Ashtangasamgraha 5

English (machine translation) 5

Language: English

5.1

Now we shall explain the chapter named 'Non-arising of Diseases'. / Thus spoke the great sages, Ātreya and the others. / Thus spoke the great sages, Ātreya and the others. / Thus spoke the great sages, Ātreya and the others. / Thus spoke the great sages, Ātreya and the others. / Thus spoke the great sages, Ātreya and the others: / One should always administer proven enemas to all people, / free of complications, yielding many benefits, producing strength and nourishment, and comfortable. / Thus spoke the great sages, Ātreya and the others.

5.2

One must not suppress the urges of flatus, feces, urine, sneezing, thirst, hunger, / sleep, coughing, exertion-induced breathing, yawning, tears, vomiting, and semen. / It is known as rājayakṣman, wasting (kṣaya), consumption (śoṣa), and the king of diseases. / When the milk is digested, he should eat śāli rice with that very milk and sugar. / An evacuating enema of honey and oil prepared with a decoction of castor root / is a rejuvenating tonic that destroys urinary disorder, hemorrhoids, worms, abdominal swelling, and hernia. / And one should bathe an infant together with the nursing mother at a crossroads, / a person suffering from a chronic illness in a cremation ground, and a woman whose children have died [there as well].

5.3

From the suppression of downward-moving vāta arise abdominal swelling, upward movement of vāyu (udāvarta), pain, fatigue, / retention of flatus, urine, and feces, impairment of vision and digestive fire, and heart diseases. / And because it is both a king and consumption, it is therefore regarded as rājayakṣman. / But one whose feces are loose [should take] it with mustā, ativiṣā, pāṭhā, and kutaja. / A palliative enema with a paste of mustā, containing honey, oil, meat soup, and ghee. / Trees that are unctuous, free of disease, and rich in flowers are auspicious for bathing.

5.4

From [suppression of] feces arise cramps in the calves, runny nose, headaches, / upward vāyu, cutting pain in the rectum, and constriction of the chest. / Because of the drying up of the rasa and other tissues it is consumption; it is the king of diseases because of its royal pre-eminence among them. / Cooking bamboo manna and fine wheat flour in milk, one whose digestive fire is blazing should drink it. / With prasṛta portions of ghee, honey, muscle fat, and oil one should prepare / a palliative enema, combined with half an akṣa of rock salt and half a pala of hapuṣā. / The bathing of a child should be performed under the constellations Puṣya and Mūla, and on junction days.

5.5

And discharge of feces through the mouth, and the aforementioned diseases are declared [as symptoms of suppressed stool]. / From [suppression of urine arise] body-ache, urinary calculus, and pain in the bladder, penis, and groin. / Air has an excess of rajas. / Fire has an excess of both [sattva and rajas]. / Water has an excess of sattva and tamas. / Earth has an excess of tamas. / Their signs in order are unobstructedness, mobility, heat, liquidity, and solidity. / And specifically their presence is in the sense organs beginning with the ear. / Their correlation is with sound, touch, form, taste, and smell, increasing one by one. / Abandonment of the proper regimen of food and drink is its fourfold cause. / The chest-injured patient should drink boiled milk mixed with honey to promote healing. / This enema is called yuktaratha, containing vacā and pippalī fruit. / Or one should draw a mandala of three colors, measuring one nalva.

5.6

From the suppression of urine arise the previous diseases and generally their cure: / suppositories, oil massage, tub-baths, sudation, and enema therapy. / Pertaining to air are the sense of touch, tactile sensation, pulsations such as inhalation and exhalation, and lightness. / Pertaining to fire are sight, visible form, pitta, body heat, digestion, burning heat, intellect, complexion, radiance, brilliance, and courage. / Pertaining to water are taste, the sapid element, the collection of fluids such as sweat, moisture, muscle fat, lymphatic fluid, blood, semen, and urine, coldness, and unctuousness. / Pertaining to earth are smell, odor, the aggregate of solid bodily parts such as hair, nails, and bones, fortitude, and stability. / Entering the joints of the body and compressing those channels, / in fever and burning heat one should drink parched grain flour with sugar and honey, or with milk. / Devadāru and rāsnā: such an enema removes the doṣas and is auspicious. / Four-cornered, with four gates, adorned with banners, / scattered all around with dūrvā grass, white mustard seeds, and barley sprouts,

5.7

And food and drink that loosen the feces in cases of consumption caused by fecal suppression; / but in those arising from urine, ghee is recommended to be taken before food. / Moving upward, downward, and diagonally, it generates diseases in accordance with its nature. / Or boiled jaggery water, cooled, with honey and black pepper. / Combined with rock salt and madhuka, this is known as a proven enema. / Dharmarāja riding a buffalo, the lord of waters stationed upon a cakravāka,

5.8

and at the end of digestion, in the highest dosage, in a twofold administration; / and this is named an avapīḍaka due to its suppressive action. / Excessive salivation, sweet taste in the mouth, and debility of the digestive fire and body. / Or one should administer pippalī according to the regimen of rasāyana. / With cow's urine and ground with that, pāṭhā, mustā, and kutaja. / In that [mandala] one should draw the abode of the mothers, Nandikeśvara with the bull, / with his female consort and attendant, and first a clay Vināyaka;

5.9

From [suppression] of eructation arise anorexia, tremors, constriction in the heart and chest, / flatulence, coughing, and hiccups; there the medicine is as for hiccups. / The falling of flies, grass, hair, and the like, generally into food and drink. / Madhūka, liquorice, raisins, bamboo manna, pippalī, and balā: / this enema is suited for kapha disorders, anemia, and cholera, / and is revered in obstructions of semen and flatus, and in tympanites. / The discus, Viṣṇu's weapon, which removes all obstacles;

5.10

Headache, weakness of the sense organs, stiff neck, and facial paralysis result from [suppression of] sneezing. / By means of sharp smoking, collyrium, sniffing, errhines, and gazing at the sun, / looking at one's palms, swelling of the feet, and excessive whiteness of the eyes. / Raisins, madhūka, and dates, one pala each, finely powdered, / mañjiṣṭhā, āragvadha, uśīra, trāyamāṇā, and katukā; / a nandyāvarta design, an elephant hook, a mirror, fish, svastika, and an archway;

5.11

one should induce blocked sneezing, and employ sudation and oil massage; / food that destroys vāta should be applied, and ghee taken after meals. / Fondness for women, wine, and meat, squeamishness, wrapping the head, / cough, dyspnea, anorexia, vomiting, fainting, hiccups, intoxication, and dizziness. / One should cook it in an āḍhaka of water until one-fourth remains, then strain it. / The retinue of Indra and the others in the intermediate directions beginning with north-east;

5.12

Emaciation, debility of the limbs, deafness, delusion, dizziness, and heart disease / arise from the suppression of thirst; there, every cold procedure is beneficial. / By moths, chameleons, snakes, monkeys, wild beasts, and birds. / And also spitting of blood, pain in the heart and flanks, thirst, and fever. / Containing one-fourth part meat juice of arid animals, with ghee, honey, and rock salt. / At Indra's gate they should be placed; at Yama's gate Pralambinī, / Lambakeśī at the gate of the lord of waters, and Lambanāsikā at Kubera's [gate].

5.13

Body ache, loss of appetite, exhaustion, emaciation, colic, and dizziness [arise] from hunger; / light, unctuous, warm, and small amount of food should be employed there.
Vision of deserted villages and lands, and of drying water;
Powder made from punarnavā, sugar, and red śāli rice grains;
A pleasantly warm enema that increases muscle tissue, digestive fire, strength, and semen;
And here two stakes of khadira wood, sprinkled with sandalwood water.

5.14

From sleep [suppressed arise] stupor, heaviness of head and eyes, laziness, yawning, / and body ache; and there sleep and gentle massages are desired.
Or taṇḍulīyaka prepared with madhūka, madhuka, and milk.
Irregular fever, erysipelas, hernia, flatulence, and dysentery;
Marked with svastikas, radiant like coral, made with non-sticky colors.

5.15

From the suppression of cough [arise] its aggravation, dyspnea, anorexia, heart diseases, / consumption, and hiccup; here the regimen that destroys cough should be thoroughly applied.
When [the fault] is located in the gastrointestinal tract, upward flow of feces, prolapse, and wasting occur; but downward there is vomiting;
Pounded pippalī and madhuka, one karṣa each, together with sugar candy;
It destroys menorrhagia, insanity, edema, cough, urinary calculus, and stranguary; / it is beneficial to the eyes, bestows sons, is the king of sustaining enemas, and is a rejuvenator.
Adorned with milk-bearing trees, palāśa, lotuses, fragrant substances, and garlands, / they should be properly set up at the four gates of the mandala.

5.16

Abdominal swelling, heart disease, and confusion arise from suppressed breath of exertion; / there, resting and a vāta-pacifying course of treatment are beneficial.
The layers of the skin, the membranes, the doṣas, the bodily tissues, the waste products, the sensory organs, their seats, the motor organs, the mind, the viscera, the vital seats, the tendons, the networks, the brushes, the cords, the sutures, the bone-aggregates, the cranial sutures, the bones, the joints of bones, the ligaments, the muscles, the vessels, the arteries, the bodily channels, the temperatures, the vital points, hair of the head, beard, and body hair, and the varieties of constitutional types and abnormalities.
Among them, there are six layers of the skin, like layers of cream forming from milk being boiled.
From the clarity of the skin comes the clarity of blood.
These eleven symptoms arise in a person with consumption:
Powder of barley, wheat, and raisins; juice from āmalaka;
Boiled down to a quarter in an āḍhaka of milk, mixed with the pastes of yaṣṭī and the rest;
In the others, medicinal seeds, and in the north, unhusked grains and mustard seeds.

5.17

From yawning arise disorders like those of sneezing, and every vāta-conquering regimen [is indicated]. / Chronic coryza, pain in the eyes, head, and heart, stiff neck, anorexia, and dizziness [arise from suppression of tears]
The second [skin layer] is the blood-bearing; / the third is the seat of sidhma and kilāsa; / the fourth is the seat of all kuṣṭha; / the fifth, moreover, is the seat of alajī and vidradhi; / but the sixth is the life-bearing, / which, when severed, causes one to faint and enter into what seems like blinding darkness, and residing upon which erupt blackish-red boils on the joints, thick-rooted and extremely difficult to cure.
Yawning, body ache, spitting, loss of digestive fire, and fetid mouth.
One should cook a linctus mixed with ghee and honey; it destroys cough caused by chest lesions.
Especially for children, the elderly, women, and the delicate and ease-loving.
From an elephant stable, a horse stable, a crossroads, and a four-way intersection.

5.18

Together with abdominal swelling, from tears [arise]; there sleep, wine, and pleasant conversations [are beneficial]. / Erysipelas, urticaria, kuṣṭha, itching of the eyes, anemia, and fever [arise from suppression of vomiting];
There, the first is named bhāsinī, which illumines the complexions and the five luster shades of space and the other [elements]; its measure is the eighteenth part of a grain of rice; / the second is named lohinī, measuring a sixteenth part; / the third is named śvetā, measuring a twelfth part; / the fourth is named tāmrā, measuring an eighth part; / the fifth is named vedinī, measuring a fifth part; / the sixth is named rohiṇī, measuring the size of a grain of rice; / the seventh is named māṃsadharā, measuring the size of two grains of rice.
Irritation in the throat, loss of voice, and from pitta [burning] in the feet, mouth, and hands.
When vāta is confused, goat's fat fried in surā with rock salt [should be used];
Milk, an enema, as well as [milk] prepared with abhīru, guḍūcī, and the two types of bṛhatī, / boiled with paste of māgadhikā and yaṣṭīmadhuka;
One should bring ignited fire from a guarded door and from the sea.

5.19

Along with cough, dyspnea, nausea, dark facial spots, and swelling [arise] from [suppressed] vomiting; / mouth gargles, smoking, fasting, or having eaten dry food, its vomiting [is indicated].
Those boundaries between the bodily tissues and the viscera are the seven membranes.
From kapha arise anorexia, vomiting, cough, and heaviness of the head and body.
One should eat the cream of milk that has been boiled a hundred times, together with ghee, honey, and sugar.
Two palas of śāli rice, wheat, barley, and black gram, along with yaṣṭī;
Unhusked rice, parched grains, five-colored cooked rice, and sesame seeds.

5.20

Exercise, bloodletting, and purgation are recommended here; / and oil containing alkali and salt is recommended for inunction.
Or the emaciated, wounded, and lean patient should lick it with a post-drink of ghee and milk.
An enema prepared with these, along with ghee, honey, and two salts, is exceptionally semen-producing; / this recipe also applies to the juices of the eggs of peacocks, gonarda cranes, fish, and the like.
[Seat] the child on a stool of udumbara or of palāśa wood facing north, / spread with fresh darbha grass, but not facing the east or other directions.

5.21

From [suppressed] semen arise its discharge, pain in the genitals, swelling, fever, / heart pain, retention of urine, body ache, hernia, urinary stones, and impotence.
And from injured muscle, blood flows like milk from a milky tree.
When the openings of the channels are obstructed, and the bodily tissue fires are diminished;
Combined with pippalī and honey, it increases muscle tissue and blood.
An enema containing sugar, ghee, and honey is considered exceedingly aphrodisiac.
With that, one should offer oblation into the fire placed there in the northern direction.

5.22

One should make use of cock, wine, śāli rice, basti, oil massage, and tub baths, / and drink milk boiled with cleansers of the basti, and enjoy beloved women.
Fat in that [tissue layer] is in the abdomen and, accompanied by blood, in the small bones.
And that very substance in the head, enclosed by the skull, is called mastiska and mastuluṅga, and in the large bones it is majjā.
The fourth [kalā] is called śleṣmadharā.
For, lubricated by the śleṣman residing there, all joints are firm, like wheel axles provided with linchpins.
The fifth [kalā] is called purīṣadharā.
For residing here near the stomach and the small intestines, it separates the waste situated in the caecum inside the alimentary tract.
Not moving, it creates [damage to] the flesh and other tissues, and the blood surges upward.
With palm-sprout, jambu bark, priyāla, and padmaka,
milk boiled with goat's semen, uccaṭā, ikṣuraka, and honey;
cleansing the limbs with mud mixed with mustard and unbroken grains:

5.23

There one should employ all [measures], and avoid one who suppresses urges, / one vomiting feces, the severely distressed, the emaciated, and one tormented by thirst and colic.
For, being the seat of the internal fire, holding back the food from the stomach as it turns toward the intestine by force, it dries and digests it through the heat of pitta, and releases what is digested, but when overcome by doṣas, it [releases] even the undigested because of weakness.
Hence, from its seizing (grahaṇa) of food, it is named grahaṇī.
And its power is pitta itself, termed digestive fire; therefore, sustained and nourished by the digestive fire, sharing a common welfare with it, it sustains the body.
Departing from this mostly into a state of waste product, it is not at all capable of nourishing the bodily tissues.
A boiled śāli-rice meal for one whose chest is wounded, whose semen, strength, and senses are diminished,
should be eaten with milk boiled with ātmaguptā, uccaṭā, and ikṣura.
Casting [oblations] circumambulating clockwise in order, one should recite the mantra there:

5.24

All diseases arise through the premature urging and suppression of natural urges.
The treatment for them is explained mostly in regard to those [urges].
Supported solely by feces, that consumptive survives.
And with oils that destroy wind disorders when afflicted by vāta.
Like a well-nourished stallion with his testicles intact, he goes to a hundred women; / these combined with honey make a man exceedingly virile.
May the blessed Indra grant victory, in name and truth:

5.25

Since wind is mostly provoked from that in many ways, / one should therefore administer to him food, drink, and medicine that creates downward movement.
The five cognitive senses are hearing, touch, sight, taste, and smell.
Their respective objects, corresponding to them in sequence, are sound, tangible quality, form, taste, and smell.
The sites of the five cognitive senses are the ears, the skin, the eyes, the tongue, and the nostrils.
One should avoid [him]; one should certainly treat [him] otherwise in all cases.
Or one should administer what overcomes wind disorders and is not contrary to pitta and blood.
Surrounded by rākṣasas, serpents, gandharvas, and piśācas,

5.26

Gradually sediment inevitably forms even in a gem of water; / therefore one should rise at the proper time for the cleansing of waste products.
And they too have speech, evacuation, sexual joy, taking, and locomotion as their purpose.
There would be loss of voice; the voice is feeble, dry, and trembling.
Boiled with a paste of payasyā, pippalī, and bamboo manna, it is beneficial in wound [of the chest].
Therefore in yāpana enemas neither is desired, nor is an oily enema in them.
Surrounded by hosts of gods, mounted upon the shoulder of the king of elephants:

5.27

Reaching the peak of accumulation, when neglected they mostly produce / diseases that resist remedies, even after a very long time.
From pitta, burning in the palate and throat, dryness, and censure of whatever is said.
Ghee [prepared] with pastes of kaṭvaṅga, tree-turmeric bark, and leaves of kuṭaja bark.
He should be quickly given a non-unctuous enema with sharp enemas containing urine.
The divine, auspicious thunderbolt positioned at the eastern gate by Indra's command:

5.28

Excessive obesity, collapse of digestive fire, urinary disorder, skin diseases, loss of vital essence, / blockage of bodily channels, failure of the senses, dyspnea, swelling, and anemia.
Fastened to those seven are the abdominal viscera: heart, liver, spleen, lungs, caecum, kidneys, intestines, and so forth.
There, from the clear portion of blood blown upon by samāna and cooked by the body's heat, the liver and spleen are born.
The lungs from the froth of blood.
The caecum from the refuse of blood.
The two kidneys from the essence of blood and fat.
The intestines from the essence of blood and muscle.
They are three and a half vyāmas in men, / three vyāmas in women.
From the combination of blood with wind arises the gall bladder.
The heart, again, arises from the essence of śleṣman and blood; resembling a lotus bud, it is hollow and points downward.
It is especially the seat of consciousness and of all mental states following consciousness.
On its left side are the spleen and lungs; on the right are the liver and kloman.
The voice is obstructed due to all [doṣas]; with all the symptoms, he coughs from consumption.
Balā, bhārgī, kapikacchū, ṛddhi, śaṭhī, āmalakī, and pippalī.
There will be fevers and diarrhea from the excessive use of yāpana enemas.
To Indra, svāhā!
To Indrāṇī, svāhā!
To the Unconquered One, svāhā!
To the Lord of Clouds, svāhā!
To the Lord of Gods, svāhā!
To Śatakratu, svāhā!

5.29

Āma-disorders, thigh stiffness, abdominal enlargement, difficult chronic indigestion, daṇḍaka rigidity, / vomiting, cervical lymphadenitis, worms, cysts, drowsiness, and seeing bad dreams.
Among those also, in the eye, the white circle is from the essence of śleṣman, and that is derived from the father; / the black circle is from blood, and that is derived from the mother; / in the middle is the pupillary circle, and that partakes of both natures.
One whose speech syllables are scarcely discernible; and here, one should avoid the last [stage] entirely.
And fruit such as grapes and walnuts: sweet, unctuous, and nourishing.
Therefore one should make use of yāpana enemas with proper measure, not through indulgence.
May the blessed Lord Yama grant the one named Vaijayanta:

5.30

[He suffers from] throat disorders, headache, loss of intellect and sleep,
and of glow, complexion, and strength, though he is nourished even with tonics.
Its joints are four,
and two at the outer and inner corners of the eye—thus they are six.
And six are the layers:
two are the eyelids,
and the outer layer depends on fire and water;
the second [depends on] flesh, the third on fat, the fourth on bone.
Their thickness is a fifth part of the pupil.
The fifth is due to combinations of doshas and mental distress.
[It should be prepared] with milk, āmalakī, vidārī, sugarcane, and goat's meat-soup;
and because of use for a short time, there are no restrictions in regard to them.
Surrounded by ferocious, deformed Rākṣasas of terrible prowess,

5.31

Because even with customary foods, the vessels carrying chyle do not transport chyle for him,
their mouths being smeared with doshas.
Moreover, śleṣman is the supreme binder of all joints, as has been said before.
However, the fiery light residing in the eye, through association with its source, the external light,
becomes operative, just as an iron weapon [is sharpened] by a whetstone;
by excessive union it is injured.
And that [light], like lightning and like the Submarine Fire,
even though located in the midst of water, does not lose its fiery nature owing to its superior potency.
From the clarified essence of flesh, blood, and kapha, the tongue is produced;
from the clarified essence of flesh, blood, kapha, and fat, the testes [are produced].
In [fever] born of all [doshas], it is unpalatable; in [those born of] grief, anger, and the like, according to the respective dosha.
And half a pala of black pepper, cinnamon, cardamom, patra, and saffron.
Or one should administer enemas free from strict regimens in all of them.
Surrounded by numerous pretas who eat skin, bones, marrow, and flesh,

5.32

One should therefore administer emesis and other [purifications] according to rule even to a healthy person;
Doshas subdued by fasting and digestives sometimes become aggravated.
Among them, the first seven are known as the great vital spots.
Udāna, when vitiated, throws all doshas upward.
This clarified butter is called Amṛtaprāśa, an ambrosia for mortals.
One should cook a tulā [of the drugs] in a hundred droṇas of water; when one droṇa remains,
Having mounted a divine buffalo, let him approve the [ritual] bathing for you!

5.33

Those, however, who are cleansed by purificatory measures have no recurrence [of the diseases];
Therefore, one should administer [therapies] in proper order and with proper application.
Two of them are in each of the hands and feet;
four separately in the neck and back.
Paining the navel and the back, vāyu throws the food out at the sides.
For those with loss of semen, the chest-injured, emaciated, weak, and those wasted by disease;
Mahāsahā, kṣudrasahā, yaṣṭīmadhu, madhūlikā,
Nightmares, misdeeds, and sins—he will destroy all of them today!

5.34

Knowing the proper time, [the physician should administer] proven rejuvenating recipes and aphrodisiacs;
When [the patient] is reduced by medication, tonic food should be given gradually in a suitable manner.
[The vomit is] accompanied by sound and eructation, black, clear, [passed] with difficulty and with force.
It relieves cough, hiccups, fever, dyspnea, burning sensation, thirst, and bleeding disorder;
It grants sons and removes vomiting, fainting, and disorders of the heart, female genital tract, and urinary tract.
Dates, palmyra pulp, ātmaguptā, āmalakī, pippalī.
Homage to the Staff of Yama, svāhā!
To the one whose mount is a buffalo, svāhā!
To the lord of pretas, svāhā!
To the lord of dharma, svāhā!
To Vaijayanta, svāhā!

5.35

With śāli and ṣaṣṭika rice, wheat, meat, milk, clarified butter, and the like,
which bestow relish and digestive capacity through combination with pleasant and appetizing medicaments.
From pitta, [the vomit is] resembling alkaline water, smoky, green, and yellowish.
Darbha root, pṛthakparṇī, palāśa, ṛṣabhaka, and sthirā—
having made a paste [of them], one should cast into it one prastha each.
May the blessed Varuṇa himself grant you sweet royal glory!

5.36

By means of massage, unction, bath, evacuating enemas, and unctuous enemas,
he thus attains comfort and strength of all [digestive] fires.
And two are situated internally.
From kapha, [the vomit is] unctuous, thick, white, and interlaced with phlegm threads.
With pastes of svaguptā, jīvantī, medā, ṛṣabhaka, and jīvaka,
oil and clarified butter derived from the eggs of peahens, hens, and geese,
The Blessed One, adorned by Gandharvas and serpent lords,

5.37

clarity of intellect, complexion, and sense faculties, virility, and longevity.
Those that arise from spirits, poison, wind, fire, trauma, fractures, and the like—
five of them are in the head, and one each in the tongue and penis;
and they must be avoided with the sharp instrument.
Accompanied by facial swelling, sweet taste [in the mouth], torpor, nausea, and cough.
A prastha prepared with clarified butter cures heart disease and colic caused by vāta and pitta.
And that [rite] was performed with the sounds of celestial kettle-drums, mṛdaṅgas, and other instruments.
By mighty, brown-eyed, shaven-headed, misshapen, and dwarfish [beings],

5.58

and those caused by desire, anger, fear, and the like, are adventitious diseases.
Renunciation of errors of judgment, pacification of the sense organs, mindfulness,
and that which arises from excessive drinking, from sharp digestive fire, and from unctuous substances.
Likewise, one should give here jīvanīya [drugs] measuring half a pala.
The fruit of kuṭaja is superior in cardiac disorders, but kośaphala in anemia.
Lambā, Lohaśaṅku, Pūtanā, and Kūṭapūtanā—
and whatever inauspiciousness there is for you, all of it has been repelled by me!

5.59

Knowledge of place, time, and self, observance of good conduct,
pacification prescribed by the Atharvaveda, and worship of unfavourable astrological bodies.
By them this [body] is fenestrated, bound together, and extended.
Thirst is characterized by waste according to the symptoms stated for the depletion of chyle.
One should cause them to be sprinkled with the powder of black pepper and cumin measuring one pala.
Sweet, slightly astringent and bitter, not unctuous, slightly pungent, hot, and unctuous-slimy.
Cows, the atmosphere, the two twilights, constellations, planets, and years—

5.60

The means of non-contact with spirits and the like have also been stated individually;
This procedure has been expounded in brief to prevent [their] arising.
For their apertures are connected to it; therefore they are nourished by them,
and through them they carry perspiration.
Likewise, they carry inward the potency of massages, pastes, and the like, digested in the skin, and perceive touch.
The intense thirst that arises is known as symptomatic thirst.
In depleted vital essence, voice, and semen, in disorders and discharge of the female genital tract,
in those whose children die, in barren women, and in miscarriage of the fetus, it is beneficial.
Therefore, it is considered superior among fruits and the like in applications of non-unctuous enemas.
May Dhanvantari and Agastya grant you who are well-bathed [blessings]!

5.61

and for the pacification of innate and adventitious disorders that have arisen. /

Even so, the vessels and the rest will be taught elsewhere roughly according to their practical use.

Thus are enumerated the bodily entities that possess form and are stable.

Together with the other pupils, having fallen to the ground with cupped hands placed in front, this extremely profound [question]—

One should avoid meat, sexual intercourse, and daytime sleeping for five nights. /

5.62

Purifying in the spring the accumulation of doṣas produced in the cold season, in the rainy season that produced in summer,
and in the autumn that produced in the rains, one quickly and properly never incurs seasonal diseases. /

Likewise urine, blood, and the other bodily tissues in the body;
that which is pervasive in the entire body and held by the external skin;
that which is located in wounds within the skin, called lymph;
and that which, accompanied by heat, issues from the hair follicles, called sweat:
that is water.

A hundred [pālas] of mature kūṣmāṇḍa, two palas each of long pepper and dry ginger, and likewise of cumin; /

How does it, having fallen swiftly from the body, then expel the doṣas from every part? /

It destroys all diseases for the sick, and grants sons even to barren women. /

5.63

Constantly consuming wholesome food and activities, acting with circumspection, unattached to sensory objects,
generous, impartial, devoted to truth, forgiving, and attending upon trustworthy elders, one remains free from disease. /

Half an añjali of semen;
just as much of brain and vital essence;
four añjalis of menstrual blood in women;
two of breast-milk;
and both of these consist of the clarified essence of chyle.

And when it is taken down and cooled, having added honey in half the quantity of the ghee, /

By producing downstream movement of that vitiated [vāta], the enema certainly destroys even fierce multitudes of diseases. /

This should not be administered to one lacking faith, nor to one who does not serve faithfully. /

5.64

Diseases do not befall a person who makes no effort towards unobtainable objects, who always remains attentive regarding perils,
and who has conquered his senses, unless an unfavorable destiny appropriate to that time intervenes. /

From this, one should discern their increase and decrease according to their respective symptoms, as well as those of other uncalculated entities, both material and immaterial;
namely:
the waste products of flesh, ears, and so forth, as well as bodily wind, intellect, memory, and the like.

Cough, hiccup, fever, dyspnea, bleeding disorder, chest wound, and consumption; /

Of those that exist, there is no cause other than vāta superior for their generation. /

from bottle gourd, colocynth, tree of heaven, śamī, bael, and wood-apple. /

5.65

Favorable times, pleasing sensory objects, righteous actions, work that leads to happiness,
a tractable mind, and clear intellect: these are ever conducive to happiness for the steadfast person. /

For bodies vary, and the doṣas, bodily tissues, and waste products are constantly fluctuating;
therefore, it is impossible to indicate by exact measure the equilibrium of water and the like, just as with flesh and the rest.
One should discern it solely by inference from health alone.

Created by the two Aśvins, this heart-pleasing kūṣmāṇḍaka rejuvenation /

Because for the pacification of that excessively increased [vāta], there is no medicine equal to an enema. /

at night, when people are fast asleep, it grants nourishment and conquers all diseases. /

5.65_1

Thus ends the fifth chapter.

Commentaries (1)

Śaśilekhā — Indu, Sanskrit

Linked texts (1)

Aṣṭāṅgasaṃgraha — Vāgbhaṭa, Sanskrit