Ashtangasamgraha 10.8

10.8

samīkṣya samyagātmānamiti mamedaṃ sātmyamidamasātmyamiti nityamapramattaḥ pratyavekṣeta |

tatra sātmyaṃ nāma sahātmanā bhavatyabhyastaṃ tadaucityādupaśeta ityeke |

sātmyaviparītamanupaśayādasātmyam |

anye punaḥ prakṛtivayodeśartudoṣavyādhivaśena sātmyaṃ bahuvidhamicchanti |

te hyupaśayamātramaṅgīkṛtya viparītaguṇamapyupacāreṇa sātmyamācakṣate |

tulyaguṇaṃ cānupaśayādasātmyam |

sātmyaṃ tu pravarāvaramadhyavibhāgena trividham |

tatra sarvarasaṃ pravaramekarasamavaraṃ madhyaṃ tu madhyamameva |

teṣu pravaraṃ samadoṣasyopadiśantīti |

itareṣāmapi krameṇa sātmyamapi cāhitaṃ pādena vā vivarjayedityuktaṃ prāk |

tatra yadāhārajātaṃ samadhātūnanuvarttayati viṣamāṃśca samīkaroti tatsamāsato hitam |

viparītamahitam |

tat punarmātrāyogādivaicitryādaniyatamapi yathopadeśaṃ yathābhūyiṣṭhaṃ ca śīlayet pariharecca ||

vidhinā yasya doṣāya svāsthyāyāvidhinā rasāḥ ||

ikṣurasamivātimadhuraṃ śītamīṣatpicchilāvilāmikṣumehī |

paryuṣitaṃ sāndrībhavat sāndramehī |

surātulyamupari prasannamadhaḥsāndraṃ surāmehī |

hṛṣṭaromā piṣṭamiva sāndraṃ sitaṃ ca piṣṭamehī |

śukrābhaṃ śukramiśraṃ vā śukramehī |

sarujaṃ sasikataṃ sikatāmehī |

prāyo madhuramatiśītaṃ śītamehī |

mandaṃmandaṃ śanaiḥśanaiḥ śanairmehī |

picchilaṃ tantubaddhamiva lālāmehī |

varṇagandharasasparśaiḥ srutakṣāropamaṃ kṣāramehī |

uṣṇaṃ maṣīkālaṃ kālamehī |

saphenamacchamamlaṃ cāṣapatranīlaṃ nīlamehī |

kaṭukaṃ sadāhaṃ haridrāyuktamiva hāridramehī |

visraṃ mañjiṣṭhodakavarṇamiva mañjiṣṭhāmehī |

visramuṣṇaṃ salavaṇaṃ śoṇitasaṅkāśaṃ śoṇitamehī |

vasāmiśraṃ vasāṃ vā vasāmehī |

majjamiśraṃ majjānaṃ vā majjamehī |

salasīkaṃ madhuramavegaṃ lasīkayaiva ca vibaddhamanubaddhamajasraṃ matta iva hastī sravati hastimehī ||

saṃśodhanāḥ pralepādyāḥ kaṣāyāstailayuktayaḥ |

vraṇādhikāramālocya yoktavyā hatnāmasu ||

avipāko 'rucirmūrchā kukṣyāṭopo balakṣayaḥ ||

"Having properly observed one's own constitution" means that one should constantly and heedfully reflect: "this is wholesome for me, this is unwholesome for me."

In that regard, some maintain that "wholesome" (sātmya) means that which agrees with the self through habituation, being beneficial due to suitability.

Opposite to the wholesome, because of its lack of benefit, is the unwholesome.

Others, however, hold that wholesomeness is multifold, determined by constitution, age, habitat, season, doṣa, and disease.

For they, acknowledging mere therapeutic relief, metaphorically designate even that which has contrary qualities as wholesome.

And that which has similar qualities, because of non-benefit, they designate as unwholesome.

Wholesomeness, moreover, is of three kinds according to the classification into superior, inferior, and intermediate.

Among them, that which encompasses all tastes is superior, that which consists of a single taste is inferior, and the intermediate is indeed intermediate.

Among these, they teach the superior kind for one whose doṣas are in equilibrium.

Even for others, one should gradually, or by fourths, abandon what is unwholesome though accustomed, as was stated previously.

In that regard, that category of food which sustains bodily tissues that are in balance and brings back to equilibrium those that are deranged is, in brief, wholesome.

The opposite is unwholesome.

Moreover, although it varies according to improper combination of measure and the like, one should practice and avoid it as instructed and for the most part.

For him whose tastes, consumed properly, produce doṣa, or, consumed improperly, produce health—

One with ikṣumeha passes urine like sugarcane juice: very sweet, cold, slightly slimy, and turbid.

One with sāndrameha passes urine that becomes dense on standing.

One with surāmeha passes urine resembling liquor: clear on top and dense below.

One with piṣṭameha, having horripilation, passes urine that is dense and white like flour.

One with śukrameha passes urine resembling semen or mixed with semen.

One with sikatāmeha passes urine with pain and accompanied by gravel.

One with śītameha passes urine that is mostly sweet and extremely cold.

One with śanairmeha passes urine very slowly, by little and little.

One with lālāmeha passes slimy urine, as if bound together with threads.

One with kṣārameha passes urine resembling dissolved alkali in color, smell, taste, and touch.

One with kālameha passes urine that is hot and black as soot.

One with nīlameha passes frothy, clear, sour urine colored blue like the wing of an Indian roller.

One with hāridrameha passes pungent urine accompanied by burning, appearing as though mixed with turmeric.

One with mañjiṣṭhāmeha passes urine with a fleshy odor and colored like madder water.

One with śoṇitameha passes urine that is fleshy-smelling, hot, salty, and resembling blood.

One with vasāmeha passes urine mixed with fat, or fat itself.

One with majjameha passes urine mixed with marrow, or marrow itself.

One with hastimeha discharges urine mixed with lymph, sweet, without natural urge, obstructed by the lymph itself, continuous, and pouring forth incessantly like a rutting elephant.

Purifying applications such as pastes, decoctions, and oil recipes
should be employed in destroying piles, after taking into consideration the section on wounds.

Indigestion, loss of appetite, fainting, distension of the belly, and loss of strength [are present].