CHAPTER 1

The first chapter relating to long life.

1. 1. Now we shall therefore expound on the chapter relating to long life.
1. 2. Thus spake lord treya.
1. 3. Desiring long life, the eminent ascetic Bharadvja approached Indra, recognizing him as
the immortal lord who protects.
1. 4. In the beginning Prajpati got the entire yurveda as surely expounded by Brahma. On
the other hand, the two Awins got it again from Prajpati.
1. 5. Lord Indra got the entire (yurveda) from the two Awins. Therefore, guided by the
seers, Bharadvja approached Indra.
1. 6-7. When diseases like obstacles, manifested in the bodies of those who have a life
dedicated to vows of celibacy, study of the vedas, fasting and penance, then, out of pity for
beings, the great seers of sacred deeds, gathered in a beautiful valley of the Himalayas.
1. 14. These sages were storehouses of the knowledge of the Vedas and of yama and niyama.
Like fires that increase from oblations, they were lit up with the splendor of their penance.
1. 15. Seated comfortably, they spoke this sacred story. Health is the supreme source of
social and religious conduct, the acquisition of wealth, the satisfaction of desire and of
spiritual emancipation.
1. 16. Diseases take away health, well-being and of life. Disease has manifested as a great
obstacle among men.
1. 17. What could be the way to overcome them? Saying this, they went into meditation. With
the inner eye they saw Indra as the saviour.
1. 18. He, the immortal lord will fittingly tell (us). Who (then among us) would go to the
house of Indra to ask him?
1. 19. "I should be deputed for this work here!" So spoke Bharadvja. Therefore, because he
spoke first, the seers deputed him.
1. 20. Having gone to the house of Indra, he saw Indra shining like fire in the midst of a
multitude of gods and sages.
1. 21. Having approached and having praised Indra, the lord of the gods, with words that
would bless his victory, he the wise one explained the supreme word of the seers.
1. 22. O immortal lord! Ailments indeed have arisen that are frightening to all living beings.
Tell me rightly the way to conquer them.
1. 23. O great seer! Knowing the vast understanding (he possesses), lord Indra briefly
explained to him the yurveda.
1. 24. (Indra explained) the three sacred, eternal threads which Brahma knew, that are
devoted to (healing) injury to well-being, i.e. etiology, symptomatology and therapeutics.
1. 25. He, the sage of great intellect and focused mind, duly understood in no time the
yurveda of three divisions and of infinite extent.
1. 26. Thereby, he obtained an unlimited, happy life span. A little of that he conveyed to the
seers.
1. 27. The seers, desiring to have long lives, got from Bharadvja that veda which increases
the life-span and is for the well-being of creatures.
1. 28. With the eye of knowledge, those great seers duly gave the various categories of
existence such as smnyam (generic), vieam (specific), gun (quality), dravya (matter)
and karma (action).
1. 29. Having known all that entirely, they practiced the precepts mentioned in the science (of
yurveda) and obtained supreme happiness and also a long life.
1. 30. Then, Punarvasu the friendly, out of compassion for all beings, gave the sacred
yurveda to six disciples.
1. 31. (The disciples) Agnivea, Bhelada, Jatkarna, Parara, Hrta and Krapni grasped
the words of that sage.
1. 32. There, it was the speciality of intellect and not another instruction, from which
Agnivea became the first propounder of the science (of yurveda).
1. 33. Then the wise ones like Bhela and others did their own science and works; these they
told to treya who was in the company of seers.
1. 34. Having heard the compilation of the aphorisms, the seers of sacred deeds were
delighted that it was correctly arranged and gave their approval.
1. 35. All (those seers) desiring the welfare of all beings, praised them saying loudly and in
one voice, Good is this sympathy for beings!
1. 36. The godly seers along with the immortals situated in heaven heard that high, sacred
sound of the supreme seers (on earth) and having heard it they were delighted.
1. 37. Oh good! This deep, agreeable sound uttered by the gods out of joy resounded in the
three worlds.
1. 38. An auspicious wind blew, all the directions were opened with lights and divine showers
of water and flowers fell.
1. 39. Then the godheads of Knowledge, Intellect, Perfection, Memory, Intelligence,
Steadiness, Fame, Forbearance and Pity entered the disciples and Agnivea their leader.
1. 40. And these works of theirs, accepted by the supreme seers for the welfare of all beings,
obtained renown on earth.
1. 41. That is called yurveda where life and the beneficial and harmful, happy and painful,
wholesome and unwholesome (states) of life and the life span is spoken of.
1. 42. Synonyms for life (yuh) are 1. the union (samyogah) of the physical body, the five
senses, the mind and the soul, 2. the one who supports (dhri), 3. living essence (jvitam), 4.
the all pervading (nityagah) and 5. continuity (anubandhah).
1. 43. Considered by the knowers of the vedas as the most sacred veda of that life, he
(Bharadvja) will speak that which is beneficial for both worlds of men.
1. 44. Always, a common factor is the cause of increase and a unique, special factor is the
cause of decrease of all states of being.
1. 45. The generic makes for oneness but the specific makes for separateness. The generic is
characterized by similarity, but the specific by contrariety.
1. 46. Body, mind and soul are a threesome like a tripod on which the world stands. There, all
is founded.
1. 47. That is remembered as the one purua consciousness and that the subject matter of
this veda. For that reason alone, this veda is brought to light.
1. 48. Matter is an aggregate of the soul, mind, time, the four directions and the five elements
of earth, water, fire, wind and ether. Matter is conscious when it has the five senses (sight,
touch, taste, smell, audition) and is unconscious when it is devoid of the senses.
1. 49. The gunas are said to be -
1. the five sense objects,
2. states of matter like heavy, light, cold, hot, smooth, rough, dull, sharp, firm, fluid, soft,
hard, clear, unclear, etc.
3. intellect
4. states of emotion such as like, dislike, joy, sorrow, exertion
5. states of mind like above, below, reason, reflection, conjunction, division, separation,
measure, etc.
Action is the effort, etc. that is said to be an exertion.
1. 50. Samavya is considered as the state of being of earth, water, fire, wind and ether not
separate from the gunas. It is eternal because where there is matter there is not a guna that
is uncertain (i.e. a guna is always there where there is matter).
1. 51. Matter is the inseperable, unmoving cause on which actions (karma) and qualities
(gunas) depend.
1. 52. Dependent on matter, karma is the cause in combination and in division. Karma is the
activity of what is to be done or achieved; it does not wait on anything else.
1. 53. Thus it is said about the cause. As for the effect, here it is called the equilibrium of the
tissues (in the body). The aim of this science (of yurveda) is called the action to equilise the
(seven) tissues.
1. 54. The three-fold group of causes of diseases relating to both (body and mind) are - 1.
false, 2. non and 3. excess usage of time, intellect and the sense-objects.
1. 55. The body and mind are considered the substratum of diseases as well as of happiness.
But the (balanced) using (of time, intellect and the sense organs) is equally a cause of
happiness.
1. 56. But the soul is beyond mind, the elements, the gunas and the senses. It is the eternal
cause, the seer who alone sees the activities in consciousness.
1. 57. The aggregate of bodily disorders are called as vta (wind), pitta (bile) and kapha
(phlegm). While of the mind, the disorders are rajas and tamas.
1. 58. The previous (i.e. bodily disorders) resorting to religion or reason are overcome by
herbal medicines. Those (disorders) of the mind (are overcome) by scriptural and spiritual
knowledge, by patience, memory and meditative concentration.
1. 59. Vta which is rough, cool, light, subtle, mobile, clear and solid is quietened by
medicines that are opposite in quality.
1. 60. Pitta which is greasy, hot, sharp, fluid, sour, runny and pungent is quietened by
medicines that are opposite in quality.
1. 61. The qualities of kapha are heavy, cold, soft, greasy, sweet, fixed and slippery. They are
relieved by (medicines with) qualities opposite (to these).
1. 62. Curable diseases are handled by medicines having oppositie qualities and are
administered according to place, time and dosage.
1. 63. But no medicine is prescribed for incurable illnesses. So, he (Agnivea) will explain
again the qualities and actions as they accord to the medicine.
1. 64. Taste is the object of the tongue; it tastes water and earth in the object. When the
specific taste ceases, the substratum (of that object) is made of the other three elements of
ether, wind and fire.
1. 65. The six types of taste are sweet, sour, salty, pungent, bitter and astringent.
1. 66. (Medicines having) sweet, sour and salty taste alleviate vta; those with astringent,
sweet and bitter taste alleviate pitta; those with astringent, pungent and bitter alleviate
kapha.
1. 67. Medicines are of three types; they - 1. alleviate the dosas, 2. vitiate the dhtus (the
seven tissues) and 3. keep good health.
1. 68-69. That again (has another classification according to others) where the three types of
medicines are spoken of as 1. animal, 2. plant and 3. mineral/metal. Types of honey, milk-
products, bile, fats, marrow, blood, flesh, faeces, urine, skin, semen, bone, muscle, horn, nail,
hoof, head hair, body hair and cow bile are used in medicines from animals.
1. 70. Gold, the five types of metals (copper, silver, tin, iron and lead) with their impurities,
sand, mortar, red arsenic, gems, salt, red chalk and collyrium - these are the metals and
minerals used in medicine.
1. 71. (Thus) are described the medicines that are earth derived (see last verse). Now the
plant derived (medicines) are of four kinds - 1. vanaspatis, 2. vrud, 3. vnaspatya and 4.
ausadhi.
1. 72. Vanaspatis are the plants with fruits (only). Vnaspatya are the plants with flowers and
fruits too. Virud plants are those which extend (like creepers). Ausadhi plants are those
which die when their fruits drop.
1. 73-74. The root, bark, sap, resin, fibre, juice, tender shoots, treacle, secretion, fruits,
flowers, ashes, oils, thorns, leaves, horns, roots, and sprouts make up the group of medicinal
plants. (Next), those (medicines) with roots are sixteen, those (medicines) with fruits are
nineteen.
1. 75. The main fats are four, salts are five, urine has eight types and milk varieties are
counted as eight.
1. 76. There are again six plants indicated for cleansing therapy. He who knows how to apply
these in the (various) illnesses, is a knower of the yurveda.
1. 80. The remaining eleven are used in purgation. Thus, the names and actions of plants
having (medicinal) roots are described. Listen (now) to the plants having (medicinal) fruits!
1. 86. (Thus) the names and actions of nineteen plants (with medicinal) fruits have been
described. Oils are of four types - 1. ghee, 2. oil, 3. fat and 4. marrow.
1. 87-88. These (fat varieties) are used for intake (by drinking), massage, enemata and
inhalation. They are for the growth, increase, strength, luster, vigor and lubrication of the
(body) and they alleviate vta, pitta and kapha.
1. 89-92. (They are) unctuous, hot, sharp and most stimulating. They are used for smearing
(the body) that brings about oil and sweat in the lower and upper parts (of the body), as
enemas, in perfuming, in smearing the body, for eating, in elimination of the head, in surgery,
as collyrium and perfuming, for suppositories, in indigestion, in constipation, in (removing)
vta in the spleen, colon pain and (pain) in the stomach. The above mentioned are (from)
salts. Know (now) from me the eight types of urine.
1. 93-99. The main types of urine which are pointed out in the teaching of treya are from the
following animals:
1. sheep 4. buffalo 7. horse
2. goat 5. elephant 8. donkey
3. cow 6. camel
Their urines are hot, sharp, unctuous, pungent and salty. They are used for the following
purposes:
1. aroma therapy 11. in kilsa (a type of leucoderma)
2. anointing 12. for leprosy
3. for enemata 13. in unguents applied to wounds
4. purgation 14. in sprinkling, moistening
5. perspiration 15. as a stimulant
6. constipation 16. as an antidote for snake bites
7. health maintenainance 17. as an anti-bacterial agent
8. abdominal disorders 18. to control jaundice, anaemia
9. piles 19. to alleviate kapha and vta
10. spleen disorders 20. to bring down pitta
These are the general properties (of urine) as described by me. The specific ones are (next)
mentioned.
1. 100-104.
Sheep urine is bitter, unctuous and not opposed to pitta.
Goat urine is astringent, sweet, and wholesome and alleviates the dosas.
Cow urine is sweetened, alleviates the dosas, acts as an anti-bacterial agent and helps
cure skin diseases like leprosy. It alleviates itching and when correctly drunk, is good
for alleviating dosas in the abdomen.
Buffalo urine is alkaline, cures piles, swelling and alleviates abdominal (disorders).
Elephant urine is salty and is good for bacteria and skin diseases like leprosy. It is
praised as a cure for retention of faeces and urine, as an antidote for snake-bites and
to alleviate kapha and piles.
Camel urine is bitter and cures shortness of breath, bronchitis and alleviates piles.
Horse urine is bitter and pungent. It cures ulcers, leprosy like skin diseases and is an
antidote for snake bites.
Donkey urine cures epilepsy, insanity and possession by spirits.Thus, the urines have
been described according to their capacity and application.
1. 105-106. Now, (the various) milks will be decscribed with their action and properties.
(Therapeutically useful milk is from) sheep, goats, cows, buffalos, camels, elephants, horses
and women.
1. 107-108. Milk is usually sweet, unctuous, cool, lactogenic, refreshing, a stimulant for
desires, good for the intelligence, strength giving, useful for the mental faculties,
invigorating, removes fatigue, helpful for breathing problems and alleviates bronchitis. It
cures bleeding in different parts of the body and cures wounds.
1. 109-110. It is wholesome for all living beings and is an alleviator and purifyier. It quenches
thirst, acts as an appetizer and is the best thing for thinness and for cuts and wounds. It is
especially useful for anemia, hyper-acidity, excess weight loss by consumption, problems in
the spleen, general abdominal diseases, diarrhoea, high temperatures, burning fever and
swelling.
1. 111-112. It is good for diseases in the female genital tract, in the male semianl fluid, in the
excess retention of urine and for hard stool and is wholesome for those suffering from vta
and pitta.
1. 113. Later (in chapter 27), I will describe the qualities of each milk separately and in
succession in the chapter about food and drinks.
1. 114-115. Then, there are three trees separate from those whose fruits and roots are useful.
They are snuh, arka and amantaka. Their action is separately (indicated) as: 1. the sap of
snuh is useful for purgation, 2. amantaka is useful for emesis, 3. the sap of arka is useful for
both purgation and emesis.
1. 118. Thus, have been mentioned the plants with useful fruits and roots, the various oils
and salts, urine and milk (varieties), the six types of trees and their latex uses.
1. 119-123. The goatherds, shepherds, cowherds and other forest dwellers know the
medicinal herbs in the forest by their name and form. No one can know the best application
(of these herbs) merely by knowing the name or again by knowledge of the form (i.e. what
the herb looks like). One who knows the (correct) application, even though ignorant of the
shape (of the herb), is said to be one who knows the essential thing; what to speak of a
physician who would know the herbs in their totality (shape and all). But he is considered as
the best of physicians who would know the (correct) use of these (herbs) as effected by place
and time and in consideration of individual temperaments.
1. 124-125. A medicinal herb not known is just as good as poison, a weapon, fire or a
lightning bolt; while, when it is known it is like nectar. A herb not correctly known according
to its name, form and property, or even though known, is wrongly applied, has purposeless
results.
1. 126-127. From (proper) application, an acute poison may become an excellent medicine.
(Likewise), even a medicinal herb when wrongly administered becomes an acute poison. So, a
wise person desirous of a long-life and health should not accept any medicinal herb
prescribed by a physician who does not know the correct application.
1. 128-130. One might make an escape when the lightning bolt of Indra falls on one's head,
but one won't escape medicine that is afflicted by ignorance (i.e. the physician didnt know
hot to use it). If there is a physician who considers himself wise and without knowing
(correctly the application), gives medicine to a patient who believes (in the doctor) and who
suffers and is bed-ridden, then even conversation with that (doctor) who is an unrighteous
sinner, an idiot and who is as good as dead, would plunge a man into hell.
1. 131-133. Better is it to swallow snake poison or drink (liquid) copper or eat iron pills
heated by fire than dressing in the garb of the learned (and pretending to be a doctor) just
because someone takes refuge (in you) or because they are afflicted by a disease and (you as
a doctor) accept food, drink or money from them.
1. 134-135. Only that which can bring about health is a proper medicine. And it is only he who
is the best of physicians who can free (his patients) from diseases. The success in all
endeavours (in curing illness) comes from correct application (of medicine) and from (the
presence) of (such) a highly trained physician endowed with the all (necessary) qualities.
1. 136-140. There are these subject headings:
1. The science of yurveda,
2. the cause and commencement of the science,
3. the approval of the compilation of the verses,
4. the conclusion of yurveda,
5. the entire cause and effect,
6. the aim of yurveda,
7. the causes,
8. the dosas,
9. the totality of medicinal herbs
10. the tastes with their related material substances,
11. the totality of the three types of matter,
12. the roots,
13. the fruits,
14. the oils,
15. the salts,
16. the types of urine,
17. the types of milk,
18. the six types of trees relating to their sap and bark, the action of all these,
19. the application and non-application,
20. the good and bad qualities,
21. the criticism of the physicians,
22. the good qualities of physicians as befits their capacity,
- all this has been spoken of by the great seer in the first chapter.
Thus (ends) the first chapter called 'Longevity' in the work 'strasthna' as corrected by
Caraka and written by Agnivea.
CHAPTER 2
The second chapter on dehusked grains of apmrga
plant
2. 1. We shall henceforth expound on the chapter about dehusked grains of apmrga.
2. 2. Thus spake lord treya.
2. 3-6. For eliminating doas from the head, for heaviness of head, for headaches, for colds,
for hemicrania, for bacterial infections, for epilepsy, for loss of sense of smell (anosmia) and
for insensibility the (following) seeds should be given:
2. 7-8. When there is an abdominal ailment brought about by kapha and pitta, to bring about
vomiting without harm to the body, the physisican should prescribe the following plants:
2. 9-10. When there is (disturbance) of the doas in the abdomen, the following plants should
be used:
2. 11-14. For alleviating vta one can use a prescribed enema. For conditions of constipation,
for various types of enemas, for udvartta (an inhibition of natural urges), one can apply salts
and oils. This is the group of five karmas, the five types of therapy. The following plants
should be prescribed for this therapy:
2. 15. He (the physician) should apply these five karmas considering the dose and the time
factor when the doas that are present are (brought forth) by oil and sweat therapies.
2. 16. Application (of medicine) depends on dose and time (when to give). The success (of
treatment) (depends on) application. The physician who knows the application is always
superior to those who know (only) the medicine.
2.17. Hereafter, I will explain the different medicines made of gruel for eradicating various
diseases that are curable by it.
2. 18-33. (The remedies using gruel are listed one by one):
2. 34. There is this verse: Thus these twenty eight types of gruel have been described and the
group of medicines that depend on the five karmas have been mentioned.
2. 35. The medicines which have been mentioned in the previous (chapter) that are the cause
of the knowledge of roots and fruits have again been mentioned as the cause of knowledge
depending on the five karmas.
2. 36. The physician who is endowed with a memory, has correct knowledge of causes (of
diseases), is self-controlled and has (keen) observation, is fit to practice medicine with the
combination of (various) medicines.
CHAPTER 3
The third chapter on Cassia Fistula Linn.
3. 1. We shall henceforth expound on the chapter about Cassia Fistula Linn.
3. 2. Thus spake lord treya:
3. 3-7. The (following) six (mixtures) are to be applied by the physician as ointment. They are
first soaked in cow-bile, then crushed, then cooked wih mustard oil. When applied they
quickly cure the patient from skin diseases and pains like leprosy, recent leucoderma. . .
keloids, ringworm, fistula in the anus. . .and scabs.
3. 8-9. To alleviate itching, boils, leprosy like skin diseases and swelling, one should try firstly
to smear the body anointed with oil, with the combination of the following that is made in
equal (measure) and powdered with buttermilk:
3. 15-16. The two following compounds make for (one of the best) ointments to cure skin
diseases like leprosy:
3. 19. Hot vesavra with meat or fish makes for an ointment that cures vta.
3. 19. The ointment made of aromatic medicines mixed with the four types of fat and the ten
roots (also) cures vta.
3. 20. Warm powder of yava mixed with buttermilk, should cure pain in the abdomen.
3. 23. When there is gout, an ointment made of ghee, godhma powder and goat milk (should
remove it).
Thus (ends) the third chapter about Cassia fistula Linn., in the work lokasthna', as
corrected by Caraka and written by Agnivea.
CHAPTER 4
The fourth chapter on six hundred purgatives
4. 1. We shall henceforth expound on the chapter about the six hundred purgatives.
4. 2. Thus spake lord treya:
4. 3. In brief, here (in this chapter), there are as it were, six hundred purgatives, six
receptacles for the purgatives, five sources for decoction, five types of processing the
decoction, fifty main decoctions and five hundred decoctions.
4. 5. The six parts in a plant where the purgatives reside are: the sap, roots, bark, leaves,
flowers and fruits.
4. 6. Five decoctions in the work are: sweet, sour, pungent, bitter and astringent.
4. 7. Five decoction processes are:
1. svarasa -The juice extracted from a medicine pressed by a machine.
2. kalka - The medicine made into a round lump and pasted with juices.
3. rta - A medicine boiled on fire.
4. ta - The decoction extracted from a medicine kept overnight in warm water.
5. phnta - A medicine which has been put into warm water and squeezed.
Like before, the strength of (these) medicines is greater. So, the process of the decoction
process depends on the strength of the disease and pain. But they are not applicable in all
cases.
4. 8. We will comment on the fifty great decoctions.
1) The first group consists of six that are invigorating, nourishing, reducing corpulence,
cathartic, healing and stimulative.
2) The second group consists of four that promote strength, help the complexion, help the
throat and are good for the heart.
3) The third group consists of six that cures satisfaction, cures hemorrhoids, cures skin
diseases like leprosy, alleviates itching, acts as an anti-bacterial agent and is an antidote for
snake poison.
4) The fourth group consists of four that produce and purify milk, produce and purify sperm.
5) The fifth group consists of seven that aid unction, aid in perspiration, aid in emesis, aid in
purgation, and act as an sthpana type of enema, aid in perfuming and aid in removing
dosas from the head.
6) The sixth group consists of three that prevent vomitting, control thirst and cure hiccough.
7) The seventh group consists of five that help to bind and clean faeces, help to bind and
clean urine and acts as a diuretic.
8) The eighth group consists of five that cure cough, cure breathing problems, remove
swelling, alleviate fever and remove fatigue.
9) The ninth group consists of five that cure burning, cold, itching, and pain in the limbs and
colic.
10) The tenth group consists of five that stabilize the blood, act as a sedative for pain,
stabilize the consciousness, and help in procreation and to rejuvenate the energy.
Thus the fifty main decoctions are explained by way of definition and example. We will now
explain ten parts in each one of these main decoctions. Together, these all total to five
hundred decoctions.
4. 11. The decoctions of group three are:
4. 12. The decoctions of group four are:
4. 13. The decoctions of group five are:
4. 14. The decoctions of group six are:
4. 15. The decoctions of group seven are:
4. 16. The decoctions of group eight are:
4. 17. The decoctions of group nine are:
4. 18. The decoctions of group ten are:
4. 19. Thus the five hundred decoctions, grouped together as fifty great decoctions, have
been commented on for example and definition.
4. 20. There is indeed no limit to the extent (of the medicines and their description), yet for
those of small mind, there is no ability to grasp (the subject) when it is too brief. So, it has
been taught neither too brief nor too extensive. What is so much (stated here) is for the
practical use of the small minded; and for those who are intelligent and have a good reason
and inference as to their own aims, there is the knowledge of things unspoken (in the text).
4. 21. To lord Atreya who was explaining thus Agnivea spoke - 'O lord, there are not fully five
hundred decoctions. Because each of those (you described) are included in (the list of) the
great decoctions.'
4. 22. Lord Atreya said to him, 'Agnivea! Aan intelligent person should not see things like
this. Though one, a person gets many names when doing different works. A man who is
capable of doing many works, gets a particular name relating to the quality that is expressed
in each work as regards the doer of the work, the means of doing it and the result of it. One
has to look at medicines in the same way. If we were to get even one medicine used of like
quality that should be capable in all actions, then who would want to count or teach about
another (medicine) to the disciples?'
There are these verses:
4. 23. Here briefly have been described the six hundred purgatives along with their
ingredients and quantities and so also their six sources.
4. 24. The decoctions according to taste, excepting salt, are known; so also their five sources
are mentioned.
4. 25. Also, their five-fold preparation is mentioned and the five hundred of the great
decoctions.
4. 26. For the sake of definition, the five hundred decoctions have been described in parts,
because there is no limit to the quantity.
4. 27. Too much brevity is not conducive to (disciples) of small intellect, therefore it is neither
too brief nor too extensive.
4. 28. This group of five hundred decoctions is described for the practical use of disciples of
smaller mind and also to stimulate the mind of the wise.
4. 29. He who is acquainted with their (the decoctions) external and internal use, their
combination and application, is the best physician.
Thus (ends) the fourth chapter about the six hundred purgatives, in the work lokasthna', as
corrected by Caraka and written by Agnivea.
CHAPTER 5
The fifth chapter
5. 1. We shall henceforth expound on the chapter about 'quantitative dietetics'.
5. 2. Thus spake lord treya:
5. 3. One should eat in measured quantity. The quantity of food depends on the power of
digestion.
5. 4. The amount of food which is eaten, without affecting the natural balance, that gets
digested in proper time is to be known as the proper quantity.
5. 5. Food items like li, sastika, mudga, quail, antelope, rabbit, camel, deer, etc., though
light by nature are foods that depend on quantity. Likewise, foods like flour, sugar-cane, milk,
sesame, ms and the meat of marsh-water animals, though heavy by nature also depend on
quantity.
5. 6. But from this, it should not be considered that the heaviness or lightness (of the food)
spoken about is not important. Light food items are predominant in fire and wind, and heavy
food items are predominant in earth and water. Therefore, according to their quality, the light
food items, being stimulants of digestion are said to give a feeling of fullness and are less
harmful (if taken beyond the prescribed quantity). On the other hand, heavy food items do
not stimulate the digestion, so they are harmful (when taken) in excess, but otherwise give a
feeling of fullness due to the power of digestion and exercise. This is that quantity (of food)
that depends on the power of digestion.
5. 7. Not that it (the quantity) does not depend on the food item. Of heavy foods, there should
be half or three-quarter fullness (of the stomach). For light foods too, excess fullness is not
good for the digestion.
5. 8. Without taking away the natural balance, eating in right qauntity brings strength,
complexion, happiness and longevity to a person.
5. 9. One who has eaten, should never after that, eat heavy (foods like) pastries, rice and
flattened rice. One who is hungry should eat in measured (quantity).
5. 10. One should not regularly eat dry meat, dry vegetables, root or stalk of the lotus plant.
One should not eat the meat of an emaciated animal.
5. 11. One should not regularly eat thickened milk, pork, beef, buffalo, fish, curd, ms and
yavaka.
5. 13. One should always eat that by which a healthy condition exists and which makes for
the prevention of diseases not yet developed.
5. 14. Henceforth, the result of collyrium for the eyes, etc. which is aimed at bringing a state
of health to the body, will be described.
5. 15. One should regularly use the collyrium made of antimony as it is good for the eyes;
rasnjana is to be applied once in five or eight nights.
5. 16. Especially there is fear of a kapha condition for the eyes. So, the therapy (collyrium,
etc.) which alleviates the kapha is good for keeping clarity in the vision.
5. 17. A strong collyrium should not be applied to the eyes in the day, as the vision is weak
because of the sun and goes down (more).
5. 18 Therefore, the collyrium meant for drainage should as a rule, be applied only at night.
5. 18-20. Just as various types of tarnished gold (ornaments), are polished clean by oil, cloth
or hair, etc., so the eyes (are cleaned) by the (various) collyriums, aspersions, etc. The vision
(then) shines unaffected like the moon in a clear sky.
5. 20-24. The physician should make a cigar by first grounding a medicinal plant, then rolling
it up as thick as his thumb and as long as eight fingers (put together). When it is dry (and
ready), a patient should smear it with oil, then lite it and happily smoke it for the benefit of
his eyes. (The following medicinal plants can be used for making the cigar:)
5. 25-26. Having made an unctuous cigar roll with sweet flavor and with useful bee-wax, fat
or ghee, one should smoke.
5. 26-27. For clearing the head, smoking (is prescribed) using the following plants:
5. 27-33. Smoking cures heaviness of head, headache, corpulence, pain in the ears and eyes,
cough, hiccough, shortness of breath (dyspnoea), throat blockage, weakness of teeth, flow
from the ears, noses or eyes due to doas, bad smell from the nose or mouth, toothache, loss
of appetite (anorexia), lock jaw, itching, bacterial infection, paleness in the face, excess
salivation, impaired voice, swelling of the glands of the neck, tonsilitis, disease of the tongue,
loss of hair, baldness, yellowing and falling of the hairs, sneezing, excess drowsiness, loss of
intelligence, excess sleepiness; the hair, skull bones, sense organs and voice are also
strengthened. However strong the vta or kapha related diseases of head or neck may be,
(they do not affect) the one who smokes.
5. 33-36. Eight times are prescribed for smoking, since vta and kapha appear vitiated in
these times. There are also no illnesses related to vta or kapha in the neck. A self-controlled
person should smoke: 1. after bath, 2. after eating, 3. after scraping the tongue, 4. after
sneezing, 5. after brushing the teeth, 6. while inhalating (medication), 7. (while applying)
collyrium, 8. at the end of sleep. Smoking should be done three times each with three puffs.
5. 36-37. A wise person should smoke two times during the day for (usual) application, one
time for unctuous (variety) and three to four (times) for eliminative (variety).
5. 37-38. The signs of correct smoking are purification of heart, throat and senses, lightness
of head and a calming of the (above) spoken dosas.
5. 38-39. Smoking too much or untimely creates (various) troubles like deafness, blindness,
dumbness and bleeding in different body parts.
5. 39-40. There, (in case of untimely or excess smoking), what is desired is a drink of ghee or
nasal drops or collyrium or a demulscent (soothing) drink. If there is vta associated with
pitta because of dosas due to smoking, an unctuous drug should be applied, a cooling drug
when there is raktapitta type of bleeding and a dry drug when there is kapha and pitta.
5. 41-46. Now I will explain (those situations) where smoking is prohibited. One should not
smoke: when one has taken a purgative or enema, when one is bleeding, when one is afflicted
with poison, when one is suffering from grief, when one is pregnant, when one is tired, when
one is drunk, when there is indigestion, when there is a pitta condition, when one is staying
awake (at night), when one is feeling faint, giddy or thristy, when is suffering from
consumption, when one is injured or wounded, when one has drunk liquor or milk or has
eaten fat, honey or curd, when one feels roughnes or anger, when the palate is dry, when
there is darkness, when there is a blow to the head, when one has akhaka (a type of
headache, marked by excess swelling from which a person dies in three days), when one has
rohini (a disease marked by excessive swelling of the base of the tongue), when one has a
urinal disease, when there is distemper due to drinking. In these situations, the man who
smokes ignorantly at the wrong times, has a severe increase of his illnesses because of
improper smoking.
5. 46-48. One who is prescribed to smoke should smoke through the nose when there are
dosas relating to the head, neck and eyes and through the mouth when there are dosas in the
throat. Smoking through the nose, (the patient) should emit (the smoke) through the mouth.
While, when (the patient) smokes through the mouth, he should not emit smoke through the
nose because the smoke going in the opposite direction can harm the eyes.
5. 48-49. With body straight, eyes looking ahead, mind concentrated and seated comfortable,
the self-controlled one should smoke through the nose three times closing one nostril at a
time.
5. 49-50. For the eliminative type of smoking, the size of the pipe should be twenty-four
fingers length, while for unctuous smoking the pipe is thirty-two fingers and for habitual
smoking it is a half finger more, i.e. thirty-two and a half.
5. 50-51. The pipe prescribed is one that is straight, having three layers, the end of which is
the size of the kola fruit (Zizyphus jujube Lam.) and which is made from the same material as
the enema pipe.
5. 51-52. The smoke that is used with the prescribed time and dosage, that emerges at a
distance and is lessened by the dividing knots in the pipe, does not obstruct the senses.
5. 52-53. When there is lightness in the throat, head and chest and lessening of kapha, then it
is that one has smoked properly.
5. 53-54. He whose voice is impaired, whose throat has kapha (phlegm) and rigidity in the
head, has smoked insufficiently.
5. 54-56. One who smokes too much suffers from drying and heating up of his palate, head
and throat. He feels thirsty, unconscious and suffers from too much bleeding and he has
excess dizziness and feels faint.
5. 56-57. One should inhale anutaila every year during the three seasons - rain, autumn and
spring when there is no cloud in the sky.
5. 57-63. One who practices nasal therapy at the right time according to prescription will not
suffer from affliction to his eyes, ears and nose; the hair of his head or beard does not
become white; the hair does not fall but rather grows more fully; diseases like torticollis,
headache, lock jaw, rhinitis, hemicrania and tremors of the head are cured; nourished by the
inhaling, his veins, joints, ligaments and muscles of the head get stronger; his face becomes
cheerful and plumpy; his voice becomes sweet, firm and sonorous; all the sense organs
become clear and there is an increase of strength; he does not get sudden attacks by diseases
to the head and neck; old age does not get stronger in his upper limbs.
This list of medicinal plants should be boiled a hundred times in pure rain water (compared to
oil quantity). Then it should be reduced to ten times the quantity of the oil. The oil should be
then boiled with that decoction ten times. In the tenth (final) stage of boiling an equal
amount of goat milk should be added. This is the process for (preparing) anutaila which is
useful for inhalation. The prescribed dosage of oil is 24 ml. After oleation and fermentation of
the head, anutaila is to be administered with cotton with three inhalations three times daily
for a week. This oil is good for alleviating the three dosas and gives strength to the sense
organs. It should be used according to the prescribed times in a place not windy and warm
and the patient should be eating wholesome foods and have self-control.
5. 71-73. One should use a stick for cleaning the teeth. The stick should have a crushed end,
and have a taste that is neither astringent, pungent or bitter. The cleaning of the teeth should
not affect the gums. This removes smell and tastelessness and cleans the tongue, teeth and
mouth of dirt. This cleans the teeth immediately and creates a taste for food
5. 74-75. Tongue scrapers should not be sharp edged or straight and should be made of either
gold, silver, tin or brass.
5. 75-76. The dirt deposited at the base of the tongue obstructs the breath in exhalation and
gives a foul smell. Therefore, the tongue should be scraped.
5. 78-80. Oil gargling is good for strengthening the jaws, the voice and facial increase. It is
good for the sensation of taste and (for getting) the best taste coming from food. (With such
gargling) one does not get dryness of throat or cracked lips. The teeth do not decay and they
become deeply rooted. As well, there are no tooth-aches nor uprightness of the teeth from
eating sour or even hard foods.
5. 81-83. From regular application of oil, one does not get headaches, baldness or graying of
the hair and the hairs do not fall; the strength of the head and forehead increases; the hair
becomes black, long and rooted; the sense organs are clear; the skin becomes bright and one
gets a sound sleep and happiness.
5. 84. Torticollis (wryneck), lock jaw, hardness of hearing, deafness and ear diseases due to
vta are cured by dropping (oil) into the ears.
5. 85-86. As a pitcher and skin become resistent and firm from the smearing of oil, so the
body becomes strong and bright of skin and is resistent to pain and exertion and the
obstructing vta dosa is cured.
5. 87. Vta dosa is dominant in the sense of touch. This sense resides in the skin and
smearing is beneficial to the skin. Therefore a man should practice it.
5. 88-89. The man who regularly practices smearing (the body) does not suffer from injuries
when he is struck and does not partake in strength related illness. (Rather) he becomes soft
of touch, more robust, strong, and pleasing to look at and he ages less.
5. 90-92. By smearing the feet, hardness, immobility, roughness, dryness, fatigue and
numbness are immediately cured. Tenderness, strength and steadiness of the feet are
effected and the eye sight gets clear and vta is alleviated. From smearing the feet, sciatica,
cracking of feet, constriction of veins and muscles is (also) achieved.
5. 93. Unction over the body cures bad smell, heaviness, drowsiness, itching, removes dirt
and unpleasantness from sweating.
5. 94. Bathing is best for creating semen (ojas), it is purifying, and it stimulates sexual desire,
is life enhancing and removes fatigue, sweat and dirt.
5. 95. Wearing clean garments adds to charm, reputation, and longevity and removes
inauspiciousness. It makes for joy and dignity and makes one praised in an assembly.
5. 96. Using garlands and scents is a stimulant for having sex, produces fragrance and charm,
is good for longevity and corpulence, is pleasing to the mind and removes inauspiciousness.
5. 97. Wearing of gems and ornaments adds to prosperity, auspiciousness and longevity and
removes calamities and ill-luck. It is pleasant, charming and helps in retention of seminal
fluid.
5. 98. One who frequently cleans the feet and the organ of excretion, promotes intelligence,
brings about purity and longevity and removes inauspiciousness and the bad effects of the
age of Kali.
5. 99. The dressing and cutting of the hair, beard and nails adds to the corpulence, stimulates
one to sexual activity, promotes longevity, cleanliness and beauty.
5. 100. Use of footwear is good for the eyes and skin, it removes dangers for the feet (like
stones, snakes, etc.), is good for strength, happiness and energy and stimulates one to have
sex.
5. 101. Use of an umbrella protects one from plague like locusts, etc.; it brings strength amd a
happy protecting cover; it also shields one from heat, wind, dust and rain.
5. 102. The use of a walking stick prevents stumbling, wards off troublemakers, is a support,
promotes longevity and removes fear.
5. 103. A wise person should be vigilant in the duties to ones own body, just as a city
governor towards the city and a charioteer to his chariot.
5. 104. And there is this here -
One should adopt those means of livelihood which are not opposed to virtue. With peace and
study, one indeed obtains happiness.
5. 105-111. The following (subjects) have been described in this chapter called 'Quantitative
dietetics': 1. the quantity of food, 2. food items, 3. food quantity in relation to their lightness
and heaviness, 4. those foods which are prohibited and those which are permited, 5.
collyrium, 6. cigars for smoking, 7. three types of smoking, 8. the advantages of smoking, 9.
prescribed times for smoking, 10. frequency of smoking, 11. signs of trouble (while smoking)
and their treatment, 12. individuals for whom smoking is prohibited, 13. the manner of
smoking, 14. the composition of a cigar pipe, 15. different types of pipes, 16. the properties of
nasal therapy, 17. the procedure, manner and time when it is to be used, 18. the qualities of
the tooth-cleaning stick, 19. the medicines that are to be kept in the mouth and for what
purpose, 20. the properties of gargling with oil, 21. the instructions of putting oil on the head,
22. the benefits of putting oil in the ears, 23. the process of smearing the body and feet, 24.
the process of massage, 25. the benefits of bathing, 26. wearing of clean clothes, 27. use of
scents, 28. use of gems, 29. cleanliness of bowels, 30. trimming hair, 31. use of foot wear, 32.
use of an umbrella, 33. use of a walking stick.
Thus (ends) the fifth chapter on 'Quantitative dietetics' in the work 'lokasthna', as
corrected by Caraka and written by Agnivea.
CHAPTER 6
The sixth chapter
6. 1-2. We shall henceforth expound on the chapter about 'Qualitative Dietetics'.
Thus spake lord treya:
6. 3. He who knows the relation of season with reference to diet and regimen, for him there is
an increase of strength and complexion from the food that is eaten (in those seasons).
6.4. The year is made of six parts by division of the seasons. There are three seasons starting
with winter and ending with summer that make up this period called 'dna', of the sun's
northern course as it takes away coolness. Then there are three seasons starting with the
rains and ending with early winter that make up the period called 'visarga', of the suns
southern course as it brings coolness.
6.5. In the visarga period, the winds are not very dry as they are in the dna period. The
moon is uninterrupted in its effect with its cooling rays that fill and nourish the world. Hence
the visarga period is pleasant. On the other hand, the dna period is fiery and the sun, winds
and the moon, are governed by Time, Nature and their paths. They make up the cause behind
bodily strength, the doas, taste, the seasons and Time.
6.6. (In that period of dna), (both) the sun with its rays and the sharp, dry winds, dry up
the earth's moisture. In the three seasons of winter, spring and summer, progressively a
dryness is brought about by the winds which enhance the bitter, stringent and pungent
flavors which are all dry. They bring weakness to men.
6.7. On the other hand (in the visarga period), in the three seasons of rains, autumn and early
winter, when the sun is southward facing and its heat is obstructed by the rain, wind and
cloud and the course of Time, when the earth is relieved of the heat by the rain waters, (then)
progressively the non-dry flavors that are sour, salty and sweet increase and mens strength
is augmented.
6.8. So it is said, in the beginning and in the end of the periods of visarga and dna, there is
weakness of men. In the middle there is moderate strength and in the end and at the outset
(of these periods) there is optimum strength.
6.9. In the cold winter, the digestion, slowed by contact with cold wind, is strong with those
people who are healthy and it is capable (of digesting) heavy items even in large quantity.
6.10. When it does not get proper bodily fuel, then it affects the juices. By this the vta dosa
is cooled and aggravated.
6.11. Therefore, in the winter one should use unctuous, sour, salty juices and the meat and
fat of marshland animals.
6.12. A man should eat the meat of snakes and birds of prey and should drink wine, rum and
honey.
6.13. Resorting to cow milk, sugar cane juice, oil from fat, fresh rice and warm water in the
winter, the life span doesn't decrease.
6.14. One should partake in massage, unction, oil applied to the head, hot bath and resort to a
warm underground room or inner room.
6.15. In the cold season, the bed, carrier or seat to be used should be covered and spread
over with a cloak, a deer skin, silk, a woolen cloth or a blanket.
6.16-17. In the start of winter, constantly smearing one's body with alot of aguru and
wearing heavy, warm garments and feeling very lustful one should lie on the bed embracing a
handsome woman with big, fleshy breasts. One should have sexual intercourse to one's
heart's content.
6.18. In the start of winter one should avoid limiting one's food intake, avoid stormy winds
and avoid foods and drinks that are light and which increase vta.
6.19. Both the beginning and latter part of winter are similar except that in the latter part of
winter, there is dryness due to the coming of the dna cycle and there is cold caused by the
clouds, wind and rain.
6.20. Therefore, all that is prescribed in the first part of winter is prescribed for the latter part
too. One should resort to a windless, warm house moreso in the latter part of winter.
6.21. In the latter part of winter, one should avoid foods and drinks that are pungent, bitter
and astringent in taste that affect the vta dosa and that are light and cool.
6.22. In the spring, the increase of kapha is set in motion by the light of the sun. The kapha
obstructs the digestion and so brings about many diseases.
6.23. Therefore in the spring, therapies like emesis, etc, should be done and one should avoid
sleep in the day and items that are heavy, sour or sweet.
6.24. When the flowers bloom, one should practice exercise, smearing the body, smoking,
gargling and use of collyrium and clean the bowels with luke-warm water.
6.25. (One should) smear the body with candana or aguru, eat food like barley and wheat and
the meat of camel, rabbit, antelope, quail or partridge.
6.26. In the spring, one should drink spirit and wine and experience the youthfulness of
women and groves.
6.27. In the summer, the sun drinks up the earth's moisture with its rays. Then it is beneficial
to have food and drinks that are sweet, fluid, cool and unctuous.
6.28. One who partakes of cooled grain with sugar, meat of forest animals and birds, ghee,
milk, rice of li does not suffer in summer.
6.29. One should not drink even a little wine, or if so, then with lots of water. One should
avoid exercise and foods that are salty, sour, pungent or hot.
6.30. During the day, one should resort to a cool room and at night, after smearing oneself
with candana one should sleep in an airy room on the top floor of the house that is cooled by
the moon's rays.
6.31. Decorated with pearls and gems, one should be cooled by fans and the touch of hands.
6.32. In the summer time, a man should resort to cool forest groves, flowers and water and
should avoid sexual intercourse.
6.33. In the body that is weak during the dna period, the digestion becomes weak. It is
further obstructed by vitiation of vta and the other doas in the rainy period.
6.34. When the power of digestion is diminished during the rains due to gas coming from the
earth and from the increased acidity in water, the dosas are aggravated.
6.35. Therefore, it is recommended to be moderate in all ways during the rains.
6.35-36. One should avoid river water, frost, sleeping in the day, exercise, the heat of the sun
and sexual intercourse. (Instead) one should generally resort to clean food and drink along
with honey.
6.37. On especially cold days when there are rain and wind storms, one should eat (diets)
expressively sour, salty and unctuous.
6.38. To maintain one's digestion, foods like old barley, wheat and li rice should be eaten
with meat of cleaned forest animals alongwith broth.
6.39. One should drink warm or cool water from rain, a well or a pond, or drink mdhvka and
arista types of liquor alongwith a little honey.
6.40. One should have massage, apply oil to the body, bathe, (wear) perfume and garlands,
dress with clean, light clothing and have a non-humid place (to stay).
6.41. Usually in the autumn, the pitta condition is increased and aggravated by the suddeness
of the suns ray's on the body parts that are used to rain and cold, but which are now heated
up.
6.42. Then, foods and drinks that are sweet, light, cool and bitter should be used in proper
quantity to alleviate the pitta.
6.43. In autumn the meat of quail, partridge, antelope, sheep, camel and rabbit should be
eaten with li rice, barley or wheat.
6.44-45. In autumn, purgation, blood-letting and ghee prepared with bitter medicines are
also prescribed. Sunshine, fat, oil, frost and the meat of marshland animals should be
avoided. One should avoid day-time sleeping and easterly winds.
6.46-47. There is an autumnal water called 'hamsodakam' that is pure and spotless. It is
heated by the sun's rays in the day, cooled by the moon's rays at night and which over a time
period is boiled, purified and detoxicated.
6.48. In the evenings of autumn, garlands, clean clothes and the moon's rays are extolled (as
beneficial).
6.49. Thus the relation of season to regimen and diet has been described. What lies near due
to correctness is called as 'oka'.
6.50. Those who know the regimen and diet, want a correct relation of the opposite qualities
with the qualities (themselves) of diseases and of place.
6.51. About this, there is this verse: In the choice of season, whatever is used or not used by
people and the thought-out relation (of seasons to diet), (all that) has been indicated in
(this) chapter on 'Qualitative dietetics'.
Thus (ends) the sixth chapter on 'Qualitative Dietetics' in the work 'lokasthna', as corrected
by Caraka and written by Agnivea.
CHAPTER 7
The seventh chapter
7. 1-2. We shall henceforth expound on the chapter about 'Non-restraint of natural urges'.
Thus spake lord treya:
7.3-4. An intelligent person shouldnt hold back the natural urge that is due to faeces and
urine, semen, flatulence, vomiting, sneezing, belching, yawning, exhalation due to exertion,
hunger, thirst, tears, and sleep.
7.5. Listen from me about each of the illnesses that arise from suppressing these impulses.
7.6-7. Suppression of the urge to pass urine brings pain in the bladder and phallus, gives
headaches and causes the body to bend over. For this, fomentation, bath, massage and nose
drops of ghee and the three types of basti therapy should be done.
7.8-9. When one holds the urge to pass stool, it brings about pain in the abdomen, headache,
retention of faeces and wind, pain in the calf muscles and a distended abdomen. For this,
fomentation, massage, bath, suppositories, eliminative therapy and eating and drinking a lot
is beneficial.
7.10-11. When one suppresses the urge to discharge semen, the result is pain in the testicles,
in the penis, aches in the body, cardiac pain and blockage of the urine. To remedy this,
massage, bath, wine, chicken, li rice, milk, non-oily enema and sexual intercourse is
extolled.
7.12-13. If one suppresses the urge to pass gas (from the bowels), there is retention of urine,
faeces, wind, distension (of the abdomen), pain and weakness; there are also other
abdominal ailments due to vta. For that, unction, fomentation, suppositories, enema and
foods and drinks that help release gas.
7.14-15. When one suppresses the urge to vomit, there are (various) diseases like itching,
urticaria skin diseases, swelling, anorexia, dark spots on the face, paleness and leprosy like
skin diseases. For this, induced vomiting, smoking, fasting, blood-letting, dry food and drink,
exercise and purgation are prescribed.
7.16-17. By suppressing the urge to sneeze, one brings on wry-neck, headache, hemicrania
and weakness of the sense faculties. What is prescribed is massage in the head and neck
area, fomentation, smoking and inhalation. As well, one can take food that alleviates vta,
and take ghee after eating.
7.18. Suppresion of the urge to belch causes hiccough, breathing problems, anorexia and
blockages in the heart and lungs. The treatment is the same medicine as for hiccough.
7.19. By suppression of yawning, there is bending, convulsion, contraction, numbeness,
tremors and shaking of the body. To treat these, one uses the same medicine as for
alleviating vta.
7.20. By suppressing hunger, one gets emaciation, weakness, complexion change, body ache,
anorexia and giddiness. To treat it, one should take unctuous, hot and light food.
7.21. By suppressing thirst, the result is a dry mouth and throat, deafness, exhaustion,
cardiac pain. For this, one should have a cool drink.
7.22. By holding back tears, one gets a cataract, eye disease, heart disease, anorexia and
giddiness. To treat it, sleep, wine and pleasing talks are prescribed.
7.23. By suppressing the urge to sleep one causes yawning, body ache, drowsiness, headache
and heaviness of the eyes. Sleep and massage are the remedies for it.
7.24. From suppression of the breath that comes from exertion, one gets enlargement of the
spleen, heart disease and fainting. Rest and beneficial therapies that alleviate vta are
prescribed.
7.25. These are the diseases which are due to suppression of natural impulses. Wanting to
prevent them, one should not hold back the impulses (when they come).
7.26. But one who wants his well-being in this world and the next when one departs, should
hold back the urge to rash and improper deeds of body, speech and mind.
7.27. A wise person should control the impulses of greed, grief, anger and impulses of
shamelessness, jealousy, passion and coveting.
7.28. One should hold back the impulse of excess harshness, of tale-bearing and lying and of
untimely speech.
7.29. Whatever physical tendencies there are that cause pain to another through injury, theft,
sexual intercourse, etc. should be restrained.
7.30. The person who is well-spoken of, who is sinless in the actions of body, speech and
mind, is happy and enjoys virtue, wealth and desire (the three aims of life).
7.31. That physical movement which brings about stability and increases strength is known
as physical exercise. That should be practiced in moderation.
7.32. Lightness, capacity in work, steadiness, forbearance in suffering, lessening of the dosas
and increase of the digestion are due to exercise.
7.33. Excess exercise causes exertion, tiredness, consumption, thirst, dyspnoea, cough, fever
and vomiting.
7.33.1. The signs of lightness are perspiration, increase in respiration, body lightness,
inhibition of the heart and other organs.
7.34. Even though correct (in moderation), a wise person should not excessively indulge in
exercise, traveling, laughing, speaking, and sex and night wakings.
7.35. He who indulges in other (impulses) like these is destroyed like an elephant dragged
away by a lion.
7.35.1-2. The following people should avoid exercise: those who are too emaciated due to too
much sex, lifting of heavy objects and due to traveling, those who are exhausted because of
anger, grief or fear, those who are children, the elderly and who are of the vta type
constitution, those who talk too much and those who are hungry or thirsty.
7.36-37. A wise person should gradually desist from what is unhealthy and gradually resort to
that which is healthy. A schedule is here described (for doing this). When there is a decrease
in throwing from those two, a schedule should be a portion of the foot. A difference of one,
then above that a difference of two, then of three.
7.38. Gradually the dosas are decreased and forever eradicated and the good qualities
increased and become unshakable.
7.39-40. Some persons are seen as having an equilibrium of vta, pitta and kapha from the
time they were in the womb. Some are are predominantly vta or pitta or kapha. The first
group do not suffer; the second group always suffer. The bodily constitution of these (two
types) is related to the dosas.
7.41. The (dietary) prescription for maintaining health is (food that has) opposite qualities to
the doas predominant in one's physical constitution. For those who are having an
equilibrium of the dosas, a diet with an equal portion of all the flavours (sweet, sour, etc.) is
prescribed.
7.42. There are two orifices in the lower body and seven in the head and there are the sweat
pores that are the pathways for excretion. They are blocked by an increased quantity of
excretion and their vitiations.
7.43. When there is felt heaviness in the pathways of excretion one should know that there is
an increase in excretion and there is a decrease in excretion by feeling of lightness.
7.44. Considering both time and dose, one should treat those illnesses that are curable by the
symptoms of their excretions that are opposite to the cause and the illness.
7.45. These and other illnesses are susceptible to those of up and down health. A healthy
person should therefore be intent on a mainting his health.
7.46. On the first day of the spring, rainy and winter season, one should remove the doas
that have increased.
7.47-48. A wise person should always first apply oil, then do perspiration therapy, then
elimination therapy and then inhalation therapy in sequence and as is the requirement. Then,
knowing the (right) time one should prescribe rejuvenative and aphrodisiac chemicals.
7.49. Illnesses dont happen in the tissues that are balanced. Then the tissues increase and
the aging process is slowed down.
7.50. This is the method indicated to prevent diseases arising in one's self. Diseases coming
from outside will be taught seperately.
7.51-52. For the diseases of men coming from outside due to evil spirits, poison, wind, fire,
blows, etc. the intelligence is to blame. Even those defects of mind such as envy, grief, fear,
anger, vanity, hatred, etc. are all due to the fault of one's intelligence.
7.53.-54. The way to prevent diseases coming from outside one's self is by giving up of
intellectual errors, quietening of the senses, having a good memory and knowledge of self,
time and place which results in truthful conduct. One should know what is good for one's self
and should do it at the earliest.
7.55. The knowledge gained from an authoritative person is the cause for the prevention and
curing of illnesses.
7.56-57. People of low character should be avoided who are sinful in conduct, speech and
thought, who are back-biters, who quarrel, who are sarcastic, who are greedy, who are
envious of others' wealth, who are cruel, who indulge in defaming others, who are fickle, who
help the enemies, who are merciless and who don't live a life of virtue.
7.58-59. Those people should be served who are mature because of wisdom, knowledge, age,
conduct, patience, memory and meditation, who serve the elders, who have self-knowledge
and who are free of anxiety, who are easy going with everyone, who are calm and who
strictly follow their vows, who speak about the righteous path and meeting and seeing whom
one is blessed.
7.60. A wise person should try his best to do what is beneficial in his diet and actions for the
sake of happiness here and hereafter.
7.61-62. One should not eat curd at night without ghee or sugar, gram soup, honey or
malaka and it should not be hot. One who likes curd but does not follow this guideline, may
get fever, raktapitta (bleeding from different parts of the body), erysipelas, leprosy-like skin
diseasese, anemia, giddiness and jaundice.
7.63-66. In this chapter on 'Non-restraint of natural urges', lord treya spoke everything
about the urges, diseases arising from the urges, their medication, the urges that should be
held back, what is beneficial and what is not beneficial, the sequence (to be followed) to
remove what is not proper, diet relating to one's natural constitution, diseases relating to the
pathways of excretion, the medication for them, future prevention of diseases and their
medication, what is to be avoided, what is to be practiced by a wise person who desires his
own happiness and the method for taking curd.
Thus (ends) the seventh chapter on 'Non-restraint of natural urges' in the work 'lokasthna',
as corrected by Caraka and written by Agnivea.
CHAPTER 8
The eighth chapter
8. 1-2. We shall henceforth expound on the chapter about 'The treatment of the sense
organs'. Thus spake lord treya:
8.3. There are five senses, five materials of the senses, five abodes of the senses, five sense
objects and five sense perceptions.
8.4. Mind on the other hand transcends the senses. Some call it 'sattva' and others 'ceta'. Its
action which moves (all) the senses, depends on the self.
8.5. In one and the same person, the mind can be both one and many due to the deviation of
the will and sense objects percieved, and due to mixtue with the three gunas of sattva, rajas
and tamas. And yet, there is no manifoldness. The mind does not operate through many
senses at one time. Therefore all the senses don't function at one time.
8.6. The sages teach that the mind has the gua which is constant to a person due to
predominance of that gua (in him).
8.7. When the senses come before the mind then they are capable of perceiving objects.
8.8. The five senses are visual, auditory, olfactory, gustatory and tactile.
8.9. The materials of the five senses are ether, wind, light, water and earth.
8.10. The abodes of the five senses are the eyes, the two ears, the two nostrils, the tongue
and the skin.
8.11. The objects of sense are five - sound, touch, form, taste and smell.
8.12. There are five kinds of sense perception, i.e. visual, tactile, auditory, gustatory and
olfactory. These are again due to the relation of the senses, their objects, the mind and the
self. They are momentary and determinative. This covers all the groups of five.
8.13. The mind, the objects of the mind, the intellect and the self make up the spiritual
qualities and elements. They are the cause behind doing or refraining from doing pure and
impure deeds. Action is said to be dependant on the material thing (with which the act is
done).
8.14. The senses are to be inferred and consist of the five great elements. Fire relates to the
eyes, ether to the ears, and water to the tongue and wind to the skin. Whatever is the nature
of the sense, that object of the same nature is perceived by the sense due to omnipresence
(of the elements).
8.15. The senses with the mind get vitiated due to excess use, non-use and wrong use of the
objects; this affects its perceptions. But again, (when) due to correct use, it is restored, then
the sense perception is increased.
8.16. Thinking is the object of the mind. The causes of the normal and abnormal state of mind
are due to the balanced use, excess use, non-use and wrong use of the mind and intellect.
8.17. One should make an effort to keep the senses along with the mind that are not affected
(by anything) in a normal condition. This is done by right performance of actions after
correctly considering with the intellect along with the sense objects (the pros and cos) and by
resorting to the opposite guas, the self, time and space. Therefore, one who desires ones
own good should always perform noble deeds with the help of the memory.
8.18. One who follows this immediately accomplishes both aims - health and victory over the
senses. That true conduct in its entirey I will (now) describe Agnivea! One should honour the
gods, cows, brahmins, teachers, elders, spiritual masters and instructors. One should offer
oblation to the fire. One should wear medicinal herbs. One should perform the sandhy twice
a day. One should clean the passage of excretion regularly. One should cut the hair, beard and
nails three times a fortnight. One should wear untorn clothes. One should be happy, use
scents, wear good dress, comb the hair, and apply oil to the head, ears, nostrils and feet. One
should smoke. One should speak first (in a conversation). One should have a happy face. One
should help those in difficulty. One should offer oblation. One should perform religious rites.
One should salute a crossroads. One should offer religious sacrifices. One should honour
guests. One should offer rice balls to the ancestors. One should speak beneficial, sweet and
measured words in a timely manner. One should have self control. One should be virtuous.
One should have envy for the cause but not the result (of actions). One should be free of
worry fear. One should be shy and wise. One should have great enthusiasm, dexterity and
forgiveness. One should be virtuous and a believer in the vedas. One should honour humility,
intelligence, knowledge, and the elderly of noble families, the spiritual masters and the
teachers. One should use an umbrella, a walking stick, a turban and shoes. One should see
ahead only six feet while walking. One should have conduct that is good and welcoming. One
should avoid places where there is dirty clothing, bones, thorns, impure hair, husks of grain,
garbage, ash, fragments of earthen pots and places of bath and the offering of animal
sacrifice. One should stop exercise before one gets tired. One should be friendly to all beings.
One should reconcile those who are angry. One should console those who are afraid. One
should protect those who are down. One should be truthful. One should be compromising.
One should bear the harsh words of others. One should cure impatience. One should see
things with a peaceful disposition. One should remove the causes of passion and aversion.
8.19. One should not lie nor take others' property. One should not desire others' wives or
wealth. One should not have enmity or indulge in sinful acts or be sinning in sin. One should
not speak the faults of others or disclose others' secrets. One should not bear (to be with) the
unvirtuous, traitors to the king, madmen, fallen persons, abortionists, mean and bad persons.
One should not ride a vehicle that is bad nor sit on a hard seat that is of knee height. One
should not sleep on a bed that is uneven, small, without a pillow or not well covered. One
should not walk on uneven mountain slopes. One should not climb trees or take a bath in
water that is flowing fast. One should not sit on the shadow of a family member. One should
not move around a flaming fire. One should not laugh loudly or release gas loudly. One should
not yawn, sneeze or laugh without covering the mouth. One should not pick one's nose, grind
the teeth, tap with the nails, strike bones, scrape the earth, cut straw and grind a clod of
mud. One should not act with one's limbs in an improper position. One should not look on the
planets or an undesirable, impure or condemned object. One should not make the sound
'hum' before a corpse. One should not step on the shadow of a sacred tree, a flag, a teacher, a
respectable person or an unworthy person. At night, one should not resort to a temple
precincts, a sacred tree, a public court yard, a cross roads, a garden, a cemetery and a
slaughter-house. One should not enter an empty house or a forest. One should not hang out
with those of sinful conduct, with friends of women or with servants. One should not oppose
those of high standing. One should not sit near those who are low in society. One should not
delight in crookedness. One should not resort to things ignoble. One should not create (fear in
others). One should not resort to excess courage, excess sleep, waking, and bathing, drinking
and eating. One should not sit with one's knees up for a long time. One should not follow after
snakes, animals with horns or those with fearsome teeth. One should avoid winds that are
easterly, snow and storm winds. One should not start a quarrel. One should not sit near the
fire and hold ones breath. One should not put a fire below and get heated (by it). One should
not bathe when one is not tired, when one has not washed one's mouth or when one is not
naked. One should not touch one's head with a bath towel. One should not strike the ends of
one's hair. One should not wear clothes without having bathed. One should not go out
without touching a gem, a respectable person, an auspicious object or a flower. One should
not go (somewhere) keeping a respectable person or an auspicious object to one's left or
others to one's right.
8.20. One should not take food without wearing a gem in the hand, without taking a bath,
when wearing torn clothing, without reciting mantras, without offering oblations to the gods,
without making offerings to the departed fathers, teachers, guests and dependants, without
wearing a sacred scent or a garland, without washing one's hands, feet and mouth, with one's
mouth unclean, while facing the north, when one is perturbed in mind, when surrounded by
the non-devout, the uncultured, the impure or the hungry, if the dishes (to be used) are
impure, at wrong times or at the wrong place, without first bringing (offerings) to the sacred
fire, without sanctifying it with mantras, while one has a contempt for the food, while taking
food served unfavourably or that is spoiled except meat, rhizomes, dry vegetables, fruits and
sweets, while taking food in its entirety other than curd, honey, salt, roasted grain flour and
ghee. One should not eat curd at night. One should not eat many roasted grains at night after
meals or in large amounts or twice daily or in-between water intake nor by tearing with the
teeth.
8.21. One should not lie down crooked and then sneeze or eat. One should not do any work
while under pressure from a natural urge. One should not let out spit, excreta, or urine while
facing the wind, fire, water, moon, sun, the Brahmins or the teachers. One should not pass
water on the road, in a public place or at the time of eating. One should not let out phlegm or
mucus while doing auspicious acts, making religious offerings, while studying, while
performing rites or while repeating mantras.
8.22. One should not insult women. One should not rely on them too much. One should not
disclose secrets to them. One should not authorize them. One should not have sexual
intercourse with a women during her menses, with a woman who has an illness, with a
women who is impure, with a women who is not praiseworthy, with a women who is not of
desirable form, conduct or behaviour, with a women who is not skilled, with a women who is
not friendly, with a women who is not having desire, with a women who has desire for
someone else, with a women belonging to someone else, with another organ then the vagina,
in a sacred place, in a public courtyard, at a crossroads, in a garden, in a burning ght, in a
slaughterhouse, in water, in a hospital, in the house of the Brahmin or teacher or in a temple,
at dawn or at dusk, on inauspicious days, if one is impure, if one is not inspired, if one does
not have a joyous erection, if one has not eaten or has eaten too much, if one is on uneven
ground, if one has to pass urine, if one is struck by exhaustion due to exertion, exercise or
fasting and if one is not in a secluded place.
8.23. One should not speak ill of good persons or the teachers. If one is impure, one should
not perform magic spells, do study, worship the elders or worship a sacred tree.
8.24. One should study when there is not unseasonal lightning, when the directions are not
ablaze, when there is no outbreak of fire, when there is no earthquake, when there is no big
festival, when there is no meteor, when there is no coming of a solar eclipse, when it is not
that day of a new moon, when it is dawn or dusk, not without getting initiation from the
teacher. One should study with vocal accents that do not fall or are excessivly loud, that are
not tired, that are not incorrectly recited, that are not unsymmetrical, that are not too fast
nor delayed, that are not too unmanly and that are not too high or too low.
8.25. One should not break rules. One should not roam about at night in wrong places. One
should not resort to food, study, women and sleep at dawn or dusk. One should not make
friends with children, the elderly, the greedy, fools, those afflicted or with eunuchs. One
should not have a liking for wine, gambling or association with prostitutes. One should not
reveal a secret. One shouldnot insult anyone. One should not be conceited, undexterous,
unfriendly or a back-biter. One should not insult the brahmins. One should not hit cows with a
stick. One should not abuse or speak harshly to elders, teachers, groups or kings. One should
not turnout friends, lovers, those in difficulty and those who know (family) secrets.
8.26. One should not be impatient or over-proud. One should not forget to support the
servants. One should not be untrusting to one's family. One should not be happy alone. One
should not be miserable in character, conduct or manners. One should not trust everyone.
One should not be suspicious of everyone. One should not be on the move all the time.
8.27. One should not waste too much time or work. One should not enter (somewhere)
without checking it out (first). One should not be under the control of the senses. One should
not let his fickle mind roam about. One should not put too much a load on one's intellect or
senses. One should not procrastinate too much. One should not be too much overcome by
anger or joy. One should not be grief stricken. One should not be too proud in success nor too
down in failure. One should always remember Nature. One should be clear about the origin
and cause (of things). One should be encouraged about what is to be done and should not
lose spirit. One should not remember insults.
8.28. One who desires his own well-being should not offer oblations to the fire with ghee,
thrashed rice grains, sesame seed, kua grass and mustard seed while he is himself impure.
One should touch water, reciting 'po hi sth' (Rig veda X.9.1) with the following invocations
-
'May the fire not go away from me.'
'May the wind bring the pranic forces.'
'May Vishnu give me strength.'
'May Indra give me energy.'
'May the auspicious waters enter me.'
After cleaning the lips and feet twice, one should sprinkle water on the head and its orifices
(ears, eyes, nose, and mouth). One should touch the self, the heart and the head.
8.29. One should be intent on continence, knowledge, charity, friendliness, compassion,
happiness, detachment and peace.
8.30-33. In this chapter on the treatment of the sense organs, five groups of five, mind, the
four-fold causes and good conduct have been entirely described. One who correctly follows
the instructions for keeping good health, lives a hundred years free of illness; the world of
man is filled with his fame as he is praised by the good souls; he obtains virtue and wealth
and friendship to all beings and he reaches the higher worlds of those who perform virtuous
deeds and are doers of good. Therefore everyone should always practice this conduct.
8.35. And whatever else is not here spoken that is revered as a way of conduct, that also is
acceptable to Lord treya.
Thus (ends) the eighth chapter on 'The treatment of the sense organs' in the work
'lokasthna', as corrected by Caraka and written by Agnivea.
Thus ends the second group of four chapters on 'health'.
CHAPTER 9
The ninth chapter
9. 1-2. We shall henceforth expound on the chapter about 'The four parts of therapeutics'.
Thus spake lord treya:
9.3. The four parts are the physician, the medicine, the attendant and the patient. Possessing
the right quality, they are the cause for the cure of an illness.
9.4. A disturbance in the tissues, is an illness and health is the equilibrium of the tissues.
Health is another name for happiness and illness for suffering.
9.5. Medical treatment with the help of the four parts of medicine - physician etc., is that
which makes for the equilibrium of the tissues when they have been altered (in anyway).
9.6. Excellent (knowledge) of the medical scripture, an abundance of practical experience,
dexterity and purity - these are the four qualities of a physician.
9.7. Abundance, suitability, manifold form and potency - these are the four qualities of a
medicinal drug.
9.8. Knowledge of nursing, dexterity, affection and purity - these are the four qualities of a
supportive attendant.
9.9. Memory, obedience, fearlessness and expressiveness - these are the four qualities of a
patient.
9.10. The four parts of therapeutics with sixteen qualities are the cause for success in
treatment, yet the physician is the most important with his knowledge, administrative
position and prescribing capacity.
9.11. Just as for a cook the vessel, the fuel and the fire (help) in cooking, and just as for a
conqueror the ground, the army and weapons (help) in victory, so for a physician success in
treatment is helped by the patient, attendant and medicines. Thus the physician is the most
important in medicine.
9.13. Just like a piece of earth, a stick, a wheel, a thread, etc. withouth the potter, so without
the physician the other three factors do not carry any meaning.
9.14. Like the city of the gandharvas, the most difficult diseases may disappear or otherwise
may spread quickly waiting for a solution.
9.15. When the three factors are there, the cause is in the physician, whether he knows it or
not. Better it is to die as an offered oblation than to be treated by an ignorant physician.
9.16. Like a blind person out of ignorance and fear, moves about with his hands (feeling the
objects, etc.), or like a boat driven about by the wind, an ignorant physician moves about in
his treatments.
9.17. A quack physician may by chance cure someone whose lifespan is fixed, but he quickly
kills hundreds of those whose life is not fixed.
9.18. Therefore, well immersed in the scriptures four parts of medicine where there is
practical application and scientific explanation, a physician is called the saviour of life.
9.19. He who has the four-fold knowledge regarding the cause, the symptoms, cure and
prevention of disease is the best physician and is fit to be the kings doctor.
9.20. The merits and demerits of water, the scriptures and a weapon depend on the one who
holds them. So, (a physician) should purify his intellect for the sake of (proper) treatment.
9.21-23. He of whom there are the six qualities - knowledge, reason, specialized knowledge,
memory and intensity does not surpass that which can be cured, i.e. he succeeds in curing
diseases. Each one of the following completely fulfills the word 'vaidya' (physician) - thought,
practical experience, practice, success (in treatment), and dependence (on a qualified
physician). He in whom all these pure qualities (knowledge, etc.) are present has truly
become that true 'vaidya' and is a giver of happiness to living beings.
9.24. The (medical) scripture is like light for the sake of illumination just as one's own
intellect is for seeing. The physician who has both of these, the scriptures and intellect,
makes no mistake while practicing medicine.
9.25. The three factors of treatment depend on the physician. Therefore, a physician should
make an effort to increase his treasure of (good) qualities.
9.26. The four-fold conduct of a physician to his healthy patients are - 1. kindness, 2.
sympathy, 3. affection and 4. detachment.
9. 27-28. In this chapter of the four parts of medicine, the following have been brought to
light - the four factors of therapeutics, the four qualities, the importance of the physician over
the other factors, the physician's qualities, his knowledge and his four-fold spiritual
consciousness.
Thus (ends) the ninth chapter on 'The four parts of therapeutics' in the work 'lokasthna', as
corrected by Caraka and written by Agnivea.
CHAPTER 10
The tenth chapter
10. 1-2. We shall henceforth expound on the chapter about 'The great four parts of
therapeutics'. Thus spake lord treya:
10.3. Physicians say that medicines have four parts and sixteen qualities. That there are
sixteen qualities has been stated in the previous chapter. According to lord Punarvasurtreya
medicine can fittingly and reasonably be sufficient for health.
10.4. Maitreya says 'No. Why so? Some of those afflicted are having (medicinal) materials,
attendants and are attended to by skilled doctors and recover (from their illness). Others
having the same things (don't recover) and die. So the medication doesn't do anything. Just
like sprinkling a little bit of water in a pond or a chasm or into a flowing river, or like
scattering a handful of dust onto a heap of dust. So in the same way, there are some who
have no medicinal materials or attendants and are looked after by unskilled doctors and
recover, while there are some who die also. So there are those who succeed and those who
die while in the recovery process and likewise there are those who succeed and those who die
while not going through any kind of recovery process. Therefore, one has to think that
medicines are not any more special than having no medicines.'
10.5. treya said (in reply), 'Maitreya! Why do you think falsely? To say that those afflicted
patients who take recourse to medicines having the sixteen qualities die is not correct. Nor is
it (correct for you to say that) of illnesses curable by medicines that the medicine is doing
nothing. Those patients who are cured without the help of medicines, recover not solely
without any medicines. Its just like trying to lift an able person who fell down. The person
trying to lift him will put his strength; and the other will get up faster without difficulty.
Likewise, those patients who depend on medicines would either recover or die. Not all those
using medication will recover and not all illnesses are curable by (medicinal) means. And not
of those curable illnesses is there success without a means to it. It is not that the group of
medicines (I am talking about) is for incurable diseases. Its not enough that a knowledgeable
physician is capable of curing a terminally ill patient. Those who are skilled do examinations.
Just as an archer who practices constantly, is without fault for putting the arrows to the bow
and shooting them to a big target not too close by. He succeeds because of effort. So for the
physician possessing his own qualities and medical materials, he begins his work after
inspection and is not at fault when he cures with healthy processes a patient who has a
curable disease. Therefore, it is not (true that) medicine is inferior to non-medicine.'
10.6. And this is obvious to all that we cure a patient by medicines that are curative, and we
cure the depleted by impletion. We nourish those who are weak and emaciated. We remove
the satisfaction (in food) for those who are obese and fat. Those who are afflicted by heat, we
treat by cooling and those by the cold we treat by warming. We replenish tissues that are
deficient and decrease those whose tissues are in excess. We treat illnesses by changing
roots and we establish one in a good balance with Nature. So this group of medicines is the
best for those who are practicing.
10.7. A physician who knows the distinction between curable and incurable diseases and
begins a treatment in time with (proper) knowledge is one who cures with certainty.
10.8. A physician who would treat an incurable disease certainly will obtain the loss of
wealth, knowledge and fame and receive censure and loss of (royal) support and favour.
10.9. Curable diseases are two-fold - easy and difficult to cure. Incurable diseases are also
two-fold - acheivable and irreversible.
10.10. Of the curable diseases there is a three-fold uncertainty which is mild, moderate and
intense. But of the fixed incurable diseases, there is no irreversible (tendency).
10.11-13. These are the characteristics of easily cured diseases:
1) the causes, previous symptoms and symptoms in general are mild,
2) the doas don't have a similar quality,
3) the doa would not be the same as the constitution,
4) the quality of the season is not the same,
5) the place is not the same,
6) the movement (of the disease) is singular,
7) the disease is new,
8) the disease is not complicated,
9) there is only one doa in the arising of the disease,
10) the body is able to take all medicines,
11) there are four parts of medicine available.
10.14-16. These are the factors that determine the nature of diseases difficult to cure:
1) the causes, premonitory symptoms and symptoms in general are moderate in strength,
2) generally, there is one or another season, constitution and dosa,
3) There is not excess pain and complication for pregnant woman, children and the elderly,
4) diseases where surgery, alkalies and cauterizing is used,
5) diseases that are not new,
6) diseases arising from difficult locations (in the body),
7) diseases should be found with one path,
8) diseases not using fully the four parts of medicine,
9) diseases of two systems but not chronic,
10) diseases due to two dosas.
10.17-18. The curable diseases have these characteristics:
1) Thery rresort to a healthy regimen where has been a little relief.
But any small negligence quickly aggravates the condition.
2) The disease is deeply seated in many of the tissues.
3) The disease affects vital organs and joints.
4) The disease is continuous for a long time.
5) The disease is caused by two dosas.
10.19-20. Likewise, these factors show the disease as incurable:
1) Diseases due to the three dosas.
2) Diseases that are beyond therapy.
3) Diseases which follow all systems.
4) Diseases that cause excitement, dissatisfaction and confusion.
5) Diseases which bring loss to the sense faculties.
6) The disease is in an advanced stage while the patient is weak.
7) Diseases which have bad omens and signs.
10.21-22. Having previously examined the characteristics of the diseases, the wise physician
should next commence the treatment of curable diseases. The one who possesses keen
observation and knows the difference between the curable and incurable diseases does not
subscribe to the false minded (views) of people like Maitreya.
10. 23-24. Here, medicines, qualities of the (four) aspects of therapeutics, their origins and
medicinal substrate, the two views of Atreya and Maitreya, the conclusion, the four-fold
alternative diseases and their characteristics have been mentioned in this chapter on the four
great parts of therpeutics.
Thus (ends) the tenth chapter on 'The great four parts of therapeutics' in the work
'lokasthna', as corrected by Caraka and written by Agnivea.
CHAPTER 11
The eleventh chapter
11. 1-2. We shall henceforth expound on the chapter about 'The three of desires'. Thus spake
lord treya:
11. 3. Here indeed there are three desires that should be had by someone who of normal
mind, intellect, strength and energy, by one who looks to his own well-being here (in this
world) and in the world beyond. They are the desire for life, wealth and the world-beyond.
11. 4. Of these desires, the desire to live comes to the forefront. Why? Because when one
gives up the life-breath (and dies) all is given up. To achieve that (one needs) to follow after
health and keep a healthy conditioning; (and) one should not be negligent in curing a
patient's disease. Both these have been described and will be further talked about. So
conforming to what was said, one can obtain a long life by preserving the life-force. Thus the
first desire is commented on.
11.5. Next is the second desire, the desire for wealth. After the desire for life, one should
desire wealth. There is nothing more wretched than a long life without things. Therefore, one
should strive to desire things. We will comment (now) on the way to get things. Those means
are - farming, cattle-raising, commerce, government service, etc. And whatever other works
that are not censured by the good and help in one's livelihood, those one should know and
start to do. So doing, a person not looked down upon lives a long life. Thus the second desire
is commented upon.
11.6. Now is the third desire, the desire for the other world. Here there is a doubt. How is it?
Will we exist after this life? Will we fall again into rebirth or not? But why doubt? There are
some people who believe in what is perceptible and do not believe in rebirth because it is
imperceptible. And there are some who out of faith want rebirth. There is also the difference
in scriptural viewpoints. Some regard the mother and father as the cause of birth, while
others believe it is 'nature', 'an outside creator' and 'chance'. Hence the doubt - is there
rebirth or not?
11.7. There, an intelligent person should give up doubt. Why? Because what is evident to the
senses is small. That which is not evident is large and is gained through scripture, inference
and reason. Even those evident things which are gained by the senses, are also not directly
evident (because they themselves are the objects of the sense).
11.8. It is not proven that only objects directly perceived alone exist and other things do not.
There are things which exist but yet cannot be properly percieved because they are too near,
or are too far, or are covered, or that there is weakness in the sense faculty, or there is
diversion of the mind, confusion with similar objects, or that they are too overwhelming or
too minute.
11.9. Being opposed to reason, these scriptures are not a cause (to believe against rebirth). If
the soul of the mother or the father should move within the offspring, it may exist two-fold or
wholly or in part.
11.10. If it should be wholly in the offspring, then the mother or the father would die (as their
soul has left them). Always, there are no parts to the subtle soul.
11.11. 'Mind and intellect decide (as it is the cause of birth) and is the soul.' They who have
this view do not (know) the four-fold cause (of birth).
11.12. One should know the characteristic of the six basic tissues and that karma is the cause
of their combination and separation.
11.13. The creating by another of the consciousness that has no origin is not valid. If that is
the supreme self, then it must be the (main) cause. This is creation by another (i.e. the
supreme self is the other).
11.14-15. The atheistic view is the worst kind of sin. For him there is no test, nothing to be
tested, no doer and no cause. There are no gods, no seers, no perfected sages and no action
or resut of action. For the atheist there is no soul. His self is struck by chance.
11.16. So having freed (himself) of this erroneous way of thinking, a wise person should see
all accordingly by the lamp of the intelligence of good men.
11.17. Everything is indeed twofold - true and untrue. There are four parts in ascertaining
whether a thing is true or not true. They are -
1. scriptural authority
2. direct observation
3. inference
4. reason
11. 18-19. The category of scriptural authority is here described. They who are free from
rajas and tamas by the strength of their penance and knowledge and of whom there is an
unhindered knowledge of the past, present and future are a source for scriptural authority.
They are cultured and enlightened and their word is true and beyond doubt. How will they
who are free of rajas and tamas speak an untruth?
11. 20. The intellect that is expressed at that moment of time from the proximity of the soul,
the senses, the mind and the objects, is called as direct observation.
11. 21-22. One makes an inference before there is direct observation. The inference is of
three types and relates to the three times. Just as one infers a hidden fire from smoke or
sexual intercourse by seeing a pregnancy, so it is for the past. The wise see that the fruit is
coming from the seed and can infer the fruit not yet come from the seed.
11.23-24. Reasoning is seen in these examples -
1. The growth of crops from the combination of irrigation, ploughing, seed planting and the
seasons.
2. The production of fire from the combination of the kindling wood, the act of rubbing
them and the person who rubs them.
3. The curing of illnesses from the combination of the four parts of therapeutics.
11.25. The intellect which percieves the combination of many causes and possesses a time
frame of past, present and future is known as reason. It is that by which one achieves the
three aims in human life - virtue, wealth and desire.
11.26. Having examined the true and untrue, this is the test and no other by which all things
are tested. Even by this, one establishes that there is rebirth.
11.27. Scriptural authority is the Vedas. It is also whatever else is not opposed to the Vedas
and is composed by experts, approved by the cultured and is undertaken for the welfare of
the world. From scriptural authority one obtains these means to liberation and betterment -
gift-giving, penance, sacrifice, non-violence and continence.
11.28. And it is taught in the scriptures by those without faults that rebirth is for those
whose mind has not overcome error.
11.29. One should indeed decide that rebirth has been taught by the ancient great seers who
saw things with divine vision, who possessed a pure mind and intellect, who knew action,
who had (great) attainment, who were focused on Brahman and who were freed from fear,
passion, hatred, greed, confusion and vanity.
11.30. Even (the theory of rebirth) is supported from direct observation (as in the following).
There is the dissimilarity of children from the mother and father. There are differences in
complexion, body shape, voice, mind, intellect and fate in those of similar origins. There is
birth into higher and lower families. There is slavery or sovereignty. There is a life of
suffering or happiness. There are differences in life-span. There is attainment here of what is
done. There are tendencies of crying, breast-feeding, laughter and fear, etc. in those who
were not taught (these things). There is the appearance of innate characteristics. There are
differences in the results in the same work. There is an intuitive sense in some works and not
in others. There is the coming here of those fallen from there. There is liking or disliking
towards the same thing.
11.31. Hence, one infers that what is done in a previous body is indestructible and
unavoidable and has a continuity as karma and is called 'fate'. This is its result and from here
there will be another (result). The seed is from the fruit and the fruit is from the seed.
11.32. This is the reasoning. The embryo is formed from the group of six tissues. The action is
due to the conjunction of a doer and an instrument. The fruit of action is of what is done and
is not of what is not done. There cannot be the germination of a sprout without a seed. The
result accords to the action. As is the seed, so is the result.
11.33. So, when by the four proofs rebirth is taught, one should pay attention to the
scriptures. Likewise, one should give attention to serving the teacher, to studies, to following
the vows, to marriage, to having children, to maintaining the servants, to honoring the
guests, to gift giving, to non-covetous deeds, to penance, to non-caviling of others, to body,
speech and mind, to non-painful action, to testing one's body, senses, mind, objects, intellect
and self and to do meditation. And one should be attentive to whatever other actions of this
kind that are not censured by the good, that lead to heaven and help in one's livelihood. One
should know them and start to do them. Doing as such one obtains fame here and after
passing, one attains heaven. Thus described is the third desire for the other world.
11.34. Next, there are indeed three pillars, three types of strength, three bases, and three
illnesses, three paths of illness, three types of physicians and three types of medicine.
11.35. The three pillars are food, sleep and continence. Supported by these three regulated
pillars, the body increases in strength, complexion and growth and continues for the life-span
so long as one does not indulge in such regimen as are not beneficial. This will be here
described (in verse37).
11.36. The three-fold strength is constitutional, temporal and acquired. Constitutional is the
natural state of body and mind (from birth). The temporal is due to the division of the
seasons and due to age. The acquired strength is due to the combination of food and exertion.
11.37. There are three substrates (for diseases) -
1. excess use of time, action and sense-objects:
sight - Such as too much gazing upon very luminous objects.
hearing - Listening to loud noise from thunder, kettle-drums and loud cries.
smell - The smell of very sharp and acute things.
taste - Excess intake of various tastes.
touch - Very cold or very hot baths, massages and unction.
2. non-use of time, action and sense-objects:
sight - Not seeing anything.
hearing - Not hearing anything.
smell - Not smelling anything.
taste - Not tasting anything.
touch - Not touching anything.
3. wrong-use of time, action and sense-objects:
sight - Such as looking at things too far or too close or looking at things that are fearsome,
terrifying, strange, disagreeable, frightful, deformed and alarming.
hearing - Such as hearing harsh words, hearing about the death of a dear one or hearing
assaulting, insulting and terrifying sounds.
smell - Such as smelling putrid, unpleasant, dirty, putrified and cadaverous smells.
taste - Excepting ri, the wrong use of taste will be described in Caraka, Vimna 1:21.
touch - Having hot or cold baths, massages and unction in improper sequence and the
touch of ghosts, impure things, injurious objects in an uneven place.
11.38. The sense of touch pervades all the senses and is closely connected to the mind. And it
is the mind that pervades the touch. Therefore, that which is a particular state of mind
making for a pevading contact through all the senses is this change of the five senses and the
three uses (of them). The favourable reaction of the senses is the wholesome conjunction of
the senses with their objects.
11.39. Action means the expression of body, speech and mind. There, the uses are as follows.
1. excess use: Too much expression of the body, speech and mind.
2. non-use: Total non-expression of body, speech and mind.
3. wrong use
body - Suppression of natural urges, unbalanced slipping, falling and posture, spoiling of the
body, assault, (excess) massage, holding the breath, torture, etc.
speech - back-biting, lying, useless quarrelling, unpleasant talk, irrelevant and unfavourable
talks, harsh words, etc.
mind - fear, grief, anger, greed, infatuation, vanity, envy, misconception, etc.
11.40. In brief, whatever action due to body, speech and mind which does not come under the
excess use or non-use categories and which is harmful and not prescribed (by the wise)
should be known as of false utilisation.
11.41. Thus there are three varities (body, speech and mind) that are three types (non-use,
excess use and wrong use) that make for intellectual error.
11.42. Time is that which changes. A year is the time which is made of cold, hot, rainy, then
winter, summer and rainy seasons. Here, time as related to use are:
1. excess use of time: Too much of the seasonal signs.
2. non-use: A lesser measure of the seasonal signs.
3. wrong-use: Seasonal characteristics that are opposite to what is normal.
11.43. The three-fold causes of illnesses:
1. The unwholesome conjunction of the senses and the objects.
2. Intellectual error
3. Change
But when these causes are equally used they become a cause for health.
11.44. Both disposition and non-disposition (of temperament) do not achieve their use, non-
use, excess use and wrong use without all states of mind. Both depend as it were on one's
own reason.
11.45. Illnesses are of three kinds -
1. one's own: arising from the bodily doas.
2. coming from outside: arising from ghosts, wind, fire, trauma, etc.
3. mental: due to getting and not getting agreeable and disagreeable things.
11.46. There, having looked well with his good mind at the favourable and unfavourable, a
wise person suffering from mental disease should strive to practice things beneficial and
avoid non-beneficial things in regard to virture, wealth and desire. Without these three of
mind, nothing in the world can be attained whether happiness or suffering. Therefore, this
should try to practice those sciences and one should try to acquire knowledge of the self, the
place, family, time, strength and capacity.
11.47. Here, there is this:
For mental (illnesses) there are three types of treatment. They are -
1. practicing the sciences for that
2. intellect
3. totality of the self, etc.
11.48. The three courses of diseases are:
1. the peripheral system (the external path of the disease): blood, tissues, skin, etc.
2. vital organs, bones and joints (the middle path of the disease):
vital organs - urinary bladder, the heart, head, etc.
bones - joined by tendons and ligaments
joints - the junction of bones
3. the central system (the internal path of the disease): It is the great flow in the center of
the body, reaching below and includes the stomach and intestines.
11.49. The particular diseases for the three different systems are:
1. peripheral system: goiter, pimples, boil, scrofula, wart, granuloma, moles, leprosy,
freckles, diseases and the external variety of spreading skin diseases, oedema, abdominal
tumor, piles and abscess.
2. Middle system: hemiplegia, convulsion, clonic convulsion, facial paralysis, consumption,
tuberculosis, pain in the bone joints, prolapse and diseases of the head, heart and bladder.
3. central system: fever, diarrhoea, vomiting, intestinal torpor, choleric diarrhorea, cough,
dyspnoea, hiccough, constipation, abdominal disorders, splenic disorders and diseases due to
the internal path such as skin diseases that spread, oedema, abdominal tumor, piles, internal
abscess.
11.50-53. In the world there are three types of physicians -
1. pseudo physicians - They get the name 'physician' by the books they have and the
doctor's box with medicines in it and their unsteady glances. They are ignorant and are
imitators.
2. feigned physicians - They get the name 'physician' from their being included among
those accomplished in wealth, fame and knowledge. They aren't of the first sort and should
be known as those who have achieved success.
3. genuine physicians - In these the very condition of being a physician is established. They
are attendants of life, givers of happiness and are perfected and accomplished in knowledge,
application and insight.
11.54. There are three types of therapies-
1. spiritual - includes reciting of mantras, use of herbs, auspicious offerings, gifts, oblations,
following the rules of self-control, atonement, fasting, doing expiatory rites, making
obeisance to deities, going on pilgrimage, etc.
2. reason - includes proper diet and use of medicinal drugs.
3. mind - consists in withdrawing the mind from harmful things.
11.55. When there is vitiation of the bodily doas, generally (physicians) want three types of
therapy for the body -
1. internal-cleansing - That which removes diseases due to food by using medicines that enter
within the body.
2. external-cleansing - That which removes diseases by externally touching the body through
massage, fomentation, unction, affusion, kneading, etc.
3. surgery - That which uses cutting, splitting, piercing, tearing, scraping, uprooting,
covering, stitching and use of alkalines from water animals.
11. 56-63. When an illness arises, a wise person attains inner and outer happiness by
following the treatment (advised) in the medical scripture. But an ignorant, childish person
who due to negligence and confusion is one who does not recognize the enemy like illness
that is in its first stages (of entry into the system). In its first stages, the illness seems
insignificant, but later it grows, and when it becomes deeply rooted it takes away one's
strength and life. The dull person is not aware as long as he has no pain. But once he is
afflicted, he applies his mind to controlling the illness. Then he calls his sons, wives and
relatives and tells them to bring a doctor in any way possible. But in such a case, who is it
that is capable of saving that emaciated, afflicted, weak, senseless and dying individual? Not
having found (such) a saviour, that childish individual gives up the ghost, like an alligator
dragged off by its tail by someone strong. Therefore, whether in illnesses just beginning or in
those already spreading, one who desires his own happiness should counter (the effect of an
illness) with medicines.
11. 64-65. In summary, the desires, supporters, strength, the causes (of illness), diseases,
the paths, physicians and medicines have been described by the wise, detached sage
Krsntreya in this chapter about desires. Each of these eight states have been classified into
three groups and in these eight all is established.
Thus (ends) the eleventh chapter on 'The three desires' in the work 'lokasthna', as
corrected by Caraka and written by Agnivea.
CHAPTER 12
The twelfth chapter
12. 1. We shall henceforth expound on the merits and demerits of vta.
12. 2. Thus spake lord treya:
12.3. The great seers, wanting to know the mutual views with regard to the knowledge of the
good and bad properties of vta, sat together and asked the following amongst themselves:
1. What are the qualities of vta?
2. What aggravates vta?
3. What things alleviate vta?
4. How do the aggravating and alleviating factors repectively aggravate or alleviate vta
which is not an aggregate, is unstable?
5. What are the actions of vta when it is moving inside bodies or outside or when it is in
aggravated and not aggravated bodies?
12.4. Here, Kua descended from Sankrti spoke, 'These are the six qualities of vta rough,
light, cold, poignant, coarse and clear.'
12.5. Hearing that Kumrair Bharadvja said, 'It is so as you revered sir said. These are the
qualities of vta. But with such qualities, by such medicines, by such effects and by such
repeated practices, vta gets aggravated. Only the habitual use of similar qualities is a cause
for the enhancement of the tissues.
12.6. Hearing that, Knkyano a physician from Balkh said, 'It is as you revered sir said.
These are the factors aggravating vta. Hence, the opposites are those that alleviate vta.
They are opposite to aggravation and are causes for the alleviation of the tissues.'
12.7. Hearing this, Badio Dhmrgava said, 'It is so as you have said revered sir. These are
indeed the aggravating and alleviating factors of vta. We will (now) explain how the
aggravating and alleviating factors affect vta which is not aggregated nor stable nor
accessible. Indeed the factors which aggravate vta in the body are rough, light, cold, sharp,
coarse, clear and hollow. In similar bodies, the vta increases when it gets shelter there and
gets aggravated. Again, the factors which alleviate vta are unctuous, heavy, hot, smooth,
soft, slippery and dense. In similar bodies vta doesn't get lodged and is alleviated.'
12.8. Hearing the true words of Badia which were approved by the group of seers, the great
seer Vyorvida said, 'All this that you revered sir said is without reproach. Those actions
indeed of aggravated and not aggravated vta that moves within and without bodies will be
explained as far as possible having paid obeisance to the god Vyu and relying on direct
evidence, inference and scriptural testimony.'
In its non-aggrevated state, vta supports the bodily organs and consists of prna, udna,
samna, apna and vyna; it is the prompter of various actions; it is the controller and
inspirer of the mind; it co-ordinates all the senses and is the carrier of all the sense objects; it
brings together all the tissues of the body and brings the body together; it prompts speech
and is the origin of touch and sound; it is the cause of hearing and touch as well as joy and
eagerness; it impels the digestion and dries up the dosas; it throws out excreta; it makes the
gross and subtle passage ways; it moulds the shape of the embryo and it is indicative of the
continuity of life.
But when aggravated in the body, vta really afflicts the body with various types of illnesses.
Affecting the strength, complexion, happiness and life-span it excites the mind, strikes all the
senses and destroys, deforms or detains the embryo for a long time. It gives rise to fear,
grief, confusion, humility and delirium.
The following are the actions in the world of the vta in its natural condition:
the support of the earth; the kindling of fire; the constant movement of the sun, moon, stars
and groups of planets; the creation of clouds; the showering of rain; the flow of rivers; the
maturation of flowers and fruits; the sprouting of plants; the division of the seasons; the
division of the elements; the expression of the condition of the elements; the germination of
seeds; the growth of plants and their drying up and constant change.
These are the actions of the aggrevated vta moving in the world:
breaking of mountain peaks; uprooting of trees; disturbing the oceans; overflowing of lakes;
reversal of river flows; tremors of the earth; thunder in the clouds; the release of fog, thunder
without clouds, dust, sand, fish, frogs, serpents, alkaline water, blood, stone and lightning;
disturbance of the six seasons; incoherence of plants; bringing forth of ghosts; removal of
states of mind; release of sun, fire, cloud and wind that bring an end to the four ages.
12.8. Lord Vyu is the eternal source; he is the maker of the origin and end of beings; he is
the creator of happiness and unhappiness; he is death, the god of death; he is Prajpati the
controller; he is Aditi; he is Vivakarma; he is of all forms, is all-pervading and is the creator
of all actions; he is subtle and omnipresent and is Visnu the one who exceeds; indeed Vyu is
the lord of the worlds.
12.9. Hearing that word of Vyorvida, Marci spoke, 'Although this is so (about vta), is there
support in the science of medicine in speech or in general science? With regard to medicine
how do the qualities of vta fit in?'
12.10. Vyorvida said, 'If a physician does not cure the excess in vta that brings about
excess in strength, roughness or speed, how would he, with his first tries, suddenly run to
save someone in an aggrevated vta condition? Before even the fear of death, the the true
praise to Vyu is for health, for growth in strength and complexion, for luster, for obtaining
knowledge and for longevity.'
12.11. Marci said, 'Agni alone as represented by pitta is that which causes aggravation and
non-aggravation and good and bad in the body. It causes digestion and indigestion, vision
and loss of vision, normal and abnormal measure of bodily heat, natural and unnatural
complexion, valour and fear, anger and joy, confusion and clarity, etc. and other pairs of
opposites.'
12.12. Hearing those words of Marci, Kpya spoke, 'Soma alone as represented by pitta is
that which causes aggravation and non-aggravation and good and bad in the body. It
(causes) things such as firmness and slackness, increase and emaciation, enthusiasm and
laziness, sexual potency and impotency, knowledge and ignorance, intelligence and confusion
and such other pairs of opposites.'
12.13. Hearing the words of Kpya, Lord Punarvasu treya spoke, 'All that you have said is
correct sir, except that it is not conclusive. All the natural functions of vta, pitta and kapha
indeed endow a person with long life, happiness, strength and complexion. Likewise one gets
great happiness in the other world (after death) by correctly performing virtue, wealth and
desire (the three aims of life). But, when aggravated, these three (vta, pitta and kapha)
have a great reverse effect. Just like when three seasons are aggravated it leads to world-
destruction.'
12.14. All the seers accepted and applauded the words of Lord treya.
12.15. There is this also. Having heard all that treya said, all the seers accepted and
welcomed the words as did the gods for the words of Indra.
12.16-17. The six qualities, the two-fold causes, various functions of vta, the four types, the
seperate functions of kapha and pitta, the opinions of the seers and the opinion of Punarvasu.
All this has been described in the chapter about the merits and demerits of vta.
Thus (ends) the twelth chapter about the merits and demerits of vta, in the work
'lokasthna'; corrected by Caraka and written by Agnivea.
Thus ends the quadrate about indication (of physician, medicine, etc.)
CHAPTER 13
The thirteenth chapter
13. 1. We shall henceforth expound on 'oleation'.
13. 2. Thus spake lord treya:
13. 3. For the good of the world, Agnivea expressed his doubts to Punarvasu who was seated
with those well-versed in Smkhya philosophy.
13. 4. O Lord, I wish to know the boundless science of unction. (I would ask these questions):
1. What are the sources of unctuous substances?
2. What are the types of unctuous substances?
3. What are the qualities of the different unctuous substances?
4. What are the times and the anupnas (substance taken with intake of medicine) to
administer unctions?
5. What and how many are the recipes of unctions?
6. How many are the dosages?
7. What are the measures?
8. Which dose is prescribed for whom?
9. Which unction is beneficial for whom?
10. What is the duration in applying unction?
11. What is fit and what unfit for using unction?
12. What is the characteristic of proper oleation, non-oleation and excess oleation?
13. What is beneficial and what is unbeneficial after intake and digestion of fats?
14. What are costive and laxed bowels?
15. What are the good and bad effects (of oleation)?
16. What method is desired in using a clean, clear unction?
17. By what method are the recipes to be used and for whom?
13. 9. Then Punarvasu, (thinking of) cutting away all those doubts, replied to Agnivea, '
There are dear child two sources of unctuous substances: vegetable and animal.'
13. 10-11. The vegetable sources of oil are:
1. tilah 10. bilva
2. priyla 11. ruka
3. abhisukau 12. mlaka
4. bibhtaka 13. atas
5. citra 14. nikocaka
6. abhay 15. aksoda
7. eranda 16. karanja
8. madhka 17. kusumba
9. sarsaph 18. igrukh
The animal sources of oil are:
1. fish 3. birds
2. deer
Derived from the animals are these sources of oil:
1. curd 4. meat
2. milk 5. fat
3. ghee 6. marrow
13. 12. Of all oils the oil from sesame seed is the best for purpose of strength and oleation.
But the oil of eranda is foremost for purgation. The oil of eraa is hot, pungent, and heavy
and cures vta and kapha. It also cures Pitta when it is used with (substances) that are
astringent, sweet and bitter.
13. 13. Ghee, oil, muscle fat, and bone marrow are considered the best of all unctuous
substances. Of these, ghee is indeed the best because it conforms to the property (of other
substances).
13. 14. Ghee alleviates pitta and vta, is conducive to the taste, the semen and ojasa. It is
cooling and softening and purifies the voice and complexion.
13. 15. Oil alleviates vta and does not aggravate kapha. It promotes strength and is good for
the skin, acts as a stabilizer and cleans the vagina.
13. 16. Muscle fat is for injury, fracture, blows, prolapse uterus, earache and headache. (As
well) it enhances a person's virility, is desirable for oleation and exercise.
13. 17. Marrow enhances strength, semen, taste, kapha, fat and marrow. It is good for
oleation and strengthens the bones.
13. 18. Ghee should be taken in autumn (September-October) and muscle and marrow in
Spring (April-May); oil should be taken in the rainy season. Unctions should not be taken
when it is too hot or too cold.
13. 19. One should drink oils in the night when it is hot outside and there is an excess of vta
and pitta. When kapha is in excess in the cold season, one should drink the oil in the day
when there is no cloud in the sky.
13. 20-21. When oil therapy is taken during the day or when it is too hot and there is an
excess of vta and pitta, then this can cause fainting, thirst, madness or jaundice. When oil
therapy is applied in the cold season at night and there is an excess of kapha, a person may
get constipation, anorexia, colic pain or anaemia.
13. 22. It is recommended to drink warm water in ghee and in oil with vegetable soup. But
there should be thin gruel with muscle fat or bone marrow. Or all the unctions can be taken
with warm water.
13. 23-25. The following are the twenty four preparations of unctions:
1. boiled rice 11. sour milk with vinegar
2. gruel with 4 times water 12. butter milk with spices
3. meat soup 13. roasted grain flour
4. meat 14. crushed sesame seeds
5. curd 15. liquour
6. milk 16. lickable food
7. gruel with 6 times water 17. chewable food 21. gargling
8. soup 18. massage 22. ear drops
9. vegetable 19. enema 23. inhalation
10. vegetable soup 20. douche 24. ear-eye preparations
13. 26. An unction that is transparent when drunk is not included as a typical preparation; it
is seen by physicians as the foremost type of therapy.
13. 27-28. Unctions are of sixty-three preparations when combined with the six tastes. The
simple one (of the previous verse) makes the total to sixty four preparations. The preparation
should be used by a physician who knows the season, diseases and individual temperament.
13. 29-40.
29. Oleation therapy is of three types:
1. the best is 24 hour digestion time
2. the moderate is 12 hour digestion time
3. the inferior is 6 hour digestion time
30. I will describe the application of these three doses according to the individual.
31. Those who have a regular habit of taking alot of unctuous substance, can bear hunger and
thirst, have a very good digestive strength and possess great strength,
(32-34.) and those who suffer from abdominal tumour, snake bite, are affected by visarpa
skin disease, insanity, dysuria, hard stool, should drink the highest oleation dosage (24
hours). Listen to the effects from correctly taking that dosage:
1. it alleviates (all) ailments quickly
2. it removes the doas
3. it follows all pathways
4. it strengthens
5. it rejuvenates the body
6. it rejuvenates the senses
7. it rejuvenates the mind
35-37. The second moderate unction dosage is for those who suffer from wounds, boils,
pimples, itching, scabs, leprosy, urinary disorder, gout, for those who don't eat much, for
those with laxed bowels and for those of moderate strength. This dosage has little
complications and does not affect the strength too much. It lubricates easily and is used for
purgation.
38-40. But for the following persons, oleation is best in its smallest dosage:
the elderly, children, the young and good looking, those brought up in luxury, those with poor
bowel evacuation, those with weak digestion and those with chronic fever, dysentery and
cough.
This therapy has the least precautions: it helps oleation, stimulates the sex passion and gives
strength. It is harmless and can be administered for a long period.
13. 41-43. Ghee intake is prescribed for those with vta and pitta body types, for those who
suffer from vitiation of vta and pitta, for those who desire good eye sight, for those who are
wounded, for those who suffer from consumption, for the elderly, for children, for the weak,
for those who desire longevity, strength, complexion, nourishment, offspring and softness in
the limbs and for those injured by fire, poison, weapons, and burns.
13. 44-45. Oil intake is prescribed for the following persons in the winter:
Those whose kapha and marrow is in excess,
Those whose throat and abdomen are loose and large,
Those with vta affectation,
Those predominant in va,
Those who desire strength, slimness, lightness, sturdiness and firmness in the body,
Those who desire smooth and soft skin,
Those who suffer from worms in the bowels,
Those with costive bowels,
Those affected by sinuses.
13. 47-49. Intake of fats is prescribed for the following persons:
Those who can bear the wind and sun,
Those who are rough (of skin),
Those emaciated due to carrying heavy loads or walking long distances,
Those with weak semen and blood
Those with low levels of kapha and marrow,
Those with great pain in the bone-joints, the veins, the ligaments, the vital organs, the
bowels,
Those whose orifices are affected by strong vta,
Those with great digestive power.
13. 50-51. Bone marrow is given for the following:
Those with strong digestive power,
Those who can bear difficulty,
Those who are gluttonous,
Those who are used to intake of oil,
Those afflicted by vta,
Those with costive bowel.
Thus has been explained the type of unction for whomsoever it us beneficial. Oleation therapy
can be beneficial in both a seven night or in a three night duration.
13. 52. Oleation therapy should be for those who think alot, for those who indulge in wine,
women or exercise, for those who have diseases due to vitiation of vta, for those with dry
skin and for those who are doing elimination or fomentation therapy.
13. 53-56. Oleation therapy is not advised for those who have an aggravation of the kapha
and marrow or for those who, other than for elimination, are being administered drying
therapy. In the following cases oleation therapy should not be administered:
those with secretion at the mouth and anus,
those with a constantly weak digestion,
those afflicted by fainting and thirst,
those who are pregnant,
those with a dry palate,
those with an aversion to food,
those with vomiting tendency,
those afflicted in the abdomen,
those afflicted by poison and indigestion,
those who are weak,
those who are emaciated,
those weakened by intake of unction,
those who are intoxicated,
those receiving inhalation and enema therapies.
For such persons, the intake of unction brings rise to very serious illnesses.
13. 57. These are the signs of lack of oleation:
hard and dry stool, confusion of vta, weak digestion, roughness and stiffness of the body.
13. 58. The signs of proper oleation are: evacuation of flatus, good digestion, smooth and soft
stool, softness and smoothness of the body.
13. 59. The signs of over-oleation are: paleness, heaviness, stiffness, stool indicating
indigestion, drowsiness, anorexia and nausea.
13. 60-61. Food that is liquid, hot, not runny, not too unctuous and not mixed should be taken
by one who wants to take oleation therapy the next day. One should take oleation therapy
that calms at the time of eating. Again, for the sake of cleansing, one should take the oleation
therapy at night when food is digested.
13. 62-64. (During oleation therapy) one should observe chastity, one should use hot water,
one should lie down at night and one should not suppress (the urge) to spit, release gas,
urine or stool; one should avoid the cold and heat, anger and grief, loud speech and exercise
and one should resort to lying down or sitting in a windless place. Having taken the unction, a
person may need to take more. From wrong practice of oleation therapy severe problems can
arise.
13. 65-69. A person with laxed bowel is properly oleated by (using unctions) for three nights;
a person with costive bowel needs seven nights.
Intake of the following acts as a purgative for a person with laxed bowel:
sugar candy, sugarcane juice, whey, milk, cream from curd, curd, rice boiled in milk, ghee,
juice of kmarya-triphal, grape juice, juice of plu, hot water and fresh wine.
For a person with costive bowel, these cannot act as a purgative. (It is because) a person
with costive bowel has diarrohea that is thick with vta.
Purgation for those with laxed bowel is (however) easy; they have a predominance of pitta
and less of kapha and vta.
13. 70-78.
70-73. The intake of unctions by a person with great digestive power and an increase of pitta
in the intestine gets quickly burned (digested) by the digestive fire. That powerful digestive
fire consumes a portion of the unction, purifying the semen (ojas) and aggravates the thirst
with complications. Even heavy food is not enough to pacify one with an increase in unction.
If he does not get cold water, the patient burns (to death) just like a snake lying in a heap of
wood dies by its own fire. If there is thirst in the indigestion of the unction and the patient
vomits, the physician should administer first the drinking of cold water then the intake of dry
food.
74. When there is pitta associated with indigestion, one should not take ghee alone, as this
may discolor the whole body and bring about unconsciousness and then death.
75-77. The following arise due to improper application of unction:
drowsiness, nausea constipation, fever, stiffness, unconsciousness, skin diseases like leprosy,
itching, paleness, oedema, piles, anorexia, thirst, abdominal problems, intestinal problems,
stillness, suppression of speech, colic pain, diseases from indigestion. Fomentation therapy is
prescribed. Purgation may also be used, keeping in mind the strength of the disease for each
person.
78. Complications from improper oleation may also be dealt with by the use of takra arista
(see chikitsa 14:72-75), by intake of dry food and drink, by intake of urine and intake of
hartak, malak and bibhtaka.
13. 79. Oleation therapy may give rise to complications if it is applied at the wrong time,
applied with incorrect dosage, applied with a wrong regimen or when taken in excess.
13. 80. Three nights after completion of the oleation therapy, for the next three days a
person, having eaten boiled rice soup, should drink a liquid that is warm and somewhat
unctuous.
13. 81. For one day after the oleation therapy, having eaten the same as in the previous
verse, one should drink an emetic. The regimen should be related to non-purgation and
should be like evacuation.
13.82. Unctuous preparations are prescribed for those people who have an aversion to
unction, for those who use unctions regularly, for those with laxed bowels, for those who
cannot tolerate pain and for those who regularly drink wine.
13. 83-90.
83. The juices from the following animals are good for oleation: common quail, partridge,
peacock, swan, pig, fowl, cow, goat, wild sheep, and fish.
84. The following are to be mixed with the juices of the previous verse: barley, kola, kulatth,
unctions mixed with molasses and sugar, ddima and curd.
85. Before eating, the following are good for oleation: sesame seeds, unctions with a sugar
cane preparation, a type of gruel mix having an abundance of unction, sesame seeds along
with sour milk and vinegar.
86. One having dryness should take sugar cane preparation with rngavera and with oil and
wine. When digested with diced meat one should eat the meal.
87. A person with vta constitution can be oleated by taking oil, the foam of wine, muscle fat,
marrow, sugar cane preparation, milk.
88. One gets oleated by taking warm milk mixed with unctuous substance and with sugar; or
by drinking the cream of curd along with sugar cane preparation.
89. One gets oleated by the intake of pnca-prasrtik type of gruel, milk mixed with ma.
There is much oleation in boiled milk.
90. Pca-prastik is made of these five: ghee, oil, fat, marrow and rice. It should be drunk
by one wanting oleation.
(1.) Pork juice made unctuous with ghee and salt when taken correctly twice daily should
oleate quickly.
13. 91-94.
91. While oleating, a person suffering from skin diseases like leprosy, oedema and urinal
disorder should not use the following: sesame seeds, milk, curd, molasses, the meat of
domesticated or water animals.
92. As far as possible, such persons should be oleated with unctions prepared with medicines
such as pippal, triphal and hartak.
93. A physician should prepare an unction with drksa, malak, curd, unthi, pippal and
pepper. By this a patient gets oleated.
94. The best ghee suited for oleation is that which is prepared with the decoction of barley,
kola, kulattha and the alkalies, wine, curd and ghee made from milk.
13. 95. For diseases in the seminal fluid and the female genital tract, one should make a
preparation of oil, marrow, and muscle fat, ghee with the decoction of badara, haritak,
malaki and bibhitaka.
13. 96-97. As a cloth absorbs water with the excess oozing out, and just as the digestive fire
digests, so the unction oozes it when in excess. Just as a clod of earth when moistened with
water will have more water flow off if water is quickly poured on it, so does the unction that
is quickly administered.
13. 98. Unctions prepared with salt quickly oleates a person because it flows, is not rough, is
subtle, warm and pervasive in the body.
13. 99. Oleation therapy should be applied first, then fomentation therapy and after both of
these, elimination therapy is to be administered.
13.100. Lord Punarvasu described, according to the question, the various types of oleation,
the method of applying unction, all the complications from this therapy and the medicines
used with the therapy.
Thus (ends) the thirteenth chapter about 'Oleation', in the work 'lokasthna'; corrected by
Caraka and written by Agnivea.