Kalyanakaraka 2: atha dvitīyaḥ paricchedaḥ .

Having bowed to the Jina, the cause of the destruction of all karma, who is worshipped by the hosts of gods and asuras, / I now state the definition regarding the consideration of health, / as characterized with noble characteristics by the wise. 1

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Now, the health of a capable man is declared by the Jinas to be of two kinds: / the first, supreme [health], is the ultimate truth; and the second, different from it, arises from conventional reality. 2

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That which is born from the destruction of all karmas, greatly wondrous, / everlasting, peerless, / beyond the senses, and sought after by knowers of the ultimate purpose— / that is declared by the name 'ultimate truth'. 3

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Equality of digestive fire and bodily tissues, absence of disturbance in the doṣas, / proper activity of excretions, and serenity of self and sense faculties, / along with perpetual cheerfulness of mind in a man— / that indeed is stated to be conventional [health]. 4

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“One whose doṣas are balanced, whose digestive fire is balanced, whose tissues and excretory functions are balanced,

and whose self, senses, and mind are serene, is called healthy.” — Vāgbhaṭa

A state of pure equilibrium is called balance; / appetite, digestion, and strength are its characteristics; / beneficial and measured food regimen is its means; / and strength is considered the attainment of the fourfold goals of life. 5

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Of what use to knowers of the purpose is debate through words repeated many times, / claiming ‘he is like this’ or ‘he is like that’? / Having observed balance in those distinguished by bodily frame, strength, and form, / the knowers of that [matter] make their pronouncement. 6

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Why elaborate on the definition concerning the healthy? When a man's body is free of diseases, / only then is he proclaimed healthy according to the path of the true treatises, / and not otherwise. 7

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Age is divided fourfold by the Jinas: / child, youth, middle-aged, and old. / Thus, endowed with ten decades of distinct kinds, / a man lives for a hundred years in the Kali age. 8

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Childhood lasts for ten [years]; youth is growth and fiery vigor; / and the next [stages] follow in the very same way, / distinguished by pure prowess of skin and bone, / due to the turning inward of the primary intellectual faculties. 9

— ‘tvagakṣi’ is a variant reading.

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Now, one child consumes only milk, / another milk and grain, and yet another solid food; / thus dietary regimen is threefold in infants, / whereas in other people solid food alone is beneficial. 10

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Likewise, in those situated in their age stages, and even in later stages, / the physician should perform treatment progressively, / having properly considered the digestive fire of a man's belly / and its balance or imbalance according to the treatises. 11

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Now, the digestive fire is also declared here to be threefold: / by corrupting doṣas it becomes irregular or excessively sharp, / and also sluggish by wind, pitta, and good kapha; / its treatment will be described here in due order. 12

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By proper enema procedures, by proper purgatives, / and likewise by appropriate emetics and errhines, / the physician should treat in order the digestive fires of the belly / afflicted by wind, pitta, and kapha. 13

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Thus the wise physician should always protect balanced digestive fire / by the application of dietary rules suited to the seasons, / and always by enemas suitable for the three periods, / by purgatives, and by proper emetics. 14

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Even a lean man may be strong, / and even quite a stout one is found to be very weak; / the strength of men must be examined in many ways, / through heavy loads, running, and the like. 15

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Strength is indeed the foremost factor in all therapeutic procedures; therefore, having investigated it, / the discerning physician desiring easy success / should properly perform treatment on men who possess greater strength. 16

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Through the subsidence of his karmas, through their destruction, / or through their combined destruction and subsidence, / a noble and steadfast spirit arises continuously in an active man; / one possessing steadfast spirit endures all hardships. 17

That which properly digests food consumed in appropriate measure is called balanced digestive fire.

[Purport: The Hindi commentary was not digitized.]

He who possesses good character maintains the appearance of a blossoming, serene lotus-face even in prosperity or ruined fortune;
his mind, having resorted to fortitude, is not pierced even by very intolerable hardships. // 18

[Purport: The Hindi commentary was not digitized.]

Country is always declared to be threefold: that named jāṅgala, the anūpa,
and another, the principal sādhāraṇa. I shall state the characteristics of all three in order. // 19

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Where in some places there are dry grasses, grains, and creepers, in some places sarja, arjuna, and bhūrja trees,
in some places palāśa, asana, and teak trees, and in some places the soils are red, black, or pale; // 20

and where in some places there are mountains with rough stones, in some places forests dense with bamboo hollows,
in some places tigers, wolves, bears, and ferocious beasts, and in some places dry, gravelly bad rivulets; // 21

where in some places priyaṅgu, urvāruka, and kodrava grains grow, in some places green gram, chickpeas, and legumes,
and where in some places there are breeds of donkeys, horses, cattle, and camels, and in some places sheep with large herds of goats; // 22

and where in some places outside wretched hamlets and far away, from wells that are very deep and terrifying,
people draw water with great effort using machines, since it is always very hard to obtain; // 23

there, by their very nature, the people are very emaciated, their veins prominent, firm, rough, with harsh-limbed bodies,
and always afflicted by diseases caused by wind; therefore, one should administer for them [treatments] that destroy wind. // 24

[Purport: The Hindi commentary was not digitized.]

That which has thus been described is the jāṅgala. Next, in turn, the nature of the anūpa is stated:
where indeed the earth has cool water and is continually impassable with mud; // 25

where by nature grasses, shrubs, clumps, and bowers of creepers are very tender,
with banyan trees, towering pāṭalī trees with high perches, and pārijāta trees with scattered heaps of flowers; // 26

where there are varieties of aśoka, kakkola, lavanga, and kaṅgu, playful jātī, and excellent royal jasmine,
and always mādhavī alongside mallikā, and the mālatī creeper filled with tremulous blossoms; // 27

where the mountains are adorned with great trees and their peaks are washed by cascades,
with campaka trees shaken by rainclouds, and mango and ketaka trees bustling with the calls of peacocks; // 28

where in succession there are tamāla, tālī, excellent coconut palms, and continuous rows of betel-nut palms,
and lakes and rivers, encircled by groves of palmyra and hintāla, are exceedingly beautiful with clear water; // 29

where the ponds, stepwells, and rivers are always like fragments of the autumn sky,
adorned with groves of swaying lotuses and water lilies stirred by the rising of cranes, swans, and water-hens; // 30

where there are hanging tendrils of betel creepers, winter-rice seedlings on all sides,
and delightful groves of plantains glowing amidst enclosures of great sugarcane; // 31

where sweet food is abundant, with boiled cow's milk, radiant buffalo curds, plenty of jackfruit, mango, and rose-apple,
scattered dates, coconuts, and a predominance of jaggery; // 32

and where the people are always excessively tender, their delicate foot-sprouts glowing,
having very stout bodies, an excess of kapha, and afflicted by diseases caused by wind; // 33

therefore, treatment for kapha and wind is always resolutely performed there for them by physicians.
Thus the nature of the anūpa has been declared; likewise follows the account of the characteristics of the sādhāraṇa. // 34

[Variant reading: 'mahekṣuvāṭī']

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Its lands are neither too red nor pale in appearance, neither too dry nor dense;
it is neither too cold nor harshly hot, without excessive wind and without abnormal rain; // 35

here there is no vast count of mountains or dense wild jungle, nor is the earth completely devoid of hills;
it has neither too much water nor is it waterless, without too many thieves and without vicious wild beasts; // 36

this region has good grains, is filled with good people, and due to the practice of a diet suited to balanced seasons
and due to the condition of balanced digestion, there is no provocation of the doṣas, and hence there is never disease here; // 37

therefore, the sādhāraṇa is indeed splendid, because it is observed to have the characteristics of both lands;
people live happily there continually. Now the sequence of proper habituation is spoken of in order. // 38

[Purport: The Hindi commentary was not digitized.]

Remedies are wholesome to a person when the principal land, water, disease, and body
and whatever else conduces to happiness are observed; otherwise, when consumed, they become discordant. // 39

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Even poison consumed little by little in a gradual manner continually becomes digested;
hence everything ceases to torment a man, becoming wholesome in just seven days. // 40

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Having thus carefully stated the excellent characteristics of wholesomeness, the constitution of men will be spoken of,
properly examining it together with the characteristics of the embryo, through recognized causes such as caste and past-life memories. // 41

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During her menstrual period, a woman should observe the ascetic vow, casting off garlands, ornaments, and unguents,
eating during the day from a clay bowl, a leaf, or cupped hands, and sleeping at night upon darbha grass. // 42

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The husband should avoid her for three days. Then, on the fourth day, bathed with auspicious ablutions
through immersion in water, made radiant with auspicious rites, having eaten hot kṛśarā rice seasoned with oil, // 43

having himself eaten abundant aphrodisiac food mixed with ghee, milk, and jaggery,
well adorned, pure in mind, attractive, he should approach that high-minded, charming woman. // 44

The skilled man should approach his wife at night if they have a desire for a son.
Pressing her right side, the woman should lie down; if for a daughter, on the other side for a muhūrta. // 45

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If by chance, through ignorance, a woman should conceive on the first day,
this offspring dies in her womb; even on the second night, [it dies] during childbirth. // 46

On the third night, it dies, or again it becomes a stammerer, blind, deaf, extremely nasal in speech,
or even by nature exceedingly cruel. Therefore, on the fourth day one should introduce the seed. // 47

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When a woman is in her menses, the semen of the man diligently enters the blood in due course;
then enters [the soul], whose nature is consciousness, beginningless and endless, by virtue of great karma enacted by itself. // 48

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He lives here, or lives again and again; he himself will live, having lived previously;
and therefore he is proclaimed as 'jīva' (the living being), especially because he sustains the group of vital breaths. // 49

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Along with the senses, the strengths of mind, speech, and body, endowed with known respiration and one's own lifespan—
these are proclaimed as the ten groups of vital breaths; separation from them is indeed the death of the embodied being. // 50

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Then, well known are nourishment, body, the faculties of the senses, respiration, mind, and speech;
these are described as the foremost group of completions (paryāpti), in due order, for the growth of the body of the living being. // 51

—When these vital breaths are present, the soul is called alive.

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Indeed, semen and blood, joined with the soul, attaining gradually after a muhūrta the sixfold
qualities consisting of the completions, subsequently arrive at the condition of a body in this world. // 52

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Now, after ten nights it attains the state of a mucus mass (kalala) by its own nature;
after tens of days (thirty days) it reaches turbidity and solidity here through karma;
moreover, bubbliness and density develop month by month;
and largeness of flesh, produced outward, [occurs] in the fifth month. // 53

In the [sixth] month the fetus indeed attains the distinct division of limbs;
moreover, the emergence of nails, body hairs, and skin [takes place] in the [seventh] month;
having acquired a head with cavities and repeated twitching in the [eighth] month,
its emergence occurs in the ninth or tenth month; deviations from this are abnormalities. // 54

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—There is an alternative reading: "viśita viśālatāca balikṛtakāśca hi paṃcamāsataḥ".

Remaining according to its own desire inside the fetus within the vessel of unripened matter and feces,
enveloped by the moist chorion, dulled by the most severe darkness,
with the foods, edibles, and drinks chewed daily by the mother's teeth
falling incessantly above it, exceedingly full of excessive pitta and kapha, // 55

it drinks on all sides the vomited juices scented with the odor of foul feces,
like a corpse with water remaining inside a jar with broken sides;
after the stated seventh month, there comes to be an umbilical cord resembling a lotus stalk;
from then on, it consumes the nutrients through this. // 56

Having attained growth in the manner described, amidst many obstacles,
uttering severe affliction which torments the limbs that have arisen,
it somehow emerges, or it dies, or even the mother herself [dies];
in human existence, therefore, there is certainly no suffering equal to birth. // 57

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Smeared with impure feces, urine, discharge of blood, and genital secretions,
most difficult to traverse with a dense mass of hair mixed with very harsh, raw-smelling rot,
the fetus, under the sway of karma, enters the cavity facing downward,
turning near the anus, unbearable to look upon and unfit even to describe. // 58

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Having thus carefully declared the known origin of the noble fetus by the reasoning of profound treatises,
the fine characteristics of its body, proclaimed by the Jinendra, will be expounded in due order. // 59

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Thus, from the ocean of good treatises issuing from the mouth of the Jina,
swirling with rows of expanding waves that are all categories of existence,
splendid with the two shores that accomplish the goals of both worlds,
this [treatise] has emerged like a spray of water, the sole benefit to the world. // 60

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