Ayur Comments

Cakrapidattas Comments on Theory and Practice 1
Based on Cakrapidattas yurvedadpik
Cakrapidattas Comments on
Theory and Practice Based on
Cakrapidattas yurvedadpik1
Dr.Manoj Sankaranarayana
MD(Ayur) 2
Introduction
T
he notion of health and healing is an integral
feature of all civilizations. The professional
medicine in Indian history shows four different
lines of development3. However, they have an
independent existence and function in the field of
healing, each one of them shares much in common in
their ontology, epistemology, and materia medica.
yurveda shows two distinct developments, one

represented by the surgical school or alyacikits and
the other by the school of kyacikits or internal
medicine. The former is the Dhanvantari saprdhya
and later is one affiliated to the name of treya. The
rasastra, though incorporated to the main fold of
yurveda in the later period has its own unique
philosophy. This school derives its strength from the
Sanskrit and non-Sanskrit traditions of India. The fourth
1 Humbly dedicate this paper to Dr Asit Pancha and Dr T Saketram
2 Medical officer, Department of Indian Systems of Medicine,

Govt.of Kerala.Puliyelathu Madom, Thulamparambu South,
Haripad, Alappuzha Pin:690514; email:
manojpavana@gmail.com
3 This grouping is based on the contemporary textual evidences. p.3.

S.K.Ramachandrarao.
one the Siddha system, is the healing art developed

from the Tamil culture.
Caraka sahit is the magnum opus of

kyacikits, which gives particular importance to the
fundamental principles. Fundamental principles of
Ayurveda in fact are oriented on the basis of darsanic
concepts which are the outcome of institutional
thoughts regarding the ur ground of this world, worlds
of our experience, man and their relationship. This
theoretical outlook of Caraka sahit is highly
rationale, more comprehensive and holistic in its
outlook to this universe when compared with modern
reductionist schools. Dr.Ernst Prets had beautifully
penned down the relevance of Carakasahit beyond
the limits of healing:
represents one of the richest sources

for the history of Indian philosophy,
epistemology, dialectics, logic, early Indian
education, cultural and social history, as
well as cultural anthropology4.
Caraka as an author was first recognized by

abala5, who acknowledges his role as
pratisaskarta or redactor of Agniveatantra . Both
6
works ascribed to Vgbhaa also accepts Caraka as an

infallible authority of yurveda7. Jayanta Bhaa, the
author of Nyyamajari, places him to the status of
4 p.1, Ernst Prets
5 He supplements seventeen chapters of cikiststhna, and the entire

two sections of kalpa and siddhi.
6 C.S.Si.12.54
7 p.Vol.1A,HIML
pta8. The Islamic and the Tibetan world also

acknowledged the authoritativeness of this sahit9.
The text was translated by an Indian physician namely
Makha or Mikya, who came to Baghdad under the
instruction of caliph Hrn al-Rad. Arabic works like
Al-ibn-Sahl al-abaris Firdaws al-ikma; Firhrist
al-ulm of Ibn al-Nadm refers to Caraka, and it is
believed that the work Ma din al if was inspired by
Caraka10. In the Tibetan tradition Caraka is preserved
by the name G-yo-ba-can11.
The global interest towards Carakasahit dates

back to time of R.Roth, legendary compiler of
St.Peterbergs dictionary and H.H.Wilson who had
studied the historical aspects of Caraka. Later P.Cordier
and Ann Glazier worked on the stemmatological
aspects of the text. Shankara Shastri Pade from
Mumbai edited and published the Carakasahit for
the first time in 1867. This was followed by the
Gangadhara Kaviraj12; AnantaKunte;13 Jivananda
Vidyasagara Bhattacaryya ; Dhormodas sengupta15;
14
8 p.Vol.1A,HIML
9 p.Vol.1A,HIML
10p.116,Vol.1.A,HIML
11 p.117.Vol.1A,HIML
12C.S with JKT first edition SamvadajnanaratnakaraPress,Bengali

script,duplicated in Nagariscript.Kolkata.1868
13 C.S.edited by AnantaKunte,Jnanamitra Press,Nagariscript Mumbai

1876
14 C.S.ed. JivanandaVidyasagaraBhattacaryya,1st edition,

SarasvatiPress, Nagari script, Kolkata.1877 ,1896 2nd ed.
15 C.S.ed. DhormodasSenGupta,ValmikiPress,Bengaliscript,
Kolkota.1878(?)
Avinasha candra Kaviratna Kaviraja16; Harinatha

Visharada17; Yashodnandan Sarkar18; Shankar Daji
Shastri19; Devendranath SenGupta and Upendranath
Sengupta20; Mihiracandra21; Krishnalal22; Dattarama
Narayana Caube23; Kalicharan Sharma and Kshamapati
Sharma24; Satischandra Sharma25; Vrajavallabha
Shastri ; Rajavaidya K.S.Shastri ; Jethalal Devashankar
26 27
16
C.S.ed.AvinashacandraKaviratnaKaviraja,VidayaratnaPress,Bengaliscrip
t, Kolkata, 1884/85; 1889-1894 in
Nagariscript,JyotishaprakashaPress.Kolkata
17 C.S.ed.HarinathaVisharada, first edition, Nagariscript, Kolkata,1892-

1919
18C.S.ed.YashodnandanSarkar,first edition, Bengali script,Kolkata

1894;2nd edition 1910-1911.
19C.S.ed.ShankarDaji ShastriPade,Nagariscript,Mumbai.1897-1898
20 C.S.ed. DevendranathSenGupta and Upendranath Sengupta,

Dhanvantari Machine Press, Nagari script, Kolkata.1889-1898
21 C.S.ed.Mihiracandra,ShriVenkatesvaraPress, Nagari
script,Mumbai.1898
22 C.S.ed.Krishnalal,first edition,
Mumabimitrapress,Nagariscript,Mumbai1898; 2nd ed.1903
23 C.S.ed.D.N.Caube,NiranayasagarPress,Nagariscript, Mumbai, 1899-

1900.
24 C.S.ed. Kalicharan Sharma and Kshamapati Sharma; Navalkishor

Press,Nagariscript,Lucknow,1900
25 C.S.ed.Satischandra Sharma ,Bhaishajya Press, Bengali Script,1905
26
C.S.ed.Vrajavallabhashastri,NiranayasagarPress,Nagariscript,Mumbai,1
911
27 C.S.ed.RajaVaidyaK.S.Shastri, Telugu script

Karvetnagar,Madras,1914-1920
Dave28; Yogindranathsen29; Vaman Kesheo Datar30;

Yadavji Tricumji Acarya31; Sadanada Shastri32;
Krishnamurti Shastri33; Narendranath Sengupta and
Kaviraj Shree Balaichandra Sengupta34; Narendranath
Shastri35, Ramaprasada Sharma and Shivasharma36;
S.K.Sarasvathi37; and Haridatta Shastri38 in publishing
this historic work. These editions are far from a critical
edition. Carakasahit and Cakrapidattas
commentary edited by crya Ydavji Trikamji is
deemed as standard edition in the Indian academic
circles from its second edition in 1941. This had
28 C.S.ed.JethalalDevshankarDave,Nagari and Gujarathi

script,Satyanarayana Printing press, Ahmedabad. 1916.
29 C.S.ed.Yogindranathsen with
cakaropaskara,Nagariscript,Kolkata.1920-1922
30 C.S.ed. VamanKesheoDatar Nirnayasagar

press,Nagariscript,Mumbai.1922
31 C.S.ed.YadavjiTricumjiAcarya, Nirnayasagar Press,Nagari

script,Mumbai 1922, 3rd ed.1933;2nd 1935 ed ; 3rd 1941 edition
32 C.S.ed.SadanandaShastri, Merchantile press, Nagariscript, Lahore

1926
33 C.S.ed.Krishnamurthishastri,Vanipress,Teluguscript,Bezwada.1926
34 C.S.ed.Narendranathasengupta and KavirajShree

BalaichandraSengupta, 1st ed. Dhavantari steam electric machine
press , Nagari script, Kolkota.1927-1933
35 C.S.ed. NarendranathShastri, Bombay Sanskrit Press, Nagariscript,

Lahore, 1929.
36 C.S.ed.Ramaprasadasarma and
Shivasharma,SriLakshmiVenkateshvaraSteam
Press,Nagariscript,Mumbai.1932
37C.S. ed.S.K.Sarasvathi,Indian Press, Nagariscript,Varanasi.1937
38 C.S.ed.Haridattashastri with ADT and NPV, Nagariscript, Motilal

Banarasidass, Lahorse.1940
become a convention for standard editions to print the

commentary alone with the principal text of
Carakasahit. Though some sections of the
commentaries of Jejjaa and ivadsasena printed in
the early days of twentieth century, yurvedadpik,
complete commentary written by Cakrapdatta (11 th
century), is still relied for understanding the classical
treatise. P. Cordier based on variants found in the
Cakrapidattas commentary, suggested that text of
Carakasahit has considerable variations. Ann
Glazier, demonstrated the allegiance toward Kmra
recension based on the above observation of P.
Cordier39. Scribes & Scholars written by L. D.
Reynolds and N. G. Wilson had very beautifully
described the impact of printed works especially the
pioneering one in the respective fields on the
successive generations.
"[T]he early printers, by the act of putting a text
into print, tended to give that form of the text an
authority and a permanence which in fact it
rarely deserved. The editio princeps of a classical
author was usually little more than a transcript
of whatever humanist manuscript the printer
chose to use as his copy.... The repetition of this
text... soon led to the establishment of a vulgate
text... and conservatism made it difficult to
discard in favour of a radically new text40."
An introspection of our current academic attitude

towards the printed versions of our classics and their
commentaries will prove this observation to be very
relevant for yurveda. Though more than one editions
39 p.3, Ernst Prests.
40 L. D. Reynolds & N. G. Wilson, Scribes & Scholars, second edition,

1974, p. 187.
of Carakasahit are available but in a normal course it

is highly difficult for an ordinary student of yurveda to
think beyond the edition of Tricumji Yadavji.
Cakradpikodyota, the literary survey of yurvedadpik
commentary, which recommends corrections in the text
of commentary by comparing it with the editions of
Yadavji.41 This clearly demonstrates that the fact the
current scholars are not soon keen enough to resolve
the intricate nature of this treatise. A part from
yurvedadpik, the problem of textual variations
addressed very profusely Nibandhasagraha,
Madhukoa, and Ratnaprabha. These points to the fact
that getting a critically edited text (uddhapha) was
not an easy task for many generations of scholars.
While commenting the treatise alhaa identifies many
layers of the texts. Today it is very difficult for many
think beyond the printed versions of our classical
treatises.
Dr. Ernst Prets places the Caraka text of Yadavjis

edition in the eastern recension, which follows the
tradition of Kaviraja Gangadhara. Yadavjis edition itself
reports several variants for the text and yurvedadpik
commentary. This demands a much closer analysis of
these works at their primary textual level. This is a
Himlayan task and is further worsened by considering
the observation of Dr. Ernst Pretss study on
manuscripts on Caraka sahit and yurvedadpik,
which reports that the manuscripts currently available
41The authors of Cakradpikodyodyota suggest that work is intended

for a literary audit Cakarpis commentary on Caraka.They
recommends correction of the (quotes from Caraka) text of the
commentary on the basis of comparison with the corresponding text of
Yadavjis edition.
for yurvedadpik is not satisfactory to resolve the

shortcomings of the present editions42.
The whole of the literature in Indian tradition falls

into five groups. They are da, kta, prokta, upajta,
and vykhyna. The a group refers to Veda. ka:
are those works in which the authors had not used any
prior references. In prokta, the author only edits and
presents the already existing textual tradition i.e. he
functions as a redactor or pratisamskart. In the case of
the upajta group, the author presents the subject
that has been already explained in the proktagranthas
in a novel way taking in to account of the contemporary
requirements; and vykhyna, is the exegesis written
on the above groups43. Ngrjuna clearly suggests that
higher knowledge should not be limited to vigraha but
also vykhyna or explanation44. Thus, exegetical
literature played a significant role in building the
intellectual tradition of this country.
Prof. Karin Preisendanz, who is currently working

on the critical edition of Carakasahit, suggests that
the critically edited text by Yadavji and the commentary
of Cakrapidatta appended differ in their readings of
principal text. Since the textual tradition of yurveda
available to us is non continuous in nature, it will be
highly advantageous if one gets a thorough look into
yurvedadpik.
The goal of a critical analysis (as with any other

analysis) is to broaden and deepen our understanding
of a work of literature. A literary critical analysis
42 p.9. ErnstPrets
43 p.1673, N.K. Singh.
44p83. David J. Kalupahana.

explains a work by means of interpretations i.e. it is

developed by an in-depth examination of a text. The
analysis of the commentary is to trace the methodology
(historical, canonical, symbolic, and rational etc)
involved in its composition.
The study will reveal the specific patterns of

yurvedadpik, the philosophic orientation of
Cakrapidatta along with his mastery in Sanskrit
literature. The theoretical and clinical competency of
Cakrapidatta with reference to yurvedadpik is
attempted here. The positive plus negative aspects of
yurvedadpik will be looking for further studies
focusing on the fundamental principles of yurveda so
as to unravel the history of textual traditions in Indian
medicine, with special reference to history of
commentarial literature.
Biographical Sketch of Cakrapidatta
Cakrapidatta, the celebrated commentator of

Carakasahita and Suutasahita, is adored by the
yurveda fraternity by the epithets carakacaturnana
and surutasahasranayana;45 which means that one who
has mastere the internal medicine and surgical
traditions of yurveda. The very appellation speaks
volumes of the scholarship of Cakrapidatta. The
appellation like cakrcrya (preceptor Cakrapidatta)
or, vidygrai (the leader of physicians) and
prmikgra (the leader of yurveda authorities) to
Cakrapidatta are substantive of the command and
reverence he owned in the yurveda fraternity.
Cakrapidatta is believed to be a native of
45cakrapidatto vidvn vidita (vidvadvidita) caracaturnano

bahuruta pariruta surutasahasranayanopi NK; pp.50- 51,
Vddhatrayi; p. 275 yurveda k bhat itihsa
Mayreshvara village Vrabhmi 46 or Varendra47 district

of Bengal. The author of Ratnaprabhak on Cakradatta,
Nicalakara gives a different domicile for
Cakrapidatta. He considers Vnda as a native of
Varendra and unspecified different place to
Cakrapidatta . While commenting on the drug
48
uccaaka Cakrapidatta explains it as a popular drug

among the physicians by the same name 49. alhaa
reports that the plant is found commonly in Varendr,
46 p.50 & p.198, Vddhatrayi; Yadavji Trikamji crya, preface to

Dravyaguasagraha.
47 The ancient Varendra or Varendri is considered to be the Barind

Tract in the present day Bangladeshs northern districts. This ancient
metropolitan district is considered to be a co-extensive unit of ancient
janapada of Pundra or Pundravardhana-pura as evident from the
inscriptions from Silimpur, Tarapandighi and Madhainagar .The ancient
Sanskrit lexicon Trikadaesa mentions the relation of Varendri with
the Pundravardhana. The Kavi-praasti of the Rmacarita of
Sandhykara Nand mentions its location with the streams of Ganga
and Karatoya flowing on either side. Ramapala is said to have crossed
the Ganga in order to enter Varendri. Cunningham fixed the boundary
of Varendra with the Ganges and the Mahananda on the west,
Karatoya on the east, the Padma on the south and the tract of land
between Koochbihar and the Terai on the north. Based on the
inscriptions of Sena rulers scholars unanimously fix Varendra as the
districts of Bogra, Dinajpur, Rajshahi and Pabna. The ancient Varendra
or Varendri is considered to be the Barind Tract in the present day
Bangladeshs northern districts. This ancient metropolitan district is
considered to be a co-extensive unit of ancient janapada of Pundra or
Pundravardhana-pura as evident from the inscriptions from
Silimpur,Tarapandighi and Madhainagar .The ancient Sanskrit lexicon
Trikadaesa mentions the relation of Varendri with the
Pundravardhana. The Kavi-praasti of the Rmacarita of Sandhykara
Nand mentions its location with the streams of Ganga and Karatoya
flowing on either side. Ramapala is said to have crossed the Ganga in
order to enter Varendri. Cunningham fixed the boundary of Varendra
with the Ganges and the Mahananda on the west, the Karatoya on the
east, the Padma on the south and the tract of land between Koochbihar
and the Terai on the north. Based on the inscriptions of Sena rulers
scholars unanimously fix Varendra as the districts of Bogra, Dinajpur,
Rajshahi and Pabna (ref : Banglapedia, p.11,R.C.Majumdar).
Himalayas and on the plains of river Sarayu. 50 This

observation by alhaa tends us to believe in the
popular notion of Varendra origin of Cakrapidatta.
Cakrapidatta was a kulna51 of lodhrvali family of the
datta clan52. crya Trikamji regards Cakrapidatta to
caste of vaidyajati or abahajati53. The lineage is said
to be still represented among the inhabitants of Shillong
48 yad varendrsamuddhta itydi vkya na likhita cakrea

deollekhasya niprayojanakatvt, ukadeajenpi
vieopalambhditi bhva. vndena tu varendrvat tadeva
niveita. NK.CD 48/24. ( refers to the verse 16 of kuhacikits of
Vndamdhava yadvarendrsamudbhta tkhya ca
mahadha. gharadbhakattasya kuha kipra
pramyat. )
49 uccaaketydi ucca svanmakhyt. CP. C.S.Si.12.1
50 anaghakra svalpaviapa pryao himavati saraynadtre

dyate. D.S.S.Ci.26.35; ghurghurkhya aaghakraphalolpo
viapa saraypakathe himavati vrendray ca pryaa
upalabhyate. D.S.S.Ci.38.84.
51 The Brahmanisation or ryanisation of Bengal had started during

the fifth century A.D. reached its acme during the Sena period brought
the innate class or vara concept with them, which eventually give rise
to Kulnism. Kulna means belonging to a noble, good family. This
tradition is followed mainly among the Rdhya and Vrendra
Brahmins (believed to be descendants of five Knyakubja (Kanauj)
Brahmins invited by the Gaua king dira) The Brahmins were
categorized in discrete classes of various honour and distinction.
Vrendra Kulajis attributes the origins of this tradition to Valllasena
were as Rhiyas to dira. The concept of kulna is even reflected
in the much earlier sources like Rmyaa According to
Vcaspatimira, marked with the qualities of cra (ceremonial purity),
vidya (learning), vinaya (discipline), pratih (reputation for purity),
trtha-darana (pilgrimage), niha (piety), tapasya (ascetic
meditation), avtti (marriage among equal ranks), and dna
(liberality).As the older Kulajis does not refer any such criterion for
ascertaining ones nobleness, this tradition is seems to be suggestive
of an introduction of newer criterion for fixing Kulnism. R.C.Majumdar
is of the opinion that these grades were reversed umpteen times
before the advent of hereditary status for Kulism during the fifteenth
in Meghlaya54. If the term kulna in the autobiographical

verse is not a later interpolation, then it is suggests the
fact that by the time of yurvedadpik itself the
kulnism had made substantial inroads into the social
and cultural life of Bengal. The commentary also
contains shades of kulinism55. Bharatamallikas
Chandraprabh reports lodhrval clan as one among
the eight distinguished Vaidya families of Bengal 56. The
author himself states that his guru is Naradatta. Sri. G.
century A.D. The promulgation of Kulnism is also viewed as clever

move to divide the strong Brahmin and to woe the influential section
towards the king. In the later years this concept infiltrated to lower
strata of the society like the Kyasthas and Vaidyas.
52 gaudhintharasavatyadhikriptranrayaasya tanaya
sunayontaragt. bhnoranurathita lodhra val kulna
rcarakpairiha kartpaddhikr. CD. 76.48; page 92, Vol.2B,HIML.
53 sa ca vaidyajtya (ambahajtya)lodval
sajakadattakulotpanna Yadavji- Preface to
Dravyaguasagraha. This observation of crya Ydavji seems to be
under the influence of the puraic narration (e.g.
Brahmavaivartapura) and that from the later smtis ( e.g.
uanasmti) about the origin of vaidya and abaha castes. The
current historical evidences with direct referral to Vaidya community
is available from the inscriptions of Inadeva , a Viava who is
believed to the descendents of moon. The age these plates on the
basis of palaeography may be fixed to thirteenth century A.D. More
than that kulnism entered Vaidyas in a much later period. ya
siddhayogalikhitdhika siddha yognatraiva nikipati
kevalamuddharedv. bhattatrayatripatha vedavid janena
datta patet sapadi mrddhini tasya pa. (CD.76.53) kdena
pum? bhattatrayatripathavedavid krik bhattik tantratketi
bhattatraya tripadaveda gyajusmarpa tadvid .
Tatvachandrikatk . ivadsa provides information about his
mastery in Vedic triad and again if the term bhattatraya refers to
prvammmsa darana makes Yadavjis comment untenable.
54 p.92, Vol.2B, HIML.
55 abhijano viuddhakula.CP.C.S.Su.8.18
56 page 111,Vol.2B, HIML.

Haldar57 identifies Naradatta as the author of

Bhattantrapradpa without much substantiation. The
paucity of evidence prevents us from making any
judgment regarding the authorship of
Bhattantrapradpatka on Carakasahit but from the
yurvedadpik58 we can identify Naradatta as a
perspicacious physician of kayacikits or the internal
medicine59. Further information regarding
Cakrapidatta is furnished by the autobiographical
verse from Cakradatta and yurvedadpik.
Cakrapidatta hails from a noble and illustrious family
of physicians60. He was the son of Nryaa, the
rasavatyadhikri or superintendent of the royal kitchen
and a mantri or minister of king Nayapladeva and
Bhnu was his elder brother 61. Govindamukhopdhyya
considers, Bhnudatta, as the younger brother of
Cakrapidatta, the chief of army staff of
Nayapla. M.M.Gaanthasen
62
stresses the clout
enjoyed by Bhnudatta from usage bhnoranu
57 p.50,198, Vddhatrayi.
58 naradatta gurddia carakrthnugmin. kiyate cakradattena

kyurvedadpik.
59 Rasavaieikastras Narasihabhya explains rogyastra as

synonymous to kayacikits as all other branches are dependent on this
branch. More over the five specialised elimination process or
pacakarmas are also achieved through this branch. The pre-
eminence of kayacikits is stated by the author of Agasagraha.
60 vidykulasampanno hi bhiagantaraga ityucyate.

Tatvacandriktika. CD. 76-48, The term antaraga is used by
Cakrapidatta ,Nicalakara ,ivadsasena and Surapla. Prof.
G.J.Meulenbeld quoting D.Ch.Bhattacharyya suggests that the term be
title conferred to royal physician in Bengal. It is also translated as
officer in charge of crown land and property.
61 CD. 76.48; idn granthaparisapth

pitrdnmutkrttanaprvaka svanma niveayannha
gaudhintheydigaudhintha nayapladeva tasva rasavat
mahnasa,tasy adhikr,tath ptramiti mantr. tatvacandriktika-
CD.76/48.
prathitalodhrvalkulna in Cakrapidattas
autobiographical verse and reckons their family as a
main landlord of that time 63. Figuring out Bhnudattas
anteriority or posteriority to Cakrapidatta is not
possible. Nevertheless, Cakrapidattas respectful
attitude towards Bhnudatta is proven without any
ambiguity from his afore said verse. So the title
bhnumat might be direct reference to his brother
rather than to his wife. Thus, Dr.J.Yadavs hypothesis
about Cakrapidatta of imitating Vacaspathi mira,
stands unsubstantiated and untenable64. Some scholars
believe that this Narayaa and the author of Ratnamla
as identical.65 ri.G.Haldar without any substantiating
evidence says that Bhanudatta and Govarddhanadatta
were colleagues of Cakrapidatta under Naradatta.
Bhanu is credited with the authorship of
Kumrabhrgavya and Govarddhanadatta with a tka
on Bhattantrapradpatka and Cikitslea66.
Dr.G.J.Meulenbeld quoting S.N.Dasgupta, S.K.De, and
Krishnamachariar identify the author of
Kumrabhrgavya to a different Bhanudatta, who was
62 bhnudattaparicayaca (History of Bhawal) itykhye granthe

rimath govindamukhopdhyyena likhite prasagt pradatta ;
yath gaudhintha nayapladevabhiajacakradattasya anujo
bhnudattobht. nayaplanpatica vagabihrasakaca
plarjavaapratihpakasya goplabhpaterek daa pura,
tasya pradhnasenpatirsd bhnudatta. tadvayatventma
paricaya khypayanta kecana daridrajan adypi tatra dyante,
para bhnudattasya vaaj prvamatisamddh
bhmyadhikriacsan iti. p12 upoddghta,
M.M.Gaanthasensarasvati.1947
63bhnoranu prathitalodhrvalkulna ricakrapiriha

kartpaddhikr iti svaparicayopi prvoktaparicayena samvadati .ibid.
64p. 96, JayaramYadav
65p.110,Vol.2B HIML; Nayapla devas reigned fifteen years after the

era of Mahpla-I (1038- 1054 AD) and believed to contemporary of
Klachuri king Kara.
66 p.50 & p.198 Vddhatrayi.

the son of Gaantha or Gaapati (AD.1350 - 1450). He

is also credited with authorship of Gtagaura,
Rasataragi.67 Cakrapidatta inherited his fathers
post of rasavatyadhikri and later promoted to
pratnamatri or chief minister.68Nayapladeva,
belonging to the Pla dynasty, reigned during 1038-
1055 CE. D. C. Bhattacharya in his article New Light on
Vaidyaka Literature, based on a manuscript reported by
P. Peterson accepts a variant reading for the first verse
of Cakradatta (76.48) by citing rhetorical fallacy
(vidheyvimara) to the accepted reading and considers
Cakrapidatta himself as the mahnasdhikri or
kitchen in charge.69 Dr.G.J.Meulenbeld leaves this
ambivalent issue unresolved. 70 Dr.P.V.Sharma is not
impressed by the arguments of Bhattacharya and
accepts the facts from the traditional rendering of the
text i.e. gaudhintharasavatyadhikriptra
nrayaasya. 71
Considering the antecedence of
Nrayaadatta, contemporary to Nayapladeva,
Dr.P.V.Sharma fixes the date of Cakrapidatta as 1050
CE72. Dr.P.V.Sharma fixes Cakrapidatta as a
contemporary of Ramapla (1077 1120CE.)73
Dr.J.Yadav74 reports the allusion that Nicalakara was the
student of Cakrapidatta, is not a valid one since
67 p.110, Vol.2B,HIML.
68 p.198 Vddhatrayi
69p.110, Vol.2B,HIML; page1, CD-Jaipur .

gaudhintharasavatyadhikri ptra nrayaasya tanaya
sunayontaragt (CD. 75.48) this line is read as
gaudhintharasavatyadhikriptra nrayaasya tanaya
sunayontaragt.in Bhattacharyas version.
70 p.110, Vol.2b; HIML.
71 p.4, CD-Jaipur.
72 p.95.Carakacintan. (P.V.Sharma considers 1060 CE )
73 p.81,CD-Jaipur.
74 p. 96, JayaramYadav.
Nicalakara himself states that the commentary was

written to rectify the misinterpretations of Cakradatta by
Cakrapidattas students.75
Social and political background of

Cakrapidatta
In eighth century CE, the Eastern India witnessed

turbulent and anarchic phase. The minor Vedic and
Buddhist chieftains of Bengal were engaged in a
perpetual struggle for seizing the power. The people of
Bengal of that time had become the victims of perpetual
tussle for survival in power by the warring factions. 76
The state is deemed as mtsyanyya77 i.e. destruction
of weaker by the stronger78. The people of Bengal
reacted to this turmoil and mobocracy by electing the
popular hero Gopala as the central authority through a
bloodless cue, there by ending the age-old state of
anarchy, paying the way for establishing the Pla
dynasty79. M.M.Hariprasadastri construes some
connection for Pla kings with Buddhist chieftains
Khagas80. B.K.Sarkar accentuates the significance Pla
dynasty to the socio cultural life of India:
The epoch of their (Plas 780 CE to 1175 CE)
hegemony in Indian history is a brilliant sequel
to the splendid epoch of imperialism, religious
tolerance and eclecticism, colonizing activity
75 cakrasamgraharatnasya kubodhamalinatvia. tantrntara
gukard gurktn ca gharat. NK.1.1
76 pp 163,164, Benoy Kumar Sarkar
77 p.5. R.D.Banerji.
78 ibid.p.164:BenoyKumarSarkar;
mtsyanyyam=apohitumprakitibhir= lakshmy kara grhita;
p. 83,R.C.Majumdar
79pp82-83, R.C.Majumdar.
80 ibid,84
and social amalgamation which it had been the

policy of the great Hara to pioneer and direct.
Their services to making of Indian national
culture deserve the same meed of homage,
therefore, from historians as those of Hara.81
Unlike their predecessors, the later Pla kings

acceded to the Hindu elements due to the silent
religious revolution taking place then in Bengal 82. During
the reign of Nayapladeva, making a distinction
between Buddhism from Tantric aivism impossible and
infact the two sects in an amalgamated state. 83Atisha,
alias Dpkararjna, the head of Vikramaila
monastery, guru of Nayapladeva, practiced a
Buddhism which had much in common with the Tantric
Hinduism84. Cakrapidatta belongs to this era, when
Bengal was undergoing transition from Mahayana
Buddhism to Hindu Tantric aivaism, which later taken
by the Vedic and puraic Hindu order85. The eclectic
nature inherent in the social fabric of Bengal remained
81 page 162 Benoy Kumar Sarkar.
82 The Pla kings were gradually entertaining greater respect for the
Brhmins and Brhmaic religion. In inscription on the Garuda-
stambha(pillar) we have: Shurapla was like Indra himself, and was a
favourite of the people. KedraMira was his adviser and prime
minister. He was an orthodox Vedic Brhmaa,the great - grandson of
the first Premier of the Pla House. page 167, Benoy Kumar Sarkar.
83 p 172, Benoy Kumar Sarkar :In fact, Buddhism lingered on only in

name all its institutions,nay,even its deities, having become already
incorporated with those of Hinduism.Mahpla was a Buddhist; still,
on the day of the suns passage from Libra to Scorpio or from Aries to
Taurus, he performed his ablution in the Ganges and made grants of
land to Brhmaas in the hope and belief of thus securing the good-
will of Buddha. During his reign there was little or no distinction
between Hindus and Buddhists.The current of Buddhism was fast
emptying into the Hinduism and feeding the stream of Shavaism,
which had about this time established itself over Bengal. pp.266-
267,R.C.Majumdar.
84ibid page 172

intact even after consorted efforts from various quarters

to overthrow it86. We can state without any ambiguity
that the works of Cakrapidatta will carryover
elements influenced by the undercurrents of socio-
religious affairs of the time and the ideas attached to it.
While discerning the Cakrapidattas commentary, one
may see the variegated streams of thoughts from
various systems entwined in an undifferentiated manner
or even in a state mutually contradictory mode. The
author strongly feels that judgment about his merits and
fallacies should be made only on the light this
extraordinary socio-political and historical scenario after
analysis of the nuances of yurvedic theory and practice
reflected in the commentary.
Religious persuasion of Cakrapidatta
The introductory verses of both his commentary

works i.e., Bhnumat and yurvedadpik and that of
Cakaradatta reveals that Cakrapidatta belongs to the
fold of Purc Hindu religion87.In these verses he evokes
brahma, sarasvasti, iva, avinidevas and also the sages
or iis88. The first verse of dravygusagraha is
dedicated to Siva. The Cakrapidatta follows the
85 ibid page 171, In an age of such religious transition, Hinduism

became ultimately established through the influence of the Brhmaa
ministers of the Pla kings.
86This hybrid trend of socio-religious life became so well established

that Brhmaas of the orthodox school could not,with all their efforts,
stamp it out to any appreciable extent. p.202, Benoy Kumar Sarkar.
87 CD.1.236
88 guatrayavibheina urtitrayamupeyue. aybhuve trinetrya

trilokpataye nama. sarasvatyai namo yasy prasdt
puyakarmabhi. budhidarpaa sakrnta jagadadhyakamkyate.
brahmadakvideveabharadvja punarvasu
hutaveacarakaprabhtbhyonamo nama. hutavea caraka
prabhtibhyo namo nama.
traditional notion about the identity of Caraka. Patajali,

the celebrated author of yogastra, the author of
vykaraamahbhya and the treatise of Caraka are
reckoned as the same individual89. Apart from
Cakrapidatta we can see this convention where
threefold authority is attributed to Patajali in
Yogastravtti of Bhoja; ivarmas Kcanadarpaa on
Subandhus Vsavadatta, Rmabhadrdpiks
Patajalicarita, Bhartharis Vkyapadya and
Vijnabhikus Yogavarik . Cakrapidatta reveals
90
his Brahminical orientation.91His own verse reveals his

affiliation to the ritualistic school of Vedas - the
Bhaammsa92. yurvedadpik also reflects his
allegiance to the Bha tradition 93. The influence of
puric religion is well reflected in yurvedadpik.
Though his commentary carries the shades of influences
related to Buddhist intellectual tradition, we are not
getting any evidences those points towards any
Buddhist orientation in the religious side.
89ptajalamahbhyacarakapratisasktai.manovkkyado
hatrehipa taye nama.
90 p.143,Vol.1A,HIML
91tulyagotr hi maithunedharmo bhavati dharmastreu

niiddhatvt. CP.Sa.2.3.
92 ya siddhayogalikhitdhikasiddhayognatraiva nikipati kevala

muddhared v. bhattatrayatripatha vedavid janena dattapatet
sapadi mrddhinitasya pa. CD.76.53; kdena pum ?
bhaatraya tripatha vedavid krik bhattik tantratketi
bhattatraya tripada veda gyaju smarpa tadvid.
tatvachandrikatk.
93 moko ..kiv bhadarant susabhava. CP.Su.30.84-85

The term atha is related to many meanings94,

Cakrapidatta explains it in the sense of magala or
auspiciousness. The practice of magalcaraa is done
at the beginning, middle and the end of the stras by
the learned or virtuous persons. 95Cakrapidatta
explains the adherence to magalcaraa in text is
because of the fact that Caraka being a virtuous person
acts in tune with conduct of virtuous person 96. The
94 saaye, rambhe, nantaryyae, pranae, vikalpe,
prakarane,samuccaye, paknthare, krtsnarthae,adhikara,
rambha, anvdee, pratijy.
magalnantarrmbhaprnaktsnyarvatho atha. A.K.3-249;
agkedhikre ca samuccaya vikalpayo. matntare pyaththo ca
anvdee tvatho iti. Amara padavivaranatika 3-249; yath
sdyayogyatvavpssprdhnati krame. tath samuccaye
smyeparamrthbhyanujayo. Amarapadavivti: 3-249; athto
saye sytdhikre ca magale. vikalpnantaraprana
krtsnyrambha samuccaye.MK; kacrthastu
tayorvidvankathamuttamat tayo etadkhyhi me brahmnyath
jsymi tatvta. Evamukto nradena bramh provca
sattama.nantarydhikre ca magalrthe tathva ca.
athaabdastvata abdastvata abdo hetvarte samudrita.
Garudapurana
95 magaldni magalamadhyni magalntni ca astri prathante

yumatpuruakni vrapuruakni ca bhavanthi. MBh.1.1.1.
96 athetydi utrthaabdo brahmdipratatantrevalpurmedha

smarthnava dhrasya tathbhiadevatnamskra
strakarartha gurvjlbhayor nantarye paryuktopi stradau
svarpea magala bhavatydakharaa pravttoda kumbha
daranamiva prasthitna granthdau magasevnirastntary
granthakartma vighenealbho bhavatti yukta
magalopdna. ath abdasya magalatve smti : okractha
abdaca dvvetau brahmaa pur. kaha bhitv vinirytau tena
agalikbubhau. iti yath atha abdnusana , athato dharma
vykhysyma.itydau.abhiadevtnamaskrastu granthdau
icrapapta paramaiengniveena kta eva anyath
icralaghanen iatvameva na syd vykhynntaryabhayaca.
Tat granthviniveitasypi namaskrsya pratyavypahatvcca na
granthaniveana. yath ca granhakare ca
gurvanumatipratipdanena granthasyopdeyat pradarit bhavati.
yat puna iyaprannantayrthatvamathaabdasya varyate tanna
reason for such an allusion is said to be based on its

sanction found in the smti literature97. Here we can
clearly see the influence of bramaical religion,
especially the puraic notions98. The puric period
instructs a strict adherence to the usage of atha in the
beginning of all str-s in rather blind manner. 99 This is
also reflected in the Bhaotpalas commentary on
Bhatsahit.100 Appayadkita tries to provide a
rational explanation to the usage of the term atha in the
beginning of each treatise. According to him the term is
used in the sense of beginning to invite the special
attention towards the speaker, though the sense of
articulation is conveyed even without its usage. 101 A
similar attempt to demystify the term ath is found in
Narasihabhya of Rasavaieikastra. It deviates
m dhinoti.nahi iyn puro vyavasthpya tra kriyate.

rotbuddhisthare tu astrakaraa yukta na ca buddhisthkt
praro bhavanti. athabdodhikre prgvadhyupa daraka ata
urdhva yadupadekymo drghajvitya taditi yadi v hetau yena
brahmdipratyurvedatantrmuktena nynyenot
sambandhanya. CP.Su.1.1
97 okracthaabdaca dvavit brahmaa pur. kanha bhitv

viniryth tasmnmagalikvubh.
98 sisko parmdvio prathama dv vinist.

okracthaabdaca tasmprthamik kramt . Garudapura
99 athta abdaprvni strni nikhilniyapi.prrabhyante

niyatyva tatkimatra niymaka.athata abdayoreva vyamjya
tattvata. streu tu mahprjstvevd prayujate.
Garudapura
100 athta ityaya samudya,

athtosmcchstropanayndanantara .. athavthaabdho
maglartha
101 idn pratigrantha vykhyna prrabhyate ityetdartho atha

abda ityartha. ydhyapi prrabhyata ityanuktepi prrambhdeveda
prrabhyata ityavajantu akya tathpi rot
raddheyatvapratipattyartha tadukti. dyate hi tadarthameva
lokepyptpt ki cidaha vakmtyuktv hitamupadiantti.
Vedntakalpataruparimala-Appyadkita tika
from the conventional renderings in explaining the

articulation ath; tries to ratify its usage within the
realms of rational thought102. The auspiciousness of
aapada is further emphasized while commenting the
title of first chapter of strasthna and explaining the
synonyms of nidna103. Cakrapidatta was particular
about the purity of familial lineage, which is a feature of
Brahmanical belief104.
Works Attributed To Cakrapidatta
Sri.G.Haldar reckon Cakrapidatta as an

ambidextrous scholar . The literary activity of
105
Cakrapidatta covered the fields of shitya,

tarkastra, vykaraa, and cikitsstra. He is credited
with the authorship of tks on Mgha, Kdambar and
Daakumracaritas uttaraphik106. Vykaraa tattva
candrik is said be written by Cakrapidatta 107.
Nyyastrattparyak is a work attributed to
102atrthaandodhikredraavya. kimadhikurute.
rogyastravykhynamadhi kurute. rogyastra vykhysyma
ityanenyamartha ki na labhyate. labhyata eva. tathpi
dyotitamartha vcakena sphukaroti.mahat prakenopalabdhe
vastuni puna pradpa ki dyotayati.tathpyastyete dyotakn
svadharmat. anyavkyasannidhnavttitva tadartha vieadyo
takatva ceti na kadcit pthagarthavanta iti. Nbh.1.1; Compare with
Garuapura and Bhaolpala views on atha : athata
abdayoreva vyamjya tattvata. streu tu
mahprjstvevd prayujate. Garua puraa; athta ityaya
samudya athto smcchstropanayndanantara ..
athavthaabdho maglartha. BhT on BS.
103iha casakhyy magalatena.CP.Ni.1.3
104 atrerapatyamtreya anena viudhavaatva darita

bhavati.CP.Su.1.3.
105p.199, Vddhatrayi; p275, yurveda k bhat itihsa.
106 p199, Vddhatrayi.
107 p.pha, Lahore; p229, Ayurveda ka vaijika itihasa.

Cakradatta in the field of logic 108. Vaidyakoa,

abdacandrika, Muktval, Sarvasra sagraha,
Cakradatta sagraha or Cakradatta or Cikitssra
sagraha,Vygradaridraubhakara,
Dravyaguasagraha, Ga vkyabodhaka,
Cikitsasthnaippaa, yurveda dpikaka, and
Bhnumatik are the works that reflect the eclectic
approach of Cakrapidatta in the field of medical
literature.109 Dr. G. J. Meulenbeld does not consider the
following works to the authorship of Cakrapidatta:
Shitya kas, Cikitssthnaippaa,
Nyyastrattparyak, abdacandrika and
Vaidyakoa. Dr.P.V.Sharma
110
considers Cakradatta,
Vygradaridra ubhakara, yurvedadpikka,
Bhnumat ik and Dravyagua sagraha as the
genuine works of Cakrapidatta as the first four are
referred by Nicalakara and the last one is commented
by ivadsasena.111 Dr.P.V.Sharma rejects the attribution
of authorship of abdacandrika to Cakrapidatta,
based on internal and external evidences 112. P.V.Sharma
fixes the date of the author of sabdacandrika much later
and regards him as different from Cakrapidatta, the
celebrated kkara of Carakasahit and
Surutasahita. 113
Cakradatta
Cakradattasagraha or Cikitssagraha is
designed to serve the purpose of clinicians hand book.
108 p.199, Vddhatrayi.
109ibid. pp. 50, 199.
110p92, Vol.2BHIML
111p4, CD-Jaipur
112pp 4-8,abdacandrika
113p.8. abdacandrika
The therapeutic treatise follows Vndamdhava in style

and dictation with substantial improvement in the
content mainly by the incorporation of rasauadhas.114
The treatise contains seventy-one chapters arranged
almost in the sequence followed by
Mdhavanidnakra. Kaviraj.N.N.Sengupta reckon
gha vkya bhodaka as another epithet of this work115.
Dr.P.V.Sharma interprets term

ghavkyabodhakavkyavant in the introductory verse
of Cakradatta as a proof of an earlier treatise called
Ghavkyabhodaka, whose parts have been absorbed
in to the new work i.e., Cakradatta. In support of this
hypothesis Dr.P.V.Sharma cites the propitiations
rendered by Herambasasena in his work Ghabodhaka,
( supposed to be a work on latro-chemistry) addressed
to Cakrapi, Mahevara and Nityantha. Two
manuscripts of this work are preserved. 116
Dravyaguasagraha
The work exclusively deals with the properties of

the medicinal and food articles. The text contains 592
verses, which falls in thirteen sections. Prof. Meulenbeld
is of the opinion thinks this work is basically inspired by
the treatises of Caraka and Suruta. 117Sivadsasena has
written a commentary on this work but unlike his other
works there is no title for this work. 118
Vyagradaridraubhakara
114 p.AVI
115 ibid
116 ibid
117 page.90,Vol.2A, HIML
118 p.2,Dravyaguasagraha.
The text is quoted several times by Nicalakara in

his ratnaprabhak. He uses the ubha119,
ubhakara120, and vyagradaridra ubhakara to
refer this work.121 The references in ratnaprabhk
clearly suggests that this text was written before the
codification of Cikitsasagraha122.
Bhnumatik
This is currently available for the full section of

strasthna. Prof. G.J.Meulenbeld based on the
references in commentaries of ivadasasena;
Nicalakara suggests that the commentary may be
extending to the whole treatise.
The authorities referred by the Cakrapidatta in
Bhnumat and authorities that quote this commentary
has been collected by G.J.Meulenbeld.123
Cakrapidattas Comments on Theory

and Practice
yurveda traditionally viewed as an upga or
appendage of Atharaveda. According to Cakrapidatta,
yurveda is a portion of Atharvaveda 124. yurvedadpik
is not impressed by the attribution of lbhartha or sense
of gaining or profit in other treatise to the root vid125.
yurvedadpik also denies attribution of any
119 CD: mukharoga :53
120 CD:vaotha: 56-57 and kudraroga 81-82
121 CD: vaotha: 46, 48, 55; bhagandhara:10, upadaa:10;

bhagna:10-11; kuha: 63
122 bhagandhara: 10 and bhagna: 10
123 p. HIML,Vol.2A.
124 etainaika prayohanatvdatharvavedaikadea evyurveda

ityukta.CP.Su.30.21
spontaneous divine origin of yurveda 126.

Carakasahit, a treatise on the kyacikts designed in
a comphrehensive and precise manner to suit the needs
of contemperory man127. Cakrapidatta acknowledges
the vastness of yurveda system as well as the difficulty
in comprehending the system. So according to
yurvedadpik even for a highly intellectual person
proper initiation under very learned scholar in good
tradition is needed.128 Elsewhere he adheres to the
125 ye tvatra tantrntare viderlbhdayortha vykhyt ten a

skttadarthajany itha nokt.CP.Su.30.23
126 abhtvotpatti prvamasata utpatti.ADT.Su.30.27
127iha hi dharmrthakmakokaparipanthirogopaamya
brahmaprabhtibhi pratyurvedatantrevativistaratvena
saprati vartamnlpyurmedhas purua na
samyagarthdhigama, tadanadhigamcca tadvihitrthnm
ananuhne tathaivopalavo rujmiti manvna
paramakruikotrabhavn agniveolpyur medhsmapi
sukhopalabhrtha nti sakepa vistara kyacikits
pradhnamyurvedatantra pratumrabdhavn. CP.Su.1.1.
128 nanu kathagnivea

sakalapadrtheavieajnavykhyeyamyurveda
vykhysyati yato na tvdbheajdnmaeaviea
pratyakajeya sarva padrthn pratyak viaytvt.
anvaya vyatirekbhy tu sarva padrth vadhraa
dukarameva yata ekameva madhu svarpea jvayati mrayati
coa samaghta ca, kaphaprakterhitamahita vtaprakte
npe stmyamastmya marau te sevyamasevya grme
hitamavddhe vddhe chita alpa gu
karambdharamatyupayukta mat gatamudare
upakramavirodhitvd ativibhramakara kkamcyukta
pakvanicena ca sahoyukta maraya athv
balavaravryatejopaghtya bhavat ityevamdi
tattadyukta tattacchataa karoti ata evaikasyaiva madhuno
rpa yadnena prakrea duratigama tadtra kaiva kath
nikhiulapadrthea vieajnasya ajnaca vycaka
kathamupdeya vacana iti ktv gurorptt pratipanna
pradipdayiyma iti darayantmim ak nircikru
grktnuvdarpat svagranthasya darayannha iti h
smha bhgvntreya iti . atra iti abdo vakyama artha
convention followed by learned traditional physicians 129.

This shows that Cakrapidatta was upholding a view
that in yurveda conventions set by traditional
practitioners must be given prime importance.
Cakrapidatta explains the traditional conception

about the transmission of yurveda prvelent in the
Kyacikits School130. He tries to establish an
undeviated or steady flow of tenets from generations to
parmaraka ha abdovadhrae. yth na ha vai saarrasya
priypriyayorapahatirasti. iti atra na heti
naivetyartha.CP.Su.1.3
129 yadyapyeva tathpi

paribhdarandvddhavaidyavyavahradarancca yath
kartavya taducyate . CP.Su.2.17
130 nanu yathgniveasyyurvedasya duradhigamatvena

pratyakto vnvaya vyatirekd v jna na sabhvyate
evamtreyasypi kathamyurvedajna syt
yanmlamagniveasyyurveda jnasamcnamucyate
ityakya yurvedasya aviplutgamatva darayannha
drghajvitamitydi.jvita arrendriyastvtmasayoga
tacca drghamiti drghaklasabandhi klaabdipyatra
liptonirdio dravya . yattantraail ceyamcryasya yata
dimadhyntalopn karoti ye lupt api gamyanta eva.
yath grmynpaudakaras C.S.Su.21. itytra msaabdo
lupta,tath dagdha vidha ityatra viaabdo lupta
itydi.bharadvja iti gotra nma. acintyo hi taoas prabhvo
yengastyo mahodadhimapi culukanipeyamakarot. na ca
vcyamugratapastvenaiva kimityayamyurvedamapi na
budyate yatstapaprabhvopi pratiniyataviayatvnna
sarvatra aktimn akticsya kryonney tena
gurunirapekyurvedajnalakaakrydarannna
tattpastatra samrthamityavadhrayma. kiv
guruprvakrameiva yurvedajna
phalattndramupgamad bharadvja. atha katha
brahmdivyurveda prvaguruu
vidyamevindramevyamupgamat ? yukta ca
pradhnaguroreva ravaa yata iyaparaparsacr
vidhysamyaggrahadidot
patraparamaparsamcryama madhuvat kpi
sabhvyeta. ata ha- buddhv
arayamamarevaramiti. Yasmd ayamevendrolpyu sa eva
bhayatrastna yath rakaahito na tath brahmadaya,
tena tamevopgamat.Su.1.3.
generations. The compelling contemperory situations

resulted in the formulation of a concise treatise on
kyacikits. 131
yurvedadpik refers to the hearsay which equates
Bharadvja with Agnivea, it rejects this interpretation
as it is not substantiated by material evidences with in
and out side the treatise. 132 Vgbhaas affliation to the
school of Bharaharicandra is revealed in
yurvedadpik . Kumrairabharadvja is identified
133
as a different from the Bharadvja, the preceptor of

treya134. From the term candrabhg, Cakrapi
identifies Punarvasu treya135.
131 nanu kathagnivea
sakalapadrtheavieajnavykhyeyamyurveda
vykhysyati yato na tvdbheajdnmaeaviea
pratyakajeya sarvapadrthn pratyakviaytvt.
anvayavyatirekbhy tu sarvapadrthvadhraa
dukarameva yata ekameva madhu svarpea jvayati mrayati
coa samaghta ca, kaphaprakterhitamahita
vtaprakte npe stmyamastmya marau te
sevyamasevya grme hitamavddhe vddhe chita alpa
gukarambdharamatyupayukta mat gatamudare
upakrama virodhitvdati vibhramakara kkamcyukta
pakvanicena ca sahoyukta maraya athv
balavaravryatejopaghtya bhavat ityevamdi tattadyukta
tattacchataa karoti ata evaikasyaiva madhuno rpa
yadnena prakrea duratigama tadtra kaiva kath
nikhiulapadrtheavieajnasya ajnaca vycaka
kathamupdeyavacana iti ktv gurorptt pratipanna
pradipdayiyma iti darayan tmim ak
nircikrugrktnuvdarpat svagranthasya darayannha
iti h smha bhgvntreya iti . atra iti abdo vakyamartha
parmaraka ha abdovadhrae. yth na ha vai
saarrasya priypriyayorapa hatirasti. iti atra na heti
naivetyartha.Su.1.2.
132 atra kecidbharadvjtreyayoraikya manyante, tanna,

bharadvjasajay treyasya kvacidapi
tantrapradeekrtant.Su.1.30-31
133 bharaharicandrea tu.....tanmatnusri

vgbhaena.CP.Su.7.45-50
134 kumraira iti bharadvjavieaamtreya
gurubharadvjaniedhratha.Su.12.5
135 candrabhg punarvasu.Su.7.87

As explained elsewhere in this thesis,

yurvedadpik was well aware of yurvedas
epistemological and ontological outlook. His
contemporary intellectual sphere was vitiated by
struggle between various philosophic schools, who were
mutually opposing each other in their process to
establish their supremacy. Cakrapidatta very tactfully
avoids non pragmatic, lengthy, hairsplitting discussions.
Without any pretentions Cakrapidatta honestly
accepts his limitations. He expresses the inability of
normal human intellect to comprehend the nature and
process of combination of mahbhtas.136 Being a
commentator of main stream yurveda i.e., kyacikits
and alyacikits, the words of Cakrapidatta carries
the pulse of yurveda system of that period.
Interestingly out of the eight branches of yurveda, as
per the view of yurvedadpik, rasyana and
vjkaraa are exclusively meant for svastvtta or the
preventive aspect137.This reflects that the contemporary
physicians of Cakrapidatta were not utilizing the
curative possibilities inherent in these branches or
yurvedadpik was not conversant with the clinical
application of these drugs. This reveals the popularity of
preventive measures of yurveda. yurvedadpik also
carries other instances of preventive yurveda. 138 The
136 yath lavae utvdagnirviyanditccajalamanumyate.

gamavedannyacyamartho natra asmadvidhn kalpann
prasaranti.CP.Su.26.40
137 rasyanavjkarae tu svasthavttimtra eva yaduktam

svasthasyaujaskarayattu tadvya rasyana.CP.Su.1.67
138 etaccngatbdhcikitsita jeya. CP.Su.26.104-106;

yadyapi kuhacikitsita pthageva cikitssthane bhaviyati
tatraiva cvasaraprpt ete ragvadhyo vaktumucit
tathpha pthak kuhayognmabhidhnena
kuhasyanubandhitvena ca mahrogatva khypayati
abhyarhito hyartha puna punarabhidhyate. iya
kuhacikistngaavekaatantrayukty nidnasthne
hetulakadirlakita kuhamuddiyokt tenlkitasya
prevention of disease can be achieved by denouncing

actions which are non conducive for the body
(ahitakarma).139 Rasyana can act only when the karma
or fruits of actions of past life of the individual is
favourable. The persons life span is not affected by
unfavourable karma and takes rasyana, will be
benefitted.140 Interestingly he is not explaining the
alyatantra; definition of lkyatantra highlights its
surgical interventions141; definition of kumarabtya
focuses on kumrabharaa or childcare. The aspect of
dhtriparicaraa is missing142; and kayacikits is
explained as the management of antargni.143Since
there is no description of kratantra in the list of agas;
yurvedadpik connotes this coinage to alyatantra.144
Doas
cikitsbhiiyamjta viayatvena na yujyata iti

yaducyate tannirasta bhavati. CP.Su.3.1-2
139karma pravttn samyakpratipdaneneti

ahitakarmaparitygena hitakarmcarena ca . etena
prajpardhamlhitapravttiniedhena hitrthapravttyupadea
kto bhavati. etena ccstmyendriyrtha sayoga
prajpardhaparihrbhymangatbdhapratiedharpceokt
bhavati.Su.8a.17
140 yad tvaniyatyuo rasyanamcaranti tad

tatprabhvdyugaprabhvaniyatyurlaghana bhavati. yadha
tni yvanti bhakayet . jvedvarasahasri tvantygatayauvana
itydi.Su.1.3;natu balavatkarmniyatasyyuo laghanamasti
yadha karma kicit kvacit kle vipkaniyata mahat.
kicitvaklaniyata pratyayai pratibodyate. Su.1.3
141 paalavedhaalkpradhnamaga lkya.Su.30.28
142 kumrasya bharaamadhiktya kta kaumrabhtya.Su.30.28
143 kyasyntargnercikits kyacikits.Su.30.28
144 kratantrasyge
pthaganabhidhncchalyatantramevnuastrakravidhyaka
kratantra mucyante. Ci.5.6063
The usage of term doa is interpreted in the

technical sense i.e, the one initiate the process of
vitiation of bodily elements, that which is culpable for
vitiation is termed as dhtus.145The initiation of the
corruption of dhatus by the doas is an independent
process and is the salient point which distinguishes
doas from the rest of the bodily constituents. 146 The
order in the context of Su.1.57 is explained according
totheir successive importance, i.e., vta is more
important than pitta so is pitta when compared to
kapha147. The change in the order of narration of doas
else is explained as to suit the meter of verse or to
signify the contextual importance of any of these
doas148. Three doas are comprehensive representative
of their (infinitely possible) permutation and
combination of these three doas . The narration of
149
145 nanu kiciddoapraamana kiddoapradaa iti v

kriyt kiciddhtupraamana kicitddhtupradaa iti
v.naiva tath sati doaabdsya mukhyavty vtdiveva
vttitvttath dhtuabdsya ca rasdivttitvdubhayagrahaa
na prpyate ubhayapadopdnena duarasdipraamanamapi
bheaja vividhitaptydivakyama tath dhtupradaena
vtdiprdakamapi nidndivakyama grhayati.
CP.Su.1.67
146 doo hi svatantradatmaka ucyate yato na vtadaya vddha

kicidapekya dayati kitu svata eva .CP.Su.1.57.
147 pradhanatvdagre vyurukta prdhnya

cubhridruavikrakarttvt vacana hi ukri muhurcr.
vakyati mahrogdhyaye vtamanupittapradhna
arramlabhtgnihetutvttath
kaphdhikavikrakarttvttath kphpekay
ccaukritvt.CP.Su.1.57.
148 rjasatmasn ca vicchidya pheneha tantre rravydhikra

pravttenadhi kratvenprapacanyatva darayati,
abhidhna ca rjasatmasayoriha
vydhikathananynatparihrrtha.Ni.1.4
149 dvyulbaaikolbaai a syurhnamadhydhkaica a
itydivakyamaprapacasya sakepa. CP.Su.1.57
three doas is to highlight their individual ability to

independently initiate disease process150. In the text,
term doa is used in moderation to connote non doic
body elements151. In one instance, yurvedadpik
reports that some scholars interpret the term doa in
such a way that it will be connoting sense of both doas
and dhtus.152 This usage does not warrant an increase
in number of doas.153 The mala is used to connote
extremely vitiated doas.154yurvedadpik explains that
the doabheda or variety results from the diversity of
underlying dhtus155. Rakta is not a doa as it lacks
ability to independently initiate the disease process so
also there is no prakti attributed to rakta.156 In
150 asamsakaraa tu pthagapi vyvdn

rogakarttvopadaranrtha. CP.Su.1.57.
151doagrahaena duarasdayopi ghyante.CP.Su.1.67;

doaabdena ceha virecananirharaagogyatvt pitta kaphapitta v
ghyate. yadukta pitta v kaphapitta v pittayagata
haret. srasana trn maln vastirharet pakvayasthitn. yadi v
pakvayasampagatatvendha pravttyunmukho doa
pakvayagata ityucyate- yath gagy ghoa iti.CP.Su.2.9-
10; doasabandhddoaabdotra jeya.Ci,6.55; dosgitydau
doaabdena puramapi ghyate.Ci.28.15-18
152 prathamavykhyne tu doaabdenaiva dyasypi dodhrasya

grahaa.ADT.Ci.12.16
153 doasaj tu pkarttvasmnydadoepi syt. yath svaya

pravtta ta doamupeketa hitanai.C.S.Ci.5
154 doastrayo mala ityatra doaabdenaiva vtdiprptau mal iti

atyarthaduyarramalkaraatva
pratipdayitumukta.ADT.Ci.21.15.
155satyapi
doabhedetrrayasybheddryabhabhveaivraddhdayo
bhavanti. Su.28.8
156 tath ca tantrntarepi alye oita doatvenokta nanu

oitasypi doatvnnya sagraha sdhu yato raktasypi
vtdivadvisiahetulakaavikracikitsnirdea kta oita tu
duavtadisasargamapekaiva daka bhavati na hi
comparison with the rrakadoas, the kyacikits

branch is not elaborating details about the
mnasikadoas. There is a lesser importance for
mnasika doas in the commentary.157 This shift is again
very important even if it is an individual aberration from
the part of author. From the doas one must also imply
the diseases resulted from them. 158 This narration is
having affinities with Narasihabhya. 159 Even though
vyu is conceived as anuata in Vaieikadarana, in
yurveda it is reckoned as ta due to its alleviation by
hot remedies and corruption by cold substances.
oita viktavtdisabandhamantarea vikta bhavati
sarvad vtdijanakaireva oitadue tath sarvad
vtdilakaayuktasyaiva oitasya duatvt. yaca hetvdiviea
ukta sa vtdiyuktasyaiva oitasya bhavati. tena vtdaya eva
tatrpidatmaka. oita tu svapramtiriktamapi
dyameva na ca dyasya hetvdi vieosti. yath msaduau
msavhini duyanti bhuktv ca svapat div.Vi.5. itydi
vakyati msaduilakaa u msapradoajn Su.28.
itydin vividhitaptye vakyati yn vikrste jey.
msajna tu sauddhi astrakrgnikarma ca.Su.28
tasmddydhikre doakte krye dyea vyapadea-
raktajoya, msajoyamitydi yath snehadhrea vahnin
dhagdha iti vyapadea surute tu oitasya doatva vraeu
prya oitaduidarandupacaritamevokta yata
pradentare vaaprane vtdayastraya eva tatrpyukt
vtapittalema eva dehasabhavahetavo bhavanti. S.S.Su.21,
kica oita doa syttad vtdivat praktyrambhaka syt,
nacrabhate tasmattraya eva do iti siddha. CP.Su.1.47.
157 tena manas uddia eva para na rradoavat prapacita

mnasadomasminstantre
kyacikitsrpeprstvikatvditi bhva. dau raja ukta
prdhnyt vacana hi- nrajaska tama pravartate,satva
hyavikr. CP.Su.1.57.
158 doagrahaena tajjany vydhayopi ghyante,

viktadodananyatvdvydhn.CP.Su.1.58; doaabdo hya
roge vartate.Su.24.19; doaabdena vydhirapi grahtavya.Su.24.30-
33; doa abdena yonidak yathokta gad ucyante.ukta hi
rog hyapi doa abda labhante iti
159ko asau roga avastaviio doaviea. Nbh.RV.S.1.1.

Similarly though vyu is devoid of any rasas, the drugs

having madhura, amla, and lavaa alleviate it. This is so
because the rasas of the drugs possesses their
accessory qualities like snigdha and such are of opposite
qualities of vta.160 Thus the narration of doaguas is
mainly focused on the clinical utility. The yogavhi
property of vta is explained by citing the example of a
stone turning hot in contact with heat and acquires cold
in contact with cold conditions. 161 Vta is devoid of any
160 atra ca vyornrasasypi

rasasahacritasnigdhatvdiguairvipartai praamao
jeya.CP.Su.1.66.1.
161 pradhnatvdagre vyorabhidhna rkdn

jyyastvdabhidhna tena drudayopi gu boddhavy;
ratva ca vyvdhika snehasdhyatvdvyo. ato
rkatvamagrebhita.yadyapi vaieikenuto vyu,
tathpha tena vddhidaranduena ca praamanttath
kevalavtrabdhe roge itadarancca ita eva vyu, yacca
pittayuktasyoatva tadyogavhitvt yath psya yena dravyea
tenoena v yogo bhavati tadgunuvidhna tath vayorapi
guaabdena ceha dharmavcin rasavryavipkaprabhv
sarva eva ghyante.tena prabhvdapi yadvtaviparta tadapi
ghyate.anye tvekaviparitaabdalopt viparta vipartagua
cagrhayanti. tena vipartagrahat prabhvaviparta ghyate
guavaipartydvipkdayo ghyante yato na hi sarva bheaja
vtdn sarvtman viruddha bhavati- ukta hi
viruddhaguasannipte hi bhyaslpamavajyate. tad kimiti
vipartaguabhyihasygrahaa ? ucyate
viruddhaguabhyihasypi vipartaguaabdenaiva grahat.
vipartaguabhyihepi ye vipart alp abal v guaste
svakryakarttv dvyapadey eva ki v sarvath
vipartaguairadhika praast antirbhavati ata eva sa pra
abdau ighrasamyakpraamrthbhidhyakau ktau.
vipartaguabhyihairna tath antirbhavati ata eva sa
praabdbhy na tat skduktasasneha iti iad sneha tena
pitte sarpia snigdhasya bheajatvamupapanna lemao
vipartaguai gun praama ucyate na puna lemaa
praamobhidyate. kasdevamucyate? guapraamanena ca
guipraamo guavddhy ca guivddhir bhavatti
scanrtha. yata uena tapraame kriyamne tdhrasya
udakabhgasya avayameva praama kriyate. CP.Su.1.59-61
parts unlike in the case of pitta or lema, and it is by its

nature itself is in motion.162 The rukdiguas are real in
nature or have existence (bhvapradhana).
Cakrapidatta explains druatva as calatva
alternatively he is also giving the option of kinya for
it.163 yurvedadpik explains that it is not possible to
enumerate qualities of vta in its entirety. Only a few
ones, which can act as the representative qualities of
vta are elaborated. Some of them can be ascertained
by direct perception where as some are inferred and
some qualities are known only on the basis of scriptural
testimony.164 The usage tantrayantradhara has been
explained in two ways, as the sustainer of the body and
other as the sustainer of joints. 165 The qualities of vyu
in form of devata are also enumerated along with the
qualities of elemental vyu, thus supernatural qualities
narrated here should be understood as related to the
divine vyu.166
162 asaghtamiti
pittalemavadavayavasagharahita,anavasthitamiti
calasvabhva.ansdyeti calatvennibivayavatvena ceti
mantavya.CP.Su.11.3
163 druatva calatva eva drghajvityokta calatvamukta

bhavati yadi v druatva oaatvt khinya
karotti.CP.Su.12.4.
164 atrvayavniti vadan ktsnyrbhidhnamaakya

bahuprapacatvditi darayati.sdhayitv pratipdya. vtakarmasu
pratyaki vacandni mana preradyanumeya,
garbhktikaradygamagamya.CP.Su.12.8.
165tantra arra yadukta- tantrayantreu bhinneu tamontya

pravivikat.iti tadeva yantra yadi v tantrasya yantra
sandhaya.CP.Su.11.8.
166vyuriha devatrpobhipreta,tena tasya

bhtarpacaturyugntakara anilakaraamaviruddha evam
yadanyadapyanupapadyamna vyostadapi devat rpatvenaiva
samdheya.
Pitta has been classified in to sadrava and

niradrava. The former is having uncoutous qualities and
later is the one which had lost this uncoutousness 167.
Cakrapidatta reconciles the apparent difference
between the treatises of Caraka and Suruta regarding
the rasa of pitta.The former attributes amlarasa and
later considers it as kaurasa. In the case of Suruta the
narration is focused on the pitta that is having a
predominance of tejas where as Caraka speaks about
the pitta which is dominated by jala and tejas. Even
sasnehata is absent in the narration of Suruta due to
his peculiar positioning. Thus the apparent contradiction
should be understood as two facts of the same object 168.
Special doic states are there where the state of

diminution, excitation and normalcy can be seen
simultaneously. According some scholars, these
conditions are enumerated as models for clinical
practice, where as others consider it as twelve difficult
conditions explained by the treatise maker.
Cakrapidatta clarifies the condition where the kapha
being in state of diminution and vta in an excited state
will produce symptoms of pitta aggravation like dha
etc. Moreover vta cannot bring forth dha. The reason
for manifestation of paittikavikras in the absence of
derangement of pitta is attributed to the relative
augmentation of local pitta by combining with pitta
brought about to those loci by vta. He also introduces
an alternative explanation by scholars for this particular
167 pitta hi dvividha sadrava birdrava ca. yat sadrava tat

sasehaha, yattu laghandin kapitdrabhga nirdrava
tadrka bhavati.CP.Ci.3.216-217
168 amlarasat ceha pittasyocyate apteja samrabdatvt pittasya

surute tu kautvameva pittasyokta amlat ca vidagdhasyokt.
yadukta- vidagdha cmlameva ca.S.S.Su.21; eva
sasnehatymapi pittasya surutasvaraso nsti.etacca
snigdhatvamamlatva ca jalnalbdhatvt pittasyopapannameva,
surute tu tejorpapittbhipryeaiva tannirasata bhavati.
CP.Su.1.59-61
doic state that pitta, though normal, in contact with

morbid doas, results in the manifestation of its excited
symptoms169. Interestingly unlike Madhukoa,
Cakrapidatta is not using the term aypakaragati
for explaining this unique situation 170. Again, he is not
taking the cognizance of reduction in the number of
these special conditions as in the case of
Aagasagraha171.
Cakrapidatta does not grant any role in the

disease genesis for the doas when they are in their
state of diminution. They just represent a deviation from
the normal state and in the sense that they cease to
manifest their normal signs and symptoms. The state of
morbid excitation will produce symptoms in accordance
to the degree of aggravation172. He emphasizes his
stand in the sanniptacikits.173 This view seems to be a
169 atrakecidetadeva paramudharaa dntrtha
pahanti,eodharaa tu ktsne tantre boddhavya; kecittu
vddhikayavikalpasya durboddhatvena sarvemeva dvdanmapi
vikalpnmcryea lakaa ktamiti ktv sarvameva
pahanti. nanu praktisthe pitte katha tad dhaceti sagata
bhavati, na hi praktistho doo vikrakr na ca vyordha
sabhavati. ucyate- yatra yatreti vacand yatra kupitena vyuna
pitta nta, tatra arrvayave praktimnasthitamapi pitta
vddhameva,yatastasmin pradee tvn pittasabandha ucito na
bhavtyevetydhikena tatra dha upapanna eva , evamanyatrpi
praktisthnmapi doasya vikravykhyeya. anye tu bruvate -
prakta sthnmapi do
duadoasabandhdvikritva bhavati. CP.Su.17.45-61
170 MK.1.6
171 A.S.Su.20
172 liga sva jahattyanena kn praktiligakayavyatirikta

vikrakarttva nstti darayati;yato vddh unmrgagmino do
dya dyanto jvardn kurvanti na k svayameva
dusthitatvt.CP.Su.17.62
173 tatra svamate kadvdaasu sannipteu jvarrambhakatva

nsti k hi do svaligahnimtravikr ndhika
jvardhika kartu samarth. CP.Ci.3.285-286
non universal one atleast during Cakrapidattas

time.Narasiha considers even doakaya as a roga.
Nicalakara says that the authorites like Svmidsa
Ivaraena deens kayvastha as roga.174 The
permutation and combination of doas are only those
which are the most common in clinical practice.There
can be other types of doa combinations depending
upon their permutation and combination of varying
degree.175 Since the qualities of doas are antagonistic
to each other, it may be argued that their combination
with each other to result in sannipta is not tenable.
Cakrapidatta clarifies this contradiction by citing the
formation of pacamahabhtas which involves the
combination of jala and agni so is the case of amlarasa,
which also involves a domination of two elements in the
form of jala and agni which are mutually contradictory in
nature. Though there is an inferential contradiction,
their own action will negate such contradiction and it is
not correct to refute the combination of doas with
mutually contradictory nature. Further it has been
stated elsewhere that in the event of the combination of
two objects having mutually contradictory qualities, the
stronger one overpowers the weaker one and also that
the distinctive feature of a thing is responsible for the
diminution of another substance when combined with it
This statement will not stand valid if it is argued that
there is no contradiction between doas having mutually
opposite qualities. Cakrapidatta clarifies that this
statement applies only to such cases other than doas
having specific properties. Moreover, such specific
properties are determined by a preordained force or
ada. To this predestined capacity of prabhava and the
ada of individuals are also combine to cause miseries
to the individual. Inspiteof their mutual contradictory
174trakktastu vmidsevaraendayo vycakate kayajpi
vydhaya. NK.CD.1.5; Nbh.R.V.S.1.1
175 ete ca dviairbhed viktatamatvenokt; tenaikadoakaye

dvidoavddhau ca vddhatarabheddi
bhyodhikatvamudbhvanya.CP.Su.17.62.
nature, doas are having a capacity to co-exist naturally

without disturbing the others properties. This natural co-
existence is also pre-ordained by destiny176.
Cakrapidatta defines gati as a specific state of

doas177. Whatever symptoms exhibited is related to the
permutation and combination of doas.178 The
knowledge of doic diminution or excitation
independently or in conjugation with other doas is
called doavikalpa.179 Nntmajarogas, refers to
176 nanu bhavatyeva sakhy yadi sannipto do syt, sat u
na bhavitumarhati yato vatdna parspara viruddha santi gu
viruddhagun tu parasparopaghto bhavati, yath -
vahnitoyayo. naiva, virodho hi bhvn kryonneya, nnyato
damtrea kalpayitu pryate; yatonyatra
toyadahanayorbheda upalabda,tat ki
pcabhautikadravyrambhepi tayorvirodht pcabhautika
dravya na syt, toygnigutirekdvmlaraso na syt,
tasmdanupalabdatvddosasarge virodhasya
svabhvaparyanuyogo na yujyate. atha anyase- eva
viruddhagunmapi domavirodhe
bhyaslpamavajyate iti, tath hrsaheturvieastu iti vacane
tarhi nirarthake. na anayo prabhvt pratipditaviayavyatireke
caritrthatvt.prabhvastu tayorvirodhakobhavatyeva yath-
tridoakaranikucagat gu samn don kurvanti para na tu
viruddhatvena doaharaa kurvate
tridoakarttvaprabhvt;tath malakemlatva vta hanta,
mdhuryaaitye tu pitta, lema kautvatiktve;nikuce
tvamlatva kayaaitybhibhta vta na
nihanti,mdhuryaaitye cmlatvbhibhte pitta na jayata
evamdi. tasmd do prabhvoya datvdavadhryate-
yat- n ate parasparamupaghnanti.eva bhtaprabhavatve tu
temadameva kraa, prin dukhajanakena
hyadena tevirodhena niveyante. ata eva
vakyati.viruddhairapi na tvete guairghanti paraspara.do
sahajastmyatvddhora viamahniva iti. sahaja daivavat
svbhvika stmyatva sahajastmyatva. CP.Su.17.62.
177 gati prakrovasth v.CP.Su.17.112-113
178 yvaddhi liga tatsarva doavikalpasabandha.CP.Su.26.27

179kayastnavddhayo doamna tasya vikalpo dontara
sabandh sabandhkto bheda.CP.Su.17.3-7
diseases produced independently by individual doas

and in smnyajarogas, individual disease is produced
independently by the respective doa and also in
combination with other doas180.
Svastavrr tta
Svasta or healthy individuals are different from

each other on the basis of their specific prakti or
constituition181. Cakrapidatta defines svasta as being
in one self, where the doas will not be showing any
excitement of doas and they are in a state of equipoise.
yurvedadpik is not classifying the health individuals
as bhiakparipritasvasta and ydricchikasvasta as
done by Narasiha182. One must protect the health by
two ways viz., by replenishing the diminished dhtus
and by removing the factors antagonistic to health. The
later can be again grouped in to two: the one that
corrupts the doas and the second the temporal factors.
The maintenance of healthy body is illustrated by the
maintenance of the flame of oil litted lamp. The flame of
the lamp is maintained by providing oil and wick and
also by preventing the other extinguishing agents. Even
in the case of svastha yurvedadpik observes factors
that enhances and maintain the positive health and
those aspects which will prevent antagonistic factors of
positive health from affecting the individual. 183 The
180 smnyj iti vtdibhi pratyeka militaica janyante. nntmaj

iti ye vtdibhirdontarsapktairjanyante.CP.Su.20.11;
nntmaj sarve iti dontarsapktadoajany
ukt.CP.Su.20.23-25
181 svastasthaca praktibhedena nnprakra.Su.7.39-40
182 koya yadcchiko nma. bhiakpariplitdanya.Nbh.RV.S.1.1.
183 suhu nirvikratvenvatitiata iti svastha. tasya bhva

svsthya. udvejaka dhtuvaiamya
virahitadhtusmyamityarthatacca svsthyamubhayath
pariplyate viuddhhrcrabhy sad
kyamaarrapoaea pratyavyahetuparihrea ca yath
commitment of yurveda in the preventive aspect is

emphatically established by yurvedadpik. 184 The
positive health can be maintained by righteous intake of
food. The mtra or quantity of food intake must be
understood separately from the mtra of auadha and
vyyma. It also changes from season to season.The
bifold division in form of sarvagraha and parigraha must
be also born in mind while fixing the haramtra.185
Owing to the importance of caku, ajana is done for
dpapariplana snehavarttidnt poaea kriyate yath
alabhavtdinirvpakahetuparihrena ca. arira pratyavya
hetuca dvividha
buddhidodviamaarranysdirvtdikraka dupariharaca
klaviea svabhvdiha hemandi kaphdi cayakraka. tatra
lokaprvrdhena svsthyavightakahetuparihramha.
uttarddhena tu ajtnmitydin vikramanutpatti
svabhvasiddh vidhyate eva vidhyamne ca karotyarthe
mukhyo nsti
tathpdamevjtavikrmanutpattikaraa
yattadvikrahetu pariharaa tath dupariharakla
vieajanitadoaharaa yat vakyati madhava prathame
msi nabhasyaprathame puna.C.S.Su7; tath hetvantara
nirapekotpadya mnacaku lemahararthamajana.
CP.Su.5.13
184nanu svasthavttamata dravya bhvidoaharatvena

doapraamanameva. naiva nahi
svsthynuvttijanakatvddoanivttikara doaharaamucyate
ki tarhi samadhtnma vardhakatvenkyakaratvena ca
rasdisrotas cnuguatvena dhtusmynuvttikaramucyate.
vacana hi pathya pathenapeta yat. Su.1.25.
185 tathpyekapurua ekamtrmavadhryakiyantamapi kla

tasyaiva mtray agnibalabhedahetvbhve sati vyavahro
bhavatyeva. mtrprama mtreyatt mtrpramaabdena
ceha mtrpramavaditi bhoddhvya anyath
tvadcchabdadenvacchinnaanavcina
mtrpramaabdasya guavcina samndhikaraya na
syt. na hyhro yo yathkla jar yti sa mtrdodvikra
karoti karoti tu dravyasvabhvasaskrdidot; yath
mandakalakucdayo yathkla jacchantopi doajanaka
bhavantyeva ; na tvatpi tatra mtr duyati yath vakyati
trividhakukye na ca kevala mtrvatvdevharasya
ktsnamhraphalasauhavamavptu akhya
protecting it and there by keeping the positive health

intact. The term ajana is also connoted to abyaga. To
distinguish it from netrjana, treatise maker is
consciously using the term akiyajana.186 Regarding the
performance of ajana, yurvedadpik refers to a
school of thought who held the view that saurjana
must be done daily at night time and like the vamana,
rasjana must be done in the early hours of day. 187
praktydnmanm hra vidhi vieytannd

bhinnaphalatvt. Vi.2;dvividh hi mtra rasavimne vaktavy
sarvagraharpa and parigraharp ca. tatra
samuditasyhrasya parima sarvagraha madhurmldnm
hrvayavn prateyaka mtray grahaa parigraha; tena
yatrhrasamudyaparima samucitameva ghyate,
hrvayvnn tu madhurdn
svabhvanmapyayathoktamna syt tatrhr
vayvamtrvaiyamyddhtuvaiamya bhavatyeva
ayathkla jargamana ca syt. tadukta
praktimanupahatyetianye tu vykhynayanti asya iti aana
iti aita iti ca padatraya prakaradeva labhyate yat puna
kriyate tadvieapratipdanrtha tena asyetyanena parkako
bhaktodhikriyate aanamityanena ca praastamaana
praktikaraa sayogadeakl viruddham ucyate,aitamityanena ca
yathvidhibhojanamucyate tadeva sarvaguasapanna hro
mtrvnucyate.Su.5.3,4.
186 ajanaabdobhyajanepi vartate. caku pradhna

sarvendriya vidurbuddh ghananhra yuktn
jyotimiva bhskara. yadiv svasthavttamadhiktya
yadajandi taducyate; rogeu tu yadajandi tadrogacikitssu
vaktavya. yadyapi caitadajandi rogaharamapi vaktavya
tathpi prya svasthavttamatametaditi
svasthavttamabhipretyetyukta.CP.Su.5.14.
187jatkarenpi srvaarasjana niymeva vihita yadukta

sapthadrasajana nakta iti alakye virekadurbala dirditya
prpya sdati ratrau svapnaguccak puyatyajanakarita
iti.sauvrjana tu virecana na bhavati caku
prasdanamtra karoti tena taddivkriyama na virodhi anye
vykhynayanti dhruva nityakartavya sauvrjana yattnnii
kartavya srvanjana tu lemodrekaviaye vamanavat prvhn
eva kartavya.Su.5.16-17
The eight types of undesirable constitutions or

ninditapuruas are explained from a physical plane only
and the psychologically undesirable personalities are
not discussed in this section. Of the eight types, the first
six are significant only in the sentiments of people and
only the last two are significant for yurveda.
Undesirable conditions like kubjatva are included under
this list itself.188
Rrtus
Regarding construal of tus in the context of

svastavtta for explaining the regimes specific for each
season is different from that meant for sodhana or
elimination of doas. The six tus are only for context of
tucarya. The six tus taken together will consitiute the
year and they will be cyclically repeated every year. The
northern movement of sun is called uttaryana and
souther movement is called dakiyana. The later
bestows strength to body and medicinal herbs and
former does the reverse to man and earth. Some
interpretators see role of soma or moon along with
srya in determining the nature of danakla or
uttaryaa.189 Kla is divine in nature and its effect is
188 arramadhiktyetivacanena manodhiktya ye nindit
adhrmikakadarydaya, tnihnupayuktnnirkaroti;
atidrghdayaca adiha ninditaprastvducyante; ninditatva ca
te lokavigndeva. atidrghacetydicakra
kubjdiniditagrahartha.CP.Su.21.3
189 bala varceticakrea prvdhyyoktasukhyu api ghyete

yadi v balavarbhymeva nntaryaka ktsna
dhtusmyakrya sukhdighyate. viditamityanena
samyakjnaprvaka tustmynuna darayati
cegrahaena vyavyavyymbhyagdn grahaa.
tupratipdanaprastve savatsara vidhyditi
savatsarapradipdanamtnmeva militn savatsaratva
pratipdanrtha.melakaca buddhy vyahriyate na tu
paramrthata tn melakosti.iheti iha prakaraeaaga
vidhyt; anyatra tu rogabhiajitydau tattatkryavadnyathpi.
ukta ca toavaralakaa kla. Su.6.3-4.; anye tu bruvate
beyond our normal comprehensive levels and the effect

ascribed to kla is indeed resulted by the movement of
sun190. Though dana is mentioned first owing to the
positive effects of visargakla on human life it is first
elaborated by applying the pratilomavykhya191. tus
comprised of four months each, are grouped in to three,
having the qualities of ta,ua, and vara.192.
Two orders of counting the tus viz.,

prvditukrama and irdi tukrama have been
mentioned for the purpose of odhana and rasotpatti
respectively. Prv is defined as prathama prava
kla, which corresponds to ha and rvaamsa.
The successive dual months counts to vardi tus, in
the first order of counting the seasons-
savatsarasyyanadvayasya ca tumelakarpatvdtugrahaenaiva
grahaa labdha tena klagrahaamtuvieaa tena
klarpa turiti srmevrthavadarana yadtustadvyvartyate.
pratyayabht ityatra bhtaabda upamne.
kecitvykhynayanti arkavy ityekatay pahitv somaca iti
yat pthak pahati tenrkavyvormilitvayordna pratikratva
visarga pthageva somasya kratvamiti darayati. eva
balaharaabalakaradivapi boddhavya.Su.6.5.
190 klo devatrpa sa ca nityarpopi prinamadena nn

rpea ghta san kadcit sryabalvyubalsomabaldn karoti
svabhva sryasya saumyakayakarttvdi
vyorvirkadi somasypyyandi mrgo daka uttaraca
tatra dakia karkaakdayo dhanurant makardiruttara. ete ca
klasvabhvamrgaparigrah yathsabhava boddhavy na hi
somasya margaparigraha kacidvieamvahati vyoca
mrgaparigraha eva nsti. parigrahit sabandh.
klatvardn nivttipratyayabht nipattikraabht. Su. 6.5
191 yadyapi cdnamdau pahita tathpi

pratilomatantrayuktydau visargaguakathana yadi v
prathamamdnasyottaryaarpasya
praastatvdagrebhidhana iha tu visargasya
balajanakatvenbhipretatvdagrebhidhna. Su.6.5.
192 tavastraya iti toavaralakacaturmsena.

prvditukrama.193 Thus the sdhraa klas viz.,

prv corresponds to the months ha, rvaa;
arat to krtika and mrgara; and vasanta to
phlgua and caitra.194 This order of classification of tus
is for administering the odhana therapies; this set of
classification does not count iiratu. For svasthavtta
and rasotpatti, the order of seasons mentioned under
tasyaitydhyya has to be considered viz. vara, arat,
hemanta, iira, vasanta, and grma.195 In
prvditukrama, the iira tu has been omitted,
while prv has been left out in irditukrama.
Cakrapidatta quoting from Kyapa, substantiates
this variant classifications of the seasons based on the
variation in the rain mode in the regions to the north
and south of the river Ganga. The rain is heavy in the
region to the south of the Ganga, hence the seasons
prv, var are counted separately, while to the north
of the river Ganga the mist and winter seasons are more
hence the seasons hemanta and iira are counted
separately.196 This type of classification is based
according to the nature of the dea, and has not been
mentioned as that for the purpose of odhana in the
context.197 This classification has been incorporated in
193prathamapravaabdenaharvavucyete.Etaccadvemsa
tubhedahgamdiktv eamsa dvikenavardayo yathkrama
jey. CP.C.S.Vi.8.125
194 CP. C.S.Si.6.5-6
195 aya ca tukramo na rasotpattydau, kitu

arraodhanapravttveveti darayit saodhanamadhiktya
ityukta. CP. C.S.Vi.8.125 odhana pratti odhane kartavyeya
yathokta prvdituvibhgobhavati;
svasthavttaurasotpattauvtasyityoktaeva
vararaddhemataiira vasanta grma rpa tukramo
bhavati.. CP; C.S.Si.6.5-6
196 CP: C.S.Si.6.5-6;C.S.Vi.8.125
197 ye tu, prvdikrama gagyadake kle, uttarepi

irdikrama vadanti, tanmate odhana prati iti
granthonupapanna yadinmadeabhedenpi tukrama
the odhana krama also. In reality there is no such

difference in the seasons, which categorize them into
two different orders of classification, but the divisions
into prvdi and iirdi is for the therapeutic
(saodhana) convenience.198
Hasodaka is defined in yurvedadpik as the

water purified by the sun and the moon; here hasa
refers to sun and moon. The nomenclature also implies
the purity of water and mythological bird hasa is
supposed to drink only pure water and this water is
adviced in aradtu199.
The narration of separate chapter on non

suppression of natural urges is for maintaining the
positive health. yurvedadpik defines vega and
narration of mtra and pura as well as kudpipasa in
compounded form to highlight the fact that they are
more often manifested together. 200 The desire for sex or
kamaiaa is included in priaa and dhnaiaa as
good healthy body and material wealth can bring forth
good sexual life. Alternatively, the sexual drive is a
natural one and it is too axiomatic to be separately
pramrthikobhidyate tathpi nsvcryasyehbhimata,
prapacitacyamartha strasthna eva.
198tena,rasabalotpdacinty svasthavttnuhneu ca
iirdikramobhavati, saodhanavyavasthy tu prvdiriti
prvdikramoya saodhannuklataycryea kalpito na
pramrthika. CP; C.S.Si.6.5-6
199 hasodakamiti evabhtodakasya saj hasaabdena

sryacandramasvabhidhyate tbhy odhitamudaka
hasodaka has kila viuddhamevodaka bhajante. yadukta
vgbhae tvorantantydisapthgmytvdisapthavtusandhiriti
smta. tatra prvo vidhistyjya sevanya para
kramt.Su.6.41-48
200 vega pravttyumukhatva mtrapurdn. mtrapurayoriti

kutpipapsayoriti ca samsakaraa pryaonayo
sahotpdadaranrtha .mtragrahaamdau mtrasya
purdhyapekay bahuvegatvt.Su.7.1-4
narrated.201Accretion of money is advocated only for

getting the desired comforts in the life and wealth for
the sake of wealth is denounced by Caraka. 202
Pdacatuaya
The pdacatuaya or quadruple of therapeutics is

only act as cause for effective cure of ailments only
when they functions effectively in curing the diseases
and their mere presence will not bring in cure. 203 Thus
the quadruple of therapeutics will act as cause of
effective cure of diseases and not the cure itself. 204 Here
also we can see the influence of NavyaNyya in the
thought process of Cakrapidatta. 205 The diseases
which are considered as sdhya further classified in to
three (alpamadhyamotkayoga) on the basis of effort
required for their cure. Such a classification is not done
in the case of asdhyarogas. But the
ypyarpsdyarogas are having this three-fold
201kmaiatupraiadhanaiaayorantarbhvany,arra
sapattidhana sapatti sdhyatvt kmasya; yadi v
kmaiay svata eva purua pravtto bhavati
nopadeamapakata iti tadeaopadeo na kta.CP.Su.11.3
202 dhanopyniti vaktavye upakaraopyniti yata karti, tena

dhanasya bhogasdhanrthamevotpdamicchanti na puna
ktaramevaraasyeva viniyoganyasya
susavardhitamtrakarartha.CP.Su.11.5.
203 iha ca vaidydayo vypriyam eva vikrapraamane kraa

bhavanti,yata kratva krye vypravatmeva bhavanti-
tath hi - devadatta pcaka ityukte tuabusaprakepdikriyayaiva
pka karotti gamyate..iha
vaidydipravttervaidydigrahaenaiva grahat.CP.Su.9.3.
204 ete vaidydayo vikraamane kraameveti niyama; na

punaretaireva vikrapraamanamiti niyama; yato vaidydn
pratykhyypi rogaantirbhavati.CP.Su.9.3
205 vyparavat karaa krana is the definition of NavyaNyya and

the concept of vypra is conscipicously absent in
prcinanyya.
classification on the above mentioned basis. Though

they are classified as sadyaprahara etc, their net
effect is always incurability.206 The general rule for
curability of a disease is breached in certain exceptional
cases; it must be understood as the special nature or
prabhav of the diseases207. It is interesting to note that
Cakrapidatta attributes the effect of auca to
ada.208 Other qualities of vaidya are also included in
these enumerated four qualities.209Cakrapidatta
explains bhrutva and asmti as qualities of the patient
as it helps in speedy recovery 210. yurvedadpik
cautions the physician not to treat a patient whose
death is imminent since any attempt to treat such a
patient will jeopardize the reputation of the physician. 211
206 tatropakramasylpamadhyamotkat pratti alpa

madhyamotktayogdityartha asdhyn tu
niyatnmiti ypyavyatiriktnmanupakram vikalpan
vikalpa, nstti eva bhtlpsdhydirp nsti.
praharavaikalyakarasadyapraharaklntara
praharatvdi kalpan tvasdhynmastyeva;
yadasdhya tadalpena madhyena cotkena
copyensdhyameva ypyarpsdhyn
tvalpyaypyatvdibhedostyeva. Su.10.9-10
207etaccotsarganyyenokta, tena kvacidvydhiprabhvdanyathpi

sukhasdhyatvdi lakabhidhnena virodho na
vaktavya.yadukta- jare tulyaturdoatva pramehe tulya
dyat. raktagulame puratva sukhasdhyasya
lakaa.CP.Su.11-13
208 aucamadadvropakraka. CP.Su.9.7.
209jita hastatvdayoparepi vaidyagu atraiva

guacatuayentarbhvany. P.Su.9.6.
210 athpi cetiabdena kvacidbhrutvamapyasmtirapi guo bhavtti

darayati; yathonmde sarpeoddhtadarea itydin
trsanamukta cikitsy, tatra yadyapyabhru sydrog tad
cikits na phalati; asmtistu
jvaraveggamanaklsmaraebhipret yadukta jvaravega ca
kla ca cintayajvaryate tu ya. tasyetaiva vicitraica
prayogairnayet smti.CP.Su.9.9
Cakrapidatta refers to commercial trade of medicinal

drugs.212
Upasthambha is designated so because their

support to the life is under the influence of karma, which
determines the life span of the individual. This karma is
further supported by hra, nidra, and brahmacarya.
Here hra means wholesome food conducive for
maintaining health and not the unwholesome one.
Brahmacarya includes the control of sense organs and
spiritual bliss conducive to the knowledge of Brhaman.
The excessive control of senses without well regulated
practice as a part of brahmacarya is denounced by
Cakrapidatta, as it may cause harm by way of causing
mental disturbance. Though the importance of hra is
emphasised, it does not negate the positive aspects of
abhyaga.213 Cakrapidatta while commenting on
yuktiktabala, explains that some commentators explain
it as an outcome of utilistaion of rasyana214.
211 maraasampagatatvducyate praktisthe iti tasminnupek

kartavy na tatra bheajdi kartavya yaohnydibhayt.
CP.Su.9.26.
212 vipuladravyastu vaigdi.CP.Su.15.4
213 anyena stabhyamna dhryamamupa sampa

pradhnakraasya gatv stambhayati dhrayattyupastambha;
yath ghadhraani yuktapradhna stambhasampavart
tadbaldhyaka upastambha, tathehpi arrasyyu
sapravartakena karma ghriyamasyhrdayo
dhrakatvenopastambh ityucyante. yatanni krani
rogasya iti ea brahmacaryaabdena
indriyasayamasaumanasyaprabhtayo brahmajnnugu
ghyante. hrdayaceha pradhnakalpanay praast eva
ghhyante, tena virhakhrdn arrnustambhakatva
nodbhvanya. ata eva yuktiyuktairiti vieaa kariyati
yukty praastena yogena yukt yuktiyukt.
brahmacaryasyyuktiranabhysdatimtrendriyasayamandirp s
hi mana kobhdiheturbhavati.. tenbhyagdn
arradhrakatvamaviruddhameva. CP.Su.11.35.
214 anye tu yogaabdena rasyanaprayoga grhayanti.CP.Su.11.36

Prakti
Cakrapidatta explains the term prakti as health;

he reminds us that the term is connoted with other
shades of meaning in other philosophical systems. 215
The dhtusmya or equilibrium of dhtus in an
absolute level is not possible as there will be always a
preponderance of doas according to physiological
conditions and temporal factors. So it is a relative term
construed to explain the state of wellbeing of the
individual in the mundane level. The negligible
variations on doas induced by the temporal factors are
not counted while construing health. That is why the
term sukhasajaka is used for referring rogya.
The deviation of dhtus from their normalcy is deemed
as vikra or ill health. This vikra can be of absolute
nature and is indicated by the usage dukhameva ca.216
The in-equipoise or dhtuvaiamya is not the ill health
but it is the cause or karaa of ill health and its out
come is deemed as vikra or ailment.217 The question
arises here is whether to place the product of
215 prakti rogya. ucyategrahadvaidyakasiddhnte hya
praktivikrvyavasth, anyadaranasiddhntaparigrahe tu vikra
oaaka,praktirgun smyvasth
bhavattidarayati.CP.Su.9.4
216 nanu rtridinabhojann tsu tsvavasthsu lemaprakopdin

nitya dhtuvaiamyamasti, tatkuto dhtusmyamityha -
sukhasajakamitydi. sukhahetu sukha, eva
dukhaheturdukha; yato na dukha vydhi tath hi sati na
jvardna vydhitva syt.sajakagrahat
paramrthatosukhamapi loke sukhamiti yad vyavahriyate.tadiha
ghyata iti darayati; tena, divrtribhojanvasthdijanita
dhtuvaiyamudvejakavikrkattvena sukhamiti vyavahyate,
tena yo hyalpa sa nstyeveti ktvlpepi dhtu vaiamye
dhtustmyavyavahra siddho bhavati; tath
sajakagrahaena laukikasukha na paramartharta
sukhamiti darayati, yato vakyati sarva kraavaddukha itydi;
eva ca grahaena dukha paramrthopi dukhameveti
darayati na sukhamiva vyavahramtrea.CP.Su.9.4
dhtuvaiamya under the heading of vikra or rogya. It

cannot be placed in the later as there is an inequipoise
of dhtus. Since it is regarded as the causative factor of
disease it cannot be placed under vikra. One cannot
construe a situation where there is an imbalance of
dhtus and no vikra is produced. The moment the
derangement of dhtus in the form of diminution or
increase, the symptoms of disease is set in. The primary
advantage of this interpretation is that the primary
meaning of the term dhtyvaiamya is kept intact.The
disturbances of the equipoise of dhtus as well as its
effect are reckoned as vikras. So, if it is said that any
disturbance in the equilibrium of dhtus brings about
vikras, even deficiency in doas would lead to
diseases. But it is not so. Those who are determined to
accept the effects of the disturbance of equilibrium of
doas as vikra, for them, unless a distinct vikra is
produced, an ordinary disturbance of the equilibrium of
dhtus as it happens during the course of day, night etc.
is regarded as a normal condition,is a stage of
equilibrium of dhtus. The conditions like vyaga etc.
are regarded as diseases in Carakasahit and its pain
must be understood as mental agony rather than
physical one.218
217 yato na dukha vydhi tath hi sati na jvardna vydhitva
syt.......atra ca dhtuvaiamyea
kraenopacrttatkryajvardayobhidhyante, yato
dhtuvaiamyajo hi vikro n dhtuvaiamyamtra yadvakyati-
svadhtuvaiamyanimittaj ye vikrasagh bahava arre
itydi.CP.Su.9.4
218 atra ca pake dhtus dhtuvaiamyajacedvikrastad

janitavikra dhtuvaiamya kva praviatau ki vikre , uta
rogye? na tvdrogye yata ityukta kraa krya
dhtusmyamihocyate. dhtusmyakry cokt tantrasysya
prayogana ityanena granthenrogya dhtusmyamityukta;
na ca roge praviati, rogahetutvenaiva kathitatvt; atha mata
dhtuvaiamya bhavati vikaro bhavtti, e da nstyeva ;
yatovaya pramdhiko doa svaligdhiko
bhavati,kaphao v kaphaasvalakaa iti; iha tarhi
dhtuvaiamyameva vikrostu evmaya granthopi mukhyo
In the context of enumeration of prakti, pitta is

narrated ahead of vta; Cakrapidatta is not sure
about the impact of this particular sequence in the
relative importance of doas. One possibility for
choosing this sequence is to satisfy the linguistic
requirements and other is to signify the relative
importance of pitta in genesis of prakti. By narration of
constitution resulted from individual doas one must
understand dvandaja prakti or constitution resulted by
two doa.219Prakti means healthy disposition or
dehasvstya, the persons having the dominance of
individual doas or their combination can have a healthy
situation if they constantly administer diet and regimens
to counter the effect of their individual doa or doas.
They are other wise called as upacrasvasth.220
bhavati. dhtuvaiamyajavikrapratipdakastu grantha

viktatamajvardi pratipdakatvena vyavasthpyat tena
dhtuvaiamyajtevapi hi jvardayo vikr bhavanti; dhtu
vaiamya jtevapi hi jvardiu dhtuvaiamyarptstyeva; kica
svamnak do kicidvikra na
janayanti,kaphaalakaa vaiamyameva para ynti.
vacana hi kaphan jahati liga sva sam sva karma
kurvate iti; ntra dhtuvaiamtra vikra iti bruvatmaya
panth; ye tu dhtuvaiamyajo vikra iti vyavasthit te
tvajanitavyapadeyavikra dhtuvaiamya
rtridinvasthdiktadhtu vaiamyavad
alpatvenavypadeyatay dhtustmya eva prakipantti;
tilaklakamaaka prabhtn tu dhtuvaiamyajatveneha
carake rogatva suvyaktameva ,dukhahetutva ca tea jtn
manodukhakarttvena.CP.Su.9.4.
219 sam avaikrikamnsthit pittnilakaph yasya sa tath.. atra

pittagrahaamdau candonurodht yadi v pittasamnasya
vahnergauravapradaranrtha yadi v praktyrambhe
vtasyprdhnyakhypanrtha vtapraktirhi sarvatra
pratyavaro bhavati. iha ca pratyeka doapraktigrahaenaiva
dvandapraktirapi grhya sayogasya
sayoginmntaryakatvt. Su.7.39-40
220 dehaprakti dehasvsthyamiti yvat. ete vtaldn

mukhya svsthya nsti ki tarhi upacrsvasth eta iti
yurvedadpik explains that in the manifestation of

illness and during its course nidnas play the decesive
role in determining the course of the disease and prakti
will not cause any excitation of the disease process nor
will the nidanas alter the state of prakti.221
Ojas
The ojas being the quintessence of dhtus, it can

be understood from the enumeration of dhtus. But the
narration of ojas separately is done owing to its
importance in maintance a psychosomatic complex. 222
yurvedadpik reveals that the concept of ojas was
having an equivocal status among the yurveda
scholars. Some regarded it as a product of ukra,223
while others regarded it as an upadhtu224 .He also
reckons that the term ojas is also connoted with
darayati.Su.7.39-40
221 atrocyate - praktisamnarogotpattau na praktibhtasya vddhi

ki tarhi hetvantarajanitasya vtdestatra vikrakritva
praktibhtsatu doastatropadarako bhavati vtdn tu
svamnt kaya prktakarmahnilakao na
ukraoitasasargaklajasya praktibhtasya doasya
bijabhtasya kayamvahatti na praktibhtadoakaya yadi v
prakte prakopnyathbhvakay na bhavantti praktitveneti
brma, tena samapraktirvtapraktir bhavati pittapraktir na
bhavati samapraktirv vikrvasth tu hndhikavtdilaka
bhavattyartha.Su.7.39-40
222 atra yadyapyoja saptadhtusrarpa tena dhtugrahaenaiva

labhyate tathpi pradhranakarttvena pthagpahita.CP.Su.28.4
223 yetu ukrajanyaoja icchanti temaamodhturoja syditi pake

catidea ktv vakyati rasdnCP.Su. 28.4
224 etaccaivojamupadhturpa kecidhu.CP.Su.30.6-7

rasadhtu225. In context of pd, ojas is related to

rakta226. alhaa also cites the tradition of calling rasa
and rakta as ojas227 .But in this context ojas refers to the
essences of all rrikadhtus and hence it is neither a
dhtu nor an upadhtu.228 It is the essence of all dhtus,
before the yoking of ukra and oita, the reproductive
elements are the representatives of ojas or the essence,
after combining in the state of kalala, the essence is
manifested in the form of rasasra and finally ojas
manifests as itself after the formation of all bodily parts.
Cakrapidatta referring to an anonymous text
(tantrntare) and classifies the ojas into two: para
(superior) and apara (inferior)229.According the
Cakrapidatta the former one which is having quantity
of aabindhuprama is situated in hdaya,230 it is kula
in colour in combination with rakta and pt,231 and the
later is the laimikaujas having ardhnjaliparima
225 ojabdhasya yadyapi rasepi vartate ... yetu bruvate

sarvadhtn srasamudyabhtamoja te rasdi srarpatay
rasdibhyobhinnamojaiti pthagdhtutvenopadhtuvena na
nirdiyamiti payanti vacana ca. CP.Su.30.6-7
226 ojaso gu iti ojaso raktadhturpasya ye gu.CP.Ci.16.4-6
227 tantrntareu ojaabdena rasopyucyate,

jvaoitamapyojaabdenmananti kecit.D.S.S.Su.15.19
228 tadpi iha sarvadhtusramojobhidyate
229 In Bhanumati k also CP states the bifold division of ojas.taccpi

parparabhedena dvividha..
230 parasya reasya. etena dvividhamojo darayati paramaparaca-

tatrrdhjaliparimamapara yadukta tvadeva parima
laimikasyaujasa iti; alpapramantu para, yadabhipretyukta
hdistiati yacchuddha raktamatsaptaka, tantrntarepyukta-
prarayasyaujasoahau bindavo hdayrita iti kica sati
parecpare caivoujasi parasya iti vieaa srthaka bhavati,
natvekarpe.CP.Su.30.6-7
231 uddhamiti ukla, raktamiaditi kicidrakta saptakamiti

atptaka tena kulavarmauja; raktaptau
varvatrnugatau.CP.Su.17.73-75
related to daadhamanis attached to hdaya.232 The

aparaojus is drained out of the body in prameha, even a
slight variation in paraojus will lead to death of person.
The narration of diminution of ojas in the treatise related
to the inferior variety or laimikaujas233. It should be
taken in to cognisance of the fact that Cakrapidatta is
explaining the divisions of ojas on basis of the usage
parasya in Carakasahit. This usage does not invite
antagonistic positioning in the form of apara. Position of
yurveda community of that period on this matter can
be known only after screening the earlier
commentaries. 234
Cakrapidatta says that ojas is not
granted the status of upadhtu as it lacks poaa or
nourishing. Further he is not favouring allusion that it is
the essence of ukra235.
Vydhikamatva
It is said that due to some specific causes even

unwholesome food does not produce disease immediately.
All unwholesome food articles are not equally bad; all
doshas are not of equal strength nor are all bodies capable
of resisting disease equally. yurvedadpik states that,
resistance to disease includes both attenuation of the
manifested disease as well as prevention of the un-
manifested one. Here also he applies the rule
pradibandhbhave sati kraatva. This concept is
explained more in explicitly in Agasagraha as
doakopavighnata. Even though all the pathological factors
232 ardhjali parimitasya aujaso dhamanyaiva hdayrit
sthna.CP.Su.30.6-7
233 tath pramehe ardhjali parimitasyaujasa kyate

nabinduka, asya hi kicit kayepi maraa bhavati; pramehe tu
oja kaye jvayatyaiva tvat. ojakaya
lakaopyardhjalyojakayaiva boddhavya.CP.Su.30.6-7
234 Madhukoa reports the explanation of Jajjaa on ojas which is

suggestive of physical vigour.
235 dhturhi dhraapoaayogdbhavati. ojastu dehadhraka

sadapi na dehapoaka tena namodhturoja. kecittu
ukravieamoja prhu tacca na mana prayati. CP.Su.30.6-7
for the manifestation of diseases i.e., nidna, doa, dya

are present, their proper combination alone produce
diseases. Certain inhibiting factors prevent the combination
of these units. This is called as doaprakopaa prativighna
(Humoral Morbidity inhibiting) factor. That is why all
etiological factors do not produce disease. Likewise all
humoral factors are not of equal strength and all the human
bodies are not of equal strength79. In certain bodies even
greater morbidity does not cause disease. Likewise, high
incompatible substance does not cause any symptom due to
bala.236 A.Raghu etal acknowledges yurvedadpiks
interpretation of the role of kla in determining the bala. It is
very much logical for Cakrapidatta to conceive a
pronounced psychosomatic interaction in cases of prolonged
duration and minimum such interaction in cases of short
duration, indirectly making some implication on bala.
hraparima
The ingested food will be subjected to combustion

by the digestive fire in the form of bhtgnis
alternatively the digestive mechanism acting here is the
respective dhtvgnis237.The process of metabolism
goes on incessantly in the body by which there is a
continuous depletion of dhtus as time moves forward
and is replenished by the food and thus, the integrity of
the body is maintained. The usage
klavadanasthitasarvadhtupka in the verse 28.4 is
interpreted differently by some commentators. They
236 vydhikamatva nma vydhibalanirodhitva vydhyutpda

pratibandhakatvamiti yvat ..... vydhisahnti
vydhyutpdakapratibandhakni. etacca arramadhiktya vaipartya
vydhisahatve udhararthamupanyasta, tena
yathoktpathyabalavaipartya doabalavaipartya ca na sadyo
vydhikraka bhavattyetadapyukta boddhavya. 28.7
237 m prthivgneydirpstena. yathsvenomaneti

yasyarudhirder ya dhtvgni rpastena
samyagvipacyamnamatdi rasatmpanna
yadraktdidhtnpratipadyate tadraktdymaenaiva
pacyate.Su.28.4
attribute this to be the epithet of the body. According to

them, only timely intake of food is responsible for the
causation of plumpness etc., of the body. The process of
transformation of food in to the bodily tissue elements,
according to them, should go on incessantly. If the
nutrition to any tissue element is obstructed, there will
be no replenishment of the loss or growth of that
particular tissue element .Hence the question of
plumpness etc., would not arise. This explanation does
not appear to be relavant. This will be a repetition as
this idea is already contained in the subsequent
statement namely anupahatasarva
dhtmamrutasrota. In order that the promotion of
plumpness of the body is maintained, it is necessary
that all the dhtvgnis, the vynavyu and the srotas
should remain unimpaired. Here Cakrapidatta also
brings in the element of dharma also for the proper
utilization of food and maintenance of arra238. As the
result of this process of digestion, food gets
differentiated in to nutrient part called sra and the
waste product called kia. From kia the vta
(flatus?) etc are produced, vta is also produced from
fasting and exercise239. yurvedadpik explains that
238 anupahate itydinupahatnisarvadhtnmm

mrutasrotsi yasya tattath yad hyekopi
dhtupcakoginrupahata mrutov
dhtupoakarasavhivynarpa kvacidupahato bhavati, tath
sroto v dhtupoakarasavhamupahata syt tad
atdhika dhtnmavartakatvt nopacaydikrakamiti
bhva.dhturhro e tedhtvhr; dhtavo rasdayo
nityakyam atdijanitadhtvhraivasanta para
svsthyamanuvartate nnyadityartha.kevalamiti
adharmarahita,adharmayukte hi arre viphalamaitdi
bhavatti. CP.Su.28.3
239 prasda sra kiamasrabhga; tenaanndyakiastato

mtrapurebhavato vyuca, rastpacyamnnmalakapha..
yadyapicavtonandapyupalabhyatetathpirkakidibhoja
namaldyupapadhyata evaitikidvtotpattiryuktaiva;
nacya niyamo yanmaldevotpadyataiti vyymdavaghderapi
ca vtdisadbhvt. 28.4
the transformation by bhtgnis also takes place at the

level of dhtus since they are also composed of
pacamahbhtas. Even these dhtvagnis and
bhtgnis act on line in same way as that of
jahargni.240The essence gives rise to the dhtus in
their successive order. The essence of the food
nourishes the sense organs. The commentator refers
three views about the process of transformation of food
to dhtus, based on three popular maxims or
laukikanyya: kradadhinyya, kedrikulyanyya, and
khalekhapotanyya. The kradadhinyya explains the
transformation of food in to successive dhtus similar to
the conversion of milk to curd. The digestive product of
food goes to the abodes of rasadhtu and remaining
portion comes in contact with rakta and is utilized for its
nourishment and so on to the successive dhtus. This is
the way the process of transformation of dhtus has
been explained by kedrkulyanyya. Based on Suruta
yurvedadpik explains that the digestive process from
rasa to ukra will take one month. In khalekapotanyya
the digestive products of food goes to various dhtus
through different channels and provide them with
nutrition. The nourishing part meant for a particular
dhtu will not come in contact with the portion meant
for other dhtus. The time meant nourishment is directly
proportional to the length of the concerned srotas. As
the length increases the time for nourishment also
increases. Here yurvedadpik, clarifies that the rakta
get obstructed in rjayakma is not the poakadhtu but
is the one related to heart and there is no apparent
contradiction in accepting this view. The commentator
also points our attention towards the fallacies attached
to each nyya. The kradadhinyya fails to explain the
instantaneous increase of ukra, when vjkaraa drugs
are used. This can be explained by kalekapotanyya,
240 aya ca bhtgnivypro dhtuvapyasti, yato dhtuvapi

pacabhtni santi, tatrpi dhtvagnivypro
bhtgnivypraca jhargnikrameaivokto jeya.CP.Ci.15.13.
the products of vjkaraa drugs and diet due their

specific action, come in contact with ukra and
nourishes it instanstaneously. Further, if there is vitiation
of the digestive product of the food, as per the
kradhadhinyya all other dhtus should also get
vitiated, as all of them are products of hrarasa. In this
nyya further transformation will result only in the
production of vitiated dhtus. According to
khalekapotanyya only those dhtus are vitiated whose
nutrient portions in the digestive product of food are
vitiated and not others because the nutrient portions of
these dhtus remain unaffected. If kradadhinyya is
accepted in the case of atimedura or excess of
medodhtu, the quantity of astidhtu should also show
a corresponding increase.But here we observe a
decrease in asthidhtu. Thus kradadhinyyya seems to
be fallacious. If this nyya is accepted the fasting will
result in the death of the individual. On fasting for one
month, the whole body should be of ukra only.
Cakrapidatta gives equal importance for
khalekhapotanyya and kedrkulyanyya in
yurvedadpik. According to both the nyyas, it is by
specific action that the digestive product of the
vyhras and auadhas pass through the dhtus,
namely rakta etc., and instantaneously produce ukra.
Similarly according to both the nyyas all dhtus need
not get vitiated by the vitiation of rasadhtu since the
portions meant for the nourishment of each dhtu is
separate and they may not get vitiated simultaneously.
According to kedrkulyanyya instead of entire
transformation of rasa to rakta, only the portion
homologous to each dhtu will be transformed to the
respective dhtus. Thus an increase in medas need not
necessarily increase asthi because astidhtu does not
get nourishment from medas. Thus both these nyyas
are considered equally valuable for a due appreciation
of the process of the transformation of the dhtus.
Hence it is not possible to say as to which one of them is
more correct especially when our present day
knowledge about such phenomena is limited. The nyya

do not contradict each other with regard to the actual
manifestation of dhtus. So there need not be any
controversy about the comparative merits or demerits
of these nyyas. Further, in cikitssthna he opines that
khalekapotanyya is not appropriate. If accepted it will
be very difficult to prove that the nourishment of the
rakta takes places out of the nutritive fraction of rasa241.
He wants the readers to refer the
vividhtaptydhyaya for details where
kradadhinyya is rejected and khalekapotanyya and
kedrkulyanyya are given equal status. If this
rendering is correct one then it is an apparent
contradiction in the stand of commentator. In
Bhnumat, the stand is clearer in nature,
Cakrapidatta clearly states that he is more inclined
towards kedrkulyanyya.242Cakrapidatta explains
two types of rasa; one is sthyi or poya or the stable
tissue element and the other the poaka or asthyi or
the non permanent tissue element which nourishes the
successive dhtus. In the context of rasa, both sthyi
and poaka fractions are connoted by the term rasa. In
the case of sthyi and poaka fractions, there is no
difference in the locations and hence the number of
dhtus is only seven and not fourteen243. Bhagavan Das
and R.K.Sharma considers the narration of these nyyas
241 iti kradadhinyyakedrkulyanyyakhalekapotanyytredh
dhtu poaa krama. tatreha abdaparylocanay kedrkulyanyaya
kradadhinyyo va sagata eva khalekapotanyyastu
mangdurghaa. tasmin hi pake rasdrakta
prasdajamityarthavyutpdana duaka, prapacita
caitadvidhitaptye tatraivnusaraya prapaca. CP.Ci.13.16
242evamanayo pakayormahjanopagtayorgatirupadaritbhavati.
svarasa stvasmka kedrkulynyye.CP.S.S.Su.14.10
243 yato dvividho rasa- sthyi, poakaceti tena

dhtupoakapoyarasayorbheda vivakay bheda ukta; iha
sthyipoakarasvapyekatay nirdiau sthyirasa poakarasa
bhgayo sthnabheddyabhvdekatva; eva ktv sapta
dhtuka arramucyate.CP.Ci.15.16
in connection with dhtuparima, the concept of poya

and poaka dhtus, the classification of buddhi as
sahaja, the concept of vydhyutpda-prati
bhandhakavtva, and enumeration of parpara ojas as
the original contribution of yurvedadpik. 244 The
possibility of Cakrapidatta being a follower of
contemperoy ideas about concepts as observed by Prof.
Meulenbeld hold245.
Cakrapidatta differentiates the avasthpka and
nipka, while explaining the aupka or subtler
digestive process. yurvedadpik explains that there is
no confusion between two pkas. The former merely
represents the transformation of the rasa of the food as
a whole during the process of digestion in the gastro-
intestinal tract while the latter represents the rasa that
ultimately emerges out of these ingredients at a post
digestive stage. A part from the post digestive effects
which are different for different tastes, ingredients
having a particular type of rasa does affect the
avasthpka during the process of digestion in as much
as food dominated by madhura produces more kapha in
the first stage of this pka in comparison with the food
dominated by other rasas. Similarly, food dominated
with amla will produce more pitta during the second
stage than other rasas. Thus avasthpka and
nipka of different varieties of tastes does not come
in clash with nipka or vipka of different rasas.
Vipka represents the rasa of the ingredients at the time
of metabolism when the food product is transformed in
to two parts namely rasa and mala. The avasthpka
represents the rasa of the food during the process of
digestion, which obviously takes place at a different
time, i.e. prior to the process of the metabolism.
Therefore, there is no contradiction in the description of
avasthpka and vipka. Not withstanding the
difference in the timings of avasthpka and vipka,
244 p.41, preface to Caraksahita eng trans, Das and Sharma.
245 p. Vol.1A, HIML.

description of both in the treatise is necessary in as

much as depending up on the conduciveness or
otherwise of these rasas, the doas generated during
the avasthpka are either aggravated or alleviated
respectively at the stage of vipka. yurvedadpik
draws our attention to a different view regarding the
avasthpka. According to some physicians : generally
speaking there is no manifestation of kapha etc., from
the food possessing all the six rasas. As a matter of fact,
during the first stage of avasthpka, madhurarasa
manifests itself and kapha is generated.Similarly in the
case of pitta and vyu are produced in the subsequent
stages of pka. While some other physicians are of the
opinion that these doas are not generated by the
interaction with agni and they hold the view that the
very nature of these three sites results in the generation
of these doas. Cakrapidatta cites Su.26.42 and
resolves this controversy and justifies his own
interpretation in preference to other alternate views.
According to another text, madhura and amla being
inherent in kapha and pitta respectively cause the
generation of these rasas. This is in conformity with
yurvedadpik. Some hold the view that in the first
avasthpka, fraction of the food causes aggravation of
kapha doa. This view is also accepted by
yurvedadpik. This is due to the specific nature of the
avasthpka that the fraction of food, which causes
aggravation of the kapha, becomes explicit in
sweetness, aggravating kapha specifically there by.
According some other school of physicians, during the
avasthpk, kapha and pitta get only stimulated
(raamtra) and these doas do not actually get
aggravated at that time. According them, it is only at
the stage of nihpka that the doas get aggravated.
This view does not hold well according to
yurvedadpik. According to Cakrapidatta, kapha
and pitta get aggravated during the first and second
stages of avasthpka respectively, and at the stage of
nihpka, these doas are produced as by- product or
malarpa. Cakrapidatta clarifies that though there are

several varieties of agni responsible for the synthesis
and nourishment of upadhtus are functioning in body
and they are grouped under the class of bhtgni. Any
change in the nature of jahargni will be reflecting in its
moieties bhtgnis and dhtvagnis.246
Cakrapidatta explains the usage of oyama

instead of pacyamna to highlight the point, that in the
lower part of pakvaya there is not much agnivypra
and the term highlights greater role of vyu247.
ma
yurvedadpik explains that ma, will vitiate the

body only when it is in contact with vitiated doas248.
The commentary also provides divergent views on the
concept of ma. To some it is conglomeration of malas;
some regard it as annarasa; and first doadui is
regarded as ma by some physicians. Bhoja favours the
idea indigested rsa as ma and Ivarasena also
proposes almost similar idea249.
Pathya
246 bhautik paca dhtvagnaya sapta annapaktaika. atra ca

ynyagnyantar upadhtumaldigatni tnyapyaviruddhni
bhtgniveva ki v aprdhnydanynya kicitkari
noktni.CP
247 ibid
248 mamapakva sadduhadoasaparkccharra dyatti

jeya.CP.Vi.2.8-9
249 ma ckenavidhamhu yaducyate - mamannarasa kecit

kecittu malasacaya. pratham doadui ca kecidma
pracakate.ADTCi.15.88-93
yurvedadpik explains the concepts of pathya as

that which is conducive for the bodily srotases. The term
patha covers both doas and dhtus, along with their
srotas. Alternatively it covers both the preventive as
well as curative aspects of yurveda. Other scholars are
of the opinion that the psychological disposition towards
the treatments (which covers food, regimens, and
medicines) determines its wholesomeness and
unwholesomeness. If the given food or medicine is in
conformity with the patients personal liking are
effective and not other wise. Thus the concept of pathya
in one sense is a relative one. 250 Even the narration
which suggests about the absolute form of apthya is
relative in its strict sense. The counter acting causes like
dea, kla, sayoga, and saskra etc, countering
those apathyas may turn to be pathya.251 Again the
apathyas like via etc., can be utilized in to pathya by its
judicious usage.252
250 patha arramrgnsrotorpdanapeta; apeta
apakraka,anapeta anapakrakamityartha.pathograhaena
pathovhy do dhtavaca,tath pathonirvartak dhtavo
ghhyante; tena ktsnameva arra ghta bhavati, tataca
arrnupaghti pathyamiti bhavati. ki v
svasthasthyarakaamturavydhiparimokaceti panth
tasmdanapeta pathya....anye tu pathyalakaadvayametat
pahanti, vadanti ca - yadyeka lakaa syttad jvardiu
tikta bheaja manasopriyatvena na pathya; etaccnumatameva,
yad jvare tiktaprayogasya tadtve na manasonuklatva , na
caitvat arra pratyapathyatva bhavati, ato yanmtra
manonuklatva
mnasavikrkarttvdavyapadeyameva.tadevadapathyatva
kimhrcr niyatamasti netyha- yaccetydi. niyata
nicitamidamapriyameva sarvadedamapathyameva
sarvadetyevarpa kicinnsttyartha... CP.Su.25.45-47
251 vairodhikn sarvadpathyatvena nnuadha dravya iti

vco virodhi, tanna bhavati, vairodhikni hi
sayogasaskradeakldyapekai bhavanti,
vairodhikasayogdyabhve tu pathyni kvacit syu.CP.Su.26.12
252 ynyapi (sarvadpi) svabhvdeva viamandakdnyapathyni,

tnyapyupyayuktni kvacit pathyni bhavanti.CP.Su.26.12.
Viruddha
The substances that will act as antagonistic to the

dhtus are considered as viruddhhra.The antagonistic
nature is manifested by the vitiation of the dhtus. The
specific characteristics of substances determine their
unwholesome nature. So inspite of apparent
contradiction in madhura and amla rasas or uavrya
and tavrya, the combination of all drugs and diet
possessing these qualities need not always be regarded
as unwholesome. As distinct from unwholesome drugs
and diets, the emetics and purgatives expel the vitiated
doas out of the body after doas have been dislodged
from their seats. Cakrapidatta explains that even the
unwholesome drug can be rendered harmless by
combining with multiple drugs.253 Cakrapidatta
explains the method to shift to whole some diet, he also
quotes the difference of opinion among the practitiners
about the execution of this plan254.
Dravyagua
yurvedadpik explains that the four types of

yoni or source of birth namely jaryuga, aaja,
253arradhtuvirodha kurvantti vairodhika.

virodhampadyante iti dehadhtnvirodhamcaranti dayantti
yvat.virodhaca viruddha gutvesatyapi dvacideva
dravyaprabhvd bhavati tena arashropayoge
madhurmlayorviruddhaitoavryayorvirodho nodbhvanya.
CP.Su.26.8; doamasrvyeti donutkliarpnjanayitv na nirharatti
anena vamanavirecanadravyi nirkaroti tni donasrvya
nirharanti.CP.Su.26.85; aneka dravya sayogdatra
virodhinmavarodha, virodhimtrasayogaiva virodh bhavati.
CP.Su.26.102-103
254 CP.Su.7.36-37
sasvedaja, and udbhija255. Cakrapidatta classifies

the dravyas broadly in two auadha dravyas, which are
having a prepounderance of potency or vrya and
hradravyas, which are having a prepounderance of
rasa.256 The drugs are further classified in to
tkavrya, madhyavrya, and mduvrya.257
Cakrapidatta visualizes life in plants and
establishes it with various illustrations and by quoting
dharmastric authorities258.
Of five mahbhtas, jala and pthivi act as the
substantial cause (dhrakraa) of rasa manifestation
and the rest of mahbhtas act as instrumental cause
(nimittakraa). The difference in proportion the
nimittakraa bhtas determines the distinctiveness
between classes of rasa. Cakrapidatta refers to the
school of thought who holds that the temporal factor
255 caturvidh yoniriti

jaryujdajasasvedajodbhijjalaka.CP.Su.11.11.
256 yavgusdhanadravya tvaddvividha-

vryapradhnamauadhadravya, tath
rasapradhnamhradravya ca.
257 tatrpyauadhadravya trividha vryabhedt; tkavrya

yath uhydi, madhyavrya bilvgnimanthdi,mduvrya
cmalakdi.CP.Su.2.17.
258 atra sendriyatvena vkdnmapi cetanatva boddhavya

tathhi- sryabhakty yath yath sryo bhramati tath tath
bhramaddganumyate tath laval meghastanitaravat
phalavat bhavati, ctn ca matsyavassekt phalhyatay
rasanamanumyate aokasya ca kminpdatalhatisukhina
stambakitasya sparannumna smticnumna drahayati
yath yobhivditaviprastu nia saprayacchati.mane jyate
vko gghrakakopasevita. iti tath vkagulma bahuvidha
tatraiva tajtaya. tamasdharmarpeacchdit karma
hetun. anta saj bhavantyete
sukhadukhasamanvit.etadantca gatayo brahmdy
samudht.tath tantrakraca vnaspatynkn prino
vakyati tengama savalitay yukty cetan
also hold an important role in manifestation of rasa.259

Rasa is the one which is manifested first or at the end
of the contact with the gustatory organof the substance
to be tasted, either in the wet state or dry state. Any
inferences other than these four states are reckoned as
anurasa or taste of subsidiary nature. 260 Other scholars
interpret this concept in a quite different manner. Those
drugs which are used in dry form and wet form, the
vk.CP.Su.1.48.
259 rasyata svdyata iti rasa rasanrtha iti jihvgrhy . etacca

amapi rasnmanugata pdiu vyvttatvt
sdhulakaa.dravyamiti dhrakraa dravyaabdo
hydhrakraavc yatha pacendriya dravy. kitistatheti
yath pa adhikaraa tath kitirapi. pkit iti vaktavye
kitistathetivacant kiterdhra kratva
mamukhyamitidarayati.ypo hi nisargea rasavatya
.tath hytreyabhadrakpye saumy khalvpa Su26.
itydin jalaeva rasasya vyaktiriti darayati surutepyukta
tasmdpyo rasa S.S.Su.42.kitistvapmeva rasena
nitynuaktena rasavattyucyate. yato nitya kiti
jalasabanda vacana hi via hyapara parea
N.D.3.1.65. asyrtha khavyvagnijalakitnmuttarottare
bhte prvaprvabhtasya nitynupravea tatktaca khdiu
guotkara. rasasya ki vyaktvapki kraa ki v viee
ityha tena somagutireknmadhura pthivyognigutirekd
amla.C.S.Su.26. viee ca prayy khdaya iti madhurdi
vieanirvttau nimittakraa khavyvanal na
tvdhrakraabht. .. viee ceti
cakrdabhivyaktvapykdn nimittakratva darayati.
vakyati hi tstvantarkdbhrayamn bhraca
pacamahbhtavikraguasamanvit
jagahaa bhtn mrtrabhiprayanti tsu
aabhimrcchanti ras. khdaya iti tritvelabde punastraya iti
vacana temeva yastasamastnmapi
pratyayatvadaranrtha.ata eva
vyastasamastkdisasarga bheddrasn
madhurataramadhuratamdyavntarabheda upapanna.anye tu
viee ceti cakra khdayacetyatra yogayanti tena cakrt
klopi vieebhivyaktau ca kraa labhyate. skttu
klasyvacane khdibhyopyapaka klasya kraatva
darayate ki v rasasypo dravya kitistastheti prvadeva.
yata po hyavyakta ras eva kitisabandhdeva ca
rasobhivyakta upalabhyate ukta ca jagama sthvara
bhtn mrtrabhiprayanti tsu tsu aabhimrcchanti
ras tena prthivadravyasambandhdevp raso vyajyate
nnyath. viee ceti cakrdpkit viee krae yadyapi
rasa is the one that is present in the dry state and that
is present in the wet state andwhich will not be carried
to the dried state is called anurasa. For example in
green and ripe form pippal is madhura in rasa, while in
dry state it is kau in rasa.While in the case of drka
the rasa is madhura in its dry and wet states. There
should not be any contradiction in this case and the
rasa designated will be madhura. In the case of
substances which are in liquid form always, the taste
percieved first is regarded as rasa and subsequent
perceptible taste is the anurasa. But Cakrapidatta is
not favouring this classification since there is no
madhurarasa for pippali in wet state, even if it is
argued that madhurarasa is present as an anurasa,
then it is not possible for pippali to cause heaviness,
aggravation of kapha etc.So it may be concluded that
the perceptible taste of green and ripe pippali is
madhura and that is its rasa, in dry state madhura is
present as anurasa261.
cpkit vieekrae tathpi somagutireknmadhura
C.S.Su,26 itydau tu khdaya eva tath sannivianti yath
somotirikto bhavati tena tatrpynatvena sannivi khdaya
eva vieahetava iti. yadyapi cbhivyaktirmadhurdiviearahit
kvacidbhavati tathpi smnyena sarvatra
yadbhivyaktayenugata kraamupalabhyate kitirpa
jalakitirpa v tadabhivyaktikraa yadanugamttu
madhurdivieopalabdhisatdviea kramucyate. CP.Su.1.64.
260ukasya ceti cakrdrdrsaya ca, dau ceti cakrdante ca; tena

ukasya vdrasya v prathajihvsabandhe vsvdnte v yo
vyaktatena madhuroyamamloyamitydin vikalpena ghyate sa
vyakta; yastktvasthcatuayepi vyakto nopalabhyate,
kitaehyavyapadeyatay chymtrea kryadarnena v
myate, sonurasa iti vkyrtha. CP.Su.26.28
261 anye tvhu -ukasya cetyanena yasya dravyasya ukasya

crdrasya copayoga, tatra ukvasthy yovyakta sa rasa
ucyate; yastvdrvasthy vyakta san ukvasthy
nnuyti ,nsau rasa kintvanurasa.yastu
drkdnmrdrvasthy ukvasthy ca madhura eva
tatra vipratipattirapi nsti, tena tatra madhura eva rasa.
nityrdraprayojyn tu kjikatakrdnmdau vyakto ya
The narration regarding the role of mahabhtas

and the productions of individual rasas differ in
treatises of Caraka and Suruta. yurvedadpik says
that these contradictions in the constitution of rasas are
not reflected as contradictions in their properties so it
can be ignored262. Cakrapidatta explicitly states his
inability to establish the relationship between the
properties of rasas and their constituent mahbhtas.
The combination of mahbhtas are stimulated and
guided by ada and one must infer the combination
by observing the action of the dravya. Here one must
follow the scriptural instructions rather than the
following ones on logic263. The five mahbhtas
constitute the nimittakraa or efficient cause for the
upalabhyate rasa, anucopalabhyate ya sonuraso

yuktastiktatvdi; tath, rdrvasthy ukvasathviparto ya
pippaly iva madhura sonurasaiti. kintvrdrpi
pippalmadhurasaiveti payma, yato vakyati
lemalmadhurcrdr gurv snigdhca pippal iti; madhurasya tatra
anurasatve gurulemaktatvnupapannni; tena, rdrapippal
vyaktamadhurarasaiva uktu madhurnurasaiti
yukta.CP.Su.26.28
262 yaccdhrakraatvamap, tatsaravasdhraa. eva

lavaepyap kraatva jeya lavaastu surute
pthivyagnyatirekt pahita, asmica virodhe krayavirodho
nstyeva..CP.Su.26.40
263 nanu, uatbhymagnisalilbhy ktasya

lavaasypyanutatvena bhavitavya, tallavaa
katahamuabhavati? naiva, yatho bhtmaya svabhva-
yat- kenacitprakrea sannivi kacit guamrabhante, na sarva
yath makuakedbhir madhuro rasa kriyate na sneha tad
saindhave vahninpi noatvamrabhyate. ayaca bht
sanniveodaprabhva ktaiva, sa ca sannivea
kryadaranennonneya tena yatra kryadyate tatra kalpyate.
yath lavae utvdagnirviyanditccajalamanumyate.
gamavedannyacyamartho natra asmadvidhn
kalpann prasaranti. etena yaducyate toyavad pthivydayopi
kimiti pthagrasntara na kurvanti, tad toyavtdi
sayogdibhya kimiti rasntari notpadyante iti tadpi
bhtasvabhvaparyydanuyogdeva prayukta. CP.Su.26.40
manifestations of the specific types of rasa. It is

therefore immaterial whether all the mahabhtas in
themselves possess rasa or not. Agni etc for example
does not possess any rasa but they still acts as the
nimmittakraa for the manifestation of a rasa like
amla264. The effect of tus on bhtas manifests in the
form of seasonal dominance of rasas and so every day
and night will be having a predominance of
mahbhtas in a sequential way. As a matter of fact the
predominance of mahbhtas is responsible for the
seasonal variations of rasas and vice-versa.This
interdependence may be compared to the inter
dependence of the seed and the embryo 265. Further one
must never argue the relative laghutva and gurutva of
rasas on the basis of mahabhta combinations266.
Among the rasas, the first enumeration of
madhurarasa in the list of rasas as it is generally liked
by people. It is also to highlight its importance in
keeping health and longevity. 267 Cakrapidatta explain
264 iha ca kraatva bhtn rasasya madhuratvdi vieaiva

nimittakraa rpamucyate, tena nrasnmapi dahandn
kraatvamupapannameva mutpdita. CP.Su.26.40
265evatasyityokta rasotpdakramea vasantdaupi bhtotkaro

jeya atukceti cakrehortroktopi bhtotkaro jeya,
tath adktaca; tena heamantdaupi rasntarotpda
kvacidvastnyupapanno bhavati. yadyapi ca tu behdepi
bhtotkaravieaiva kraa yadukta tvetvarkavy itydi
tathpi bjkura krya kraa bhvavat sasrnditaiva
bhtavieato krya kraa bhva vcya.CP.Su.26.40
266 na ca vcya- amle pthvkraa lavae tu toya, tata

pthivyapekay toyajanyasya lavaasyaiva lghavamucitamiti; yato
nabhtanivee gaurava lghaveakyatevadhrayitu, tathhi
toydhirekaktomadhura pthivyatireka kt tkayt
gururbhavati.CP.Su.53-56
267 sarvaprinmiatvddau madhura ukta tadanu ca

pryabhotkarakra meaivmldinirdeakramo
boddhavya.CP.Su.1.65; madhura dvucyate
praastyuydiguatay prya pripriya.
that there are two types of combination among the

rasas namely praktyanugua and praktyananugua.
The former is resulted from pktisamasamavya and
later is a product of viktiviamasamavya.268
The resultant property after the subjection of food
to digestive process or agnivypra is known as
vipka.269Some are of the view that each individual rasa
subjected to paka resulting in corresponding vipka.
Some scholars are of the view that the relative strength
of rasas is the determining factor of vipka if there are
more than one rasa, the strongest rasa predominates.
Since here it is not possible to predict the vipka,
Suruta has postulated a twofold classification of
vipka. In the case of drugs and diets which are
dominant by jala and pthivi mahbhtas, the resultant
vipka will be guru.In the other case the vipka will be
laghu, as the predominant mahbhtas are agni, vyu
and k. The first two schools are rejected by Suruta
owing to their inherent lacunae. The two fallacies
attached to them are one that there is no pka
occurring as such if we accept these views and as
already mentioned they cannot predict the paka of diet
and drugs. Cakrapidatta justifies the stand taken by
Suruta.The fallacy attached to Surutas classification
is that his view fails to accommodate the amlapka. If
this amla vipka is not accepted the cases of vhi and
kulattha which are madhura and kaya respectively in
rasa but whose vipka is sour will remain unexplained
and the statement regarding their action namely the
pittaprakopaa or morbid excitation of pitta would not
hold good. Even it is argued that the vrihi is conceded
268 dvividho hi melako bhavati rasndoa ca praktyanugua
praktyananuguaca tatra yo militn praktagunupamardena
melako bhavat sa praktisamasamavyaabdenocyate;yastu
prktaguopamardena bhavati sa praktyananugua samavyo
viktiviamasamavya ityartha.CP.Su.26.10
269 vipkalakaa tu jhargniyogdhrasya nihkle yo

gua utpadyate sa vipka. vacanahi. CP.Su.57-58
as uavrya, this potency would be superceded by the

madhurtva in its rasa as well as vipka. More over the
pitta excited by vrihi etc abounds in amla rasa. If one
explain this experience only to the uavrya of vrihi, it
would have rather abounded in pungent taste which is
not corroborated by actual experience.For the
eructation after the intake of vrihi etc, is always of
amlarasa.Besides this, in the view of Suruta, madhura
vipka is caused by jala and pthivi and kau vipka by
the rest of the mahabhtas. In the case of combinations
between these mahbhtas, one cannot predict the
resultant vipka, since it cannot be either madhura or
kau. Then that is the case for the third vipka which
can be only be the amlavipka. Other wise one must
not pay much attention on the literal differences
between the preceptors and see the underlying unity in
the practice and principle. The amlavipka of Caraka is
explained as uavrya by Suruta.There is in fact no
contradiction whatsoever about the properties of the
various drugs and diet in either of the theories.Suruta
would have, however, done well not to point out any
flaw in the amlavipka theory enunciated by Caraka.
Lavaa results in madhuravipka and tikta and kaaya
turns as kau in vipka.Then the query arises how
lavaa can result in the morbid excitation of pitta and
rakta.This morbid excitation is attributed to the hotness
of the lavaarasa, which renders the madhuravipka
ineffective and causes the vitiation of rakta and
pitta.But a similar explaination cannot be given in the
case of tikta and kaaya. Some commentators explain
the verse 26.58 in slightly different manner. Accordingly
they connect the usage lavaastatha with amla and
interpret it in such a manner that vipka of lavaa is
also amla. Hence the vipka of lavaa instead of
madhura will be amla. This can be used to explain the
role of in vitiating the pitta and rakta.But the
statements from other authorities like that of Jatkara
clearly attributes madhura vipka for lavaa rasa. Since
the three fold divisions of vipkas are based on the
nature of pacamahbhta and their combinations

there of, so it cannot be questioned. One must
differentiate the rasa and vipka in those places where
vipka and rasa. The cases where the vipka and rasa
are identical the properties of drugs and diets are more
effective.They are not so in the cases where there is
variation between the original taste and vipka. The
vipka is distinct from the avasthpka explained in
grahaicikits.All drugs and diets having various tastes
undergo the three avasthpkas but vipka varies from
case to case.270
270 vipkalakaasylpamadhyabhyihatmupalakayet, pratiprati
dravy gu vaieyd dhetorityartha. etena, dravyeu
yadguavaieya madhuratva madhurataratva
madhuratamatavdi, tato hetorvipknalpatvdayo
bhavanttyukta bhavati. atra kecidbruvate- pratirasa pko
bhavati, yath madhurdn a amadhurdaya pka
iti.kecit bruvate- balavatrasnmabalavantoras vatynti.
tatacnavasthita pka. tatretaddvitayamapi pke
vyavasthkaramandtya surutena dvividha pko madhura
kaucgkta . dvaividhyaca pacabhttmake dravye guru bhta
pthivtoydhireknmadhurapko bhavati, ealaghubhttirekttu
kauka pko bhavati; yadukta...
pratirasapketathnavasthitapkeca dravyarasaguaineva
tulyapkvasthymapi bhavati, tena na kacidvieo vipkena
tatra bodhyata iti surutena tatpakadvayamupekitamiti sdhukta.
ttymamlapkanirsstu doamvahati, yato vrhi kulatthdnm
amla pkatay pittakarttvamupalabhyate; atha manyase
vrhyderua vryatvena tatrapitta karttva, tanna, madhurasya
vrherstanmate madhura vipkasyoavryatymapi satya na
pittakarttvamupapadyate, rasa vipkbhymekasya
vryasyabdhanyatvt kica, amlapkatvdvrhyde
pittamamlaguamutpadyate, yadi tu taduavryatkta
syttadkau gua bhyia syt; dyate
vrhibhakdamlodgrdnmamlaguabhyihataiveti. kica
pthivsomagutireknmadhura pko bhavati,
vyavagnyktirekcca kau bhavatti pake yad
vymiragutirekat bhavati tad
somagnytmakasymlasyotpda katha pratikpaya.
athav tantrakrayo kimanayoranena vacanamtravirodhena
kartavya; yato yadamlapka carako brte, tat surutena
vryomiti ktv samdhyate; tena na kaciddravyague
Cakrapidatta says that in yurveda vrya is that

which bring in the therapeutic action other the rasa and
vipka.The eight fold classification of this vrya is
propounded by some scholars. This includes the guas
mentioned for certains rasas. Their action is in
contradiction which the rasas but infact they work in
tandem with them.The qualities which have the
potency overcome effect of rasa are only mentioned as
virodha. yattu surutemlapkanirsrtha daamucyate

pittahi vidagdham amlatmupaiti itydin,
tadanubhyupagamdevanirasta. nanu, lavaasya madhurapkitve
pittaraktdi karttvamanupapanna tad tiktakayayo
kaupkitve pittahanttvamanupapanna ? naiva, satyapi
lavaasya madhurapkitve tatra lavaarasa uacavrya yadasti
tena tat pittaraktdikraka, vipkastu tatra
pittaraktaharaalakkryebdhita san savimtra itydin
lakaena lakitaiva. etena yaducyate lavae
madhurovipkacetrasavrybhy bdhita san svakryakaro
na bhavati tat kitenopadienaiti, tannirasta bhavati.
yatosthyaiva savimtratdintatra lavae
madhuravipkitava lakaya. anayditiktakayorapi
prvapaka parihra. anye tvedaddoa bhayallavaopyamla
pacyata iti vykhynayanti, lavaastathetyartra tath abdena
viprakasymlamityasya karaditi. tanna, kavdn kau
vipkomlomlasya eayormadhura iti- jatakaravacant. na ca
vcya kasmttraya evavipk bhavanti na punastiktdayopti; yato
bhtasvabhvea, enamadhurdayastayaiva bhavanti, bhta
svabhvacparyanuyojy. nanu, yaca rasaviparta pko
yath- lavaasya madhura tiktakayayoccakau, sa ucyat;
yastu samnaguo madhurasya madhuromlasymla
kaukasyavkauka, tatkathane ia prayojana yatho rasa
guaireva tatra vipkaguopi jsyate. naiva, ena
lavadivadvisadya rasntarotpdakaaknirsrthamapi
tatrnugupi vipko vaktavyaiva; vipkajaca
rashraparimnte bhavati, prktastu rasovipkaviruddha
parimakla varjayitv jeya; tena pippaly
kaurasatvamdau kahastha lemakapaamukha
odhandi karttvena saprayojana, madhura vipkatvantu
parimena vyatvdi jpanena sa prayojana. tath, yatra
vipkasya rassamnaguataynanugu bhavanti
tatrabalavatkrya bhavati, viparyaye tu durbalamiti jeya.
etacca pkatraya dravyaniyata; tatrviea
vrya. If one set aside this technical coinage, then vrya

means all factors that can perform actions. 271Again
Cakrapidatta classifies the vrya (paribhaika) as
natural and artificial.272The natural heaviness or
lightness of ma and mudga respectively comes under
the first group whereas the lightness of lja falls under
the second category. The rasa is infered from the time
when it is contacted with the rasana or gustatory
organ, vipka is inferred from its action, and vrya is
inferred in some cases and in other instances directly
perceived. Prabhva is used for explaining the action
which is not supported by rasa, gua, vrya, and
vipka.The specific action or prabhva is nothing but
the inherent active principle of the drugs. The principle
again is not different from the concerned drugs. They
act only in the absence of external or internal
antagonistic forces. The explanation of Nyyikas about
the antitoxic properties of toxins, their mutually
contradicting properties in the form of upward and
downward movements of toxins also supports the
above theory. This is to say according to them the
downward movement toxins neutralises the effect of
upwardmoving toxin. Based on the mahbhuta
composition of the concerned drug, one can explain the
simultaneous action of vamana and virecana attributed
to prabhva.273 The excellent nature of therapeutic
materials are designated as prabhva or sakti
(potency), it is explained as cintya and acintya in the
sarvemeva rasnmavastha avattraya pkvcy.
CP.Su.26.63
271 vaidyakehi rasavipkaprabhvavyatirikte prabhtakryakrigue

vryamiti saj. . . pribhik vryasajparitygena tu
aktiparyyasya vryasya lakaamha. vryamiti akti eneti
rasenav vipkena v prabhvena v gurvdi pardibhirv guairv
kriy tarpaahldanaamandirpkriyate tasy kriyy tadrasdi
vrya. CP.Su.26.64-65
272 etacca vrya sahaja ktrima ca jeya, etacca

yathsambhava gurulaghvdiu vryeu lakaa jeya..
etacca vryalakaa pribhika vryaviayameva. CP.Su.26.66
treatise.274 Cakrapidatta clarifies the term also in the

sense of akti or potency in the text 275. For example the
term prabhva is used in the general sense like
dravyaprabhva, vryaprabhva, and
vipkaprabhva. 276
Cakrapi datta confesses that it is
not possible to acquire the knowledge about the entire
material medica elaborated in the treatise. He also
takes note of the fact that other commentators of
Caraka also agree on this point. He is only going to
expound the names which are familiar in gaudadea
and some times the names in other regions. 277This
273 prabhvocintya ucyate rasavryavipkakryataycintya ityartya.

rasdi kryatvena yannvadhrayitu akyate krya
tatprabhvaktamiti scayet. Su.26.67; etacca udharaamtra
tenajvanamedhydi dravyasya rasdyacintya sarva prabhveti
jeya. Prabhvacehadravyaaktirabhipret, sca dravy
smnyavieadanttvdi yuktvyaktireva yata aktirhi
svarpamevabhvm na kiciddharmntara eva
pradentarokta gua prabhvdivapi vcya yathokta
dravyi hi dravyaprabhvd gua prabhvdityhi. na ca
vcya dantydi svarpataivavirecayati, tena kimiti
jaldyupahtdant na virecayatti, pratibandhak- bhva
viiasyaiva prabhvasya kraatvt, jalopahaty danty
jalopaghta pratibandhaka itydyanusaraya. naiyyika
aktivde yca viasyaviaghnatve upapattirukt
rdhvdhogmitvanirodhalakasntarbhgatvd
prabhvdeva bhavati. eva rdhvnulomikatvdau
prthivdi kathanepi vcya. CP.Su.26.68-72
274prako bhva prabhava aktirityartha;sa

cehcintyacintyaca grhya.CP.Vi.1.4
275iha ca prabhvaabdena smnyena dravyaaktirucyate,

ncintyaakti. CP. Vi.1.14
276 iha dravy vryaprabhvavipkaprabhvau ca

dravyaprabhve rasaprabhve vntarbhvanyau....vryavipkau tau
dravyaprabhve boddhavyau.Vi.1.12.
277 iha ca dravyanmni nndeaprasiddhni tena nmajne

smarthya tathbhta nstyevnyemapi kkt,
tena dentaribhyo nma pryao jeya, yattu pracarati gaue
tallekhiymonyadeaprasiddha ca kicit. CP.Su.27.8.12.
distachment is also seen in the case of poisonous

plants. Cakrapidatta suggests that it is the tribals
who study about these plants through their tradition
and one must study from them. This also points
inherent weakness in the main stream yurveda,
especially in the field of taxonomy.278
yurvedadpik clarifies that the various dietetic
groups (gaas) are not a complete compliation of
respective groups but in fact they are the compilation
of indispensable commonly used dietary substances. 279
While discerning the properties of medicinal and
dietery substances if a quality that can be inferred from
the general properties is mentioned separately, then
that is the special quality of particular drug. 280
Bhaiyajakalpana
The kalpana means suitable processing of the

crude drug for the administration and the term kaaya
is used to denote a specific process i.e., decocting the
drug but is used as general term for denote all types of
therapeutic processing.yurvedadpik also explains
278 ete ca sajsabandhe abarakirtdaya eva tadvidy

prama, te hi guruparaparay vykhynayanti.CP.Ci.23.11-13s
279 sampta iti vaktavye sampyata iti yat karoti tena jpayati - yat-
bahudravyatvnnya sampto gaa, ki tu
yathkathacit prasiddhaguakathanena sampyate.
evamanyatrpi aho varga sampyata itydau
vykhyeya.CP.Su.27.21-22
280 snigdhoamadhuratvdiguayogdeva vtaharatve labdhe

punastadabhidhna vieavtahanttvapratipdanrtha
evamanyatrpyevajtye vykhyeya. CP.Su. 27.23-34;
mayrasya gurutvasnigdhatva vartakdigaapahitvenaiva
labdha sat punarucyate viertha. evamanyatrpi
gaoktaguakathanena labdhasya puna kathane
vykhyeya.CP.Su.27.63-87
each individual kalpanas281. Cra is reckoned as type

of kalka, infact there are two types of kalka viz.,
sadrava and nidrava282. The kalpana is selected only
after assessing the strength of the individual as well as
the disease condition and more that the palatability of
kalpanas also considered while the doing the selection
of kalpana.283 The treatise accepts all five rasas with an
exception to lavaa as the source of medical
formulations or kayayoni284. Lavaa has been
excluded from the list of kaayayoni as there no
281 kalpanamupayogrtha prakalpana saskaraamiti yvat

svarasdi bahulakaa - yath sva rasa svarasa prokta kalko
dadi peita. kvthitastu ta ta arvarmuito
mata.kiptoatoye mdita pha ityabhidhyate.atra
aunakavacana tu dravydpothithttoye pratapte nii
sasthitt. kayo yobhiniryti sa ita samudhta, phta
kaya iti kayaabdoya svarasdibhirapi sambadhyate. tena
svarasakaya kalka kaya itydyapi boddhavya.Su.4.7
282 cra kalka evntarbhvanya dvividho hi kalka

sadravodravaceti ktv; tena nii sthitv va svarasktv v
kalkktv cramatho t v C.S.Ci.4; itydau pthak
craphendhikakalpanprasago nodbhvanya.Su.4.7.
283 ata eva vydhyturabalpeki vydherturasya ca

balamapekata ityarthabalavati purue vydhau ca
dravyasrabhgamayatventyartha gururbahukryakara svaraso
yujyate nyamalpabale purue roge v yogavn bhavati
balabraabheajtiyogadoakattvditi bhva. evantrpi
vykhyeya. tath na sarvi svarasdni sarvatra purue yogyni
bhavanti yata kecit svarasadvia; kecit svarasapriy
itarakalpandvia evamdi. na ctyartha dviabheajasya
prayoga iyate, tatkaavamanrucydidoakarttvt. tath
kayakalpanan vydhyturabalpekityetad udharartha,
tena dravypekityetadapi boddhavya. yato dravyaniyamena
kalpanniya vakyati rasyane; yath makapary svarasa
prayogy, krea yamadhukasya cra. raso gucystu
samlapupy kalka prayogya khalu
akhapupy.C.S.Ci.1CP.Su.4.7.
284 tantre sajetyanena lavaarasa varjayitv madhurdayo ras

kayasajay vyavahriyante ityaya svatantrasamaya iti scayati
ntraparatantravyavahra iti.CP.Su.4.6.
kayakalpana where only lavaa is involved. More

than that, there is no apparent difference in the
therapeutic efficiency to lavaa even if it is subjected to
any of these therapeutic measures 285. The listing of
some in more than one group only highlights its
capacity to perform more than one curative
function.Treatise maker might have thought that it will
be convient for him and also for the prctitioners to
explain smaller number of drugs useful in different
disease conditions than to narrate many drugs each
useful in curing individual disease conditions 286. These
285atha kiartha punarcryea kayasajpraayane

lavaasya madhurderiva gudibhiruddiasya tath prayogeu
citrakaguikdaudvaukrau lavani ca C.S.Ci.15 itydinoddiasya
rogabhigjitye ca skandenopadiasya parityga kriyate? ucyate
kayasajeya bheajatvena vypriyameu
rasevcryea niveit. atra ca kevalasya lavaasya prayogo nsti
madhurdn tu kevalnamapi prayogosti, lavaa tu
dravyntarasamyuktamevopayujyate. madhurdiu
svarasakalpakdilaka kalpan sabhavati, na lavae. yato na
tvallavaasya svarasosti; kalkopi dravyasya dravea peat kriyate
tacca na lavae lavaa hi pnyayogtnpnyameva bhavati
yadyapi kalkasyaiva bhedcra crat ca lavaasya
sabhavati tathpi lavaasya crarpat na prsmdacrarpt na
kicicchaaktivieampdayati aktivieakalpanrtha ca
kalpana kriyate ityuttaratra pradipdayiyma
tasmccrtvamapi lavaasya
kalpanakalpanamiva.tataphakaystu
dravyasyaktsnennupraverthamupadiyante; lavae
caitanna sabhavati lavaa hi dravyasabandhe
sarvtmanaiva dravamanugata bhavati, tasmllavaa
pthakprayogbhvt kalpansabhavcccryea
kayasajpraayane nirastamiti na niprayoganeyamcrya
pravtti.CP.Su.4.6.
286 eka dravyamanekeu phyamnamekameva tataca na

sakhy pryata iti prvapaka eka purua karma
vyprmodanapacanakumbakaraakhanitrakaraabhminikhanan
n karae samartho bhavati ya ityadhyhrya sa ityuktagua
purua pratyavamati yadyat karmeti odanapkdi yadyat
karma karoti tasya tasya karmaa kartsaprayukta pcaka iti
karaasaprayukta khnitrika iti kryasaprayukta
fifty groups of mhkayas are set forth as an

illustration, thus there can be similar groups of drugs
outside this kaya groups287. yurvedadpik refers to
an anonymous text to explain the term savtikai and
considers it as uttaravtikagaa288.
The mtra or dosage of yavgu and other
medicinal preparations are not prefixed in the yurveda
clinical practice. But their dosage and quantity required
for its preparation are generalised according the
convention followed by the traditional physicians or as
per the paribha or by the generalised standards289.
The food basically acts through its rasa and medicine
kumbhakra iti nmaviea guayogapravtta gaua
guayogca pcaka ityatra pacikriyy karttva khnitrika
ityatra khanitrakaraakakhanana pratikarttva kumbhakra
ityatra kumbhopahita karttvamityebhirstribhirguairabhinno
bhinnobhidhyate vyavahriyate ceti bhva. tadvat
puruavadauadhadravyamapi ekamapi sat krakkoldravya
jvanabhaaukrajanana
lakaannguayognnnjvanyadiabdenbhidhyate
vyavahryate cetyartha. atha kimartha punarekameva dravya
bahujvanydiguayogttatra tatra pahyate santi tvadbahni
dravyyekaika jvanydikryakarae samarthmasti
tatraikameva dravya bahukryakart iyebhya
upadeupadhrayitu ca
yujyatelpaprayatnabodhyatvdalpaprayatnadhryatvcca, na
bahnyeka karyaniyatni
bahupraysopapdhyatvdbahupraysabodhyatvd bahu
praysad hryatvacca ; krya ca jvanabhadyubhayorapi
pakayoraviiamiti vkyrtha. tathguayukta
anekajvanydi karyasamartha. tath gua yuktameva vivoti- yat
sarvakarma jvanydn karae samartha syt, tato
bahukryakrakdekasmt anyedbahu pratiniyatakarmakraka
ka cchet? na kopcchedityartha.Su.4.21-22
287 etennynyapi mahkyi vtapraamana

pittapramandnyekakryasapdakneka dravymayni
bhavantti scayanti. maht ca kay lakaodharartha
vykhyt bhavanti. tat tadyathetydigranthasyrtha vykartu.
CP.Su.4.8
288 ADT,Ci.8.71-76
acts with its vrya or potency. The auadhadravyas are

again grouped in to mdu, madhya, and tka. The
general rule for the processing of medicinal
preparations changes according to the vrya of drug
selected290. Even the generalised used
adagaparibha should understood as general rule
for preparing a madhyamavrya combination suitable
for a patient whose agni is diminished or mandanila291.
yurvedadpik explains that the general rule for
preparing yavgu involving kalka must be understood
from sdastra and in the general preparation of
yavgu the convention followed in Suruta sahit is
289 pippalydiyavgnirdee upasdhiteti vacana
bheajapnyatauldipraktidravyamucita
parimagrahartha. skdbheaj cdn pramamiha
nokta mtray nstyavasthna doamagni bala vaya
vydhi dravya ca koha ca vikya mtr prayogayet.Su.2.17
290 yavgsdhanadravya
tvaddvividhavryapradhnamauadhadravya tath
rasapradhna mhra dravya ca.
tatrpyauadhadravya trividha vryabhedt tikavrya yath
uhydi madhyavrya bilvgnimanthdi mduvrya cmalakdi
tatra tkn kara madhynm ardha pala mdna
palamityutsarga. yaudktam agniveena karrdha v kauyo
kalka dravyasya v pala. vinyapcayedyukty vriprasthena
cpara. atra madhya vrymardhapalamtra nokt s
madhyapramagrahadboddhavy. tath jvantyajja
pukarhvai. itydiky peyy navabhirdravyai
kolapramairmilitv palamadrntara bhavati tacca
mduvrybhipryeaiva kvthyadravyjali kua rapayitv
jalhake ardhatena tentha yavgvdyukalpayet. ityatra
catupaladravybhidhna rasapradhna dravybhipryeaiva
tena siddh varhniryhe yavgrbha mat itydviya paribh
boddhavy. CP.Su.2.17
291 yadapsu tatsu aagdi prayujyate. karamtra tato

dravya sdhayet prsthikembhasi. ardhata prayogoktavya
pne peydisavidhau.ityatra peya prati karadravybhidhna
madhyavryasypi agasya mannalapurubhipryea
boddhavya. vrimna tu aagrthaparibhy
karadravye vriprasthobhihita tadnisrenyatrpi jalotkarro
boddhavya.CP.Su.2.17
accepted.292 In the preparation of yavgu, liquid portion

is some times replaced by buttermilk, madira (alcoholic
preparation) or milk and ghta or yamaka are used for
seasoning or paribharjana.293The pariba for
yavgukalpana is explained on the basis of gnivea 294
and another on the basis of vddhavaidyavyavahra or
as per the convention.295 He wants the physicians to
adopt these conventions in the preparation of yavgu in
places where no paribha is given296. yurvedadpik
explains the method for the preparation of rasa on the
basis of sdastra.297If rasa is prepared with other
medicinal drugs one must make use of the rules for the
preparation of yavgu.298
292 kalkasdhy tu yvyryatra bhavati tatra

sdaastroktaparimjjala gahya. yadukta anna pacage
sdhya vilep ca caturge. maacaturdaague yavg
aguembhasi iti. etacca pacague itydi taula
bheajasamudyd boddhavya. yavg praktibhta taula
mna tu surutavacandboddhavya yadukta
vilepimucitdbhaktccaturbhgakt bhiag S.S.Ci.39. tath
yavg svalpataul. iti.CP.Su.2.17
293 madir dravasthne, kira ca dravasthne,

kragodhamsarasau tu jalasthne. takrasiddheti
takraktodakakrysamavideleydau taulena
mavidalasya tulyamnat
yamaka ityanena yamakena paribharjana
darayati.ghta ca paribharjane kiv
mapraktikaiveya. CP.Su.2.18-33
294 CP.Ci.3.179-187
295 CP.Ci.3.179-187
296 kvathyadrvyjali kua

itydiparibhstathnuktaparibhyca kartavyavyavasth.
CP.Ci.3.179-187
297 CP.Ci.3.190-193
298 yatra tu dravyntarea sdhana tatra yavgvat sdhana

vykheya.dCP.Ci.3.190-193
In the preparation of takaya, specific mtra of

drugs are not mentioned, as per the convention set by
yurvedadpik, one must take kvthya dravya as per
the paribha of kayakalpana and quantity of liquid
must be the same as the quantity of takaya.299
Alternatively he also provides a paribha, where one
has to impress one pala of drugs in four or six palas of
water.300takaya are cold and mild in potency; must
be administered in people who are weak and doas are
in mild state of excitation. 301 In general, the liquid must
be reduced to one fourth in the preparation of
kayas.302 When cra is added as an adjuvant to
kaaya, one kara must be taken and same is the case
of madhu, and this fixation is based on the paribha
given by Agnivea.303 Some scholars consider that it is
applicable only in the case of independent use of cra
and in the case of raktapitta; one must restrict total
quantity of all the adjuvants taken to one kara.304 The
term cra is also meant by the term pha305. In case
of kalka where pupha is used in large quantity for one
prastha of ghta four palas of pupakalka is taken.306
299 atrpi yadyapi dravyasya pnyasya mna nokta tathpi

kvthyadravyasama dravya grhya, pnya tu yvanmna
peya kvtho bhavati tvanmna ghrhya.CP.Ci.3.197-199
300 Ci.3.197-199
301 Ci.3.197-199
302 tena caturbhgvaiat sarvakvthe vieavacana vin

kartavy.CP.Ci.3.197-199
303 ADT Ci.4.62-72
304 anye tu bruvate - crdn karamnatva svatantraprayoge

bhavati.atra carakvtha kvthaparibhay krya
kalkaca kalkaparibhay karya...tentra militai karamnasya
kartavyat yukt.CP.Ci.4.62-72
305 anye tu bruvate crpi phaabdenaghyate iti.......
306 vskusumakalke ce kecit pupakalkasytva bhulya bhavatti

ktv prasthe ghte catupala pupakalka vadanti. sakaudramiti
Avapda means keeping the drugs immersed in liquid

for a night and the liquid extract is administered. This is
given in raktapitta only specific conditions- niste
raktadoe.307
yurvedadpik follows the convention set by
vddhavaidyas in process of medicine preparation. 308If
the specifics are not mentioned, kaya is prepared by
following the general rule.309 yurvedadpik refers to
the difference of opinion that exists between various
authorities about the measurement of individual
ingridents in the formulation of paolamldikaya.310
Based on Bhoja, yurvedadpik clarifies the meaning
of prastha in the context of odhanacikitsa, and fixes
prastha as twelve and half palas.311 Cakrapidatta
advocates the following of paribha that fixes four
times of kvtha for the preparation of taila in
preparation of candandi taila.312 In preparation of
pippalydighta, yurvedadpik refers to two views; to
take both kaaya and kalka for its preparation and to
take only kalka.313 Cakrapidatta explains that if only
kalka of a ghta is mentioned in the formulation, one
vacanena ghtt pdikatva tantrnatarapratyayjjeya; ukta

hi snehapda smta kalka kalkavanmadhuarkare iti
agniveepyukta mtr kaudraghtn ca snehakvtheu
prvavat iti prvavaditi pdik.ADT.Ci.4.88
307 ADT.Ci.4.97-101
308 gukpake jalena sitopal paktv guik kurvanti

vddh.ADT.Ci.8.145-148; vddhstu pratyekameva palrdhakatva
vadanti.Ci.11.35-43
309 kayakaraapake vieavidhnnukte smnyavidhinaiva

kayakaraa jeya.ADT.Ci.5.76-77
310 ADT.Ci.7.60-64
311 ADT.Ci.5.154-160
312 yadi v tailapramnumnenaiva snehccaturgua kvthya

iti paribhay kvthyadravyaparima
vyavasthpanya.CP.Su.5.63-70
must take jala for drava. If both kaaya and kalka are
not mentioned in the formula, then formulation must be
proceded by adding both kalka and kvatha.314If the
quantity of sneha is mentioned explicitly in a formula,
then that is suggestive of the quantity one must
administer to get a complete cure. 315The conditions
where one must have to take much larger quantities of
sneha, preparations intended for such usages lack the
explicit reference about the quantity of sneha. Thus
narration and non narration of quantity by the system
maker was indeed intentional and not an accidental
one.316 yurvedadpik refers to an anonymous
authority who fixes the mtra for gulma and viadaa
as eight palas.317 If the liquid constituents are more
than five, one must take liquid equal to the quantity of
sneha.318 In the treatment of raktapitta, the ghtas
indicated in pittajvara are advocated; some explain it
as the ghtas indicated in the
jrajvara. Cakrapidatta raises an interesting query
319
about the preparation of sneha, whether or not kalka is

313 pippalydau ghte pippalydn vienukte kayatva
kalkatva caike bruvate, anye tu kalkamevecchanti.Ci.3.219-221
314 nanu yatra kalkatvena dravyaruti drava ca na ruta tatra

jala grahtavya... yatra kayatva kalkatva v nokta
tatra kvthakalkena kartavyau.CP.Ci.3.219-221
315 yatra tu prasthdimnanirdeakaroti tatra tvanmtreaiva

snehasdhyarogopaamo bhavatti jeya.Ci.3.219-221
316 tathhi vtavydhau prabhtasnehasdhye bhyasmeva

snehamtr vakyati,prapauarkdye nasyayogitay
kuavamna sneha vakyati kuhoktatiktaapaldau
atyalpapkasavidhnena pakvasya ghtasya kryakarttva
bhavatti bheajaprabhvadar maharibodhayati..............
evamagastyahartakydvapi pratiniyatamnakathanaprayojana
vcya. tasmnna ydcchika kvacidcryasya
mnbhidhnamabhidhna ca .Ci.3.219-221
317 ADT.Ci.5.114-117
318 pacaprabhti yatra syurdravi snehasavidhau. tatra

snehasamnyhu.CP.Ci.3.267
added for ascertaining the sneha.He refutes the view

that kalka is added for ascertaining the snehapka,
since there are many ghta preparations described by
crya lacks kalka.320
In the context of Kalyakaghta, yurvedadpik
discusses the issue of mna of drug groups. Here the
number aaviati or twenty eight is mentioned in
order to enable the physician to take one part of each
of the indgriedent of triphala. Again the ingredient
tlisapatra may be misinterpreted as tlsa and patra.
The narration aaviati prevents such fallacies. Some
scholars explains it as aaviati as the name of this
formulation. In ceratin cases, the individual ingredients
are taken according to the prescription that doesnot
apply to the group as a whole.Similarly there are
instancts where the group is considered as one unit. If
the narration of gaa or group is subordinate the all the
drugs, whether described individually or collectively are
taken together .Where as if the drugs are described by
individual names or by a collective name in a dominant
form , then each individual drug has to be taken in the
prescribed quantity.321 Dr.BhagvanDas reports that the
formulation quoted by the name mahnlghta is not
seen in the available editions of Carakasahit. 322 In
yurvedadpik we can see the narration of four
divisions of lepana namely avacrana, udvaratana,
jalapialepana, and rasakriylepana.323In the context of
aras, the formulation pippali ngara etc., according to
practioners must be used without the process of
319 anye tu ynyeva jrajvarahari ghtni tnyeva pittajvarahari

bhavanti.CP.Ci.4.89-90
320 ADT.Ci.5.105-109
321 ADT,Ci.9.33-41
322 p.426 Vol.3.,BhagavanDas.
323 ADT.Ci.7.84-96
snehapka.324 yurvedadpik clarifies that

pippalyditaila seen in other treatises are different from
the one which is given by Caraka. 325Cakrapidatta
explains that one fixes the quantity of yasacra in
the combinations like navysacra only after
assessing the status of patient. 326 In the making of
maravaaka, yurvedadpik favours the system
where eight times of gomtra is taken.327In some
formulae metioning large quantities of kra or milk
there the quantity is fixed appropriately some times
even by reducing the quantity prescribed in the
treatise.328yurvedadpik points out that some
physicians were taking drk svarasa and drava in
equal quantity.329Term navantaghta is explained by
yurvedadpik as fresh one - sadyaskanavantaghta.
He also reports the use of navanta and ghta of aja for
navantaghta.330Cakrapidatta highlights the fact that
the edition of habala also accepts
dravadvaiguyaparbha. In 331
Agastyahartaki, the
quantity of madhu and ghta are taken in equal
quantities, yurvedadpik explains that it will not harm
as it is in conjugation with other
drugs. yurvedadpik
332
explains the convention
followed by the traditional physicians in the making of
324 pippalngaretydau apakvameva
kecidghtamicchanti.ADT.Ci.14.103-118
325 ADT,Ci.14.130-134
326 ayorajo na sama tulyamna ayo hi duparima tenya

prayogelpameva loha mtrnusrea jeya.ADT.Ci.12.21-22
327 kecittu gimtramaagua pratysannamardeva

vadanti,ayameva paka sdhu pratibhti.Ci.16.102-104
328 ADT.Ci.12.23-28
329 drksvarasadravau tulyamiti vykhyna

ktavanta.ADT.Ci.14.138-169
330 ADT.Ci.14.199-211
331 ADT.Ci.14.234-242
Agastyahartaki.333 The dosage at a time is two haritaki

and the lehya associated with it.
Cakrapidatta clarifies that some formulations
are named by the system maker and there are other
popular formulae which are used by the names given
by the physicians.334Some scholars are of the opinion
that all phalarutis or indications in the treatise are not
factual statements but only indicators for the
physicians to plan there treatment protocol 335.
yurvedadpik is of the opinion that the method
of preparation of medicines laid down by the preceptors
must followed and no alteration should done on these
convention for the sake of convience336. Based on
prakti and agni of the patient, the adjuvants are
selected.337.
332 ADT.Ci.18-57-62
333 ADT.Ci.18.57-62
334 nanu candanyamiti sajkaraena ki? pradeantare

vyavahrrthamiti cet , na vinpi sajkarae pradentare
yaugikasajay vyavahri da.....tath vghty ddhika
ca pibettrayaameva ca itydau ;tath ktymapi sajy
vyavahro na dyate...tath abhgakaydisaj ktv na
c tbhi pradeantare vyavahro bhaviyati etadartha
sajkaraa.sajn ca
prayogakthanenasamayekarpi yogasiddh saj
bhavantyeva apaldik. tena pradentarepi
yaugikasajvyavahro bhavati
kvacit,kvaciccnyathopdeyatay vaidyaprasiddhy ca
prayogasamayaeva saj kriyata iti na kvacit kati.
evamanyatra sajkarae vykhyeya.CP.Ci.3.259
335 anye tu sarvodarahanttvakathana na pramrthikamiti

vadanti.CP.Ci.13.89-92
336 tena yathrutamevtarcryavacana pramamiti

payma.ADT.Ci.29.119-120
337 praktyagnyapekaynupnabheda kalpanya CP.Ci.13.141-145

yurvedadpik refers to gandhastra for adding

aroma to taila in the preparation of balataila338.
Unlike Surutasahit, here there is no
differentiation between srotas, iras, and dhamani . 339
Even though manas, not depentant on the srotas for

nutrition but is dependent on all srotases for reaching
the indriyas. So all srotas in the body are granted the
status of manovahasrotas; especially the ten dhamanis
related hdaya.340 Cakrapidatta expresses his
helplessness in clarifying the apparent difference
between the two texts regarding the origin of
medovahasrotas.341
338 ADT.Ci.28.142-156
339 na ca carake surute iva dhamansirsrotas bhedo vivakita.

Vi.5.3.
340manastu yadyapi nityatvena na poya tathpi

tasyendriyapradeagamanrtha srotostyeva.tacca mana
prabhtnmatndriy ktsnameva arra srotorpa
vakyati.Vi.5.3; manovahni srotsi yadyapi pthanoktni
tathpi manasa kevalaityabhidhnt sarvaarrasrotsi
ghyante, vieea tu hdayritatvnmanastadrit daa
dhamanyo manovah abhidhyante. I.6.41-42
341 surute tu medovahn.tadatrtndriyrthrthadarigamye

nsmadvidhn buddhaya prabhavati.Vi.5.8.
Table - 4
Cakrapidattas Comments on
Anatomical Terms
kloma hrdayasthapipssthna.Vi.5.8
vapvahana vap udarasth snigdhavartik
ymhurnstailavarttiketi.Vi.5.8.
surute tu medovahn mla vrkkau ka ca
ityukta tadatrtindriyrthadarigamye
nsmadvidhn buddhaya prabhavanti.Vi.5.8.
jag jnvadhastducyate.Vi.8.117
trikamiti gudstha prabhrti
kaikaplordhaparyanta.Vi.8.117
bhagsthi abhimukha kasandhnakraka. Sa.7.6
jnu jaghorvo sandhi.Sa.7.6
kloma pipssthna.Sa.7.10
basti mtraya.Sa.7.10
uttaraguda yatra puramavatihate,yena tu
pura nikrmati tadadharaguda.Sa.7.10
vapvahana medasthna tailavarttik iti
khyta.Sa.7.10
kukundarau sphicorupar unnatabhgau.Sa.7.11
bastiiro nbheradha.Sa.7.11
lemabhuvau kahasya prvayorvyavasthithau
kahinau bhgau.Sa.7.11.
upajihvike iti jihvy adhogat tath uparigat
grhy.Sa.7.11
gojihviketi gaurvk tasy kraabht jihv
gojihv;tena vacanakraabht pradhnajihvaiva
ghrhyate.Sa.7.11.
karaakulike karagatvartakau.Sa.7.11
karaputrakau tu bhyakarveva.Sa.7.11
akikake akigolake.Sa.7.11
kannik abdena nsy
samamakisandhirabhidhyate.Sa.7.11
vas msasneha.Sa.7.15.
prheik prhavaa.I.3.6
maika karamaisandhi.I.3.6
manye galaprvagate dhamanyau.I.3.6
graha hi jahargnisthna.Ci.3.129-131
kloma hrdayvayava viea.Ci.13.45-49

ghrarotrkitarpan sir sannipta
rgaka.Ci.26.134-143
piik jnujaghmadhyamsapiik.Su.7.5-25
Nidna
Cakrapidatta explains the rationale behind the
separate narration of hetus or etiological factors as
their enumeration in strasthna is very concise and
their elaborate exegesis is done in nidnasthna. Their
narration is a prerequisite for proper treatment and that
is the reason why the brief narrations of basic principles
of the treatment of diseases are mentioned along with
the enumeration of their nidnas342. The salient feature
of nidana is that it sets apart the entities of the same
class from those of a different class. This implies the
specificity of aetiological factors with regard to specific
illness and the specific action of all qualities of these
factors in the disease genesis 343. So by jvara nidna,
one must infer the nidnapacaka as well as
cikitsstra of jvara344. The fundamental concepts
related about the nidnapacaka are applicable for all
diseases explained in the treatise 345.The narration of
various synonyms of nidana are for the sake of common
practice of the system. This also facilitates the
comprehension of salient features of aetiology and it
must be remembered that words used in a regular
342strasthnamanu prapacena hetuligbhidhyaka
nidnasthnamucyate; hetuligajnaprvik hi cikits sdhv
bhavati. yaccikits stramtrbhidhtavya
tadupaayntargatameveti ktv; kiv, heturligbhidhnasypi
cikitsrthatvccikitsstramtramabhidhnamiha.tatrpi
rrikavikreu prdhnyatvtjvarasyaiva
nidnamdvucyate.CP,Ni.1-2
343 nidna kraamihocyate tacceha vydhijanaka

vydhibodhakaca smnyenocyate tatra vydhijanaka nidna
hetu, vydhibodhaka ca kraa nidna prvarparpopaaya
saprptirram. tatra heturpa nidna janaka ca bhavati,
vydhirbodhaka ca bhavati. CP,Ni.1-2
344 tenaprvrpdnmapi jpti hetn tath cikits strasya ca

grahaa.CP,Ni.1-2
345tadeva jvaranidne vaktavye sarvavydhisdraameva

nidna vaktumudyata smnyaprvakatvd vieasya, CP.Ni.1.3.
order and meaning are called as each others

synonyms.They are considered as synonyms only in
this context or order (not in other contexts). Importance
of contexts should be understood in other cases like the
narration of synonyms of prvarpa and cikits346. The
explanation seen in yurvedadpik regarding the
enumeration of synonyms (eight) reveals influx of
puric brahmaical ideology in later yurveda
scholars. Cakrapidatta clarifies that owing to the
auspiciousness of aasankhya or number eight, other
synonyms like yoni, mukha etc; are left out of the list of
synonyms of nidna. They must be reckoned as
synonyms of nidana, when they are used to signify it347.
Cakrapidatta highlights the importance of diagnosis
of a disease in its treatment and without a proper
knowledge of a disease one cannot effectively treat the
ailment. So the fivefold means of knowing the disease
is explained from a treatment point of view 348.
Cakrapidatta groups the nidnas broadly into
two sdhraa and asdhraa. The former group
includes those factors which are common to all living
346 tatrotpannasya vydherlakaa yuktamiti ktvutpatti hetumeva
vyavahrrtha lakartha paryyairha. prakarantare
arthntarepi hetvdi abdbhavantti darayati.. hetvdi
bhriparyyakathana stre vyavahrrtha. tath hetvdi
abdnmarthntarepi vartamnatve paryyntarea sama
samndhikaraytkraameva vttir niyamyate.tena ekasminnarthe
yasminste abd pravartante
tatkraamitarahetvdyarthebhyo vyavacchidyate tena,
lakartha ca paryybhina bhavati. evamanyatrpi
vydhydi paryybhidni vykhyeya.CP.Ni.1.3
347 ihacsakhyay magalatvena, tadhavidha vydhi

jvardhyabhidnnugccaveva hetuparyy ukt,
tenparepi yonimlamukhapraktydayo
hetuparyyboddhavy. teca tantra vistrabhaynnokt.
eva rogaparyyntara anabhidnepi grantha vistrabhay
dyanusaraya. Ni.1.3.
348 avijte hi vydhau cikits na pravartate, ata smnyena

vydhijnopya nidndi pacakamabhi dnamuktam. CP.Ni.1.6
beings and the later includes the factors which are

specific to individuals. The sdhraa group includes
the air (vyu), water (udaka), land (dea) and seasons
(kla). The asdhraakra indicates to the vitiation of
vtadi doas as a result of unwholesome food and
regimens349. yurvedadpik classifies aetiology into
viprak and sannika.Cakrapidatta considers the
doas as the sannikakraa (adjacent cause) for all
illnesses and the unwholesome utilisation of sense
organs (astymendriyrtha sayoga), erroneous
judgement (prajpardha) and unwholesome
disposition of temporal factors (parima) as
viprakanidnas (distant causes) specific to each
disease depending on the involvement of these in the
specific condition.
Cakrapidatta explains in case of visual
apparatus only the total non utilisation sense organs
will results in ill afflictions to the body. 350 Only the
exceedingly luminous objects will result in bodily
afflictions when contacted by the visual faculty.
Therefore no over utilization results even if one gazes
at a pitcher which does not have a dazzling
effect.351Cakrapidatta states that the objects that
terrify human beings and such other objects may not
necessarily be the direct objects of visual sensation.
They are shapes and sizes of different dimensions. Even
such shapes and sizes being associated with the direct
objects of visual sensation do come under the purview
of visual faculty. This is so even with regard to
349 dvividho hetur vydhijanaka prn bhavati sdhraa
asdhraaca. tatrsdhraa pratipuruaniyata
vtdi janakamhrdi. bahujana sdhraa
vtajaladeaklarpa. CP.Vi.3.1-2
350 atrahinamtradarana vikra na karoti tena sarva ityukta.

CP.Su.11.37
351 adarana ctiprabhvatmeva boddhavya aprabhvat ca

ghadn daranamatiyogdapi na doakara; evamanytrpi
sarvaa iti vykhyeya.CP.Su.11.37.
gustatory and tactile sensations where many such

factors are included as are not, strictly speaking, direct
objects of their respective sense faculties. 352In case of
rasa the quantity or rsi of hra is not playing any role
in mithyyoga or wrong utilistaion.353 Cakrapidatta
quotes the opinion of scholars who included the
ppakarmas or sinful acts under the mithyayoga of
kla, since its result is felt after some time. 354
The general distant causes for all diseases are
considered as adharma (non-righteousness).When
raktapitta is resulted from jvara, then jvara is
considered as the viprakrishstha nidana of raktapitta355.
In cikitssthna, the nidna are again classified in to
vyavahita and pratysanna; the former group
includes the aetiological factors like (use of) rkagua
etc and pratysannakraa or the immediate cause in
the form of doas.356 We can see a similar classification
of nidna in Sarvgasundaraik and Madhukoak
too where the doas are reckoned as intimate causative
352 raudrdayo yadyapi na rpa kintvktivie tathpi
rpaikasamavyena cakurath eva ; na cehendriyrthagrahaena
rpdnmeva para grahaamiti prvameva vykhytayata
sparaanarasanayo samyagyogesamyagyoge ca bahva
spararasavyatirikt snnbhyagdaya praktisayogas
askrdayaca kratvena vaktavy.CP.Su.11.37.
353 tatra rivarjyevitivacanena ri pthakkaroti ,rerhrasya

parimarpasya yo doa - hnamtratamatimtratva v
tasytiyogyogbhymeva ghitatvt, na mihyyogerae
sabhavati.CP.Su.11.37
354 anye tu klamithyyogedharma kipanti. adharmo hi

klavadeva phalati na tatklamiti ktv.CP.Su.11.40
355 kraa ca vydhnm sannik. vipraka.. prgabhi

cdharmdte. tadetat sarvamapi kraa abdena grhyam.
tatrdharmakryatvena vydhn daivavyapraya
pryacittabalimagaletydi cikitssdhyatva pratyate.
CP.Ni.1.7
356dvividha ca kraa rog vyavahita rkdi

pratysanna ca doa iti stra siddhntaiva. CP.Ci.3.27.
factor of diseases. The former uses the term

atysannakraa and later chooses the term
abhyantarakraa.357
The knowledge of nidna helps the physician to
formulate therapies antagonistic to them; it gives a
clue about the ailment that may manifest the future.
The knowledge about the causative factors clarifies the
doubt also can provide clearer diagnosis 358. According
to Cakrapidatta, the term trvidha signifies the three
fold division of astymendriyrthasayoga i.e.,
atiyoga, ayoga, and mithyyoga. This term trvidha also
signifies all the subtler variations and its permutation-
combinations of these three-fold causes. 359According to
Cakrapidatta, the noncongenial contact of
senseorgans (astmyendriyrthasamyoga) is having a
relative importance among the triad of causative
factors. The logic behind this placement is that all the
effects kla and prajparadh can contact the body
through the senses only.360 The three doas are
357atysanna - atysanna tu yata samanantarameva

rogotpatti.yath vtdayo do kruddhaAD.A.H.Ni.1.
bhybhyantara bhedcca dvidh bhy tatra bhy
hrcrakldaya bhyntara- doadyaca.
Madhukoaka.M.N.1.
358 vtdijanyatvajnena ca vtdivipartabheajasdhyatva tath

anudbhtavtdi vikrntarasam bandhopi bhvkalpyate.
astmyarkdi hetusevdaraanenaca bhvvydhistajjanya
unnyate. vydhiparky ca sandehe jte yasya
vydherhetusev dyate, sa parikalpyate evamdi hetun vydhi
parkaa. CP.Ni.1.7
359 atra pdeva tratve siddhe trividhamiti vacana

bahuprapacasypyastmendriyrtha sayogd
estraividhyamanatikramopa daranrtha, tath
pratyekamayogtiyoga mithyyoga bhedttrividhatva
daraanrtha ca.
360 yadyapi camlabhtatvena prajpardha pradhna bhavati

tathpi pratysannakraatvena tath abuddhi
prvakasypyutkaamithyyogdera
mentioned in compounded form (samsatapada i.e.,

gneyasaumyavyvca) to emphasis the fact that any
one of these three fold causes can initiate diseases by
all the three doas.361
Separate narration of mnsadoas as rajas and
tamas is interpreted as suggestive of its lesser utility in
rravydhis or physical ailments and their
enumeration is only to give a comprehensive look for
the treatise.362
Table - 5
Comments on Symptoms
e ca bhagndna lokata evrthvagati, yato
laikikairetaite abd prasiddhatvena tatra tatra
strebhidhyate.CP.Ni.1.21.
syavairasyamiti arasajat.Ni.1.21
annarasakheda annarase
khedovasdonnarasakheda,sarvarasevanicchetyar
tha.Ni.1.21.
arucistu vakyam vakre
pravinnnabhyavaharadboddhavy.Ni.1.21.
tapiakstantrntare vetapiak ucyante.Ni.1.27.
pluta vypta.Ni.3.7
yma vistaraa.Ni.3.7
hara romahara.Ni.3.7
davathu dhakdhak iti loke kathyate.Ni.3.8-9.
pikraatvenstmyendriyrthasayogopi pradhna. yadyapi klo

dupariharatvena pradhna tathpi sopi indriyrthapard
natvenapradhna. kltiyogdayo hindriyrtha
tdyatiyoddibhyaiva pryo bhavanti. CP.Ni.1.3
361 gneyasaumyavyavy iti samsenaikasmd

pyastmyendriyrtha sayogdestrividha rogotpattitva
darayati,asamse yathsakhyamapi akyeta.CP.Ni.1.4a
362 rjasatmasn ca vicchidya pheneha tantre rra

vydhyadhi krapravtte anadhi kratven prapacanya tva
darayati. abhidnaca rjasa tmasayoriha vydhikathanasya
nynat parihrrtha. CP.Ni.1.4
pariharo jhinajhinik.Ni.5.7
suptavat suptni atyarthsparajntyartha.Ni.5.8.
manovibhramccintynarthnna cintayate
acintyca cintayate.Ni.7.5
buddhivibhramttu nityamanityamiti,priya
cpriyamiti payati.Ni.7.5.
smrtivibhramttu na smarati ayathvadv
smarati.Ni.7.5
bhaktiricch tadvibhramcca yatrecch
prvamsttatrnicch bhavati.Ni.7.5.
lavibhramdakrodhana krodhano bhavati.Ni.7.5.
cetvibhramdanucitaceto bhavati.Ni.7.5
cra straikkrto vyavahra;
tadvibhramdaaucadycarati.Ni.7.5.
umattacittatvamiti udbhrntacittatva.Ni.7.6.
udarditatvamiti rdhvakye pitatva.Ni.7.6.
aabdasravaamiti
avidyamnaabdaravaaabda.Ni.8.6-7
opa guaguabdavieo vtajanya ruyata
ityartha.Ni.8.6-7
dhmtagrvamiti pritastabdhagrva.Ni.8.8
ugra hisakamiva.Ni.8.8
bhairava tu ahisakamapi bhayajanaka
mandi.Ni.8.8
hrdaypakartina iti
hrdayaparikartanarpavedanyukt.Vi.1.17
glni mspacayo harakayo v.Vi.1.18
avasdana avasda.Vi.1.25.7
v prasavaklala.Sa.8.30
kikkisa carmavidaraa.Sa.8.32
paigalya pigalanetrat.Sa.8.32
opa kukau abdavadvtabhramaa.I.5.12-13
udardita rdhvavtrdita.I.5.18-23
mtra grathitamiti ghanbhta jeya.I.6.11-14
piikodveana jaghpiikayorudveankra
vedan.Si.11.13-14
sirdhamanihara
sirdhamanyorucchlanatva.Si.11.13-14
bhrama yena cakrasthitamivtmna manyate
kiv bhrama bhrnti.Ci.3.84-88
taka tat.Ci.3.84-88
staimityamiti vastravaguhatatvamiva.Ci.3.84-88
satpo madhyavega iti ntitvra satpa.Ci.3.84-
88
svedasthambha iti svedpravartana.Ci.3.84-88
nirbhugne iti atikuile.Ci.3.89-108
srastgat nisahvayavat.Ci.3.89-108
irasolohanamiti itastato nayana.Ci.3.89-109
mkhatva mandavacanatva avacanatv.Ci.3.89-
109
viamaprasti aklagarbhapatandik.Ci.12.5-6
sirmyma iti sirprasaraa.Ci.12.10
supti sparjna.Ci.12.12
hara jhaajhaik iti khyt vedan ki v
romahara.Ci.12.12.
gaurava kriysvasmarthyt; gaurava
purogio nisradhtutvditi bruvate.Ci.16.4-6
karakve karandavn.Ci.16.13-16
annadviityanena anngraha ucyate.Ci.16.13-16
arucimnityanena
prthitnnabhakasamarthyamucyate.Ci.16.13-16
iiradveti tadve.Ci.16.13-16
piikodveana piik.Ci.16.13-16
anye tu trmiha kudhmhu.Ci.16.19-22
kharbhteti koharatmupagat.Ci.16.34-38
kubha koha tadray kmal
kumbhakmal.Ci.16.34-38
vivagvrajati sarvato gacchati.Ci.17.45
uddhyamna iti rdhva dhyamnavta.Ci.17.46-
48
bastinirodha mtranirodha ityartha.Ci.17.52-54
vicchinna vimuktasadhibandha.Ci.17.52-54
ghurghurukamiti kahe
ghurghurukaabda.Ci.17.55-62
ucchritk iti ucchnka.Ci.17.55-62
urodhmyanamiti uraso
dhmadvamanamiva.Ci.18.14-16
satootra tripti anye tu satoo mnasa evtra
vydhiprabhvdbhavati.Ci.20.12-13
vividha sarpatti adha rdhva tiryak tath
sphoaophdibhi prasaratti visarpa.Ci.21.11

davathu cakurdivatyarthatpa.Ci.21.29-30
gambharrapka anta pka.Ci.21.38
bindhu bindvkratvagvikrti.Ci.23.95-123
vikartikeha hrdayaparikarttikkr vedan.Ci.26.81-89
Prvarpa
Cakrapidatta explains the term lakaa in the
definition of prvarpa distinguishes it from the nidna
as both are indicative of future diseases 363. Just as the
cloud indicative of future rain; the prvarpa are
indicative of forthcoming diseases, so the argument
that prvarpa is indicative of a non-existent entity
does not hold ground. Further it is stated elsewhere
that prvarpa manifests during the
sthnasamsrayvastha, 364
By prefixing prva to the
synonyms of rpa, one can obtain the synonyms of
prvarupa. 365 Cakrapidatta classifies prvarpas in
to two types first group includes the not well
manifested real symptoms of the disease, which is
invariably related to doshadhusyasammurchana
(morbid interaction between morbific factors and
corruptible elements of the body). The second type is
the group of symptoms other than former group of
actual well manifested symptoms of the disease which
does not have any relation with doas or dyas and
their interaction, for example the hostility to children in
jvara. Such prodromes not necessarily continue to exist
even during the rpa stage and are confirmed to the
stage of prodrome. If it continues to exist beyond the
prodromal stage they are indicative of bad prognosis 366.
Cakrapidatta accepts the notion of smnya and
363 utpatte prk prgutpatti. etena utpatte prva

yadbhaviyavydherlakaatat prvarpa nidna sev tu
bhvivydhiprabodhak bhavatyapi nidnaabdaghtatvdeva tath
lakaaabdnabhideyatvcca na prvarpaabdenocyate.
CP.Ni.1.8
364 ukta hyanyatra sthnasarayen kuddhna ca vcya

yadanutpannasyvidyamnasya vydhe katha lakaa
bhavatti; yato meghdapi bhvinviranumyate, tath
rohiyudaya dvkttikodayamanumyate. CP,Ni.1.8
365prvarpasya tvatparyybhidnayadeva rpasya tadeva,

yata, rpdayaivahiprvaabdayuktprvarpa paryy
bhavanti.CP.Ni.1.9
viaprvarpa. There will not be any narration about

special prodrome (viea prvarpa) in all the cases. He
explains that special or viiaprvarpa are elaborated
in the treatises only in the conditions where it
appears367. Cakrapidatta favours the definition of
Vgbha of prvarpas368.The ria is considered as
the prva rpa of maraa or death369.
Rpa
Cakrapidatta considers rpa as well manifested
symptoms of ailments; a part from the specific
symptoms of diseases, the specific states or avasthas,
upadravas are also included under rpas370.
Cakrapidatta recommends the reads to understand
the exact meaning connoted to various symptoms from
the words of patients. Here rendering shows affinities
with abarabhya371.
366 tacca prvarpa dvividha- eka bhvivydhyavyaktarpa
yadukta avyakta lakaam tasya prvarpamiti smta iti
dvitya tu doadyasammrcchanvasthjanya avyakta
ligdanyadeva yath jvare blapradvea romahardi.
nahyetat prvarpa jvarvasthy niyameva vyakta
bhavati kintu jvaraprvaklaiva yatra tu vyakta bhavati ssdhyo
mata. CP.Ni.1.8
367 eva prvarpa dvaividhye yatra vii prvarpamasti

tatraskdevbhidyate yatra vii nsti tatra ligamtra
vakyati tenvyaktnyeva ligni prvarpamiti
tatrajtavya.CP.Ni.1.8
368 yattu prvarpa doadyasamrcchanvasthniyata tad

vydhimtrasya gmaka na taddoaviea gmayati.
etatprvarpbhipryea ca vgbhaepyukta yat- prrpa yena
lakyate.utpitsurmayo doavieenadhihita.iti.CP.Ni.1.8
369 ria tu maraasya prarpameva.CP.Ni.1.9
370 mapakvajrajvaralakdniviiavydhibodhakni
ghyante;tath upadravc sdhyatdya
vasthpannavydhibodhakatvena laknyeva.CP.Ni.1.9
371 e ca bhagndna lokata evrthvagati, yato laikikairetaite

abd prasiddhatvena tatra tatra strebhidhyate.CP.Ni.1.21.
Upaaya
Upaaya is the well being attained by the
administration of remedial measures is upaaya. The
appropriate use of therapeutic measures, foods,
regimens which are opposites in nature to the cause of
the illness and to the illness itself providing the result
that is contrary to cause of illness and to illness and
thus leading to well-being is known as upaaya
(therapeutic diagnosis of the illness) 372.Since upaaya
utilises treatment for diagnosis, all synonyms of cikits
will be applicable to upaaya373.Upaaya helps in the
diagnosis of illness having hidden or minute signs and
symptoms and not in the acknowledgement of illness
with clear prodromes, signs, symptoms and cause.
Upaaya is utilised only in the case of diseases with ill
defined signs and symptoms. In case of well defined
signs and symptoms, one must not make use of it and
must rely on the rpa or lga374.
Classification of Upasaya
Hetuviparthauadha Remedial measures
contrary to the cause of the disease are the
characteristic feature of this group. It is observed in the
treatises that diseases caused by cold substances will
be cured by the administration of hot substances and
abarabhya.1.1
372hetun, tath vydhin, tath hetuvydhibhy ca vipart

hetuvydhivipart; temauadhhr tath
hetuvydhivipartrthakri sukhnubandhha iti
sukharponubandha anubandhaca sukhakraamityartha.
.CP.Ni.1.10
373 upaayastu cikits, tasystu paryycikitsit eva

svdhikratvena vaktavya iti neha punarukta.CP,Ni.1.9
374 ayacopaayo ghalige ca vydhau jnopyo

bhavati.CP.Ni.1.10; ghaligamitivieaenguhalige
vydhau ligairevvadhrite nopaaynupaaybhy
park karayeti darayati.CP.Vi.5.8
viceversa. For example, itajvara (fever produced by

cold substances having coldness as its main
manifestation) is alleviated by the administration of
decoction prepared from dry Zingiber officinale or
unhi. Hetuvipartnna: The administration of diet
contrary to the cause of the illness. The administration
of rasoudhana i.e. rice boiled in meat broth will
alleviate vtajvara or fever produced by vta excited by
exhaustion. Hetuviparta vihara: The administration
of regimen contrary to the cause of the illness; keeping
awake at night when there is an excitation of kapha
caused by day sleep. Vyadhiviparitauadha:
Remedial measures contrary to the disease, for
example pha (Cissampleouspariera or Cycleapeltata)
is given as a bowel binding agent in atisra
(diarrhoea).Vydhivipartanna: The administration of
diet contrary to the illness; intake of masra or lentils
as bowel binding agents (sthambhana) in atisr.
Vydhivipartavihara: This class makes use of
administration of regimen contrary to the disease. The
strained evacuation of bowel (causing the downward
pressure of abdomen) i.e. pravhaa in udavartha
(which is characterised by pratilomagati of vta
(retrograde movement of vta) resulting in a spectrum
of diseases ranging from simple constipation, leads to
mental disturbances, it also includes conditions like
heart ailments and severe acute neurological
manifestations.). Hetuvyadhivipartaushadha: The
making use of remedial measures contrary to the cause
of the disease and disease itself is characteristic of this
group. The daamla kvtha (decoction prepared out of
these ten herbal roots) will act against both vta and
the opha (inflammation) when administered in a
patient having opha produced by vata.
Hetuvyadhivipartnna: The administration of diet
contrary to the cause of the illness as well against the
illness itself forms the salient aspect of this division.
The use of hot gruel (yavgu) in jvara caused by cold is
attributed .The gruel by its very nature is antipyretic
and hotness will act against the coldness of the nidna.

Hetuvyadhivipartavihra: The administration of
regime contrary to the cause of the illness as well
against the illness; in the treatment of tandra or
lassitude caused by the sleep during day time which by
it very nature is unctuous and caused an aggravation of
the same attribute in the body, remaining awake (as a
part of treatment) during night will increase roughness
in the body and will pacify the lassitude.
Hetuvipartarthakri Ouadha: The vipartrthakri
are those medicines, therapies, food or a regime which
seems to be similar to that of the causative factor or
disease but brings in alleviation of hetu or vydhi. For
example, the application of hot poultice (which will
aggravates the pitta) in an inflamed sore which is
having a pre-eminence of pitta, instead of excitation of
pitta it will alleviate the inflammation.
Hetuvipartarthakri anna: Intake of vidhihra
(foodstuff which brings about the alternation of normal
functioning of pitta) in a pacyamnavaa (sore in the
process of maturation) will pacify the condition is an
example for hetuviparitarthakari anna.
Hetuvipartrthakri vihra: The example for
hetuvipartrthakri vihra, the act of terrorising or
trasana will cause the excitation of vta. The very act
will pacify the excited vata in an insane patient
(unmda) having the pre-eminence of vta.
Vyadhivipartrthakri ouadha: The example for
this class is the usage of emetic drug, madana
(Randiadumetorium.Lam) in the treatment of vomiting.
Vyadhivipartrthakri anna: In take of milk (which
is a laxative) in the treatment of diarrhoea is an
example for the class of vyadhivipartrthakri anna.
Vyadhivipartrthakrivihra: The tickling of
the throat in order to induce vomiting in the case of
vomiting is an example for vyadhivipartrthakri
vihara.Hetuvyadhivipartrthakri Ouadha:
Selective use of poison for the treatment of poisoned
states is an example for this group. The application of
ointment made out of agaru (Aquilariaagallocha. Roxb.)

As remedy for the burns caused by the fire. Here both
the disease as well as the causative factors is hot and
the medicine applied is also hot in nature.
Hetuvyadhivipartrthakrianna: Intake of an
alcoholic beverage in the treatment of intoxication
(madathyaya) resulted from the excessive consumption
of alcoholic beverages is an example.
Hetuvyadhivipartrthakri vihra: Mhavta
(vta in retrograde movement will cause great
discomfort to the patient) which is resultant of
excessive physical exercise is alleviated by doing an
exercise in the form of swimming375.
We see all the illustrations of eighteen divisions of
upaaya and explanations seen in yurvedadpik are
included in later commentaries like Madhukoa. It is
also interesting to note the absence of explanations
about the working of hetuvipartastartakri means in
375 udharani likhyante- hetuvipartamauadha yath
takaphajvare hydyua bheaja, hetuvipartnna yath-
ramnilaje jvare rasaudana, hetuvipartavikro yath-
divsvapnottha kaphe rtrau jgaraa, vydhivipartauadha
yath- atsre stambhana pdi, vydhivipartamana yath-
atisre stambhana masrdi, vydhiviparta vihro yath- udvarte
pravhaa, hetuvydhivipartamauadha yath- vtaothe
vtahara othaharaca daamla, hetuvydhivipartamanna
yath- itottha jvare u jvaraghn ca yavgu, hetuvydhiviparto
vihro yath- snigdha divsvapnajy tandry rka
tandrvipartaca rtri jgaraa, hetuvipartrthakryauadha
yath pittapradhne pacyamne othe pittakara ua upanha,
hetuvipartrthakryanna yath- pacyamne pittapradhne the
vidhyanna, hetuvipartrthakr vihro yath- vtonmde
santrsana, vydhivipartrthakryauadha yath- chardy
vamanakraka madanaphaldi, vydhivipartrthakryanna yath-
atisre virecakraka kra, vydhivipartrthakr vihrao
yath-chardy vamanasdhyy pravhao;
hetuvydhivipartakryauadha yath- agnin plue agarvdin
lepa, hetuvydhivipartakryanna yath madyapnotthe
madtyaye madakraka madya, hetuvydhivipartakri vihro
yath- vyymajanita sammhavte jalaprataradirpo
vyyma. CP.Ni.1.10
yurvedadpik, where Vijyarakita gives a detailed

explanation on this topic in Madhukoa.
The anupasaya is characterised by results that are
produced by remedial measures, food and regimes that
results in the aggravation of the disease state. In short
it is inadequate treatment of the illness and is included
under nidna or hetu.376
Saprpti
Saprpti is enumerated as the last member of
the five fold scheme of source of knowing a disease due
to its relatively inferior role in
diagnosis. Prof.G.J.Meulenbeld also noted this special
377
stand taken by Cakrapidatta i.e., the attribution of a

relative inferior status for saprpti among the
pacalakaanidna. The reason cited for construing
an inferior status for the saprpti among the sources
confirming the disease, is that it varies from person to
person (even if inflicted by similar type of disease).
Hence only the general concept of saprpti is
enumerated in the treatises without taking into account
of the possible individual variations. The enumeration
of general saprpti is to avoid the shortcoming from
non enumeration of saprpti. Such individual
variations are not considered useful by
376 nanpaayavadanupaayopi vydhiparkosti. satyamasti ca

para nidnagrahaenaiva ghtatvnna pthagucyate
anupaayopi hetusevayaiva bhavati. CP.Ni.1.10
377 yadyapi saprptyanantaraligaprdurbhva tathpi

saprpterv ydhinirpaa pratyalpaprayojanatvt eata
saprptimha.CP.Ni.1.11; samprptestu vakyamy
ihpratijna tasy sarvaroge saprptibhedbhidhne ca
kathitatvt, tath nidndivat saprptervydhibodhana
pratyapardhnatvcca; CP.Ni.1.18
Cakrapidatta378. Though yurvedadpik refers to

opposing views regarding the saprpti, it is not
employing the term doaitikartavyatrpa saprpt
and vydhijamnarupasaprpti for explaining these
two schools of thoughts on saprpti379. It is very
interesting to note that Cakrapidatta who uses the
term itikartavyata twice in the commentary380 is not
using it in connection with the definition of saprpti.
Cakrapidatta notes that there is a school of thought
which favours the concept of saprpti as that which is
responsible final manifestation of the illness. As per this
concept of saprpti, unlike the nidna etc, it is not
indicative of the illness which is not yet manifested but
of the fully manifested one.381 But others disagree with
this view of saprpti as an indicator of mere
emanation of the illness, without considering the subtle
nuances of disease genesis. They cite that even the
nidna, prvarpa etc, are also indicative of non-
manifested diseases and it is not mandatory that
diseases should diagnosed only in its fully manifested
state. Therefore this school defines saprpti as the
378 sapraptisaprte prativydhivyaktibhinny sarvatra
vydhau tatprayojanbhvnnabhedo vaktavy, yastpayukto
bhavati saprptivieastamabhidsyatyeva..atha
sarvasaprptyanabhidna nynatparihrrtha
sarvavydhisdhransaprpti bhednha. yato na
bhinnn bhvnmabhinnotpattirbhavati, kintarhi bhinnaiva
bhavati; yadyapi ca prativydhivyaktpi
samprptibhinnaiva bhavati, tathpi sa bheda saprpteriha
prayojanbhvnnocyate.CP.Ni.1.11(1).
379 MK, MN.1
380 CP.Si.3.1-2
381 jti janma saprptygatijti abdheryorthobhi dhyate sa

vydhe saprptimityartha. athtraike
vydhijanmamtramantyakraa vyprajanya saprptimhu.
iya ca samprptir yadyapi nidnadivat
vydhibodhaknabhavati tathpi nnutpannasya vydher
lakaa bhavatti ktv utpattervydhyupalambhakatva
varayanti.CP.Ni.1.11.
genesis of disease characterised by the way in which it

is manifested by the underlying doa -
vydhijanakadoa vypravieayukta- that is, the
genesis of a particular illness is by a specific cause
resulting in a definite vitiation of the doas in
accordance to the strength of the cause, leading to a
particular pattern of corruption in the body, expressing
its specific characteristics. To cover this aspect of
saprpti, it has been given the synonym gati, which
signifies the specific action of a causative factor, along
with full pattern, up to the full-blown manifestation of
the disease. Thus saprpati construed in this manner
will be helpful in comprehending the subtler aspects
specific for each disease processes. For example in the
case of jvara, the saprpti highlights the involvement
of maya, inhibition of gni, and vitiation of rasa
before its manifestation.382
Cakrapidatta further explains the specific
character of vitiating the maya etc, should not be
attributed to saprpti, it is the essential qualities of
the nidnas of jvara, but it is only comprehended
through saprpti. Inorder to highlight its utility for
highlighting the above mentioned specific
382 etaccnye na manyante. yato naiva sati saprptita

kacitvieo vydheradhigamyate. nacya niyama
yadutpannamevapara vydhirupalabhyate, yato nidna
prvarpbhyma nutpannopi vydhibhvitvena budhyate.
tasmt vydhijanakadoavypravieayukta
vydhijanmeha saprpti abdena vcya. gatirhi
utpdakraasya vydhijananaparyanta gamana iya ca
saprpti vydhiviea bodhayatyeva yath jvare sayad
prakupita praviymayamityrabhya tath
jvaramabhinivartayati ityantena ya saprptirucyate, tay
jvarasymaya dakatvagnyupaghtakaratvdayo dharm
pratyante. na ca vcya do
mayadakatvddharma, tataca kraadharmn
nidnagrahaenaiva grahaa bhavatti. yatha kraa
dharmopyaya vydhijanaka doavyprarpa
saprptiabdena viea bodhanrtha pthakktvocyate.
yath ligatvvieepi bhvivydhibodhakatva viet
prvarpa pthagucyate.CP.Ni.1.11
caharacteristics of nidna, saprpti has been

separately mentioned in the stra. Though prvarpa
and rpa are signs of a disease, they are mentioned
separately in list of meaning of diagnosis to stress the
fact that former provides the information about
unmanifested state of the illness and later confirms a
disease in its complete manifestation. By adopting
Vgbhaas definition for saprpti, Cakrapidatta
places him in nearer to the second school of thought
i.e., doetikartvyatrpasaprpti.
Through this statement yurvedadpik not only
fails to justify the statement which grants a relatively
inferior status for saprpti in the sources confirming
disease and seems to fall in to a circle of self
contradiction .
Further he tries to place saprpti in nidna, and
tries to substantiate it by placing the view of some
scholars who considers the narration sa yad
prakupita383 etc as specific actions of nidnas and
have nothing to do with saprpti. Here also we can
clearly notice the lack of clarity and inconsistency in
explaining the concept of saprpti in yurvedadpik.
Nlamegh explains samprapti in the context of
yogatantrayukti, construed from the other four means
of acknowledging (both associated and dissociated) the
illness .It is the samprapti, that which provides the
exact characteristics of the illness and guides the very
course of therapeutic procedures. Owing these two
reasons, saprpti is placed as the last member in the
list of five means of confirming the illness. The
knowledge obtained from other means of confirming
illness will lack in tendering the exact characteristics of
an illness and that is provided by the saprpti384.
383 This statement(Ni.1.20) is commented by CP as the statement of

Caraka explaining the saprpti of jvara - sa yadetydin
saprptimha. CP.Ni.1.20
384 TYV.4
The five fold divisions of saprpti (onset of an

illness) are based on conditional factors viz., sakhy
(number or enumeration), vikalpa (discrimination),
prdhnya (ascendancy), bala (degree of intensity),
and kla (time). The vidhi (mode) is added to this list
that is otherwise understood under the narration of
sakhy. Since this enumeration of divisions of
saprpti helps in treatment, it is acceptable to have
such divisions incorporated in the treatise 385.
Sankhyasaprapti: This only covers the divisions of
a disease as enumerated in the ataudarydhyya of
strasthna386. Vidhisaprpti: The saprpti is
further grouped on the basis of vidhi or mode of
presentation of illness. The mode conveys the
distinction within a class where as the number conveys
the differences in two or more different classes.Vikalpa
saprpti: The vitiating factors will not necessarily
cause equal degree of aggravation to all attributes of
doa involved. Therefore a careful analysis of each
attribute of doas vitiated as well as the number of
doas involved is done for the perfect comprehension
of the manifested disease. The vitiation will vary from
one cause to another as well as it is delimited by the
strength of the cause. Pradhanya saprpti: The
prdhnya saprpti provides the degree of
comparison between the vitiated doas. If all the three
doas are involved ,the degree of vitiation is indicated
by the superlative term tama and if two out of three are
excited then it is expressed by the term tara. In the
case of a disease, the prdhnya saprpti is
385 sakhyprdhnyavidhydi tulysu jvaravyaktiu

ekarpanidnaligacikitsitsu bhedapratipdane na kicit
prayojanamasti, sakhydibhinne tu jvardau
nidnaligacikitsbhedesti, ata sakhydi bheda janaky
saprpterbhedakathanamucitameva.CP.Ni.1.11(1)
386 yadyapi prdhnydi bhedabhinnepi vydhau

sakhybhedostyeva, tathpha yaiva strasiddh
aaudarydipratipdit sakhy saiva sakhyabdena
prpt.CP.Ni.1.11(2)
expressive of the relative independence or dependence

of each disease. The independent disease is
predominant and dependent disease is non-dominant.
Balaklasaprpti: The balaklasaprpti is
explained as that which gives the complete picture of
disease with relation to variations in seasons, diunurnal
variations, and variation related to digestion of the
food. yurvedadpik reports that some scholars are
interpreting the term vidhi here as actions of past life.
Cakrapidatta views that as the saprpti and
its divisions are common to all disease it is explained
in general and the specifics about
nidna,prvarpa,rpa,and upaaya varies from case to
case Its details to specific diseases are seaparately
elaborated in the treatise.387
387 yato na bhinnn bhvnmabhinnotpattirbhavati, kintarhi
bhinnaiva bhavati; yadyapi ca prativydhivyaktpi
samprptibhinnaiva bhavati, tathpi sa bheda saprpteriha
prayojanbhvnnocyate; yata, sakhyprdhnyavidhydi
tulysu jvaravyaktiu ekarpanidnaligacikitsitsu
bhedapratipdane na kicit prayojanamasti, sakhydibhinne tu
jvardau nidnaligacikitsbhedesti, ata sakhydi bheda
janaky saprpterbhedakathanamucitameva. Ni.1.11(1); ata
evtau jvaraityabhidya dvividha oitapittamiti kramtprpta
raktapitta nodhta; yata, dvividhatva hi raktapittasya
vidhibhede praviati na sakhyy, dvividha tapittam iti
vidhiabdenaivoktatvt.Ni.1.11(2); vidhirnma
dvividhvydhayo nijgantubhedenetydin. vidhiriti vidhikta
ityartha. tena dvividhatvdayo bhed yato bhavanti sa vidhi,
vidhica prakro bheda ityartha. yadyapi sakhyprdhnydi
ktopi vyadhervidhibhedo bhavatyeva, tathpi
sakhydibhedn svasajayaiva ghtatvtbalvardanyyt
sakhydyaghte vydhiprakreya vidhiabdhovartanya.
Ni.1.11(4); evabhto domaabalavikalpa ucyate.
tatradomaavikalpo yath- prakupitepi kadcidvtasya
to balavnbhavati, kadcillaghvaa,kadcidrka,
kadcillaghurka itydi; eva eva pittakaphayorap
yudhryoa vikalpa. Ni.1.11(5); kecittu
vidhiabdenaprvakta karma bruvate, tatrpi karmaniyato
balaklaviea pacyamnakarmakla eva jeya. eu ca balakleu
yadyapivydher abhta prdurbhavarpsamprptirna
While commenting on rogamrgas the

nomenclature kha or bhyarogamrga is used for
communication as well as to highlight the peripheral
nature. The term tvak also connotes the rasadhtu
associated with it. The term rasa as such is not used
because it has been associated with hdaya and which
is associated with the koha.The same is the case of
raktadhtu, it should also go to the
madhyamarogamrga, since its main loci are yakt and
plha, which indeed are again associated with the
koha388.
Cikits
Nirantarapada ik confirms the fact that only
rasyana and vjkaraa chapters own the four sub
sections389. The current chapter is positioned as fourth
bhavati, tathpi vyadhisantne tatkla
vydhyutpattausaprptirbhinnaiva bhavatti mantavyam. iha
ca saprptereva vie sakhydikt ukt, na tu
nidndn vie, yato nidndi vie
prativydhivakyamabhedenaivopayukt. yato ydkjvare
nidna na tdk raktapitte; ye ca prvarpdiviejvare, n ate
raktapittdau kintu bhinnajty eva. sa ca bhedau nidndn
vydhibhedagamakatvenopayukto vydhi bheda kathana eva
vaktaavya. samprptestu sakhydi bhedasarva vydhiveka
jtyatvena na viea gamaka iti ihaiva sarvavydhinidne kathyate;
nidndi viestu prativydhiviiatvena neha prapacenocyante.
ata eva ctraivdhyye saprpte smnybhidnenaivoktatvt
saprpti parityajya nidndiviea pratijnte- tasya nidna
prvarpa ligopaaya vienanu vykhysyma iti. Ni. 1.12
388 atrakheti sajkaraa vyavahrrtha ,tath raktdn

dhtn khbhidheyn vkakhtulyatvena bhyatva
jpanrtha. tvakceti takabdena tadryo rasopi ghyate.skttu
rasnabhidhna hdayasthyino rasasya
khsajvyavacchedrtha tasya hi kohagrahaenaiva
grahaa. anena nyyena yaktplhrita ca oita
kohatvenaivbhipretamiti boddhavya smnyanyytvt. ukta ca
kohavivarae- sthnnymgnipakvn mtrasya rudhirasya
ca.hduukaphuphusaca koha ityabhidhyate. CP.Su.11.48
389 uddeastrepi catukadvayamapyetadadhydvayamucyate. NPV

in the format of four quarters of the rasyana, the

topic expounded in this quarter i.e. the act of primary
preaching of yurvedic tenets.390 Due to the pre-
eminent nature of this section the tenets implied here
must be understood in the beginning of the
pedagogical activity391. Tacitly the pre-eminence of the
topic is implied irrespective of its order of placement,
though the section actually forms one of the four
quarters of rasyandhyya392. By illation
Cakrapidatta puts this section as the conclusion of
this chapter393.(verses 1-2) The two fold division of
division of rr iis or inspired sages : yyvara and
ln394.The later group is having a fixed abode and
the former is devoid of any such fixed settlement and
they consumed fruits, roots395. Cakrapidatta
construes this classification as the one based on their
activity396. The appellation rr ii demarcate the
yyvaras from vagrant mendicants397. This shows
390 yatrdhyye yurvedasya samutthna prdhynyena nirdiyate.

ayamyurvedasamuthnya iti. NPV;
ayurvedasyasamutthnamasminnasttimatvarthyacchapratyayeyur
veda samutthnya. ADT
391 eka eva sambandhonte nirdiopyayamdveva draavya.NPV
392 kramavartitvdv ca kvacitkasyacidabhidhnt. paramrthastu

rasyandhyya vkya (vibhidya) caturbhi pdaireka evdhyyo
nirdia. NPV;(cf. avaya vaktavyn kmacrdabhidhnamiti
madhukoak 5.31-32)
393 yurvedasamutthniyo nma rasyanapda

prieyducyate.ADT
394 raya khalu ln yyvaretydi.NPV
395 lsu prativasantti ln. anena vanavsamutsrjya

phalamlanalatva ca aanalatva ca.NPV
396 r lnatva yyvaratva ca karmavieaparigrt.ADT
397 yyvaragrahaepi kasmdrigrahaa karoti.

Anryopi(lakaasyayogd yyvar santo)bhntti
yuktamrigrahaa..NPV
that yyvararr iis are forest dwellers any longer and

their luxurious mode of living made them less
auspicious and more susceptible to diseases 398. Jejjaa
explains the term kalpanyapt, the term is not
found in the present edited version of Carakasahit
and is noted commented upon by Cakrapidatta 399.
Instead of Cakrapidattas reading ntikalyca
Jejjaa favours the version ntikalyca400. Term
itikartavyat, is commented by Cakrapidatta as
operation or vypra (of their respective
function/profession) and is not rendered in
Nirantarapada . The qualifying term iva for
401
Himlays, according to Jejjaa indicative of north part

of it402.The usage of synonyms to address/qualify Lord
Indra is interpreted as an act of reverence by both the
kras403. The transmission of yurveda is meant for
the welfare of people to turn in their unadvised life
pattern to the tenets of yurveda. Cakrapidattas
commentary closely follows Jejjaas rendering 404. Jejjaa
398 grmyadhyhr smpannik sampannatvena
mandayatnca ntikalyca pryea babhvu.kalpanypt
saruja ityartha.NPV; Here Cakrapidatta follows nirantarapada :
sapannamanu upayujyanta iti spannik. ADT
399 kalpanypt saruja ityartha.NPV
400 ntikaly iti ntinrog. ADT; mandayatnca ntikalyca

pryea babhvu.NPV
401 itikartvyat vypra.ADT
402 nanvatra ivdiguayukta eva himavn ki

ivdigrahaena,ucyate,asypi kecit bhg prgdakiapacim na
tath.tenottarahimavdbhgaprpartha ivdigrahaa.NPV
403 paryyakathana stutayaye sa ca ra(kitloknmyurvedasya

prakaka)tvena mahbhyudayasapdant NPV; indra
paryyakathana
stutayartha,stuticeyamindrasyyurvedaprakakatvt. ADT
404 paryyakathana stutayaye sa ca ra(kitloknmyurvedasya

prakaka)tvena mahbhyudayasapdant NPV; indra
paryyakathana
reads the continuity and purity of yurveda tradition

from the narration of lineage of gurus. He also lauds the
role of the guru in pedagogical system. We can find
analogous passages in yurvedadpka 405 (1/ 2, 3).
Cakrapidatta explains the term atha as adhikra
(reference or relation)406.yurvedadpka explains the
fresh instruction of yurveda tenets is only a refresher
of sages who had lost their acuity and agility in their
rusty life407. Nirantarapada gives a contrary explanation
to this view408.As per Jejjaa account, the additional
narration about the original propagation of yurveda is
out of care and compassion for the ailing humanity, so
that its precepts will help the course of
humanity. Jejjaa extols indrokta rasyanas and due to
409
stutayartha,stuticeyamindrasyyurvedaprakakatvt. ADT
405 avinau mahya pryacchatmityderetadeva

pramparyamasmkamapi yvat. grpadeamantr na vidyprpti.
NPV;naca vcyamugratapastvenaiva kimityayamyurvedamapi na
budhyate, yatastapa prabhvopi pratiniyataviatvnna sarvatra
aktimn,akticsya kryornney; tena
gurunirapekyurvedajnalakaakrydarannna tattapastatra
samarthamityavadhrayma; kimv
guruprvakrameaivyurvedajna
phalattndramupgamadbhardvja. ADT;nahi jty gurutvamasti. Sa
evtreya svagurumapekya iya agnivednapekya guru ;
evamagniveopi granthakaraakle svabuddhisthikrt iyn prati
gururiti na kaciddoa. ADT
406 athaabdacdhikre. tena, maitrikruydnydhikrtya ya

brahm prajpatayedt,taanurotumarhateti yojan.ADT.
407 yadyapi ca ryo bharadvjadvr indrddhigatyurved, tathpi

grmyavsakrtamanoglny na tath spurtho vartata iti akay
punarindrastnupdiaditi. ADT
408 nanu ca prgeva bhradvjena mahriniyogdindrdupetya

prakita. tadantarbhtni ca rasyanni gvatre
pradaritni(prathmdhyya eva. api ca rmamalajnn
rajastamasorabhvdvismrtirnopapadyate. NPV
409 yadyapyeva tathpi prajnugrahya rogopaanti pa(rijya

tadupadeadvr) te hnydidrnugrahrtha prajn ca
its usefulness he ratifies their narration to a greater

degree410.Nirantarapadakara in this context interprets
the word atha as thereafter411. The ten drugs
explained in this section are having the same procedure
of administration412. There is very conspicuous absence
of any specific exegesis on this topic in yurvedadpik.
As per the Nirantarapada, sages had discerned the
medicinal properties of these rare drugs vowing to their
penance and virtuous nature413. Jejjaa tries to
camouflage the mysterious nature of the celestial
drugs414. Cakrapi too acknowledges this rarity and the
inscrutability of these celestial rasyana drugs415.
Cakrapidatta tries to explain the archaic terms (of
svayamgatya svalpamyurjarvydhydibahulamasukhdijtvyu
prakarakara jarvydhipraamana jarvydhipraamana
urjaskaramamrta iva arayamudtta rutv
prajnugrahrtha prakayitumarhanti.NPV
410 mahbhyudayakri caitadrasyana.tasmdbhya upadeo

nyyya iti .NPV
411 athnantaramindra yurvedamribhya sakramayya uvca..NPV
412 ndrydn punarnavntn dana prthangabal(di

mahmednt)diu ea eva vidhi..NPV
413 riviayatva pradarayitumha.divynmoadhn prabhva

sa bhavadvidhai akya sohumaakyastu syt
sohumakrttmabhiriti.tneva bhrgvagira prabhrtnadhikrtya
uktavn. etadukta bhavati. yo divynmo adhn prabhva sa
bhavadvidhairvtamanomalai tapassiddhai krttmabhir
jitendriyairityartha. akya sohumaakyastu syt
sohumakrttmabhi. ajitendriyairanirjitadhrtibhiriti yvat. NPV
414 nanu akyrthopadea(eva yukta - tadevdhikrtya ca)

pratividhsyati. atra prativihita ca uptatapojna
sabhrmanupahattman aktirmaharmupadeaca
tamevdhikrtya nnyath.NPV
415 brahmasuvarcalprabhrtayo yathoktalakan divyauadhayo

ntiprasiddh. avabaleti jyata iti ribhirevnena nmn jyate,
na laukikairlokprasiddhatvt. ADT
celestial plants) on the basis of hearsay

reports .Based on the traditional narrations that even
416
accomplished sages falling to the lust, these celestial

drugs should be taken only by sages who had won their
senses417.Guided by the traditional notion Jejjaa is of
the opinion that these specific potentiating drugs must
reversed exclusively for pious sages418.
The potency of drug is not universal, and hence
many therapeutic uses of drugs are highly selective and
many a times they are not be easily generalisable. In
order to discern these exceptionable conditions one
must follow the authoritative scriptures rather than
speculations. One must exercise extreme caution while
discerning as any fallacy may end in jeopardy 419. This
explanation is not seen Ayurvedadpika. The use of
pippal along with lavaa and kra is restricted, but
here in 1/3/32 it recommended an exceptional one
(utsarvgavidhi). More over the pippal is recommended
here in a rasyanavidhi so it will not harm the person
416 dityapar sryvartameva deavieajta kecidvaryanti.ADT
417 pratya(rtha)niyatatvcchaktn,pratyarthaniyat hi aktayo

dravy. tscgamaikasamadhigamy eva. tataca yaireva
dravyairyukt upayujyamn mnt. taireva guvah anyaistu
dovah. ntra puruotprek prabhavantti. utsargasya
caritrthatva kathamanyatrpi na pravartata.
tadaikntencaritrthatvt narthakyameva syt.
tsmccaritrtrthay svakaniravaksatvdutsargpavdayo
sanivea. NPV
418 yath v rasyanaprayogdrte neyata evti prayoga.NPV
419 pratya(rtha)niyatatvcchaktn,pratyarthaniyat hi aktayo

dravy. tscgamaikasamadhigamy eva. tataca yaireva
dravyairyukt upayujyamn mnt. taireva guvah anyaistu
dovah. ntra puruotprek prabhavantti. utsargasya
caritrthatva kathamanyatrpi na pravartata.
tadaikntencaritrthatvt narthakyameva syt.
tsmccaritrtrthay svakaniravaksatvdutsargpavdayo
sanivea.NPV
as it is given in combination with other dravys 420.

Carakapidatta follows Jejjaas explanation regarding
the rationale of pippal rasyanavidhi 421. Jejjaa uses the
choices of number of pippal in the text as a clue for
construing the alternate schemes of administration of
pippal and further accounts an alternate scheme of
pippal administration: three or four or six or nine or
eleven pippalis, based on the dovastha (state of
factors involved)422.Cakrapidatta too follows this
interpretation423. The enumeration of administration of
pippal in five, eight etc is one mode and the other
mode is administration of the three pippalis processed
in kiuka or pala kra and ghrta or ghee before
food. Cakrapidatta k lacks this description 424.
Reason for the listing out various time and mode of
administration of pippal as per Jejjaa is to suit the
need of various doic combinations425. Jejjaa quotes
420 yath v rasyanaprayogdrte neyata evti prayoga. NPV
421 yadyapi trii dravyi ntyupayujta pippal kra lavaa

ityukta, tathpha dravyntarasayuktna pippalnabhyso na
viruddha,kiv, uktapippalrasyanavyatirekeotsargpavdanyyt
sa niedho jeya. ADT
422 idamatra cintyate pac saptadaa ceti.ki kramabhedata

saprayojana tadvkyamucyate.yadyevamapye ( kadaikatra
prayogopi) paca sapta daa ceti. Niyata eva krama syt. Krame(a)
tu bhinnenaitajjpayati.(yat) tricatur apyupayoktavy. av
naikdaaiva v. Para ntyupayojy
dopekayoktakramaniyamameva apekyollagypyabhihita.
Utkarpakar vidheyviti.donumnjnyattatvt kriyy
nhyamnajo bhiak dodn vydhi(nigraha samartho bhavati,iti
NPV
423 pacetyd sakhyvyatikramenuktasakhynmapi

pippalnmupayoga scayati. ADT
424 (ayame)ka prayoga. aparastu trisrastisrastu prvhne

bhuktvgre bhojanasya ca pippalya kiukakrabhvit
ghrtabharjit. NPV
425 bhuktvgre bhoja(nasya ca iti

prayogaklavirodha,paraspara?, iti na) vcya eva paricodya
another authority to explain the vtavalsaka jvara 426.

(verse 32- 36). Jejjaa seems to read crkrt in the
verse 39 as tkrt427. Cakrapidatta also refers to
existence of such a variant428. The quantity of kra or
milk should be either increased or decreased in
proportion to that of pippal 429. Jejjaa finds parlance
with iljatu rasyanavidhi and the pippal
rasyana explained here430, as both of them have the
best, moderate and inferior doses and modes of
administration. Cakrapidatta does not describe the
quantitative aspect of milk.He counts the number of
days required for best mode of administration of pippal
i.e. nineteen days for the consuming thousand pippalis.
The convention of giving moderate dose of increase
with six pippalis is attributed to predecessors by
Cakrapidatta, any such reference is conspicuously
absent in Nirantarapada commentary 431.(verse 37- 39).
The commentary on verses 40-47 Jejjaa counts all the
four rasayana prayogas of triphal and all the four
should be given for one year. Cakrapidatta clarifies
the usage of term suvara in the text give special
samdhnamhu. na hyekasya prayokturya krama? ki tarhi
prayoktrn bhinnnapekya dodiviet. NPV
426 vtavalsakaca tantrntare jvaraviea pahyate nitya

mandajvaro rka na krcchrea sidhyati. stabdhga
lemabhyiho bhavedvtavalsaka.
427 ata evha- pist balibhi pey rt madhyabalairnarai.

tkrt hnabalaitakaya kalpanay. Iti bhva NPV
428 crkrt ityatra tkrt iti pha. NPV
429 asyyamabhiprya . yvat krea atamloyate tvat,yvat

ca daa tvat kreeti. krasypi vrddhihn vardhyetpayas
srdhamiti. (nirantarapada)
430 ita iljatunopi prakaraklstrnupadiavn mtrca.

dsapaippiliko jyeho madhyama a prakrtita.
yastripippaliparyanta prayoga svara smrta. NPV
431 a prakrtita iti avrddhay prvcryairukta. (yurvedadpik

k)
emphasis for gold among the metals and should be

conjoined with triphal to achieve rasayan
properties 432
(verses 41-47). The verse 1/4/48-49
explains the general therapeutic qualities of iljatu.
The only varieties of iljatu are explained in
Carakasahita where are Surut(chapter ) ascribes six
types of iljatu. According Jejjaa, while analysing a
text one must devote oneself to that particular text and
not to opinions expressed in any other treatises, which
Cakrapidatta too agrees on433.While enumerating the
therapeutic properties of various types of iljatu,
qualities it and ua are assigned. This attribution
does not refer to absolute state but a reference to
these qualities in moderation434. Cakrapidatta
following the foot steps of Jejjaa explains that in ita or
ua vrya is not found in absolute preponderance or
predominance in these varieties of iljatu 435. So in
suvarasambhavailjatu, there will be a
preponderance of madhura rasa and by the usage
satikta it signifies its atyantahintva or only in
extreme subordination. In this way one must explain
432 lhairityukte suvare prpte suvarnetipada
lauhatvenbhiprasiddha sygrahaanirsrtha. ADT
433 tatrntre trapussadhtuprabhavamapi dvayamukta. tattatra

caritrtha syditi.tanna. bhavatu
dvaya(trapussabhavamanuata,tathpi tayoratra na)sabhava
iti. . ukta ca tataca prakrta budv deaklntari ca.
tantrakarturabhiprynupycdiediti.NPV;surute yadyapi
trapussabava prakipya avidhailjatu smnyena roge
rasyandhikre cokta tathpha rasyandhikre
tadadhikrtacaturvidhamevokta. ADT.verses 48-49
434 yatrpi tamraprabhave tatva tadapi notkra. tasya

tatrpoddhro yeu ca dtaruti tevapi ntyarthatateti.NPV.
435 uasya tmrabhavasya tath traya ca

tatvayuktnmanuatavryaty avako nsti,ata
smnyaguakathane ntyuatamitipadena uasya tasya ca
vryasya prakaro niidhyate ,tennuatatva vidhyate.tatca
ilgatuni vrya itamua vbhihitamapi na balavadbhavatti
labhyate. ADT on verse 55-61
the properties of other iljatu varieties 436.The

reference regarding combination involving variant
elements based on observance can display slight
variation and they cannot be comprehended under one
head437. (Verses48-49) Cakrapidatta also explains this
variant in pharmacological properties of various
categories of iljatu as a case of exception 438.
Cakrapidatta elucidate the term suvarailjatu is
not concomitant with gold it should be comprehended
as the iljatu from the source site as that of gold 439.
Cakrapidatta explains technical terms like mrtsna
and accha, which are not in Nirantarapada 440.
(verses:55-61). The plural usage iljatuprayogeu-
refers to multiplicity in the genera and the processing
of iljatu441. Ayurvedadpika also interprets this term in
acquiesce with Jejjaa442. The proscription of kulatth is
construed by some physicians as life long exclusion of
436 tmrasya rasnuktecaturasat,. tath suvaraprabhave

madhurasytkaya
satiktaruteratyantahnatva,tiktasya.itarayostvanurasatva
ca(samyg vyavasthpayitu a)kya nnye paryudsa.
lohaprabhave tu tiktalavaayortkaya,itarayostvanurasatva
npahriyate. NPV
437 evametat pratipattipardhinai viruddhavryasavde

kicidapodhyte na sarvamekasya iti.NPV
438 yastu rpyasyabhave kaurase viruddha svdu (guru)pk

ukta sa utsargpavdanyayena jeya. ADT verses 55-61
439 hemdiabdeneha hemdisabhavasthnabhtailocyate,yato na

skt suvardibhya eva iljatu sravati. ADT verse 55-61
440 mrtsna masra, accha svaccha. ADT.
441 nanveka eva iljatuprayoge bahuvacana ki(miti? u)cyate. jti-

bhvanloanabahutvt prayogabhutva yujyate.bahuvacana tu
(loandi-bheda bahutvena) iti na virodha. NPV
442 iljatuprayogeviti bahuvacanamloandibhedena

prayogabheda buddhisthkrtya jeya. ADT verses 62-66)
kulatth and other deemed as a total ban of it for the

whole life.443
There physicians who consider the prohibition until
the objective of therapy is reached. Jejjaa considers
the proscription for a time span of one year as it is time
span need to get the body strengthened. 444He also
highlights necessity of this ban 445. Jejjaa gives variant
reading to the verse na sosti rogo bhuvi sdhyarpa
ilhvaya yanna jayetprasahya. 446Jejjaa reports
sadhyarpa is construed by some physicians to
connote smnyjarogas.447 Cakrapidattas
commentary is silent on these issues. The k ends by
highlighting diachotomic nature of iljatu i.e.
preventive and remedial powers.448yurvedadpik also
443 Cakrapidatta reckons the existence diverse views on the
proscription of kulatth while doing iljatu rasayana. sarvaklamiti
yvadrasyanhit gu santi.kecittu yvajjva
kulatthavarjanamhu,yadukta surute tadbhvita kapotca
kulatthmca vivarjayet iti. (ADTverses 62-66)
444 sarvakla tu kulatthnparivarjayediti tu abdovadhrarthe.

nanu sarvatva klasya kdrk,yvajjtamityake anye tvcakate
atyantaviruddhatvt rasyana sypyantavat phalena tu bhavitavya.
ntyantikena.tasmtsa vatsara parihrastasyaitvneva
kla,yata artava tasya vieani asynuklat savatsara
parihra. temeva varjana yatastanmaya eva klo(deho) bhavati.
.. savatsarcctyantadrhat kyasya sydata savatsara
parihra.NPV
445 kulatthctmavirodhino yena taddravea grva sikt

sphuanti. NPV
446 na sosti rogo bhuvi sdhyarpa ilhvaya yanna

jayetprasahyeti yanna jayedityatra kecidcakate,ye tu tatsdhyate
tu sarve(aparigait eva, tasmdarthavdarpa evyamicchtiaya iti.
NPV
447 anye tvcakate, sdhyarpagrahaena smnyaj abhipret.

NPV
448 tatacaitadukta bhavati prakrtydin kriyant ye pratykhyey

bhavanti. sarvstnbhuvi bhgrahaena sdhyrupagrahaena ca.
eva prakravati tatk(layogai prthaktvena bahubhi prayukta)
ends in the chapter by expressing same idea in a

sketchy manner.449
Cakrapidatta explains three forms of treatment
schedules. They are nidnavarjana or avoidance of the
causative factors of diseases, samana or pacification of
doas by means other than the elimination therapies,
and odhana or elimination therapies.450 Additional
explanations of avidhopakramas are available in
yurvedadpik. In rkaa therapy, the predominating
quality will be rk where as in laghana it will be
laghu; moreover laghana can be performed even
without the help of dravyas and is not possible in the
case of virkaa. Hence one should not equate these
two different therapies.451 In laghana, all the odhana
therapies expect anuvsana are included. The exclusion
of anuvsana from laghana is due to its bhaa
(nourishing) nature.452 Pcana works either by clearing
the factors working antagonistic to digestive fire or by
strengthening its functional capacity; these are having
predominance of agni and vyu mahabhtas. 453
svasthasyorj vidadhti karotyanena ubhayrthtva

jpayti.samgrahaca vykhyta eva pratiyogamiti.
449 iljatu prayoga stauti na sosttydi ADT
450 vddhamaln trividhopyupakramo nidnavarjana odhana

amanarpokto bhavanti tatra nidnavarjana vddhamale
malavddhihetvhraparitygdalpamalhropayogdv boddhavya
saodhanacotsargintyanenokta. amana ca toetydi
granthenokta. Su. 28.4
451 virkaadravyakathane yadguameva laghanadravyamukta

tadguameva virkaa yadyapyukta, tathpi rkaguasytra
prdhnya, laghane tu laghuguaprdhnya jeya; tath
laghanamadravyeopavsenpi kriyate, virkaa tu
dravyakryatayaiva prdhnydukta, tena
laghanavirkaayornaikat.CP.Su.22.9-17
452 catuprakr sauddhiriti anuvsana varjayitv, tasya

bhaatvt.CP.Su.22.18
The chapter which enumerates the treatment of

jvara is termed as jvaracikits; here yurvedadpik
clearly follows Nirantarapada
vykhy. yurvedadpik clarifies that here the term
454
jvara also connotes the general sense of disease; this

interpretation is also found in
Nirantarapadavykhy. Nirantarapadavykhy in this
455
context explains how and when one must clarify the

doubts with ones preceptor and this is also reflected in
Cakrapidattas commentary 456 yurvedadpik
explains dehendriyamanastpi, the qualification of
javara as the unique feature of jvara. Some diseases
only afflict body, others inflict mind, and some
afflictions target specifically the sense organs 457. Jejjaa
also explains in the same way, he also reports an
alternate interpretation, which takes the terms deha,
and indriya as one compound term, explain it as
453 pacantamagni pratipakakapaena baladnena ca yat pcayati

tat pcana; tacca vyvgniguabhyiha. CP.Su.22.9-17
454 jvaracikitsitbhidhyakpdhydyo
jvaracikitsitamucyate,abhidhnbhidheyayorabhedopacrt.
evamuttardhyayevapi vykhyeya.CP.Ci.3.1-2;
jvaracikitsitamiti katha na tadrayatvt
vsavadattdivat.NPV.ibid.
455 vijvaramiti vijvaraabdo nrogopadaraka yato jvaraabdena

ctra smnyena rogobhipreta, yath- jvaro vikro rogaca
itydi.CP.Ci.3.3; vijvaravacana kasmd yadi vydhita
svayamupadiati sahsyo bhavati. jvarasya
rogaparyyatvdajnarravydhinirmukta iti
yathsthitavastuprakana.NPV.ibid.
456 juravaca stuty stutca prasann reyas

yojayanti.viviktdyabhidhnt etajjpayanti eknte suprasann
snaca gurava praavy.NPV.Ci.3.3; vivikta itydin eva
gurava praavy iti darayati.ADT,ibid.
457 keciddehamtratpinorbuddaya kectinmanastpina

evtatvbhinivedaya kecidindriyatpina eva timirdaya aya
tritpi.ADT,Ci.3.4-10
sparnendriya.458 Nirantarapadavykhy clarifies that

this query is not a iyastra and this is not seen in the
corresponding yurvedadpik.459 yurvedadpik
quotes mythological narration that portrays jvara as a
creature having three legs and three heads is also
found in
Nirantarapadavykhy. Nirantarapadavykhy
460
explains the nature of jvara in two planes one

upapattikta - resulted by rrika and mnasikadoas
and svbhavik, which associated with pacatva or
death.461 Cakrapidatta and Jejjaa subscribe the
traditional mythological concept that links fury of Lord
Rudra primordial manifestation of jvara462. While
explaining the term prabhva in javara prabhva,
Cakrapidatta clarifies that it is the special power of
related to special conditions or power limited to specific
458 tadyath arbuddayo dehrit maddayo mana rita

indriyritastu vyaktykuldayosya yugapatsarvavypitva atra tu
krama.anye tu anyath vykhynayanti adhihna
dvayameva(na traya iti. tena)dehendriya ca manaca
dehendriyamanas te taptu la yasya. dehendriyamityanena
sparanendriyamabhipreta.NPV.Ci.3.4-10
459 na ceda iyastramcrya eva kena cidupoddhtena

iyavyutpattyarthamstritamapi darayati.NPV.Ci.3.4-10
460 vigrahaca jvarasya svatantre vaktavya eva -

jvarastripdastriir itydinokta.ADT.Ci.3.12; dharm
vigrahavat paratantrepi jvarastripdastriir
bhasmapraharaa.NPV.ibid.
461 s ca dvay utpattikt svbhvik ca.utpattikt

doarramnasa rr vtdaya mnasau
rajastamas.svbhvikpacatvalakayamasvabhv etyartha.
NPV.Ci.3.12.
462 ADT.Ci.3.14-25;NPV.ibid.
conditions463. Jejjaa also explains this term as

extraordinary power464.
yurvedadpik reports the alternate view which
holds that doas are the causative factors of jvara, in
this case the role of causative factors like rka etc are
inferred from their effect on the excitement of doas.465
The alternate view seems to be of
Nirantarapadavykhy. 466
While commenting on the
vidhi bhedas or modes of jvara, yurvedadpik refutes
the opinion of two different schools of thought 467.
Though jvara affects both mind and body, their
separate narration is intended to emphasis the need for
different treatment protocol for mnasikajvara and
rrikajvaras468. Nirantarapadavykhy reports a
463 prabhvacaupdik aktirucyate, tena satpdn
prabhvavyapadea. yatacya rogaprabhva, tata
vtalemaktepi jvarenuarpastpo bhavati tath janmdau
nidhane ca mahattamorpatva jvaraprabhva ityartha.
ADT.Ci.3.26.
464 atha koya prabhva bhavana bhva, utpattirtmalbho

jnma prako bhvaste janmasmarthya
aktirasdhra..prabhvo yajjvarasya santpa anyath yadi
pittasyya kevala dharmasyt, vtalemrabdhayor na
syt.NPV.ibid.
465 anye vtdneva jvarrambhakasaprptiprptn iha

khalvabhya kranebhyo jvara sajyate itydigranthena
nidnoktn kranti padena grahayanti; praktiabdena tu bjabht
avyavahitasabanddh do ghyante rkdayastu
doaprakopaabht na jvarakranti vadanti. tasmin pake
rkdn jvara hetubhtnmih grahaa syt; rkdn tu
jvare hetutva doaprakopvntaravypratvena bhavatyeva, yath -
ygasya svarga karttva. ADT.Ci.3.27
466 kraa tvanantarotpdaka saprptyanta yatonantara

kryotpdo jvaraprvarpasya.NPV.ibid.
467 ADT.Ci.3.32-35
468 tathpi yo dehrayi prathama arradoeea balavat

prrabdha syt sa taddoacikitsayaiva cikitsya eva
mnasadoacikitsaiva cikits iti darayitu
variant related to the verses explaining antardha and

comments that on the basis of explanations found in
other. yurvedadpik is not cognizing the existence of
such a problem.469yurvedadpik explains that though
the upadravas of jvara are not explicitly mentioned in
the treatise one must understand it from its general
narration. Alternatively, they can be the ten
complications explained in other treatises. The
alternate opinion can also be seen in
Nirantarapadavykhy. The manifestation of disease
470
depends on the course of the saprpti. This idea is

very explicitly mentioned in Nirantarapadavykhy and
is concisely quoted in the yurvedadpik. 471While
explaining the prognosis of vtdi jvaras;
yurvedadpik takes pralap, bhrama, and vasa as
common set symptoms to three types of jvaras.
Accordingly vtajvara will result in death in seven days,
pittajvara in ten and twelve days kaphajvara.
yurvedadpik refers to Nirantarapadavykhy
interpretation which considers the three symptoms
separately for three doas. So pralpa and vtajvara
will result in seven days, similarly paittikajvara with
bhrama in ten days and death within twelve days in the
case of kaphajajvara with svsa. Both the
commentaries agree on the fact that there can be
exceptions for this time limit. yurvedadpik explains
gambhira as antarvegajvara or dhtusthajvara472. The
second opinion refers to
Nirantarapadavykhy .About the prognosis of vtika
473
rramnasabhedopadarana sdhu. ADT.Ci.3.36
469
antarvegabahirvegavykaraamantardhdilokadvayenakecitpahanti
tacchvasanamiti pahanya. NPV.Ci.3.39-41
470 ADT and NPV.Ci.3.50
471 ADT and NPV.Ci.3.50
472 gambhra antarvega kiv gambhradhtustha.ADT.Ci.3.52.
473 gambhrontardhtustha.NPV.ibid.
jvara with respect to kla or temporal factor

yurvedadpik is that all vtajajvaras (in varakla) are
difficult to cure so it is vaikta in that sense.
Alternatively vtajvara in varakla is prkta but it is
kcchrasdhya, where as in vasanta and aradtus it is
sukhasdhya and prkta; more it is in line with
Vgbhaa474.Nirantarapadavykhy lacks these
discussions. While commenting on satatajvara,
yurvedadpik carries the same allusions of
Nirantarapadavykhy.475 yurvedadpik refers a
number of phabhedas to satatdijvaras476. The seats
of these jvara are explained as three doas, sapta
dhtus, mtra, and malas.477 Cakrapidatta clarifies
that the description found in other treatises are
different from the one which are elaborated in the
treatise478. According to the view of yurvedadpik,
satatajvara is resulted by the involvement of three
doas479. The smprapti will determine the influence the
effects of kla, pkti a dyas in satatdijvaras and this
narration is not seen in Nirantarapadavykhy 480.
yurvedadpik refers to phabhedas regarding the
474 eva tvat sarvo vtajo vaikta.anye tu bruvate - varakle

vtajepi prkta kitvaya kcchra vasantaaradudbhavastu
prkta sukhasdhyo bhavatti viea ;tath ca vgbhaena
prktacnilodbhava.ADT.Ci.3.48-49
475 yath balavato rjo hdayena pratikl api kudrarjnonugun

eva bhavanti.ADT.Ci..3.53-60 yath rjtibalyastvt
kacidantavirpa vaktynicchantamapi
svakryevasthpayati.NPV.ibid.
476 ADT.Ci.3.53-60
477 dvdaeti sapta dhtavastrayo do mtra pura

ca.ADT,Ci.3.53-60
478atulyadyaprakti itydin granthenocyate sosmdanya eveti

tantrntarepyanyaabdaprayogt pratipditamiti n avirodha.
ADT. Ci. 3.53-60
479 kica tridorabdha evsamanmate satata tasya cnyatara

doa pratikldn tulyatva sabhavatyeva.ADT.Ci.3.53-60
texts explaining the tiyaka and caturthakajvaras, the

corresponding Nirantarapadavykhy is not explicitly
referring to these variants481. Like the gdhras,i there is
no paittika caturthakajvara482. Here Jejjaa makes an
interesting view about expressed by Harta; he boldly
states that all preceptors are not equal to the status of
Agnivea. As the case of yurvedadpik he also
explains the involvement of pitta as anubandha483. So
does Nirantarapadavykhy .yurvedadpik also
includes satata is a viamajvara484. Cakrapidatta
refers to school which considers only of jvaras as
viamajvara; here the school of Kharanda excludes
satata from the list. Some others only grant ttiyaka
and caturthaka the status of viamajvara485. He also
prefers this classification486.Nirantarapadavykhy
quotes a difference of opinion about
caturthavaviparyayas interpretation put forward by
ivasaindhava and havarma; he leaves that point
to discretion of vddhavaidyas487. This point is not seen
480 jvarasya klapraktidy madhyenyatamdbalapraptau

satymapi doasaprptimahimn hi
klabhvitvaniyamojeya.ADT.Ci.3.53-60
481 ADT Ci.3.63-67
482 atra ca na svapradhna paittikacaturthaka pitta gdhrasvad

bhavatyevnabhidhnditi mantavya. hrte tu pittajanyatva
yadukta tadanubandha rpapittajanyatva.ADT.Ci.3.71-72
483 sakimitinstit ulyaprmyasarvea

amagnivedn.hartasya. NPV. ibid.
484 satate tu dvdahavisargea trayodahe punaranubandht

klavaiamyamasti tena sopi viama iti. ADT.Ci.3.74
485 ADT.Ci.3.74
486 viamajvaraabdena ttyacaturthakvevbhimatau, caturthakena

caturthaka viparyayopi ghyate. ADT.Ci.3.292-295
487
ivasaindhavhavarmaprabhtayonyathvykhynayanti......vyk
hynad vayabal bala vddh vivecayiyanti.NPV.Ci.3.73
in yurvedadpik. Cakrapidatta points out the

importance of manas in determining the nature of
viamajvara488. Both yurvedadpik and
Nirantarapadavykhy explain that the symptoms
explained in sanniptajvara outside the symptoms of
vtadijvaras are generated by the
viktiviamasamavyrbha. In this connection
Nirantarapadavykhy reproduces the symptom of
koha (from Bhluki) and tantra from another
anonymous treatise. In yurvedadpik also we find
reproduction of koha lakaa489.
In gantujvaras the vitiation of rakta predominates
and masa and other dhtus are only slightly
vitiated.490 In the case of gantujvara, the Kmiri
recension reckons viaja as a separate type of
abhiagajvara and adds separate verses for explaining
it. Whereas there are other recessions which does not
contains these verses but still accept the viajajvara as
an abhiagajajvara. There was still another sect of
scholars, who does not deem the viajvara as an
abhiagajajvara; instead they regarded it as
doajajvara predominated by pitta.491 The symptoms
like kud etc., will be appear as a result of doapka
irrespective of the time factor of eight days 492. In the
context of jvara, the term lagana refers to fasting493.
The term kaya related to jvara is interpreted in two
488 manobalt satatajvar manonivttydin anyedyukdijvaravn
bhavati ; manodaurbalydbhaydin
caturthakdjvarttyakdijvaravn bhavati. ADT.Ci.3.75-83
489 ADT.Ci.3.89-108
490 prayo raktamiti atyartha msdi clpa

dayattyartha.tathpha raktasya skddui, tath
msdn mangdui scyata iti viea.CP.Ci.3.111-113
491 atra kmr viavknispart itydigrantha

viajvarbhidhyaka pahanti,viajopi abhiaja eva
praviati.ye tu na pahanti, tanmatepyabhiagaje eva viauadhi
gandhaja sya apyavarodha. anye tu viaja viajanitapittaktatvena
doajatvena kipanti. CP.Ci.3.114- 127
different ways, one the jvara caused by the kaya of

dhtus and two the jvara related to rjayakma494.
Laghana is contraindicated in the anilajvara; it should
be understood as nirmnila. Alternatively, the
vtakopa attributed to the underlaying dhtukaya.495
In the case of vtavyu usually it will be associated
with ma, owing to its vrakadharma; there one must
judiciously apply the laghana or fasting496. The
conditions like kmajvaras are having association with
vta in their subsequent stages and therefore laghana
is contraindicated497.
Both Cakrapidatta and Nirantarapadavykhy
agree that the role of agni in the genesis of
vtalemajvara, here it is agni involved is in the form
of bhutgnis498.
The symptoms like kud etc., will be appear as a
result of doapka irrespective of the time factor of
eight days499. In the context of jvara, the term lagana
492 atra ca kuddayo doapkdbhavanto vinpyaha nirma

dorabdha jvaralakaa bhavanti.CP.Ci.3.137
493 laghanaabdenehnaana vivakita.CP.Ci.3.139
494 kayaabdena dhtukayakta jvara kiv rjayakmajvara

ghti. CP.Ci.3.139
495anilaabdena nirmanilagrahaa kiv kaynilaabdena

dhtukaya kupitnila grahaa. CP.Ci.3.139
496 yastu mrgvaraena vyu kupyati sa varakadharmitay

pryea smo bhavati,tatra ca laghana mtray
kartvyameva.CP.Ci.3.139
497 anilajvaramuktpi kmdijvarbhidhna teu klntarea

vtasabandho bhavati,tena prathamapi vtsambandhe
kmdijvarmalaghanyopadaranrtha.CP.Ci.3.139
498 NPV;ADT.Ci.3.129-131
499 atra ca kuddayo doapkdbhavanto vinpyaha

nirmadorabdha jvaralakaa bhavanti.CP.Ci.3.137
refers to fasting500. The term kaya related to jvara is

interpreted in two different ways, one the jvara caused
by the kaya of dhtus and the other, the jvara related
to rjayakma501. Laghana is contraindicated in the
anilajvara; it should be understood as nirmnila.
Alternatively the vtakopa is attributed to the
underlying dhtukaya.502 vtavyu usually will be
associated with ma, owing to its vrakadharma. Here
one must judiciously apply the laghana or fasting503.
The conditions like kmajvaras are having association
with vta in their subsequent stages and therefore
laghana is contraindicated504. The usage of kaya in
jvara after eight days is intended for pcana of
apakvadoas505. The emesis is done for doas
concentrated at maya. Since its in an excited state
by itself and is located in the koha, there is no need
for mobilization of doas by snehana and svedana
(even if done only in a mild form)506. In the case of
jrajvara, if one wants to perform vamana, it must be
preceded by snehana and svedana507. Smadoas are in
500 laghanaabdenehnaana vivakita.CP.Ci.3.139
501 kayaabdena dhtukayakta jvara kiv rjayakmajvara

ghti. CP.Ci.3.139
502anilaabdena nirmanilagrahaa kiv kaynila abdena

dhtukaya kupitnila grahaa. CP.Ci.3.139
503yastu mrgvaraena vyu kupyati sa varakadharmitay

pryea smo bhavati, tatra ca laghana mtray kartvyameva.
CP.Ci.3.139
504 anilajvaramuktpi kmdijvarbhidhna teu klntarea

vtasabandho bhavati,tena prathamapi vtsambandhe
kmdijvarma laghanyopa daranrtha. CP.Ci.3.139
505 ADT.Ci.3.142
506 mayasthitnityanena sarvaarra parityjymayagamana

darayati...atra ca vamane svayamevolkliatvddoasya
dootkleaprayojanakau sneha svedau na kriyate alpau v kriyate.
ADT.Ci.3.146.
a state of stagnation and are in association with the

dhtus508.
yurvedadpik explains that the contraindication
of yavgu in Hrita is with respect to ativddhalema
or highly excited morbid kapha, some other
commentators are of the view that this contraindication
is for person having a state of pitta and kapha praktis,
an obvious reference to Nirantarapadavykhy 509.
Cakrapidatta observes that the adrtravidhi is not
practiced in all jvaras in his place510. Quoting
Haricandra yurvedadpik explains that ljapeya is
indicated in kphvastha511.
Cakrapidatta sees no contradiction between
various treatises regarding the timing for the
administration of kaaya512. yurvedadpik quotes the
alternate view regarding the contrindication on kaaya
for jvara; according one school of thought, even in the
seventh day kaaya prepared out of kaayarasadravyas
is contraindicated513. If kapha predominates and agni is
optimum, one must administer y and in case of
preponderance of vta and if patient is weak one must
go for rasas514. In vtapitta predominant condition,
administration of sarpi is indicated and this does not
507 etacca jrajvaravihita vamana snehasvedhbhy
doamutkleya kartavyamiti viea. ADT.Ci.3.171
508 sm iti matvena styn apracalca . dhtusth iti dhtuu

atyantnupraveavyavasthit. ADT.Ci.3.147-148
509ADT;NPV.Ci.3.149-154
510 tatra prdeike vidhau nya peyartraniyama autsargika

pravartate.ADT.Ci.3.160
511 tatra pratham lemati haricandra.ADT.Ci.3.179-187
512 tadahe vihitakayapnena samamadrntaratvnna virodhti

mantavya. ADT.Ci.3.160
513 ADTCi.3.161-162
514 ADT.Ci.3.163
permit its use in anuvsana and abhyaga. This

interpretation of yurvedadpik is based on the term
pna in the text515. Cakrapidatta explains that in
baddhadoa one must administer gokra and in
pracyutadoa the choice is chgakra516.
yurvedadpik interprets the term pura in
connection with administration of anuvsana in jvara as
atyarthapura i.e., extreme chronicity517. In Dhajvara,
if one anoints any paste, according to Surutas
interpretation, it must be very thin518. The state where
ghta is administered in jvara is predominated by
rkata; owing to the special nature of the disease. This
is seen in the jrvasta or chronic state of jvara519. The
condition is explained as the state of jvara where sneha
part of pitta is lost as result of laghana. Others explain
it as the condition associated kapha has become rka
and ghta can be applied. Another explanation is that
body after administration of kaaya had turned to rka
and that is the time for the administration of ghta. Last
explanation is also seen in Kharandasahita and in
commentaries of Bhsadatta, Svmidsa,
havarma, Brahmadeva and others and
yurvedadpik find it difficult to ignore this view 520.
515 ADT.Ci.3.164
516 baddhadoe gavya kra saratvddeya pracyute tu

doasagrhitvcchga deya. ADT.Ci.3.167
517 puraty pure iti

padamatyarthapuratmha.ADT.Ci.3.172
518 dhapraamane lepo bahala kartavya syt sa ca tanureva

kartavya. ADT.Ci.3.174-175
519snehacapittague na ssiddhika tena snehpagama

pittasyohyata evvasthy; tena nisnehasya pittasyom rka
bhavati.iya ca vydhyavasth vydhiprabhvdeva
jrvasthy bhavati.CP.Ci.3.216-217
520 tatrarke iti kaytibhrkktaarre iti jeya ea ca

prvavat. aya ca pha
prvakkdbirbhsadattasvmidsaahavarmabrahmadeva
This view is also quoted in Nirantarapadavykhy. The

kayas explained here can be also administered in
form of ghtas, so scholars explain it as administration
of kayas with ghta as an adjuvant.521 Cakrapidatta
hints about a possible contraindication of nagnisveda in
jvara522.The verse narrating punarvarttakajvara are
not part of the Cakrapidattas text, he explains it as
Kmirapha523.
Cakrap, commenting on the verse, explains
that the varied clincal status of the pitta itself is termed
as lohitapitta4. A triad of causes have been mentioned
to substantiate this notion of pitta attaining this status:
its combination with rakta, the corruption of rakta by it
and the similarity of pitta with blood in smell and
colour.5 Cakrapi splits up this as the three definition
of raktapitta: the pitta associated with rakta is rakta
pitta ; the condition where rakta is vitiated by pitta is
raktapitta; and, the pitta assuming the nature similar to
rakta is raktapitta.6
In raktapitta the movement of pitt towards rakta
is resultant of its special saprpti524. The fluid part of
the dhtu i.e., rakta will transcend to other dhtus and
augment the disease process525. yurvedadpik
prabhtibhir api vykhytatvnna pratikepaya. kharandenpi
samnoya pha. CP. Ci.3.216-217
521 ya ete jvaraghna.....sarpi sdhanatvena prayukt prayojy;

yathoktakaya dravyai svaviaya eva sarpi sdhayitv
prayojynti .. anye tu kaya sarpi mirktnmanena vacas
prayogamicchanti.Ci.3.218
522 ADT.Ci.3.268-271
523 anantara asajtabalo yastu itydi grantha kmr

pahanti.ADT.Ci.3.333-334
524raktagamana ca pittasya saprptimahimn bhavati.ADT.Ci.4.7-

8
525taditi rakta pradayan. dravo dhturiti dravarpoa

.dhtordhtoriti msde. svidyata atikarati; tena pittoma
explains that in paittikaraktapitta, in the

vieasaprpati, there is no involvement of other
doas. Cakrapidatta refutes the attribution of doic
status to raktapitta on the basis of its movement.
Cakrapidatta is very categorical in denying any
special status for such association of doa and these
associations are also not considered for determining
the prognostic status 526.Since the upward movement is
predominated by kapha and downward by vta, some
scholars are of the opinion that there is no possibility of
a paittikaraktapitta. A few others are of the opinion that
paittikaraktapitta is resulted when the excited pitta
from other parts of the body comes in contact with
raktapitta527 Korad and gara act as causative
factors only in combination with other similar
constituents528. The medicines indicated for raktapitta
must be understood from a holistic perspective and not
from the individual properties529. The yurvedadpik
reports the kmalahara property of formulation
arakamdvikdi530.
Gulma refers to lump in body resulted from
conglomeration of doas531. Some are of the opinion
that five specific seats attributed to gulma is not
applicable for raktagulma as its seat is garbhaya532.
svidyamnadhtubhyacutena dravarpea dhtun yukta sapitta

bhyotitar vddhi jacchatti yojan.ADT.Ci.4.7-8
526 ADT.Ci.4.13-14
527 ADT,Ci.4.11-12
528 koraduasya raktapitta hetutva nipvamaspdiyuktasaiva

sayogamahimn nidneproktaeva garopi nidne
sursauvkardiyukta eva hetutvenokta.ADT.Ci.4.36- 48
529 pratiniyatasdhaka dravyopanystsayogamahimnaiva

kryakar bhavantti jyate.ADT.Ci.4.49-51
530 aarakamdviketydi kmalahara kecidhu.ADT.Ci.4.62-72
531 tathehpi saghtenvasthndgulmetyabhidhna.ADT.Ci.5.6-7

For others, garbhya is covered under the seat

prva.533 The term nicaya refers to sannipta resulted
from viktiviamasamavyrambha534. The
sasargadovastha in gulma is not resulted from
viktiviamasamavya, so from the individual narration
itself we can construe the dvandavjagulmas; therefore
no separate narration of dvandajagulmas is given535.
Some scholars are of the opinion that gulma resulted
from praktisamasamvyrambha are curable536.
yurvedadpik also clarifies that raktagulma can be
seen even after ten months537. In gulma both
anuvsana and nirhaa are administered538. The
virecana must not be tvaravirecana as it can aggravate
the already excited vta539. Cakrapidatta clarifies
that there is no difference of opinion between the
treatises of Caraka and Suruta in context of indicating
raktamokaa and explaining also pka of gulma; only
difference one can see is the usage of different terms
532 anye tu raudhiravyatiriktnmetata pacasthnatva raudhirasya

tu garbhaya eva viia sthna bhavati.ADT.Ci.5.8.
533 raudhirasypi gulmasya garbhayaprvasthitatvena prva

evaye bhavata. ADT.Ci.5.8
534 sanniptikaca nicayarpagulmajanmatay vyapadeena

viktiviamasamavyt sayogamahimn ca darayati.ADT.Ci.5.14
535 auadhakalpanrthamityanena praktisamasavyatvt

svavilakaakryakarttay pratyekadoe dvandagulm abhinivi
eva pratyekoktacikitsmelakena cikits ityetanmtropa
daranratha. ADT.Ci.5.16
536 kecidetallakaavyatiriktalakaastu ya pratyeka doajokta

sasarga mtra lakaa prakti samavya sanniptajanya sa
sdhya eva gulma iti vadanti.
537 tena daamamsdavrgapi oitagulmvadhraa

bhavatyeva.ADT.Ci.5.18-19
538 ADT.Ci.5.20-26
539 ADT.Ci.5.29-31
for explanation540. Cakrapidatta explains the term

mha as samrcchana of extreme interaction with
each other resulted by the varaa541. Some explain
Ci.5.102-104 differently. According to them, taila is
administered with cras like nlincra and according
them the trayadyaghta is also administered with
nlincra542.
In the genesis of prameha, kapha having
excessive drava quality and not otherwise will result in
prameha543. The term bahvabaddha is explained as
asahata, i.e., unbound or un-connected. The
bahutva and abaddhatva can be seen in medas,
msa, majj and vas. Rest of the dhtus will be
having only bahutva544.
Though the number of pramehapiaka explained in
the compendium of Suruta exceeds that of
Carakasahit does not contradicts each other, In
Caraka considering the relative importance only seven
piakas are explained545.
In the context of kuhacikits, Cakrapidatta is
inclined towards lepana546. In case of taila, for external
application some physicians prefers sarapataila and
540 tasya vidradhitvena pko jyata iti sajmtrea
visavda.ADT.Ci.5.42-45
541 mhe iti samrcchite vte iti yvat.ADT.Ci.5.48-55
542 ADT Ci.5.102-104
543 bahu drava lem doaviea iti bahudrava eva kapho

mehajanako nlpadrava iti.CP,Ni.4.6
544 abaddhamiti asahata. atra tu bahutvamaghatva ca

ythayogyatay boddhavya. tena medasi mse vasmajoca
dvayamapi eeu bahutva.CP.Ni.4.7.
545 etca prdhnydukt. tena surutepi piakdhikyamukta

yat, tanna virodhi.CP.S
546 yadyapi dyate tathpylepanena

siddhatvnntiramaya.Ci.7.84-96
for internal use tilataila is generally preferred547. There

are similar doas and dyas involved in the saprpti
of kuha and visarpa. However, in visarpa we can see
a dominant involvement of rakta and visarpaala or
the morbid factors are set in fast motion. The
dominance of rakta can cause increase in pain in
visarpa compared to that of kuha. Even some
physicians are of the view that compared to kuha; in
visarpa the combined role of seven factors is not
always necessary548. The vieadui of doas is
explained in connection with kuha549.
The sneha refers to ukra and ojas550. In the case
of rjayakm, manifestation of ekdaarpas is
considered as full manifestation, adrupa and trirpa
rjayakma are partial manifestation of the disease. 551
yurvedadpik clarifies that though some authorities
consider rjayakma as a single entity, owing to
difference in line of treatment the fourfold classification
of oa must be appreciated here552. Cakrapidatta
explains the three lakaas are the salient features of
all types of rjayakm but is not explicitly explained in
Caraka and it can be any three symptoms of yakm.
547 anye tu kuhevlepe srapa grhayanti; pne tu
vienuktau tilatailameva bhavati.ADT.Ci.7.102-104
548 Ni.5.3.
549Ni.5.3.
550 snehaabdena hi sravcin ukraujacigrhye.ADT.Ci.7.3-12;

snehakayditi dehasraukraujasa kayt.ADT.Ci.8.24-27
551 atra pratyekamekdaalakaa phena

ekadaalakaayogenaiva rjayakmaa sapratva pryo
bhavatti darayati. yattu adlakaatva trilakaatva v
yakmao vakyati tadasapralakasyaiva
jeya.ADT,Ci.8.28-32
552 maiva hetulakaacikitsitena caturmapi bheddbhinna eveti

yukta.tantrntare tu sthlady abheda ukta eva ihpi
sthlad sarvastridoajo jeya itydinbheda ukta eva
skmacinty tvayameva bheda ukto jeya ADTCi.8.28-32
Where as some scholars explain it as

asaprvbhitpa etc .
553
Others consider
asaparva etc as the feature of jvara in
rjayakmaroigi554. Aruci is reckoned as
praktisamasamavyrbdha disease . The narration
555
yakmia saptaka bala is explained on the basis

of reference from some anonymous text which reads
hikka in thegroup of seven symptoms. yurvedadpik
clarifies that though hikka is not in the symptoms of
yakma, it must be understood as a complication 556.
yurvedadpik classifies praseka into two, svatantra
and pardhna; the former is having a dominance of
kapha and later is having a predominance of vta. The
same classification is extended to the case of chardi
too.557
yurvedadpik reveals the existence of practice
of bhtavidaya during this period558. The unmda curing
effect of msa, which considered as a causative
factor of unmda is attributed to ada559. Some
scholars is of the opinion that the usage of mmsa in
the case of nijonmda is not accepted by
553 tribhirityatra yni kni tri yakmao rpi jeyni

gagrhikynirdet.
554 ADT,Ci.8.38-47
555 ADT,Ci.8.60-61
556 phalarutau ye yakmaa saptaka bala ityanena

svarabheda itydin ye saptagad pahatste jey; teu
ca hikk pahit sa ca rjayakma lakaeu yadyapi na pahit
tathpyupadravarp jey.ADT,Ci.8.89-102
557 ADT.Ci.8.117-133
558 saprati bhtavidydhikratvdbhautikonmdasya

leakathanamihnyatrtha tenparepyunmdakabht santti
darayannhaADT.Ci.9.21
559 ADT,Ci.9.78
yurvedadpik560. Like the gulma, the apsmra is also

reckoned by some physicians as
praktisamasamavya. Cakrapidatta metions about
561
the scholars like Bhmadanta explaining the textual

matter, which elaborates gantvapasmra separately. If
accepted, the sankhya saprpti of apsamra will have
to be altered562. Keeping in line with the tradition of
Bengal, Cakrapidatta expresses reservation in
accepting the narration of atattvbhinivea as an
independent disease, which is accepted by the
physicians of Kmira and Sindhudea. 563
Cakrapidatta explains that the principles of
treatment of mnasavydhis can also be employed in
treating the rrikavydhis564. Cakrapidatta explains
the term daiva by providing two options namely, fruits
of previous action and gods or divine agencies. 565
Daivavyaprayacikits is considered as the one which
provides quick relief and is indicated in acute
diseases.566
Regarding the disease kataka, some
physicians consider it as two conditions namely katha
560 ADT.Ci.9.78
561 ADT.Ci.9.25-27
562 ADT.Ci.10.53
563 ADT.Ci.10.54-63
564mnasavydhipartenptiapiabdena rravydhiyuktenpi
vakyama manuheyamiti scayati. CP.Su.11.46;
pryastrividhamityanena rrepi daivavyapraya svastyayandi
darayati. CP.Su.11.55.
565 daivamada tadvyapraya tacca yadadtajananena

vydhipratyanka mantrdi yadi v daivaabdena dev ucyante
tnrity yadupakaroti tattath; mantrdayo hi devaprabhvdeva
vydhihar balyupahrdiprtca dev eva prabhvvydhn
ghnanti.CP.Su.11.54.
566 CP.C.S.Su.1.
and kaya. When kataka is considered as a single

entity, it is attributed to the diminution of ukra and
ojas. Cakrapidatta is in favour of those who consider
it as a single disease entity and says only its
manifestations are in two different ways. This narration
helps to conceive the treatment protocol in the
prvarpa stage.567
The kaphaopha is more prominent during night
because kleda increases during night due to sedentary
state and trotas are blocked during the night time. The
opha that affects the iras is explained as uparaka
by yurvedadpik.568 Cakrapidatta explains the
treatments of bhagandara are not elaborated here as it
involves surgical methods569.
Udara is said to be resulted from agnidoa,
yurvedadpik explain it as agnimndya570.
yurvedadpik gives two causes for plha, one is due to
over excretion and other resulted from the vitiation of
rakta571. yurvedadpik explains the term
sopasthambha in Ci.13.174 as varaa. 572
Takraproyoga in aras is expounded in detail;

morning takra alone is taken; if the state of agni of the
patient remains as atyarthamdu or functioning is
extremely low it can be taken even in evening too. If
the function of Agni is in moderation, in the evening,
the administration of takra is modified by adding
lajasaktu. Then if the agni improves the diet can be
shifted to yua with takra. Maximum period for the
567ADT,Ci.11.1-2
568tantrntareya uparaka ityukta.ADT.Ci.12.75
569 ADT.Ci.12.96-97
570 agnidootrgnimndyameva vivakta.ADT.Ci.13.9-11
571 phlhavddhirdvidh- sakobhdicyutasya v vddhi acyutasya

v oitavddhy vddhirbhavati.ADT.Ci.13.35-38
572 sopasthambha iti varaa.ADT.Ci.13.172-174

administration of takra is one month. The

administration of takra must be reduced in the same
way it was increased. During the decrease one must
not reduce the quantity of food intake.573
The grahaidoa also includes the agnidoas but
they are not vieagrahai diseases; In atisra is not
included in graha as there is no elimination
undigested matter and its saprpti is also different574.
Cakrapidatta refers to amlapitta575. yurvedadpik
explains the ingridents of caturamla and pacmla576.
The irovirecana recommended in the tridoajagrahai
is done only if there is a prepounderance of kapha577. In
the context of agnimndya, the term sneha only
connotes ghta578.
Cakrapidatta stresses the colour changes
associated with pau 579. Kmala and halmaka are
considered as varieties of pau580. The pau resulted
from the consumption of earth explained in Suruta is
included here in the sanniptajapau581. Lack of
srata in padu is the cause for gaurava or lethargy582.
573 ADT.Ci.14.76-88
574 ADT.Ci.15.38-41
575 ADT.Ci.15.45-49
576 ADT.Ci.15.111
577 ADT.Ci.15.194-195
578 ADT.Ci.15.201-205
579 puna vakyamaharitadivarebhya pradhnena

varopalakito roga purogah.ADT.Ci.16.1-2
580 kmalahalmakdicikits ca purogabhedatvdeva temiha

vaktavya. ADT. Ci.16.1-2
581 tatra hi mdbhakaaja sanniptaje evvaruddha.ADT.Ci.16.3.
582 gaurava kriysvasmarthya;gaurava purogio

nisradhtutvditi bruvate.ADT.Ci.16.4-6
The diminution of ojas means the loss of quality of

raktadhtu583. Cakrapidatta categorically explains
that the change in raktadhtu is kaya and not
vhi584. Cakrapidatta reports that Harita includes
kmala etc in the pu itself. Like the pramehapiaka,
kmala etc can also manifest independently.
yurvedadpik explains that the kokhritakmala
which is having a doic predominance of pitta will
invariably be preceded by puroga. Whereas some
physicians are of the opinion that kmala associated
with kha with lesser involvement of pitta can
manifest independently. Kumbhakmila refers to a
condition associated to koritakmila; here the
term kumbha refers to koha. Halmaka is termed as
alasa and lghava in other treatises585. yurvedadpik
is not in favour of granting it an independent status for
halmaka. According to yurvedadpik, it is a state of
kmala which shows a bhinnavarcatva as a special
feature586.
In relation to hikka, some scholars explain
kudravsa as udnavyu587. Physicians are divided on
the issue of prognosis of mahhikka; some are of the
view that it is curable588. Tamaka is said to be increased
by tamas; here yurvedadpik seems to be in state of
confusion; adhakra or darkness and tamogua are
choices given. The klinnakya is interpreted as vddha
583 ojaso gu iti ojaso raktadhturpasya ye gu.ADT.Ci.16.4-6
584 yadyapi raktapittayorekayonitvt pitteneha raktavddhirbhvy

tathpha raktakayo raktapokakarasasya pittena kapad
raktapoakasrabhgnutpdcca.ADT.Ci.16.4-6
585 ADT.16.132-133
586 ADT.16.132-133
587 kecit kudravtamudnamhu.ADT. 17.34-37
588 anye tu bruvate - mahhikkdayopi kadcit sadhya

bhavatyeva.ADT.Ci.17.42-44
or oldage589. In svsacikits where the doic

involvement is mild one can have dhma or fumigation
even without vamana.590 Some scholars are of the
opinion that it is samanacikits advocated is in relation
to auddhapurua, bhaa refers to uddhapuruas.
Some explains that by amana itself we get bhaa591.
Kayaksa means the ksa associated to
rjayakma and dhtukya. Kataksa implies the
ksa related kata and prvarpa of urakata592.
Cakrapidatta explains the etymology of ksa593.
Kayaksa is the sannipta variety of ksa or else since
ksa is resulted from praktisamasamavya, there is no
need for separate narration of sanniptaksa.594
yurvedadpik reports that in the context of
chardicikits, some are of the opinion the aodhana
means virecana. yurvedadpik clarifies the meaning
of visarpa by furnishing its etymology.595 Apac is
equated with granthi visarpa.596 yurvedadpik
explains in case, where the disease is from a strong
doic origin, simultaneously its complications may also
appear597. Cakrapidatta explains it by enumerating
its etymology598. yurvedadpik takes the maja and
annaja tas explained in Suruta in maja and
589 ADT.17.63-64
590 ADT.17.77-80
591 ADT.Ci.17.147-150
592 ADT.Ci.18.3-4
593kasa gatitanayo ityasya dhtoraya prayoga.ADT.Ci.18.6-8
594 ADT.Ci.18.69-75
595ADT.Ci.21.11
596ADT Ci.21.39
597 ADT. Ci.2140
598 upadrati vydhyutpdasampe upaitti upadrava iti nirukti kt

bhavati.ADT.Ci.21.40
kataja in upasargtmikata599. yurvedadpik takes

ambukmitva as the svalakaa or salient feature of
ta600. Cakrapidatta says that the viacikits being
a separate specialized field only a very condensed
description is seen in the treatise 601. The commentary
also indicates that the knowledge of poison healing is
more prevalent and systematic with tribes 602.
yurvedadpik classifies gara or artificial poison: as the
one resulted from the combination of non toxic
materials and the other is product combination of toxic
substances. The former is termed as gara and later is
called as ktrimavia.603yurvedadpik relies more on
Suruta while explaining this topic. Throughout the
commentary on vacikist yurvedadpik tries to
reconcile with Suruta604 the mtrghta explained in
strasthna is enumerated in trimarmyackits as
mtrakcchra. These are different from the mtraghta
explained in trimarmyasiddhi. In mtrakcchra we find
kcchrata in dominant way and in mtrghata there will
be mtraoaa or pratighta in a dominant. In
contrast with this treatise in Suruta the difference is
very explicit605. yurvedadpik reveals that the there is
no uniformity in the text followed in this section of
Carakasahit. Some physicians are not recording
mukharoga as a separate section and it is studied along
the mukharogas.606 yurvedadpik says that twenty
599 ADT.Ci.22.17
600 ADT.Ci.22.8
601 pardhikratvadviasya sarp itydin .....sakepdevha.

ADT.Ci.23.9-10
602 ADT.Ci.23.11-13
603 ADT.Ci.23.11-14
604ADT,Ci.25.
605 ADT.Ci.26.43-44
606 ADT.Ci.26.107-109
eight kararogas explained in lkya are included in

four types narrated here. Difference in the number of
disease of eye is explained in yurvedadpik 607.
yurvedadpik views the ma responsible for the
genesis of rusthambha is rasasea608.
yurvedadpik gives two shades of meanings
according to one version vta itself is the disease i.e.,
vta eva vydhi. The aggravated vyu itself after
afflicting the dyas pervades the body as whole or
part depending on the causative factor; resulting in
disease. The second version means diseases caused by
vyu. By implication doas and dyas are vitiated by
excited vta resulting in the manifestation of diseases.
Though other diseases like jvara are also produced by
vta they are excluded from the list of vtavydhi as
these diseases are also resulted by other two doas.
The diseases resulted by the varaa of pitta and
kapha are mentioned here because such manifestations
are not possible without the involvement of vta. Even
though nnatmajavydhis of pitta and kapha are also
mentioned in the text like the vta; the treatise maker
is not giving same status as that of vta. So special
treatment protocol is envisaged only for vta.609
yurvedadpik says that the importance of vta is
further established by the fact that only the
subdivisions of vta have been explained in the text 610.
The vta aggravation in relation to asthi and majja are
given the same line of treatment but two conditions are
separately ascertained by their distinctive features 611.
Though ardita is a condition where affliction
affects only one half of the body but as far as the
607 ADT.Ci.26.129-131
608 ma citamiti rasaearpa.ADT.27.3-15
609 ADT.Ci.28.1-2
610 ADT.Ci.28.12-14
611 ADT.Ci.28.16-18
auditory organs are concerned both organs are affected

due the specific nature of the disease 612. The difference
between ardhgaroga and ardita is that the affliction
by ardita is only temporary where as ekga rogas
effect is permanent613. Cakrapidatta equates
manystamba with antaryma.He further says that in
other texts manysthamba is considered as the
prvarpa of antaryma614. yurvedadpik explains
that bahiryma is resulted by vta aggravated in both
snyu and ira615. yurvedadpik identifies two types
of hanugraha one where the mouth remains constantly
open and the other where it remains constantly
closed.616 Cakrapidatta differentiates dakepaka
from daaka.617 Vta kapha gdhras will be
associated with tandra.618 Term mala is interpreted as
association of kapha and pitta by some scholars (also
quoted by Jejjaa); yurvedadpik dismisses this
view .As per his interpretation sadoatvat refers to
faculty treatments for vta.619 Though the symptoms of
vitiation of vta in relation to nbhi are not explained it
must be inferred from the symptoms like pain etc in
that region.620 In the case of ardita the treatment line
contains the term tarpaa Cakrapidatta seems to not
sure with its implications. He gives two options one is
nasal drops having santarpaa qualities or general
612 ADT.Ci.28.38-42
613 ADT.Ci.28.38-42
614 ADT.Ci.28.43-44
615 ADT.Ci.28.45-48
616 ADT.Ci.28.49.
617 ADT.Ci.28.52
618 ADT.Ci.28.56-57
619 ADT.Ci.28.83-88
620 ADT.Ci.28.89-98
treatments and regimens having satarpaa

nature. In the varaa of vyu, the vrya is weaker
621
will lose its functions to the stronger vraka. If vrya

is stronger than the vraka then there is an increase
in the function of the former, and decreases in the
functions of the latter. According to some scholars, the
decrease of the functions of the vrya; increase in the
functions of the varaka happens to the general rule.622
In the case of vtarakta the synonyms khua
refers to the involvement of sandhis and vtabalaa
refers to the excited state of rakta resulted from the
varaa of vta.623 The joints are reckoned as the
specific seat of this disease.624 yurvedadpik
reconciles the contradictory views about uttna and
gambhra varieties of vtarakta. Just like the case of
kuha, Suruta takes it as the two stages as same
disease. In the beginning the vtarakta manifests as
uttna and later on it becomes gabhira by afflicting
all dhtus. This is a general notion and change
according to individual conditions. Caraka never stated
that the uttna variety will remain as such throughout
its course and it can become gambhra as postulated
by Suruta. Hence according to Caraka, vtarkta
originates as uttna and turns to gambhra in the
course of time and it can also manifests directly as
gabhra. Thus in reality there is no contradiction
between the two treatises. 625 The two varieties are
further classified on the basis of doic status,
Kharanda refers to thirty six varieties and
commentators who preceded Cakrapidatta gives
forty five types, but yurvedadpik is not subscribing
621 ADT.Ci.28.
622 ADT.Ci.28.206-216
623 ADT.Ci.29.3-11
624 ADT.Ci.29.12-15
625 ADT.Ci.29.19-23.
to these subtler classifications due to lack of clinical

utility.626 yurvedadpik reports that some scholars
consider that vtarakta is asdhya when it is associated
with meha627. yurvedadpik explains that in the
uttnavtarakta the rakta plays a significant role but its
role is considerably less significant in
gambhravtarakta. 628
Cakrapidattas commits on
Pacakarma
Cakrapidatta is not giving specific comments
regarding the dosage or mtra of anupna for sneha
administration. According to yurvedadpik, the
dosage of the drug can be fixed according the efficacy
of drug or according to the kalpana or the
pharmaceutical process involved. Another alternative
for fixing the dosage of anupna is the following of set
conventions laid down by the traditional physicians or
vddhavaidyavyavahra629.
Though abhyaga is performed by pure sneha it is
not designated under vicraasnehana because of the
fact that the sneha administered is not subjected to
jahargnivypra630.
Regarding the mtra of snehapna yurvedadpik
refers to a school of thought who explains the term
626 ADT.Ci.29.24-29
627 ADT.Ci.29.30-34
628 ADT.Ci.29.160
629anupnaparima tu samyagbheajapkrtha kriyama

bheaj vaikrikapkainaivonneya,
vddhavaidyavyavahrcca.Su.13.22.
630 abhyajandastu yadyapi uddhasnehasapdystathpi

jhargnisabandhe na vypriyanta iti tantre
vicraabdenocyante.CP.Su.13.23-25
ahortra as a day where the day is short and night is

longer than the day631. Again yurvedadpik explains
that the uttamamtra of sneha is only saamana and
madhyamamtra must be used for saodhana632
The time limit described for doing snehana in the
form of seven days or three days is applicable for
snehana other than sadhyasnehapna. Alteratively one
must understand that sadhyasnehana will bring forthn
snehana in three days633.
yurvedadpik very well explains how the koha
functions under the influence of various doic states. In
vta dominant condition i.e., krrakoha vta will
counteract the saragua of drugs like gua or jiggery,
where as in mdukoha, predominated by pitta, there
is no counter acting force in the form of vta and
kapha, which may cause sthambhana, thus producing a
very smooth virecana.634 yurvedadpik reveals the
system of giving ghta by physicians even in the
mvast. He attributes the action of tiktadidravyas
processed in ghta for getting desired results even in
the mvastha. He recommends absolute abstinence
from non processed sneha during the mvastha. He
also extends this contraindication to cases of taila etc.
631 anye tvahortraabdena nynenpyahn yukt

rtrirahortraabdenenocyate, ktsnrdhhau tu
praharopalakavniti vadanti.CP.Su.13.29-40
632 odhanrtha iti odhanrtha(ga)snehakarae etena uttamamtr

saamane eva para na tu odhangasnehe kartavyeti
darayati.CP.Su.13.29-40.
633 etacca vakyamasadyasnehaprayogtiriktaprayoge

boddhvya yadi v sadya snehaprayog api trayaheaiva snehayanti,
stutyartha tu teu sadya ityukta.CP.Su.13.51.
634 udraapittetydi mdukohasvarpakathana. krrakohasya

grahagato vyurgudn saratva pratibadhnti
mdukohasya hi grahay virodhako vyurnsti sthambhakopi
lemlpa, udbhtasaratvagua ca pitta prabala tena
gudibhi sukha virecana bhavatti bhva.CP.Su.13.65-69
The example cited here indicates that in the mind of

Cakrapidatta there was less clarity regarding the
procedural details of snehapna, especially in the
smvasth.635The svedana is beneficial for the
diseases resulted from vtakapha, vta and kapha in
uncombined state. Even though the conditions like
udara are resulted from vtakapha, they are not
curable by svedana.636 On the basis of sthna the
nature of svedana is modified, in the case of
maayagatavta, first of all rkasvedana is done and
is followed by snigdhasvedana and in the case of kapha
in pakvaya, snigdhasvedana is done followed by
rukasvedana.637
By the very nature of raktapitta, svedana is
contraindicated and it is mentioned in the list of
disease state where svedana is contraindicated to
emphasis the fact that even if a person afflicted with
raktapitta is afflicted by any other disease by
vtakapha, there also svedana is not done. The
contraindication is so absolute, that svedana is not
even performed as a prvakarma of pacakarma
therapies in them638. yurvedadpik explains that the
635 na sarpi sme pitte peya kevala tvasaskta vieato na

peya smapitta eveti yogan; eva manyate- saskta
tiktakdibhiryuta sme pitte tiktakdipcannuyogdyogya
kadcidbhavatyapi asaskta tu sarvath viruddhmeva,
yadiv na kevala pitte sme sarpirvieato na peynityartha.
asmin vykhynepeyamityakrapraleo draavya.CP.Su.13.70-
78
636vtakaphtmak asashavtakaphaj
vtakaphajatvepyudardaya svedena na myanti.CP.Su.14.3-5
637 mayagate vte rkaprva sthnpekay prva ktv

pacdvtpeka snigdha krya eva pakvayagate kaphe
snehaprvo vykheya.CP.Su.14.9
638 raktapittnmavidhndeva svede niiddhe puna svedaniedho

raktapittin yadyanyopi svedasdhyo vtalemajo vikro
bhavati tatrpi svedapratiprasavaniedhrtha ca. CP.Su.14.16-
19
nomenclature of various methods of svedana is derived

from the long standing tradition of yurveda, some of
the terms may carry a specific meaning from its
derivation and other may not have any connection with
its derivation.639This principle of naming is reiterated
while commenting on term related to kuha in
nidnasthna640. The ayoga or inadequate
administration and atiyoga or over administration is
resulted from the treatment by pseudo physician or
vaidyamni. Cakrapidatta raises the query why the
system maker is silent about the third incorrect form of
therapy i.e., mithyayoga or false administration.
yurvedadpik explains that a pseudo physician can
commit all three kinds of errors namely ayoga, atiyoga,
and mithyyoga. The last one is understood from ayoga
itself. The mithyayoga is separately narrated only in
those conditions where it is different from ayoga, and
its separate narration provides sense for the readers.
They are separately mentioned in the case of sense
objects like sound etc., because mithyyoga of abda or
sound etc., is to be avoided by all possible means for
the maintenance of positive health641.
639 sakardiabdcyurvedaparamparsiddh; tatra

kvacinnisveddau ny prayata
ityanvopyanusaraya,jentkdayacnvayanirapek
eva.CP.Su.14.39-40
640 kuhn kpldisaj kapldisadyaprayuktstath

stravyavahrasiddhca boddhavy; nahi
sidhmasajymanvayosti tena stravyavahrasiddhaiva
sidhmasaj.CP.Ni.5.5.
641 nanu vamandau kasmnmithyyogo nocyate, yvat yasya

vastuna ucito yoga sa yoga, tasya svalpo v yoga sarvath v
ayogo ayoga ucyate tasyaivtimtrayogo vikrakretiyoga
anucitasabandhena tu vastuno mithyyoga;
tenehapyutklalemdidharmaprayukte purue virecana
sarvathyaugikameva tacca prayukta pratpagamanenaiva yti
virecane mithyyogoyamucita,eva vamandivapi jeya.
naiva evabhtamithyyogasyyogenaiva grahat, ukta hi-
pratilomyaena doa haratte hyaktsna.ayogasaje
Since snehana is done before performing vamana

and it is the best alleviator of the chief doa i.e., vta,
the chapter enumerating details of snehana is first
enumerated in the text.642 The administration of sneha
or unctuous substance alone is called acchapna643 and
its usage mixed with other substances is termed as
vicraa.644 The terms are derived from the convention
followed by traditional physicians. 645The taila from an
etymological sense means seasmum oil but by
conventional meaning it means any oils from plant
sources (sthvarasneha)646. Ghta is regarded as the
unctuous substance of par- excellence owing to its
capacity to imbibe qualities of substances added to it
with out loosing its own qualities. Even substances
having antagonistic qualities to that of ghta are also
kcchrea yad gacchati clpaa.iti. duvirecanauadhasya

rasanayopayujyamnasya hnamtratvtimtratvbhy vin
yadvydhikaraatva tanmithyyogyogdeva para bhavati
yadukta tisraiaye - mithyyogo
rivarjevhravidhivieyatanepadekyate.Su.11.iti.
satya bheajasya mithyyogoya, vamanasya tu
doaharaarpasyyoga iti; eva ca virecandvapi
jeya.yadyapyatrpi mithyyoga kathacit pryate kalpayitu
tathpi prayojananyatvdcryea pthagnakta,abddiu tu
mithyyogin sabandhamtrasypi parihrrtha pthakkta
iti.CP.Su.16.3-4
642 atrpi vamandipravttau snehasyaiva prathama

vidhyamnatay tath doapradhnasya vtasya
pradhnabheajatvcca tatpradhipdaka eva
snehdhyyobhidhyate.CP.Su.13.1-2
643 acchaca peyaca acchapeya odandyasabandhe sati peya

ityartha.Su.13.26.
644 vicra dravyntarsayuktasnehapna varjayitv

snehopayoga.CP.Su.13.4-8
645na tmhurvicraamiti vacanena vaidyaparamparsiddhoya

vyavahra iti darayati. CP.Su.13.26.
646atra yadyapi yogttilabhavameva taila tathpi rhyeha sarva

eva sthvarasnehstailamityucyante.CP.Su.13.12.
taken up by it without loosing its salient qualities. Some

times the secondary qualities of ghta may be
superceded by the qualities of substances added but it
will never loose its primary quality i.e., sneha or
unctuousness. Some scholars are of the opinion that
saskrnuvartana is carrying over of qualities added
to sneha by loosing its own properties. This is not true in
the case of ghta and is only applicable for taila647.
Vas and majj are administered in climatic

condition which are neither too hot nor too cold and in
doic status of moderate range. The anupna given with
it will be also anuaita so as to suit the properties of
vas and majj. Thus the ideal time for administration of
vas and majj is the month of Vaikha or
Mdhavamsa. Though it is moderate in nature, the
month Caitra is not preferred owing to the kapha
647 saskro guntarropaa tasynuvartanamanuvidhna

svkaraamiti yvat ata eva
saskradravyacitrakdigunuvidhnepi sarpirna svagun
tadguca vahati yatonuabdena pacdvcin
svaguavartanasya pact saskrakaguavartanamucyate.
ata evokta - snehdvta amayati pitta
mdhuryaaityata.ghta tulyagua doa saskrttu
jayet kapha.iti. na ca vcya
rkoacitrakdisaskrdrkoa sarpirbhta tataca
sarpia snehaaitye tadviruddhe katha tihata? iti ;
yata sarpi sabaddhacitrakvayavnugata hi
rkoatva, sarpirgate ca snehaaitye iti bhinnryatvnna
virodha; idameva ca sarpia saskrnuvartana yat-
svaguaviruddhasypi tasynupaghtena dhraa
saskrakacitrakdiguavahanepi sarpia aitydaya
kdcidabhibhyante saskraka guairudibhirna
puna snehagua tasya sneheu sarvtman vyavasthitasya
prabalatvt; ata eva sarpirdaya snehapradhnatvt sneha
ityucyante. anye tu saskrnuvartana
svaguopaghtena saskrakaguavahana bruvate etacca
taile tihati na sarpiti vadanti; sarpii tu
saskraguennupaghtdbhavati; tathhi-
dhapraamanrtha jvare
candandiitadravyasdhitatailamukta, yata tena sdhita
tailamuamapi svabhvcchtameva bhavatti.CP.Su.13.13.
predomination, which makes it unsuitable for the

administration of sneha648.
The specific seasons enumerated for the

administration of sneha or unctuous substance is not
applicable for patients suffering from acute diseases 649.
While explaining the time for administration of

sneha, Cakrapidatta quotes the view of certain
scholars who explains the term vtdhika as kevalavta
and lemdhika as vtalemika and pittalemika
conditions650.
Cakrapidatta defines avapakasneha as

bahumtraprayoga or administration of sneha in
maximum quality.651Avapaka method of taking
medicated oil involves the intake of sneha first and
taking food thereafter. It is termed avapdana since the
food exerts the pressure or pana on the medicine.652
648 vasmajjostu ntitoatvt sdhrae; yatastayoranupne

tatvena voatvena v nirdeo na kta.vasmajjostu
sdhraatvena madhyagatatvmiti sthita.eva vasmajjo
sdhraatvena tath balyatvadhtugatatvamiti sthita.eva
vasmajjo sdhraatvena tath
balyatvadhtuvddhikaratvbhymanatiitoe tath
balakayadhtukayayukte mdhave prayogo yukta.caitrastu
mukhyasdhraaguopi prabhtalematay na snehaviaya I
tyanukta.CP.Su.13.18
649 aya cntyyikavikre sati klaniyamo jeya; agre ue te ca

kle snehopadet.CP.Su.13.18.
650 anye tu bruvate - vtadhikagrahaena kevalavtasypi grahaa,

lemdhikavyapadecca vtalemao rapi
grahaamiti.Su.13.19
651 avapako bahumtraprayoga mtrdhikatvena hi bheaja

don piayatti ktv.Su.7.5-25
652 ADT.Ci.28.99
The sequence of doing pacakarma (for healthy

individual to negate the accumulation doas resulted by
temporal factors) will begin either with vamana or
irovirecana. In normal case it follows the sequence
where vamana is done first, after the purification of
head by irovirecana; followed by virecana, and then
vasti.653 But its can be altered according to the
conditions of doic accumulation.654 yurvedadpik
explicitly states that purificatory therapies are done
only on basis of doic status and not on the basis of an
ordained sequence655. Pacakarma is performed for
eliminating the doas which are in a state of
prominence or pradhnvasthaprptadoa and had
shed its lnvastha or attached state with dhtus. This
state is indicative of performing pacakarma. This state
can occur naturally or doas can be brought to this
state by the performance of preparatory processes or
purvakarmas in the form of snehana and svedana. The
later is optional and can be performed from a minimal
degree to maximium depending on the state of doas
653 vamananu virecanbhidhna

iraprvadehaodhanbhidhnnukramemyordhvabhga
odhannanatarammaydhobhgasthitapittaharatvena.
eva virecannantara vastybhidhnepi vcya.Su.2.9-10
654 yadyapi cehotsargata pacakarmapravttirvamanaprvikaiva

bhavati yadukta- sadhraevtuu vmandn
pravttibhavati(Vi.8)itydi tath surutepyukta vntasya hi
samyagviriktasypyadha srasta lem gramacchdayati
S.S.Ci.33. adi kvacit prabaladopekyonyathpi tath prai
prabalavate bastydirityaniyamarthamiha
irovirecanamdvabhihita yadi v pradhngaira
odhanatvcchirovirecanamdhau kta. yadukta-
yaduttamgamagamagn irastadabhidhyate.Su.30,
alkayepyukta amaye yath mle vka samyak pravdhate
anmaye irasyeva deha samyak pravardhate.
apmrgbhidhnamdau irovirecanaprdhnyt. yadukta-
pratyakpup irovirecann iti. C.S.Su.25
655 etacca sarva vamandi yathyogyatay na

yathsakhyena.Su.7.45-50
involved656. The pacakarmas to their multifacted

specific action (bahvitikartavyatyogidoa nirharaa
akti) eliminate the augumented doas657.
yurvedadpik refers to an anonymous school of
thought with in yurveda who instead of pacakarma
preferred saptakarma by taking in to account the two
preparatory processes in the form of svedana and
snehana658. Since they lack the
bahvitikartavyatyogidoa nirharaa akti or the
specific capacity to eliminate the doas they are not
included in the group of elimination therapies. Thus the
number remains unchanged and only pacakarma or
five elimination procedures. Since anuvsana does the
elimination of pura and pakvayagatavta, it is also
656 upasthitdomiti kh tyaktv koagamanena tath

lnatvaparitygena pradhn vasthprpta do
(pravhavsthprptado).tatra pacakarma
pravttavupasthita doatvemeva hetu, tadyadi
snehasvedopapdanamantarpi syt yath javre kapha
pradhnnutklin domaysthitn. buddhv jvarakarn
kle vamyna vamanairharet. tatra snehasvedvantarepi
vamanapravttirbhavatyeva. snehasvedopapdana tu pryikatvena
tathnyathopasthitadoepi stokamtray
pacakarmapravttikobhojanyavtajayrtha
kriyamtvenokta mtrklayor vicryatvena grahaa
prdhnyat tena doajabheajdayopi vicryatveneha
boddhavy yadi v prvavat klagrahadeva e
dodnmavarodho vykhyeya pacnmapyupasthitadoatve
sati pravttyupadertha. CP.Su.2.15
657iha vamandiu karmalakaa bahvatikartyatyogi

doanirharaa aktijyyastva. CP.Su.2.15
658 tena tantrantare snehasvedau prakipya saptakarmti

yaducyate tanna bhavati nahi snehasvedau doabahirnisaraa
kuruta doasaamana tu tau kuruta pacakarmgatvena
vypriyamau tu snehasvedau doopasthna eva para
vypriyete na doanirharae vamandisapdye anuvsana
yadyapi vamandivanna bahudoanirharaakraa bhavati,
tathpi purasya pakvayagatavtasya ca bahirnirhrakatvt
karmalakaaprptayogo naca bahudoanirharakatva tena
na tat karmaabdvcya. uttaravstistu sneharpo nirharha
snehavastvevntarbhavati. CP.Su.2.15
considered as an elimination therapy, even though its

action is limited when compared to other
odhanakarmas. The uttaravasti is included in
snehavasti. Cakrapidatta explains that the term
pacakarma is yogari or derivative conventional
(mode in which etymological and customary
significances are partly retained like the word pakaja)
and its does not cover the procedures like sneha,
svedana, nivana etc659. Similiarly the system maker
has used the term virecana to refer vamana and
virecana so other elimination procedures like
irovirecana will come under the purview of this
technical term virecana660. But in one instance he even
draws the sense of nirhavasti from the term
virecana661.Pacakarma processes are supposed to be
administered with atmost caution i.e., with out any
complications662. The first narration of nirha in the
sequence of procedures viewed as its relative
importance; the medicines prescribed for nirha are
utilised for anuvsana too. The effect of anuvsana on
respective doas can be achieved by processing the
659 yadi veha vamandiu pacakarmasu

pakajaabdavayogarheya saj tena
snehasvedanihvandiu na pravartate.CP.Su.2.15
660 virecanabdaneha vamana virecana ca ghhyate.yato

vakyate. yato vakyati kalpe ubhya v
doamalavirecandvirecanccetdvirecanasamjpravtti
yatastantrakrasiddheyasaj na pcakavadyogamtrapravtt;
tantrakraca vamanavercanayoreva yogarh saj
vidadhti nnyatra tat kutonyatra prasakti.CP.Su.4.1-3.
661 nirhastu virecanaabdenanaiva odhanbhidhyin

ghit.ADT.Ci.27.20-24
662 dehamadayanniti yadyapi vamane prakta tathpi

verecandivapi boddhavya,
tatrpyatiyogyogamithyyogairdehaduiaaky
samnatvt. uvyate ca nyyavidhibiryat
samnevarthevekatrbhihito vidhiranyatrpyanuajanya iti.
Su.2.7-8
sneha with suitable drugs663. The vamana purifies the

doas excited and located (upasthita) in the
rdhvmaaya or upper portion of maya and the
virechana eliminates the vitiated doas from the lower
part of maya. The term doa is used in sense of
excited doas situated in the pakvaya, which is ready
to be get elemented by nirha.664 Madana and trivt are
explained first to highlight their importance in the
respective odhana modes.665
The narrations of yavagu etc are mentioned as
remedial measures for countering any complications
resulted from the pacakarma666. The narration of
pacakolasiddhayavgu is for enhancing the agni,
663 palmitydinnuvsant prnirhbhidhna nirhasya

doaharaapradhnatvt.lavani saindhavdni rogabhiagjitye.
bastyartha mukhynyuktni gaena anuvsanrtha
snehasdhanadravya pthanokta
nirhrthoktabheajagaenaiva tatsiddhe. mrutaghna
mityanennuvsana pravttiviaya darayati mrute
hantavyenuvsana prakalpya anyatra tu pittahardgat
pittaghna tath lemahardgaacchlemaghnamiti scayati
sagraha ityanena rogabhiagjitye kalpe siddhau ca
vakyamapacakarmaprapaca scayati.Su.2.11-14.
664 upasthita iti mayodhvabhge lemaa sthna gata iti

vykhyeya. lema pitta iti lemapitte lemai pitte ca. pitta
yadyapi sknna vamanaviaya tathpi lemasthnagatatvena
lema sabandhd vamana viaya yadukta doasthanagata
doa sthnivat samupcaret . pakvcsavayagataceti
pakvayagata. tena pittaye evmaydhobhgalakae
doo virecanaviayo bhavati. na pakvayagata. doaabdena
ceha virecananirharaagogyatvt pitta kaphapitta v
ghyate. yadukta pitta v kaphapitta v pittayagata haret.
srasana trn maln vastirharet pakvayasthitn. yadi v
pakvayasampagatatvendha pravttyunmukho doa
pakvayagata ityucyate- yath gagy ghoa iti.Su.2.9-10
665 vamanadravye dau madanamukta prdhnyt uktam hi

vamanadravyeu madanaphalni
rehatamnycakayenapyitvt.Su.2.7-8; trivddvucyate
virecanadravyau reatvt. ukta hi
trivtsukhavirecann.Su.25.CP.Su.2.7-8
which is diminished due to pacakarma procedures667.

Since snehana is done before performing vamana and it
is the best alleviator of the chief doa i.e., vta, the
chapter enumerating details of snehana is first
enumerated in the text668. The administration of sneha
or unctuous substance alone is called acchapna669 and
its usage mixed with other substances is termed as
vicraa670. The terms are derived from the convention
followed by traditional physicians. 671The taila from an
etymological sense means seasmum oil but by
conventional meaning it means any oils from plant
sources (sthvarasneha)672. Ghta is regarded as the
unctuous substance of par-excellence owing to its
capacity to imbibe qualities of substances added to it
with out loosing its own qualities. Even qualities of
substances having antagonistic to that of ghta are also
666 idn vamandnmayognmandbhtsya vahne
sandhukrtha tath vamandivaprayoga janitasya ulde
praamrtha pratijpurvaka yavgrabhidhatte ata
rdhamitydi.Su.2.17
667 pacakolasdhit yavyrdvucyate

pacakarmakgnivddhihetutvena yadukta jatkare
dhruvdyaivyvatsre iti dhruvdi vidrigandhadi. yadukta
jatkare pnigokaaka guairmtrrtibastilanut.CP.Su.2.18-
33
668 atrpi vamandipravttau snehasyaiva prathama

vidhyamnatay tath doapradhnasya vtasya
pradhnabheajatvcca tatpradhipdaka eva
snehdhyyobhidhyate.CP.Su.13.1-2
669 acchaca peyaca acchapeya odandyasabandhe sati peya

ityartha.Su.13.26.
670 vicra dravyntarsayuktasnehapna varjayitv

snehopayoga. CP.Su.13.4-8
671na tmhurvicraamiti vacanena vaidyaparamparsiddhoya

vyavahra iti darayati. CP.Su.13.26.
672atra yadyapi yogttilabhavameva taila tathpi rhyeha sarva

eva sthvarasnehstailamityucyante.CP.Su.13.12.
taken up by it without loosing its salient qualities. Some

times the secondary qualities of ghta may be super
ceded by the qualities of substances added but it will
never loose its primary quality i.e., sneha or
unctuousness. Some scholars are of the opinion that
saskrnuvartana is carrying of qualities added to
sneha by loosing its own properties. This is not true in
the case of ghta and is only applicable for taila673.
Vas and majj are administered in climatic

condition which are neither too hot nor too cold and in
doic status of moderate range. The anupna given
with will be also anuaita so as to suit the properties
of vas and majj. Thus the ideal time for
administration of vas and majj is the month of
Vaikha or Mdhavamsa. Though its is moderate in
673 saskro guntarropaa tasynuvartanamanuvidhna

svkaraamiti yvat ata eva
saskradravyacitrakdigunuvidhnepi sarpirna svagun
tadguca vahati yatonuabdena pacdvcin
svaguavartanasya pact saskrakaguavartanamucyate. ata
evokta - snehdvta amayati pitta
mdhuryaaityata.ghta tulyagua doa saskrttu jayet
kapha.iti. na ca vcya
rkoacitrakdisaskrdrkoa sarpirbhta tataca sarpia
snehaaitye tadviruddhe katha tihata? iti ; yata sarpi
sabaddhacitrakvayavnugata hi rkoatva, sarpirgate ca
snehaaitye iti bhinnryatvnna virodha; idameva ca sarpia
saskrnuvartana yat- svaguaviruddhasypi
tasynupaghtena dhraa saskrakacitrakdiguavahanepi
sarpia aitydaya kdcidabhibhyante
saskrakaguairudibhirna puna snehagua tasya
sneheu sarvtman vyavasthitasya prabalatvt; ata eva
sarpirdaya snehapradhnatvt sneha ityucyante. anye tu
saskrnuvartana svaguopaghtena
saskrakaguavahana bruvate etacca taile tihati na sarpiti
vadanti; sarpii tu saskraguennupaghtdbhavati; tathhi-
dhapraamanrtha jvare
candandiitadravyasdhitatailamukta, yata tena sdhita
tailamuamapi svabhvcchtameva bhavatti.CP.Su.13.13.
nature the month Caitra is not preferred owing to the

kapha predomination, which makes unsuitable for the
administration of sneha.674
The specific seasons enumerated for the
administration of sneha or unctuous substance is not
applicable for patients suffering from acute diseases 675.
While explaining the time for administration of sneha,
Cakrapidatta quotes the view of certain scholars who
explains the term vtdhika as kevalavta and
lemdhika as vtalemika and pittalemika
conditions.676
According to yurvedadpik due to the vastness
of the topic i.e., vasti is not explained in the
strasthana.677 Siddhi refers to the management of the
complications manifested due to improper
administration of vamandi therapeutic procedures;
another interpretation of siddhi defines it as the proper
administration of the therapeutic procedures as well as
management of its complications. The group of
chapters that deals with these topics is siddhisthna.678
674 vasmajjostu ntitoatvt sdhrae; yatastayoranupne
tatvena voatvena v nirdeo na kta.vasmajjostu
sdhraatvena madhyagatatvmiti sthita.eva vasmajjo
sdhraatvena tath balyatvadhtugatatvamiti sthita.eva
vasmajjo sdhraatvena tath
balyatvadhtuvddhikaratvbhymanatiitoe tath
balakayadhtukayayukte mdhave prayogo yukta.caitrastu
mukhyasdhraaguopi prabhtalematay na snehaviaya
ityanukta.CP.Su.13.18
675 aya cntyyikavikre sati klaniyamo jeya; agre ue te ca

kle snehopadet.CP.Su.13.18.
676 anye tu bruvate - vtadhikagrahaena kevalavtasypi grahaa,

lemdhikavyapadecca vtalemao rapi
grahaamiti.Su.13.19
677 bastikalpantviha bahuvaktavyatvnnokt.CP.Su.13.1-2
678siddherabhidyaka sthna siddhisthnam. Siddhiabdhenaceha

vamandn vamandyasamyogajanyn vypad
Though cikitssthna also deals dispersedly with the

related subject matter, the term is limited to the
siddhisthna by the principle of yogrh. The time
range of snehana from three to seven days is in
conditions where the ideal dose of sneha can be
stipulated according to the koha i.e. snehana is
advocated for three days in mdukoha; for seven days
in krrakoha; and for five days in madhyama koha.
It is in these conditions that the snehana turns stmya
if administered beyond the stipulated time. If
otherwise, the person may not develop stmya even
after seven days; in such conditions, a gap is given in
between the process of snehana, and can later be
continued with greater quantity of sneha.679 In
pradhnauddhi the peya, vilep, akta-kta ya and
akta-ktarasa are administered for three hrakla
each .i.e., in the first three annakla following the
odhana, pey is given; vilep is given for the next three
annakla; anna with kta and akta ya is given for
the next three hrakla; in the last three hrakla
kta and akta rasa should be given. Thus from the
evening of vamandi therapy, the peydi krama
extends for twelve hraklas, for seven days. Similarly
the peydikrama is carried out for two and one
hrakla in madhyama odhana respectively. When
peydikrama is advocated for one hrakla in
avarauddhi, no time division is available for kta and
akta ya and rasa. Cakrapidatta opines that in this
condition the slightly processed (stokasaskrea)
ya and rasa should be administered at respective
hrakla.680 Cakrapidatta quotes from other text the
quantity reckoned to one prastha in the context of
bheajasya sdhyatrp siddhirucyate, eva

bhtasiddhikrabhidyakatay caitat siddhisthnamucyate;
kiv krya kraayor abhedo pacrt siddhiabdeneha
siddhikranyeva vamandnyucyante C.S.Si.1.1-2
679 CP; C.S.Si.1.6
680 CP; C.S.Si. 1.11

vamana, virecana and oitamokaa, which accounts

to thirteen and a half pala (generally prastha accounts
to sixteen palas).681 Four types of indications for proper
vamana and virecana (uddhi) are mentioned viz.,
ntik, vaigik, mnik and laigik. Cakrapidatta
refutes the four types of indications and accepts only
laigika uddhi.682 The rasasasarjana karma
mentioned after peydikrama under the context of
uttaravasticikits should be administered after the
peydikrama following all the therapeutic procedures
prior to commencement of normal food. After
nirhavasti, the anuvsana might be administered for
deserved (anuvsanrha) on the same evening. Here
anuvsanrha indicates that it should not be done in
conditions of ma and in mandgni.683 Anuvsa should
be administered at daytime in isira and vasanta tu,
and at night in arat and grma. Cakrapidatta
suggests that here day should be considered as the
daytime nearing the night and night is considered as
the nighttime nearing day.684 Though anuvsana is not
indicated in kaphapitta conditions its indications in
these doic states points to the diseases of kaphapitta
which are associated with vta.685 Though nirha is
contraindicated after the administration of virecana and
vice versa, it should be understood that the
contraindication is applicable only to the period
immediately after the procedure. In order to oppose
their administration by three or four days that it has
been mentioned that the virecana or nirha has to be
done seven days following either of the procedures.
This norm advocates the administration of nirha
681 CP; C.S.Si. 1.13-14
682 CP; C.S.Si. 1.13-14
683 CP; C.S.Si. 1.20-21
684CP; C.S.Si. 1. 22
685 CP; C.S.Si. 1.25

following anuvsana on ninth day. This opposes the

administration of the vasti immediately after the
sasarjana krama in which case the rule shall be
applicable only for pravarauddhi, while in avarauddhi
the sasarjana krama ends on third day; this norm is to
refute the administration of vasti on fourth, fifth or sixth
day according to the completion of sasarjana karma.
686
For anuvsana, taila is the ideal choice, though some
even consider ghta.687 The karma, kla and yogavasti
refer to set of vastis, which reckons to thirty, sixteen
and eight in number. The klavasti is explained to be
half in number to that of karmavasti; here the half does
not exactly accounts to fifteen, but to sixteen in
number. In karmdi vastis, the nirha is given in the
form of ypanavasti, thus they do not create
vtakobha. These names of karma etc., for set of thirty
etc., vastis are used as saj just like that of yamaka,
mah and acchapna. 688 The contraindication of vastis
in pairs is with respect to (sneha) anuvsana, but it can
be given in pairs as part of nirha.689 The
pacakarmyasiddhi deals with the factors that guide
the indication and contraindications of pacakarma.690
686 yadyapi virecannantara niiddha eva nirha

pacakarmyy siddhau tath nirhasya virecana
niiddha, tathpi tatklameva saniedha ; tena tricaturdidinepi
prasaktinirsrthaida vacanam. yattu virecannantara
navamehnyanuvsanakld uttara klameva
nirhavidhna, tenrvgvaste prasakterapi nasydityucyate;
tanna, yatonuvsana uddhyapekasa sarjana
kramasyeya vidh, yadvaruddhytryahenaiva peydikrama
sampyate, tad caturthadinenuvsanadnt pacame
ahe v dine nirha prasajjate,
atastasminnirsrthametadvacanam. CP.C.S.Si.1.26
687 CP. C.S.Si. 1,29-31
688 CP. C.S.Si. 1.47-48
689 CP. C.S.Si. 1.49
690 pacakarmapravttinivttiviayajnrthamadhiktya kt siddhi

pacakarma siddhirucyate. CP. Si.2/1
Owing to its all pervasiveness caused by the subtle

nature of sneha, the anuvsana is administered in the
evening, after the consumption of food. Anuvsana is
good for treating bhaktnabhinandana but it is
contraindicated in arocaka. This seems contradictory to
each other having similar causation for either condition.
Cakrapidatta rules out any contradiction in this
opinion. Bhaktnabhinandana is mere disinclination
towards food which is caused by vtadoa alone.
Arocaka is aversion towards food due to many causes.
The utility of anuvsana is seen only in kevalavta
condition, thus its indication in bhaktnabhinandana
and its contraindication in arocaka.691 In chapter
vastistrya siddhi, deals with the practices of various
types of vasti according to the tradition and condition is
vastistrya siddhi.692 Caraka suggests starting the
sthpana during uklapaka; Cakrapidatta quotes
the opinion of Hrta who suggests starting of
sthpana in kapaka, as it is at this time that asur
and all rogas originate.693 During the procedure of the
vasti, the head of the patient is either placed level or
slightly depressed, which is decided according the
patients need; i.e., if the waist region of the patient is
very obese then the head is positioned in level position,
while in patients with lean waist the head is kept in
slightly depressed position.694 The patient is made to lie
in left lateral position while administering vasti, as the
graha and guda will be directed in its anatomical
position in this posture. In the anatomical position the
administered vasti gets ideally pervaded due to proper
upaleaa, the gudavals gets flattened, by which the
691 annnabhinandanahyaraddhmtra vtaktam, arucistu

sarvad anicch. CP; C.S.Si. 2.17-19
692 vasteritikartavyatbhidyakastramadhiktya kt
siddhirvastistryasiddhi. CP; C.S.Si. 3.1
693 CP. C.S.Si. 3.12
694 CP; C.S.Si.3.13-19

administered vasti reaches the destined areas easily.695

The vasti cures the diseases lodged in sites of pitta and
kapha by its potency. Though the procedure is not an
ideal treatment for pitta and kapha, it is advocated in
vtnubandha and vtvaraka conditions.696In persons
who indulge in rka regularly, have good agni,
practices exercise regularly and in diseases of vta, the
anuvsana should be administered daily, as the sneha
gets digested quickly, in conditions otherwise the
sneha administered needs three days or more to get
digested. In the later condition the sneha that is
smeared to the pakvaya should be digested by the
agni dissipated from the jhargni to the
pakvaya. The snehavasti vypat is described prior
697
to the topic of vamana virecana vypat owing to its

greater clinical importance. 698At the end of saodhana
karma, saamanya sneha has to be administered in
order to cure the exhaustion caused by the purificatory
measures.699 The sneha virecana in atisnigdha persons
will not be able to eliminate even the mobilized doas
due to the excess quantity of sneha, and as a result the
doas gets further submerged into the srotas, thus
rka virecana is advocated in such conditions. 700 In
695 CP; C.S.Si.3.24
696 CP; C.S.Si.3.26
697trayaht sneha pacatti pakvayopalepaka sneha

bahirnistenoma pacati; yadyapyatrginordhvasthitena
tda sabandha snehasya nsti, thathpi jharasyaiva
vimiritairavayavaistatpko vaktavya. CP.Si. 4.46-47
698 vastivypatsiddhistu vamanavirecanaprvakatvdvaste

pacdabhidyate; tea vastivypatsiddhyabhi dhnena vasteriha
karmabhya prdhnyamapi dyotita. CP; C.S.Si. 6.2
699 CP;C.S.Si.6.7
700 atisnegdhasya snehavirecana snehanaprakardativega

gacchan pracalitnapi don nihantu na aknoti, dostu tena
virecanena svasthnt pracyvit bhya srotassu lyante,
tatpraedhrtha rka virecana samyagyogakraka
madyapa and vtapaittika conditions, tarpadikrama

is advocated instead of peyadikrama following the
dhana cikits in which case pey is replaced by
svaccha tarpa and vilep by Ghana tarpaa.701 The
ten vypats of vamana and virecana are grouped under
atiyoga and ayoga categories i.e., the dhmna, srva,
hdgraha, agagraha, upadrava and klama are caused
due to ayoga. Parikartik and jvdna are
atiyogajanya. Vibhraa is of three types:
gudabhraa, sajbhraa and the bhraa
characterized by the symptoms like ka etc. Out of
these the first two viz., gudabhraa, sajbhraa
are caused by atiyoga and rest is caused by ayoga. In
vamana and virecana there is no mithyyoga: as the
propulsion of doas is of four types: atipravtti,
asamyakpravtti, apravtti and alpapravtti. The
apravtti and alpapravtti comes under ayoga; the
pratilomapravtti (propulsion of doas in opposite
direction) is also considered as the insufficient
propulsion of doas in the proper channel, which is also
considered as ayoga.702In vamanavypat parikartana is
not considered, Cakrapi datta quotes the opinion of
Suruta that in vamana vypat kaha karaa replaces
parikartana and kaphapraseka replaces parisrva.703
Here the vasti refers only to nirha, thus the chapter
deals with the vypath of nirhavasti.704
Vasti is an important treatment for the diseases
afflicting the three marmas. Thus after explaining the
vypat of vasti, the areas of the indications of vasti has
been described. The treatment of vastivypat have been
described in the previous chapters, the trimarmaja
dadydityayamaya. CP. C.S.SI. 6.9
701 CP; C.S.Si.6.25
702 CP; C.S.Si.6.29-30
703 CP; C.S.Si.6. 61-63 from S.S.Ci.34
704 CP; C.S.Si.7.1-2

vydhis also manifest due to the vyapat of vasti, thus

the description of its treatment are dealt in this
chapter.705 The ten dhamans attached to the hdaya are
the dhamans that carry ojas.706 The prpnau is
described as inspiration ad expiration. 707 Apatantraka
has been classified into two types by Cakrapidatta:
vtt and kapht: that which is characterized by loss of
consciousness is termed as apatantraka of kapha origin;
the apatantraka caused by vyu is termed as
apatnaka.708 The uttaravasti is named so as it is
administered from the uttara mrga or because it has
greater effect.709
Table - 6
Definitions or Paribhas
lokata lokata iti loka iti loka. Su.1.46-47

jna tmajna. Su.1.48
vijna trajna. Su.1.48
705 trimarmajarograyivypad vastirpacikitsopadaranrtha;

vypat pratkrnantara vastiprayogdhikrca
prvdhyydanuvartate; kiv, , vastivypaccikits
prvdhyydikt, vastivypdcca trimarmajpi rog
rogabhavanti, tena te
jnaprvakacikitsopadaranrtha
trimarmyasiddhirucyatemarmaabdena marmagat gad
ucyante, tnadhikt siddhistrimarmyasiddi. CP;C.S.Si.9.1-
2
706 daadhamanya iti ojovah daa dhamaya. CP; C.S.Si.9.5
707 prpanviti uccchvsanivsau. CP; C.S.Si.9.5
708 kiv apatantraka dvividha varayanti vtt, kaphcca;

tatra nisaja sopatantraka ityanena kaphaka ucyate;
vyun druaprhu ityanena vyun
janitamapatantrakamevpatnakamhu. CP; C.S.Si.9.12-15.
709 uttaravastisaj uttaramrgadyamnatay, kiv

reaguatay uttaravasti. CP; Si.9.50-57
dhairya anunnaticetasa. Su.1.48.

smrti anubhtrthasmaraa. Su.1.48.
samdhi viayebhyo nivartytmani manaso
niyamana. Su.1.48.
abhiyandi doasaghtavicchedaka.Su.13.98.
aharaa ca satyapi dhvajotthne maithunakti.
Su.28.18-19
mtr anapyi parima.Su.1.62
nirasthi piita pia svinna
guaghrtnvita.krmaricasayukta vesavra iti
smrta.Su.3.19-22
alpaabdasya tu sarvathaivravaa. Su.20.11
mayaabdena kaphasthna jeya.Su.14.9
amrtatvamiti adryatva.Su.20.11
anysakrta rama klama.Su.16.13-19
arasajat raspratipatti. Su.28.9-10
ariaaudhakvthamadhvdisapadito vakyamo
dantyabhyriadi.Su.27.179-195
aabdaravaa abdbhvepi abdaravaa.
Su.20.11
svasya suryca dvayorekatra bhjane. sandhna
tadvijnynmaireyamu bhayraya. Su.27.179-195
atydna trptimatikramya bhojana.Su.24.5-10
yatanni bhyahetavo duhrcra.Su.20.3
bdhirya abdamtrasyaivravaa. Su.20.11
balsaka balakaya. ki v
lemodreknmandajvaritva, sthlgat v
balsaka.Su.20.17-19
bandhana parasparayojana.Su.26.11
bhramaca vtika smrtimoharpa. Su.20.11.
bhra atyarthadukhakraa. Su.18.19-36
cla spanda.Su.20.12.
calamitikicidgatimat.Su.22.9-17
dha sarvgadhanamiva.Su.20.14-16
drua anupakramdumraka. Su.18.19-36
davathu dhakakik iti loke khyta.Su.20.14-16
dhamanpraticaya sirjagranthi.Su.26.84
dhtuvyhana dhturacan dhtuvahana
ca.Sa.4.14.
dhmaka dhmodvamanamiva. Su.20.14-16
dhpyate dhmamivodvamati.Su.18.7-8
gara krtrima via.Su.13.53-56
gara sayogaja via.Ci.12.5-6
garotra krtrimavia.Su.27.229
gaua guaprakrtika.Su.27.179-195
glapayati harakaya karoti.Su.26.42.3
itihsa ajyamnakatrkptopadea. Su.15.7.
jagala bhaktakivakrt sur.Su.27.179-195
jvana abhightdimrcchitasya jvana.Su.26.42.1.
jnastra.Su.13.4-8
kkala tlumla.Su.18.19-36
kmbalikodadhilavaasnehatildikrtaadamla
khali sarapakhali.Su.22.29-31
khalli karapdvamoana. Su.28.20
khea lem.Sa.4.9-10
klaibyamiti dhvajnucchrya.Su.28.18-19
lask udakasya picchbhga.Su.20.8
mdhvka tadvanmrdvkekurasbhy
militbhy krta savo jeya. Su.27.179-195
madir tu surmaa.Su.27.179-195
mal iti duadoasaj.Su.24.25-29
mala iti arramalinkarat.Su.17.115-118
manasa sabhramo bhrntireva.Su.22.34-37
mrtsnya masrat.Su.20.17-19
mecakaprabh snigdhakravar. Su.17.108-111
mohayati vaicittya kurute.Su.26.42.3
mrcchayatti sajna karoti.Su.26.42.3.
nirvpaadhapraamana.Su.13.14-17
oja iti srabhta.Su.17.115-118
oja sarvadhtusrabhta hrdisthita.Su.13.70-78
okastmya abhysastmya.Su.24.3.
oa prvastheneva vahnin p.Su.20.14-16
pakvarasa kvathitenekurasena kriyate.Su.27.179-
195
pur dhsar pauvarstu rkapuvar
jey.Su.17.108-111
pey bahudrav yvg.Su.27.250-256
piyka tilakhali kiv piykaka.Su.22.29-31
pittasthneu maya iti
maydhobhga,lemasthnevmaya
mayordhvabhga.Su.20.8
ploa kiciddahanamiva.Su.20.14-16
prabh varaprakin dpti.Su.26.11
prdakiya nukulya.Su.15.7
prahlda arrendritarpaa.Su.26.11.
prakrti deha janaka bja.Su.21.10-15
prakrti mlabhta.Su.19.7
prakrti pratysanna kraa vtadi.Su.20.3
prakrtiriha svabhva.Su.20.3
pramitana attaklabhojana,
sthokabhojana v. Su.25.40
pratibhojana ekarasbhyasa. Su.15.14-15
prayatti kn puti natvatibrhatva
karoti.Su.27.4.
pusavanamiti pustvakraka karma.Sa.8.19
purdhna pakvaya.Su.20.8
sahanana melaka.CP,Su.22.18-19
saj smrti.Su.13.70-78
sakrabhojanaviruddhhra.Su.17.27-29
hya napusakat.Su.26.102-104
saghta khinya.Su.26.11
sarati jacchatti sara Su.22.29-31.
rkara arkarprakrtika sava.Su.27.179-195
sakapallavena krto ya khaa.Su.13.23-25
sauirya randhrabahulat.Su.26.11
itarasikastu tekurasakrta.Su.27.179-195
skanda samha. Su.25.26-29
spandana kampana.Su.18.7-8
srasa kicitsvasthnacalana, bhraastu
dragati.Su.20.12
sthairya aviclya.Su.26.11
skma skmasrotonusri.Su.26.11.
supti pdayornikriyatva sparjat v.Su.20.11.
sur anuddhrtama.Su.27.179-195
sursava suraiva toyakrya kriyate.Su.27.179-195
svapnaca nirindriyapradee
manovasthna.Su.21.35.
tadgo gatiryasya sa taga.Su.27.213-216
tvagavadaraa bhyatvamtrva daraa;
carmvadaraa tu amapi tvac
daraa.Su.20.14-16
uccairuti trasvaramtraravaa. Su.20.11
udarasyveanamivodarvea. Su.20.11
udvega urdhvavtavega kiv
bhaiajynabhila.Su.22.39-40
ullpaka stotra.Su.15.7
upaghto vina.Su.28.20
upatpastu kicidvaikalya. Su.28.20
rdhvavta vsdiryatrordhva vyuryti ki v
tantrntarokto rogaviea eva yath - adha pratihato
vyu lema kupitena ca.
karotyaniamudgramrdhvavta sa
ucyate.iti.Su.23.26-30
myate bahi
parairapyuatvenopalabhyate.Su.18.7-8
uyate prvastheneva vahnin dahyate.Su.18.7-8
uts nimnduttihajjalasthna.Su.27.213-216
vp iakdibaddhatrth drghik.Su.27.213-216
vartulkaraa varta.Su.20.12.
vijyateneneti vijna
lakaamityartha.Su.26.74-79
vijrmbhako bahiryma jrmbhbahutva
v.Su.14.20-25
viksti hrdayavikasanala.Su.26.74-79
vilep viraladrav yavg.Su.27.250-256
vilepi viraladrav
yavgrbahusikthasamanvit.Su.13.23-25
vipdik pipdasphuana.Su.20.11
visra magandhi.Su.27.213-216
viyanda vilayana.Su.22.9-17
vydhinimittaabdena smnyena janako vardhakaca
heturucyate.Su.25.30-33
vysa vistaraa.Su.20.12
vyavyi akhiladehavyptiprvakapkagmi.Su.13.98.
yavgu- bahusikt C.S.Si. 1.11
vilep viraladrav C.S.Si. 1.11
bhaktnabhinandane arocake. C.S.Si. 1.32-34
savrta koha vyunlpkrtakoha ;
vyuvyptakoha ityeke. CP; C.S.Si. 2.9
hrdaypakaraditi krdayahisant. CP; C.S.Si. 2.9
annnabhinandanahyaraddhmtra vtakrtam,
arucistu sarvad anicch. CP; C.S.Si. 2.18-19
kui kubjitakara. CP; C.S.Si. 2. 21
phasarp pagu. CP; C.S.Si. 2. 21
kampana calana; vepana vepathu. CP;
C.S.Si.3.13-19
uttamadeha mastaka CP; C.S.Si.4.46-55
mamiti apakvam. CP;C.S.Si. 5.48
gurukohe iti krrakoe malapra kohe v.
C.S.Si.7.7-11
pramathyeti pcanakayasyyurveda
samayasiddhasajeti pratipditamevtsre.
C.S.Si.7.7-11
sthpana lakykrtya dyata iti pratysthpanam.
C.S.Si.8. 15
maabdenahgnidaurbalydavipakvhrarasa eva
kohopalepaka mo grhyate. C.S.Si.8.20
upaghtditi kicitvaikrtt. CP; C.S.Si.9.4-5
hrdyeneti manonuklena; yad dveyarasasya
hrdahitatayhrdyatva,tanmanonanuklameva. CP;
C.S.Si.9.8
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Cakrapidattas Comments on Theory and Practice 1

Based on Cakrapidattas yurvedadpik

yurveda shows two distinct developments, one

2 Medical officer, Department of Indian Systems of Medicine,

3 This grouping is based on the contemporary textual evidences. p.3.

one the Siddha system, is the healing art developed

Caraka sahit is the magnum opus of

represents one of the richest sources

Caraka as an author was first recognized by

works ascribed to Vgbhaa also accepts Caraka as an

4 p.1, Ernst Prets

5 He supplements seventeen chapters of cikiststhna, and the entire

pta8. The Islamic and the Tibetan world also

The global interest towards Carakasahit dates

12C.S with JKT first edition SamvadajnanaratnakaraPress,Bengali

13 C.S.edited by AnantaKunte,Jnanamitra Press,Nagariscript Mumbai

14 C.S.ed. JivanandaVidyasagaraBhattacaryya,1st edition,

Avinasha candra Kaviratna Kaviraja16; Harinatha

17 C.S.ed.HarinathaVisharada, first edition, Nagariscript, Kolkata,1892-

18C.S.ed.YashodnandanSarkar,first edition, Bengali script,Kolkata

20 C.S.ed. DevendranathSenGupta and Upendranath Sengupta,

23 C.S.ed.D.N.Caube,NiranayasagarPress,Nagariscript, Mumbai, 1899-

24 C.S.ed. Kalicharan Sharma and Kshamapati Sharma; Navalkishor

25 C.S.ed.Satischandra Sharma ,Bhaishajya Press, Bengali Script,1905

27 C.S.ed.RajaVaidyaK.S.Shastri, Telugu script

Dave28; Yogindranathsen29; Vaman Kesheo Datar30;

28 C.S.ed.JethalalDevshankarDave,Nagari and Gujarathi

30 C.S.ed. VamanKesheoDatar Nirnayasagar

31 C.S.ed.YadavjiTricumjiAcarya, Nirnayasagar Press,Nagari

32 C.S.ed.SadanandaShastri, Merchantile press, Nagariscript, Lahore

34 C.S.ed.Narendranathasengupta and KavirajShree

35 C.S.ed. NarendranathShastri, Bombay Sanskrit Press, Nagariscript,

37C.S. ed.S.K.Sarasvathi,Indian Press, Nagariscript,Varanasi.1937

38 C.S.ed.Haridattashastri with ADT and NPV, Nagariscript, Motilal

become a convention for standard editions to print the

An introspection of our current academic attitude

40 L. D. Reynolds & N. G. Wilson, Scribes & Scholars, second edition,

of Carakasahit are available but in a normal course it

Dr. Ernst Prets places the Caraka text of Yadavjis

41The authors of Cakradpikodyodyota suggest that work is intended

for yurvedadpik is not satisfactory to resolve the

The whole of the literature in Indian tradition falls

Prof. Karin Preisendanz, who is currently working

The goal of a critical analysis (as with any other

43 p.1673, N.K. Singh.

44p83. David J. Kalupahana.

explains a work by means of interpretations i.e. it is

The study will reveal the specific patterns of

Biographical Sketch of Cakrapidatta

Cakrapidatta, the celebrated commentator of

45cakrapidatto vidvn vidita (vidvadvidita) caracaturnano

Mayreshvara village Vrabhmi 46 or Varendra47 district

uccaaka Cakrapidatta explains it as a popular drug

46 p.50 & p.198, Vddhatrayi; Yadavji Trikamji crya, preface to

47 The ancient Varendra or Varendri is considered to be the Barind

Himalayas and on the plains of river Sarayu. 50 This

48 yad varendrsamuddhta itydi vkya na likhita cakrea

49 uccaaketydi ucca svanmakhyt. CP. C.S.Si.12.1

50 anaghakra svalpaviapa pryao himavati saraynadtre

51 The Brahmanisation or ryanisation of Bengal had started during