Chapter 5

ENVIRONMENT IN MANASOLLASA

Right from Vedic times, though scholars have been thinking in their
own way, it has not been possible to establish with certaintly how the
world was created or brought into being. This has been mentioned in
Nasadiya Sukta. It is admitted as an axiom that the pancamahabhutas
are the main cause or reason for the existence of the earth, and that these
five elements control the world. The flora and fauna adjust the routines
of their life according to the seasons. It is because of this that our
ancients wanted the physicians to understand this phenomenon of
nature. On the basis of this, they should conduct diagnosis. They should
also understand how the earth was created, the role of pancamahabhutas,
the tridosas as also get acquainted with the general code of conduct. The
environment these days is not being looked after properly by man. This
has adversely affected and has been affecting the life of humanbeings as
also flora and fauna. Our sages never disturbed the cycle of nature and
lived with nature. This enabled them to lead a healthy life of peace and
plenty coupled with longevity.

Our ancestors believed in cosmic law. The relation between man and
nature on the one hand, and the relation of cosmos with the ultimate on
the other were well understood. The imbalance in any part of nature
affects the life as a whole and, therefore, tries to maintain harmony
among the members of the universe was felt a necessity.

Ayurveda as derived from compendia available at present, explicitly

demands dynamic knowledge in environmental factors. The health status
and quality of life are directly related to status and capability of plant
kingdom. When the plant kingdom is at the highest health status, the
animal can enjoy health. The chances of availability of nutrition are
 133

based upon plants. By this communication, average intelligent person can

choose or discard available materials for health depending upon status
at that juncture. Even nutritiveness or non-nutritiveness of the materials
was examinable by taste, and not by lab-gadgets. The multifactors of
seasonal modifications provocate and annhilate certain things. So a health
conscious person should know thoroughly the modification of seasonal
stimuli and respond wisely to contact them. The entire health
maintenance schedule is submission to mother Nature and never to turn
as conqueror of Nature. The plant is to be prayed before it is taken for
use. Individual possesses all the factors of the universe. Therefore, their
preservation intact is obligatory for self-protection. Ayurveda, therefore,
gives importance to eco-factors with reverence.

The environment is the sum total of all conditions with which man
interacts in course of his existence. The total environment of man may
be broadly divided into internal environment and external environment.
The physical and the biological environment constitute the biosphere of
the earth. Any area of nature where living substances interact to produce
an exchange of materials between the living and the non-living
environment, each influencing the properties of the other, are necessary
for the maintenance of life.

There are two types of changes that are taking place in the external
environment, changes in the structure of earth’s surface and the changes
in Nature of biosphere. Changes in ecosystem, reshaping the topography
of the earth, changing natural course of rivers, sinking of the earth
and desertification are the main changes in the structure of earth’s
surface. Contamination of our water and land, accumulation of toxic
wastes, destruction of forests and wild life, accumulation of carbon-
dioxide and depletion of the protective ozone cover, are the main changes
in biosphere.
 134

Behavioural toxicology is a discipline that studies the harmful

effects of chemical pollutants and pesticides, germicides, radioactivity
etc. on human behaviour patterns and psychological well-being. It is
obvious that so many chemicals in the environment pose problems
associated with their measured or potential toxicity to both flora and the
fauna of our globe. Environmental stress is a sub-branch of
Environmental Psychology. Stress occurs in any situation when an
individual perceives an external threat. Air pollution, noise pollution and
hectic fast life are the causes of stress. According to Manasollasa mental
stress is the main cause of ill-health. It is, therefore, necessary to lead
a stressfree life by following a disciplined routine. This will help man to
live in harmony with nature. Manasollasa opines that the physician
should curb his senses and dedicate himself to the service of dharma and
well-being of his patient.

flRr^iRr i
Pk'HVliW mWR qR-«fRcfiM II 2.19. 139-140

Man has eternally endeavoured to keep himself free from three types
of miseries, namely, physical, mental and spiritual. Therefore, the history
of medicine is as old as the history of mankind. According to Indian
tradition, the four primary objectives of human life are : dharma, means
to perform religious rites, artha means to acquire wealth, kama means
to satisfy the wordly desires and moksa means to attain salvation.
Traditional systems of medicine developed in various parts of the world
during different ages. A systematic shape was given to them in different
ancient centres of civilization and culture. According to Caraka,
Ayurveda or “the science of life”, had always been in existence and there
had always been people who understood it in their own way”.1 Some of

l. s - 30.23.
 135

these traditional systems are based on rational and sound fundamental

principles and some others have only an empirical base. Some of those
traditional systems did not survive and have become subjects of history
of medicine like the Greek medicine and the Egyptian medicine. Some
others, like the traditional systems of medicine of India and China, are
not only surviving but also fully progressing.

Of the traditional systems of medicine in India, the practice of

Ayurveda is prevalent in almost all parts of the country. Both in theory
and practice, there are many things in common among these traditional
systems of medicine of India. Each one of them has given to and taken
from the other. The medicines of one system are, therefore, freely used
by the practitioners of another system and these systems do not exist in
water-tight compartments. However, Ayurveda is getting more popular
among the people of India and it enjoys a unique position.

The word ‘Ayurveda’ is composed of two Sanskrit terms, viz., - ‘ayus’

meaning ‘life’ and ‘Veda’ meaning the ‘knowledge’ and taken together, it
means the “Science of Life” as has already been mentioned. However, in
a limited sense, it is always used to imply “the Science of Medicine”.
Caraka has defined Ayurveda as the “Science through the help of which
one can obtain knowledge about the useful and harmful types of life (hita
and ahita ayus), happy and miserable types of life, things which are
useful and harmful for such types of life, the span of life as well as the
very nature of life.2 It will be seen from this definition that Ayurveda lays
emphasis not only upon leading a life of happiness, which implies an
individualistic attitude but also leading a life which will be useful to
society as a whole. Man is a social being. He cannot withdraw from
society. Unless the society becomes happy, it will not be possible for the

2. 30.24.
 136

individual to attain or maintain his own happiness. It is with this in view

that the individual should always make an effort to subscribe to the
happiness of the society and Ayurveda texts are replete with references
to the manner in which the society can be kept happy. The social medicine
which is treated as a new concept in modern system of medicine, is
nothing but reminiscent of what has been preached and propounded in
Ayurveda more than 2500 years ago.

Ayurveda provides rational means for the treatment of many

internal diseases which are considered to be obstinate and incurable in
other systems of medicine in vogue now-a-days. Simultaneously, it lays
a great deal of emphasis upon the maintenance of positive health of a
normal or healthy person. It, thus, aims at both prevention and cure of
diseases. For the purpose of preventing diseases, the regimens one should
adopt during daytime, nighttime and during different seasons, have been
described in detail in Ayurveda. Man is exposed to diseases because of
many external factors. But there are some diseases to which man is
exposed even in the natural course of his living, e.g., hunger and thirst.
Though they are basic needs of man, insatiable hunger and thirst may
have to be treated as diseases. Ayurveda provides measures for the
prevention and control of such extreme conditions.

Some scholars hold that Pahcakarma cikitsa (Five Elimination

Therapies) is an additional branch of Ayurveda. Several classics were
composed on each one of these branches and all of them were in practice.
During the advent of Buddhism, practice of ahirhsa became very popular.
Surgical operations (which were invariably painful) were unfortunately
treated as a form of himsa (injury) and thus the practice of surgery (Salya
tantra) was discouraged. This had an adverse effect on allied branches of
medicine also. Thus, at present only three branches viz., Kaya cikitsa
(Internal medicine), Rasayana tantra (Geriatrics including Rejuvenation
therapy) and Vajikarana tantra (Science of Aphrodisiacs) are in practice
 137

and the other branches of Ayurveda have become only subjects of history
of medicine.

The physician must study the following basic principles of the

Ayurveda system of medicine -

(1) Treatment of individual as a whole : In modern medicine, more

attention is paid to correct the afflicted part of the body. But in Ayurveda
while treating a disease, the individual as a whole is taken into
consideration. Not only the condition of other parts of his body but also
the condition of his mind and soul are taken into account while treating
the patient.

(2) Low cost of Medicine : For the most part, Ayurveda medicines are
prepared from natural resources which are available in the forests of the
country. Therefore, these preparations are relatively less expensive.

(3) No foreign exchange involved : Almost all Ayurvedic drugs which

include herbs, vegetables, metals, minerals and animal products, are
available in India. No foreign exchange is needed. There is no need either
for foreign expertise or imported sophisticated equipments.

(4) Conducive to income gereration : In the past, physicians used to

prepare their own medicines for treating of their patients. At present,
physicians are having very little time to prepare their own medicines.
Therefore, many pharmacies have been established in private and public
sectors. But for establishing such pharmacies huge capital is not needed
and most of the profit from such pharmacies goes to the workers who
collect raw materials for manufacturing the medicines. It therefore provides
means of livelihood to several people, in general and poor people in particular.

(5) Free from toxicity : Ayurveda medicines have centuries of

traditional experience behind them. Therefore, they produce little
toxicity in the human body. Even though certain toxic materials are used
 138

in preparing medicines, they are always detoxicated and made more

acceptable to the body before they are actually administered in the form
of a medicine.

(6) Conducive to the customs of the people : Along with medicines very
often certain diet and regimens are prescribed to the patients. These diet
and regimens are in keeping with the customs and traditions of the
people. Therefore, they are not treated as alien.

(7) Psycho-somatic concept of disease : Diseases are not considered as

exclusively psychic or somatic. Psychic factors are always described as
causes of somatic diseases and vice versa.

This has given rise to a psycho-somatic concept of all diseases in

Ayurveda.

(8) Emphasis on Preventive Medicine : Ayurveda lays considerable

emphasis on the prevention of the diseases. Several Do’s and Don’ts (flcW
and are prescribed for maintaining good health. Regimens for
different parts of the day, night and different seasons for persons of
different age groups and social status, are prescribed and described in
greater details in Manasollasa for the king as well as citizens.

The Manasollasa says, “TOWI, AT 9Tf%S flirt ^rffl ffllcTT I” (2.8.696).

There is an unknown power. It controls the entire world. On this base,
we think the universe as the wonderful creation by the mighty power
described as God in various ancient works. About this universe,
Lord Krishna says in the Bhagavadgita, “fflcfTflFflT ^rflrft flirll y Id I
fqr1Tfl^§ I” (9.17)-“I am the sustainer and ruler of this universe, its father,
mother and grand father.” And he also says, “STF fliflT TflflT flxT§ fli
flflcTeT I” (10.8). “I am the source of all creation; everything in the world
moves because of Me. It means - The whole universe springs from Him,
exists in Him and disappears into Him and that He alone is its director
and protector.
 139

Creation of the Universe : Different philosophical thoughts of

India are enshrined in the darsanas. These darsanas are divided into two
groups. Those believing in the authority of the Vedas are known as astika
darsanas and those not believing are called nastika darsanas. Buddha
and Jaina schools of philosophy and the philosophy of the Carvakas
belong to the latter category. The following philosophical schools belong
to the former category :

1. Nyaya darsana of Gautama

2. Vais'esika darsana of Kanada
3. Samkhya darsana of Kapila
4. Yoga darsana of Patanjali
5. Purva mimarhsd of Jaimini
6. Uttara mimarhsa or Vedanta darsana, by Badarayana.

The collective name for all these schools is sad darsana <^M).
All the ancient Indian sciences like medicine, astrology, astronomy,
poetics and architecture are based on these darsanas. For explaining the
physical and chemical activities, help of Nyaya and Vaisesika darsanas
have been taken in Ayurveda. To explain certain phenomena, the help of
Bauddha darsana has also been taken. But to explain the process of
creation of the universe and that of man, Ayurveda primarily takes the
help of Samkhya darsana. Of course, this has not been accepted in toto
but with certain modifications.

According to Ayurveda, the universe originates from Avyakta,

which includes both the Purusa (Conscious element) and the Prakrti
(Primordial matter) of Samkhya darsana. From this Avyakta the entire
universe takes origin as detailed below :
 140

•HSW (Intellect)

(Ego)

<M^=b ciwf^)

Five senses Five Motor W or

*\
Faculties Organs Mind

1
■^T m
cRTTW cRTT^T
11
cN WeT
wnjcT WT^cT

From Avyakta evolves the Mahan (Intellect) and Ahamkara (Ego)

follows it. Ego has three different aspects viz. satvika, rajasika and
tamasika. Sattva is the purer aspect, rajas represents dynamism and
tamas the potential destructive energy. Satvika and rajasika types of
Ahamkara combine together to produce eleven Indriyas. The tamasika
and rajasika types of ahamkara combine together to produce five
tanmatras. From these tanmatras five mahabhutas take their origin.
From these five mahabhutas, the entire material world - both animate
and inanimate - is created. Inanimate world consists of these mahabhutas
alone and the living beings (including both plants and animals) are
constituted of these mahabhutas as well as indriyas which are eleven in
number and include sensory faculties, motor-organs and the mind.
 141

Pafica MahabhUta are the basic cause for this Universe. Man has
five senses and through these senses he perceives the external world in
five different ways. The sense organs are the ears, the skin, the eyes, the
tongue and the nose. Through these sense organs, the external object is
not only perceived, but also absorbed into the human body in the form
of energy. These five types of senses are the basis on which the entire
universe is divided, grouped or classified in five different ways, known as
the five mahabhutas. They are named as akasa (ether), vayu (air), agni
(fire), jala (water) and prthvi (earth). The English equivalents given in
parenthesis here do not connote the correct and full implications of
these original Sanskrit terms. For example, ordinary water does not
contain jala-mahabhuta. Similarly, air is not vayu mahabhuta alone. It
contains elements which belong to other mahabhutas also. For example,
oxygen will be nearer to agni mahabhuta and hydrogen nearer to jala
mahabhuta.

Having described the evolution of matter from nature and its

succeeding evolutes, we now proceed to the classification of the objects of
creation in general. In this connection the Sankhya Karika says,

|| 24.
^cTTR' TO |
^ ^cTT ftTOTS STFdT Q\<m II 38.

f^TcTT *TTcTTf^pTT RftTOI II 39.

tt f^Tct ms iR 1
fHW^TFT *\
II 40.

^ f^TT ^TTtfTO f^TT ^Rffrig I

fHWMWJK Rftsrs tPTOT II 46. — 24-46
 142

Self-apperception is egoism. From there proceeds only a two-fold

creation, viz., the eleven-fold set of sense and five-fold set of element
rudiments.
The rudimentary principles are non-specific; from these five proceed
the five gross elements, which are known as specific, since they are
soothing, terrific and dulling.
The subtle body, which is primeval, unconfined, permanent and
composed of intellect and the rest down to the elementary rudiments,
migrates, enjoys not, and is not invested with affections.
If there were no conditions, there would be no subtle persons, and if
there was no subtle person there would be no evolution of the conditions.
Thence a two-fold creation proceeds, by name Personal and Objective.
These verses can be best illustrated with the help of the following
table which shows all the stages in the evolution of creation.

+ 3Tffw

cl-HMlRl

*TTWf OJOT)

fror
 143

Classification of the Objects of Creation : Thus it will be seen

that the Sankhya Karika classifies bodies - substances - into two main
divisions : (a) (Avisesa) Non-specific, and (b) (Visesa) Specific.
Caraka classifies them as (a) (Aindriya) and (b) RRR(^
(Nirindriya). We have to understand the Aindriya creation as
consisting of combinations of subtle and gross bodies and the Nirindriya
as (3T%cTT), purely gross. The Sankhya Karika classifies the specific bodies
further into three divisions : (i) (Suksma) subtle, and therefore
everlasting, (ii) -HicuR^ (Parent-born), and (iii) ST^cT (Prabhuta) -
diversified objects such as plants, stones, etc. The first of these, i.e.,
Suksma, is rather difficult to understand and, therefore, needs amplification.
The idea is that inasmuch as there are two facts, viz., (1) that the soul
migrates, and (2) that the gross corporate body perishes, one has to
presuppose that there is a non-corporal but spiritual frame which, being
occupied by the soul, migrates from body to body carrying with it
impressions (Bhava) belonging to each previous life. Now we know that
the soul being only a witness and a passive agent is not working actively
with any personal interest. But this is explained thus :

It is always acting through the evolutes of nature and its reflections,

such as Buddhi and Ahamkara. As nothing, however, can proceed
without a vehicular body carrying intellect (which again is subject to the
influences of the Trigunas) and as actions in life are followed by
reactions in the next birth, we have to admit that there must be an
intermediate rudimentary subtle body, (Lingasarira), a
receptacle or vehicle for receiving those impressions (Bhdva-Wft) and
undergoing forms of life according to the respective Karmas. Both the
rudimentary (Rbn^) and the intellectual (^Mio4) creations are attached
to the same gross body till it perishes. The Lingasarira is the frame for
carrying super-sensible set of Intellect, Self-consciousness, etc. but
produces no intuition of it; the (Bhava-sarga) is the Objective
Creation formed of conditions apprehended by means of senses, i.e., the
 144

assemblage of objects known by perception. Both these creations (Linga

and Bhava), are not separable from each other but are interdependent,
forming together the spiritual life. Thus, there is continual action and
reaction going on between the states of Intellect and those of Body. Each
conditions the other. As the rudiments premise the rudimental body, so
the latter again premises the gross; for, we have already seen that
without the gross body there can be no experience. It is because both
kinds of bodies mean that the word ‘Rolls’ is used in Karika No. 38
already quoted. In other words, Intellectual Creation cannot exist without a
support and that support is the gross body bearing a corporal existence.
In short, the bodies, as we see in nature, according to the
Sankhyakarikas are specific substances containing both subtle and gross
elements according to their requirement in the animate and inanimate
creation. Modern science divides objects into (1) Organic and (2) In­
organic, which, in common parlance, are the same as animate and
inanimate, respectively. Man, animals, vegetables come under Organic
Creation. But only man is endowed with ^TsrR^^rRBT?'.3 It is because of
this unique quality in man he is able to lead a peaceful life free from
strain and stress. Somesvara also highlights this quality in Manasollasa.
Modern physics and chemistry have divided matter into some basic
elements. These elements differ from each other in certain points. All
these elements can be classified into five categories of mahabhutas. On
the other hand, each atom has the characteristic features of all the five
mahabhutas in it. The electrons, protons, neutrons, etc., present inside
the atom, represent prthvi mahabhuta. The force or cohesion, because of
which they remain attracted towards each other, is the characteristic
attribute ofjala mahabhuta. The energy that is produced inside the atom
when it is broken and the energy which remains latent in it in its
unbroken form, represent the attributes of agni mahabhuta. The force of

3. HH1 |—
 145

movement of the electrons represents the characteristic feature of vayu

mahabhuta and the space in which they move is the primary attribute
of akasa mahabhuta.

According to Ayurveda, the body of the individual is composed of five

mahabhutas. In the human body, these five mahabhutas are explained in
terms of dosa, dhatu and mala and in drugs they represent the rasa
(taste), guna (qualities), virya (potency) and uipaka (the taste that arises
after the digestion and metabolism of a substance).

In the normal body of a living being, these substances remain in a

particular proportion. However, because of enzymatic action inside the
human body, this ratio of five mahabhutas or their equilibrium inside the
body gets disturbed. The body has, however, a natural tendency to
maintain equilibrium. It eliminates some of the mahabhutas which are
in excess and takes some of the mahabhutas which are in shortage. This
shortage of mahabhutas is replenished through the ingredients of food,
drinks, air, heat, sunlight, etc. The exogenous pahca mahabhutas are
converted into endogenous pahca mahabhutas through the process of
digestion and metabolism.

Even during the process of death these five bhutas play a very
important role. They have two different forms namely, gross and subtle.
The five categories of subtle bhutas inside the body impregnate the five
senses for five times and thereafter, they get detached from these five
senses and thus death occurs. The dead body loses the five senses and is
composed, therefore, only of the five mahabhutas.

Substances that are heavy, tough, hard, stable, non-slimy, dense,

gross and abounding in the quality of smell are dominated by prthvi; they
promote plumpness, compactness, heaviness and stability. Substances
that are liquid, unctuous, cold, dull, soft, slimy and abounding in the
qualities of taste are dominated by jala; they promote stickiness, like
 146

ointment, unctuousness, compactness, moistness, softness and happiness.

Substances that are hot, sharp, subtle, light, ununctuous, non-slimy and
abounding in the qualities of vision are dominated by tejas; they promote
combustion, metabolism, lustre, radiance and colour. Substances that are
light, cold, ununctuous, rough, non-slimy, subtle and abounding in the
qualities of touch are dominated by vayu. They promote roughness,
aversion, movement, non-slimness and lightness. Substances that are
soft, light, subtle, smooth and dominated by the qualities of sound are
dominated by akasa; they promote softness, porosity and lightness.

Tridosa Concept : In the organic world, these correspond to the

panca-bhutas as and when operated by the soul. To be more explicit, the
panca-bhutas, STT, 3TJ and make up the whole of our
physical matter, and this, when operated by the soul, is spoken of as
being made up of vata, pitta and kapha, which correspond respectively to
rajas, satva and tamas, the trigunas, which constitute the primal and
fundamental triplicity of nature - prakrti - characterising manifested
existence of all grades. The origin of tridosas from the five elementary
substances is represented as follows :
m 4l4Ulc2|<llcHI ----------------------------- S

------------------------------ fttR

>
+ Tm +W cPRT ■n

3TFPM WTfS
\y
cR^T (srf^T)
V
m
1 I i 1
i 1
fWr 3RS
 147

Susruta describes the tridosas thus :

cf?3TS
I ct T3*r ^ anw§ tr?PT%cRg I
wtRcT^fs *r*ref&1cfei<?$*=m R<Bd wifrt ^f?r 11 — ^ddQdi-g;. 21-3

It is from vata, pitta and kapha that the human body takes its
origin. They are respectively situated in the upper, middle and lower
parts of the trunk and support the structure-body, just as three pillars
support a building, and hence the name f%^nr given to it by some
Acaryas. When they are diseased, they lead to destruction. So, with the
aid of these three supplemented by blood as the fourth, the body is
maintained in a normal condition.

Thus Susruta gives here an idea of (1) what tridosas are, (2) what
their normal function is, (3) how they take part in pathological processes,
and (4) how with blood as a medium, they conduct all processes, from
birth to death. He further observes -

3PTW +LbfadlRHRd4T II — ^4flriT-21

Here Susruta compares the forces of nature with those of the human
body. Just as the sun, the moon, and the air are heavenly forces in one
sense and bodies in another, similarly, the tridosas which have ^ and
are complex bodies having both anatomical and physiological
functions in the economy of life. In other words, the tridosas are perfect
dravyas and as such fulfil the requirements of a dravya as defined by
Caraka in Wl^rfTS spf*JWTg 4TRW m m S^t I (TO^ffed! ^FTFT-l)

The substance, in which guna and karma are indissolubly united

and which is a samavayi karana - d'H«uRchKui - combinative cause, is a
ldravya\
 148

Now let us see what drauyas are. The history of evolution tells us
that (1) the tanmatras, which are rudimentary principles and nonspecific
bodies, are karana-dravyas — 3$TTaT'*°3's, and (2) the specific
bodies, which are the outcome-evolutes of the tanmatras, are karyadravyas,
<=hi4si<»Ms and become organic or inorganic according as they are or
All bodies, in this way, are naturally Pancabhautika in their
origin and constitution, but in the process of development where is
the chief working agent are marked off by changes in the qualifies of the
constituents. As the qualities change, the results of the actions change.

The dravyas according to "TW, and are nine in number :

1. prithivee - 2. ap - W{, 3. tejas - 4. vayu - 3TJ, 5. akasa -
3li4>Ufl, 6. kala - 'bid, 7. dik - f^>, 8. atman - and 9. manas - ^FRT.
Of these, the first five are, i.e., capable of being perceived by the
senses, while the last four are not so, i.e., they are All physical
matter is pancabhautika and composed of the five elementary dravyas
mixed up in various proportions. The paramanus-U i^s of these dravyas
are electrified particles belonging to these five elements, thus giving rise
to the physical objects which we see around us. Dravyas are snifter,
TRFZJ-, STM and Tlf^.

At this point of discussion, it is to be noted that the dravyas do not

by themselves explain the whole universe. They tentatively serve as
their framework; it must be remembered that they are ^ul4d, and
^•H«nf4=t>Kuis. As compared with and they are f^T. We have,
therefore, now to consider the categories (padarthas-T^Rlfs) other than
dravya. By the term ‘category’ we have to understand, with the exception
of one, the several groups or classes into which objects can be divided
and not mere modes of predication. They are ^l-guna, karma,
samanya, fsm-visesa, W^Pi-samavaya, and 3PTff-abhava; and together
with dravya, they constitute the seven padarthas of the Nyaya school. Of
these, dravya, guna and karma have real objective existence with them
 149

and therefore we are more concerned with them here. Abhava is rejected
by the Ayurvedists and Vaisesikas.

The remaining are i.e., relative to understanding. We have

already spoken about dravya, and we shall now say a few words about
each of the remaining six :

(a) Guna4 : Guna by itself is i.e., inactive. It becomes a

Karana when it gets associated with dravya for the purpose of producing
action. So, whenever we use the term dravya, we mean it, for all
practical purposes, to be a combination of dravya and guna.

Gunas are described by Caraka as “*TRf ffeg MHldlg TWlg.”

These belong to both cetana-^cFT and acetana-^d*i dravyas.

3Fjfg — T8, Residing in TqWPJcTs

- c\ ... ___ ... . - * rs ____
gqfazrg — ^ild-d^l; tFT^-^TS;

ffeg — «ftg, *gfcTg, 3T^Rg

____ >__
yWins — 5T, ___ ___ __
igW, §8^, FFT

qwrg — TUWRI |f3rl¥d tim *NT»T TT^ ^ |

tpq-ejtt ^ qf^TFiwf^
m<biiv>vm ?c^cr g^rr wm qn^rg — 26.27

(b) Karma : Karma is defined by Caraka as

^ ftwr qr ww ^wf^cnr i ’■s

f^TT ^ ^TF^WT II — TO^rl'I-^RSTR 1.52

4. Guna is defined as WRral g qpT= | | — 1-51

 N.B. —Shows the general relation between the and the STRJs.

Prevailing Prevailing Prevailing Prevailing Physical & Pharmacologi­ Physiological

cFTT^T type of MWPJ in S^Ts Chemical cal properties properties
properties

1
1
*
.LL.
cE
~E-
mainly

■E? 4
oo

. Iff
M
zr
u

H
£
secondarily
fi

$
i
'
€
t*
fr
ip
Cjr

t
s
ir

-
If
mainly
1

1
E,
^
&
*
Z*
cz
r
i

& tr
I B-

!>
hr'

^WPT, and

£ Jf
150

fl'68
efW secondarily
i

w
rfC
h?

l
6

i
it-
I
Hr
P"

1
tr
—

^ 4 ) mainly
fr i

j*-
i_rp &
hr
ID t*
|r £
fcr 5?
V E
te* E_
It? ST
fe­
EFr

r
3TPRT, FPPT
secondarily

1
&
<-v
&
1
J
1

r
■WPT mainly
ay fy

cfe
hr
ft;
oh:
5 &
¥ r
*

i ^
^

fcf^rT secondarily
r
fc"

7r
l
3y

&
€■
to"
c~
*
1
(O'
<=
V
h?

&
v-
¥
c O'
Jr
E
r—

FT
ir
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O'

d
zr
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i/

r
|c
hr'

o
o
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03

1
i &
&■ O'
®
t cz

df

I 1
+> m
 151

is a cause both in conjunction and disjunction, and it rests in a

manner embodied in Its function lies in doing that which is required
of it to be done. It does not require any other condition.

In other words, is action pure and simple, and it manifests only

when in combination with i&f and J0!. Gangadhara, the commentator on
Caraka Samhita, says :
gai'JrficT * ^ ^Rff^T I

cTcfo rnwR gws i — ^^dflcfT-g^rPT 1-32

Regarding f^TT =f>*f etc., he further says 5 :

is independent of any other action alien to its purpose (^f^TvT)

during conjunction and disjunction of ^FN^sqms. It restricts itself to the
same dravyas, brings about 4i and f^TFT by association and
disassociation, changes the nature and properties of the dravyas, and
eventually having undergone alteration, manifests itself in the form of
an ordinary or extraordinary action, for the accomplishment of an act”.
Karma is both a and +I4UWM, because ft I

It must be remembered in the first place that Ayurveda is a

practical science based upon realities in the working processes of the
living human body. It cannot stand merely on abstract ideas. Therefore,
Caraka, having stated in general the nature of 5®!, and goes on to
explain in the very next verse, what the line of action, i.e., medical
treatment should be, as follows —

toT 11 — fed 1-40

5. tqistHROHmi clTts^ftcilfsicq cuf^ soqiftl

#roi; wr ^4 ^ '«h4^ui |
^dfidi-^reqrc-i
 152

He clearly states that JW and are ^RWs and SfRJ *TRfR^I is

their He has already stated elsewhere that dWM R4R and are
also ^RWs. But considered from a physical point of view 3W and
are inseparable; some sort of 3^ and some type of must accompany
5^T. On the other hand, and are the causes of and ^RT in
they change the 3°T and in gaq-. So, 3°? is RpT in one sense, and 3^
and (compared with s^T) are 3rf%c^. All the S^Ts are not Rpt. They are
of two kinds, viz., y=bfcls(°Ms and ^Pfe^Ts. The SFfrfcfc^s are the Panca-
mahabhutas and the ebl4sQMs are either or R'flsI'M. Instances of
^rf^T^Ts are wfK, and R^. It is thus clear that the ^FpR^Ts are
’H^i^dR'frkfioMs, and not T^RTWT^cfs which are only original states of
matter. Hence, we read the following words in Caraka “9T0T ^TFT
%rRTf^H^t Md^dR^k II”

Now RFRFT indicates only a relationship between 3^ and

From a strictly logical point of view, it is a perpetual union, i.e., a
condition of existence in which two things which are in a combined state,
never had any separate existence. But dddlRcd changes with the <+kuis,
i.e., 3^ and dR so far as the form and function of w4 (smflRdO gaZfs are
concerned. So, though dddid by itself cannot be varying, the *H«ilRebkuis
are varying. We thus, see the difference between 3^ and M^fcl, M^fr) and
R*bfd,3tRw and R^l^, 3^ and ^3^ and *3^" and This view of the
Sankhyakarika corresponds with that of Ayurvedists and the Naiyaikas
RRiRdO- The soul varies according to the and f^irSTCPf and
constitutions vary according to fd3u*s R+l). Following the same
line of thought it can be said that RRl^s are the products of MdRlR+s^s
invested with qualities (3°!) and the power of action (dR). Thus, and
;3c&TIur are dRs being the results of the action of ^13 residing in the <dl3yi
in a

(c) STfTPT and Rw.

 153

(i) Ife+RUPT |
W MgRlWW % II

(ii) rnm^rnm R£m^ i

^TFfcTT ft ¥rtR R£m^ fwk§ n

(i) HWM, the common factor existing in dravyas, adds to their

strength; but R^R gives rise to a concept of their peculiarity consisting in
separateness, as a factor leading to deterioration. Both these factors
are simultaneously working, when in relation to the body economy.
may be compared with” 3fc*rr ^ RTTf^FTT ffei'l'# WTS I
(^.¥IT.3T. 6)

(ii) U|MhH brings about oneness or likeness, and RftFT difference,

unlikeness or separateness. dl-HM indicates the fitness to accomplish a
common object and R$R indicates contrariety (STP^RT).”

Gangadhara, the commentator, explains (i) dl-HM and (ii) in the

following words :

(i) d'-HHMi
mtm dRHPT I
•v

(ii) RRi^ni §c2|^ui+4u|j

sRm+i Rms i

So, ffejROTerepiPT, or or ^^IPfcTT i (m pft

f%m°o : 3WTRR or R^OdR (mm) or

^WfcT or $ldik^

It must be noted here that the interpretation of «!*ih and in

Ayurvedic literature is different from that adopted by the physicians of
dl'HM and R£R in the sense of genus and species.
 154

In its highest degree expresses only existence OTtTT), a

property common to all bhavas. f^T abides in the nine dravyas (^R°4iR),
which are eternal substances. Out of these nine dravyas 3TTc*rr, ^T?T,
are infinite; and the T^s of the remaining four, viz., ^R4),
3PT, and are indivisible. They (3MR^|tqg) have reached the
uttermost point, and they are what they are by their indivisible nature.
Its theory or doctrine is that all substances are composed of countless
minute indivisible particles, from the combinations of which all forms of
substances, physical and mental, arise, and from the operation of which
all phenomena take place. These combinations are subject to change or
destruction, but the indivisible particles cannot be destroyed or altered.
This is the distinguishing feature of the R=b philosophy.

(e) SAMAVAYA : INSEPARABLE INHERENCE.

In this connection Caraka says,6 Samavaya is the perpetual
intimate relation between an object and its qualities; in other words, it is
the communion (fellowship) of two things, whereof one, so long as it
exists, continues united with the other, e.g., this relation exists between
’jMT and its f^Ts.

(f) ABHAVA : NEGATION or NON-EXISTENCE.

It is of four kinds :

(1) - Antecedent non-existence, as in the case of a pot before

it is produced.

(2) - Subsequent non-existence, as in the case of a pot after

it is destroyed.

6. Tjtffrfos I
tr fen, ft sN- i iraiPfaft 11 — -^4fidi-^rwR 1-49

r ^ = tr wpts
[^ -gws = crw ^ ^ f^rmr |
 155

(3) - Mutual non-existence, which finds expression in

judgments like ‘The pot is not cloth.’

(4) - Absolute non-existence; this variety we have when

there is the bare ground with no pot on it.

In medical science dravya is to be understood as Karyadravya, as it

counts predominantly in the treatment of diseases. Dravya is, therefore,
represented as samavayikarana, i.e., combinative cause wherein actions
Ckarma) and attributes iguna) exist. According to Vaisesikas even soul
(purusa) is a dravya, i.e., a substance, for, though it is devoid of action,
i.e., change, still it appears to possess action by its contact with mind
and the internal organs, in the state of phenomenal existence.

The human body, according to Ayurveda, is composed of three

fundamental elements called dosas, dhatus and malas. The dosas govern
the physico-chemical and physiological activities of the body, while
dhatus enter into the formation of the basic structure of a body cell,
thereby performing some specific actions. The malas are substances
which are partly utilised in the body and partly excreted in a modified
form after performing their physiological functions. These three elements
are said to be in a dynamic equilibrium with each other for the
maintenance of health. Any imbalance of their relative preponderance in
the body results in disease and decay.

As has been stated bofore, inside the body, there are three dosas
which govern the physico-chemical and physiological activities. These
three dosas are vayu, pitta and kapha. These dosas are composed of
mahabhutas. All the dosas have all the five mahabhutas in their
composition. However, the vayu dosa is dominated by akasa mahabhuta
and vayu-mahabhuta. In pitta, agni-mahabhuta is predominant, and
kapha is primarily constituted of jala and prthvi-mahabhutas.
 Table Show ing the relation betw een
fNtas and age, part of the body, Meal, Day, N ight and Season.

Constitution Age
Part of
Meal Day Night Season
Body (“FhS)

mk
Old age Lower Part 3R f After-noon Last portion --------------- w
of night ------------- snsfa-
156

----------------------

ftrT Youth Middle part Mid day Mid night -------------- w w

-------------- sn#r
I r # -------------------- 3WR"
Infancy and 3TT^l' --------------------
Upper part Morning First part ^
child hood --------------------- ^TT
of night ^
# * T -----------------3WW
 157

The doctrine of the dosas plays an important part in Ayurveda inas­

much as it forms the basis for the maintenance of positive health and
diagnosis, as well as treatment of diseases. A correct appreciation of this
doctrine is, therefore, essential for proper comprehension and
appreciation of the theory and practice of Ayurveda. When they are in
their normal state, they sustain the body and any disturbance in their
equilibrium results in disease and decay.

These three dosas pervade all over the body. There are, however,
some elements or organs of the body in which they are primarily located.
For example, the urinary bladder, the intestines, the pelvic region, the
two thighs, the two legs and the bones are the primary seats of vayu. The
seats of pitta are the sweat, the lymph, the blood and the stomach.
Similarly, the seats of kapha are the thorax, the head, the neck, the
joints, the upper portion of the stomach and the fat tissues of the body.
Each of these three dosas are again divided into five types. These five
divisions represent only five different aspects of the same dosa and they
are not five different entities in the body.

Locations and functions of these divisions of vayu, pitta and kapha

are given below :

During different seasons of the year, these dosas undergo certain

changes. For example, vayu gets aggravated during June-August, i.e., at
the end of the summer. Pitta gets aggravated between October and
December, i.e., during autumn, and kapha gets aggravated between
February-April, i.e., during spring. If certain precautionary measures are
not taken during these seasons, , the person would expose himself to
certain diseases caused by these dosas. The precautions to be taken in
these seasons will be described later. In the classical Ayurvedic texts, it
is suggested that to promote positive health and prevent the occurrence
of diseases, one should take medicated enema by the end of summer
season, purgation during autumn and emesis during spring.
 158

Factors Responsible for Aggravation of Dosas : Vata gets

aggravated by the suppression of manifested natural urges : taking food
before the previous meal is digested, remaining awake for long hours at
night, speaking with a loud voice, physical exercise in excess of one’s
capacity, exposure to jerks because of travelling in a vehicle for a long
time, intake of ingredients having pungent, bitter and astringent tastes,
intake of dry fruit, excessive worry, sexual indulgence, fear, fasting, cold
and grief. It also gets normally aggravated during the onset of rainy
season.

Pitta gets aggravated by the excessive intake of pungent and sour

things, alcoholic preparations, saline, hot, vidahi (things which cause
burning sensation) and sharp things. Other factors which are responsible
for the aggravation of pitta are anger, excessive exposure to sun and fire,
fear, fatigue, intake of dry vegetables and alkalies. Indigestion and
irregularity in taking food also aggravates pitta. Pitta normally gets
aggravated during autumn season.

Kapha becomes aggravated by sleep during the day time, by the

intake of sweet things, cold things, fish, meat, heavy, sour and slimy
things, preparations of sesamum, sugarcane and milk, unctuous things,
intake of food even after satisfaction, and intake of diet and drinks
containing salt and water in excess during the spring season.

Aggravation of vayu causes roughness, contraction, punching pain,

colic pain, discolouration of the skin, malaise, abnormal movements in
limbs, fracture, numbness, coldness, dryness and emaciation.

Aggravated pitta causes fatigue, sweating, burning sensation,

colouration of the skin, foul smell, stickiness, anger, incoherent speech,
fainting and giddiness. It is specially responsible for yellow colouration
of the body.
 159

Whiteness (paleness), coldness, heaviness, itching, unctuousness,

upadeha (sticking of excreta in different orifices of the body), stimitatva
(a subjective feeling as if covered with a wet cloth), lepa (a subjective
feeling as if some extraneous material is adhering to the body), swelling,
excessive exudation and cirakriya (delay in action or response) are the
manifestations of aggravated kapha.

Treatment of ailments caused by Aggravation of Dosas :

Drinks, diet, regimens and medicines which are unctuous, hot, stable,
aphrodisiac, strength promoting, saline, sweet, sour, oils, exposure to
sun, bath, massage, enema, inhalation therapy, sleep, taking rest,
application of hot ointments etc., alleviate vata.

Drinks, diet regimens and medicines which are bitter, sweet and
astringent, cold wind, shade, night, water, moon rays, underground
residence, fountain, lotus, embracing the body of females, ghee, milk,
purgation, sprinkling of water, blood letting, anointment, etc. alleviate pitta.

Drinks, diet, regimens and medicines which are rough, alkaline,

astringent, bitter and pungent, exercise, spitting therapy, sexual indulgence,
walking, fighting, remaining awake, aquatic games, padaghata (putting
pressure of different parts of the body through feet), exposure to heat and
sun-rays, emetic therapy, fomentation, upanaha (application of hot
ointments), etc. alleviate the aggravated kapha.

Environmental factors governing the upkeeping of a living

body’s capacity for resistance :

The environmental factors governing a living being are both external

and internal. Air, water, place and time are external. Emotional
imbalance and mal-adjustments are internal. The former causes physical
disorders whereas the latter result in psychic aberrations. In normal
 160

circumstances, there may not be any cause for anxiety. In extra-ordinary

circumstances, different reasons may cause different diseases. A shrewd
physician, who knows both external and internal actions and reactions,
exercises great caution in recognising and remedying the diseases.
The impact of air on the system is very important depending upon
the season, e.g., in winter one experiences cold wind. In spring, it may
be very slow. In rainy season it may be quite uncomfortable. At times,
there may be gale or whirlwind with terrific speed or noise. When it
blows carrying smoke or particles of dust, it is injurious for health.
Contamination of water is another factor. When water gets
contaminated, it has foul smell with change in colour. Neither a living
being bathes in it nor uses it for drinking purposes. Even animals living
in water are affected by such water and suffer from diseases. Fish,
tortoise, crocodile, etc. suffer from it and grow thin. Even birds do not feel
like tasting such water. Contaminated water causes ill-health.
A place or a country devoid of natural physical surroundings can be
a source of health hazards and misery for living beings. A place full of
reptiles, infested with mosquitoes, flies, rats, etc. becomes uninhabitable
and such a place is unsafe for normal healthy being. Food grains may
be destroyed. Unusual noise or sound of animals disturbs rest or sleep.
Parched ponds and lakes, earthquakes and storms, piercing rays of
the sun, change in the course of planets etc. are not signs of healthy
surroundings.
Extreme climatic changes cause unusually hot or cold seasons,
unusual rains or drought. These cause great misery for man, for animals,
for birds and plants and herbs. In such a hostile surrounding, life
becomes miserable and various types of diseases spread.
Science of life or Ayurveda suggests ways and means of combating
such deadly diseases by proper diagnosis and effective treatment. By
close observation, the sages in the past felt that change in air, water,
 161

place and time is inter-related. After analysis, a physician can determine

how polluted air is the cause for water-contamination, how foul air and
water make a place unhealthy and how such places affect the seasons
also. It is through timely use of disinfectants, such pollutions are
checkmated and impure elements eradicated.

For the purpose of eradication of diseases caused by various

pollutions, a routine intake of diet, behaviour and movements have been
recommended in Ayurveda. Prevention of diseases and promotion of
health are the primary objects of this science of life. Cure of such diseases
is also its another main objective. If a person reasonably follows the
routine of diet, behaviour and movements, the cause of imbalance of dosa
is less. Diseases result only when there is mal-adjustment in dosa?

For maintenance of natural status or of dosas, a routine for day

- night - and different seasons - is prescribed.

consists of rising early in the morning and meditating on

God according to one’s chosen idol. After answering nature’s call and
taking physical exercise or performing yogasana, one should have a
comfortable bath to eliminate the heat of the body and mind. After bath
and worship of the deity according to one’s faith, it is good to practise
pranayama to promote physical and mental well-being. Breakfast should
be taken according to one’s professional work, with devotion. After having
nourishing and tasty fresh lunch, one should take some rest and again
attend to one’s legitimate work.

consists of light work after evening exercise and taking

dinner. Too many offsprings should be avoided to make the family small
and contented. As the semen is the fine £TRJ and root of life, celibacy has

7. 3TT?R^RR ^1= 1%fSRT |

114 11
- Tr. Dr. P.V. Sharma p-252.
 162

to be observed for longevity and happiness. Sleep is known as as

it is the sustainer of creatures by removing the entire fatigue of the body
and mind and restoring freshness.

dlft=fT6K JpKTOr WWfef I

djpirH fH^Tr^T *RTTTOT 3RTWT f^fcT I
3rf^RP% w^°o qferR n

ip- tot to wn wct i

sf^TTOT ^ TTFStFT il
fro f^TCPiTTf^r ^PTTS9TTO I
2pT ^d-JrMd'i STrTScfr ptJTff TTF II

- ^iWffRT 20-23 p.253.)

C f*

^"^l comprises of routine for the six seasons. WT - rainy season,

STCcT - autumn, IFRT - early winter, f$lf$K - late winter, ddd - spring and
iffar - summer. The former three come under Rd4=bld - releasing period
while the latter belong to ^IdM+IH - receiving period. In the fWTORT -
releasing period, did - moon, is predominant. This promotes creation and
strength. In the - receiving period, p - sun, is intense. He sucks
all the sap or strength of living beings.8

^PTf - seasonal routine, is very important. Various physiological

symptoms of increase and decrease are visible in this period. So, each
season, is described in detail so that both the physician and the patient
may become aware of the possible changes and take necessary
precautions before restoring normalcy or responding positively to the
treatment given.

Tjj? fcf^'kdcclHi | |
STTO WTs OToT; sbH^ll A<^K8tcichl<i

it wm Ibid. 24-25 p.253.

 163

In ^rf - rainy season, humidity is more. Digestion is slow. Due to

faulty elimination of excreta, dosa, «TTcT, gets aggravated. In order to
maintain digestive capacity, one is advised to take light diet. Old rice,
intake of aristas mixed with honey is advised. Diet should be mainly of
salts, fatty substances and sours which pacify 3TcT. Drinking boiled or hot
water is advised. One should avoid contact with contaminated water and
also avoid sleep during day time.9

During 9TCcT - autumn, pitta - fTrT, accumulated during gets

aggravated. Piercing sun rays cause burning sensation resulting in fw
disorder. So, sweets, bitters, cold and light items are necessary in the diet
to pacify f*IW. Purgative is advised to eliminate f*txT. It is suggested to
avoid sun-heat.10

During - early winter, digestive fire becomes strong and able to

assimilate even heavy items. There is no harm when one protects himself
against cold. Hot water bath after physical exercise is always good. Light
diet, which aggravates 3TcT, may be avoided.11

fsillT - late winter, is the beginning of - receiving period. The

routine of ^FfT is continued in this season with greater attention to
protect oneself from cold and 3TcT -

JrWIcTCtlDiRd II p.255.

9.
cPItdcis '3!f% | | Ibid. 26, p.253
10. qqf^PdciiHti ^5^1 |

SIWVFTiT^tc^i^t TTf^cIcb |
"WtcT ^NI=WdlR | |
#£RT*f =Md =hl<rl |
^rfq^rfq I I Ibid. 33-35, p-254.
11.
| Ibid. 37, p-254.
 164

In 3W, spring, sun rays emit heat and so accumulated in water

gets aggravated.12 Intake of diet consisting of wheat, barley and Bengal
gram, physical exercise and hot water bath are advised.13

ifN-, summer, is a season when rays of the sun draw out the sap of
living beings making them exhausted and weak. To counteract it, one
should take rice with ghee and cold sweetened milk. Cold water bath is
preferred and sleeping outside under the blue sky during nights would
be pleasant. Sours, pungents, salty, hot, dry and rough items may be
avoided in diet.14

The effect of air, water, space and time on a living body has been
discussed in detail till now. Another important factor governing health is
considered the trio of diet, sleep and celibacy. Just as is
smnr is wit sjtsjtT of tlW. Food is the source of life. Proper intake of food
is necessary for nourishment. Strength, nutrition and contentment are
the root cause of nourishment. Lest the body gets decayed by its self-
destroying nature, nourishing diet becomes essential -

SPJcRdW g^rg II
SFTRRir (W 3WS% % cFT f^TT I

srnrcs fWrt ^g n
wfrt srf?N^w-4i4d f^snT^g l
WcTWWT^TFTPf JfTW 3TR?Rg II Tl^ll^rld-55-57 p.256.

12.
| | Ibid. 45. p-255.
13.
r ^IWRlfad-H | | Ibid. 47. p.255.
14.
3TcT-q^^nf% I I Ibid. 49.
>AM |dct44lF44dH. |
ojpjpHo^icfq | | ibid. 54, p.255.
 165

In an age when adulteration of food products is common, it is very

difficult to decide about a wholesome diet to nourish and replenish the
decaying body. Although there cannot be a fool-proof nutritive diet, it is
safer to follow the suggestions given in of

The Manasollasa gives detailed description of dinacarya (or time­

table for the healthy person).

^ 3TT fWFT tm°o II 1.17.124

It means there is no doubt that the person who does his duties
regularly, with self-control, he/she should have healthy life.

One should get up from bed early morning. This is considered to be

an auspicious time when there is less of noise in the atmosphere and the
entire surrounding is impregnated with calmness and peace. Getting up
from bed and offering prayer to the god (of one’s own religion or belief)
creates such an impact in the individual that he/she enjoys happiness
throughout the day time. Before actually leaving the bed, an individual
should chalk out his programme of work for the day.

Cleaning the face : Whether it is summer or rainy season or

winter, one should wash the face with water immediately after getting up
from the bed. This helps in the cleaning of the dirt accumulated in the
eyes, nose and mouth during night and gives freshness. In winter season,
lukewarm water can be used for this purpose.

Protecting Eyesight : While washing the face, one should take a

mouthful of water, close the mouth and keep the eyes open as far as
possible. A handful of water, with a little force, should be sprinkled over
the eyes. This is considered to be very useful for presrving and promoting
eye sight. Care should be taken not to apply much force while sprinkling
 166

water. After sprinkling water, eyelids should be very gently rubbed so

that the eyeballs get a gentle massage.

Drinking Water : According to Manasollasa, the king should drink

divya (rain) water in the Sarad season, flowing water from rivers in
Hemanta, from lakes in Sisira, from big reservoirs in Vasanta, from
springs Vasanta in the hot season and from wells in the rainy season.

f^t qi^T I
cTT^FT STOT II 3-14.1627

After washing the face and mouth, one should drink a glass of water.
This is prescribed for all seasons and on all days. This helps in the proper
evacuation of the stool and urine. Some people are in the habit of taking
bed tea for this purpose. The reflex action produced by bed tea is different
from the one produced by the cold water. Only the latter produces
pressure, thus, stimulating the intestines to start the peristatic movement
for evacuation. Tea (caffeine) stimulates the intestines so strongly that its
stimulating effect loses its significance after some days and the
individual becomes addicted to tea. The caffeine content of the tea or
coffee produces some adverse effects on the glands of the stomach and
intestines which the cold water does not. Cold water is, however,
prohibited if the individual is suffering from cold, cough or sore throat.

Evacuation : One should make a regular habit of going to latrine

after getting up from bed. One does not feel the urge for it at times,
because of certain reasons. Either the meal of the previous night has not
been properly digested, or the individual had inadequate sleep. The habit
of drinking a glass of cold water in the morning overcomes these
difficulties caused by indigestion and inadequate sleep and thus, the
individual gets clear motion. People who are exposed to a lot of worry or
those who are short-tempered, sensitive or wrathful, do get a lot of wind
in their stomach. This accumulates in the intestines during the night.
 167

Wind is also formed because of the intake of pulses (dal) and fried things
in excess. Wind formation also takes place in persons who do not take
leafy vegetables and fruits in adequate quantity. Whatever the cause may
be, when the wind is formed it creates some obstruction in the bowel
movement. The individual may at times feel that he has complete
evacuation. But after some time, he gets the urge again and there are
people who go to latrine three to four times in the morning itself, before
they feel comfortable with the evacuation. This causes considerable
inconvenience, and in many cases, the evacuation remains incomplete
which causes suppression of appetite, indigestion, headache, uneasy
feeling, fatigue and even sleeplessness. Wind, when formed in excess,
puts pressure on the heart and may cause palpitation. It is, therefore,
necessary for an individual to take necessary precautions relating to food,
drinks and sleep, so that he gets clear motion in the morning. However,
if he has an urge for the second time, it should not be stopped by force.
That will not be good for health.

Cleaning teeth : One should use the tooth-cleaning stick whose top
portion is crushed and which is either astringent, pungent or bitter in
taste. This should be done in such a way that the gums are not injured.
This removes the foul smell from the mouth. It removes the dirt of the
tongue, teeth and mouth creating thereby the taste for food. In addition,
teeth are kept clean and healthy.

Tongue scraping : Tongue scrapers should be made of gold, silver,

copper, tin or brass. Their edges should not be sharp and they should be
curved to facilitate scraping. The midrib of a mango leaf can also be used
as a tongue scraper. The scum deposited on the tongue gives rise to foul
smell. So the tongue should be scraped regularly.

Use of Nasal drops : One should inhale Anu taila every year
during the three seasons, viz., the rainy season, the autumn and the
spring, when the sky is free from cloud.
 168

One who habitually resorts to nasal therapy in time according to the

prescribed method, his eyes, nose and ears are not affected by any
morbidity. His hair and beard never become white or grey; he never
experiences hair fall; these rather grow luxuriously. Diseases like
torticolitis, headache, facial paralysis, lock jaw, rhinitis, hemicrania and
tremors of the head are cured by inhalation therapy. Being nourished by
inhalation, his veins, joints, ligaments and tendons of head and neck gain
greater strength. His face becomes cheerful and plumpy and his voice
becomes sweet and stabilised. All his sense organs become clear and they
gain considerable strength. Diseases relating to head and neck do not
attack him all of a sudden. Even though he might be growing old, old age
does not affect his head in the form of grey hair.

Chewing : One desirous of clarity, taste and good smell of mouth

should keep in mouth (chew) the fruits ofjati (Myristica fragrans Houtt.),
kataka (Hibiscus abelmoschus Linn.),puga (Areca catechu Linn.), kakkola
(.Fiper cubeba Linn.), suksmaila (Elettaria cardamomum Maton.), flower
stalk of lavanga (Syzygium aromaticum Merr. and L.M.), fresh betel leaf
(Piper betle Linn) and the extract of karpura (Cinnamomum camphora
Nees and Eberm.).

Application of oil : In this section, “the enjoyment of bath” and

various kinds of preparation of an ointment are described. The king’s
persons Somesvara says15, should first anoint the king with fragrant oil
and then expert wrestlers well-versed in the art of massaging should
massage his body. An ointment prepared with fragrant unguents like
kostha etc in water or kanjika is applied afterwards to the body for
rubbing and cleaning the skin. The scented oil of amalaki is then applied
to the hair, sometimes scented turmeric is applied in addition.

9. |
11 3.2.933
 169

One who applies sesamum oil on his head regularly, does not suffer
from headache, baldness, greying of hair, nor do his hair fall. Strength
of his head and forehead is specially enhanced. His hair becomes black,
long and deep-rooted. His sense organs work properly. The skin of his face
becomes brightened. Application of sesamum oil on the head produces
sound sleep and happiness.

Oil Massage : As a pitcher, a dry skin or an axis of a cart becomes

strong and resistant by the application of oil, so by the massage of oil,
the human body becomes strong and smooth-skinned. It does not become
susceptible to the diseases due to vata and it becomes resistant to
exhaustions and exertions.

Vayu dominates in the tactile sensory organ and this sensory organ
is lodged in the skin. Massage is exceedingly beneficial to the skin.
Therefore, one should practise oil massage regularly.

Of the person who practises oil massage regularly, the body, even if
subjected to injuries or strenuous work, is not much injured. His
physique becomes smooth, strong and charming. By applying the oil
massage regularly, the onslaught of aging is slackened.

By massaging oil on the sole of the feet, roughness, immobility,

dryness, fatigue and numbness are cured. It promotes strength and
steadiness of feet. The eyesight becomes clear and vitiated vata is
relieved thereby.

Prevention of sciatica, cracking of feet, constriction of vessels and

ligaments of feet are ensured if oil massage is applied to the feet
regularly.

Unction over the body eliminates bad smell, curbs heaviness,

drowsiness, itching and removes undesirable dirt and unpleasantness
due to sweating.
 170

Exercise : A physical action which is desirable and is capable of

bringing about bodily stability and strength is known as physical
exercise. This has to be practised in moderation depending upon the
factors such as sex, age, climate, occupation, health, etc.

Good effects of exercise : Physical exercise brings about lightness,

ability to work, stability, resistance to discomfort and allevation of dosas
(specially kapha). It stimulates the power of digestion.

Bad effects excessive exercise : Physical exercise in excess causes

exertion, exhaustion, consumption, thirst, raktapitta (bleeding from
different parts of the body), pratamaka (an acute form of dysphonia),
cough, fever and vomiting.

Perspiration, enhanced respiration, lightness of the body, proper

functioning of the heart and such other organs of the body are indicative
of the exercise being performed correctly.

One should not do exercise, laughing, speaking, travelling on foot,

sexual activities and night walking in excess, even if one is accustomed
to these.

Contra-indication of exercise : Exercise is contra-indicated for

persons who are emaciated due to excessive sexual activity, weight lifting
and by travelling on foot and for those who are in the grip of anger, grief,
fear, exhaustion and for the children, for the old persons and for persons
having varika constitution and profession of speaking too much. One
should not do exercise while he is hungry and thirsty too.

Our ancient poets and scholars have given their appreciation on these
topics16 i.e., Physical Exercises :

16) All these (1-8) statements are quoted from - Ayurvedacharya Bhaskar Govind Ghanekar’s
“Vaidyakiya Subhasita Sahityam”, Chaukhamba Sanskrit Samsthana, Varanasi - 1977.
 171

(1) Moving of mace or heavy weapons, bending bows etc. provide exercise
for the different parts of the body. This is known as exercise.17

(2) Exercises, keeping the body fit, are considered the best.18

(3) Enjoy wealth economically. Walk slowly and steadily. Climb up the
hillocks slowly. Systematically cultivate learning and practise
religion. Do exercises regularly.19

(4) State revenue rises sharply when the king employs his energy within
limits. Over-straining is the main cause of sharp fall. Exercises
within the limits of bodily energy make room for sound health.
Overdoing any thing results in dejection and loss of health.20

(5) Oh! king, There is no other game which can equal hunting. With a
proper exercise, feet movement becomes quick and one can walk a
long distance. It is very useful in rimes of danger for life. 9ffcT (cold) is
reduced and heat in the stomach, which is the main cause for bodily
health, remains constant. With reduction of fat, physical organs
become strong, fit and light. Resistance to cold, heat,air, rain, hunger,
thirst develops.21

18) ozrrarc *$4«m<uiihji croo

19) , 7H; -CRJTS, I

20) vm i
|| - 2.94)

21) w I m ft

■^44il4)r!i)4dW4l<lR I ^fldl^Mid'clI
 172

(6) Posture is the first prerequisite in Hathayoga. Posture helps in

steadying the mind and body, in maintianing health and in keeping
them light.22

(7) Person acquires honey through hard work. Hardwork alone helps
him/her to get sweet Udumbara fruit. Look at the labour put in by the
sun. He is ever moving without any exhaustion.23

(8) One who sleeps, belongs to Kaliyuga. One who is free from sleep
belongs to Dwaparayuga. One who is ever standing belongs to Tretayuga.
One who is ever on the move belongs to Kritayuga.24

Bathing : Manasollasa third Vimsati second Adhyaya explains

about snanavidhi. Bathing is a purifying, sexual stimulant and refreshes
the body and mind. It removes fatigue, sweating and dirt. It generates
strength in the body and is an aid par excellence for the enhancement of
the vitality in the body.

We find different views on bath in different works of Sanskrit

literature. Some more information is given in the ancient Sanskrit
literature25 :

(1) Neither cleanliness of body nor purity of mind-cleansing emotions - is

possible without bath. So bathing is the prerequisite of physical and
mental activities.26

-22)

23) ^^I
TO ^ II (ifrfaglgjui)

24) yPTHT I
fur ^fr h (^twaispi)
25) All these (1-11) statements are quoted from - Ayurvedacharya Bhaskar Govind Ghanekar’s
“Vaidyakiya Subhasita Sahityam”, Chaukhamba Sanskrit Samsthana, Varanasi - 1977.
26) fSFTT FIRH I
4dHwi^ (ctdl-Md II CNfcl^oui’
 173

(2) Activities prescribed in Vedas, Smrtis and Puranas are all religion-
oriented and performed after bathing. So, bathing is a daily
requirement. It enhances charm, fitness and health.27

(3) One should always take bath daily in a river, lake, tank, reservoir or
a fountain.28
(4) Fresh meat, fresh food, young lady, milk products, ghee and hot-water
, . OQ
bath are considered instantly energising and inspiring.
(5) Morning bath, service of cow, gardening, working in flower garden
and service rendered to parents are all considered sacred and
healthy. 30

(6) Speak like a parrot. Meditate like a crane. Masticate like a goat.
Bathe like an elephant.31
(7) These are ten benefits accruing by daily bath : Strength, form, voice
and colour become pure. Touch and smell become refined. Body
becomes clean. Complexion improves. Youthfulness is retained.
Beautiful brides are a certainty.32
(8) Bathing keeps the mind cheerful, wards off bad dreams, strengthens
the bases of sanctity, removes impurities, enhances lustre, beautifies

27) FJFffJdls %*JT! ^IIHJ

cTWI^^RI'i Pl^d
28) ^3 crsFfs ^i
FIH V|cbw?ie|u|3^ II pqvjld-4.203)
29) '-HdtoUl
m -qz || (^IWRIW)
30) TOWt, 3TRFTI, |
II (W^fM)
31) wtHHPftn, I

32) "yTT 4-lH*nd *1^% ^ I

¥1^1 ^ ?fh iWI!N II ORITORcT)
 form, wipes off an enemy, inspires warmth of love, helps in attracting
women and relieves exhaustion.33
(9) One should not take bath after taking food, while suffering from
sickness, at midnight, putting on many clothes and in an unknown
pool or pond.34
(10) If sickness, weakness, old age etc. come in the way of bathing, do not
pour water on the head. Either pour water all over the body or have a
sponge bath.35
(11) Implicit faith in one’s religion is steadiness. Control of senses is
religion. Removal of mind’s impurities is bathing. Protection of the
living creatures is charity. Bathing in water keeps the body clean. If it
is not permissible, reading of holy texts, self-restraint and meditation
can be practised to keep the mind tranquil.36

Dress : Manasollasa explains about ^frWFTg. It says, excellent clothes

of cotton or silk, woven with silver or golden threads of various kinds and
colours, be brought from different countries and should be worn.

Wearing clean apparel adds to the bodily charm, reputation and

longevity. It prevents inauspiciousness. It brings about pleasure, grace,
competence to participate in conferences and good look.

33) FtH

iiU||«|| (^uicWMHlfd)
34) ^ ^ I
qn#f*rs WTO, Hlfcwic) II -4.129)
35) FIHMSW)

36) I
t,"e[FTt^R^l^ll
I
¥^RTcT)^-<HWIdS II(WW)
 175

Use of perfumes : Use of scents and garlands stimulates libido,

produces good smell in the body and enhances longevity and charm. It
gives corpulence and strength to the body. It is pleasing to the mind and
it prevents inauspiciousness.
Use of ornaments : Wearing of gems and ornaments adds to the
prosperity, auspiciousness, longevity and grace. It is pleasant and
charming. It is also conducive to the vitality of the body.
The dressing and cutting of hair, beard (including moustaches) and
nails, add to the corpulence, libido, longevity, cleanliness and beauty.

Use of footwear : Use of footwear is conducive to eyesight and feet.

It protects the feet from attacks of reptiles, germs, etc. It gives strength
and facilitates the display of physical force and is libidinal stimulant.
The author Somesvara deals with the interesting topic of Paduka Bhoga
or the enjoyment of sandals. After taking bath, the King should put on
a pair of sandals made of Sriparni or Harichandana wood or of leather
which overs only the front portion of the foot according to convenience.
II 3.3.954-958.

Food : The Manasollasa recommends change in food and drinks in

accordance with the needs. One should eat in proper quantity. The quantity
of food to be taken, again, depends upon the power of digestion including
metabolism of the individual. The amount of food which, without disturbing
the equilibrium of dhatus and dosas of the body, gets digested as well as
metabolised in proper time, is to be regarded as the proper quantity.
Items of food like Sali (Oryza sativa Linn.), sastika (a variety of
Oryza sativa Linn.), mudga (Phaseolus mungo Linn.), common quail, gray
partridge, antelope, rabbit, wapiti, Indian sambar, etc. - even though
light for digestion by nature, are to be taken according to the quantity
prescribed. Similarly, preparations of flour, sugarcane and milk, tila,
CSesamum indicum Linn.), masa (.Phaseolus radiatus Linn.) and meat of
 176

marshy and aquatic animals even though heavy for digestion by nature,
are also required to be taken in proper quantity.

But from this, it should not be concluded that the description of

heaviness or lightness does not carry any importance. The light food
articles are predominant in the qualities of vayu and agni. Those
dominated by prthvi and ap mahabhutas are heavy. Acording to their
qualities, the light articles of food are stimulants of appetite and by
nature are considered to be less harmful even if taken in excess of the
prescribed quantity. On the other hand, heavy articles of food are
suppressors of appetite and are exceedingly harmful if taken in excess
unless there is a strong power of digestion and metabolism achieved by
physical exercise. If the food articles are heavy, only three fourths or half
of the stomach capacity is to be filled up. Even in the case of light food
articles, excessive intake is not conducive to the maintenance of the
power of digestion and metabolism.

Taken in appropriate quantity, food certainly helps the individual in

bringing about strength, complexion, happiness and longevity without
disturbing the equilibrium of dhatus and dosas of the body.

Use of collyrium : One should regularly apply collyrium made of

antimony because it is useful for the eyes. Rasanjana (a preparation of
Berberis aristata DC.) is to be applied once in every five or eight nights
for lachrymation of the eyes. Of all the mahabhutas, tejas dominates in
the composition of the eyes. So they are specially susceptible to the
attacks of kapha. Therefore, the collyrium etc., which alleviate kapha are
good for keeping the vision clear.

A strong collyrium must not be applied to the eyes during the day
time as the eyes weakened by drainage will be adversely affected at the
sight of the sun. Thus, the collyrium meant for drainage should, as a rule,
be applied only during night.
 177

Food is must for all beings. But it should be proper and nutrious.
Taittariya Upanisad says, that 37 :

(1) Food is the source of birth and growth. Anything swallowed by living
beings is called food.38

(2) Oh king ! food helps in the birth and growth of living beings. All
beings are alive by taking food.39

(3) One can live long by giving up wealth which is not easy to renounce.
But one cannot live long without taking food.40

(4) Be upright in your action for procuring food. Take food only to sustain
life. Protect life for continued existence of fundamental principles of
philosopy. Cultivate dispassion and discrimination for wiping misery
or sorrow.41

(5) Consider food as creator himself. Don’t condemn food. Follow this
precept. Don’t discard food. Follow this precept. Praise food. Follow
this precept.42

(6) The wise find no fault with food except when it is harmful to life or
causes disease.43

37) All these (1-11) statements are quoted from - Ayurvedacharya Bhaskar Govind Ghanekar’s
“Vaidyakiya Subhasita Sahityam”, Chaukhamba Sanskrit Samsthana, Varanasi - 1977.
38) ^1-4^; STlcfRlIrH I
3H-sjdc>Rl ^ \dlR; dc^c) II 2.1)
39) WtfcW‘H?) 4cT I
STTfROT s4WRi -4-dd? II (qsmKd)
40) Wf€r«|3l4

41) 3idl^Kl«f ^qfdl^KAiluW^lKUIIsT^I

TTPIfS ^4kire|pMI*HI*T dtM c4Fra#8)
42) c^idRicf II sjsrqfFSjRDi
i^cf^ll a<sdhj (dfdiWmR^ 2.1)
43) 4*Md^c) qW II (q]e#u^qi^u|)
 178

(7) Food deserves respect. It shall be taken without looking down upon it.
Be happy and cheerful when food is served. Always speak highly of food.7
(8) Food consumed is divided into three parts. The undigestible part is
converted into filth. The middle portion is reduced to flesh. The most
delicate portion becomes the mind.45
(9) Mind also becomes pure when food is pure.46
(10) Of all cleanliness, clean food is the best.47

(11) Water, food and wise-sayings are the three precious gems in this
earth. But fools regard pieces of stone as gems.48

Code of General Ethics : Manasollasa gives detailed discription

about ethics for Kings as well as common man. In addition to Rajaniti,
these collections contain a primer of principles and morality of high
ethical value many of which are generally accepted not only in India, but
all over the world.

qr=r fm ftcmfwr i
fm ^ ^rr^ct mz *hrr§ ii lio.64

One should not tell a lie nor should one take over others’ properties
nor should long for others’ wives or property.

fimwwT ^fjrnr i
^ cfWRT cRT qR=H4d II 1.3.44

44)
(F^ld 2.54)
45) %eTT
('i3KF4)-)Rtjcy

46) '■Hxcivife i oaKiJ4mRq<)

47) faRwd I ('<j^R)
48) 'dlftl <HlR
 179

One should not indulge in hatred or sinful activities. One should not
disclose others’ defects and secrets. One should shun the company of the
unvirtuous, traitors, lunatics, fallen persons, abortionists, mean and
crooked persons.

One should not ride dangerous conveyances, sleep on a bed not well
covered or without a pillow, small or uneven. One should not walk on the
uneven slopes of the mountain, climb a tree and take bath in a river
having turbulent flow. One should not tread on the shadow of kins or
those born of noble families. One should not move around place of fire,
laugh loudly and release wind with sound. One should not indulge in
yawning, sneezing or laughter without covering his mouth, itch the
nostrils, grind the teeth, sound the nails, strike the bones, scrape the
earth, cut the straw, grind the clod of mud and maintain improper
position of different parts of the body.

One should not gaze at the planets or an undesirable, impure or

condemned object. One should not transgress the shadow of a sacred tree,
a teacher, a respectable person or an undesirable person. During nights,
one should not enter the premises of a temple, a sacred tree, public
courtyard, cross road, garden, cemetery and slaughter house. One should
not similarly enter a solitary house or forest alone. One should not have
relation with women, friends or servants of bad conduct. There should be
no enmity with good men nor friendship with bad ones. One should have
no choice for crooked acts. One should not indulge in ignoble or
frightening acts nor should one take recourse to undue courage, sleeping,
vigil, bath, drink or food in excess quantity. One should not sit for a long
time with his knees up. One should not approach snakes or animals with
dangerous teeth and horns. One should not provoke a quarrel.

One should not come close to the fire without concentration of mind
or without a wash after taking food. One should not heat his body by
keeping fire below. One should not take bath unless he is free from
 180

exertion or in a naked condition. One should not touch his head with the
apparel worn at the time of bath or strike at the tip of the hair. After
taking bath, one should not wear the same cloth worn before. One should
not go out without touching gems, ghee, feet of respectable persons,
auspicious objects in left, nor keeping others in right side.
Study : One should not study if there is unseasonal lighting, while
the quarters appear as if being burnt, during an outbreak of fire,
earthquake, important festivals, fall of meteors, solar or lunar eclipses,
on a new moon day and the dawn or dusk. One should not study without
being initiated by a teacher. While studying, one should not recite words
incomplete in sounds, in high voice, in hoarse voice, without proper
accents, without proper morphological symmetry, too fast, too slow, with
excessive delay and with too high or too low pitch.
General Conduct: One should not deviate from generally approved
principles. One should not break any code of conduct.
% qf^ffg I
sShrer cpsfr % W&W II 1.1.15

One should not walk during the night nor in an inappropriate place.
One should not indulge in taking food, studies, sexual relation or sleep
during the dawn or dusk. One should not make friends with children, the
old, the greedy, the fools, persons under afflictions or the eunuchs. One
should not have any inclination towards wine, gambling or prostitutes.
One should not expose secret parts of the body. One should not insult
anybody. One should not be conceited, undextrous, unfriendly nor should
one indulge in backbite. One should not insult the Brahmanas, nor one
should beat the cows. One should not use harsh words towards the old
persons, teachers, persons grouped together or king. One should not speak
too much nor should one oust kinsfolk, persons attached, persons who
had helped during the time of misery and those who know personal or
family secrets.
 181

One should not be impatient or overbold. One should not neglect the
maintenance of servants. One should not have non-reliance on his own
kinsmen. One should not enjoy alone. One should not have uncomfortable
character, conduct, manners and diseases. One should neither rely on every­
body nor suspect everybody. One should not be too meticulous at all times.

One should not be in the habit of postponing things nor should one
indulge in any activity without proper examination. One should not be a
slave to senses nor one should let loose his fickle mind. One should not
inflict too much burden over the intellect or the senses. One should avoid
over-dilatory practices. One should not do things in a fit of anger or
rejoicing. One should not be under continued grief. One should not be
conceited over achievements nor be desperate in loss. One should always
remember his own nature. One should have faith in the correlation of the
cause and effect, that is, good and bad actions and their corresponding
results, and should always act on it. One should not be complacent about his
own action. One should not lose spirit nor should one remember his insults.

Suitable Friends : One should have friendship with persons who have
attained maturity by virtue of wisdom, learning, age, conduct, patience,
memory and meditation. Those who are mature and learned, those who
maintain the company of matured persons; those who are acquainted with
the human nature, those who are devoid of all anxieties, those who are well
behaved with everybody, those who are pacified, those who follow righteous
course of action, those who advocate good conduct and those whose very
name and sight are auspicious, are suitable for friendship.

'NO *n

^qfcrW n 2.7.686

Unsuitable Persons for Friendship : One should shun the company of

such persons who are of sinful conduct, speech and mind, backbiters, who
are quarrelsome by nature, who indulge in sarcastic remarks about
 182

others, the greedy, who envy the prosperity of others, the cruel, who
indulge in defaming others, the fickle minded, who serve the enemy,
who are devoid of compassion and who do not follow the virtuous
course of life.

RATRICARYA (Conduct during Night)

Sleep : When the mind gets exhausted or becomes inactive and the
sensory as well as the motor organs are fatigued, the individual gets
sleep. Sleep is nothing but the location of the mind in a place unconnected
with sensory and motor organs. In the event of the exhaustion of the
mind, the individual also gets exhausted because the actions of the
individual are dependent upon that of the mind. Therefore, when the
mind dissociates itself from its objects, the individual also dissociates
himself from the objects of perception. As a result of this, the sensory and
motor organs become inactive which leads to sleep.

Proper sleep endows the individual with happiness, nourishment,

strength, virility, knowledge and longevity. On the other hand, improper
sleep causes miseries, emaciation, weakness, sterility, ignorance and
even early death. Untimely and excessive sleep as well as prolonged vigil
take away both happiness and longevity.

Prohibition of sleep during daytime : Sleeping during the daytime in

the seasons other than summer, is not advisable as it causes vitiation of
kapha and pitta. Persons with excessive fat, addicted to taking unctuous
substance, those with slaismika constitution, those suffering from
dusivisa (artificial poisoning) should never sleep during daytime. If one
violates the prescription regarding sleep during the daytime, he would
subject himself to halimaka (serious type of jaundice), headache,
timidness, heaviness of the body, malaise, loss of digestive power,
hrdayopalepa (a feeling as if phlegm is adhered to the heart), oedema,
anorexia, nausea, rhinitis, hemicrania, urticaria, eruption, abscess,
 183

pruritus, drowsiness, coughing, diseases of the throat, impairment of the

memory and intelligence, obstruction of the circulating channels of the
body, fever, weakness of sensory and motor organs and enhancement of
the toxic effects of artificial poisons. So one should keep in view the
merits and demerits of sleep in various seasons and situations in order
that it may bring happiness to him.

Indications of daytime sleep : Sleeping during the daytime in all

seasons is prescribed for those who are exhausted by singing, study,
alcoholic drinks, sexual acts, elimination therapy, carrying heavy weight,
walking long distance; those suffering from phthisis, wasting, thirst,
diarrhoea, colic pain, dysphonia, hiccup, insanity, those who are too old,
too young, weak and emaciated; those injured by fall and assault; those
exhausted by journey by a vehicle, vigil, anger, grief and fear, and those
who are accustomed to day sleep. By this, the equilibrium of dhatus and
strength are maintained and the kapha nourishes the organs and ensures
longevity.

In summer season, nights become shorter and vata gets aggravated

in the body due to the absorption of fluid (adana). Therefore, during this
season, sleep during day time is prescribed for all.

The above-mentioned factors alongwith overwork, old age, diseases,

specially those due to the vitiation of vata like colic pain, etc., are known
to cause sleeplessness even in normal individuals. Some are insomniac
even by nature.

Measures to induce good sleep : If for sopie reason or the other, one
is subjected to sleeplessness, he can be cured by massage, unction, bath,
intake of soup of domestic, marshy and aquatic animals, sali rice with
curd, milk, unctuous substance and alcohol, psychic pleasure, smell of
scent and hearing of sounds of one’s own taste, samvahana (kneading the
body by hand), application of soothing ointment to the eyes, head and
face, comfortable bed and home and in proper time.
 184

Conduct during night meal : Food should be taken as early as

possible during night. There should be sufficient gap between the time
of intake of food and the time of going to bed. This will help in proper
digestion of food which will result in good sleep also. The food should as
far as possible, be light and easily digestible.

q-sq- 4Mi£iR ^ i

Wttti WT ^ m II 5.20.1148
sfRyr qrf^rr ^ I
^r^mcT tmt mtwm n 5.20.1153
Use of curds at night : Intake of curd during night is strictly
prohibited. Curd is otherwise good for health. But it has a bad effect on
the channels of circulation which are obstructed. This results in
impairment of sleep and disturbance in metabolism. It is unsuitable
specially for patients who are suffering from asthma, bronchitis and
rheumatism.

Reading during night : With proper light, one can read books for
sometime. But it should be clearly remembered that the artificial light
of night is not at all harmonious with the requirements of the eyes. They
ultimately affect the eye sight seriously. Thus, as far as possible, reading
during night should be avoided or one should have light reading only.
Writing during night seriously affects the eye sight.

Sex : Manasollasa states the qualifications of women whom a king

should marry. Then it says, among the women, the beautiful one in full
youth is the best and among the music-knowing, the dancer is the best.
But at the same time, Somesvara says that it is difficult to get one with
all the qualities mentioned.

One should not indulge in sexual intercourse with a woman during

her menses or a woman who is suffering from a disease or is impure or
 185

is having infection or a woman with an ugly appearance or with bad

conduct or manners or with the one devoid of skill.49 One should not
indulge in sexual intercourse with a woman who is not friendly or has not
passionate desire or is passionately attached to somebody else or is
married to somebody else or a woman of another caste. Sexual activity
in any organ other than the genital organ is prohibited. Sexual activities
are also prohibited under religious trees, in a public courtyard, on a
crossroad in a garden, at cemetery, at slaughter house, in water, in
medical clinic or in the houses of Brahmanas or teachers or in temples.

Such activities are again to be avoided during the dawn and dusk
and on inauspicious days (that is, on full moon day, pratipat, etc.) One
should not indulge in such activities while impure or without having
taken aphrodisiacs or without intense desire or without erection or
without having taken food or with excessive intake of food or in an
uneven place or while under the pressure of the urge for micturition,
after exertion, after physical exercise, in fasts, having exhaustion and in
places having no privacy.

One should make a habit to take a glass of milk added with sugar
before and after sexual act.

RTUCARYA (Conduct during different seasons)

The two Solstices : The year is divided into six seasons. The
northward movement of sun and its act of dehydration brings about three
seasons beginning from sisira (late winter) to summer. The southward
movement of sun and its act of hydration gives rise to the other three
seasons beginning with the rainy season to hemanta (early winter).

The following table furnishes the details of various seasons :

49) fatten I
rf c£ft3TcT*JT || 1.3.42
 186

Ayana Seasons Months according Months according to

to Indian Calendar English calendar

Uttarayana 1. Sisira I Magha J anuary-February

(adana kala (late II Phalguna February-March
or the period winter)
of dehydration)
2. Vasanta I Caitra March-April
(spring) II Vaisakha April-May

3. Grisma I Jyestha May-June

(Summer) II Asadha June-July

Daksinayana 1. Varsa I Sravana July-August

(visarga kala (Rainy II Bhadrapada August-September
or the period season)
of hydration.)
2. Sarat I Asvina September-October
(Autumn) II Kartika October-November

3. Hemanta I Margasirsa November-

(Early II Pausa December
Winter) December-January

In the period of visarga or emission (hydration), winds are not very

dry as they are during the period of adana or dehydration, The period of
emission predominantly shares the qualities of the moon and during this
period, the moon, with the unstrained cooling property, continuously
delights the world with its soothing rays. The period of dehydration on
the other hand, is dominated by the qualities of agni (fire). So, these
three - the sun, the wind and the moon - being governed by time, nature
and the path they follow - constitute the causes of time, season, taste in
drugs and diet, vitiation of dosas and bodily strength.
 187

Effect of Adana Kdla on body : During the period of dehydration, not

only the sun with his rays, but also winds with their sharp velocity and
dryness, absorb the moisture from the earth. Winds progressively bring
late winter, spring and summer, which enhance the bitter, astringent and
pungent tastes respectively — all having drying effects and as a result,
human beings also become weak.

Effect of Visarga Kdla on body : During the' rainy season, autumn

and winter, the sun moves towards the south, and his power of heating
is slackened by various factors, viz., the time, course, storm and rain. The
moon is, however, not affected. The earth is relieved of its heat by the
rain water and drugs having sour, saline and sweet tastes, which cause
unctuousness in the body, increase during the rainy season, autumn and
winter respectively. As a result of all these, human beings also
progressively grow in strength during the period of visarga or emission.

During the beginning of the period of emission and at the end of the
period of dehydration, weakness prevails in human beings. In the middle
of the both, strength becomes moderate. However, at the end of the period
of emission and beginning of the period of dehydration, human beings get
considerable amount of strength.

Dietetics and Regimen for Winter : During the cold winter, the
digestive power of human beings possessing good health and strength is
enhanced due to the restraint caused upon it by the cold wind, so much
so that it is capable of digesting any food stuff irrespective of its
heaviness and the quantity. When it does not get the proper fuel, the
digestive fire affects the nutritive fluids, resulting in the vitiation of
vata having cold quality. Therefore, during the winter, one should take
unctuous, sour and saltish juices and the meat of the aquatic and marshy
animals which are fatty. One should also eat the meat of burrow dwelling
animals and bhrta (a preparation of meat by mincing it) prepared of
 188

animals of prasaha type (who eat by snatching). Thereafter, one should

drink madira50 and sidhu types of wine and honey.

If one habitually takes preparations of cow’s milk, sugarcane juice,

fat, oil, freshly harvested rice and hot water during the winter, his span
of life is never decreased. In winter, one should resort to massage,
unction, application of oil on the head and fomentation by jentaka
process. One should reside in an underground residence or inside a
heated apartment of the building.

In the winter, one should see that the conveyance, bedding and seat
are well covered specially by heavy wrappers, skin, silken cloth, ropes
and blankets. One should wear heavy and warm clothes and should
besmear his body with aguru (Aquilaria agallocha Roxb.). One should
embrace a healthy woman with her well developed and plumpy breasts,
and with her body besmeared with aguru (Aquilaria agallocha Roxb.).
Then he should lie down on the bed intoxicated with strong passion. One
may indulge in excessive sexual intercourse during the winter. One
should avoid food and drink which are light and which are likely to
vitiate vata. One should not expose himself to cold wave. Underfeeding
and intake of gruel are also to be avoided.

The hemanta (beginning of winter) and sisira (late winter) seasons

are almost similar in nature with the only difference that in the
latter, dryness caused by adana (absorption) and cold caused by the
cloud, wind and rains prevail. So the entire prescription for hemanta
(beginning of winter) is to be followed in the sisira (late winter) as well.
One should stay in a windless and warm home - more so during the sisira.

HPH fif£ cMMIH i

vftrTcM
ifcr m irwPr n 5.19.1025
 189

One should avoid taking such of the diet and drinks as are possessed of
pungent, bitter and astringent tastes because they are light and they,
therefore, vitiate vata. During sisira, one should avoid taking cold diet
and drinks.
Dietetics and Regimen for spring : During the spring the
accumulated kapha is liquefied by the heat of the sun and as such, it
disturbs the power of digestion and causes many diseases. So, one should
take therapies like emesis, etc., and should avoid heavy, unctuous, sour
and sweet diet. One should not also sleep during day time. At the advent
of spring, one should habitually resort to exercise and use unction and
collyrium. The excretory orifices should be regularly washed with warm
water. One should besmear his body with Candana (Santalum album
Linn.) and agurui (.Aquilaria agallocha Roxb.) and take food consisting of
barley and wheat, meat of sarabha (wapiti), sasa (rabbit), ena (Antelope),
lava (common quail) and kapinjala (grey partridge).

Dietetics and Regimen for summer : During the summer, the sun
evaporates the moisture of the earth by his rays. In that season, the
intake of sweet, cold liquid and unctuous diet and drinks is prescribed.
One who takes cold mantha (a type of groats) along with sugar as well
as the meat of the animals or birds of arid climate, ghee and milk
alongwith sali rice (Oryza sativum Linn.) during this season, does not
suffer from any disease. One should either drink alcohol in a little
quantity or should not drink at all, and even if one drinks, he should
drink alongwith plenty of water. One should further avoid taking diets
which are salty, sour, pungent or hot. Physical exercise is also to be given
up during this season. During the night, after having besmeared the body
with sandal paste, one should sleep on the open airy roof of the house
which is cooled by the rays of the moon. One, decorated with pearls should
be comfortably seated on a chair enjoying fans and the touch of tender
hands - both cooled with sandal water. One should keep himself aloof of
 190

sexual intercourse and should enjoy gardens, cold water and flowers
during this season.

Dietics and Regimen for rainy season : In the body, weakened during
the period of dehydration the power of digestion is also weakened. It is
further weakened due to the vitiation of vata and other dosas during the
rains. The power of digestion in this period is also affected due to gas
coming out of the earth, rainfall and increase of acidity in water.
Consequently, vata and other dosas get vitiated. So it is advisable to be
moderate as regards diet and regimen during the rainy season. One
should abstain from taking manthra (groats) diluted in excess, day sleep,
frosts, water from river, excessive exercise, moving in the sun and
indulgence in sexual intercourse. One should liberally use honey in
preparing diet and drinks.

If the days are cooler due to heavy rains accompanied by storms, one
should take such of the diet and drinks as are conspicuously sour, salty
and unctuous. This serves as an effective antidote to the vitiation of vata
during the rainy season.

In order to maintain normal power of digestion, one should take old

barley, wheat and sali rice (Oryza sativum Linn.), alongwith the meat of
arid animals and vegetable soup. Moreover, one should drink the
madhvika or arista types of liquor, pure rain water or water from the well
or pond, boiled and cooled, mixed with a little honey. It is advisable to
rub the body, apply unction, take bath and wear fragrant garlands during
the season. One should wear light and clean apparel and should reside
in a house devoid of humidity.

WTwRt Rrfeg II 5.19.976

Dietetics and Regimen for autumn : The body parts adopted for
rains and cold are suddenly exposed to the heat of the sun with the
 191

beginning of autumn. So, the pitta accumulated during the rains gets
generally vitiated. In this season, sweet, light, cold and bitter food and
drinks which have potentialities to alleviate pitta are to be taken in
proper quantity when there is good appetite. Furthermore, the meats of
lava (common quail), kapinjala (grey partridge), ena (antelope), urabhra
(sheep), sarabha (wapiti) and sasa (rabbit), rice, barley and wheat are
prescribed during this season. Intake of ghee prepared with bitter
medicines, purgation and blood letting are also prescribed for this season.

One should avoid taking sun bath, fat, oil and meat of aquatic and
marshy animals and alkaline, salt preparations and curds alongwith
food. One should not sleep during day time and should not expose one to
frost and easterly wind. The water is exposed to the heat of the sun
during the day time and to the cooling rays of the moon during night. It
is purified and detoxicated by star Canopus (Agastya). This is known as
hamsodaka which is spotlessly clear and is as beneficial as nectar for the
purpose of bathing, drinking and swimming. Use of garlands made of
autumnal flowers and clean apparel and also the rays of the moon in the
evenings are exceedingly beneficial in this season.

Natural urges : The living body has some natural urges. They are
the urge for (1) urination (2) defecation (3) sexual intercourse, (4) passing
flatus, (5) vomiting, (6) sneezing, (7) eructation, (8) yawning, (9) hunger,
(10) thirst, (11) tears, (12) sleep and (13) breathing caused by over­
exhaustion. They should not be suppressed. Inhibition of these natural
urges leads to many complications which are required to be attended to
properly.

Urge for Micturation : Suppression of the urge for micturation causes

pain in bladder and phallus, dysuria, headache, bending of the body and
distension of the lower abdomen. To overcome these complications caused
by the suppression of urination, one should resort to tub bath, massage,
nasal drops of ghee and all the three types of enema (basti).
 192

Urge for Defecation : If one holds the urge for defecation, it causes
colic pain, headache, retention of faeces and flatus, cramps in the calf-
muscles and distention of abdomen. In such cases, fomentation, massage,
tub bath, suppositories and enema should be given and one should take
food and drinks which are laxative in nature.
The rasayana or the rejuvenation therapies, prescribed in Ayurveda,
are meant to remove these defects in the lives of old men. Caraka, while
defining the scope of rasayana therapy, has stated that the individual is
endowed with longevity, memory, intellect, positive health, youth,
excellent complexion, colour of the skin, voice, strength of the sensory
and motor organs and lustre by its administration. In brief, the aim of
this therapy is to maintain the youth of the individual along with his long
life. Instead of a society of old and invalid people, it aims at creating a
society of people with youthful vigour - both physical and mental.

Span of Life :

The span of life of the individual is divided into four parts. Upto the
age of 20 the individual grows, the tissue cells multiply and the enzymes
present in the tissue cells help in the synthesis of more tissues provided
adequate nutrition and other congenial environment are provided. From
20th year upto the 40th year of life, the tissue cells continue to increase
in number and quality. But this multiplication and growth is not so rapid
as it was upto the age of 20 years. Man grows with experience. His field
of activities increases, and thus, he is exposed to more strain and stress
of life. He cannot be that carefree as he was upto 20th year of his age.
The study period is going to be over. He is fully mature for marriage and
for taking up a job. The creative faculty of his mind makes him worried
to create new things and the ego in his subconscious mind wants him to
surpass his colleagues and associates.

Marriage brings man additional responsibility of a life-partner, and

the children thus procreated, are to be looked after carefully. He satisfies
 193

his biological urge for sex. The semen which is considered to be the most
vital element in the human body is lost. In Ayurveda a lot of emphasis
has been laid upon the preservation of semen.

Celibacy or limited indulgence in sex is considered to be the sine qua

non for the maintenance of good health of the individual. Whatever the
ideal situation or concept of health may be, man is exposed to the
vagaries of sex. The loss is well nigh replenished by the nurtrition he gets
from his food. But this replenishment is always limited. The worry and
anxiety to which the man is exposed during this period of life starts
affecting the functioning of the enzymes which are responsible for the
synthesis of the tissue cells. He thus suffers. The physical growth is
limited and is not in consonance with his mental activities.

From 40th year upto 60th year, is the age of stagnation. If the
individual is provided with adquate nourishment, and if he is free from
worries and anxieties in excess, he could maintain his health. The mental
activities, no doubt, expand in dimension, the power of judgement
increases and the sense of discrimination becomes sharp and acute.
During this period, the individual should restrain himself from sex in
excess, and if he does not do so, the process of decline of his physique
starts even during this period. The process of ageing is manifested. The
hair becomes grey, and at times, the head becomes bald. Wrinkles appear
in the face and other parts of the body. One’s capacity to indulge in sex
becomes limited and the appetite goes down. Any vagaries in nature, like
excessive heat, cold or exposure to rain, makes him sick.

The mental activities make him to spend sleepless nights. If he

adheres to the prescribed conduct and resorts to wholesome regimen, he
can lead a healthy life upto the age of 60. But there is no possibility of
further growth of the tissue cells. Fat tissues may accumulate more and
more, but this is not a sign of better metabolism. It rather indicates less
 194

power of the body enzymes to metabolise the nutritional food for the
production of energy, and thus, they accumulate in abdomen, buttocks,
neck and face.

From the age of 60 onwards, comes the period of decline. Whatever

steps a person may take, the process of ageing cannot be prevented. His
tissue metabolism goes down. More of waste products are found and
inspite of best food, drinks and regimen, the body becomes thinner and
thinner. His bones undergo change. Often there is osteporosis - lack of
calcium in bones. The joints become dry and the fluid inside the synovial
membrance between the two bone-ends gets dried up. The vital organs
like heart, kidney and liver slow down their work. The nervous system
becomes fragile and the arteries may be clogged. Thus, the man is
exposed to ailments like high blood pressure, sleeplessness, enlargement
of prostrate gland, rheumatism, cirrhosis of liver, osteo-arthritis etc.

Any fracture of the bone does not heal quickly. He suffers from
diabetes if the pancrceas slows down its work. The lens of the eyes
become opaque and he suffers from cataract. The gums lose their
strength and he loses his teeth. The nervous system stops working
properly and he is unable to hear the sounds. His life becomes miserable
and he becomes a burden on the members of his family as also on the society.
Our ancesters have given some suggestions, for good health,51 as
follows :
(1) ^ilci (cold), (heat) and (breathing), these three are bodily
elements both good and bad. When these are in unison or equal
proportion in the body, such a body is called a healthy body.
Equanimity, activity, and inaction form the three characteristics of

51) All these (1-13) statements are quoted from - Ayurvedacharya Bhaskar Govind Ghanekar’s
“Vaidyaklya Subhasita Sahityam”, Chaukhamba Sanskrit Samsthana, Varanasi - 1977.
 195

the mind. A mind which constitutes these three characteristics in due

proportion is called a healthy mind.52

(2) A person, whose bodily functions such as mind, heat and purgation
are in harmony and whose soul, senses and mind are cheerful, is
called a healthy person. Such a normal state is an indication of sound
health.53

(3) What is good fortune ? Healthy mind and body. Who is truly a well to
do man ? An agriculturist. Whom does sin not trouble ? One who
meditates. Who is a complete man ? A person with wise progeny.54

(4) Fairmindedness, learning, health and satisfaction are considered the

best among virtues, wealth, benefit and happiness respectively.55

(5) Oh ! king, there are six types of happiness in this world - acquiring
wealth, ever healthy body, loving wife with appealing speech, an
obedient son and learning which helps earning money.56

(6) Health, learning, company of the wise, birth in a reputed family and
freedom from dependence are assets even without having money as
commonly understood.57

52) #dVi ?rrclvii ■jpus I

fat TJuiHi
»
W<1|; N ,
I
<9^ i'd+dH IjkT *^*-3■HI rpxff! I

failpiHT WKWKrOTHll WWH)

53)

54) Hr *nnr Wi -'TT# ?

^ wi g# ? -m II
55) *P-H'HiydH Wf, «RRigfa
crmni gnra gfewai II (usmucnp

ffar ^ qraf ffagrffat ^ 11

^5fart affair
'^lR <H^II (W^TOH)
57) 3TRPH Hglf I
WfadT ^ ‘gat tfaM^ 11 (TTT^Wr^fd;)
 196

(7) An agriculturist is always free from want of food. A person with no

disease is always happy. A householder with a loving wife is always full
of gaiety.58

(8) A healthy person does not want to go to a physician. Similarly, a king

free from tension and danger, d.oes not want to be in touch with a
minister.59

(9) Parvati ! Are you easily getting twigs and blades of kusa grass for
performing sacrifices ? Is there facility for clean water for bathing
etc.? Is meditation going on without any break ? I am asking these
because a healthy body alone is fit for religious practices.60

(10) If a body is well guarded as a city, practice of yoga and attainment of

bilss are automatically assured.61

(11) Ignoring everything, one has to guard one’s health - If health is lost
everything is lost.62

(12) Charity, religion, learning, physical charm, character, racial purity,

health and fame, all these nine qualities have to be carefully
guarded.63

58) 1^4,1

59) W Wfd -M'lS

cTsiTS-iHsJia) 7RT II (ho^ci^ih)
60) srfqrfcrqTsf

3#T

61) 1Jd3T IW I
II Hhl-K)

OTSiW y4i)c| tsi^id II (r||U|c^<HHl(dJi1II^H)

63) f3?IT R WI
^ -4Hd? II (RTWR^T^H)
 197

(13) Body is the foundation for maintainig health. At the same time, the
body is the vehicle for contacting diseases. As the person directs the
body to act, the body enjoys health or suffers.64

The rasayana or rejuvenation therapy aims at keeping the enzymes

in the tissue cells in their normal functioning condition. These cells are
to be revitalised and their composition has to be changed. The tranquility
of the mind has to be promoted and the nerves as well as bones are to
be kept soft and soothened. This prevents the process of ageing and
makes the individual free from any disease even during advanced age. He
is able to see things as clearly as before and the sharpness of hearing
continues. The glow in his face and the colour of his skin remains as
before. It is with this in view one has to resort to rejuvenation therapy.

Time of Administration : Sooner the therapy is administered to the

individual, the better. In more advanced age, this therapy just does not
work well. Its effect becomes limited. Before starting the therapy, the
following two points are to be observed :

(1) The body of the individual is cleansed of the dirt or the metabolic
waste products through specialised therapies, like purgation and vomiting.

(2) He is taught to think, speak and work in such a way which would
be conducive to the healthy development of the society. In fact, these
conducts are given considerable importance in Ayurveda and they themselves
are considered to have rejuvenating effects on the human body.

Method of Administration : This therapy is administered in two

different ways. One is known as the Kutipravesika method while the
other is known as the Vatatapika method. For the former type, elaborate
arrangements are to be made for the construction of a special type of

64) *i<KHcimch
=h<llrl cTc^ll Cg^llftl'dNId)
 198

cottage where the individual is to be confined. This type is, therefore, not
suitable for a person who has to carry on his profession. For him, the
latter type of rejuvenation therapy is indicated. He can resort to this
therapy even while attending to his work.

Cyavanaprasa : There are many pharmaceutical processes to make

these drugs palatable and assimilable. The one commonly used by
Ayurvedic physicians is Cyavanaprasa. Ayurvedic physicians consider
Cyavanaprasa more a food than a medicine. All these factors depend
upon the Nature. However, Physician must study ecology.

Ecology : Ecological imbalance is a debatable topic at present all

over the world. Exploitation of natural resources in a callous or
unsympathetic manner inspired by rapid advancement of technology, is
the main cause for many environmental disorders causing misery to
living beings. Felling of trees, building of high level dams across
rivers, starting of small and large scale industries, inside as well as the
neighbourhood of urban areas, are a few instances which are posing
serious challenges to the survival of living beings. Forests are vanishing.
Dams are causing quake shocks. Emission of filth into the rivers and
pollution by smoke and chemical gases in the surrounding areas, are
causing water pollution and atmospheric pollution. All this affects the
health of the people inhabiting the localities around those complexes.
These environmental disorders governing the upkeep of a living body’s
capacity for resistance have to be eradicated well in time to restore
normal health of the living beings.

Allergy is another factor causing grave risk for health of living

beings. Perhaps even the medical profession is in the dark to find out the
root cause of this allergy. Perhaps Ayurveda may provide a clue to this
strange allergy through its accumulation and aggravation of dosas and
the remedies suggested for pacifying the same to restore normal health
of human beings in the present day world.
 199

It is not possible for anyone to live in an absolutely germ-free

atmosphere. If the tissues of the body are strong enough to keep these
germs at a safe distance the chances of their harming the human body
are less. Granting that the body is affected by them, the tissues can be
conditioned by diet and drugs to create a hostile atmosphere for these
germs or bacteria not to survive, multiply or grow. Any accumulation or
aggravation of did, Rri and is said to be the main reason for
bodily ailments. Manasollasa mentions a strange recipe for recognising
these three, troubling the system. It is stated as follows - ‘Knowing the
features of Vata, pitta and kapha if pain is more it is called the effect
of 3TTcT. If fever is more, it is called the effect of f^rT. If sloth or indolence
is more, it is called the effect of chLb.’65

Intake of improper diet is considered as the cause of abnormal

changes in the system. -cKcbdfidi throws light on this topic -

Mf t ^ II
T fWTFTT T I
T 4IW RsJMI ftsWW-W WT ^ II

(M ^ II :TRRl%cTT - - 7-3-5.

Somesvara says about dg-d RR^T ^jd-H II 1.19.153.

In order to make the drug act positively, the science of life lays stress on
or TRPTR in the cause of f%f%RT. In order to facilitate the f%f%RT
or treatment, or diet control is advised. Wf, Wf, di^, H&l and
form the five components of This is regarded as the preparatory

65) W-fqTT-<NdmiHi I
^rq^T ||
-emi T-qwi fw ^ |
^55^Frq=f fei^rdt^lf^ir 3 II 1.19.157-158.
 200

stage of RR>cdi in Ayurveda. Even the modern medical profession

recognises the necessity of diet restriction. Food articles here are mainly
classified according to chemical combination such as carbohydrates,
proteins, fat, vitamins and minerals. In Ayurveda food items are
classified as the basis of biological actions and their W or taste.
Alongside bodily resistance, mental resistance also is of utmost
importance to face the environmental factors. In fact, mental resistance
is more powerful than physical resistance. Mind controls the body.
Intimate relationship of the mind and the body is a factor which can be
ignored at peril. Physical disorders are normally caused by mental
disturbances. Both require utmost attention in any type of treatment, be
it native or foreign. Absence of mental worries always keeps the body fit
to perform all activities. In Manasollasa the absence of mental worries
is referred to by the term ^i£.66
The concept of mind is considered very important to Ayurveda. It is
also very significant in the system of ^fPT. Body is regarded as the seat
of disease in whereas mind is considered as the seat of disease in
*rPT. Psychic factors always govern physiological functions of the body.
Ayurveda has prescribed certain psychic treatment for controlling
specific physical disorders. ‘A healthy body and a sound mind’ is an oft
repeated adage even today.

66. |
•tdtefw^ci?s&if^-jtsTp ||

tit m ^muii 11 2.10.723-724.