire on all four sides.
YANTRAS
217
Hamsapaaka Yantra
Fill a Khappar (earthen pot thin and broad) with sand.

Take another Khappar (Kunda). Take Javakhar, Panchakshar, five kinds of salt, grind them with cows urine. Heat
it on mild fire, keeping it on the Khappar containing sand.
This is called by the name Hamsapaaka Yantra. Sun is
known by the name Hamsa. The fire should be as mild as
the rays of the sun. Hence the significant name,
Hamsapaaka.
Bhoodhar Yantra
Dig a pit in the earth. Fill it with sand to a height of 2
or 3 inches. Above it keep a circular vessel filled with
medicines (Moosha). Again fill the remaining part (2 or 3
inches) of the pit with sand. Keep cow-dung cakes above
this. Set fire to the cakes. This is known as Bhoodhar
Yantra.
218
Appendix
DEFIN ITIO N S IN AYURVEDA
Aapyayanak or Ghatayantra: An earthenware pot with a
liquid content of 3 seers and 10 chataks water with its neck
measuring 4 inches is called Aapyayanak or Ghatayantra.
Aaranaal or Kanjik: Rice, barley etc., are well cooked
and kept in p6ts with three times the quantity of water. This
is preserved for particular purpose and this is called
Aaranaal.
Acchadan or Aavap: The mixing of some wet and dry
substances in the molten Dhatu (metal) as per Ayurvedic
rules is called Acchadan or Aavap.
Amriteekaran: When Bhasma (ashes) is preparad out of
metals there are certain processes which remain incomplete
which are detrimental from the point of view of health. The
special process which is carried out in removing these defects
is called Amriteekaran. In the case of copper Bhasma
purification is done by ghee or Panchamrit. This is called
Amriteekaran.
Anupan is something which is taken along with or soon
after taking a medicine. It is prescribed by the doctor or by
the Ayurvedic text. 'For example you have to take honey
along with Abhrak Bhasma or take sugar Sherbat after taking
.the husk of Isafgol etc.
Apurnarbhav Bhasma Lakshan is the method of testing
the quality of a Bhasma.
Arishta Kalpana: Medicines useful in decoctions
(Qwaths), sugar, pepper, etc., increased with Agar, etc., and
kept in a closed vessel is called Asava or Arishta. Some call
the process of Qwath combinations as Arishta and uncooked
DEFINITIONS IN AYURVEDA
219
medical combination as Asava. Learned Ayurvedic doctors

maintain these subtle shades of differences.
Ark is a combination of boiled water and Vanaspathi
products. It is called Triyakpatit Jal Ark.
Ashtavarga: Jeevak, Rishabhak, Meda, Mahameda,
Kakoli, Ksheer Kakoli, Riddhi, Vriddhi these are the
famous Himalayan Ashtavarga.
Avaleha Kalpana: The decoction of herbs well filtered
and cooked and made into the shape of medicines fit to be
taken in by licking is called Rasa Kriya or Avaleha Kalpana.
Bahiseet is the removing of Put from fire and cooling it in
the open air.
Bandh is the method by which the impurities and
unsteadiness of mercury is removed. There are 26 methods of
purifying mercury. They are Hat Bandh, Arot Bandh, Abhas
Bandh, Kriyaheen Bandh, Pisthika Bandh, Khar Bandh, Khot
Bandh, Pot Bandh, Kalk Bandh, Kajjali Bandh, Sajeeva
Bandh, Nirbeej Bandh, Sabeej Bandh, Srinkhala Bandh,
Druti Bandh, Kumar Bandh, Tarun Bandh, Vriddha Bandh,
Moorti Bandh, Jala Bandh, Agni Bandh, Susamskrit Bandh,
Maha Bandh, Jaluka Bandh.
Beej: The special process employed in colouring a metal
is called Beej or Uttaran.
Charana is the process of feeding gold and other
minerals into mercury. There are two methods of doing it.
They are Sumukh and Nirmukh Charana.
Chaturbeej: Cumin seeds, Chansur, Kalojee (Mangroul)
and Ajwain, these are called Chaturbeej.
Chaturjaat: Dalcheeni, Ilaichi (cardamom), Tejpatra and
Nagakesar these are called Chaturjaat.
Chaturlavan: Saindhav, Souvarchal, Bid, Samudrik (sea
salt) these are the Chaturlavan or four kinds of salt.
220
Chaturooshan: Dried ginger, pepper, Pippali, root of

Pippali these four are called Chaturooshan.
Choorna is something ground in stone or pestle and
mortar and then filtered through cloth. Any dry powder is
Choorna.
Dasamool: Belgiri, Sonapaata, Gambhari, Pathal, Arani,
Salaparni, Prisniparni, Kateri (2 varieties), Gokuru are the
ten roots constituting Dasamool.
Dravanapanchak: Gunja, Takkhan, honey, ghee and
jaggery are the five Dravanas.
Dravanavarg: Gud (jaggery), Guggulu, ghee, honey,
Suhagathese come under Dravanavarg. These are utilised
in melting things which are melted under special processes.
Dwilavana: Saindhav and Souvarchal these two are

indicated by Dwilavana.
Ghritamoorchana: Put pure cows ghee in an iron pan
(kadayi). Heat it over mild fire till the foam disappears.
Make Kalka of Triphala, Mocha, Haridra, Bijoure Swarasa.
Take l4th portion of ghee and 4 times that water. Prepare Pak
in ghee. This is called Ghritamoorchana.
Gutika: Jaggery, sugar, Guggulu, honey or water these
when mixed with any powder and made into equally shaped
pills are called Gutika.
Jalamrittika: Prepare a decoction of the skin of Babul
tree. Filter it and make it sticky. Take powdered Mandoor,
jaggery and lime. Mix the three powders well. Mix the
powder and decoction well and make it stiff. This can be used
to join broken vessels etc. Even when water is kept in such
vessels there will be no leakage. This is called Jalamrittika.
Jeevaneeyagan: Jeevak, Rishabhak, Mahameda, Kakoli,
Ksheer Kakoli, Riddhi, Vriddhi, Mudgaparni, Mashaparni,
Jeevanti, Mulhati these are called Jeevaneeya dravya.
Kaijal: Burn a ghee or oil light. Hold a mud'pot (small)
221
above it. The smoke that collects on the mud pot is called
Kajjal. This is useful in preparing ointment for various eye
diseases.
Kajjaii: Take purified mercury and purified sulphur. Mix
them dry. In the process of mixing you get a shining thing like
Kajjal. This is called Kajjaii.
Kalka: Any wet thing or any dry thing pasted with water
on stone, the resulting lump is called Kalka. This is called
Aavap or Prakshep also.
Kantakapanchamool: Karonda, Gokuru, Katsaraiya,
Satavari and Chridranakh these five are called Kantaka
panchamool.
Kappadmittl: Yellow mud, China clay, Multani mud or
Khadia mud is powdered well and strained through cloth. It
is then soaked in water. Then fine pieces of cloth and then
the mud is pasted on a glass sheet uniformly. This is then
hung in a piece of wood and dried well. When dried again
another coating of mud is given over it. This is called
Kappadmitti.
Krishnavarg: Kela (plantain), Karela, Triphala, Neel,
Narsal, Kechad, Kasees, fresh mango, these are the objects of
Krishnavarg. These are useful in changing the colour of
mercury.
Ksharatraya: Javakshar, Sajji and Suhaga, these are
called Ksharatraya.
Ksharapanchaka: Mokhakshar, Javakshar, Palaasakshar,
Sajji, Tilakshar, these are known by the name of
Ksharapanchaka.
Ksharashtaka: Sehud, Palaas, Apaamaarg, tamarind,
Aak, Tilnal, Sajji, Yava these are known by the name
Ksharashtaka,
Ksheerapak: When you want to prepare Ksheerapak of
anything take 15 times of milk. Add equal quantity of water
as the object of which Ksheerapak is prepared. Heat it well.
222
When the water disappears by boiling, bring it down from the

fire. Filter and then use it.
Ksheeratraya: Aak, Bargad, Sehud the milk of these are
called Ksheeratraya. These are useful in the process called
Dhatumaaran.
Ksheerashtak: The milk of cow, buffalo, goat, camel,
woman, bhed (sheep), elephant and horse come under
Ksheerashtak.
Ksheeravriksha: Bargad, Goolar, Peepal, Paras, Paakar
these are called Ksheeravriksha (trees from which milky
white secretions are seen when cut).
Laaksharas: Sealing wax tied in cloth is suspended in
Dolayantra. Then six times water is filled. When one fourth
water is left over, it is filtered 21 times. Some add water 21
times and then prepare Laaksharas,
Lajamand: The bran of rice is separated and cooked with
14 times water and filtered with cloth. This is called
Lajamand.
Loh: Gold, silver, copper, led, black led, iron are the six
kinds of metals. Kaansa and brass are called mixed metals.
Gold, silver, copper, iron are the four pure metals.
Maaran: Purified metals when treated with different
Swaras and when Puta Samskar is performed on fire the
resulting ash is called Maaran.
Madhuratraya: Sugar, jaggery and honey these three
are called Madhuratraya.
Maharas: Abhrak, Vaikrant, Maakshik, Vimal, Samyak,
Chapal and Karpar are called the Maharas. Two other
authorities in Ayurveda have defined it in 2 other ways.
Maharatna: Heera, Manik, Moti, Pukhraj, Neelam,
Panna, Lahsuriayam, Gomed and Munga these are the nine
great jewels (Navaratnas).
Mand: Take rice arid add 14 times of that water. Cook it.
223
When the rice is well-cooked collect the watery portion. This

is Mand.
Mandh: In four tolas of cold water add one tola of
medicine and churn it with the churning rod. The liquid that
is got out of it is called Mandh. Sattu (fried barley or wheat)
fried in ghee to be mixed with water in such a way that the
resulting substance is neither too watery nor to thick. This is
also called by the name Mandh.
Mardan: This process of purifying mercury.
Masi: Fill Dravya in a small vessel with a narrow neck.
Cover it with Sarav on the top. Keep it on fire. The
charcoal-like thing that is formed by heating is called Masi.
Medak is the sediment settling down in Asava. This is
thicker than Agal.
Moorchan is the method of purifying and getting rid of all
the impurities of mercury.
Mukh: The process of treating mercury with V64th part of
gold or silver is called Mukh.
Mutrashtak: The urine of cow, goat, sheep, buffalo,
elephant, camel, horse, donkey is called Mutrashtak. The
urine of the female species of all these animals is meant here.
Nirvaap: Any hot thing when C9 oled by pouring water is
called Nirvaap.
Niyaman is a process in mercury preparations done after
purifications. This is undertaken to reduce the quickly
changing nature of mercury. This is done with a variety of
articles.
Paanak: Well ripe fruits put in cold water and well mixed
with sugarcandy and pepper etc. and filtered. This drink is
called Paanak. This is used in hot season.
Paatan is the special type of purification of mercury by
the process of distilling etc.
Panchaja: Curd, milk, ghee, urine and dungthese five
224
are called Panchaja or Panchagavya. This is done with respect

to cow, goat and buffalo. Panchaja is the name for the five of
goat, Panchamaahish for that of buffalo and Panchagavya for
that of cow. This are also utilised in Abhraka-sattva-paatan.
Panchakol: Peepal, Peeparamool, Chavya, Cheeta and
dried ginger when mixed in a certain method and proportion
it is called Panchakol.
Panchalavan: Black salt, Saindhava salt, Bid salt,
Oudbhid salt and sea salt are the five salts (Panchalavan).
Some use Sambhar salt and Nausadar also.
Panchamrit: Cows milk, curd, ghee, honey and sugar are
the five items in Panchamrit.
Panchapallava: Mango, Jamun, Kaitha, Vijoura and
Bael the leaves of the five are called Panchapallava. They
are utilised in Gandhapaak.
Panchavalkal (five barks): Bargad, Goolar, Peepal,
Paaraspeepal and Paakar are called Panchavalkal or
Panchaksheeri. Valkal is the name for their bark.
Paribhasha: That which is indistinct, not properly
expressed, meagerly-described, doubtful describing them
clearly in a well defined manner is called Paribhasha.
Parisrut Jal: Water distilled and collected drop by drop is
called Parisrut Jal.
Parpati: Kajjaii that is prepared out of mercury and
sulphur is melted in mild fire. Then it is made into a sort of
paste on plantain leaves and cow-dung. This is called Parpati.
Peetavarg: Kassum, Tosu, turmeric, Patang and Mehndi
(leaf) these are called Peetavarg and are used in colouring
mercury.
Peya: There are three kinds of Yavaagu. One is called
Mand, another Peya and third Vilepi. The watery portion of
Mand is taken. In Sikth both the watery and solid portions
are taken. Similar in Peya, The watery portion is much more.
225
Six times medicated water is added and cooked and then we

get what is called Peya.
Phand: Well boiling water is poured in earthen pot. One
fourth part of powdered medicine is added. Cool it and strain
it. This is Phand.
Phanit is prepared out of sugarcane juice. It is cooked
well and made thick. This is Phanit. Phanit is prepared in the
shape of Avaleh also.
Pishti: Mukta, Trinakanta, Pravaal all these are well
pasted in rose water. The pasting should be done nicely. This
is called Choorna Pishti or Pishtikaa. There is another
method of preparing this with mercury and sulphur.
Pradeh: There are two kinds of Lep. One is called
Pradeh. It is prepared hot, wet and thick. This is used as a
remedy for phlegm and Vaata diseases (rheumatism).
Pralep: This is a variety of Lep. This is cold, light and also
dry. This is useful in Raktapitta.
Pramathya is a drink. One tola of Dravya is pasted and
mixed with eight times of water and well cooked. When only
two tolas of water remains get it down from fire. This drink is
called Pramathya.
Prasanna: The watery portion found in Asava on the top
is called Prasanna.
Putapaak: Those of the leaves from which it is hard to
extract juice by grinding, they are crushed with water. The
leaves o t castor, plantain or banyan are taken and tied with
weak string. A coating of wet mud is given over the leaves.
They are then shown in fire, made red-hot and strained. This
is called Putapaak Vidhi or method.
Saarkar: Take Hime, phante, quath (decoction) or Ark.
Add twice the quantity of sugar to it. Prepare Paak on mild
fire. Strain it with cloth. This is Peya Saarkar.
Satadhoutaghrit: Take ghee or butter in a bell metal
226
vessel (bronze). Pour water with a spoon made of Neem

wood. Stir it well. When it is well stirred take it out. Repeat
this process 100 times. This is called Satadhoutaghrit.
Seethakashaya: Take water six times the quantity of
medicine. Water may be hot or cold. Put the medicine in it.
Keep it for a whole night. In the early morning churn it well
and strain. This is Seethakashaya.
Silatoya: Take a mud pot full of water. Add one fourth
quantity of sulphur and Hartaal. Boil it well. When the
bubbles come out during boiling bring it down from there.
Strain it. This is Silatoya.
Snehapaak: Take Sneha one fourth quantity of medicine
Kalka and four times water. Put it on fire and prepare Sneha
Siddhi. This is called Snehapaak.
Srita: This is observed in Kwath Paribhasa. Heating the
object with water over fire is called Srita.
Suklavarna: Lime, the Kachuprishta, Sankha (conch
shell), mother of pearl and Koudi (enamel) are the five
Suklavarna.
Svaras: Fresh herbs put in mortar and well pounded gives
out fresh juice. This is called Svaras.
Takra: Take some quantity of curd and half the quantity
of water. Churn it well. Take away the butter. The watery
buttermilk which is sweet, slightly sour and Kashaya is called
Takra.
Tandulodak: Take one tola of rice uncooked. Put it in 8
tolas of water. Keep it for four or five hours. Churn it well.
This water is called Tandulodak.
Telvarg: Sesame (Til), mustard, Dhatura seed, Bhallatak,
castor seed, Neem seed and Alsee oil of all these is called
Telvarg.
Tr igandh: Gandhak, Hartaal, Manahsinathese three
are Trigandh.
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Trijaat: Dalcheeni, Ilachee (cardamom), Tejpatra these

three are called Trijaat or Trisugandh.
Trikatu: Pippal, Sonth (dry ginger) and pepper are called
Trikatu.
Trilavan are Saindhav, Souvarch and Bid.
Trimad: Vidang, Motha and Chitrak are called Trimad.
Trina Panchamool: Kusa, Kaans, Sarkanda, Daabh,
sugarcane rootthese are called Trina Panchamool.
Triphaladwaya: Harra, Baheda, Amla these are
Mahatee Triphala. Kambhari fruit, Khajoor, Phaalsaa these
are Swalpa Triphala.
Trisiraa is sesame, rice and black gram all the three
cooked together.
Trivrit: Ghee, oil, Basa and Majja any three of these is
called Trivrit.
Tushodak: Take barley with husk. Pour four times water
in a pot. Put the barley in it. Close the mouth. Allow it to
remain and become sour. When it becomes sour the water is
called Tushodak.
Upadhaatu: Senamaahki, Roopamaakhi, Tutiya, Kaansa,
Peetal, Sindhur and Silajitthese are called Upadhaatu.
Uparasa: Gandhak, Geru, Kasees, Phitkari (alum),
Hartaal, Manasila, Anjan, Kankush these are the Uparasa.
Upavisha: Kalihari, Kuchala, Kaner, Bhang, Bhilaava,
Dhatoora, Aak, Sehund, Gunja, Apheem all these are
Upavisha.
Ushnodak: Boil water. When one-eighth, one-fourth or
half the quantity remains in the boiling pot, bring it down.
This is Ushnodak. This is one of the items of
Pathyaprakarana.
Yamak: Ghee, oil, Basaa, Majja mixing any two of these
is called Yamak.
Yavaagu is a kind of Kalpa. There is a mixture of three
228
kinds of Kalpa. They are Mand, Peya and Vilepi. Yavaagu is

particular diet in a particular disease (Pathya). One fourth
the quantity of the Yavaagu is taken and mixed with the
quantity of rice that he takes and Yavaagu is prepared.
RAJO D H A R M A
(Menstruation)
In Ayurveda menstruation is known as Rajodharma.

Rajodharma is described in Sushruta-Samhita by Sri
Sushrutacharya in the chapter dealing with Saareera-sthana.
He describes the subject in the following words:
Tadvarshat dwaadaastkacde varthamaanamasruk punah,
Jara pakva sareeraanaam yaati panchasatha kshayam.
Beginning with the twelfth year, Rajodharma is seen in

women to continue till the fiftieth year except during the
time of pregnancy and after delivery for about six months. In
women generally the menstrual flow is seen to exist till the
50th year only. But in the case of women born in aristocratic
families and who take rich and nutritious diet this is seen to
continue up to the age of 60.
In the opinion of Kasyapa Rishi, the author of KasyapaSamhita, the venus blood has the natural quality of
discharging Rajas periodically. But in the opinion of
Sushrutacharya this takes place on account of a peculiar
quality of the phlegmatic contents of the blood.
Menstruation is a flow of reddish fluid consisting of blood
and other substances. This occurs in women every month,
and hence called the monthly course or menstrual flow. Mens
means month in Latin.
These changes in the womb take place in response to
some functional changes in the ovaries. One or the other of
the two ovaries produces an ovum every month.
A woman is considered nubile during the menstrual
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229
period, which lasts generally from the twelfth to about the

fiftieth year.
In every woman the menstrual cycle is repeated every
month from puberty to menopause, the stage at which the
reproductive capacity is lost due to old age. The menopause
takes place at the age of 45 or 50.
During the period of lactation there is no ovulation and
no menstruation in many cases. But this is not a rule. Some
women begin to menstruate during lactation also.
In hot countries the girls mature earlier and also the boys.
The girls of rich families who are well-nourished mature
sooner than the girls of poor families.
The female sexual parts should be kept scrupulously
clean during menstruation.
Unclean organs may become a seat of disease. The ladies
should use sanitary towels or napkins to absorb the menstrual
discharge. This napkin is held by a belt round the waist and a
suspensory bandage.
Healthier women begin earlier and menstruate up to a
more advanced age than weak ones.
In some women menstruation takes place in 26 days, in
some others in a little over one month. The usual period is 28
days. It may vary a little in different women and in the same
women at different times.
The flow lasts 4 or 5 days usually. In some women it may
last only 2 days and in some others as long as a week without
any disease. In some women after 3 or 4 days, the flow stops
for a day or so. Then again it manifests and lasts for a day or
so. Slight variation should not cause any worry or anxiety.
Normally the flow is of dark red colour. The quantity
varies in different women. Generally weaker women lose
more blood than the stronger.
Shortly before the period is to begin usually there is some
230
pain and discomfort in the abdomen and the back. There is a

general feeling of being unwell. The women may feel
exhausted, tired and heavy. There is headache. Digestion and
appetite may be upset.
During the menstrual flow, a woman is strictly prohibited
from intercourse with her husband. She is enjoined to sleep
on a grass bed, to shed no tears, and to take no bath. She
should not pare her nails and should neither run or speak
loudly.
She should not apply oil or sandal to her body. She should
not. expose herself to inclement weather. Any disregard of
these rules is injurious to the offspring.
If she cries during the monthly period, the child will
contract an eye disease. If she sleeps during the day, the child
will become dull and sluggish.
The menstrual blood can have defects similar to semen.
Nutritive and sweating remedies, specific diet, pastes and
douches are recommended for cure.
The menstrual blood is pure if it has the colour of lac and
leaves no stains in washed clothes. Excessive flow of blood
during and after the menses is called Asrgdhara, Pradara
(menorrhagia).
At about 45 the functions of the ovaries begin to fail.
They are not able to produce ova regularly. Menstruation
also becomes irregular. This period in a womans life is
known as climacteric or menopause.
At this period the woman is more excitable, impulsive
and capricious. She feels a sudden wave of heat and
perspiration with palpitation of heart and dizziness with a
tendency to faint.
Embryology
In the first month the foetus is a collected small mass. In
the second month it becomes a solid ball. In the fourth
month all parts of the body and the heart take a definite
RAJO DHARMA
231
shape. In the sixth month hair on the head and body, nails,
bones, sinews, arteries are formed. In the seventh month the
foetus is provided with.all limbs. A child born in this month is
capable of living.
When the mother sleeps it sleeps, when she rises it rises,
because the foetus is not independent.
The foetus excretes neither urine nor faeces, because it
does not take for itself any food except the blood of the
mother. It does not cry because the throat is filled with
phlegm.
From the mother are created the soft parts of the body,
viz., the blood, flesh, marrow, navel, heart, liver, spleen,
kidneys, bladder, rectum, intestines, anus, lungs, retina,
peritoneum, omentum.
From the father are created the hard parts of the body
viz., the hair, nails, teeth, bones, vessels, sinews, nerves,
sperm.
Semen is secreted by the testicles. It is stored in the
seminal bags. It is discharged into the vagina during sexual
intercourse.
The spermatozoa in the semen travel a distance of one
inch in 10 minutes. The distance between the upper end of
the vagina and the ovarian end of the fallopian tube is 8
inches. The spermatozoa will take 80 minutes to reach the
newly discharged ovum. The spermatozoa can live for 7 days
in the female organs.
A new growth composed of blood-vessels develops on the
wall of the womb where the embryo has attached itself. It
takes the shape of a disc. It is over an inch thick. It is called
the placenta. The embryo is connected with this soft and
supple mass by a tube through which it sucks its nourishment
and discharges its waste products. This tube is called the
umbilical cord. It contains some veins and arteries.
The heart of the embryo begins to beat in the fifth week.
232
After some time it can be felt by the stethoscope. The

movements of the foetus can be felt after the fourth month.
A thin membrane forms a sac or bag round the foetus and
is filled with liquid. It is called amniotic sac. This water
cushion saves the foetus from external shock and hard
pressure in case some thing strikes or presses against the
womans abdomen.
The foetus develops its human face by the 4th month.
The child is 1.5 inches long at the end of the second
month and 6 inches at the end of 4 months. During the ninth
month it measures 20 inches. The weight of the average child
at birth is over 3 seers.
In the first month, the foetus has a jelly like form. The
second month, it becomes hard. The male foetus is spherical;
the female foetus is elliptical. In the third month five special
eminences are seen and also the eight differentiation of
limbs. In the fourth month the differentiation of the limbs is
much more definite and well-manifested. In the sixth month
intelligence begins to develop. In the seventh it becomes
complete with all its limbs.
According to Kumarasiras and Saunaka the head appears
first, because it is the -seat of the senses; according to
Kritaveerya the heart appears first because this is the seat of
consciousness, and of intellect and mind.
The sex harmone secreted by the testes gives man his
male characteristics, viz., larger stature than the female,
stronger muscles, deeper voice, hair on the face etc. This
harmone is the cause of the characteristic male feelings viz.,
attraction towards the female, desire for intercourse, love,
etc. The development, growth and healthy functioning of the
male sex organs depends on this harmone.
The clitoris in the female is the seat of sexual feeling and
sensitive nerves and experiences erection being engorged
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233
with blood when the woman is sexually aroused. Bartholins

glands in women are the Cowpers glands in men.
You will understand now that the whole sexual apparatus
of the man and woman is based on a common design. It is
only the sex harmone that causes it to develop into male or
female form by checking the growth of breasts in men and
penis in women and encouraging the growth of scrotum in
men and womb in women.
In the beginning the sexual urge is not noticeable. It is
latent and dormant. It manifests itself vaguely and then more
and more clearly. Finally it asserts itself with all its intensity.
In old age it gradually wanes and vanishes. But the craving
remains till death.
The definite sexual feeling first appears in a child in his
eighth year. This impulse is weak till he attains his fourteenth
year. At puberty the sexual urge begins to assert itself from
within even if there are no external causes to arouse it. Even
after puberty it takes 4 years for the organs to mature or
develop properly. In hot countries puberty is reached a year
or so earlier than in cold countries.
Thymus situated over the heart has an internal sexual
secretion and retards sexual development and allows children
to grow in stature. When puberty approaches, thymus
degenerates and gradually vanishes altogether.
Conception and Pregnancy
Spermatozoon is a very minute worm-like structure with a
tiny head and a comparatively long tail. It can be seen only
with the help of a microscope. It is about l/500th inch long.
Though a single spermatozoon is only needed to
impregnate a woman, a man discharges 20 crores of them at a
time.
Ovarian harmone, an internal secretion of the ovary gives
the characteristic feminine appearance. This secretion
prevents the growth of hair in her face and helps a woman to
234
develop a broader pelvis, larger hips. The development of

breasts and other sex-organs is due to this harmone.
The stature, fatness or thinness, growth of hair on the
head, and temperament in a man or a woman is due to the
internal secretion or harmone.
Both male and female sex organs have a common basis.
When a child in the womb is only a few weeks old, it has sex
organs that resemble those of both sexes. At this stage
ovaries and testicles have not been differentiated.
Gonad is a common name for an ovary or testicle. Gonad
of a young embryo are neither male nor female. The ducts of
the gonads resemble both fallopian tubes and casa
deferentia. The whole sexual apparatus is of a common
design.
The first sign of maleness or femaleness appears in the
gonads, when the embryo is six weeks old. The tissues of the
gonads produce their secretion and pour them into the blood
stream. If it is to be a boy, the gonads produce male
secretions and begin to develop into testicles; if a girl they
produce female harmone and begin to develop into ovaries.
The harmone gives a male or female nature to the type of
sexual apparatus and it develops into male or female organs.
But either sex even when fully developed retains the original
rudiments of the opposite sex or of the common sex.
Even the perfect male retains the original rudiments of
the female sex organs. There is a very small womb in his
abdomen. There are nipples in place of breasts.
When the gonads lean towards the form of testicles, they
begin to descend from up in the abdomen, from the position
of the ovaries into the scrotum shortly before birth which is
formed as if by stitching the lips of the vagina together.
Puberty
A boy attains his puberty at the age of sixteen. He is virile
till he attains seventy. A young man of 21 can marry a girl of
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235
18 years. At the age of 25 he can bring forth a son. They are

fully developed now and can create strong progeny.
The semen is the product of six kinds of fluids (Rasa).
The foetus cannot be produced simply by the union of the
semen of the father and the blood (Shronita) of the mother.
Such a union can produce the foetus only when the Atman
with its subtle body becomes connected with it by means of
its Karma.
After taking bath after the course of three days, she must
wear new clothes and ornaments, she must immediately see
her husband, because her son will resemble the first man she
sees after her bath.
The sperm and the menstrual fluid must be clean and of
normal condition in order to create a normal foetus. The
sperm is not capable of creating a foetus, if it is thin, frothy,
brown, scanty, if it does not sink in water.
The ovulation usually occurs on the 12th day from the
beginning of the last menstrual flow. An ovum ripens and is
discharged by the ovary. This is ovulation. The cavity left by
the ovum is filled up and this rounded solid body is called
corpus luteum.
The ovum is waiting for a sperm to fertilise it. If a sperm
does not reach the ovum within 15 days, it dies on the 27th
day from the beginning of the last menstrual flow.
The semen that is capable of generating is fluid, sticky,
heavy, sweet, whitish. It has the smell of honey and the colour
of butter.
The secretion of the Pituitary gland has a power to make
the womb contract itself and expel its contents.
The period for impregnation is the first sixteen days after
the appearance of the menses. The first four days are not
recommended. The best period for conception is from the
fifth to the sixteenth day.
Conception takes place by the union of the fecundating
236
Retas (sperm, Shukla) of the male with the Rajas or Shronita

of the female.
Sex of the Child
If the conception be on even days that is to say on the
6th, 8th, 10th or 12th day the sex of the infant will be male,
if on an odd day, the sex will be female.
Some are of the opinion that a male child is formed when
the mixture has a stronger element of semen and that when
Rajas of a female predominates a female child is formed.
If the semen is divided into two by the local wind twins
develop.
The sex of the infant in the womb can be determined by
certain signs. The form of the uterus is round in the case of a
male foetus; the right eye appears larger than the left; the
right breast begins to secrete milk before the left; the right
thigh becomes more plump; the countenance look bright and
cheerful; the woman desires food of a masculine kind and
dreams of mangoes and water lilies. She starts walking with
the right leg.
In the case of a female foetus the form of the uterus is
void.
There is a medium depression alone the abdomen if it is a
case of twins.
When the sides of the abdomen become full and the belly
protuberant, and when the form of the womb is
hemispherical, the womb contains an impotent foetus or
child.
If semen and Shronita exist in equal quantity a
Napumsaka or a creature incapable of generating is born.
After the period of Ritu, the womb does not allow the
semen to penetrate. The mouth closes.
If the conception takes place on one of the first three
RAJO DHARMA
237
days, the child dies at or after the birth. Or it becomes

crippled or short-living.
The child becomes blind if the mother uses eye-ointment.
It becomes a leper if she anoints her body with oil, becomes
deaf if she hears a loud noise.
Care in Pregnancy
Vomiting in the morning (morning sickness), loss of taste

for certain foods, special taste for some other foods, swelling
of the abdomen and the breasts are the signs of pregnancy.
It is desirable to gratify a woman during pregnancy with
everything she wishes to have. If her wishes are not granted
the child may probably become deformed and defective.
There will be abortion. She should be kept happy and
contented. She should wear nice clothes and ornaments. She
should avoid disagreeable sights and smells, and sexual and
other excitements. She should take easily digestible food. She
should neither remain hungry nor eat too much.
She should not touch a dirty, ugly or defective woman.
She should not live in a lonely house. She should not have
her bed very high.
After pregnancy is sure, the ceremony Pumsavana is
performed in order to get a son according to the Grihya
Sutras under the Pushya constellation when four drops of
milk mixed with an extract of Ficus Indica and other herbs
are dropped in the right-nostril of the woman as a snuff. She
should not allow the fluid flow out. If the husband desires a
daughter, he puts the fluid in the left nostril of the woman.
Food
A woman in her confinement should be very particular

about her food. She should abstain from all bodily exertion,
from sexual intercourse and from anger. She should eat
moderately.
A woman can improve her milk by taking green gram
238
gruel for food and a decoction of Patol, Nimba, Asana, Daru,

Patha, Murvya, Guduchi, Katukarohini and dry ginger.
She may take with advantage milk mixed with black
pepper. This will promote the secretion of milk.
Powdered long pepper, dry ginger and Hareetaki with
clarified butter and treacle, taken in the form of an electuary
or confection will assist the formation of milk considerably.
A preparation of dry ginger, long pepper, black pepper,
the three myrobalams, dhana, Yavani, Satavari, Vacha,
Brahmi and Bharsi, given with honey to the child, will
accelerate the power of speech and improve the voice.
The memory and intelligence of the child can te greatly
improved by giving it an electuary of Guduchi, Apamerga,
Vidanga, Sankapushpi, Vacha, Hareetaki, dry ginger and
Satavari with clarified butter.
NOMENCLATURE OF DISEASES
English
Sanskrit
Hindi
Abdominal tumour
Abortion
Abscess
Achylis Dyspepsia or
Indigestion
Acidity
Acne
After pains
Ague
Albino
Albuminuria
Alcoholism
Alkaline urine
Anaemea
Anorexia
Anychea
Aphasia
Ascites
Asthma
Gulma
Garbhasrava
Vidradhi
Ajeernaroga
Havagola
Garbhpatam
Purana phoda
Badhajmi
Amla Pitta
Mukhadooshika
Makkal sool
Joodi
Laalaameha
Madatyaya
Ksharameha
Panduroga
Arochaka
Tilkalak
Mookatwa
Jalodara
Swaasaroga
Soorajmukhi
Prameha Vikar
Kamla
Arochaka
Goongapan
Jalodara
Dama
239
Atony of bladder
Atrophy
Vastikundal
Kunchan
Bald
Belch
Benign tertian fever
Tritiya Jwar
Black or necrosed tooth Syavadanta
Blepharsposm
Nimesha
Breath
Kshudraswas
Breathlessness
Bronchitis
Bubo
Vidarika
Ganja
Dakar
Calculus
Cancer-Palatal
Carbuncle
Caries of teeth
Catalepsy
Cataract
Catarrah of nose
Cellulitis
Cellulitis
Chancre hard, syphilis
Chancre soft
Chicken pox
Chlorisis
Cholera
Choluria (Bile in urine)
Chronic diarrhoea
Chronic fever
Chylurea
Colic
Coma
Conjunctivitiss
Constipation
Consumption
Continuous fever
Convulsions
Corn
Corneal ulcer
Coryza
Cough
Cracks of lip
Patharee
240
Saas
Kaas
Asmaree
Talvarbuda
Pramehapidka
Krimidantak
Sannyas
Linganaasa
Pratishyaya
Kardamavisarpa
Mahapadma visarp
Phirangopadamsa
Upadamsa
Laghumasoorika
Halimaka
Vishoochika
Haridrameha
Atisara
Jeernajwar
Pishtameha
Sool
Koshabaddhata
Raja Yakshma
Akshepaka
Alasa, Kadar
Sukla
Jukaam
Kaasa
Proshta bheda
Motiabindu
Matarog
Haija
Sool
Aank aana
Kabj
Kshaya rog
Mamsa Ganthi
Khansi
Hont katna
Behoshi
Cyncope
Cystitis
Murcha
Mootrasada
Day blindness
Deafness
Delirium
Dermatoses
(diseases of skin)
Diabetes Insipidus
(polyuria)
Diabetes Mellitus
Diarrhoea
Diarrhoea (bloody)
Diplegia
Diptheria
Disease of vagina
Diseased milk
Diseases x>f children
Dislocation
Double quartan fever
Double quotidian fever
Drowsiness
Dumb
Dyschezia or intestinate
Dysentery
Dyspnoea
Dyspnoea of failing
heart or respiration
Dysuria
Pithavidagdhadrishti
Badhirya
Pralapa
Bakvaas
Kustha
Udakameha
Bahumootra
Eczema
Elephantiasis
Elongated uvula
Emprosthotonus
Enlarged
lymphatic gland
Enlargement of
prostate
Epidemic parotitis
Epilepsy
Erysipelas
Erythema nodozum
Excoriated wound
Madhumeha
Athisara
Raktatisaara
Sarvanga vatha
Mamsatan
Yonivyapada
Sthanya dushya
Balarog
Sandhi vislesha
Kathurtha kaviparyay
Satatajwara
Tandri
obstruction
Pravaathikaa
Swasarog
Mahaswasa
Sarkaraprameh
Dasth
Khoonidasth
Jagomeeti
Gunga
Peches
Dama
Mootrakrischra
Peshab ka lagke aana
Paamaa
Medoja vriddhi
Kandhasunti
Antaraayaam
Granthi
Khujlee
Pheelapav
Ashteelaa
Paashanagardabha
Apasmaara
Visarspa
Granthi visarpa
Ghruta
Mrigee
241
Exenthymeta
Extra tooth
Visphoda
Khalivardhan
Facial paralysis
Fatty tumour
Fever (emotional)
Fever (Hayfever)
Fever (pyrexia)
Fever Chronic
Fever Hectic
Fever inflammatory
Fever malaria
Fever malarial
(intermittent)
Fever Malignant tertian
Fever of evil spirits
Aarditha
Lakua
Medorbuda
Kama-bhaya-krodha-soka Jwara
Obshadhicandhaajwara
Jwara
Bukhar
Jeerna jwara
Purana bukhar
Pralepaka jwara
Vidaha jwara
Vishama jwara
Kaamboo taap
Akladad
Fever of lactation
Fever puerperal
Fever quarton
Fever quotadian
Fever Traumatic
Fever typhoid
Fistula
Fracture
Fracture green stick
Fracture Impacted
Fracture spiral
Santata jwara
Tritiyaka Viparyaya
Bhootabhishana
jwara
Sthanyottha jwara
Sootikaa jwara
Chaturthaka jwara
Anyedyu jwara
Abhighata jwara
Saannipatika jwara
Bhagandhara
Asthibhagna
Asthichallika
Majjageda
Aswakarna
Gastralgokenosis,
Hungerpain
Gastritis
Giddiness
Glycosuria
Goitre
Gonorrhoea
Gout
Granular conjunctivitis
Gravel
Gray hairpremature
Guinea worm
Gum boil
Parinaamasoola
Gulma
Bhramaroga
Chakkar
Ikshumeha
Galaganda
Kantamala
Ushnavaatha
Sujak
Vaatharakta
Vartmarsha
Sarkara
Ret
Palita
Snayuk
Danta pupped shoushir
Haematemesis
Oordhwaga rakta pitta
242
Bhootna taap
Prasoota jwar
' Chothia taap
Vaari daa taap
Sirsam
Haematocele
Haematuria
Haemoptysis
Haemorrhoids
Headache
Hemicrania
Hemiplegia
Hepatitis
Hernia- Inguinial
Herpes Zoster
Hiccup
Hoarseness
Hunchbacked
Hurt
Hydrocele
Hypochlorhydrea
Hysteria
Raktaja vriddhi
Raktameha
Moukhikaratkapitta
Yusaapasmara
Sthriyonki mrigee
Idiopathic ulcer
Impetigo
Incontinence
Indigestion
Infantile erythema of
jacquet
Inflammation
Inflammation of the ear
Inflammed knee
Influenza
Insanity
Insomnia
Jaundice
Kala azar
Sareera vrana
Visphotaka
Mootrateet
Ajeerna
Badhajmi
Ahipootana
Vrana shodha
Karnashodha
Kroshtu ka seersha
Sleshmakajwara
Unmada
Nidranaash
Kaamalaa
Kaphkajwar
Paagalpan
Neend na aana
Kamlaa
Lachrymal fistula
Lechen
Leprosy
Leucoderma
Leucorrhoea
Lipuria
Lock jaw
Long sight
Loss of sensibility
to taste
Netranadi
Alsaka
Mahakushta
Kilasaa
Raktapradara
Lala, Vasaa
Khooni prameha
Bhavaseer
Sirassoola
Ardhavabhed
Parshavata
Yakrudvikar
Antra vriddhi
Kaksha
Hikkaa
Svarabhanga
Paasa mama
Peelya
Kachraili
Hichkee
Gala Bhaitna
Kubja
Chot
Andavriddhi
Swetakustha
Dant Baitna
Dooradrishti
Rasajnana
243
Loss of appetite
Loss of smell
Agnimandya
Ghraananaasa
Malignant tumour
Malpresentation of
the Foetus
or difficult labour
Mammory abscess
Mastitis or inflammation
Measles
Melcna
Menstruation
Metiarism
Metrorrhagia
Mico-colitis
Miscarriage
Mixed calculus
Mole
Mucus in urine
Mumps (fever)
Muscular spasm of
hand and feet
Myoma
Night blindness
Numbness of feet
Nyctalopia
Arbuda
Moodhagarbha
Sthanaroga kopa
of breasts
Romanthika
Ad hog raktapitta
Aartava
Raktpradara
Aamaatisaara
Garbhapaata
Pittasmari
Mashaka
Sandrameha
Karnamoolikajwara
Khalli
Mamsarbuda
Sleshma vidagdha
Paadaharsha
Drishti
Obesity
Obstructed micturition
Odontitis
Onychia
Ophthalmia
Ophthalmia in children
Opistonos
O rchitis-Acute
O rchitis-Chronic
Osteoarthritis of the
shoulder
Otitis, otalgia
Ovarian tumour
Ovaritis
Ozaena
Medovriddhi
Mootraghata
Dantaharsha
Nakhabhed
Abhishyanda
Kukoonaka
Baakyayaama
Pittaja vriddhi
Vaataja vriddhi
Palpitation
Hridkampa
244
Ajeerna
Amsasosha
Karnasoola
Rakta gulma
Pratyashteela
Peenasa
Peet
Kachcha dast
Hachappu
Khalli
Pyeronka sona
Mootra band hona

Nakoon phatna
Kan ka dard
Naakadurgandhi
Hridapa dhataken
PRACTICE OF AYURVED
Padmini kantak
Pappiloma of skin
Kampavaat
Paralysis agitans
Paralysis of the tongue Jihvasthambha
Paraphimosis
Parivartika
Paraplegia
Pangu
Kimigranthi
Parasitis
Peritonitis due to perforation of the bowel
Pestilence
Niruddhaprakasa
Phimosis
Phlegm
Phthisis, consumption
Rajayakshma
Pulmonary tuberculosis
Piles
Arga
Piles (bleeding)
Raktarsa
Parigarbhika
Pining
Plague fever
Granthikajwara
Dandapatanaka
Plenosthotonos
Sannipaathika
Pneumonia
Talukantaka
Polypus
Sirotpat
Ponnus
Gati
Presentation
Presentation of the head with two hands
Prolapsins or head
with both hands
Pratikhura
Gudabhamsa
Prolapsus
Kitibha
Psoriasis
Pterigium
Arm
Ptosis
Vatahata vartma
Ptyriasis versicolor
Sidhma
Soothikaajwara
Puerperal fever
Pulmonary cavitation
Urakshata
Pustule in the nose
Nassapak
(Suppurative rhinitis)
Pooyadantha
Pyorrhoea
Quarten fever
Quotidian, Double
Quotidian fever
Radio ulcer paralysis
Rats bite fever
Renal calculus
Retention of urine
Kamban vaa
Javaan bandi
Lulapan
Mahamari
Kaph
Tapedik
Bavaseer
Khooni bavaseer
Mahamaari
Urakshat
Peep daant
Chaturthajwara
Sathata jwara
Anyodyauksha jwara Dusredin ka bukar
Viswachee
Aakhuish
Asmari (stone in kidneys)
Vaatavasthi
245
Rhagades
(crack in the sole)
Rheumatic fever
Rheumatism
Ring worm
Scabies, itch
Sciatica
Scorpion poisoning
Scrofula
Scrotal enlargement
Scurvy
Seminal calculus
Short-sight
Sinus, fistula
Sinus
Sinus in the gums
Sleeping sickness
Smallpox
Snake poisoning
Sneezing
Soft Chancre
Sore buttocks
Spasmodic stricture
Spermatorrhoea
Spiral fracture
Spittle
Spongy gums
Sprain
Sprue
Squint-eyed
Sterility, barrenness
Stiffneck
Stomatitis
Stone
Stone of phosphotes
Stricture of rectum
Stricture of urethra
Stye
Sublingual abscess
Sunstroke
Suppression of urine
246
Vaipadaik kusth
Sandhikajwara
Amovaatha
Dadru
Gatiyaa
Daad
Dad visesh
Dadrasie
Kachhu
Grudhrasee
Vrischikavisha
Gandamaalaa
Virddhi
Raktapitta
Sukrasmaree
Alpadrishti
Naadi vrana
Nassoor
Dandanaadi
Nidraavyadhi
Seethala, Masoorikaa
Sarpavisha
Cheenk
Kshavadhu
Upadamsa
Vaatakundalikaa
Prameha
Aswakarna
Thook
Seetada
Samghrani
Nas chatakna
Pechis
Aincha
Vandhyatwa
Manyastambh
Mukharoga
Patthari
Slaishmikasmaree
Sanniruddha guda
Mootrotsangh
Anjananaka
Allas
Athapavyaapad Amshughata
Mootrakshaya
Suppuration of the ear

Suppurative gingivitis
Synocope
Syphilis
Karnapaak
Tartar
Tarticolis
Tear in the prepuce
Tertian fever
Tetanus
Thirst
Tinea tarsi
Trachoma
Transverse
Traumatic erysipelas
Traumatic fever
Traumatic wound
Trichiasis *
Trismus (Lock jaw)
Tubercle Testes
Tumour
Tumour of the bladder
Tympanitis
Typhilitis
Typhoid fever
Dantasarkara
Avapathikaa
Thriteeyaka jwara
Dhanushtambha
Pyas
Trishnaa
Pakshmasaat
Kukre
Pothakee
Parigha
Visarpa
Abhigatajwara
Sadyovrana
Pakshmakop
Hanuka jakdahat
Hanugrah
Kaphaja Vriddhi
Nasvikar
Arbuda
Mootragranthi
Aadhmaan
Aphaara
Vaatasheetla
Sannipaathikaanthrika jwara
Ulceralion of the bowel

Urates in urine
Urinary anomalies
Kshatodar
Sikatameh
Prameha
Prameha
Vomiting
Chherdi
Ulti
Warts
Wax in the ear
Whitlow
Worms
Worms in the ear
Wound contused
Wound crushed
Wryneck
Lingarsha
Karnaguthak
Chippala
Krimi
Krimikarnaka
Katha
Pinchata
Karmakeela
Yawning
Jhrimbha
Zerodirma
Charmakushta
Morrchcha
Phirangopadamsa
Behoshi
Gharme
Chhipki
Jambhayi
247
DI SEASES OF THE EYES

Eyelids
Sanskrit
English
A n ja n a n a k a
A rtm a K ard am a
S ty e
Sw elling of lids w ith m u c o id d is c h a r g e
(conjunctivitis)
T u m o u r of lid
T ra c h o m a
V eg etatio n o f sm all p u s tu le s o n e y e lid
In flam m ato ry sw elling of lid
B lepharitis
Big c y s t
B le p h a ro s p a s m
T richiasis, E n tro p io n , E ct'rapion
S m all P h y le c ta n u la r K eratitis
B ig g er P h y le c ta n u la r K eratitis
H e rp e s Z o s te r (a n u m b e r of re d p u s tu le s
re se m b lin g re d m u sta rd s e e d s )
E p h ip h o ra, w a te rin g
C h ro n ic d a c ry o c y stitis
D ac ry o c y stitis w ith m u c o id d is c h a r g e
S oft a n d fle sh y g ro w th o n in n e r lid
F ollicles
S yphilis of ey elid, su p p u ra tiv e c h a la s io n
P to s is
O e d e m a of th e lid
A la rg e p u s tu le s u r ro u n d e d b y o th e r
sm all p u s tu le s c o v e rin g th e e n tire lid
E c z e m a -sw e llin g w ith m in u te h o le s in it,
c a rb u n c le
A rvuda
A sh ru v artm a
B a h ala v a rtm a
K iish tav artm a
K um bhika
L agana
N im e sh a
P ak sh m ak o p a
P arv an i Alaji
P ath ak i
P itta S ra v a , R a k ta S ra v a
P u y a a la s a , P u y a S ra v a
S h le s h m a -S ra v a
S h o n ita rs a
S h u s k rs a s
U tsan g ini
V a a ta h a ta v a rtm a
V artm a -B an d h a
V a rtm a sh a rk a ra
V isha v a rtm a
Diseases of Sclera and Conjunctive

(White part of the eye)
A d h im a a n a s a rm a
A rjuna
L o h itarm a
P ra s ta ry a a rm a
P ish ta k a
S h ira p id a k a
S h u k la a rm a
248
P tery g iu m s y m b le p h e rd u
S elaritis
F lesh y g ro w th
Early P tery g iu m
V esicle o n c o n ju n c tiv a
P h y le c ta n u la r co n ju c tiv a
Z e ro s is c o n ju n c tiv a w h ite -p tery g iu m
Sirajala
Snavarma
Suktikaa
Extensive redness
Pinguicula
Sub conjunctival haemorrhage
Diseases of Cornea
A-vrana sukra
Ajaka
Akshipaakaatyoga
Sa-vrana sukra
Keratitis, opacity cornea

Staphyloma
Panophthalmitis
Ulcer cornea
Disease of the Whole Eye-ball

A-sopha Akshipaaka
Abhishyanda
Adhimantha
Amladhyashita Orishti
Anyato vata
Hataadhimantha
Sasopha Paaka
Shiraaharsha
Shirotapaata
Shushkaakshipaaka
Without swelling opaque-cornea

Ophthalmia
Ch. Ophthalmia, excruciating pain deve
lops, headache, reflex pain, Hemicrania
Swelling of eye due to acid fruits or
acid reaction
Neuralgic pain
Loss of sight, silent glaucoma,
Optic Atrophy, etc.
Acute iritis, Acute inflammatory
glaucoma, Early Panophthalmitis
with swelling
Redness in the eye with complete loss
of vision, higher grade of Paunus
Deep inflammation, iritis, Cyctitis,
Uveitis
Vision cloudy and difficulty in opening
the eyelids, lids dry and hard
Diseases of Pupil
Dhuma Drishti
Gambhirikta
Hrasa Jaadya
Linga-maasha
Nakulaandhya
Pitta Vidagdha Drishti
Shleshma Vidagdha
Drishti
DISEASES OF THE EYES
Smoky vision
Contracted, deformed pupilno reaction
pupil, Anterior Synechia,
Posterior Synechia
Small things dim in daytime while
clearer in night or cold atmosphere
Cataract-glaucoma
Multicoloured objects in daytime
Objects appear yellow
Night blindness
249
INDEX TO DISEAES AND TREATMENT

Abscess: Apply hot water fomentation in the early stage.
If there is pus apply rice or wheat flour poultice.
Amenorrhoea (Menstrual Discharge, Suspension or
irregularity): Aloes. Hip bath with sesamum seeds.
Asokamritam.
Appetite, loss of: Chiretta, sweet flag root, Neem bark or
Gulancha, capsicum, cloves, cinnamon, country sarsaparilla.
Asthma: Camphor, asafoetida, inhalation of the fumes of
nitre paper or Datura, a cup of hot, strong coffee, careful
regulation of diet.
Bites: Venomous and stings of scorpion, wasps and

centipedes. Apply vinegar or alum or a strong solution of salt
and water. Apply a thick ipecacuantia paste. External
application of brown sugar is useful in scorpion sting and
wasp sting. Soda also is beneficial. Liquor Ammonia is useful.
Bladder, painful affection and irritable states: Decoction
of Abelmoschus, isafgul seeds or rice conjee; hot bath.
Extracts of Gulancha is useful in chronic inflammation of the
bladder.
Bowel Lower, descent of: Wash the protracted part.
Replace it by gentle pressure with the hand. Lubricate the
fore-finger with some oil and push the protracted part into
anus. Remain in the recumbent posture. Apply cloth
saturated with decoction of galls or Babul bark with some
alum powder. Avoid all straining when you pass motions.
Wear a pad in the anus.
Breathing Difficulty: Camphor and asafoetida pills,
turpentine stupes or mustard poultice to the chest; external
application of a bag of heated salt or betel leaves smeared
with some oil.
Bronchitis, chronic: Decoction of sweat flag, country
ipecacuantia, asafoetida, internally. Externally rice poultice,
250
turpentine stupes, croton liniment. Inhale the vapour of hot

decoction of abelmoschus.
Burning of feet: Apply Henna or Mehandi (Maruttani)
poultice.
Burns and Scalds: Apply lime liniment or carron oil,
honey or soda-bi-carb solution soon after the accident has
occurred. Apply gingily oil. Dust rice flour thickly over the
skin. Prevent access of air to the burnt surface. Carbolic oil is
beneficial.
Catarrh or cold: Take hot infusion of ginger, decoction of
Abelmoschus, country ipecacuantia. Inhale the fumes of
burning turmeric.
Children, debility of:
sarsaparilla.
Milk, orange juice, country
Cholera: Omum water, infusion of sweet flag, ice to suck

if there are vomiting and thirst. Turpentine stupes to the
abdomen, hot water bottle to the feet and hands, diligent
friction of the hand and feet. Infusion of Jatamansi.
Colic: Omum water, infusion of ginger, dill seeds or
cloves, asafoetida, hot water fomentation on the abdomen;
turpentine stupes to the belly; enema of turpentine or
asafoetida, a dose of castor oil.
Constipation: Castor oil and Senna for children and
delicate females. Aloes for women suffering from irregularity
or suspension of the menstrual discharge; myrobalans and
Kaladana for healthy persons. Croton pills or Croton oil
when strong and quick purgation is indicated. Habitual
constipation is treated by Aloes and sulphur. Constipation of
hysterical females is best treated by Aloes and asafoetida
pills.
Cough: Country ipecacuantia, cubebs, syrup of liquorice.
Debility: Chiretta, sweet flag root, country sarsaparilla,
Kariyat, Neem bark, Gulancha.
251
Diarrhoea: Isafgul seeds with a dose of castor oil.

Catechu, alum, decoction of Babul hark, infusion of sweet
flag, bael, Butea gum, galls, decoction of pomegranate,
omum water, capsicum.
Dropsy: Purgatives like Kaladana in the young and strong

persons. Then give medicines as infusion of Pedalium,
decoction of Asteracantha which increase the flow of urine.
Drunkenness: To allay the craving for alcohol give omum
water.
Dysentery: Hot fomentation or turpentine stupes to the
abdomen. In the early stage give country ipecacuantia, isafgul
seeds or sesamum leaves. In chronic dysentery give bael,
infusion of Kariyat, decoction of pomegranate rind,
dccoction of sweet flag, galls, Mudar, soups containing
mucilage of Abelmoschus.
Fever: Commence treatment with a purgative, castor oil
or myrobalans. Give Tulasi tea with a little black pepper, a
little dried ginger. During convalescence give one of the
following tonics, Chiretta, Atees, bonduc, Kariyat, Neem bar,
Gulancha or cinchona febrifuge. A -combination of Chiretta
or sweet flag root is very beneficial.
Flatulence: Give omum water, infusion of ginger or
Jatamansi. Give turpentine stupes externally. Give an enema
of asafoetida.
Gleet (Chronic gonorrhoea): Give cubebs, galls, sandal
wood oil, gurjan balsam. Alum injection externally.
Gonorrhoea: Give decoction of Abelmoschus, isafgul.
Rice conjee for allaying the pain and burning in passing
urine. Pedalium is useful. When the inflammation subsides,
give cubebs, gurjan balsam, sandal wood oil or galls. To
relieve chordee (painful erection at night) give camphor 2 or
3 grains with a glass of milk.
Gums, ulceration and sponginess: Decoction of Babul
bark, alum, Catechu, or lime iuice for gargling.
252
Haemorrhage or bleeding from cuts: Apply cold water,

ice, alum solution. Apply pressure with finger.
Hoarseness of voice: Inhalation of the vapour of hot
vinegar, or decoction of Abelmoschus, gargles containing
capsicum, black pepper or moringa root, chewing ginger or
Catechu.
Hysteria: Asafoetida, aloes and asafoetida pills,
Jatamansi, omum water, Kariyat.
Indigestion or dyspepsia: Chiretta, Sweet Flag root,
country sarsaparilla, and Gulancha with cloves or cinnamon,
capsicum and omum water, Kariyat.
Kidney irritable state: Plenty of diluents as decoction of
Abelmoschus, isafgul seeds or rice conjee, hot hip bath.
Leprosy: Internally chaulmugra oil, gurjan balsam,
Hydrocotyle, Mudar; externally, poultice of Hydrocotyle or
Neem leaves.
Leucorrhoea (Whites): Cubebs, gurjan balsam; externally
vaginal injections containing Babul bark, alum, galls.
Lice on the hair: Paste of veronia seeds.
Milk, for increasing the secretion: leaves of castor oil
plant or of physic nut plant. For diminishing or arresting the
secretion betel leaves or jasmine flowers.
Mosquito Bites, to relieve irritation: Lime juice or
vinegar.
Piles: Enema of decoction of Babul bark or galls, alum.

Ringworm: Apply borax, vinegar, cassia, alata ointment,
unripe Papaya fruit.
Salivation: Use gargles of alum or borax or Catechu.
Scurvy: Lime juice, orange, tamarind.

Skin Diseases: Country sarsaparilla, Mudar. Externally,
cassia alata, chaulmugra lime ointment, myrobalan ointment,
sulphur ointment, turpentine, kerosene oil or petroleum.
253
Spermatorrhoea: Camphor in milk at bed time. Remove

thread worms and constipation. The discharge may be due to
irritation set up by thread worms and constipation.
Spleen Enlargement: Papaya juice. Extract of Gulancha.
Syphilis: Country sarsaparilla, Hydrocotyle, Mudar.
Throat, dry and irritable state: Inhale vapour of hot
decoction of Abelmoschus. For relaxed or ulcerated sore
throat use gargle of alum, capsicum, moringa, black pepper
or pomegranate rind, Catechu, ginger, omum seeds,
inhalation of hot vinegar or simple hot water.
Tongue fissures or cracks: Use borax or alum gargle.
Urine, to relieve pain and burning: Rice conjee,
decoction of Abelmoschus or of isafgul seeds, barley water.
Give hip bath.
Vaginal Discharges: Give injection of alum, decoction of
Babul bark, galls.
Worms: For tape worm give Kamala, pomegranate root

bark, or turpentine. For round worm give Butea seeds,
veronia seeds or papaya juice. For thread worm give enema
of lime water, asafoetida, salt or turpentine.
AYURVEDIC QUOTATIONS
Ayurveda is said to be endless and to have three main
branches. Ayurveda has two purposes. (Charaka Sutra)
A physician who cannot enter into the innermost Soul of
the patient with the aid of the bright lamp of his own
knowledge (of Yoga according to a different reading) cannot
successfully treat any disease. (Charaka Vimana)
The fragrance of a garland of flowers or a handkerchief
impregnated with certain drugs is made use of as a purgative
for a king with soft bowels. (Charaka Kalpa Sthanam, Sudha
Kalpam)
On account of the multifarious complex combinations of
254
the three Doshas the methods of medical treatment may also

become complicated. ( Charaka Vimana, Charaka Sutra)
Good health is the vital cause for the practice of Dharma
(virtue), Artha (wealth), Kama (desires) and Moksha
(liberation). (Charaka)
The essential constituents of the human body consists of
Doshas, Dhatus and Malas.
The constituting elements of the human body are
innumerable because they consist of minute particles
(minute cells) which are so numerous and so minute that
they cannot be seen by the naked eye or other sense organs.
(Charaka Sareera)
The action of Vayu, again, is due to the Eternal Energy
(Karma) Which by its own nature causes the changes of
integration and disintegration. (Charaka Sareera)
Having first made the Doshas exhibit themselves as loose
and fit for easy elimination by the previous administration of
suitable Sneha (lubrication), massage etc., and Sneha
(sweating and fomentation etc.) the Pancha Karmas are to be
administered after carefully studying the appropriate time
and the suitable dose. (Charaka Sutra)
A good bath improves appetite, generates vigour,
prolongs life, creates enthusiasm and gives strength. It
destroys itching, dirt, fatigue, sweat, sleepiness, thirst,
burning sensation and sin, which, is considered as an impurity
of the heart or mind. ( Vagbhata)
Bathing the head with hot water is injurious to eye-sight
and that bathing the head with cold water improves eyesight.
Physicians who practice Ayurveda for making a living only
give up the heap of gold and run after the heap of dust.
(Charaka).
Langhanam Param Oushadham Fasting is foremost of
all medicines.
AYURVEDIC QUOTATIONS
255
AYURVEDIC JOTTINGS
1. No hot drink or warm water should be taken either
before or after taking honey.
2. Health according to Ayurveda indicates a normal
condition of the Doshas, Agni (digestive fire), Malas, Dhatus,
as well as a serene state of the body, mind and sense-organs.
3. Vata, Pitta and Kapha are the causes of all bodily
diseases. The qualities of Rajas and Tamas are the causes of
mental diseases.
4. The three Doshas, the seven Dhatus and the various
Malas such as stool and urine and the 6 Rasas these in the
normal state hold together the corporal frame.
5. The minimum age of a girl and a man for a conceivable
coitus is 16 and 20 respectively.
Bones in the Body
Sushrutha considers the number of the bones in the
body to be three hundred. Charakacharya holds them to be
three hundred and sixty. The difference is perhaps due to
the counting of teeth and nails.
Just as the trees exist by the strength of the main stem
and roots, so also man exists in health by the strength of
the bones. It is a known fact that even when the skin and
fleshy part of the body is dried up or injured accidentally,
it is seen that man gets back his original strength by the
strength of the bones in course of time. Flesh and skin are
seen to grow once again.
Bones are of five kinds. They are Kapal, Ruchak, Tarun,
Valaya, Nalak. Kapal bones are those above the feet, lower
jaw, upper jaw, Sankh (bones by the side of the ears), and
bones of the head. Ruchak are those of the teeth and those
on which teeth are set. Tarun bones are those of the nose
256
and ear, gullet and eyes. Valaya are bones of the ribs and
the back. Nalak pervades the remaining parts of the body.
Ayurvedic Doctors
At the time of Atharva Veda there were hundreds of
physicians and an elaborate pharmacopoeia. Akasagotto, a
surgeon made surgical operations (Sattha Kamma) on
fistula in anus (Bhagandara).
Jivaka studied medicine in the Taksh'asila University
under Atreya.
Ayurveda can cure certain diseases for which the
Allopathic Pharmacopoeia has no remedy.
Mirapagandha is a very good substitute for quinine.
The Ayurvedic physician of yore knew ages ago many
things which are nowadays being brought to light as new
discoveries.
Classification of drugs
In Ayurveda drugs and edible articles are classified
under five heads according to their food value, chemical
and physical properties. They are Guna, Rasa, Veerya,
Vipaka and Prabhava. Great emphasis is laid on the
heating and cooling properties, specific and remote action
after digestion. This classification helps the physician very,
much in the treatment of diseases. The action of the food
materials depends largely upon the taste (Rasa) and
Prabhava, the specific or dynamic action of the drugs.
Modern scientists too have acknowledged the efficacy of
certain drugs like Piinarnava, Kutaja and Sarpagandha by
scientific analysis. A large number of drugs used in
Ayurveda are still awaiting research and discovery. In these
days when great importance is given to organo-therapy,
vitamins, antibiotics, bacteriophages and shock therapy, a
critical study of Ayurvedic preparation will be highly useful.
AYURVEDIC JOTTINGS
257
Yeast and Penicillin

Yeast and penicillin enter into the preparation of a
large number of Ayurvedic drugs both for internal and
external use.- Powdered lac (Laksha) with goats milk has
been strongly recommended in consumption.
Some Useful Remedies
1. Seeds of the marking nut (Bhallataka semicorpus

anacardium) soaked and ground well in cows urine and the
milk of Snuhi (Euphorbium) is strongly recommended
internally and externally in leucoderma.
2. In cough with a predominance of Pitta i.e., increased
metabolism,' the juice of the dung of an infant calf of a cow
(drinking its mothers milk) has to be administered with
honey.
The above samples of treatment show the power of
observation and the spirit of research of the Ayurvedic
scholars.
Surgery in Ayurveda
The scientific attitude of Sushruta as a surgeon is

astounding. The instruments used for operation were made
of best steel. They were very sharp. They could split even a
hair. Sushrutas antiseptic precautions during and after a
surgical operation cannot fail to excite the admiration of
the present-day surgeons.
Laparotomy was performed for the removal of foreign
bodies from the intestines. Operation was performed very
successfully for taking out a living child from the uterus of
pregnant mother in distress by skilfully operating the
abdomen. Grafting of skin and live flap of a tissue as in
plastic surgery are described in detail. Dissection of the
dead human body was very systematically conducted.
In surgical operation Anaesthesia was used. Bhoja
258
Prabandha refers to a cranial operation performed on King

Bhoja in 927 A.D. He was rendered insensible by a fine
powder called Sammohini. Jeevaka, the personal physician
of Buddha, practised cranial surgery with success. It is said
that Emperor Bimbisara sent Jeevaka, the brain surgeon, to
Ptolomy, the King of Egypt. The principle of neuro-surgery,
namely of cutting the nerve at its root for a quick and
radical cure of the disease, was recognised.
Some Important Herbs
India abounds in herbs. The uses of herbs are
many-sided and highly effective in curing diseases. They are
called Moolikas. The following are some of the commonly
seen herbs in India particularly near about the city of
Chennai-(Madras) 1. Jeevanti, 2. Bala, 3. Apamarga, 4.
Punarnava, 5. Changeri. 6. Matyakshi, 7. Kuppakoora and
8. Mudakathan. The last mentioned of them is reputed to
be a remedy for rheumatic pains by internal use. They
check Vata, Pitta and Kapha. A curry prepared from a
mixture of these leaves is very tasty at the same time. They
are very good for health.
Even if all the books of Ayurveda are lost today, the
practical utility of Ayurveda is so deeply rooted in the soil
that the science cannot be rooted out of the country.
Elderly women of the village are keen observers of nature
and its various useful gifts. It is they who supply traditional
information for research workers today.
Broad Principles in Ayurveda
According to the science of Ayurveda, there is not a

substance which is not a medicine in the broadest sense of
the term. Every substance has some property of the five
elements called Bhutas. Heaviness or lightness, heating or
cooling and such other qualities are pointers in practical
treatment.
AYURVEDIC JOTTINGS
259
Ayurvedic scientists formulated certain theories based

on their observations. They framed laws by the aid of
which the herbs, articles of diet apd the factors of time and
space exhibiting dissimilar properties may be grouped into
several categories. They deal with their effect on
Tridoshas Vata, Pitta and Kapha. These constitute the
physical and mental basis of man.
To explain certain definite factors observed by the
authors of Ayurveda, they have enunciated certain
hypotheses. One of the purposes of science is to classify the
accumulated knowledge. It consists of a number of
disconnected observations. They are to be systematised and
laws framed which are applicable to them generally. Some
of these hypotheses are shared in common with allopathy.
Some of them are not yet adopted by the modern
scientists. Their gross materialistic and mechanistic attitude
do not allow them to do so. Modern science, with all the
delicate apparatus handled by the scientists, is unable to
evaluate the subtle theories of Ayurveda. These
instruments can only measure the properties of inert
objects with accuracy. But when they have to deal with
living matter, perhaps they fail to give correct information.
The delicate processes of life are very likely to alter by the
very existence of light or even the gentlest pressure exerted
by the manipulation of the instruments.
Ayurvedic Dictionary
The power of the special senses, such as taste and
smell, has not been so finely developed in the West as is in
the East. The ancient Ayurvedic physicians have been able
to differentiate very delicate differences in tastes and smell.
They were able to classify almost all the articles of diet
according to the taste and smell, their heating and cooling
properties. They actually published dictionaries called
Nighantus codifying the results of their observations.
260
Pitta-prakriti (constitution) is diagnosed by raw meatish

smell and pungent and acid taste and so on. Sweet
fragrance (Sugandha) improves the digestive power. In
olden days in certain cases purgatives and emetics were
administered through smell or the fragrance of a medicated
flower or a medicated handkerchief.
Refined Methods
Usually a garland of flowers was fully saturated with
powerful purging agents. When the patient happens to be
of a very delicate constitution such as a king with soft
bowels these methods are resorted to. History says that
Buddha was given a lotus to smell when his physician
wanted to administer a purgative to him.
Modern science has not reached such a stage of
perfection that different tastes and fragrances may be
analysed by the chemistry or measured by any instrument
devised by science.
It is stated in the Ayurvedic texts and we know by
clinical experience that drugs having bitter taste (Tikta
Rasa), are Jwara Hara or capable of relieving suffering due
to fever. The bitter substance may be Chirata, Guduchi or
Nimba. It may be also quinine or such other drugs. Mere
bitterness, let it be of any drug or even of an article of
food, is recognised, according to Ayurveda, as having the
property of reducing fever. This is an acknowledged clinical
observation. Unless modern science advances further, so as
to analyse taste and smell, we have to be guided only by
Ayurvedic observations.
Combination of Tastes (Rasa)
Ayurveda is more than a science. It is a fine art.
Ayurvedic experts found that there is some order in the
apparently dissimilar substances having different tastes.
They found that substances having a sweet taste are
AYURVEDIC JOTTINGS
261
generally more nutritious than sour and saltish substances.

They have also found that sub^ances which are bitter,
pungent and astringent in taste are the least nutritious.
Let us take the analogy of the mango in the various stages
of its development. We observe that in the very tender stage,
the mango is at first tasteless. Then it is astringent. It is then
slightly bitter and then gradually develops a sour taste and
finally a sweet taste. Even the bitter Neem brings forth a
sweet fruit in the end. We thus notice a progressive evolution
in nature culminating in sweetness. The fruit utilises more
and more of the suns rays and more nourishment from the
soil and air from day to day and so on.
It is no surprise therefore, that mango as a fruit with
sweet taste has more energising elements in it than in early
stages of astringency, bitterness and sourness.- Modern
chemical, biological or pharmacological experiments may or
may not throw light on this subject, but these facts are well
known. Experience is a better guide in such matters.
Chiaraka is of the opinion that an able physician who
can plan the combinations of Rasas (articles having
different tastes) in suitable proportions and who can
correctly estimate the correct proportions of the
combinations of the Doshas and who can apply the suitable
Rasas in such a way as to bring about the harmony of the
Doshas, cannot fail to determine the causes, symptoms or
treatment of the several diseases.
The Tridoshas
Individual constitution, Sareera-prakriti, is an inherited

condition that can hardly be altered. It is a life-long
concern. It is of very great significance in determining the
conditions of health and disease in man.
From the moment of conception some are equibalanced in respect of the Tridoshas Vata, Pitta and
262
Kapha. Those who have an equilibrium of the Doshas

enjoy perfect health. Others have delicate health and are
ever easily liable to disease.
Those who have the equilibrium of the Doshas may use
any article having any of the six Rasas. But, those in whom
any one of the Doshas is predominant have to keep up the
Tridosha equilibrium. In so doing, they have to take care to
use such of the articles having Rasas which are the
antidotes of the predominant Dosha that is natural to them.
The future constitutional type of an individual is thus
determined for him even at the time of fertilisation of
ovum in the mothers womb.
Constitutional Tendencies
Charaka holds the view, that those who live a hard life
generally keep good health in spite of certain irregularities
that occur in their life. Their very mode of life keeps the
Doshas in a subdued state.
The difficulty of the use of purgatives etc., to keep up
health arises in the case of the lazy and ease loving.
Medicine is a double-edged sword with its own injurious
effects affecting the particular system.
The constitutional tendencies of the Tridoshas which are
natural to every man do not ordinarily harm an individual
because they are habituated to the changes of increase or
decrease of these Doshas from birth. For example we see
that the poison in which an insect lives all its life does not
. injure it, although it may be a deadly poison to others. But
when the time of death comes those Doshas exhibit
themselves in a disproportionate manner and cause his end.
They subsist with his life and end with his life.
Diet
Those who are used to regular manual labour have a
keen appetite and their food is also not fatty (Rooksha).
AYURVEDIC JOTTINGS
263
They keep good health. The good effects of manual labour

keeps their Doshas subdued by their exposure to sun, air
and heat. Thev do not suffer from diseases ordinarilv even
if they take wrong food, excessive food. Their power of
digestion is very good due to their physical exertion. They
are not affected by diseases to which others of sedentary
habits easily fall a prey to. The usual purificatory processes
such as purgatives, etc., are not necessary for them. They
need only the use of oils occasionally to protect them for
the exposure to heat and air.
Four Important Constitutions
A knowledge of the constitution or the personality

factors is very important both in physiology as well as
pathology. All the traits and qualities of the individuals are
due to these inherited tendencies. This can be said to be
the result of Poorva Samaskaras of the individual. These
constitutional factors affecting ones personality are
classified into four types in Ayurveda. They are: 1. Sama
constitution or balanced-type; 2. Predominantly Vata
constitution or nervous type; 3. Predominantly Pitta
constitution or catabolic type; 4. Predominantly Kapha
constitution or anabolic type. In this there are innumerable
permutations and combinations. In fact, every man or
woman is a type of his or her own. Their mental factors
depend upon their Sattvic, Rajasic and Tamasic natures
which go to make up their constitutional make-up. Sattva is
light or purity. Rajas is emotion or activity and Tamas is
depressing bewilderment or stupefication.
Doctors Personality
The physician should develop to a high degree his

personality by steady concentration and by the acquisition
of the superior knowledge. This will enable him to
command the respect and confidence of his patients. The
264
success of the physician depends mainly on this. The same

medicine which works very effectively in the hands of an
able doctor does not do so well in the hands of his
assistants. The patients develop a superior faith and
confidence in the doctor which they cannot in the case of
others who might be equally qualified. It is here the faith
and confidence of the patients work. This faith goes a long
way in the curing of a disease. Instances of such cures are
numerous. Every doctor will know this for himself. If the
experience of such doctors and patients are recorded, it
will cover the pages of big volumes.
The Patients Confidence
One may argue that the gastro colic reflex was
responsible for causing the action. How is the reflex
produced? The patients mind has been influenced by the
personality of the doctor. One may like to term this as
personal magnetism. It removes fear and infuses faith. Such
an unshakable faith can cause even organic changes in the
patients body. It has the power to control the vasomotor
system of the patient. It can raise or reduce blood-pressure.
It is said that a paralytic patient could be made to walk in
the state of what is called hypnotic trance. If at the present
moment it is not functioning so efficiently now the doctor
is not developing his superior personality by training his
mind and senses. A doctor with a working knowledge of
the Yoga system of the ancient seers can do this more
effectively than others who merely place more confidence
in mere personality. In the present the doctor depends
more on his instruments, laboratories and drugs than the
development of his intuition and soul-force. Ancient
Ayurvedic doctors were highly advanced in soul-force. They
were very regular in their daily Sandhya, Pooja and
Svadhyaya.
AYURVEDIC JOTTINGS
265
Glamour of Science
Influenced by the glamour of the Western science many
doctors look down upon the ancient system of Ayurveda.
They are blinded by the modern scientific researches and
scientific inventions. Of course the help of science can be
taken to a certain extent for certain observation. The
instruments that we use should be our servants but not our
masters. We should realise that the science of Ayurveda is
Adhyatmic in effect. In other words it points to the science of
the soul through the upkeep of the physical body in perfect
order. It is the science of sciences. When one develops the
power of intuition, diagnosis and treatment become very,
very easy. When one realises the importance of the
equilibrium of the Doshas i.e., the harmony of the body and
the mind, he is able to find many ready-made prescriptions
with the few drugs that he has at hand. He may succeed in
treating many diseases with nominal medicines or even no
medicines.
In the Yoga science we have what is called Pranic healing
and Sakti-sanchar. The doctor or the Guru sends Pranic
currents by his mere Sankalpa and effects a cure for many
diseases. Only advanced Yogins can do this.
MAHARSHI CHYAVANA AND CHYAVANAPRASH
Those devoted to the Science of Ayurveda and followers
of this great science look upon Maharshi Chyavana with great
respect and adoration. It was he who invented the unrivalled,
unprecedented tonic Chyavanaprash for the good of
humanity. This tonic is one of the excellent gifts of Rishi
Chyavana unto mankind.
Once Maharshi Chyavana practised severe unbroken
penance for a very long time. At one stage he found that his
body was weak due to the great penance. His desire for
penance was still fresh in him. So he thought of finding out
266
some method by which he could improve his health. With this

object in view he invoked the divine Aswini Kumaras.
Pleased with the invocation of the Rishi, the Aswini
Kumaras appeared before the Rishi and enquired him of the
reason for his summoning them. The Rishi paid homage to
the Kumaras and said, O Divine healers! I did great penance
and acquired great mental powers but my body is weak.
Kindly prescribe for me some such medicine by taking which
my body will resume its original strength and may live long to
pursue the purpose of my life.
Hearing this the Aswins after deep thought replied, O
great one of excellent virtues and unrivalled penance! We
shall give you a prescription for a rare tonic. By .this the
entire humanity will be benefited. This medicine will acquire
world-fame and will be famous by your name. By taking this
medicine your body will be rejuvenated in 30 days. There will
be new flow of blood. You will be filled with new vigour and
vitality. You will be free from old age. So saying the
Kumaras disappeared.
The time for the preparation of this Rasayana is winter
and spring seasons. During these seasons the medicines will
be fresh and highly beneficial in their effects. Fresh
Myrobalan (Amla) forms the prominent ingredient in
Chyavanaprash. This keeps- the three humours in equili
brium. Pure sugar, pure honey, ghee, Vamsaksheeri, Pippali,
cardamom, Nagakesar, Darusita, kishmish, Ashtavarga,
Dashamool, sandal, etc., form the important ingredients in
this tonic. This is a wonderful preventive tonic. It wards off a
number of diseases. It keeps the person in good health. It is
very useful in Asthma, difficulty in breathing, bronchitis and
consumption. It wards off debility and builds the body
wonderfully.
Maharshi Chyavana prepared this tonic as per the
instructions of the Aswins. After administering the
MAHARSHI CHYAVANA AND CHYAVANAPRASH
267
medicine on himself the great Rishi regained his health.

He became a youth once again.
The Charaka Samhita (1-22) says: Asya Prayogat
Chyavanah Suvriddhobhoot Punaryuva. By the use of
this, Rishi Chyavana, though old, once again regained his
youth.
By the use of this wonderful drug Chyavana never
became old. By the spreading of the knowledge of this
wonderful tonic, Chyavana did a great service to humanity.
A detailed description of this tonic can be had from
Charaka Samhita.
THE BILWA TREE: ITS PROPERTIES AND USES
The Bilwa (Bael) tree grows in almost all parts of India
irrespective of the nature of the soil.
Properties: The Bilwa is bitter, astringent and dry, causes
constipation but promotes digestion. It cures all diseases
caused by Vata (wind) and gives strength to the body.
Though the above-mentioned are some of the general
properties of the Bael, certain portions of the tree possess
special properties. The unripe fruit cures Vata, Kapha,
indigestion, stomach-ache and dyspepsia. This is stomachic
to a higher degree and causes constipation more than the
root. The leaves possess the excellent property of
alleviating diseases caused by Vata and Kapha. The flowers
of the tree are found to cure diarrhoea, vomiting and thirst.
Parts Used: The root of the tree is the most important.
The fruit, flowers and the leaves are also medicinal. In
Kerala, the roots are used for medicine after casting away
the bark on it.
Uses: There are various medicinal preparations making
use of the root, leaves, fruits and flowers out of which
some of the simple preparations may be enumerated.
268
A decoction made out of the root of Bael with dried

ginger and roasted paddy if taken in small doses will cure
vomiting. A decoction made out of the root of Bael with
the tuberous root of Padha (cissempelos pereira) will be
efficacious in persons suffering from piles. The very same
preparation is found to be useful in cases of dysentery and
diarrhoea. Take a well cleaned root of Bael and at one of
its tips roll a piece of silk and after dipping that portion in
oil, set fire to the tip of the root holding it in such a way
as to allow drops of the oil from the burning part to fall
down. Such drops of oil, if collected, cooled and poured
into the ears will cure ear-ache. Eight ounces of oil mixed
with 32 ounces of the express juice of Bilwa leaves, the
mixture .boiled till the water is completely evaporated and
the oil got out of it, will have splendid results if applied on
the head of persons suffering from nasal catarrah and
diseases of the ear. The same oil warmed and poured into
the ear will cure earache, suppuration that is caused in the
ear and deafness. The decoction of the root is useful in
intermittent fever. The fresh juice of the leaves is given
with the addition of black-pepper in anasarca with
costiveness and jaundice; and when diluted with water or
honey, it is a highly-praised remedy in catarrah and
feverishness.
There are many preparations that could be made out of
the fruits also. Though in almost all cases the fruits of the
plants are found to be with the best results while they are
ripe, the unripe are more medicinal. The unripe fruits, if
sun-dried will be far better. The pulp inside the fruit taken
and a confection made out of it in combination with Amrita
(Tensopora cordifolia) with a little honey will suddenly stop
vomiting. Milk boiled with the pulp of the fruits taken in
according to digestion will cure dysentery.
THE BILWA TREE: ITS PROPERTIES AND USES
269
KUPPAMANI
( Indian Acalypha, Cats Struggle)
Telugu: Kuppi chettu

Malayalam: Kuppamani
Sanskrit: Arittamanjaree
Hindi: Kuppi
Canarese: Kuppigida
Latin: Acalypha Indica
There are many indigenous drugs which will work
wonders and of which we are quite ignorant. They possess
very many medicinal properties which are astonishing.
One of the very commonest and very useful drugs which
grows in abundance everywhere is Acalypha Indica. It is a
valuable laxative, Laghu Sodhanam. Its root is cathartic (that
which causes violent purge).
Therapeutic Uses: The juice of the fresh leaves is a
reliable emetic and is used in Group (cough with guru, guru).
It can be used as Varthi for a free motion to children. The
Varthi is to be made out of the leaves, i.e., the leaves are to
be turned into a cigarette and to be inserted into the anus of
the child. When the juice is used as Nasyam it relieves
insanity. Mix rock salt (Saindhava Namak) with one
teaspoonful of this juice and put it into the nose or ear of the
patient. This possesses hypnotic effect.
It cures snake-bite or insect poison. This was for a long
time a Yogic secret.
The important thing to note is its effect on scorpion
poisons. Apply the juice of the leaves with Ananthavairava
and Seethamsurasa (both Ayurvedic Preparations) and take
three or four fresh leaves internally. You will have a radical
cure.
CANCER
(Rakta Janya Arbud)
Cancer is a very painful disease. This is called Sanghatika

or Raktajanya Arbud. This is caused by the impurity of blood
270
and various, other diseases. There are six kinds of cancers.

This is seen to affect mostly the private parts, the tongue, the
breasts of women and the armpit.
When cancer affects the fatty portion of the body it is
known by the name Fatty Tumour and when the flesh is.
affected it is called Myoma. It is also called Malignant
tumour when it is acute.
Acharya Sarangadhara, one of the foremost exponents of
Ayurveda describes it thus:
On account of the unbalancing of the three humours in
the body (Vata, Pitta and Kaphawind, bile and phlegm)
and by the contraction (Sankocha) of blood there arises a
kind of stiff fleshy growth in the particular place. This boil
remains stiff as well as soft. In the latter case there is
bleeding." The bleeding continues and it assumes a serious
condition giving rise to enormous pain.
Thus the cancer patient loses much of his blood and
gradually he becomes pale in colour.
Susrutacharya has described cancer thus:
The patient whose sex organ is covered by boils of black
colour and small pimples of red colour attended with severe
pain then it should be known that he is suffering from cancer.
Treatment
It is advisable to treat the disease in the early stages. At
first the patient should be given a purgative.
The cancer should be cleaned at first with a decoction of
Triphala. In the absence of Triphala the juice of Bringaraj can
also be used for cleaning. Take one tola of Rasanjan
(Rasaut), one tola of seed of sirees, one tola of Harad
(Myrobalan). Powder these well. Mix it in 5 tolas of honey.
Keep it in a glass vessel and apply it to the cancer twice daily.
Darwee tel is also very useful. It is prepared as follows.
Take 4 tolas of Daru Haldi, 4 tolas of Tulasi leaves, 4 tolas of
CANCER
271
Mulati and 4 tolas of Haldi. Powder them well. Prepare

decoction in 64 tolas of water. When the decoction is
reduced to 16 tolas get it down from the fire. Filter it. Mix 4
Chataks of pure gingily oil. Heat it in slow fire. When the
water is evaporated bring it down and preserve it in glass
vessel. Apply this oil twice or thrice daily with cotton wool.
Chandanadi lepan is also another effective medicine.
Take half a tola Mulati, Sariva, Doorva, and Raktachandan
each. Make a fine powder of all these. Take 22 tolas of honey
and mix the powder well. This will become an ointment.
Clean the cancer with Triphala water first. Then apply the
above ointment twice daily morning and evening.
A decoction of Triphala or margosa leaves (Neem) if
drunk both morning and evening is very useful. It kills germs.
There will be no pus in the wound.
Diet
Great care should be taken in respect of diet. It should be
pure and Sattvic. Take barley, old rice, moong (green gram),
fresh mooli, parval, karela, Sendanamak, kakdi, anar, apple.
Avoid jaagery (gud), oil, chillies, arbi, pickles, onions, garlic,
meat, wine, curd, black gram. Do not sleep in day time, do
not wake at night. Do not suppress calls of nature.
Bhallataka with milk and ghee and with grape juice as
diet has been found to be very useful in cases of inoperable
cancer.
LUMBAGO
Of the three humours Vata, Pitta and Kapha, Vata (wind)
sets the first place. Eighty different types of diseases are seen
to arise out of Vata alone. In the development and growth of
the body, Vata functions by dividing itself into five different
branches. They bestow health and longevity. Every
movement of the body is related to the vibration of Vata.
Vyana (one of the five branches) takes a prominent part in
272
the development and growth of the organs. Lumbago is one

of the eighty diseases due to Vata.
Lumbago is seen to affect the back hip portion of the
body where there is a combination of several Nadis, This
particular part is called Trikasthan. Three different bones
join at this point. Here, the Nadis carrying the different kinds
of air (Vata) are disturbed in their normal function and cause
the pain, Lumbago.
Cause
Irregular and wrong diet and living cause the disturbance
of the three humours and rheumatic pain takes hold of the
body.
By excessive fasts, by taking in stale and cold foods, by
excessive vigil, by restraining calls of nature, by loss of semen,
by constant sitting in one and the same posture, by cares,
worries and anxieties, by over-exertion, by exposure to
cold-draughts, by accidental hits on vital parts, by excessive
jumping and activity, by old age, by cold water baths and by
excessive fat in the body, lumbago is caused.
This trouble is seen to be aggravated in rainy season and
winter and autumn as well. It is also caused by carelessness
after the cure of any chronic disease. The condition of a
convalescing person after a particular disease becomes very
delicate. By wrong diets, change of climate etc., the digestion
gets impaired and this is followed by rheumatic disorders.
Lumbago is an immediate effect of this. This annoying
disease gives more trouble in old age.
Symptoms
General pain all over the body, laziness, aggravation of
pain in the hip region, mild pain as the limbs move, a
decrease in the vigour of the senses, sleeplessness,
tastelessness are some of the common symptoms.
Treatment
The patient should avoid exposure to cold and excessive
LUMBAGO
273
walking. Regular sleep at night and ample sweating gives

relief. Cold and sour articles that have a tendency to
aggravate rheumatism should be avoided. Fresh fruits and
light and easily digestible food should be taken. The patient
should have good rest and maximum relaxation.
Wheat bread, Dalia, green gram, peas, massor gram,
arhar dal, parval, palak, tomato, dry fruits like grapes and
dates, honey, ghee, milk, and old jaggery can be given.
Drinking cold water during meals is harmful.
External Treatment: Apply Mahanarayana Taila to the
affected part and massage thrice daily. After massage, the
affected part should be well wrapped with a woolen cloth.
Hot fomentation with cotton pad can also be given, thrice
daily. During this treatment the patient should completely
relax in bed.
Alternate Treatment: Vishagarbha Oil 9 tolas, and
Mahanarayana oil 2 tolas, both mixed together can be used
for massage, twice a day, in the morning and at bed time.
Massaging at bed time is very effective, since only at night,
the patient gets severe attacks of lumbago.
Simha Vasa Treatment: Warm half to one tola of Simha
Vasa (Lions Fat) over a gentle fire. Massage the affected part
and wrap it as before preventing exposure.
Vapour treatment: Boil to three-fourth 8 ozs. of fresh
Akasavalli herbs in one and half seers of water in a
lead-coated vessel. Ask the patient to lie down with the
painful part facing downwards. Cover the lead vessel (after
removing from fire) with another clean vessel and make the
steam, coming out of the boiled leaves to strike the affected
parts. Two such decoctions can be prepared so as to keep the
vapour treatment continuous. Repeat the process once in
three hours.
Treatment by sea-salt: Powder half a seer of sea-salt and
heat it in an iron pan. Tie the hot salt in a woolen cloth and
274
foment the affected part slowly. Continue the treatment for

two to three days. This is useful in all pains arising out of
rheumatism and phlegm.
Internal Treatment: Administer Mahayograj Guggulu,
morning and evening, three hours prior to food. Give one pill
each time with one pav of hot cows milk. It can also be given
with two tolas of fresh cows butter or one ounce of pure
honey. This cures the eighty different types of diseases arising
out of Vata. This should be continued for at least a week
Pure Shilajit Treatment: Administer 4 to 8 rattis of pure
Shilajit, morning and evening, with one pav of pure, cows
milk. Apply a coating of Shilajit over the affected part.
Shilajit quickly reduces pain. Shilajit is powerful enough to
cure the, rheumatic affections of the bones even. This is a
very effective remedy.
Fomentation with Castor-leaves: Collect old and new
leaves and apply fresh cows ghee on them. Mildly heat
them over a gentle fire in an iron pan. When the leaves
become hot enough, apply them to the affected part. Have
a number of leaves and continue the fomentation for half
an hour. Tie the hot leaves over the affected part. Then
apply cotton fomentation over it. Cover the part well with
a blanket.
Milk Treatment: Heat on a mild fire three seers of fresh
goats milk. Add to the boiling milk a tola of Pippal
powder, half a tola of Kesar and half a Masha of Sont
powder. Remove the boiling milk from the fire and filter.
Add sugar. Keep the milk in a lead coated vessel. Take this
instead of the usual food, little by little, for the whole day.
Do not take any other food. Continue this treatment for
two weeks. This rejuvenates the tired nerves. It brings fresh
strength to the body and cures lumbago without a trace.
LUMBAGO
275
SA LT LESS DIET
The Pathvam or saltless diet was intended by our old
doctors of antiquated ages for men of robust constitution,
good physique, and an enduring frame, who were like
Rakshasas, The Pathyam is no doubt of much use and
advantage in certain cases. To cite an instance, in gout and
rheumatism certain salts as urea and uric acid accumulate in
the blood in enormous quantities. How to get rid of these
excess of salts? Reduce your daily allowance of common salt,
withhold it. Let the patient be put on saltless diet. The excess
will be appropriated and made use of in the economy of
nature. In these cases Pathyam is an incalculable boon and a
blessing.
The native doctors of the present age have entirely failed
to comprehend the spirit underlying it and as a routine
treatment they prescribe Pathyam invariably in almost all
cases. The men of this age, we all know, are puny, lifeless,
living skeletons. To prescribe a saltless diet for a long period
for men of such nature is really a torture. You must know that
salt is an indispensable requisite to keep up a healthy
condition of the body and the absence of it in food soon leads
to a morbid state of the body. These native doctors are
practicing the ancient Dutch custom of killing prisoners
guilty of capital offenses by feeding them on food which
contained no salt. But these poor innocent persons have not
committed any serious crime at all, save that of contracting a
disease, serious or otherwise.
C A U S E S OF D IS E A S E S
Immoderate drink, excessive venery, sleep by day and
wake by night, overloading the stomach, putting off
answering Natures call, these are the causes of illness.
Alcohol is a poison and proves highly deleterious to
276
health by its injurious action on the liver, nerves, blood

vessels and stomach.
Sexual excess shatters the nervous system altogether. The
passion wastes the nervous powers.
Sleeping in the day-time is unnatural and it interferes
with the sleep that naturally supervenes after days hard
labour.
Being aware at night is a strain on the nervous system.
Overloading the stomach upsets digestion and causes loss
of tone.
Failure to answer the calls in time poisons the system and
exerts as bad an effect on the health of man as an obstructed
drain or a sewer and retention of solid refuse of a town on
the health of the community at large.
When the Dhatu and Rasa are disturbed,
When their equilibrium is upset,
Disease manifests.
The seven Dhatus support this body;
They are blood, chyle, semen, etc.
Rasa is chyle;
Vaishamya is disturbance.
When Vatha (wind), Pitta (bile)
A nd Sleshma (phlegm) are disturbed,
When their equilibrium is upset,
Disease manifests.
Pitta is Sattwa (fire); Vatha is Rajas;
Sleshma (Kapha) is Tamas.
This is according to Ayurveda.
THE TH REE PILLA R S IN AYURVEDA
Rishi Charaka has drawn our special attention to the
three important pillars of the body. They are food, sleep and
Brahmacharya. All the three are very important for health.
Food is very important for the growth and maintenance of
THE THREE PILLARS IN AYURVEDA
277
the body. For a child there is the mothers milk to live upon.
Some months after birth the child begins to take solid food in
addition to mothers milk. There are many schools of thought
regarding diet. But simple, juicy, sweet, easily digestible food
builds up the body and bestows long life. Rajasic and Tamasic
foods like meat, eggs, etc., make the body weak and an easy
prey to diseases.
Measured food maintains the body in good condition. It is
said, Ya eva dehasya samaavivriddhyaista eva doshaa
vishamaa vadhaaya those articles of food which go to
build up the body when taken in abnormal quantities become
cause for its destruction. The Sruti says, Yuktaahara
viharasya the food and recreation should be moderate.
Food has very great connection with the building of body. In
fact a mans nature itself is dependent on his food.
Rishi Charaka says: Those foods, which do not upset the
working of the organs and do not give room for diseases to
make their appearance, they are fit to be taken. They build
up the body and supply the necessary vitamins, and keep the
body strong. The digestive fire remains active. The food is
converted into blood and then to what is called the Ojas
Shakti. It is this Ojas Shakti that is the greatest treasure of
man. He can make himself strong and full of vigour and
vitality. Such a man becomes famous in his life. He works
wonders with the strength of Ojas or the power of
Brahmacharya.
Sleep
The second most important pillar of the body is sleep.

Sleep is considered to be evolved out of the power of Vishnu
Maya. Sleep confers joy and happiness and the much needed
rest. It acts as a tonic to the tired nerves. You derive new
strength, vigour and rest in sleep. It removes the weariness of
the hard days labour.
In old age, it is advisable to rest for half an hour after
278
food, because the digestive fire is weak at this age. By sleep

the old man finds it easier to digest his food. Much of the
digestive process takes place in sleep at night.
Those who are not regular in their sleep, who go to bed at
very irregular hours, they are subject to sorrow, and various
other diseases. They suffer from Prajagar, torpor, swoon,
fear, forgetfulness, head-ache, reeling of the head, etc. They
also suffer from tastelessness, excessive flow of tears, weak
digestion, pain in the eyes, pain in limbs, breaking of voice,
pain in the body, etc.
Brahmacharya
The preservation of the vital energy (semen) is

Brahmacharya. In Veerya there is a predominance of Sattva
Guna (purity). With the preservation of Veerya, man attains
power, glow in the face and keen memory. Veerya is the
subtlest essence of food. By Veerya you can increase your
life-span. Bhishma, a Naishtika Brahmachari (throughout his
life), had death under his control.
By the preservation of Veerya, you can keep up youth.
You can have, mastery over old age. You will be free from
diseases. Loss of Veerya is the cause of many diseases, early
death, loss of vigour, power and vitality. Such a man leads a
miserable existence. He becomes unfit for this world and also
for the other world beyond.
The power to contract and expand in the various parts of
the body, digestion of food and all such functions of the body
divine strength from Veerya. There is no part of the body
where Veerya is absent. Just as butter is pervading the entire
milk, just as sugar (sweetness) pervades the entire sugarcane,
just as oil pervades in seasamum seeds, in the same way
Veerya pervades the whole body. Pervading the entire body,
strengthening it from within, Veerya protects it from all
diseases.
THE THREE PILLARS IN AYURVEDA
279
AYURVEDA
ALTHOUGH ANCIENT IT CAN BE EVER NEW
Source of Knowledge
In addition to the methods of experiment and
observation, which are the sources of knowledge in the
Modern
Sciences,
Ayurveda
accepts
concentrated
meditation and intuition (Yoga) as a method of acquiring
knowledge. He who relies solely on observation, thinks
more of differences than of similarities. The methods of
investigation in Ayurveda are more synthetic leading to
oneness, Adwaita, whereas the tendency in Modern
Medicine is more analytical leading to dissipation of ideas.
The mechanistic view of man prevailed progressively
during the last two or three centuries, and any disease was
considered to be a breakdown in the machine, which
should be set right by adjusting or repairing the damaged
parts. The attention to the part or organ assumes greater
importance than the consideration of the whole man.
Ayurveda considers man as a complex and inseparable
combination of the material body, the senses, the mind and
the soul.
Happiness in life depends upon the control of the
senses and contentment. (Charaka Sutra-I)
The Factor of Personality
Unlike the machine, man has mind, Manas. Manava is
one who has a mind. He has the power of thinking and
deciding his future conduct. The decision depends upon the
personality of every individual, which is unborn in all living
creatures and persists as long as the organism lives. It is
often transmitted to the offspring.
280
Triguna Theory
Constitutional traits or inborn tendencies or qualities
are classified in Ayurveda into three categories called
Trigunas. The constitutional factors leading to emotions are
due to Rajoguna. The constitutional factors leading to
inertia are due to Tamoguna. The constitutional factors
leading to equilibrium or harmony are due to Sattwaguna.
The mental and physical characteristics of every individual
in health and disease are determined by the predominance
of one or the other of these three qualities, Trigunas.
Tridosha Theory
Vata, Pitta and Kapha are the nutritive fluids that feed
the living organisms through the nervous, digestive and
lymphatic systems respectively. Vata is constituted
predominantly of Rajas, Pitta of Sattwa and Kapha of
Tamas. Their equilibrium is health and imbalance is
disease.
Clinically, these theories are very helpful to the
diagnosis and successful treatment of the multifarious
diseases of the mind and the body. These theories
represent the synthetic psychosomatic conception of man,
which deals with his mental and physical states including
the effects of the vitamins, hormones, toxins, antibodies
and all factors relating to the self and the environments of
time and place. The physiology of Ayurveda begins where
the physiology of Modern Science ends. This means that
the Ayurveda deals with both the known and the unknown
as well, through its philosophy.
The theories of Ayurveda have not been so far verified
by modern research, because the instruments of Science
have their own limitations, when they have to deal with
living matter. Further research is sure to establish the truth
of these assumptions, which are like axioms as Ayurveda is
AYURVEDA
281
concerned. Even the illiterate people and particularly

women in India understand theories which they apply in
their daily life. The practitioner of Modern Medicine
refuses to understand them, because he has lost his
moorings in the Indian Culture on account of the bias that
he has been taught to acquire by his new education.
Domestic Medicine
It is not always that the aid of the physician is sought in
our country immediately after the appearance of the first
symptoms of disease. The people are able to classify the
symptoms of the predominance of Vata, Pitta and Kapha
respectively and apply some domestic remedies such as
ginger, pepper, garlic, Neem, asafoetida and musk, whose
properties are well-known to them, to check the respective
fault in the earliest stage (Kriyaakaala) of the disease. This
brings about the equilibrium which makes the invading
agent powerless to grow in the unsuitable soil. Immunity is
thus acquired in many instances. Modern Research should
help to enlighten us on the rationale of these domestic
remedies, some of which are not yet recorded in the text
books on Ayurveda.
According to Ayurveda, there is nothing in this world
which may not be used as a medicine Na Jagati
Anoushadham (Charaka). It all depends upon the capacity
of the physician to discover and utilise the available
material as a medicine or as an article of diet or otherwise.
Modern Medicine appears to be concerned with
advertisement of more and more medicines of doubtful
value to cure diseases, whereas the long term purpose of
the medical science should be to empty the hospitals. For
this reason, Ayurveda was traditionally taught to every man
and woman in India. Valuable aids to health such as
massage, sweating, oil baths, regulated exercises and walks,
Asanas, manual labour, games, recreation and prayer are,
282
in Ayurveda, included in the daily routine (Dinacharya) of

every citizen. Physiotherapy which promotes positive health
is badly neglected in modern hospitals.
Colossal Ignorance and Pride
Even after the advance of Science, our ignorance of the
secrets of nature is colossal. Many medical practitioners do
not seem to realise the vastness of their ignorance. Instead
of feeling humilitated by his utter powerlessness in many
situations in his daily life, the proud young doctor is full of
egoism (Ahamkara), due to his materialistic mentality.
Emotions Cause Disease
Emotions like anger, greed and hurry are potent
sources of disease. Desire produces anger. Anger results in
infatuation; both have their origin in Rajas (Gita). The
senses, mind and intellect are the seats for these emotions.
Therefore one should develop control over these emotions
which are the worst enemies of man. Otherwise, all
material and spiritual knowledge will be uselessJnana
Vijnana Nashanam. In Ayurveda prevention of disease is.
effected through strict discipline of man to develop
self-control. Ayurveda teaches not only how to live a happy
life, but also how to die a happy death with detachment,
contentment and peace.
Ayurveda advocates Varnashrama Dharma, a system of
organisation of the whole human life into definite selfadjusting socio-economic units, so that, all people may be
happy without any strife for selfish ends and may reach the
supreme goal of spiritual progressParamaartha. Every man
has to strive his best for the full attainment of the four values
or aspirations of life namely, Dharma Virtue or duty to self
and society, Artha acquisition of wealth or power,
Kama satisfaction of desires and Moksha liberation from
the bondage or attachment. Life has thus the great purpose
of progressive spiritual evolution.
AYURVEDA
283
I have great respect for the truly scientific research

worker, untouched bv commercial interests. But, I shudder
to think, that a third-rate practitioner of Modern Medicine
spreads into the villages of India, to replace the ennobling
system of Ayurveda by materialistic and outlandish ideas
quite unsuitable to our habits. It is the spirit of Ayurveda
that saves the Indian civilisation.
'
mf
"
Diagnosis
The physician should develop an inquisitive outlook

towards the less obvious signs of ill-health so as to warn
the patients from getting ill.
The causes of diseases are beautifully summarised in
Ayurveda into three groups, viz., (i) Unsuitable use of the
senses Asaalmya Indriyaartha Samyoga, (ii) faulty
judgement Prajnaa Aparaadha and (iii) The effects of
time Parinaama. Research should be conducted on the
incidence of the seasons (Ritus) in India and their
influence on the onset of diseases and of the pharmaco
logical properties (Rasa, Guna, etc.) of food-materials and
drugs. Today, the methods of investigation of diseases are
lop-sided giving no real attention to the man as a whole.
The physician who depends too much on instruments and
laboratories is unable to develop the most valuable faculty
of intuition. Charaka says:
A physician who cannot enter into the innermost soul

of the patient with the bright light of the lamp of his own
knowledge cannot successfully treat any disease. (Charaka
Vimana IV-14)
Methods of Research
We should conduct research in Ayurveda in order to

284
make it the best system of treatment in the world. As the

word Ayurveda implies, it is the Science of Life. It has no
limitation of race, climate or country. Its door is open to all
true knowledge from any source. The application of
Modern Methods of Pharmacological technique conducted
in collaboration with experienced Ayurvedic scholars is sure
to result in the advancement of both Ayurveda and Modern
Medicine. Literally, pharmacological, biochemical, clinical,
psychological and philosophical research should all be
conducted side by side.
The methods of research in Ayurveda should not be to
imitate what is done in other countries. The research
should be based upon the fundamentals assumed by
Ayurveda. Ayurveda has a good working hypothesis which
has helped the successful practice of Ayurveda through the
centuries and it is still a living force today with the
Ayurvedic physician and the patient.
The Siddha and Unani systems also follow the same
fundamental principles and are popular with certain
sections of the people.
Conclusion
Herein, I have laid emphasis on four points which are

fundamental to the study of Ayurveda.
(i) Ayurveda is superior to modern science in some
respects and can incorporate all the advances of Modern
Science, but Modern Science, cannot adopt all that
Ayurveda teaches, unless it accepts the existence of the
soul in man as the Director of the several processes of life.
(ii) Man is not to be treated as machine. The factor of
personality is greatly responsible for the happiness or
misery of the individual.
(iii) Modern Medicine should not be extended into the
AYURVEDA
285
villages, unless it is integ rated with A yurveda by adopting

its basic principles o f self-control to p rev en t disease
(iv) R esearch in A yurveda should b e co n d u cted by
ad eq u ate perso n al o f th e right type, proficient in Ayurveda,
w ith th e co -o p eratio n o f m o d ern Scientists.
T h e scope o f A yurveda is endless. A lthough ancient, it
has th e capacity to grow and b e ever new, Puranama cha
Punarnavam (C haraka Siddhi).
286
Ayurveda is the Veda or knowledge of Ayus or life. It
has been classified as the fifth Veda. There are three main
branches of Ayurveda and they deal with the causes,
symptoms and treatment of diseases. Ayurveda serves as
the best guide for the healthy as well as for the sick.
Charaka, Sushruta, Vagbhata, Madhava and Sarangdhara were the great Rishis or Fathers of Ayurvedic medi
cine. They were Yogis and had great power of observation,
generalisation and analysis. Their students made wonder
ful researches. India's fertility for medicinal herbs and
plants contributed a great deal to the prosecution of their
study of medicine.
c:
The principles of Ayurvedic treatment, in the main, are

the same as that of allopathic treatment. They consist of
removing the injurious agent, soothing the injured body
and mind, eradicating the cause. The difference lies in the
methods of detail adopted by different systems. Besides, in
Ayurveda great importance is given to the study of the
various stages of variation of the three Doshas or humours
of the body-Vatha, Pitta and Kapha.

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PUBLISHERS NOTE

Sri Swami Sivanandaji. Maharaj was a healer of the

remove diseases, to keep up sound health and attain

AyurvedaTheory and P ra c tic e ................... ...

Doctrine of Rasa, Veerya, Vipaka and Prabhava . . .

Hygienic Principles in A yurveda..................................

Indian Materia M e d ic a .................................. ...

Common H e r b s ................... .........................................

Charakas Classification of D r u g s ...............................

Classification of Drugs II ..........................................

Index to Therapeutic Action of Bazaar Drugs . . . .

Ayurvedic Preparations E x p la in e d ...............................

The Rasayana T re a tm e n t..............................................

Ayurvedic Q u o ta tio n s ................................................. .... 254

About the A uthor :

SRI SWAMI SIVANANDA

Bom on the 8th September, 1887, in the illustrious

The ancient intuitive India that brought to being the

system the very sources of their causation. This great medical

The Lord Himself is the first divine physician. He is the

When the body is afflicted with senility and diseases, the

Indra was pleased with the object of his mission, and

Nidane Madhava Shreshthah, Sutra Sthane Tu Vagbhatah;

It means Madhava is unrivalled in Diagnosis, Vagbhata in

supposed to be the depository of all sciences, especially of

treatise on the causes, symptoms, and prognosis of diseases.

treatment of enlightened physicians, the bark of the Margosa

Both Charaka and Sushruta mention the ancient use of

Ayurveda or the Science of life is an Upanga of

The three main branches of Ayurveda deal with the

Dosha Dhatu Mala Moolam hi Sareeram. The essential

Malas these thirteen constitute the human body according

Ayurveda is the science of life. It shows the way to

1. Dusyam, 2. Desam, 3. Balam, 4. Kalam, 5. Analam,

an occult science. There were no well trained masters to give

lore to the people of India, is not so clear. There are scholars

treatise on Hygiene and the treatment of diseases, Charakas

barks and pith in the rainy season. Minute descriptions occur

Ayurveda is an exact science. It is the Indian medical

of volume, tension, etc., of the pulse. The allopathic doctor

modern lines. Ayurveda and Allopathy should be

and practice. It will purely produce capable and efficient

well being of body and mind, and secures sense control or

seeds. So also fruits can only be reaped when the actions

In short, the three Doshas or bodily humours of the body

by unsuitable food, climate or other environments, thereby

there is lowering of Pitta and collection of Kapha. In the

various ways the general process of the working of the

The characteristics of Vatha are Rooksha (dryness),

Samana is umbilical region. The seat of Vyana is heart and

The whole human activities are controlled by these

Pitta is that secretion which turns all fatty matter into

Kapha or Sleshma is that force which unites, supports and

similar structures; and (5) Bodhaka Kapha which renders the

feels heaviness of body or head, when there

Sapta Dhatus are the seven basic elements of the human

readies the liver and spleen. It becomes red by the heating

Mamsa is flesh. It is produced from blood. Mamsa is

It is a tough juice of bones digested by the natural fire.